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ETC. lAn PKESIDENT OF DALH0U8IB COLLKOK. HALIFAX, N.8., ADTHOE OF " FOPUT CONDEMNED," ETC. " After the way 'vhich they caU heresy, so worship I the God of my father., believing aU things which are writtsn in the law and in the rropheta."— Acts, xxir, 14. PUBLISHED BY WILLIAM COLLINS, SOUTH FREDERICK STREET, GLASGOW, PATERNOSTER-ROW, LONDON. :.>'.«u M' I GLASGOW; WILLIAM COLLINS ANIi CO. PKINTtH X5^ HIEFAOE. The following dissertations ar3 (Jesi^ncd to exhibit a brief view of the ruin and recovery of fallen man, according to what is commonly denominated the Calvinistic system. Considered as the doctrine taught by our Lord, and afterward confirmed by them that heard him, it might, with more propriety, be termed the Chriscian system: but thete-m Cal- vinistic has been adopted to distinguish it from ether views of religious principle, which have also been believed to be founded upon divine truth. So many gigantic minds having >ilready exhausted their energies upon the exposition of Scripture • pretension to additional knowledge in tue following brief essays, would appear presumptuous, and, per- haps, too, be very iU-founded. In their behalf, therefore, all that is claimed is ihe rrangement and diction. That the several parts of the system might be viewed in connection, they have been, as far as pos- ble, separated from those objections and replies, which, in theological works, have been frequently mtermixed with the direct statement of doctrinal prmciple. This arrangement, it is hoped, may tend to distinctness of view, and, perhaps, also, to the reception of truth. TI PREFACE. mi JtTd Calyiniso, as not congenial to the views and tendencies of human nature in its fallen state, has been opposed bj numerous objections. These, however, have been extended much farther than logical precision authorizes. The admission, that the Scriptures are a revelation from God, renders many of those abstract reasonings with which Cal- vinism has been assailed, entitled to no considera- tion. Objections cf this kind in general, have no nearer relation to the word of God, than the ques- tion of Nicodemus, How can these things be ? Be- sides, some of them which have been advanced with the greatest exultation, are equally applicable to every system of roligious belief. It ought ever to be kept in view, that Scripture is partly intended for the communication of know- ledge which the human mind, by its own processes of reasoning, cannot acquire. Its doctrines, there- fore, however repugnant to the understanding des- titute of the wisdom from above, are still entitled to acceptance. Christianity demands absolute sub- mission to the veracity of God in his word ; and, therefore, respecting those topics which he has not been pleased to elucidate, man must walk by faith. This submission, humiliating to his loftiness though it be, accords alike with his character and state. The Scriptures, the source of religious knowledge, are only a partial disclosure of divine arrangement; and, consequently, objections against a part, which appear unanswerable, may, in relation to the whole. PREFACE. yjj be perfectlj groundless. Besides, man, bj defect of intellectual capacity, tendencies of constitution and acquired prejudices, is excluded from that ac- curacy and enlargement of view, which belong to the perfection of reason. Imperfect intelligence, therefore, exercising itself upon a partial reyela- tion of the divine plan, must be ill qualified to be- come Its own guide to the knowledge of what is concealed. Who can bj searching find out God? Reason, so defective in aU, and in amount so diver- sified in individuals, it becomes not, to accommo- date revelation to its own standard. The teaching of him who is the Faithful and True Witness, is what its deficiencies need ; and, when it apprehends the import of his words, it ought to acquiesce in his veracity. Where the statements of Scripture do not harmonise with human opinions and wishes, the argument ajpriore ought not to be employed for the purpose of accommodating the word of God to the preconceived notions of man. Under a system of discipline which includes only a partial revela- tion of divine arrangement, reasoning from the nature of God to the nature of his plan, must, in many case% prove an uncertain guide to the know- ledge of truth. Besides, the Scriptures do not need such a mode of explanation. They are not an ob- scure exhibition of divine truth : they are the teach- ing of one who has compassion upon the ignorant ; and, therefore, objections, either repugnant to their obvious meaninj, or derived solely from criticism ,^-- -..«-._ !$i^ ' VlJl CRBPAOE. and fkr.fetchod oxpogition, ought ever to be diire- garded. While opposition to the Calvinistic sjgtem. doubt- less, originates in the reluctance of the human mind to receive the things of the Spirit cf God, various subordmato causes have also contributed to effect Its rejection. Not unfrequentlj, fashion models even rehgion. and thus beguiles the unwarv. Upon this ground, Calvinism ha^ been reviled and Re- jected by multitudes who kne^ not whereof the- affirmed. OcoasionaUj. too. it has suffered from the mistaken views of its friends, and also from their unguarded expressions. Upon these its op- ponents havb eagerlj fastened, as if the refutaUon of an mdividual were a refutation of Calvinism, it has. also, been injured bjthe misrepresentations of its opposors. These have not unfrequently di- rected their attacks against distorted views of its doctrmos, and against tenets which it utterly re- jects. As traffickers in these insidious modes of discussion. Dr. Taylor, in his treatise upon Origi- nal Sm. and Dr. Wiiitby. in his discourse upJn what are commonly denominated the Five Points occupy a conspicuous place. As th% precedinij treatises contain the amount of what is u.uallv advanced against t^e Calvinistic system ; in re- plymg to objections, it has been judged most ap- propriate, to make them the subject of a brief re view ; and, on this account, in relation to their authors, a few additional observations are requisite. i'RBPAOK. IX Perhaps no other writers upon controverted topics have possessed so much candour, and jet, in its exemplification, displayed less deference to the can- did judgment of their readers. For their gross perversions of Scripture, preconceived notions might furnish an excuse : but, for their frequent attempts to excite human prejudice and passion against the Calnnistic system, there can be no reasonable vin- dication. He who enlists these upon his side, ma/ show himsolf a dexterous wrangler: but he has no claim to the character of a candid .advocate of truth Both Tajlor and Whitbj, bj their frequent use of this mode of discussion, instead of adding weight to their reasonings against Calvinistic principles, have, certainly, subjected themselves to tho disap- probation of every candid reader of their works Magee's remark upon Taylor's Key to the Aposto- lic Writings, and upon his Scripture Doctrine of Atonement, is equally applicable to his treatise upon Original Sin : " It is nothing more than an artificial accommodation of Scripture phrases to notions utterly repugnant to Scripture doctrine.! The subjoined quotations from the last mentioned work, wiU show both his professions of candour and its actual amount. "Pray," says he, addressing his readers, '*do not forget that I am only helping ycu as weU as I can. I impose nothing upon your faith and con- science. I pretend not to jud^e for you : you must * On the Atonement, vol. i, p. 181. mrn^. PREFACE. SlW^r ^""""''^'^ '»" of »" do I pre. bu if I ; '■"""'t P°-""^' I -'^y te mistaken; inte.H! u Tt ^ "■"' " " "'^""S"' defect, not of tm ™, 1 """ers-aadiog, and, therefore, I whTe 1 ^ri'r" """ "''''"'■'^' "' " debt due those who admit the doctrine of original sin a! caused bj the mfus.on of an evil principle ? Yet mm, fahaey, to suppose that something is infused Ctt^h""'" r'"'- ^'""'' •'"="''^ 0' other, not tut on ; °' '"'^""O"' ='"«ring the natural consti! tution, faculties, and dispositions of our souls "« that r'r'h 'T ■'""f.*''^' " It iB my persuasion, that the Christian religion, which was Terj eari^ and grievously corrupted by dreaming, igiorant and superstitious monks, too conceited^ b^T sS denInT?Kl "^ r ^'"'^" ■■"' '0"' ■■™''i"od iu that sId I" "■ '"' " ^"" "»' '^ «"'o misunder. stood, even m some main articles, by those who ITJZ: tr ™' *"" '^"-'P-testanl and mot perfect Reformers:" and farther, "I desire it may bo observed, that I have no de ign to asplrse thememory of the Assembly of Divines, eitherhe« or in any other part of the book. It is my ol'r that, they were a body of men, not inferL'eX ^. laj. ^Suppl., p. 168. PREFACE. XI in understanding or integrity to anj in those days. They were not the authors of the doctrine we are examining. Nor wa^ it an upstart doctrine among our Reformers ; but had been professed and esta- blished in the Church of Rome, many ages before either the Assembly of Divines or the Reformers were in being." ' From the preceding quotations it appears, that, though, in t)ie opinion of Taylor, the Assembly of Divines were not inferior in understanding and integrity to any in those days ; still, in their belief of the doctrine of original sin, they were the fol- lowers of dreaming, ignorant, and superstitious monks. Whether he designed to asperse their memory, may not appear from his hollow profes- sion of respect for their understanding and integ- rity : but his intention respecting them may be cor- rectly deduced from his opinion of their exposition of Scripture. " The brightoc revelation," he has said, "thus wretchedly applied, must be worse than the darkness of mere ignorance : it will not only not discover the truth, but vindicate the great- est errors."* To refer the doctrine of original sin to the Church of Rome, is an adaptation of assertion to ignorance and prej:.dice, which few controversial writers would be willing to hazard. Had Taylor affirmed, that, in all ages, the church has received that doctrine as the trutli of God, he would have con- 'P-127. *P. 186. Xll PaEPAOE. ■ ) ; J 11 3 ?.'!"'«■•'■»•. '» Scripture and ecclesiastioal record Of .ts recepfon in tljoprimitivechurch P^ t«t. m h,. TheologieChretienne, has p^X^drr aTntTf Vh, ! : "^ "'" ''"'™' "■»'• before tte BuTl, f ".^ " ''*' "" "'''=^' of Jewiah belief » Bu the foundation of Christian faith is neitheV Tord 7J1 '' 'T"'' °' ■"'- ^ " - 'hat surl wiU show that the doctrine of SL , ^ isTh ' doctrine of the Scriptures ^ ' ""^ ia^^thI?eKti!T? "^ "'"'"''^<'- "«"' -^-^-J"- 'ng the self-gratulation with which hehaj rororH^w h.s escape from Calvinism, his mode of conTove^ menof tfr ?'"" ^'^'^ " "^o ""i^ersity, undw .Tool f ''"'"'^'"■""'"""'"d.sccouldhelr no other doctrme. or receive no other instructions from the men of those times ; and, theref!^ h^ tit whT^;"""'""'"* ^" '"^'' doctrines Now dation ox these doctrines, yi^., the imputation of 1 T-„l ? ' ^'ol. i, p. 436. ^ Vol. ii, p. 3S2, PREFACE. xjii Adam's sin to aU his posterity, was the stranire consequences of it."> Bj Whitbj. s own showing, his firm belief was not derived from a studious investigation of divine tr-uth: it was merely a faith founded upon the tes timony of his teachers. When he did, at last, ques- tion their authority, and proceeded to reason from the strange consequences of their doctrine to the import of Scripture, he adopted a most unlikely mode of ascertaining what is the mind of the Spirit. Had he carefully investigated his Pelagian princi- ples, he would have perceived consequences equally strange : and, in the same manner, and with the same result, he might have scanned every other system of religious belief, till he escaped from con- sequences by the rejection of every divine truth. "After some years," he has further observed, " I met with one who seemed to be a Deist; and, tellmg him that there were arguments sufficient to prove the truth of the Christian faith and of the holy Scriptures, he scornfully replied. Yes, and yon will prove your doctrine of the imputation of original sin from the same scripture; intimating that he thought that doctrine, if contained in it, sufficient to inva- lidate the truth and the authority of the Scriptures And by a little reflection, I found that t^e strength of his argument ran thus, tliat the truth of holy Scripture could no otherwise be proved to any man that doubted of it, but by reducing him to somo Preface, p. 1 . te' t mm xiy PBEFACE. . absurditj, or the denial of some avowed principle of reason. Now, this imputation of Adam's sin to hi8 posterity, so as to render them obnoxious to God 8 ™th and to eternal damnation, onlj because thej were born of the race of Adam, seemed to him as contradictory to the common reason of mankind as anythmg could be; and, so, contained as strong an argument against the truth of Scripture, if that doctrme -as contained in it, as any that could be oflFered for it: And, on this account, I again ?9arched into the places usually alleged to confirm that doctrine, and found them fairly capable of other mterpretations. ' ' i Thus. ao«Jording to Whitby, if Scripture do not comcide with the common reason of mankind it ought to be rejected. But the phrase, common rea- son of mankind, is more easily expressed than de- fined. Every age has had its tastes in religion, which, however diversified, hurcan reason has ap- proved in succession. In fac ■, the history of man- kind in every age, is a record of the jarring of par- ties ; each contending that they were the men with whom wisdom dwelt. Besides, of the plan of God m the government of inteUigent beings, the Scrip- tures are only a partial disclosure; and, surely, it would iU become human reason, imperfect in know- ledge, and, also, so variable in its own standard to constitute itself the test of divine truth. Pre- sumption may, from a deduction of apparent con- ^ Preface, p. 1 . ri'* m ■ -1>T PRBFAOE. XT sequences, boldlj decide : but humility, aware of Its Ignorance, will acquiesce in the instruction of heavenly wisdom, and, instead of testing divine truth by seemmg consequences, it wiU walk by faith AccordingtoWhitby'sprincipleofexplaining Scrip.' ture by same avowed principle of reason, had his Deist rested his rejection of divine truth, not jpon original sm, but upon the doctrine of the Trinity Uni^rianism would have gained a convert; for Whitby must then have found, that those parts of Mvelation which state the manner of the existence ofiGod, are fairly capable of other inter pr etc tions. Of Whitby's general mode of discussion, it mav be justly remarked, that it iudicates rather a strid- ing for masteries, than a calm vindicatim o^what he accounted truth. If its arrogance does not. at times, degenerate into malignity, it is, certainly not characterised by a communion of sympathies with him who has compassion on them that are out of the wav. i>- ■ -kT-jfi ■..^A^^^'-!: .^Tv "L^ V-.^- J,- _, . .-.j„^-,.,f. r» , 1 1 ti' .>,,; CONTENTS. DISSERTATION L ON ORIOnrAL BOf. th.^!in '""^"'^ ■^''» «>.t aU men hare, and lire nn<Wr T^^^''^^*^'"''^^^'^*^'''^- The whole w«^ of God accords with this Tiew of h„m«, character 10 Z> 30 G^ completely erased ft.mtheh»n^«;:i;",. Se ^ TvfT. T^ ""^ * deteriomtion aoquin.! in the TZ Vf' ^' *^' ^^^ "^ ^'^''^ fi»t »i°. 13. Adam '^'^^'^.^'^'^of&pring,U. TheloMofthedi- ^i«^.or«pmtualdeath.notther«mltofpe«enal^ilt 18 of moral guilt, 18. The transference of moral goilt not sel- c^S^"!?"''*""'^'- I*--n»equenceofttoffi. ci*l character of Adam, who, in the corenant of work, w« inrested with the control of his natural oftpring. 20 'ft" form ,n which the covenant was presented ^ L Se DISSERTATION II. OBJECTIONS TO THE DOCTRINli: OF ORIGINAL SIN C0N3IDERED. c.rr ""^^ 1^^ *^' ^'"*'^" •^^ «"«^ «° deny the offi- cial ch«aeter of Adam. 30. The standard which iylor ^ .inployed i» his Scripture Doctrine of original sin «n«SpLn^ COITTENTB. and illogic*!, 30. Hii own views not acoonUnf to hit stand- ard, 8 ' According to Taylor death was by, or in oonseqveB# of, Adam's sin ; but according to Scripture his posterity died in him as their representative, 32. The doctrine of Adam's official character vindicated, 83. The rejection of it leads «o the rejection of the imputat- of his guilt to his posterity, 54. Parents do not stand in the same relation to their children as Adam did to his posterity, 36. Th« impuUtion of one per- son's guilt to another taught in Scripture contrary to Taylor's assertion, 37. The guilt only of Adam's first sin imputed to bis oflfspring, 40. The dominion conferred on Adam, and ^« grant made to Noah, very different, 41. While Taylor denies the transference of guilt, he admits the transference of taiswy, which is the .wages of sin, 43. His mode of accouniing for the sufferings and death of children implies what he denies. 45. His views as to sufferings and death being a benefit to mankind contrary to Scripture and inapplicable to the case of infants, 46. Death as the wages of sin not confined to the di». solution of the body, 49. Tj^ylor's notions of the image of God unscriptural, and his arguments in support of them inconclu- sive, 63. Those who deny th« imputation of Adam's sin reject the doctrine that human depravity is derived from him, 59. Taylor's unfair statement of this doctrine and inooncliirive arguments against it, 60. Depravity, affording to Scriptuw, derived through parents from Adam, 65. The necessity anil nature of regeneration prove the existence and extent of de- pravity, 66. I DISSERTATION lit. ON THE 8ATISFACTI0X OF CHRIST, God must punish sin, 68. General belief that sin deserves punishment, 69. This belief coincides with the enactments and administration of God, 70. Divine Benevolence cannot prevent but requires the punishment of sin, 7i. RepentmuM » ii:?^^' ^■■^■■'i!^''/:':)^ ''H ,<\ OORTEVrg. 3 «*Mot merit |»rdoD. »2. It. in.uffloiency m a wtiriketion IT. ' * ^^"^ ***"" entertained the notion of.iUMi U^a«,pture. te«h ric^-iou. s«tuf.ction. 77. The ua^ Z «f^ceof«erifice.78. Christ « the substitute of ,^ m H "*"""' ^'- «« «"'^»™-* *« *»>« J»w under fen.^ inflicted by the Father and endured for the sins of hi. P^ple. 81 In making satisfaction he was the servant of the ^^;etd*i^:r8f*G^'''^n^^- ?^*'^*"^''" rL^trTr"'""'"*'"''^- '^^'^e^J-tion of Christ --rangemen of justice. 91. Its fitness as an expedient de- pends on the fulness of it. satisfaction. 85. 1 1 i DISSERTATION IV. ON THE EFFECTS OF CHRIST'S SATISFACTION. Chmfc mediation designed to establish a system illnstrat- mg God s unchangeable moral administration. 98. The bles- MB^ premised Christ for his people not deserved by them. ib. Chmt . Satisfaction did not affect him in his personal b„; in hu. official capacity and its effects are applied to his people, 99 Man cannot be justified by works of law done, or oVaceount' of ,„.>8equent obedience. 100. The gift of righteousne*. de- rir^ solely from Christ's r tisfaction. 103. In justification here is a transference of Christ's righteousness. 105. The justified cannot be numbered with transgressors, but become ^adoption the sons of God. 107. Adoption connected with ^novation of mind which is an effect of Christ's mediation. 1 1« t;^" ""o^^t'on not reformation but a new creation. 11^ It does not originate in any preparatory aptitude of hu- mM nature, 111. in rfc.eneration no new revelation given 4 OOXTBHTS. bat a oipMity to reeeire the tnith rerflaM, US. Ooiin«^> tM&a of ■piritniJ life lewb to Mtivity in fiuth raeniTiag jciH tiflea^a and adoption, 115. ReooneUiation to God oflbutod by ChriBt in hi« exalted state. 117. R'goieration duplayed in obedience springing from faith, 119. The obedience of the regenerate vindieates the immataUe equity of Qod's go> rernment, 1 22. Sanotifioation a gradual prieeM in whidi they are actively employed, 1 23. They haTe liberty juiid aeoeie te God through Christ, 124. By this aoeess they enjoy tb» comforts of their Father's house, 120. Tri halation the means of their improvement, 129. The Father's engagements te Christ show tie amount of mercy which they reoeiTC, 181. The fulfilment of Christ's engagements secures the fulfilment of the Father's promise, 132. Evidences that the Father will foMl his promise, 136. The reception and enjoyment of salvatioii depend on faith, which is the gift of God through Christ and maintained by him, 135. The permanence of faith depends on the will of God, 137. Means by which its permanence is secured, HI. Blessings included in eternal life, 142, Amount of those who shall enjoy eternal life, 143. Not all the human race but all for whom Christ died, 144. Evidences which prove that Christ's satisfaction and its actual eificiency are of the sam-} extent, 1 46. DISSERTATION V. OBJECTIONS TO THE DOCTRINE OF THE PEBSEVERANCK OF SAINTS CONSIDERED. Whitby's rejection of the doctrine of perseverance, 155. His misrepresentation of Calvinism, 166. His alleged incom- patibility of aL. ^lute election vrith the prayers of saints and the intercession of Christ — contrary to Scripture, 167. The promise which faith receives does not present mere spiritual existence but eternal life, 169. The life of faith constantly OOVTIMTS. •apportad by gnee, IM. BcUeren not ui * lUte of pi«k*~ tfoo bat fl^MlopCioB from whiehtkioreMUMlflkn, 191. Ebomu^ ofMMBteto penerenuioeuid warningB Ofriit opgrtaoj do not imply tho poidbUity of ($ilmg from grace, 164. Tht riowo of AnniiiiMMi repngiuuit to the amuigeinents of the ooTeuuit of graoe and incapfiUe of proof, 165. Liberty of will oooaiftent with an abiolate decree and a fixed condition, 1 61. The diicip- line mukr which God's children are placed of a kind which pro- dnsM Tolnntary rabmiaum to his aathority, and aeonros their pna^rtnaot. 16«. PerMveranoe through faith for the per- manence of which proTiaion is made, 172, Paaaages adduced to disprove the doeteine of peraeTeranoe considerod, 1 Tim., i, 19, 20 ; 2 Tim., ii, 17, 18. 173. Heb„ vi, 1^ ; x, 26-29, 178. Bo«^ xir, 15-21. lCor.,viii. 7-13. 186. Eaek., xriii, 24, 191. DISSERTATJON VI. Oi«VEIWAL ATOKKMBMT DISPROVED. ApjjMrent proota of univeraal redemption, 201. It inrolTes diaeordance between the benevolence of God in deviaing the plan, and hia wiadom in executing it, 202. To obviate this difficulty it has been aUeged, that those who know not the goa- pel may receive salvation, 208. The terma world and all uaed in reference to Christ'a satisfaction, denote something else than a universal redemption, 204. Uaed to counteract the pre- judices of the Jews, respecting the extent of Christ's king- dom, 205. Of these prejudices the New Testament aifordw many iUustrations, 210. John, who used the terms all and world more frequently than any other inspired writer, limits the mediation of Christ to a part of the human race, 213. Passages adduced in s'apncrtot universal redemption considered 214 : 2 Cor., V, 14-16. 2l4; 1 Tim..ii. 1-8, 217. 1 John, ii] 2, 223. Heb„ ii, 9, 226. Rom., v, 18; 1 Cor., xv, 22, 229. 2 Pet, iii, 9, 236. 2 Pet., ii, 1, 239. Extent of the gospel w^^-^x.. J^ . ''Ht^tf 1(1 G OOKTlMTf. call, hM ooMsion 'jd mi objection Againit partienUr redemption, 243. Whitbj on oi^ng this objection, hM drawn a nnirerMl conelnaion Arom limited premiMt, 245. DISSERTATION VII. OM KLBCnOM. Neeeeeity of acting in a particular .way rousiatent with li- berty of volition, 248. The Arminian objection, ihat consis- tently with the doctrine of unconditional decrees God must be the author of sin, 260. The doctrine of foreknowledge has the same difficulties as the doctrine of unconditional election, 252* The objection that Calrinism is less accordant with divine be- nerolence, fallacious, and fraught with pernicious consequen- ces, 253. Election does not imply partiality in God, 257. Arminian views of election not supported by Scripture rightly interpreted, 259. Some terms to which Arminians have at- tached a signification according to their yiew of election con- sidered, 263. Harshness ascribed to the doctrine of election, a particular use of the ancient sceptical objection, which led to the exclusion of Deity fiom the universe, 267. UncoQiU'- tional decrees not inconsistent with the sincerity of God, 268' ED If JONS OF THB WORKS QUOTBD IN THE POLLOWING U188BRTATI0N8. ft Ttgrkw'i Scripture Doctrine of Original Sin. Ix)ndon, 1161. Wbitby'« Diwourse concerning Election, etc. Oxfotti, 1816. Preddent Edward's Work*. 8 Tol. London, 1817. Principal Hill's Lectures in Divinity, 3 rol. Edinburgh, 1826. Pictefs Theologie Chretiennc, 8 vol. Geneva, 1 72 1 . Maoknight'B Translation of the Epistles. Edinburgh, 1820. M*gee on the Atcnement, 8 vol. London, 18 J 6. » ■-'* €=S, vfem*?'' r^: ■!;iiv*.'. i i I !'1 :1 .gl H DISSERTATION I. ON ORIGINAL SIN. Human conduct shows that all men have, and live under the in.'^uence of. unhaUoned propensities^ The whole word of God accords with this view of human eharacter-The image of God completely erased from the human soul-The loss of ^itr.T^T' * •^«*«"«'^*-" -«^"ired in the course of hfe but the effect of Adam's first sin-Adam the federal head of his natural offspring-The loss of the divine ima«e or spintual death, not the result of personal guilt-The transmission of moral impurity implies the transference of Zl""t~?' *--^— of moral guilt not seldom taught in Scnpture-It is a consequence of the official cha- racter ot Adam who. in the covenant of wo.lcs, was invested with the control of his natural offspring-The form in which the covenant was presented to him. an.) the absence of his td;^""" '''-' '' ^" ''-'-^- - --'^ 1~1 Since the introduction of sin into the world, no period has been characterized bj the innocence of Its population. To the existence of unhallowed propensities in man, everj section of the human race l.as furnished an ample quota of evidence. ^yery where, society has been marked by aberra- tions from duty, which neither a sense of moral Obligation nor political enactments, have availed to B Ill 10 DISSERTATION I. prevent. Even where intelligence and refinement liave exhibited human nature in its blandest as- ])Octs, social order has been maintained, not through the absence of vicious propensities, but, to a con- siderable extent, by numerous penal statutes for the prevention of crime : And still society, though protected by the=^, has not been preserved from (^oimtless violations of moral prescription. With the preceding view of society, the general tonor of revelation accords. It is announced in the L.1W ; and it is confirmed by the Gospel. Divine authority has enjoined that redemption through the blood ,:f Christ should be preached to all nations ; because, through the purifying efficacy of his atone- ment, every human being needs to be reformed. Kespecting this extent of moral depravity, the evi- dence of Scripture is ample and explicit. The hu- man constitution, indeed, contains a variety of prin- (•iples, which, in particular circumstances, repress its unholy propensities, and even elicit a course of action entitled to human applause. Through the operation of the Spirit of God, also, the ample and animating motives of the Gospel have produced in society ennobling effects : in fruits of rigliteous- iioss, they have conferred upon the Gentiles glory, like a flowing stream. But, even where tiiese re- straints and incentives have combined to render men just, one who sinneth not is not to be found. ^ Tried by the law of God, human nature has e/er 1 Eccles., vii, 20. # ON ORIGINAL SIN. jj dispL-.vcd,a univcr,»l hUuro. Our Lord l,as, there- fore. sa,d, Preach tie Gospel, not morely t^ 0^,- nation, but.,, every creature ;' an.l all need it, for xllhave come ,h„rt o//« glory „f God' -Vor docs .Scriptnr ihon'.o the opinion, that, InTI" '.'71"""*"- ""'"''^ P'opensiti s ar Wended wuh the image of God ; that, in the Di- IZ ':"^'°f •«■=» in W^ natural .tate, with mneh that 1, oTil, contains mueh that is good. Thai It; " ^'' "{ *>'*• "■^'^■- »"<■ with aat "■h,c,, uborn ofa.e Spirit, it has nothing in con,- ■non. ■ In the sight of God. it has „„ spiritual ex- elence; and. heuce. the statement of Scripture. "■^'^y^i^^^jUohJ-.elklhm good thin,, ^ In reference to the social relations of life, hu- man nature, indeed, is not without much that is valuable; and often it exemplifies much rectitude of pnncple and kindliness of heart. It conta"m numerous energies, which, bearing upon ,7, formance of social duty, contribute lo the g'od order and happmess of the soei.al state. Bf' L„ dutj ,< of divine prescription , and. as such, it re quires affecfonate submission to the authority of t-od. The prmcipal motive to the discharge of <bty ,s not what society needs, but. what the duty has 2omed ; and. therefore, the mere performance of ^» hat .due to man, does not amount to what d.vmc anthonty require,. Yet such i, human Z 1 Afnrlr wl 1 c i t^ 1 Mark, xvi, 15. - Rom., iii, 23. * Rom., vii, 18. ' John, iii, 0. I 1 'I III il I, 12 D188ERTATIOX I. ture, that, in relation to the intercourse of life, it may perform much tliat is jrood, while it is ignor- ant of God ; and, where there is ignorance of God, thoi t) must also be a complete destitution of attach- ment to him, and of moral submission to his will. The natural man lias perceptions and processes of reasoning, which, to a certain extent, adapt his ca- pacities to his statical in the scale of being ; so that, oven without the knowledge of God, he does by nature the things contained in the law;^ but his treatment of the Gospel evinces, that, in spiritu- ality it view and obedience alike, ho i= deficient. When the things of the Spirit of God are present- ed for his acceptance, 3ii8 estimate of their worth displays a complete lack of perception ; and his reasonings respecting them, originating in ignor- ance, terminate in rejection : they are foolishness to liim ; and, though divine authority enjoins their acceptance, he receiveth them not.- As born of the tlesh, he has only the capacities of a carnal mind : darljiess broods over it ; and, in relation to (jod, as requiring submission to the things of the Spirit, its essence is unmingled aversion ; The car- nal mind is enmity against God ; for it is not sub- feet to the law of God, neither indeed can he. So, then, they t/iat arc in the jlesh cannot please God.^ Having the understanding darkened, and being alien- ated from the life of God, is the Scriptural account Kom., ii, 11. 2 1 Cor., ii, 14. 3 Iloin., viii, 1, 9. I ON ORIGINAL 8IN. i;j Of Its stato.1 The morality, of mere human nature, therefore, is body without spirit ; and. in eyery na- tion under Iieaven. its re'-ion has ever been a reli- gion of vanity, a religir 3luded from the accept- ance of God. From cuis general destitution of moral rectitude, there is not a single exception. The tchole world lieth in ^oichedness:^ God looked down from heaven upon tJ^ children of men, to see if there were any that did understand, that did seek ayether become JiUhy ; there is none that doeth good, no, not one.- This completo estrangement from God is not a deterioration acquired in the progress of life By repeated acts, the mind may. indeed, acquire a new bias ; even to what it had previously disliked, it may become strongly attr^ched. But habit in the natu- ral man is the mere corroboration of a principle coexistent with his life : he was shapen in L,ui^ ^r.d the imarjmation of his heart is evil from his youth. The first transgression of Adam has Z tended Its deteriorating influence to all his descen- dants by ordinary generation. Though himself createu in the image of God. he has been by diso- bedience rendered unlike his Creator. As unfit tor holy intercourse, therefore, he was expelled from paradise ; and, when ],e begat a son, he was in his own likeness, and after his image, The import of ' Eph., iv, IS. ' Ps. li, 5. - 1 John, V, 19. ^ Gen., viii, 21. ^ Ps. iiii. 2, .3. •^ Gen., V, 3. (i 14 DISSERTATION I. tliese expressions, as denoting degeneracy from his original constitution, the Scriptures abundantly illuscrate : they represent the image of Adam as a contrast to the image f Christ, or to that nature which man originally possessed. In illustration of the preceding point it may be remarked, that our first pfirent was the figure of him that was to corned that is.'of Christ. Hence our Lord, who is of heavenly origin, and the linage of the invisible God,'' is termed the last Adam :^ and one grand end of his mediatorial appointment is the communication of his likeness to unholy men. It is accordingly stated, that, as the first Adam was made a living soul, the last Adam was made a quick- eninrj spirit.^ The need of quickening in the sub- jects of our Lord's mediation is thus implied : first, as descendants of Ada^n, they are natural men \ and tlien, as begotten of God through the last Adam, they are rendered spiritual. In refprence to this order it is said, Howbeit, that was not first ivhch is spiritual, but that which is natural; and afterward that which is spiritual.' And, subse- quently, these words are explained, as denoting the different results produced by respective connection Avith Adam and with Christ. The offspring of each correspond with the nature of their progenitor : The first man is of the earth, earlhy ; the second man is the Lord from heaven. And, as we have ' Koni,, V, 11. - I Cor., xv, A.O. •» 1 Cor., XV, 4G. 3 1 Coi\, XV, 45. ox ORIGINAL SIN. 15 home the image of the eartfiy, we shall also bear the image of the heavenly i The image of the heaven- ly, then, IS the reverse of the image of the eartliy or of that likeness in wliich our first progenitor be- gat his son : And, when it is taken into account that his descendants, in their natural state, are de- nominated the seed of the Serpent,^ and a genera- tion of vipers,3 the innate depravity of those who bear his image, will appear sufficiently evident. As bearing upon the same point, our Lord has said. That which is born of the flesh, is flesh; and that which U born of the Spirit, isspirit:* and these, m nature and operation, are declared to be contra- rtes: The flesh lusteth against the Spirit, and the Spirit against the fksh.^ Since, then, those who are born of the Spirit have been created anew in the image of the heavenly ; others must stiU bear the image of the earthy. Divine grace has not en- abled them to put off the old man with his deeds : they are still characterized by the want of original righteousness, and by a complete depravity of na- ture. Of the natural deterioration of the human race the manner of our Lord's incarnation supplies ad- ditional proof. As a sacrifice for sin, it was requi- site that he should be without blemish ; and, hence the supernatural arrangemert which rendered him undefiled and saparate from sinners : T/ie Holy ' 1 Cor., XV, 47-49. ' .fohn, iii, G, - Gen., iii, 15. ^ Gal., V, 1?. 3 Matt., iii, 7. ir> mSSERTATION I. I I ?' M } Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore, also, that 'Wi^' thing which shall be born of thee shall be called the Son of God. ^ This depravation of man's original constitution, tne Scriptures refer to a connection subsisting be- tween our first parent and h.s natural descendants ; and, hence, it is said that in Adam all die/^ That this death IS not, as some have imagined, a mere dissolution of the body, but also a privation of the jmage of God, or of spiritual life, is evident from the contrast of Adam with Christ, whibh has been already lUustrated. That is a contrast of persons in relation to effects. Whea 't is said, that, as in Arim^ all die, even so in Christ shall all be made n.ive,- the spiritual life which our Lord confers evinces the nature of the death bj Adam to be a ■''tato in which his descendants are dead wliile liv- mg, ..lat IS, dead in trespasser and sins." Because ^^piritual death, or moral depravity, as well as th. dissolution of the body, became his allotment, it has become the allotment of all his natural descen- dants. (\)5 It ought not to be affirmed, that the spiritual death of Adam s descendants is the result of their personal guilt ; for it has pervaded those whom l.od has termed innocents,^ that is. persons uncon- tammated by actual sin. Infants have not sinned » liUkp, i, 35. ' •''cr., ii, 34. - 1 Cor., XV, 23. ^ Sec page 28. ^ K|)h.. ii, 1. " Jer., ii, 34. OK ORIGINAL SIX. 17 after thestmilitude ofAdam^stramgressian:^ jet in Adam aldtc : And that infants are the subjects of spiritual death is evident, both from the extent of our Lord s mediation, and from the ordinances of his ohurch. Where there is no bondage of corrup- ..on ],ere can be no corresponding redemption ; yet Christ has represented infants as noediue his mediation: Sufer little children to com. unto ,ne. r/ , . '^'"^ ""'' ' ^''^ ""^'"'^^ " '^^ ^i»9dom of (^^d- Infants, therefore, as well as adults, belong to the covenant of grace ; and they belong to it not in consequence of original puritj. The system of redemption shows, that, in tlie very first stage of existence, they need the application of that Wood which cleanses from all sin. Whether Jew or Gen- tile, they are all under its power as a moral pollu- tion ; and. for the restoration of purity, different dispensations of the covenant of grace'kave con- tained an ordinance, provided a. means of relief from their unholy state. Formerly, they needed the circumcision of the heart, and they still need the washing of regeneration. To this spiritual reno- vation, circumcision and baptism alike refer ; and It cannot be reasonably affirmed, that either of these ordinances is emblematical of deliverance from im- purity acquired by actual transgression. Infants were circumcised upon the eighth day ; our Lord, also recognized them as proper subjects for receiv- ing his blessing ; and an essential part of the bless- ^ Rom., V, 14. - Mark, x, 14. 18 DISSERTATtOX I. mg of Christ is ever the communication of a holj mind. Infants, indeed, cannot now be presented to Christ personaUj, as in the days of his flesh : but tliey still need tlio renewing of the Holy Ghost, and are, therefore, brought to the ordinance of bap- tism, which, for that end, ho has instituted, and promised to bless. Both tlie testimony of God and the evidence of fact, evince the want of the divine image in the first stage of human existence. If pure intelligence moulding the heart to rectitude, be that which gives to human nature the likeness of God; the condition of infants is best described, not by appellations of imcontaroinated excellence, but by that foolishness which is bound in the heart of a child} lie who knows what is in man, has so described the period of infancy. He has also stated, tliat death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression: « and it reigned, not in consequence of their personal guilt ; for in Adam ull die. Viewing death in its diversified forms, as the wages of sin, the principles of retributive justice suggest, that, where there has been a transmission of moral impuiity. there must liave also been a transference of guilt. Penal infliction without im- plication in previous crime, cannot exist in the government of God: Justice and judgment are the habitation of his throne.^ Death by Adam must, ' Prov., xxii, 1.3. -■ Kom., v, 1 t. ;' Psalni Ix.xxix, 14. ON ORIGINAL SIX. 19 therefore, stand in connection with sin from the same source. Respecting the transference of guilt, It IS, accordingly, ..tated. that hy one man's disobe- dience many were made sinners : ' and it must be hero observed, that the term sinner ooes not, as some have supposed, denote subjection to death. It re- fers sol.ljrto the violation of law, and, consequently, implies the idea of guilt. In the preceding state- ment of Scripture, tlie imputation of sin is explicitly affirn^ed. Hut this doctrine of tlio transference of guilt, does not rest upon a solitary evidence. It is far- ther proved by a scriptural sta ment, which traces the death of the human race to connection of th' ir first progenitor :_^y owe man sin entered into the world, and death by sin; and so death passed upon all met for that, or, as this expression may be ren- dered, in relation to him all have yinned.^ And, as a proof that this death passed upon all men, not as the result of their ovn personal transgression, but as the effect of Adam's first sin, it is added, that (hrouffh the offence of one many are dead.- How many are dead through the off-ence of one, is not the subject of conjecture. Short-siglited reason may speculate, and deny that ono man's guilt can be imputed to another; but he who knows aU pos- sibilities, has declared, that, by the offence of one, judgment eame upon all men to condemnation.' 1 Roin.. V, I 'J. - H'.ii!., V, 12. ^ Koin., V, IS. Item., V, 1 ■>. 20 niusEUTATioy i. I I I Thus, hough tho act wa, AdamV. tho guilt, coa- -lemuafou a„d punishment, have be™,no tZ .ommon allotment of all hi, natural descendar l^nco a „ stated, that *„M re.;„„iyro. A^X Mo,e, even over ,Uom that had not sinned of t„ the rrt f *"•■' ''''-^-'"-.- ■ that i , over all who had not like him, X.y eatin, the forbidden fru.t, violated tho condition upon which life had heon suspended. Bei„.-, thus, the allotment of ^ . re.gned not onl^ over actual transgressors, bul also over mfants, who could not be charged with personal guilt. * '" From these statements it is evident, that all human death proceeds fro,., the imputation o Adam » s,„, and, that by one ,,„„•, iUoMience many were made sinners. But. further, tho p'-ecedin^ imputation of rruilt is a consequence of that pubhc capacity in which our first parent acted, as the representative of his offspnn. Of this, the parallel between Adam and Chr- ,t. as It IS stated in Scripture, affords conclu- s.ve evidence. That our Lord sustained a prblic character m relation t^ his church, is abundantly of Chnst w.ll, therefore, indicate the character of our first parent in relation to his descendants. Upon tins topic it maj be remarL.-d, that, in al- lusion to M:im^,tkejlrsiman, our Lord is termed * lloin., V, 14. Ott Of.IGINAL Siy. 21 f/ie second. But many generations Irving inter- vened between them ; this appeUation of Christ .•annot refer to m.ro priority on the part of our first parent. It must aliudo to something in which thr. hrst man was the figure of the second; and. accord dingly our Lord is termed, not only the second nian. but also the last Aoam. Xow. Christ in this character. ,s the head of his spiritual seed, or as it .8 expressed in Scripture, t/ie /^ead of /as bcd^j the rhurcL^ Adam, therefore, as his typo or figure must have been not n.erely the first, but also the head, of the Imman race as constituting one body Respectmg Christ, then, it must bo further ob- served, that in the covenant of grace, he repre- sented all whom he Imd been appointed to redeem. Their guilt w.s transferred to him; and, hence ly s said. The Lord la^d on him the iru,uUy of ul all. And also. He bore our sins in his oL body on the tree.^ Ihs satisfaction to the law i... also imputed to h,s seed: it is th. ground of their ac' ceptance with God ;for by the obedience of one shall many be maae rirhteous^ Thus. Christ represented the body of which he is the head; and. that Adam as his figure sustained the same character with res pect to Lis offspring, is evident from this consider- ation, that the parallel between them is a parallel "oc merely of persons, but of persons as produc- ing, each to his own seed, a particular result By Col., i, IS. - Is., liii, 6. * Koin., V, 19. ' 1 Tot., ii, 24. m I n\ \ I f * 22 DISSERTATION I. Adam, tlicro are condemnation and death to all his natural descendants: by Christ, JMstification and life to all the children whom God has given him : And. therefore, it is said, fiat, as by one mans disobedience many were made siancrs, so /ii/ the obe- "' ce of one shall mmiy be made righteous,^ and dso. that, as in Adam all die, even s > in Christ shall all be made alive. "^ But, farther, the nature of the trusts respectively committed to tlie first Adam and to the last, affords an additional illustration of tlie same point. Our Lord was invested with authority and power, that, as the liead of his spiritual seed, ho might control their destinies. All power, lie lias said, is given unto me in heaven and in earth -.^ pover over alljlesh,* that he should give eternal life to those whom he represented. Adam. also, as the figure of Christ, was invested with the control .- his natural descen- dants These, while the subjects of his govern- ment, were to be dwellers on the earth ; and the earth was the measure of his kingdom: Be fruit- ful, and multiply, and replenish the earth; and have dominion over every living thing that movefk on the earth.^ Viewing our first parent, then, in his official character, as the vicegerent of God, and as entrusted with the control of his off- spring, he must have boon equally the agent of God and the representative of men. Wherever i Rom., V, 10. = ] Cor., xv, 22. ^ Mai., xxviii, 18. * John, xvii, 2. « Cgn,^ ;^ 28. ox ORIGIXAL SIX. 23 there is dominion, there is the ropresentation of the ruled. Adam, therefore, was the responsible head of his natural descendants; and. when in this official character he violated his trust, the sin of the head of the bodj became the sin of the mem- bers. Of this truth, painful experience furnishes to every man a feeling illustration. To God hu man nature has often said, wliy hast thou made me thus? Keasoning, also, from -nscriptural views It has often denied the official character of our first parent, and the imputation of his sin; but the miserj whicli liis sin has entailed upon the world It cannot deny. Doatli. which God has de- nounced as the wages of sin, it may, like some speculators, represent as the result of the onVinal constitution of man; or, like others, it may affect to regard death as a blessing: but. from the appal- ling truth, tliat. by connection with Adam, every human being is accursed of God, it can find no ra- tional evasion. For tJie transgression of our first parent it was said, Cursed is the ground for thy ■sake; m sorrow shah thou eat of Hall the days of thy life. Thorns also and thistles shall it bring forth unto thee '.^ And which of all his descendants is m Ills thorny pilgrimage, exempted from the bread ot sorrow? The whole creation groaneth,^ In the progress of life, therefore, as well as in the inflic tiou of death, the natural descendants of Adam nitaat and adult without exception, inherit tiiJ 'Gen.,iii, 17, 18. 2 Horn., viii, 22. 24 DISSERTATION I. «;urse pronounced against himself: And, consis- tently with the principles of immutable justice, this arrangement could occur through him, only as sus- taining the character of a representing head. In connection with -lO preceding view of the of- ficial character of Adaii as the representative of his natural offspring, it must be further remarked, that he was so constituted by the appointment of God. This divine arrangement is usually denomi- nated the covenant of works ; that is, a mutual agreement between God and our first parent as the representative of the human race. That such an arrangement or covenant existed, is evident, not only from its effects upon Adam's posterity, but also from obvious statements of Scripture. Our first parent was the figure of him that was to come. Now, respecting Christ, the last Adam, God has said, / roill give thee for a covenant of the people:^ and the blood of Christ, as ratifying its promises, is termed the blood of the covenant," and, of the ever- lasting covenant.^ Adam, then, was our Lord's figure in reference to a federal transaction ; and, lience, of Israel it was said, They like men, or, ac- cording to the original expression, they like Adam have trani'gressed the covenant.* The will of God was, indeed, presented to our first parent in the form of a precept: And ihe Lord God commanded the man, saying, of every tree 1 Is., xlvi, 6, 2 Ileb., X, 20. UIos. ■ " 3 lleb., xiii, 20. VI ON ORIGINAL SIN. 25 tree eat I shall of the aarden thou mnyest feeely ecu of the knowledge of good and evil, i of it; for in the day that thou eatest _, , „._., surely die.' But the preceptive form in" which the divine will was announced, is perfectly consistent with its federal nature. Indeed, in this very cir- cumstance, the first Adam was the figure of him that was to come. Like our first parent, the Mes- siah .7&8 the Father's servant: and what is termed the covenant of grace, was presented to our Lord in the preceptive form. Adverting to this view of the arrangement of mercj, he has said, I know that hts (the Father's) commandment is life everlasting :^ And all that he did in his mediatorial capacity, he has represented as a ministration of obedience t< the authority of God: / came down from heaven not to do mine own wil.\ but the will of him that sent me. ' The Father who sent me, he gave me command- ment, what I should say, and what I should speak.^ As the Father gave me commandment even so I do.'> Besides, it may be added, that a precept from God to one bearing his image, must be unavoidably re- ceived with cordial acquiescence. They both walk m the light: in unity of sentiment they have fel- lowship one with another,^ and cannot disagree. When God, therefore, commanded, his image in Ad a must have like Israel replied, All that the * Gen.,u, 16. 17. * John, xii, 49. 2 John, xii, 50. * John, xiv, 31. ' John, vi, 38. « 1 John, i, 7. 26 DISSERTATION 1. L wd hath said, I tvill do and be obedic.U; ^ And such an agreement constitutes a covenant. Jt ought n c to bo affirmed, that the absence of Adam's d scendants rendered the covenant of works, a mere personal transaction with himself. A personal transaciion could not, in its worst ef- fect , be extended to those who had not bfconrepre- .■sented: yet, in Adam all die. Besides, the covenant*} which God has condescended to make in relation to men, have not derived their validity from the presence and consent of all who were included in those arrangements. Moses, reciting to Israel tlie covenant of God respecting them, has said, Neither with you only do I make this covenant and this oath; But with him that standeth with us here this day be- fore the Lord, and also with him that is not here with us this day.^ In tlie counsel of peace, also, when the covenant of redemption was made, no man was pre- sent, either to concur or to reject: ^et, upon the ground of personal absence, whoever disclaimed a right to its blessings ? But vain man would be wisej; and, when by the covenant of works he finds himself a loser, he pleads his absence, and concludes his rea- sonings with a rejection of the arrangement of God. Truth is against him; and experience proves it; for by the offence of one, judgment came upon all nien to rondemnation: and condemnation has introduced the curse into every man's lot; into his enjoyments in life, and into his very existence. To dwellers ' Exod., xxiv, 7. ^ Deut., xxlx, 14, 15. I ON ORIGINAL SIN. 27 on ihe earth there is but one sentence: In sorrow shah t/iou eat of it, all the days of thy life. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou 'aken: for dust thou art, and unto dust shalt thou return} "■ Ucn., iii, 17-10, OT R. (a) For OB in Adam all die, even so in Christ shall all hf made alive. These words refer directly to the resur- rection of the body : but they refer to it as constituting the completion . that spiritual existence which believers receive in connection with Christ. This will appear from the following considerations: — In this chapter, the apos- tle has restricted his discourse to the resun-ection of those that are C7irisfs.^ This is evident from his account of its natm'c. But the resurrection promised through Christ, commences with the call of the Gospel, Awake, thou that steepest, and arise from the dead ; and Christ shall give thee light.^ By the powerful application of this call, our Lord verifies hiss declaration. The words that I speak unto you, they are spirit, and they are life.^ Hence, believera are said to be already risen with Christ.* Thus, they are alive unto God through Jesus Christ our Lord,^ and walk in newness oflife.^ Of this new life, the resurrection of the body is the consummation. Death by Adam is then completely surmounted; and life by Christ perfected. This corruptible must put on incorruption, and this mortal must put on immoitaiity. So, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying ihat is written. Death is swalloued vp in victory.'' I Eph., ii, 23. 2 Eph., v, 14. 3 John, vl, 63. * Col, iii, 1. 5 Rom., vi, 11. c Rom., vi, 4. ^ 1 Cor., XV, 63, 54. DISSERTATION II. ( OBJECTIONS TO THE DOCTRINE OF ORIGINAL SIN CONSIDERED. Those who reject the doctrine of original sin deny the official chai-actcr of Adam— The standard which Taylor has em- ployed in his Scripture Doctrine of original sin unscriptural and illogical— His own views not according to his standard —According to Taylor death was by, or in cr .sequence of, Adam's sins— According to Scripture his posterity died in him as their representative— The doctrine of Adam's official character vindicated— The rejection of it leads to the rejec tion of the imputation of his guilt to his posterity— Parents do not stand in the same relation to their children as Adam did to his posterity— The imputation of one person's guilt to another taught in Scripture contrary to Taylor's assertion —The guilt only of Adam's first sin imputed to his offspring— The dominion conferred on Adam and the grant made to Noah very different— While Taylor denies the transference of guilt he admits the transference of misery, which is the wages of sin— His mode of accounting for the sufferings and death of children implies what he denies— His views as to sufferings and death being a benefit to mankind contrary to Scripture and inapplicable to the case of infants— Death as the wages of sin not conlnod to the dissolution of the b- 'y— Taylor's notions of the image of God unscriptural and his arguments in support of them inconclusivo— Those who deny the im- putation of Adam's sin reject the doctrine that human de- pravity is derived from him— Taylor's unfaL- statement of 30 DISSERTATION II. ira- this doctrine and inconclusive arguments against it — Dcp._ vity according to Scripture derived through parents from Adam — Tlic necessity and nature of regeneration prove the existence and extent of depravity. Those who reject the doctrine of original sin, of course, also, deny the oflScial character of Adam, as the representative of his offspring. Upon this subject Dr. Taylor has remarked, that "a repre- sentative of moral conduct, a representative, the guilt of whose actions shall be imputed to us, and whose sin shall corrupt and debauch our minds, is without any foundation in Scripture, and is in it- pelf a great absurdity."^ Respecting the divine denunciation, In the day thou eatest thereof thou shalt surely die, he has also said, "Here is not one word relating to Adam's posterity." - Before adverting to these sentiments it may be remarked, that, in the discussion of this contro- vert'^d topic, Taylor, in determining the amount of scriptural doctrine, has employed a very unscrip- tural and illogical standard. Respecting tlxe moral government of the world, scripture is a system of progressive disclosure; and, consequently, the shade which obscures its earlier statements, should receive illumination from its later brightness. But Taylor has laboured to obscure the light, in accommodation to the darkness. In the denuncia- tion of God to our first parent, this author, having discovered "not one word relating to Adam's pos- * Taylor, p. 205. Taylor, p. 8. OBJECTIONS CONSIDERED. :n terity," has adopted the opinion, that tucse wero not implicated iu the disobedience of their progen- itor : and, then, by most unnatural distortions, he has endeavoured to accommodate to his precon- ceived notions, those parts of Scripture in which the doctrine of original sin is explicitly taught. In the divine denunciation, it is true, there is not one word respecting Adam's posterity. But, in reference to the promise, that the Seed of the woman sh( uld bruise the head of the Serpent, Tay- lor might with equal propriety have said. Hero is not one word, that the Sou of God should b:* mani- fested to destroy the works of the Devil. Besides, his own theory contains the means of its refutation. Though, in the divine denunciation, he has found not one word relating to Adam's posterity ; he has not refused to Admit that in Adam all die. View- ing this admission, then, a: an c osition of the divine threat to our first parent, it extends the ef- fects of his disobedience to all his natural descen • dants ; and, where the effect is admitted, the cause, particularly when specified with equal plainncc., ought not to be rejected. In the opinion of Taylor, a representative of moral conduct is a great adsurdity. Upon his own principle, therefore, he ought to have maintained, that the death inflicted on the human race through Adam's delinquency, is not more rational. Be- sides, immutable justice requires, that, wliere there is no guilt there should be no condemnation : yet, :\2 DISSERTATION II. among tho numerous inconsistencies which the plain language of Scripture has forced upon Tay- lor, ho has repeatedlj stated, that, by the judicial sentence of God, the death denounced against our ftrst parent's disobedience has been extended to all his offiipring. «'The judgment that passed upon all men to condemnation," he has said, "is death's coming upon all men by the judicial act of God, upon occasion of Adam's transgression. "^ But, if Adam did not represent his descendants, how could divine rectitude transfer to them the wages of sin by a judicial act? To evade the preceding objection, Taylor has represented the death of Adam's descendants, as a mere coiisequonce of his disobedience; that is, as an event which his transgression did not unavoida- bly entail. ^ From him," says he, "our mortalitv commenceth ; death was by him ; that is, I sup- pose, by, or in consequence of his condur "2 But the Scriptures explicitly state, not that the human race die in consequence of Adam's transgression, but, that they die in himself; and, therefore, the death of both is an eflFect of which his disobedience is the cause. Though, as Taylor has conjectured, by a divine arrangement subsequent to our first parent's transgression, his descendants might die ajler him, they could die in him, only in con- sequence of their membership in that body of which he was the head: and that he was a respon- » Taylor, p. ^1. a Taylor, p. 25. 0BJECTI0K8 CONSIDERED. 33 1 sible head between God and them, is evident from that cLpreme authoritj with which he was invested over •very living ihing that moveth upon the earth.^ The preceding point was forme'-!/ illustrated hj a reference to the scriptural parall 1 between Adam and Christ. Our first parent, in contrast with him that was to come, and in relation to his own off- spnng, is represented as the one man, in connexion wi^h whom these hrve been subjected to condemna- tion and deatli : Judgment was by one to condemna- tion,^ and, by one man's offence death reigned by one.^ Onthecontrarj.relieffiomcondemnationanddeath, IS by one man Jesus Christ.* Thus, in the arrpjige- ments of God, each occupied a public station ; and, as was formerly stated, the official character of Christ must delineate the official character of him who was his figure. Our Lord, then, is the head of his body the church-,'^ and it must be kept in view, that this is not a headship of priority merelv, but also of direction and control, and consequen'tlj of representation: The Father hath put all things under his feet, and gave him to be head over all things to the church, which is his body.<^ Hence, Christ has represented the members of his church as a part of himself. / am the vine; ye are the branches:^ and they are also denominated members of his body, of hisJUsh, and of his bones.^ They 1 Gen., i, 28. * Rom., v,;i5. ^ John, y, 6. * Rom., V, 16. *Col,, i, 18. 8 Eph., m, 30. » Rom., V, 15. » Eph., i, 22. 34 DIESEniATIOX II. were chosen in him, and they are saved in him, expresslj upon the ground of his mediatorial agency. The one man Adam as his figure, tliere- fore, was the head of those to whom he stood in relation ; and having been, as well as Christ, in- vested with dominion, he possessed an official agency, which rendered him, the representative of tliose under his control. Accordingly, it is stated, that, as the eflfects of our Lord's official work are transferred to tnose who are in him ; those, also, who are in our first parent reap the fruits of his agency : By one mans disobedience many were made sinners,^ and in Adam all die.^ In consequence J the rejection of our first par- ent's official charactei, as the representative of his offspring, the imputation of his guilt must be also rejected. "If the Spirit of God," says Taylor, "be corsistent with itself, it is manifest from Ezekiel, chap. 18th, that the im-.utation of sin, so far as to make the posterity guilty of, and charge- able with, the sin of the parent, is no scriptural notion."' The Consistency of the Spirit of God no Chris- tian doubts ; and to make it the subject of supposi- tion, accords ill with the character of an humble disciple, which Taylor, not without ostentation, has professed to be. This very consistency in the !: Iptures of truth, has reduced him to the neces- sity of adopting a mode of expression, which refutes 1 Horn., V, 19. - 1 Cor., xv, 22. 3 Taylor, p. 200. OBJECTIONS CONSIDERED. 35 i Ills own notion. •• Death," be has said, "must bo understood to liave passed upon all mankind, not for that :liey all have sinned, really, properly, and personally ; but they have sinned, are made sinners, are subjected to death througli, the on^ offence of one man, that is, of Adam."' Here, the expression, made sinners, he has explained as denoting made subject to death; but his exposition is an utter viola- tion of the established use of the term sinner. It is, in other words, to explain t.ie guilt by the pun- isliment. The correlate of sin is guilt: he, therefore, wlio is made a sinner, is constituted guilty ; and such, by connexion with Adam, is the character oi the whole human -ace. It was formerly remarked, that, where there is no guilt, there can justly be no condemnation : yet the scriptures explicitly stating that the Judge of all the earth ever does right, have, vith equal plainness, announced, that, uoon the ground of our first parent's tronsgressio". divine justice has passed a condemnatory sentence upon the whole human race: By the yjfence of one judg- ment came upon all men to cotidemnation.- Since, then, the offence was Adam's, the guilt could bo theirs only by imputation. In the 18th chapter of Ezekiel, to which Taylor has referred, it is said, T\e soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son : the righteousness of the righteous shall be upon him, ^ Taylor, p. 53. 2 Rom., v, 18. # 36 DISSERTATION 11. ! ! i and th wickedness ^ the toicked shall be upon him.' But, before these declarations of God can be ad- missible as evidence against the imputation of sin, It ought to be proved, that, under the moral ad- ministration of God, every parent sustains, in re- htion to his son, the same character which Adam sustained in relation to his offspring. It ought also to be proved, that every parent is a figure of him that was to come ; that, through one offence com- mitted by each, judgment passes upon his children to condemnation; and that in him they aU die. But, while divine truth attributes none of these to parents in geaeral, it ascribes the whole to our first parent; and, therefore, when it farther designates him as the one man in contrast with Christ, and in contradistinction from ull other human beings, it evidently exhibits him, not in liis parental charac- ter, but, like our Lord, as the occupant of a public station and ofiicc in relation to his descendants. For these reasoiiB, the preceding passage of Ezekiel cannot be fairly adduced a^jainst the doctrine of imputation. It is merely an exhibition of the general tenor of the divine government, as corre- sponding with the law which God had prescribed for the regulation of the commonwealth of Israel. But, though the declaration of God by Ezekiel proves, that, after Adam's first act of disobedience, every man's sin and its punishment belong solely to himself; it contains no evidence, that there did not ^ Rom., V, 20. 9 OBJECTIONS CONSIDERED. 57 exist a previous constitution, by which all in Adam are implicated in the sin of his official chai-acter. On the contrary, it does contain indirect proof of the actual existence of such au arrangement. When it is said. Tht soul that sinneth, it shall die, the infliction of death as a punishment, is suffi- cientlj obvious. Infants, therefore, who die without personal guUt, must have been implicated in sin ; and, when it is taken into account, that they die in Adam, for in him aU die, it is evident that a par- ticipation of death through him, must originate in a participation of sm from the same source. " How mankind," says Taylor, "who were perfectly inno- cent of Adam's sin, could for that sin, and upon no other account, be justly brought under God's dis- pleasure and curse, we cannot understand. But, on the contrary, we do understand, and by our faculties we must necessarily judge, according to aU the rules of equity it is unjust ."^ For those, therefore, who with Taylor reject the doctrine of the imputation of sin, it remains to reconcile with justice, the allotment of its wages to infants, who have not done its work. Respecting imputation Taylor has said, "I have with a good deal of care examined the scriptures on this head, and can find no more places in all the bible, where imputing, accounting, or reckoning, an action to any person, is spoken of, but those that follow; 2 and, after an enumeration of various » Taylor, p. 162. a Taylor, p. 206. 38 DISSERTATION II. I passages, he has added, "These are all the places I can find in scripture, where imputation of righ- teousness or sin is spoken of; and nothing, you see, is said to be imputed, reckoned, or accounted, to any person, but the proper act and deed of that person."^ There is, however one passage of scripture at least, which, if Taylor considered with care, reflects little credit upon his acuteness and candour. He seems to have found it, not exactly to bis purpose ; and, affect- ing to consider it as of trivial importance, he has placed it by itself in the following note; "Philem., 18 If he have wronged thee, or owetk thee ought, put that to mine account. . . . I will repay it. This relates to a pecuniary matter. For the apostle doth not take Onesimus's former wickedness or villany upon himself; only ho promises to make good any damage he may have done his master."^ From these remarks it would seem, that Taylor either deceived hiLaself,or intended to deceive. The scriptures, it is true do not impute the act of Adam to his descendants. The eating of the forbidden fruit was peculiar to himself: but the guilt of that action, the scriptures represent as the subject of imputa- tion ; aua the case of Onesimus contains an illus- tration exactly in point, the wickedness or villany of that fugitive, the apostle does not take upon himself for the transference of an action is an utter '"mpossibility: but the condu^ of Onesimus was a ' Taylor, p. 210. • 0JECTI0K8 CONSIDERED. $f^ sin against his master; and the apostle submitted to the imputation of his gaUt: If he hath vmmged ^«**» • • . ' put thai to mine account. Tajlor has remarked, that the apostle's promise re- lates to a pecuniarj matter: but it relates to deport- ment. as weU as to debt, and wrong, whether in relation to God or to Philemon;' is exactly of the same nature. Respecting pecuniary obligation, which 18 merely a particular species of guilt, it may be observed, that, viewed simply as a debt, It diflPers nothing in its nature from what the sinner owes to the law of God. Had Taylor, therefore, considered with care the apostle's language, he would have found at least one part of scriptuie, m which guilt by imputation is explicitly stated. There are. however, other most appropriate scrip- tural proofs, which, not according with nis opinion, he has either overlooked, or intentionaUy omitted. The typical dispensation contains the foUowing divme injunction: And Aaron shall lav hoik his hands upon the head of the live goat, and confess over htm all the sins of the children of Israel, and all tUvr transgressions in all their sins, putting them upon the head of the goat; . . . and the goat shall bear upon him all their iniquities.^ But, farther what was thus tTOically imputed to the goat, was ac- tuaUy laid ^ the head of our Redeemer: The Lord hath laid on him the iniquity of us all.^ He was numbered with the transgressors, and he bare ' Lov., xvi, 21, 22. 2 is.^ liii^ Q 40 DI8SEBTATI0N II. the tin of many ;^ and aUo, Hit oum telf hare ottr tint in hit oton body on the tree.* Had Taylor, therefore, considered with accuracy the doctrine of the scripture respecting the imputation of sin, he must hare arrivod at the scriptural conclusion, that by one man*t ditohedience many were made sinnert. It scarcely deserves remark, that the doctrine of the imputation of Adam's sin, has been met by the objection, that, supposing him to have been the official representative of the human race, his sub- sequent transgressions, repentance, and pardon, must by imputation be also theirs. To this it is sufficient to reply, that, since God has specified only one offence of our first parent, man has no right to connect with his official character any sub- sequent event of his life. It may, however, be further observed, that, in consequence of the one offence, he was expelled from his public station in paradise: his subsequent offences, therefore, were personal acts; and neither these nor the pardon whfch God was pleased to confer, belonged to the covenant of works. The former were violations of thei mortJ law abstractly considered; and the latter flo^^ from the despensation of mercy, extended to himself as a fallen individual. By this arrange- ment or covenant of grace, also, his dominion was transferred to another representative, to him who has said, All power is given unto me in heaven and in ^ Is., liii, 12, » 1 Pet., ii, 21. OBJ10TI05S 0ON8IDBBED. 41 earrt;" and. therefore, Ad«m'e descen<Unt. neither remiuned under hi. federal control, nor were im- pUcated m his subsequent disobedience Upon the preceding topic of goremment, Tay. lor has advanced an unscriptural notion, in which he ascribes to Noah and his posterity, the domin- ion formerlj possessed ov Adam, but now, under Uie corenant of grace, i ousted safely to Christ, ''he verysame blessings and marts of excellencT " Lrr t' ""' '^ ^'"' ""'"''<' '"<' P""o»«o.id npon the human n.iture, more expressly and em- phaticaUy at the restoration of L world, Xn the race of mankind was to be propagated anew from Noah and his sons: Gen.,ixll.AndTZ •ferf - ""^rt'""'" f «"'«• Which is repeated arui^,ngf„,kabundana!, in Oe earth, and Zu- plyAenxn. Hence, I conclude with the clearest evidence, that the propagation and birth of fte hnmau race in all parts of the world, both with re- gard to parents and the fruit of their bodies is under the very same blessing of God, wh ch ;i^ pronounced originally upon our first parents. vTr -. And the fear of you and the dread of you, ,hM i' upon e^eryleoH^tHe earth, anduponle^fZ If the a»;upon all ihat n>o.eth upon the .aZfand l^deh^ed. Every „,oring thing .kail he J^ ^ Matthaw, xxviii, ]8. itFf .T<g- i 7 li< ' » TtT i rni>ii-i- nt>KT>r~ i n» ll«88t— — 42 DISSERTATION II. !. for you ; even as the green herb, have I given you of I things. Hence, I iufer, that we have a more ex- 'tensive dominion granted to us over the brutal world, than was originally given to Adam."^ Upon our first parent, there was conferred do- minion over every living thing that moveth upon the earth.* This cannot reasonably be supposed to have referred merely to living beings then in existenco. To Adana, therefore, it was a grant of control over his future offspring, as well as over the other parts of animated nature. But the blessing conferred after the deluge, was assigned to no individual : it was a graLt of reciprocal authority to the whole liuman family, for the preseivation of social order, that the earth might not, as formerly, be filled with violence. To all without distinction, the law of retaliation was prescribed, for the purpose of personal security, and as the grand principle by which civil government ought to be regulated : Whoso sheddeth man's blood, by man shall his blood be shed.^ Taylor has evidently mistaken a more extensifo grant of the inferior animals as means of subsist- ence, for enlarged dominions ove'* them. But the authority conferred upon Noah and his descend- ants in the social state, instead of enlargement, was circumscribed by political rule : rt'd, in refer- ence to other living beings, it was maintained, not 60 much by the energies of man, as by the feelings of the creatures appropriated to his use : And the 1 Suppl., p. 85. " Genesis, i, 28. ^ Genesis, xi, 6. 43 upon OBJECTIONS CONSIDERED." /ear of you, and lue dread of you, shall be ^-fry beast of the the earth, S^c, Every moving green herb, have I given you all things.^ Thus with respect to life and propertj. dominion was conferred upon mankind coUecti.elj, tha: in accordance with the law which the Deity himself tablisHr'^i ^'^^ "'^'^' ^^ ^^- socia/stain tabhsh that order which would best secure us safety and comfort. But s« oreme authority was reserved ^r hini of whom Adam was the figure. He is K.ng of kings and Lord of lords ; and to him, the kingdoms of nature and of grace have been alike 2:il« ; /^«/«'^- Mgeth no man, but hath committed all judgment to his Son. ^nd hath given him authority to execute judgment also, because he IS the Son of man.^ Though Taylor has denied the imputation of sin. the testimony of God. verified by the experi- ence of man, has forced him to admit, that, incon- sequence of the disobedience of our first parents, heir oflfspring suffer. " We their posterity," he h^ observed .'are in fact subjected' to the'^same affl ctions and mortality here, by the sentence in- flicted upon our first parents. Concerning which afflictions and mortality, we may truly affirm, that, though they are occasioned by the sin of our firs parents, though they were not inflicted till they transgressed, and so descended to us in consequence 1 Clan ; O O ... ' Gen., i, 2, 3. - John, V, 22, 27. w n 44 DiaSBBTATIOM n. of their transgression ; yet they are not inflicted upon us ab a punishment for their sin :' And, in reference to the descendants of Ham, and of others whom he has specified, he has said, " It is fact, that the children suffered ; but it is false that the guilt of the parents was imputed to them, or that they were punished for their crimes.*' * That the sins of Ham and the others mentioned by Taylor, were not imputed to their oflfspring in any other sense than that which is specified in the second precept of the decalogue, is readily admit- ted. But, though, since the fall, mankind have been the subject of an arrangement under which sin is not imputed without personal acquiescence in its commission ; it does not follow, that impu- tation of guilt by transference, did not exist under a covenant which constituted Adam, the represen- tative of all his natural descendants. Besides, upon Taylor's own principles, that to punish one man for another man's sin is unjust, it belonged to him to show how a child should, consistently with the justice of God, suffer in consequence of his parent's guilt. This objection to his scheme he has endea- voured to evade by remarking, that " the Scriptures direct us to conceive, not that the child is punished, but that the sin of the parent is punished in the sufferings of his child. "' But admitting these suf- ferings to be no punishment ; still, the result of the infliction is pain ; and, in this respect, exactly » Suppl. p. 21. 2 Suppl. p. 17. =• Suppl. p. 19. r\ OBJB0TIOK8 OONSIDBRED. 45 the same as the punishment of the parent : and, certainlj, it ill becomes those who deny the trans- ference of guUt, to admit a transference of that misery which is the wages of sin. Besides, in many instances, children suffer when tbereare -o parents to be punished. Upon Taylor's priui .e, how is that consistent with the justice of God ? The Scriptures furnish the only satisfactory reply : Suf- fering constitutes a part of the sentence of con- demnation, pronounced upon our first parent; and though, since the faU, children are not punished for the guilt of immediate ancestors ; as in Adam, they were included in his sentence : By the offence of one judgment came upon all men to condemna- tion;^ and, therefore, all suffer. Taylor, in illustration of his view of the preced- ing point, has remarked, that where children suffer through their parents, they are «' evidently regard- ed as the property and possessions, the most dear and valuable enjoyments of parents, and come un- der the same general consideration with cattle, lands, fruits of the earth, &c., consequently, in the instances alleged, (that is, the posterity of Ham, Gehazi, and others,) the parents only were punish- ed by the sufferings of the children." « But, by classing children with land and other property, he has assigned to them an allotment, worse than that which he has apportioned to Adam. Upon the sentence pronounced by God, in conse- ' Rom., V, 18. Suppl., p. 47. ' .11 '^i I 46 DISSERTATION 11. quence of our first parent's transgression, he has said, " A curse is pronounced upon the Serpent and upon the ground, but no curse upon the woman and the man. For, though they are here manifestlj subjoctod to sorrow, labour, and death, yet these are not inflicted under the notion of a curse." ^ But, by his classification of children with land, he has indirectly aflSrmed what he has directly denied : he has placed them under tho curse ; for to c .r first parent it was said, cursed , i the ground for thy sake.* Besides, it is not true, that no curse was pronounced upon our first parents. A curse upon basket and store, is a curse upon man. Our first parents were doomed to sufferings aid death; and upon these the Scripturca confer the very appellation which Taylor has rejected. The progenitors rf the human race could not sin but as the subjects of law ; and divine truth certifies, that as many as are of the works of the law, are under the curse.^ Our first pa- rents, therefore were subjected to the curse ; and their offspring, even when classed with the soil, are by descent in the same condition. Hence, it is said, that hy one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned; because by one mans disobe- dience many were made sinners. Tn accounting for the sufferings and death of mankind, Taylor has endeavoured to show, that, though these were to our first parents a punishment, 1 S-")?!., pp. 19, 20. 2 Gen., iii, 17. » Gal., iii, 10 H OnJECTIONS CONSIDERED. 47 thej are to tueir oflfspring a favour. " It is true," he has observed, "from the whole current of scrip- ture, which represents suflferings and afflictions as means of our spiritual benefit, that, though afflic- tions and death are the conseque-^es of Adam's sin ; yet, thej are really a benefit to us, as thej are a great advantage to our virtue, by mortifying our lusts, and leading us to the fear and obedience of God, and the desire of a better world :" » And again, •• But now that we are, through the grace of God, brought into being ; though we are obnoxious to sorrow and death, and in consequence of Adam's sin too ; yet, this is not by way of punishment by us ; because we rere not guilty of his sin, but by way of wise and gracious dispensation." « It is not true, that tlie whole current of Scripture presents the preceding view of afflictions and death. To those who are interested in the grace of the gos- pel, the mercy of God renders even the punishment of sin, subservient to spiritual improvement ; and, thus, it constitutes a part of that system in which ail things work together for good^ But the point of issue is not, what beneficial results divine grace produces by affliction and death, but, whether these are a benefit or the punishment of sin : And, surely, in themselves they ought not to be account- ed benefits of a gracious dispensation, since God has declared death to be an enemy doomed to de- struction.* To transgressor- , affliction and death ' Suppl., p. 21. 2 Suppl., p. 249. 3 Rom., viii, 28. 48 DIU8EUTATI0K 11. are the wages which the righteous Goremo? of the universe pays for the work of disobedience ; and evil and bitter, erery worker finds them.^ In IScrip- tore, accordingly, affliction and death are repre- sented as originating, not in the benerolence of God, but in that disapprobation of sin which his moral natu e must, in the administration of justice, ever exemplify. On this account they are deno- minated judgment* ; that is proofs of displeasure inflicted upon ground of legal decision. They are also termed punishments ; and to all in their natu- ral state, they are the effusions of wrath.' These, as children of disobedience, are not the subjects of a ffracious dispensation, by which benefits are con- ferred : they are under the ministration of law ; and till they obtain an interest in the salvation of the gospel, the wrath of God abideth on them.* But, farther, with respect to infants, affliction and death car confer no benefit : they can npither mortijy lusts, nor lead to the fear and obedience of God. Since, then, it is not the character of God to - ^y ihe righteous with the wicked ; for the inf tion of death in tlie period of infancy, its supposed boL, icial tendency does not constitute a satisfactory reason. Of this, Taylor appears to have been iware : but, instead of candidly meeting the objection, he has resorted to evasion, by re- marking that the sufferings of infants are to be viewed " as appointed for other wise and good pur- » Jer., ii, 19. « Eph., v,6. s John., iii, 36. CiiJEOTIOKS OOirSlDIRED. 49 pofes, if not to themseWer, jet to others : And the . Lord of all being can never jrant time, place, or power, to compensate abundantly an/ suflFerings they maj now undergo in subservience to his good providence." ' But, admitting that the suflFering3 and death of infanta do promote the benefit of others, the ques- tion still recurs, how do these inflictions upon in- nocence comport with the righteous judgment of God ? The Deitj, it is true, cannot want either time, or place, or powe , to execute his purposes : but it becomes not man to conjecture imaginary reasons for what God himself has explicitly ac- counted. He has said. The. soUi that sinneth, it shall die .•« and the allotment of innumerable infants is death. In sin, therefore, they must have been implicated ; and as sinners the Scriptures recognise them : sin hath reigned unto death, even over them that had not sinned after t>^ similitude of Adorn s transgression.^ Taylor's view of death as a benefit, required that he should limit its nature to the dissolution of the body. " Observe well." he has said, "here is not one word or the least intimation of any other death, but that dissolution which all mankind undergo, when they cease to live in this world, whatever that dissolution be. For to this dissolution alone, the words of the great Judge evidently restrain this death, v. 1 9. Till thou return unto the ground ; for 1 Suppl.. p. 83. 2 Ezek.. xyiii, 4. » Rom., r, 14. [ 50 DISSERTATION II. l! lis ! om/ of it thou wast taken ; for dust thou art, and unto dust thou sholt return.^ But the nature of the death denounced against transgression, ought to be ascertained by whatever the Scriptures staie respect- ing it ; and these, beside the dissolution of the body, disclose a diversity of infliction, by no means ia accordance with Taylor's opinion. When dust returns to the earth as it was, the spirit returns to God who gave it ; and as, in the actions of life, body is merely the instrument of mind, not the in- strument, but the agent, returns to the tribunal of Him who brings every work into judgment. Now, respecting those who have not obtained acceptance with God through the deatli of liis Son, it is stated, that, after the dissolution of the body, they go away into everlasting punishment ;* and this pu- nishment, as constituting a pa'-t of the wr?)? of sin, is termed the second death.^ Since, then, di- vine truth announces that by one mans disobedience many ivere made sinners ; it is evident, that inde- pendently of actual transgression, the spirit of every human being, whether adult or infant, re- turning to God without an interest in the grace of the gospel, must bo found a iransgreosor, and, con- sequently, suffer death in its full extent. Taking into account, also, that in Adam all die ; to him and his descendants alike, the sentence of God must have assigned an equality of death ; and, therefore, had the spirits even of our first parents » Suppl., p. 20. - Mat., XXV, i6. ^ Rev., xx, 14. I OBJECTIONS CONSIDEFiED. 51 I returned to him, unredeemed by the blood of Christ, thej would have suffered that second der.th, which is the allotment of many of their offspring. ' But. farther, in the opinion of Taylor, the sen- tence pronounced upon our fir^t parents, contained no reference to their moral depravity c/ spiritual death. It includes, he has said, '« not one word of a curse upon their souls, upon the powers of their mind, their nnderstandir and reason ; not one word of darkening or wak- .ng their rational powers, not one word of clogging those th any additional difficulties. This i undeniable. ' ^ This is not so undeniable as Taylor has supposed. The history of the delinquency of our first parents, contains various particulars which ho has over looked, and -^rhich certainly indicate in them a de- terioration of mind. To Adam it had been 3aid, In the day tho.. eatest thereof thou shalt surely die ; and the Scriptures describe a state in which human be- ings are dead while living, that is, dead in trespas- ses and s:ns.^ Accordingly, that our first parents had by transgression subjected themselves to a con- dition of mind, which formed a contrast with their previous innocence, is evident from the language of Adam, / heard thy voice in the garden, and I wo: aj uid; because I was naked, and I hid myself In our fiv,t parents, then, there was a conscio' s'- ness of guilt ; and that the Scrptures denominate an eml conscience.' In their minds, there was also ' Suppl., p, 20. 2Eph..ii.]. 3 Gen., ir. 10. UIeb..x 22 i i 52 DISSERTATION IT. a destitution of that perfect love wliich casteth out fear :' for intercourse with God, there was dislike ; and to these may be added departure from him, and the folly of attempt at concealment. There existed in them, therefore, those very principles and processes of mind, which divine truth deline- ates as sure indications of spiritual death ; and which, in allusion to Adam's actual character by transgres'iion, an apostle has described as the old man that is crucijied with Christ, that the body of sin might he destroyed.* Again, if our first parents be considered as sub- jects of redemption, the nature of the mediation of Christ presents ample evidence of their spiritual death. It is his oflBce to give life from the dead ; and his call in the gospel is not to persons who have death in prospect : it is to dead men : Awake thou that steepest, and arise from the dead.' When he does dispense life, also, he commences with the soul : it is quickened together ivith Christ :* and, hence, respecting those who have received this quickening, it is said, not merely that they have a future resurrection and existence in prospect, but that, already, they are risen with Christ,'^ and have passed from death unto life.^ From the preceding considerations it is sufli- ciently obvious, that our first parents, as well as their descendants, were subjected to spiritual death. 1 John, iy 18, » Rom,, vi, 6. sEpli., v, 14. *Eph., ii, 5. 5Col., iii, 1. 6 John, iii, 14. \\ OBJECTIONS CONSIDERED. 53 In connexion with the denial of the spiritual death of our first parents, Tavlor has endeavoured to depreciate the image of God in which they were created. " It appears to me," he has said, " that the common scheme of original righteousness, as well as that of original sin, is ivithout any foun- dation in Scripture, or the reason and nature of things." 1 Yet, in Scripture it has this foundation, that the regenerated are said to be renewed after the image of God ; and this image is farther reore- sented as consisting in knowledge, righteousness, and true holiness. Tht regenerated have put of the old man with his deds, and have put on the new man, which is renewed in knowledge, after the image of him that created him :« And again it is said, that this new man is after God created in righteoumess and true holiness.' In adverting to the preceding passage of Scrip, ture, Taylor has remarked, "that this new man this new state, is after the image, or is agreeable to the naiure of him who thus createth him. But doth this prove that righteousness and true holi. ness was the imj»ge of God in which Adam was made ? Possibly, the apostle may allude to Adam's being made in the imago of God, and taketh his manner of expression from thence : but it will not, 1 nad almost said, it cannot follow, that Adam was originally created in the image of God, for a very goon reason ; because this image or the habits of » SUi.pl., p. 167. *Col..iii.9, 10. 3Eph.,iv, 24, 04 DISSERTATION II. virtue and holiness cannot be created in the same manner as our natural faculties. Our natural fa- culties are made, and so were Adam's, by an act of God's absolute power, without our knowledge, con- currence, or consent. But moral virtue or holiness in its very nature, implieth the choice and consent of a moral agent, without wJiich it cannot be virtue or holiness. God, indeed, can, and undoubtedly doth, assist and direct us in this choice and con- sent, in ways and degrees which we are not able to determine. But, still, holiness must necessarily be the choice of our own minds. For how much so- ever we are assisted in choosing, it must be our own ac": and deed, or it cannot be our virtue or ho- liness. A necessary holiness is no holinass." ^ But, in tlie preceding remarks, Taylor, that he might evade the plain evidence of Scripture, has involved himself in sophistry which furnishes its own refutation. Adam, he imagines, was not crea- ted in the image of God, that is, in knowledge, righteousness, and true holiness; "because this image, or habits of virtue and holiness, cannot be created in the same manner as our natural facul- ties." Here, it must be observed, that Taylor has confounded the original constitution of man with his habits. But habit is a bias which the mind, by the frequent repetition of an action, acquires; and, therefore, the creation of a being endowed with ha- bits, is not a conceivable case. It does not, how- 1 Suppl, I). 184. OBJECTIONS CONSIDEi^ED. 55 ever, follow, that the Deitj could not create man witli tendencies of mind, in perfect accordance with what Taylor has denominated virtue and ho- liness. Twat man was so created, the apostle has in the preceding passages affirmed : and it will be afterward shown, that, without these qualifications, he could not have possessed a life of innocent en- joyment in paradise, and much less have discharged the duties of his station. In the opinion of Taylor, a being so created would be neither virtuous nor holy ; because "moral virtue or holiness in its very nature implieth the choice and consent of a moral agent, without which it cannot be virtue or holiness:" but "Adam's natural faculties were made without his consent. But, in these remarks, Taylor has applied to facul- ties of tlie mind what belongs solely to moral action. Though virtue in action unquestionably implies the consent of the will, it does not follow that an original bias to virtue is not a virtuous tendency. Exactly upon the same principle he might have affirmed, that no act of Adam wa? rational, because he had been endowed with reason without his consent. The language of Taylor would seem to imply that a being so created as the apostle has described, must act, not from choice, but from some kind of pliysical necessity. But, in a rational nature, per- fect holiness includes perfect intelligence, and, con- sequently, the perfection of moral volition. Be- sides, upon Taylor's principle, because, in a future •^1 56 DISSERTATION II. state, living beings act in a particular way, and cannot act otherwise, their actions constitute neither virtue nor vice. " A necessary holiness,'» he has said, "is no holiness." In the divine na- ture, there is a necessity which regulates action. Is there no holiness in God ? Respecting the expression, image of God, as de- noting the nature with which Adam was created, Taylor has remarked, that " it must be understood of the rational faculties of his mind, or the dominion he had over the inferior creatures." * But moral attributes are essential to the nature of God, and, consequently to his image ; and, in the language of the apostle in the preceding passages, there is a peculiarity of expression, evidently in allusid to these attributes, as contained in that likeiess in which Adam was created. Moral depravity he has termed the old man; and the restoration of the divine image, the new. lu the opinion of Taylor, the first of these " relates to the Gentile state ;" and the last, " either to the Christian state, or the Christian church."^ Butwhy did the apostleemploy the terms old and new man f Simply, because he referred, not to external states, but to states of the mind, in which it bore either the image of the earthly, or the image of the heaveniy ; that is, the image of the first man and of the second, to whom respectively, those addressed by him had formerly been, or n^w were, reLted as their federal head. When Taylor has referred the expression old man > rib-e, S3. ^ Suppl., p. 154. I f OBJECTIONS CONaiDERED. 57 to the Gentile state, he has not taken i:ito account that all m that state are under the control of a carnal mind, ignorant of God, and enmitj against him; and, farther, that the term renewed denotes the restoration of something which had previously existed. In reference to Adam, therefore, who. as well as his descendants, needed renovation, this term must denote, that, as his renewal consisted in know- ledge, righteousness, and true holiness, these were comprised in the image of God, after which he had been created. It must be also observed, that the renovation specified bj the apostle, cannot, as lajlor has supposed, denote either rational facul- ties, or ar J other faculties of the mind. Know- ledge, righteousness, and holiness, are not mental powers: thej are merely indications of the parti- cular state of mind in which these powers exist. But, farther, when Taylor explains the expres- sion, ivMge of God, as denoting the dominion with which Adam had been invested, he exposes the fallacy of his own explanation. Our first parent received dominion, that he might govern his sub- jects in accordance with the will of his superior. But, without knowledge, how could he rule ? and, taking into account the righteous and holy nature of God, how could he, without the same tendencies of mmd, discharge the duties of his official station ? When, therefore, it is said, that the new man has been renewed in righteousness and true holiness, it E 5S DISSERTATIOX II. ought to be admitted, that the old man or fallen nature in Adam, had been originally endowed with these qualifications. In accordance with the preceding view it is stated, that God made man\\n the Hebrew, Adam,) upright, ^ I'pon these words Taylor has remarked, that " the Hebrew word which wo render upright^ doth not generally signify a moral character : For it is applied to various things not capable of moral action:"^ And, after adducing several parts of Scripture, in which the Hebrew term signifies sim- ply right, he has added, " This makes it evident that it may be said, God made man right ; (for it may, and, I tliink, ought to be so translated,) and yet, thereby may not be denoted his being right in the highest and most perfect sense, or his being actually righteous, but only his being right with regard to his being made with those powers, and favoured with those means and encouragements, with a proper use of which he may become righter^us or right in the best and most absolute sense in which a moral agent can be right." ^ But tliese remarks are a mere trifling with divine truth. They present a false ^''ew of the scriptural import of the term translated upright; and, withal, a view repugnant to the general scope of the part of Scripture, from which the preceding quotation is taken. To Taylor's statement, the reply of Edwards is just ai;d appropriate : " Because the 1 Ecclcs., vii, 29. 2 Suppl., p. 1 "0. 3 Suppl., p. 168. OBJECTIONS CONSIDERED. .',() word sometimes signifies right, he would from thence mfer that it does not properly signify moral recti- tude, even when used to express the character of moral agents. He might as well insist that the English word upright, sometimes and in its original meaning, signifies right up, or in an erect posture • and. therefore, it does not properly signify any moral character, when applied to moral agents The word is used, as applied to moral agents, or to the words and actions of such, (if I have not mis- reckoned,) about a hundred and ten times in Scrip- ture ; and, in about a hundred of them, without all dispute, to signify>irtue or moral rectitude." i Admitting, that, in the passage quoted, the He- brew term signifies simpfy right; still respecting the ongnal state of our first parents, Taylor's criti- cism refutes his opinion. RigJu, whether applied to the human mind, or to any thing else, denotes conformity to a standard, or, that quality which constitutes an exact adaptation of means to end. Viewing Adam's duty, then, as the standard, and his nature as the means for eff-ecting an end; the latter could be right, onfy by a perfect knowledge of his duty, and, also, by the possession of those moral qualities m hich constitute righteousness and true holiness. To his Creator he owed the homa-e of acceptable worship ; and they that worship God, must worship him in spirit and in truths Those who deny the imputation of Adam's sin, ^ Suppl, p. 294. 2John, iv, 24. 00 DISSERTATION n. reject also the doctrine of the original depravity of human nature fro"" i. me source. " As for any moral taint . .■/ ■ . h derived from Adam," says Taylor, "^i' o me leave honestly to confess, I do not understand what can be meant by it, in any consistency with sense or truth. I do not know that wo derive any thing all from AJam, but by the will and operation of God ; no more than the acorn deriveth from the oak. It is, I judge, a great though a common fallacy, to suppose that some- thing is infused into the human nature ; some quality or other, not from the choice of our minds, but like a taint, tincture, or infection, altering the natural constitution, faculties, and dispositions of our souls, absolutely independent of ourselves, and not from the will of God." ^ That the depravity of human na:ure is produced by a moral taint, tincture, or infection, is doubtless an un scriptural notion ; and if Taylor intended to ascribe it to those who maintain the doctrine of original depravity, his remark is alike uncandid and insidious. These do not believe that the want of spiritual life is caused by the infusion of spiritual death. The latter, they regard as a consequence resulting from the absence of those operations of the Spirit of God, which he has not been pleased to continue. It has already been shown, that, by transgression, our first parents lost that purity of nature, which qualified them for the discharge of » Suppl,, p. 189. OBJECTIONS CONSIDERED. 61 dutj, and for intercourse with God ; and that their natural descendants began to exist in the same state, accords with the general tenor of divine truth. In discussing the doctrine of original depravity, Tajrlor has said, " As to our mental capacities, for anj thing I caa find in Scripture, thej are the same as Adam's ; saving so far as God sees fit to set any man above or below his standard." ' Respecting the number of mental capacities or powers, possessed bj Adam and his offspring in common, Taylor and those who maintain the doc- trine of original depravity, do not disagree. The difference between them consists in the very point which he has himself excepted ; that is, " saving so far as God sees fit to set any man above or below his standard" in his state of innocence. That Adam and his descendants differ in several respects, Taylor has admitted ; but, in stating the difference', he has specified only what is calculated to mislead. " Between the highest and lowest degrep if reason among men," he has observed, ** there . 3 various gradations, as our wise Creator seeth fit to give unto every one. We consist of soul and body ; > did Adam : we have sensual appetites ; so had he. . . . But in these things we differ, Adam was created in the maturity of bodily stature and mental capacity, we in the ignorance and weakaess of infancy." « But, beside the appetites, t^ere are, in common to our first parent and his offspring, various other » Siippl., p. 247. 2 Suppl.. p, 247. 69 DISSERTATIOir 11. active principles ; and, taking into account, that the several intellectual capacities of man are given for the purpose of regulating his inclinations by the will of his Creator, the point at issue is, whether equally in Adam and his descendants, the operation of the rational powers and of the active capacities, has been so adjusted as to qualify each for the dis- charge of his duty. In noting the original character of our first parent, Taylor has said, Adam was created in tlie maturity ot bodily stature and mental capacity." But mental capacity is not knowledge ; and if Adam wit' .e active principles of hi? nature in full operation, lind been characterised by ignorance ; his life must also have been characteMsed, not by a rational discharge of duty, but by personal gratification. It has, how- over, been previously shown, that he was created in kuowledgt), and, consequently, in the possession )f all that variety of motive, which was requisite to concentrate the operation of his active powers upon the duties of life. Taylor, therefore, in contrast- ing our first parent with his ofispring, ought to have said, Adam was created with intellectual capacities perfect in knowledge; they, in the weakness of infancy and ignorance. But, farther, Taylor, by admitting the ignorance of Adam's descendants in infancy, has conceded the point in dispute. " We are bom," he has said, *' as void of actual knowledge as the brutes them- selves. We are bom with many sensual appetites OBJECTIONS CONSIDERED. 63 and consequeutlj liable to ""Station and sin. But this is not tlio fault «.* xture, but the will of God wise and good. ^ It i.«. doubtless, the " Hi f God, that we should be 80 born. But, though .^aoranco combined with sensual appetites, may ,, . ; the fault of our nature, it is its defect; and the very defect too, which evinces it to be destitute of the imago of God. Wlierever there are appetites and other active prin- ciples, uncontrolled by intelligo.ice, gratification becomes the motive to act on ; and not the will of God, but the will of th flesh is fulfilled. This is the state of human nature in infancy ; and, in kind, it identifies itself with the scriptural account of the depravity of man in advanced years : alienated from the life of God through the ignorance that is in him, because of the blindness of his hearth Not without reason, therefore, it is declared, that childhoodand youth are vanittj? By nature, the human race neither resemble their progenitor in paradise ; nor does their moral depravity originate in habit : they ire estranged from the tpomb* " The original cause of sin," says Taylor, "is a mail's choosing to follow the appetites of the llesh ; r • i*s dreadful end is destruction. But how, I pray, doth it appear from this place, (James, i, 14 15,) that all transgression and wickedness proceed irom o..i.- nature's being corrupted by Adam's own sin 2" 5 » Suppl., p. 244. 3 Eph., iv, 1 8. 3 Eccles,, xi, 10. * Pa. 1, 4. « Suppl., p. 120. CI DI8&ERTATI0N 11. But Taylor, in his assertion rbsnt^oing the origin of sin, has mistaken the effect for the cause. 01:'>08- ing to follow the appetites of the flesh, is itself sin , and, as an effect, it must have been caused by some- thing else. Why does any man choose to follow his appetites ? Simply, because these are not under the control of knowledge, directing their operation into the channel of obedience. A de- praved ohoice indicates a depraved nature, or, in other words, a nature destitute of that adjustment of mental principles, which would regulate the gratification of appetite by the standard of duty. The tree is known by its fruity The part of Scripture to which Taylor's observa- tions refer, may not trace human depravity to Adam's one sin ; but it shows, that, wheu man in the early stages of existence is drawn away of his ovm lust, and enticed, he is under the direction of a nature in which his own will predominates ; and, consequently, he must be destitute of that perfect moral principle, which constitutes the image of God. Kven Taylor lias admitted that this d cangement may be derived from parents. " Indeed," he has observed, ''the blood and spirits of ibe child raay be of the same temperature with those of the pare t ; and so a man may possibly have passions and appe- tites of the same degree or quality with those of his progenitors."* But passions and appetites, unre- strained by moral principle, constitute what is » Mr. , xii, 33. 2£uppl., p. uj2. OBJECTIONS CONSIDERED. 65 termed the coiTuption of human nature ; and this, according to the preceding quotation, is both innate, and derivea from parents. These, like Adam, begat children after their own image ; and occasionallj, too, this image contains not a single trace of a i-ational nature. In tracing the moral deficiency of the infant to his parent, we ultimately arrive at the first parent of all ; and, accordingly, in many parts of Scripture, want of conformity to the image of God is referred to natural generation and connexion with Adam. Our Lord has said, That which is born ofthejieshy is flesh : 1 and Taylor, in explanation of these words, has remarked, that "a natural birth pvoduceth a mere natural man. That which is born of a woman, or by the will of the flesh, by natural descent and propagation, is a man consisting of body and soul, or the mere constitution and powers of a man in their natural state." « But what is this natural state ? It is a state in which the dispositions of the mind are diametrically opposite to the nature and operations of the Spirit of God : For the flesh lusteth against the spirit, and the spirit against th^ flesh ; and these are contrary the one to the other ;» and, therefore, to those who are born of the flesh, that is, to all in their natural state our Lord has said, Ye must be horn again.*' " That which is born of the Spirit," says Taylor, " IS born of God into a divine and spiritual life »John, iii,6. 2 Suppl., p. 148. 'Gal.,v, 17. *John, iii, 7 66 DISSERTATION II. into the right use and application of the natural powers." 1 But the right vse and application of natural powers is an eflfect : by what is it caused ? A divine and spiritual life can be exemplified, only by a corresponding mind : but, of the mind bom after the flesh, the essence is enmity against God ; and, therefore, in those who are born of the Spirit, the right use and application of natural powers, must proceed from their transformation in^o that new man which is renewed in hioxoledge,^ and created in righteousness and true holiness. ' The preceding scriptural view of the renovation of the mind, Taylor has endeavoured to evade by remarking, that " regeneration, or being bom again or of the Spirit, is a gospel doctrine ; as it is used to signify the gaining of those habits of virtue and religion, which give us the real character of the children of God. " This is the most perfect sense of regeneration."* But, in this definition, Taylor has mistaken the effect for the cause. How can habits of virtue and religion commence where ener- getic, selfish propensities have, as he himself has stated, only the ignorance of brutes for their guide ? Besides, habits can be acquired, only during the progress of life : but the expression being horn has no reference to protracted existence. It must be also observed, ihat habits are acquired, only by the repetition of actions ; and, in this point of view they are altogether of man ; but the regenerated 1 Suppl., p. 146. 8 Col., iii, 10. « Eph., iv, 24. « Suppl., p. 268. OBJECTIONS CONSIDERED. 67 are born, not of the will of man, but of God,^ On this account, the Scriptures refer regeneration, not to the life of him who is born again, but to the state of his mind. He is a new creature, the workmanship of God, that his new nature may acquire those habits which exemplify a life of virtue and religion. Since, then, regeneration is the workmanship of God, the unrenewed possess nothing but what they have received by natural descent ; and, therefore, their destitution of the image of God must be ulti- mately referred to their first progenitor. ' John. i. 6. i, "" DISSERTATION III. ON THE SATISFACTION OF CHRIST. God must punisli sin— General belief that sin deserves punish- ment. This belief coincides with the enactments and admin- istration of God— Divine benevolence cannot prevent but re- quires the punishment of sin -Repentance cannot merit par- don-Its insufficiency as a satisfaction for sin generally ac- knowledged—The sinner cannot merit eternal life— Justice does not exclude him from the means of relief— Mankind have entertained the notion of, and the Scriptures teach vi- carious satisfaction— The use and significance of sacrifice- Christ as the substitute of men must have their nature — He conformed to the law under which he was made, and suffered its penalty— His sufferings inflicted by the Father and en- dured for the sins of his people. In making satisfaction he was the servant of the Father, who appointed him to his office His satisfaction complete and accepted— God cannot extend relief to sinners without satisfaction for sin — The mediation of Christ an arrangement of justice— Its fitness as an expedient depends on the fulness of his satisfaction. The Deity, as a moral governor, cannot regard with indifference the rejection of his authority. The dignity of his official character requires, that the law which he has prescribed to the subjects of his government, should be also the rule of his own ON THE SATISFACTIOir OP CHRIST. 69 administrations. Besides, since the grand end of the moral government of God is the illustration of his beneficence, by an established connection be- tween the duty and happiness of intelligent beings, it will farther appear, that sin, as subvertiug his arrangement, must induce a corresponding change in his treatment of the guilty. Both the veracity of God in the sanction of his law, and the Vindica- tion of his government, require, that the disobedient be subjected to those proofs of displeasure which he had previously denounced, and, therefore, with- out dishonour to himself, he can neither overlook disobedience, nor dispense pardon by a deviation from rectitude. With the precr ing remarks, the general senti- ments of mankind have ever accorded. In the hu- man mind, the operation of reason produces an un- avoidable belief, that a certain course of conduct, as constituting duty, is acceptable to God, and,' also, that every deviation from that course sub- jects the transgressor to the divine displeasure and the retributions of justice. These natural senti- ments the Scriptures represent, as the result of that moral constitution which originally adapted man to His station in the scale of being, and produced his acquiescence in the law and government of God : For when the Gentiles who have not the law, do by nature the things contained in the law ; these, having not the law, are a law unto themselves : which show the work of the law written in their hearts; their con- 70 DISSERTATIO:^ III. science also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another.^ This natural belief respecting the connection of sin witli punishment, accords with the original en- actment of God, and, also, with his actual adminis- tration of law : Because thou hast eaten of the tree, of which I commanded thee, saying. Thou sholt not eat oj it : cursed is the ground for ihy sake : in sor- row shalt thou eat of it all th'> days of thy life. Thorns also and thistles shall it bring forth 7uUo thee ; and thou shalt eat the herb of the field. In the sweat of thy face shall thou eat bread, till thou return unto the ground ; for out of it wast thou taken ; for dust thou art, and unto dust shalt thou return."- Where there is between the law of God and his moral government a coincidence so exact, it ouglit not to be imagined, that, as a beinj, of perfect be- nevolence, liis regard for the guilty will induce liim to relax tht execution of his sentence. Ex- perience proves that every man's portion is the bread of sorrow, and also that, as all are of dust, all turn to dust again.^ Besides, it was this Being of perfect benevolence, who established and announced an inseparable connexion between sin and death ; ind ho will never deceive into obedience by the terrors of a sentence which he does not in- tend to execute ; nor will he sacrifice his veracity upon the altar of benevolence : He is not a man » Rom., ii, 14, 15. - Gen., iii, 10, 17. ' Ecclcs., iii, 20. ON THE SATISFACTION OP CHRIST. 71 that he should lie} If tJie mercj of his nature did not prevent the appointment of the law ; it ought not to be supposed tliat liis mercj will remit the punishment of guilt : He is not one mind, and who can turn him ? * From the mere existence of benevolence in God It cannot be deduced, that the operation of that at- tribute will supersede tlie claims of divine justice. As a principle of mind, benevolence has no relation to the quality of actions : it refers solely to living beings, as susceptible of plea^ire and pain. Were mere misery sufficient to produce its operation, it would, by extending to right and wrong indiscri- ramate kindness, obliterate every moral distinction It IS evident, therefore, that, in a world in which the happiness of intelligent beings has been based upon obedience, every operation of benevolence, not r- gulated by tlie principle of justice, must thwart original arrangement, and, (^-onsequently, add to the misery which it purposed to relieve. Nor ought it to be imagined, that repentence entitles the transgressor to the favourable consider- ation of God. Where sin has been committed, the same moral law which required the obedience of the sinner, requires his repentance. In his j>eni- tence, the law may find a duty performed ; buc - no duty can exceed its own legal prescription, V( cannot subserve any other requisiffion, and, conr - quently, the law in its penal sanction has receive^ J Num., xxiii, 19. i' Job, xxiii, 13. n DISSERTATION III. no satisfaction. Besides, the very idea of repent- ance implies acquiescence in the equity of both the precept and the penalty of the law. In true re- pentance, there is a just perception of guilt, and, also, of the justice of God in its punishment ; so that the sinner, in the very act of his penitence, fur- nishes evidence of the equity of his own condemna- tion, lie, therefore, who rests pj'Tdon upon re- pentance, must imagii.'e God, to be such a one as himself. Knowing that ho has transgressed, he tvusts that the Deity, "hy disregarding the requisi- tions of his law, vili also make himself a transgres- sor. In this point of view, the doctrine of pardon upon the grounds of rep jnlance, becomes the patron- age of pin. But, for the accommodation of the guilty, God will neither disregard his veracity, nor subvert the administration of justice. Nor ought the sufficiency of repentance to be deduced from the supposed consideration, that, by the commission of sin, the Deity, has been .^.ubjected to no actual lobS. Disobedience is not sn offence against God, as sustaining a loss, but, as the admin- istration of a law whoso claims cannot be overlooked without the destruction of his moral nature, and also the destruction of the happiness of those whom he governs. Even in these points of vit,w, the in- sufficiency of repentan-^o will app< ir trom the amount of loss. An ordvr which God has epta- blished as just in its requisitions, and which he hsLS declared to be beneficial in its tendencies, can- I on THE 8ATI8FA0TION OF CURI8T. 73 not be infringed by himself without loss of charac- ter ; and the value of the character of God who can dechire ? lam the Lord; that is my name : and y glory will I not give to another.^ / will bejea- hut for my holy name* While the Scriptures aflford not the slightest evi- dence, that repentance ensures the pardon of guilt- they expliciUy state, that by itself it is of no avail.' When your fcar cometh as a desolation, and your destruction cometh as a whirlwind; when distress and anguish come upon you : Then shall they call upon me; but J wiU not answer : they shall seek me earlyy but they shall not find me? Besides?, divine truth has announced, that, though the world mav feel a sorrow for sin, it is a sorrow that worketh death.* The subsequent view of the Christian system wi'l also evince, that the worid of itself can- not exercise that godly sorrow which worketh re- pentance unto salvation.'^ Respecting the inefficiency of repentance as a sa- tisfaction for sin, the general sentiments of man- kind have supplied abundant evidence. Of this point, indeed, proof cannot be collected from the danng opposer of divine truth, nor from him who is at ease in his possessions : but in every nation unacquainted with the gospel plan, it is amply dis' played in breedings of fear, and in eager search for means of reconciliation with God. There, the ' laa.. xlii. 8. 2 Ezek.. xxiix, 26. • Prov., i, 27 58 «2Cor..Tu. 10. *2Cor..vu. 10. F 74 1)ISSERTATI05 III. most precious objects in nature have, amidst doubts of their acceptance, been offered as an atonement for sin. Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old ? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil.' shall I give my first born for my transgression, the fruit of my body for the sin of my soul ? ' Individuals, reasoning from preconceived notions, may assign to the Deity a nature of their own creation ; and, then, chorish a persuasion, that such means of re- conciliation originate in the groundless terrors of ignorance. The ignorance refers to the means of reconciliation only ; but the terrors proceed from doubt of the efficiency of penitence and the offered atonement : and, that these terrors are not imagin- ary, the character of God, whether exhibited in his law, in the gospel of his grace, or in the dis- pensations of his providence, most amply proves. Speculators in religion are not prone to question their own intelligence. It must, however, be said of them, that, in accounting repentence a sufficient satisfaction for sin, they exemplify -the confiding security of ignorance. They do not know the ve- racity of him who has said. The wages of sin is death ;' and, from the same want of knowledge, they will not believe tSiat without shedding of blood is no remission.^ ' Mic, Yi, *>, 1. -' Rom., vi, ^o. ' Ilcb., ix, 22. ox THE SiTlSFAOTION OP CnBIST. fj As tlie constitution of tl,o law has, thus, ejta- bhshed an unsepa.able connection between sin and death ,t has le t tho sinner without subsequent re- lief. In himself ho has no resources. That ar- rangement, also, which combined obedience and l.fe. terminated m our first parent's transgression; and there neyer ei.sted another covenant of works lttTo„"f ''i'"'''' " '"'^ "'"'^""e in a statu of probation for subsequent favours. From the tree of l.fe, the sole emblem of hope, he was excluded ,• and, from the presence of God, dismissed into a are „ m""" -^^ "'="""'• '''^°' '^ •'--ndants are mtim same circumstances; children of u,ra,hi wuhout God, and u,Uhout hope in the world > Though man could actually satisfy divine jus- t.ce for sm and also renew his obedience, this discharge of his dutj would not place the bei^ of fife "7 ""'■S^'-o- '; -now his gracious promise of God ^Z :T'^ ™'""''^'°" '» "«' a'ftoritr of God. without reference to subsequent reward ^ the indispensable dut^ of intelligent bei'gs To possess the divine favour during the period of obedience, also, is an ample recompfnce. 'b t .hi! Deitj a debtor to the obedient for the continuation of existence With respect to Adam, the promise of immortahtj was a gratuitous ar«„gemeht • to "me'unr tf'''^'- "" """''''>•' «'«'« -«- ,„', «>me under the cognizance of justice. TLo can« ' El)!!., ii, 3. 1 E,,!,.^ ii, 12. I IMAGE EVALUATION TEST TARGET (MT-3) A A C/ji Zc^ 1.0 I.I Ui Ui2 |22 S 1^ 120 m Lil III-L4. 111.6 % Vl -y ^^\j> 7i Hiologrdpiiic Sciences Corporation 23 WEST MAIN STREET WEBSTER, NY. ^4JS0 (716) B72-4S03 #^ iV V \\ <* \ J'^ ^. Is 76 ]>I8B2BTATI0ir III. of existence iras not obedience ; and the cause of its permanence is not the discharge of dutj, bnt the will of the Creator. Upon the preceding point, there may exist a diversity of opinion ; but, respecting what God has explicitly stated, there ought to be but one belief : And to the fallen family of man he has announced, that he has provided for them no prescription of obedience, by which they may procure either spi- ritual or eternal life : If there had been a laic given which could have given life ; verily, righteousness should have been by the law.^ As transgressors, their lot is regulated by original arrangement : by nature they are the subjects of that death which is the wages of sin. Justice, however, does not require that the guilty should be excluded from the means of relief. The direct object of the moral government of God, is not the misery of sinners, but the illustration of his displeasure against their sin. This, the Scrip- tures denominate the condemnation of sin ; and as sin is in the flesh, that is, in human nature, the misery of man becomes an unavoidable result. The condemnation of sin being, thus, the grand end of the moral government of God ; he is at liberty to permit the intervention of adequate means for the relief of the guilty. Though, for that purpose, neither the repentance of the sinner nor his subse- quent obedience can avail, other resources may be ' Gal-, iu, 31. 05 THE SATlSFlOTIOir OF CHRIST. 77 provided ; and justice does not require that a satis- fectorjr oflFering in his behalf, should be excluded from the acceptance of God. Here, it maj be observed, that, in every section of the human race, the possibility of satisfaction fcr sin by oubstitution, has been a general beUof. Nor has it, perhaps, been less generaUy believed, that the satisfaction consists in the death of the substitute. Respecting the nature of the ofFering to be presented to God, the guilty have often erred ; but their belief corresponds with divine arrange- ment. In the first sacrifice recorded in Scripture, both the principle of substitution and the death of the substitute, were sanctioned hy the authority of God. By faith, it is said, Abel offered unto God a tnore excellent sacrifice than Cain, hy which he ob- tained wOnest that he was righteous, God testifying of his gifts} Now, righteousness denotes confor- mity to a rule ; and, in the present case, the witness of God is satisfactory evidence, that the rule pro- ceeded from himself. Abel oflfered by faith; that is, he believed the divine testimony respecting the prescription of sacrifice; and, acquiescing in its nature and use, he exemplified submission to th« authority of God. In every succeeding age of the church, also, the death of the substitute, as the proper satisfaction for sin, has continued to be a prominent feature in the scriptural worship of God. So unavaUing for the acceptance of the sinner has > Heb., xi,' 4, 78 DISSERTATION III. repentance ever been, and so necessarj the inter- renrtion of death, that without shedding of blood is no remission.^ But, when the Scriptures state that pardon is attainable through the medium of death, it must not be supposed that the blood shed under former dispensations of grace, procured for the guilty a spiritual acceptance with God. To the member* of the church, the victims offered for sin were me- morials of that death which transgression had in- troduced into tlie world. Guilt, also, being bj divine appointment punished with exclusion from the exteriial privileges of the church ; those sacri- fices became the ground of a pardon which re-esta- blished the guilty in the rights of membership : If a soul sin, and commit a trespass against the Lord, . . . he shall bring his trespass offer- ing unto the Lord, a ram without blemish out of the flock, with thy estimation, for a trespass offering unto the priest : And the priest shall make an atone- ment for him before the Lord: and it shall be for- given him, for any thing of all that he hath done, in trespassing therein.^ Thus, also, the blood of bulls and of goats and the ashes of an heifer, sprinkling the unclean, sanctified to the purifying oftheflesh.^ But ceremonial sacrifices conctituted no condem- nation of sin in the flesh. Under the moral ad- ministration of God, therefore, they could afford to justice no satisfaction ; and hence, the declara- 1 lleb., ix, 22. 2 Lev^ vi, 2, 6, 7. » Heb., ix, 13. OK THE 8ATI8FA0TI0R OF CHRIST. 79 1 non of Scripture, Tt is not pouible that the blood of bulls and of goats should take away sins. ^ But, though ceremonial sacrifices could not sa- tisfy tl justice of God, thej could suggest the necessity of a substitute, whose death for sin would provide relief for the guilty; and in Scripture, ac- cordingly, this is represented as the principal end of their introduction into the church : 7Vi« law was our schoolmaster to bring to Christ, or, till Christ came.« Our Lord having been appointed the sub- stitute of the guilty and the dispenser of pardon, the ceremonial law occupied merely a subordinate place in the general arrangement of mercy. Its institutions, as emblems of spii ■ jal favour, directed the faith of the church to that source, from which alone acceptance with God and consequent blessing could be obtained: it was a shadow of good things to come; but the body is of Christ.' Viewing our Lord, then, as the substance or body of blessing, so often exhibited to the church in promise and type; his scriptural character in relation to the moral government of God, ard to the divine pur- pose of mercy with respect to the guilty, must next be considered. Since the violation "of the law on the part of man, required the condemnation of sin in thh flesh, it became necessary that Christ, as the substitute of the guilty, should possess their nature. In all things it behoved him to be made like unto his breth^ ' lUh., X, i. 2 Gal., iii, 2i. ^CoL. ii, I',. I ! 80 srasosTATioir m. fvn.^ He, therefore, took not on htm the natiur* of angels ; bat, that he might be legally qualified, and also sustain the character of the promised seed, he was made of a kohum,* and took on kim the teed of Abrakatn* Thus, he was made in ike likeneet ofsinfulfetk* Bj this assumption of human nature, our Lord became the subject of moral administration, or, as it is expressed in Scripture, he was made under the law:' and, being unde/iied and separate from ein^ nerst* in his constitution there existed nothing to which the law couid object Between his holy na- ture and his deportment, also, there was unyarjing coincidence : and, that he fulfilled all righteousness by affording to the law a perfect obedience, the testimony of God is a satisfactory youcher. For his exact compliance with divine prescription, he received from God the Father honour end glory, when there came meh a voice from the excelletU glory. This is my beloved Son in whom lam well pleased^ In connection with the preceaing yiew of the obedience of Christ, it must be obserye^ that, con- sistently with the principles of justic, he could not on his own account be made the subject of pe- nal infliction. Yet, though, like our first parent at his creation, possessing the image of God, he was located in no paradise : he was made the inha- » ITeb., ii, 17. * Rom., rjii, 3. « Gal., iv, 4. « Gal., iv, 4. » 2 Pet., i, 17. » Heb., u, 16. « Heb., Tii, 2e. OH TBI SATISrAOTIQH OV 0HBI8T. bitaat of a irorM ftccursed, 81 d a sharer of its sor* rows; and, also, like fallen Adam, death waa Jiia allotment. It ought not to be affirmed, that these events in the life of Christ had no particular reference to guilt, and that thej were merelj incidents origin- ating in his office, as the reformer of a sinful world. As far as human agency inflicted sufferings upon him, the events of his life might be accounted casual: but, in what thus befel him, men were mere agents to effect the purpose of God, as the moral governor of the world : Of a truth, against tk^ hofy child Jesus, whom thou hast anointed, both He- rod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, to do what- soever thy hand and thy counsel determined b^ore to be done} Our Lord endured the sorrows of perse- cution from men; but it was not human agencj that impelled hira to exclaim, My God, my God, why hast thou forsaken me?* When subjectea to the rage of enemies his griefs flowed also from a higher source : It pleased the Lord to bruise hims he hatk put him to grief.' For this manifestation of divine displeasure, the Scriptures assign a satisfactory reason. Our Lord, personally considered, had merited no moral disap- probation; and there is no unrighteousness with God: but Christ, as the substitute of sinners, and made under the law, was subjected to a ministration > Acts, iv, 27, 28. s Mat., xxtu, 46. » laa., liii, 10. mmmmm '•. : 82 DTSrSERTATION IH. of justice, which to the whole human race waa a ministration of death. Disobedience had exposed our first parent and his natural descendants to the curse of the law ; and our Lord, bj connection With his fallen family, was also made a curse.^ But mere relation to sinners, does not establish a connection with their guilt. Christ, therefore, as perfectly righteous, could not on his own ac- count be subjected to penal sentence of the law: but respecting him it had been predicted, that'; when he should be cut off. it would not be for him^ self.2 Since, then, under a righteous government, guilt evet- precedes condemnation ; inflictions upon Christ must have originated in the guilt of others? It is, accordingly, stated, that his sufferings were a penal retribution for the transgression of those with whom he had connected himself by the tie of a common nature : He suffered Jor sins, the Just for the unjust,^ and, He was made a curse for us.* In accordance with these statements, our Lord has represented himself as sustaining, in his sufferings and death, the character of a substitute : / lay down my life for the sheep. '^ As a substitute, then, Christ became the reprfe- sentative of those for whom he endured the sentence of the law. This is his scriptural character. In contrast with the first progenitor of the human family, he is termed the second m^n, and, also, the ' Gal., iii, 13. 2 Dan., ix, 26. 3 1 Pet., iii, 18. ♦ Gal., iii, is. « John, x. 15. ON THE SATI8PA0TI0V OF CHRIST. 83 last Adam:^ and that he received these appellations in reference to his character as a substitute, is evi- dent from what ♦he Scriptures in general state re- specting both the cause and the effects cf his death. It is also apparent from this consider? tion, that, in the preceding ront.rast, the t.ecJ of e.ich receive their allotment, upon the ground of connexion with their respective heads: For as in Adam all die, even so in Christ shall all he made alivt. - But the mere act of substitution does not neces- sarilj imply the efficiencj of t!ie representation. Where the law requires satisfaction, a bgal sub- stitute must be oue approved bj the despenser of justice. This qualification our Lord posseLs^d.. The arrangement of morcy by which men art* saved, did not originate in the interposition of tho Sou of God, to avert the just retributions o" his offended Father. Divine benevolence under the guidance of infinite wisdom, produced the mediation of Christ; and, thus, became subservient to the illus- tration of justice, and to the reliei of the guilty. Hence, our Lord in his substitution is represented as the Father's servant: I came down from heaven, not to do mine own will, hut the will of him that sent me.' Respecting the preceding view of the source of salvation, the Scriptures famish abundant evidence. To induce the operation of divine benevolence, fallen mau needed no intercessor. Hich in mercy, ' 1 Cor., XV. 46, etc. 2 1 Cor., xv, 22. 3 John, vi, 38, Ji 84 DIS8ERTATI01I III. is the Father's character. When the hnraan hmi* Ij were dead in iins, with great lore ht loved them ;» and, uhen the/ulnets of the time vm$ come, he sent/orth hi* Son, . , . ,to redeem them that were under the law.* Our Lord also represented himself, as acting upon the ground of his Father's authority: / am come m my Father's name : * And, both as » substitute and in the work of substitution, he pos- sessed his Fathicr's approbation: TAe Lord is weU pleased for his righteousness* sahe:* This is my be- loved Son, in whom I am well pleased,' Such is the nature of the arrangement of mercy ; and such, also, th^ character which Christ in ite completion sustained. Our tord being, thus, by the appointment of the Father and by his own acquiescence, a substitute for the guilty ; it became his duty to render what the law required from those whom he represented. By his official character, he teas numbered with the transgressors.^ Their guilt became his by imputa- tion; and, hence, it is said, The Lord hath laid on him the iniquity of us all,'' and. He bare the sin of many.* Here, it must be observed, that to put on, to lay on, and to hear iniquity, are scriptural terms for the ascription of guilt.' Our Lord, therefore, was guilty by imputation; and his submission to death was an act of substitution. As such, it is * Eph., ii, 4. *l8a., xlii, 2i. ^ lea., liii, 6. * GjJ., iv, 4, 6. 'Mat., iii, 17. « Isa., liii, 12. ' John, V, 43. •Isa, liii, 12. » Lev., xvi, 21, 22. 03 THB aATISrACTIOH OF OBBIST. 85 roprwented bj himself: / lay down my life for tU 9^} Death from men, it was easy for the Son of God to hare evaded: but, as made under the law for sinners, there was a moral necessity that he should submit to the retributions of justice. The Father, as a righteous governor, required the vin- dication of his authority bj a satisfaction for sin; and the Son has stated, that, when he bare tlu sin of many, the surrender of his life was an act of obedience to his Father's command: No man taketk a from me; but I lay it doum of myself, I have power to lay it doum, and I hope power to take it again. This commandment have I received of my Father* To regard the sufferings and death of Christ, as intended merely to exemplify submis- sion to the wiU of God, or to afford an additional confirmation of divine truth, is an unscriptural view of his agency for men. Besides, neither as an ex- ample of submission to divine authority, nor as confiiming the truth by his death, could he become the object of the Father's desertion in the hour of trial: yet he it was, who exclaimed, My God, my God, why hast thou forsaken mef ' As the substi- tute of sinners, he was the accursed of God; and, in the hour of darkness, he had no fellowship with the Father. Being made a curse for vs, it was the Father himself who poured upon his beloved Son the vials of his indignation: Awake, O sword, >John.x.lfi. a John. X, 18. » Mat., ixrii, 46. 86 "JISSERTATION III. ttgaintt my Shepherd, and against the man that ii my fellow, sailh the Lord of hotti : smite the Slupherd} Thus, our Lord, in his official character, sub- mitted to the penal requisitions of the law ; and, that bj his death ho afforded complete satisfaction, divine truth furnishes abundant proof. Ancient prediction had announced that he should finish transgression;^ and upon the cross he published the fulfilment of prophecy : he said, // is finished; and he bowed his head, and gave up the ghost.* In this obedience to the death, he doubtless exemplified snbmiiSfeion to his Father's will ; and, also, in con- firmation of his doctrine, approved himself to be the Faithful and True Witness:* but a far more glorious result flowed from the death of the Son of God. Every handwriting of charge against those whom he represented, he cancelled, nailing it to his cross;" and, upon this ground, there are good tidings of great joy unto all people; the pro- clamation of pardon tiirough his blood, a pardon secured by the fulness of his pmal satisfaction: Be it known unto you, men and brethren, that through thi$ man is preached unto you the forgiveness ofsins:^ ■and to ther: that are in Christ, there is no condem- nation.'' Such is the scriptural view of the relief which the Deity has provided for the guilty. Human reason, bewildered in its own speculations, may » Zech., xiii, 1. ' Dan., ix, 24. » John, xix, SO. * R«v., iii, U. « Col., ii, 14. « Acts, xiii, 38. ^ Rom., viii, 1. .c oir tiibbatisfactiok or ciirist. 87 reject the eounse! of God, and invent ^sources for it«elf ; but these will evor be eiporienced to be a refuge of lies. From more liuman nature, repen- tance and reformation are reluctant oflFerings to God; and it accounts them pe&rU of great price: but, in the eight of him whose throne is established in righteousness, for the removal of guUt thej are of no avail. For the pardon of sin, he has himself laid a foundation in Zion: other foundation can no •nan lay; and, where the relief of God is rejected there is neither help nor hope: There femaineth no fnore aacrificefor sins.^ But, farther, the tenor of our Lord's deportment m life, as well as his sufferings and death, consti- tuted a part of that submission to the law, which as the representative of sinful men, it became his duty to afford. Transgression does not relieve the guiUj from moral obligation. Those prescriptions of duty which God has appointed for the regulation of human conduct, are a transcript of the principle of justice, subsisting in himself. Obligation to duty, also, originating in divine prescription, is regulated by man's diversified relations. While these relations, therefore, remain, a failure in the •amount of duty arising out of them, must consti- tute a deviation from rectitude; and such a devia- •tion from duty, the Deity cannot overlook. Moral •perfection in God implies the immutability of •justice. As the moral law, then, is a transcript of » Heb., x,,2d. 88 DI8RBRTATI0N III. that attribute in himself, any diminution of the amount of dutj must exclude it from his accep- tance, ffeit the Father of lights, tcith whom u no variableness neither shadow of turning; ^ and, there- fore, one jot or one tittle shall not pass from the taw, tiU aU be fulfiUed.^ Besides, the moral law is the law of man's ra- tional nature ; and, consequentl j, without an altera- tion of his original constitution, the amount of his obligation to datj must remain unaltered. It maj be also observed, that, wherever a rational mind perceives its relations to other beings, its sensations and perceptions acquiesce in the immutability of moral prescription. Human reason may persuade itself, that of duty God will accept less than the amount of his requirements ; or it may cherish the belief that this or that is not enjoined in the law: bat the first of these opinions is repugnant alike to the veracity and unchangeable holiness of God; and both the first and the last imply a persuasion of the nuaitored continuance of moral prescription. From the nature of mind, this belief must unavoid- ably occur; for, in every case, perception regulates belief; or rather, it may be said to bo belief itself. He who perceives in an action the quality of right, is not at liberty to doubt the existence of raoral obligation. That duty ought to be performed, is the invariable decision of his mind. Wherever, therefore, moral perceptions exist, the immutabi- ' James, i, 17. « Mat., V, 18. OJf THE SATISFACTION OP CHRIST. 89 litj of moral prescription is also recognised. This, the Scriptures vi present as the result of man's ra- tional nature: For when the Gentiles who Jiave not the law, do by nature the things contained in the law; these, having not the law, are a law unto themselves: which shew the work of the law written in their heart; their conscience also hearing witness, and their thovghts the meanwhile accusing, or else excusing one another.^ Viewing our Lord, then, as the substitute of beings who could in no respect comply with the requisitions of the law, it is evident, tliat, in order to effect the designs of his mission, he must have been made under the law in its full extent. While he suffered its penalty, it was equally requisite that he should obey its precept. In relation to this point he lias, accordingly, said, Think not that lam come to destroy the law or the prophets: I am not come to destroy, but to fulfil.^ He was commissioned, not to relieve trausgressors from moral prescrip- tion, but to establish its authority ; first, by his own obedience ; and, then, by the restoration of his spiri- tual offspring to a life of rectitude : and the perfec- tion of his obedience, the evidence of Scripture has amply proved. Even though separate from sinners, and needing no repentance, in the baptism of John he recognised the authority of God, submitted to the established order of the church, and said, Thus, it bscometh us to fulfil all righteousness -.'and a voice » Rom., ii, \i, lo. 2 Mat., v, 17. 3 Mat., iii. 15. 90 mS8EBTATI05 III. from heaven announced his a<^eptance with God : This is my beloved Son, in whom lam well pleased.^ He had much to do, as well as much to endure ; and, respecting the completion of his work, he could say to his Father, have glorified thee on earth: I have Jlnished the work which thou gavest me to da,* Thus, while he made reconciliation for iniquity, he also brought in everlasting righteousness. But, farther, the resurrection of Christ is itself a decisive proof of the perfection of his atonement, and of the fulness of his satisfaction to every other claim of ! the law. Respecting him it is statoJ, that, when subjected to death, it was not possible that hj should be holden of it? Upon the part of the Father, it was not possible ; becouse, by the discharge of our Lord's official duty, divine justice and veracity were pledged for his resurrection : When thou shalt make his soul an offering for sin, . . . he shall prolong his days* Upon the pavt of Christ, it was equally impossible. The sting of death is sin; and the strength of sin is the lew .•' but, upon the cross, our Lord put away sin by the sacrifice of himself ; and, thus, destroyed him who, by the transgression of man, had acquired the power of death : And, having, by means of his satisfaction to the law, removed every legal ob- struction and every hostile opposer ; in virtue of the power of life inherent in himself, ho took pos- *Mat., iii, 7. ^ John, xvii, 4. ' Acts, ii, 24. * la., Iviii, 10. ^ 1 Cor., xv, 66. ■^w. ON THE SATISFACTION OP CHRIST. 91 session of that reward which the grace and justice of the I ather had promised. Such is the scriptural account of the resurrec- tion of Christ. The grand end of his mission was the illustration of the glorj of the divine character. This was the object of his delight, and it was also the subject of his prajier : Father, glorify thy name.^ Father, glorify thy Son, that thy Son also may glorify thee :^ And the desire of Christ was amplj gratified bj his resurrection from the dead : He asked life of thee ; and thou gavest it him, even length of days for ever and ever.' Thus, the Father was glorified ; for our Lord was raised from the dead by the glory of the F::(her* that is, bj a glorious exhibition of his veracitj and justice. Respecting the Son, also, it is said, that the Father hath raised him from the dead, and given him glorj, the glorj due to an all-sufficient Saviour. Hence, We are taught to regard the resurrection of Christ, as the foundation of hope : If Christ be not raised, your faith is vain : ye are yet in your sins.^ But the Father raised him from the deaa, and gave him glory, that your faith and hope might be in GodJ Here, it raaj be asked, if, according to the opin- ion of some, repentance be suffic'«nt to procure the restoration of the favour of God, why did he exact the obedience and death of his well beloved Son V Human misconception maj lean upon penitence ; ' John, xii, 28. 2 John, xvii, I. sp^. ^xi, 4. * Rom., vi 4 M Cor., XV, 17. 6 1 Pet., i, 21. ' * ffi DISSERTATIOir III. 1? 0?; under the suspicion of insecurity, it may corn- bins faith and repentance with the satisfaction of Christ ; but th«se plans of relief are the hay and stubble of unscriptural speculation. It was not with such oflFerJngs that Christ entered within the Tail : it was with his own blood ; and he needed nothing else ; /or by one offering he hath perfected for ever them that are sanciijied^ Inquiry into the possibility of relief by other meana than tho mediation of Christ, is at best a useless speculation. For the guilty, it is suffi- cient to fciow and improve the relief which God has provided. At the same time, it ought to be remarked, that the sentiment entertained by some, that the T>eity has power to forgive sin without a reference to the claims of justice, is an opinion destitute of foundation in Scripture. It is a mere sophism, originating in ♦he misapplication of the physical term power to a moral action. Our Lord has, indeed, said, that with God all things are pos- sible:* but from this expression it cannot be infer- red, that his power will ever be employed to effect what is repugnant to his nature. Power in the Deity must be always regulated by will ; and, con- sequently, since perfect moral rectitude is an attri- bute of his nature, his will in reference to moral agents must ever accord with the principles of jus- tice. Besides, he has said that he will by no means clear the guilty ; and, thus, his veracity is pledged, » Ileb., X, 14. 2 Mat., xix, 20. OH THE SATISFAOTIOX OF CnaiST. 93 that his mora! government will exactly coiaoido with the declaration of his law. Nor ought it to be affirmed, that the mediation of Christ is a mere arbitrary arrangement, or, as it has been exp/essed, « merely a fit expedient, de- manded by the wisdom of God, whoreby mercy might be safely administered to sinful man. " » The demand created by transgression, does not ori- ginate in the wisdom of God : it proceeds from his justice ; and that expedient only can be fit, which affords a legal satisfation. Any other is not consistent with the righteousness of God, as de- clared in his law. It, therefore, leaves the sinner under the same le^al claim ; and 't is not the cha- racter of God, to disregard the sanction of bis authority : m is not a man that he thould lie, neither the son of man that hs should repent* It becomes not man to affirm that God could provide relief for the guilty, only by the mediation of Christ. Scripture, however, warrants the belief, that, had he adopted a different arrangement, it would have furnished an exact satisfaction to legal claim. Viewing the expedient provided, as it in- yolves the death of the San of God, it certainly indicates no remission of demand ; and, when it is taken into account, that, in Scripture, his obedience and death are represented, not as an arbitrary ex- pedient of relief, but the actual fulfilment or' all righteousness, his satisfaction will appear an ar- » Magee on the Atonement, vol. 1, p. 180. a Num., xxiii, 19. 94 DISSERTATION III. rangement of justice, and a yindication of the righteousuess of God. If divine equity required* that, through our first parent as a representatire* the execution of the sentence of the law by the in- fliction of death, should pass upon all his natural de- scendants ; such an illustration of moral govern- ment furnishes no evidence, that their restoration to life through the agency of Christ, will be dis- pensed by a remission of legal demand. In illustration of the preceding point it may be farther observed, that, while the Scriptures refer the mediation of Chris* to the mercy of God, they also represent it as an arrangement of justice: when mercy and truth go before his face, justice and judgment are tie habitation of his throne.^ Hence, the relief dispensed through our Lord's sa- tisfaction, is termed a redemption, that is, the re- storation of the redeemed upon the ground of an equivalent. Under the ceremonial law, this was the nature of typical redemption ; and it ought not to be affirmed, that the term redemption, when applied to the mediation of Christ, is merely a fi- gure borrowed from the type. Under the former dispensation of grace, figurat e redemption was not instituted, that it might supply our Lord and his apostles with figurative terms. It was a sha- dow of good things to come ; and, of course, the terms which expressed the nature of the shadow, prefigured also the nature of the substance. In * Pa. Izxxix, 14. ON THI SATISFAOTXOir OP OHBIST. 95 spiritual things, the law was the schoolmaster of the church till Christ came ; and, then, typical terms were employed to describe the nature of his work ; because typical shadows were then supersed- ed by what they had prefigured : 7%« law was given by Moses ; but grace and truth came by Jesus Christ.^ When our Lord was made under the law, it was, that he might redeem them that were under the Iaw.« With this view of his mission, the language of Scripture, describing the nature of his work, exactly corresponds. What type had prefigured, our Lord realized : When thou takest the sum of the children of Israel, after their number, then shall they give every man a ransom for his soul unto the Lord:^ and, The Son of man came to give his life a ransom for many.* Hence, it is said, that he purchased the church with his own blood.' Those, also, whom he has redeecied, are bought with a price :« and it ought to be particularly noted, that, with respect to the plan of reliaf, it is not the fit- ness of the expedient that they are directed to con- template : it is the value of the ransom : Ye u)ere not redeemed with corruptible things, as silver and gold, .... but with the precious blood of Christ.'' From these remarks it appears, that the fitness of our Lord's mediation, as an expedient, proceed- » John, i, 17. 2 Gal., iv, 6. s Exod., xxx, 12. *Mat., xi, 28, "Acts, XX, 28. 1 Cor., ri, 20. » i pet,, xyiii, 19. 96 filBBERTATION III. ed from the fulness of his satisfaction tu the justice of God. By that, he became the end pfthe law for righteoueness.^ Any other vievr of his obedience and death, derog^^es alike from the glory of bis mediation, and from the glory of the moral cha- racter of God. The divine nature it assimilates to sinful flesh, and, at the same time, withholds from the human mind a just conception of the moral evil of disobedience. It, also, disagrees with scriptural statement respecting the grand end of the mediation of Christ ; that is, a glorious exhi- bition of perfect justice in the moral government of God : Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteous- ness for the remission of sins that are past, through the forbearance of Gou ; To declare, J say, at this time, his righteousness ; that he might be just, and thejustifier of him who believeth in Jesus.* Expe- dience is not the scriptural test of our Lord's satis- faction : it is the law under which, as the seed of the woman, he was made ; and divine trutn suffi- ciently indicates, that his mediatorial work was not abridged by a mitigation of claim. By com- pliance with immutable requisition, he made the law honourable ; for he brought in everlasting righteousness.^ ' Rom., X, 4. 2 Rom., iii, 25, 26. ^ Dan., ix, 24. I I DISSERTATION IV. :W •V.'1 EFFECTS OF CHRIST'S SATISFACTION. Cnnt't mediation designed to establish a system illastntlDg God's unchangeable moral adramistration— The blessings promised Clui.Ht for his people not deserved by them— . Christ's satisfaction did not affect him in bis personal but la hU oflSclal capacity and its effects are applied to his people— Man cannot be justified by works of law done, or on account of subsequent obedience— The gift of righteous- ness derived solely from Christ's satisfaction— In justi3ca- tion there is a transference of Christ's righteousness— The justified cannot bo numbered with transgressors but become by adoption the sans of God— Adoption connected with re- iiOTation of mind which is an effect of Christ's medUtlon— This renovation not reformation but a new creation— It does not originate in any preparatory aptitude in human nature —In regeneration no new revelation giver, but a capacity to receive the truth revealed— Communication of spiritual life leads to activity in f Hh receiving justification and adoption —Reconciliation to God effected by Christ in his exalted state— licgeneiation displayed in obedience springing frwn faith— The obedience of the regenerate vindicates the im- mutable equity of God's government — Sanctification m gradual pi-ocess in wiiich they are actively employed— They have liberty nrd access to God through Christ. By this access they enjoy ^ l,e comforts of their father's hous&— Tri- bulation the means of vlieir imprcvement The Father's 98 DISSERTATION IT. I engmgenents to ChriBt nhow the traount of merey which they receive — Tbo fulfilment of Christ's engagement seoarai the fulfilment of the Father's ,romiso— Evidences that th» Father will fulfil his promise — The reception and enjoyiucnt of salvation depend on faith which is the gift of God through Christ and maintained by hi-n — 'flic permanence of faith depends on the will of God — Means by which its permanence is secured — Blessings included in eternal life — Amount of those who shall enjoy eternal life — Not all the human r»oe but all for whom Christ died — Evidcpces which prove that Christ's satisfaction and its actual eflSciency are of the same extent. That 'the mediation of Christ vas designed to establish a system which would illustrate the un- changeable nature of tho moral administration, will appear from a view of tlie influence of his sa- tisfaction, upon the character of those whom he had been appointed to redeem. To our Lord's satisfaction there was annexed a promise, not only that he should himself be reward- ed with a life of glory, but, also, that the benefits of his mediation would be extended to a numerous offspring : When thou shall make his soul an offer- ing for sin, he shall see his seed.^ But, as the dis- pensation of mercy is regulated by the principle of justice, it is evident that those whom Christ came to redeem, have, on their own account, no right to the promised reward. He has complied with the requisitions of the law, and has a right to demand ; but they have come short of the glory of Us., liii, 10. ■ ■ ,;,;-ur-. ,." 1 ,' (-> . .» ''7^< ^■'\' -V.^V^^/ > BFFBOTS 0? CHBlST'g iATItFAOTIOK. 99 God. The law, therefore, requires both their obedience and death : it cannot recognize them as righteous men ; and, consequentlj, in their natural character thej have no claim to those blessings, which, though of grace from God, are dispensed to Christ, and through him to men, onlj upon the ground of righteousness. Here, it must be kept in view, that the satisfac- tion of Christ was afforded bj him in his public character, as a representative, and, also, that the result of his work had no reference to himself as a private individual under the prescription of law. It affected him onlj in his official capacity, as standing in relation to his promised seed ; and the partir.1 reward, which, by his exaltation to glorj, he has already obtained, ho, in the character of their representative, received as a pledge from God, that the same favour would be dispensed to all who are interested in his mediation. Hence, the Scriptures represent the resurrection and exal- tation of Christ, as the grand encouragement of religious prospect As the head of his body the church, the Father raised him from the dead, and gave him glory, that the faith and hope of its piembers might be in God ; that is, his exaltation is a pledge to them, that they also shall share the promised reward. From the natural charactor of the members, then, it is evident that their claim must be derived from the satisfaction of Christ ; and, consequently, as his reward is a reward of 100 DISB1BT1TI09 IT. righteoufmess, the satiafaction of the head must be ascribed to the members. By this it is not meant, that God, in the justification of the guilty, regards them as actual performers of the work of Chnst ; but. that, as the guilt of Adam's first sin was trani- ferred to his natural descendants, so che righteoue- ness of Christ, the last Adam, is transferred or im- puted to those for whom it was aflforded : aad, ac- cordingly, it is stated, that as by one mans dtto- bedience many were made sinners, so by the obedtenee of one s^all many be made righteous.^ That ihli M the sole ground of a sinner's acceptance with God. will farther appear from the subjoined scriptural statements. Divine veracity, in deciding upon the character of man. cannot declare him to be otherwise than what he actually is. Since, then, justification is a legal announcement of the righteousness of the jus- tified ; the guilty can have no claim to acceptance with God. His law has claims upon them ; and, in the presence of him who is the administrator of a righteous govemment, both their duty and dan- ger require from them confession and deprecation : If thou. Lord, shouldst mark iniq. . ' O Ixtrd, who shall stand f^ En*er not int nt ttfitk thy servant; for in thy sight shall no living man be justified} The condition of the human race being thus a state of guilt ; judgment has come upon all men (o 'Eoin.,v, 19. 2rs.c«x,3. 3 Ps. cxliii, 2. -■;?> EFFECTS OF CHttlST'g 8ATI8FACTI0W. 101 etmdemnatien ;' and, consequently, the sinner's ac- ceptance with God cannot be derived from his per- sonal conformity to the prescriptions of law. With this view of his state, the declarations of Scripture uniformly accord ; and, because human nature has dangerous leanings to its own imaginary worth, these decorations are often repeated. Div'Me truth announces, that every man, either by revealed prescription, or by the law of his own moral con- stitution, is the E. rvant of v,od ; and, also, that, when tried by either of these tests, he is found a defaulter : WhaUoever things the law saith, it saith to them that are under the law ; that every mc\th may be stopped, and all the world may become guilty before God:* And, upon the ground of this guilt, it is stated, thatMc Scripture hath concluded all under m ;^ that is, as the term concluded denotes, locked them up together as condemned crirainala. Under an exact moral administration, therefore, tho relief of the guilty can be procured, only by an adequate compensation : but no satisfaction of the sinner can benefit himself. The law which subjects him to the penalty of transgression, has provided no sub- sequent relief. Under the execution of its sentence, divine justice has jJaced him ; and there he is left: If there had been a law given, which could have given life , verily, righteousness should have been by the law.'- JusiiScation, therefore, is neither ol' works, { *Rom , V, 18. 2 Rom., iii, 19. «Gal., iii, 21. ,8 Gal., iii, 22. > I ,- n 102 DISSERTATION IV. nor by works of righteousness which we have done ;^ for by the deeds of the law there shall no flesh be justified.^ This impossibility of obtaining justifi- cation bj the law, the Scriptures farther declare to be evident.^ It is evident, both from the condition of man, and from the want of a law by which it might be acquired ; (A) and it is farther evident from this consideration, that, by divine appoint- ment, it can b'e derived only from a different source. But, farther, justification from a different source is not dispensed upon the ground of any inherent quality, or of any external qualification of those who are thus accepted of God. He views them oxactlv in that character which, under his moral administration, they actually sustain, that is, as transgressors of his law, and at enmity against him. Regarding them as such, he gives them acceptance, or, as it is expressed ia Scripture, he justifies the un- godly.'' Still, however, in the justification of the ungodly, the satisfaction duo to the law is not overlooked. In this act of divine government, legal demand is met by an exact administration of justice ; and, hence, justification is represented as dispensed upon the ground of a legal satisfaction : it is by or through righteousness. But, when it is said that acceptance with God is through righteousness, it ought not to be imagined that his act, in any respect, depends upon the faith 1 Tit., iii, 5. 2 Rom., iii, 20. 3 GM., iii, 11. * Rom., iv, 6. EFFECTS OP CHEIST'S SATISFACTION. 103 or the good works, which the ungodly may after- ward perform. The justification of a sinner is the judicial declaration of his actual righteousness in the sight of God ; and divine veracitj will not de- clare him to be in the possession of what he has jet to acquire. It is not, therefore, the character that will be, but the character that is, which is the subject of justification ; and, accordingly, in Scrip- ture It is stated, that in this act the Deity is not influenced, either by the present qualifications of the justified, or by their subsequent acquirements : It ^\not of works, lest amj man should boasO When the justified do obtain acceptance with God. they have received a favour to which thevhad no claim It 18 B.gift of righteousness to ungodly men ;2 a free gift which IS of many offences unto justification.' This gift of righteousness, divine truth represents as derived solely from the satisfaction of Christ • It IS through the redemption th. ^ is in Christ Jesus * By the prophets, our Lord has been announced as the provider of everlasting righteousness, which would procure for many their acceptance with God: Byhts knowledge, or by the knowledge of himself, shall my rrghteous Servant justify many} Kespect- ing him It had been also foretold, that, from the in- fluence of lus righteousness upon the justification of the guilty, he should himself receive an approprTate appellation : Behold the days co.e, saille^rd 'Is., llii, 11. * Kom., iii, 24. w^ mmt mmm 104 DISSERTATION IV. that J will raise unto David a righlcom Branch ; and a King shall reign and prosper, and shall execute judgment and justice in the earth ; . . . . and this is the name wh:reh>j he shall he callel, the Lord our Righteousness} These predictions our Lord has verified. As i legal substitute, he has satisfied the justice of God ; and, now, by applying his satisfac- tion to the guilty, he is made of God unto them righteousness.' In relation to the law, both in its precept and penalty, his obedience to the death was perfect ; and the Scriptures announce, that, wlA respect to the end for which it was afi"orded, it is perfectly availing. God hath made him to he sin, or a sin offering, for tis who hnew no sin, that toe might be made the righteousness of God in him :^ In whom we have redemption through his Hood, the forgiveness of sins .•* and, being now jiut'fied by his blood, we shall be saved from wrath through him.^ Legal institutions, propliets, and apostles, have each afforded an attestation of the suffiiiioncy of the satisfaction ol Christ ; and it must be particularly noted, that these have equally attested, that, in the justification of the guilty, everything else is exclud- ed : The righteousness of God without the law is manifested, being witnessed by the law and the pro- phets ; E^'en the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe.^ From the preceding statement: it will ' Jcr., xxiii, 5, 6, » I Cor., i, 30. » 2 Cor., v, 2.' . *Kpb., i, 7. <Rom.,v,9. « Rom., iii, 21, 22. EFFECTS OF CHRIST 'a SATISFACTION. 105 appear, that, in justification, there is a transfer- ence or imputation of the righteousness of Christ to the members of that bodj of which he is the he-vl. Aocordinglj : various parts of Scripture, this doctrine of imp ^ righteousness is presented to the faith of the chu. oh. In tJie book of Psalms m particular, it is said. Blessed is he whose tratis- gresiiou. is forgiven, whose sia is covered. Blessed is Ike man to whom the Lord imputelA Hot iniquity .^ And, in the epistle to the Romans, this non-im- putation of sin is represented as derived from a righteousness which did not belong to the guiltj : Eten as David also describeth the blessedness qf die ««»» to whom God imputeth righteousness without works, Saying, Blessed are they whose iniquiHes are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin* Th»s, as, hj an arrangement in what has been denoniinated the covenant of works, the guilt of Adam's first sin was transferred or imputed to his natural descendants; so, by a similar arrange- raeut in the covenant of grace, the righteousness of Christ is imputed to his spiritual seed : For as htf one man's disobedience many were made sinners, *o ly th^ obedience cf one shall many be made righteous.^ To mere human reason, speculating upon the preceding point, it has ever proved a stone of stumbling and rock of offence. Sincere, and eager ' Pa. xxxi, 1, 2. 2 Rom,, iv, 6-8. H ' Ilom., V, 19. 106 DISSERTATION lY. in the search of truth, the natciral man may hare often been . out, refusing the submission of his understanding to the reracitj of Qod, he has ever stumbled at the word ;^ and, thus, remained unac- quainted with that sure foundation, upon which alone the gtriltj can stand in the presence of a righteous God : They, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.* Others, submitting to the fustruction of heavenlj wisdom, hare accepted the proffered relief ; and, in estimating its comparative worth, have accounted their best personal qualifi- cations as the vile.t productions of nature : Yea, doubtless, and I count jxH things but loss, for the excellency of' the knowledge of Christ Jesus my Lord; Jor whom I hate suffered the loss of all things, and do count them but dung, that I may win Christy and be found in him, not having mine own righteous- ness, which is of the law, hut that which is throt^k the faith of Christ, the righteousness which is of God byfaith.^ The preceding riew of the ground of the sinner's acceptance with God, furnishes conclusive evidence, that the satisfaction of Christ was not merely, as it has been termed, "a fit expedient demanded by the wisdom of God, whereby mercy might be safely administered to sinful man," but an arrangement of wisdom, by which divine justice was glorified in » 1 Pet., \i, 8. » Rom., x, 3. » Phil., iii, EFFECTS OF OHRIST's SATISPAOTIOIf. 107 the dispensation of mercj. This will stiU farther appear from the fallowing view of the influence thl'T *^!. °*;"™ «f justification it is evident, that the justified can be no longer numbered with transgressors. He. therefore, who. b, the sin of Ada n. became the prince of this world, has over them no nght of control. To deliver from his authontj and servitude, is one principal design of themed,at,onof Christ; and to our'urd.^sa part of h.s reward, it was the promise of the Fa- ther, that, m this respect, he should be the redeemer of men : Ev^ the captive of the mighiy shaU be taken away and the prey of the terrible shall be de- fcith thee, and I mil save thy children^ Our Re- deemer, having, thus, bj means of his 3atisfaction oruised Saten under his feet, became empowered to relieve those who were oppressed of thrdev .« Like the first representative of men, he has re ceived dominion, and is invested with power to collect his subjects out of that kingdom E h^ canje to destroy. Hence, the jusUfied are repre sented as delivered from the power of darkness and as translated into the kingdom of God's dea; of fh« t^i arrangement they become children of the kingdom, m consequence of what is termed m Scripture t^e adoption of sons. Formerlv, they ' I... xlix. 25. »Act,.x.38. » Col., 1,13 1(8 DlSSBRTATIOir IV. w€re o{ the\r father the devil ;* and, while members of his family, thej were also, aliens from the common- wealth of Israel, and strangers from th* covenants of promise:* but, by the act of God in adoption, they become fellow-citizens with the saints, and of the household of God ;' and receive the accomplishment of that divine promise, which announces alike their station in the household, and their relation to its master : / will be a Father unto you ; and ye shall he my sons and datighters, saith the Lord Ahnighty.* In this relation, also, they are acknowledged by the flrst-born. of the family : he is not ashamed to call them brethren.* These, again, by connection with Christ, beoOTHe entitled to th» privilegea of their Father's house. By the appointment of tLe Father, our Lord iias been constituted heir of all things : they also are joint heirs ; and each, accord- ing to the amount of his right, obtains inheritance. Already, all things have been intrusted to Christ ; and divine veracity is pledged, that he iriio over- rcmeth, shall inherit all things : I u-iU be his Ocd ; cmd he shall be my son.^ But, thoogh the act of adoption confers the right of admission into the family of God, it communi- cates ncme of thoso inherent qualifications for in- heriting which his children ought to possess. By nature, these are of the earth, and bear the image of th« earthy ; and, in the sight of God, no earthly ) {: » J->hn, viii, 44. * Eph., ii, 12. «IIeb., ii, 11. » Rev. 3Eph., 11,19. xxi, 7. 'effects of OBEIST'g 8ATI8FACTI0K. 109 adaptation can qualify them for introduction into a houselwld which i« spiritual and l^earealy. In •Tery natural raan. there is a want of wrirUual perc^Uon. which excludes him from a knowloike of the benefits of adoption ; and. consequent^, what his understanding does not value, his will cannot choose As a natural man, his peweptio« of the supposed vaJne of natural things, produce- a corresponding attachment ; and. at the same time, agauut the household of God in its spiritual tendencies, his carnal mind feels only aversion.^ Darkness of understanding and alienation of heart, being thus the characteristics of the natural man ; adoption into the family of God requires to be connected with a corresponding renovation of mind. This spiritual lenovation. our Lord has declared to be indispensable : E:,oepi a man be bofn agam, he cannot see the kingdom of God* The adopted has borne the image of the earthv ; but being mtroduced into a spiritual familj. he musi also bear the image of the heavenly ; and this is the subject of promise : A new heart aUo wOl I ff*fe you, a,Hia «««, spirit ioM I pxU wUhin you : and I will lake away the ^p heart out of your Jtesh, andlwxllgiveyou a heart of flesh. ^ To effect this spiritual change, constitutes a part of our Lord's mediatorial work. Those who are adopted, do not Irom a natural perception of his excellence, attach themselves to him, but are apprehended by Christ > Horn., viii, 7. 2 John, iii. 3. » E.ek.. xxxvi, 26. '■«»<-^!»^<^ -^ ^IMH 110 DI8HERTATI0N IT. Joflus.i As the head of his bod^ the church, he establishes between himself and them a connexion, by which, in the character of members, thej re- ceive the commencement of his spiritual likeness.* Being, thus, joined to the Lord, they become par- takers of the divine nature, and are one spirit' Formerly, they were related to Christ as their re- presenting head ; now, they are united to him as the first born of the family of God, and ar3 mem- berr. of his body, ofhisjlesh, and of his bones.* This renovation of mir d is not a reform of that moral constitution which *^an by nature possesses. That which is horn of the flesh, is flesh ; and, in regeneration, it is not converted into a spiritual substance. When the human mind is renewed, it is by the communication of a principle of life to those who are dead ; and /especting tliem it is said that old tilings are pa<jsed awav, and all things are become new.* On this account, the change which they have experienced, is termed a creation, or the production of something which did not previously exist : If any man be in Christ, he is a new crea- ture .•' And also. We are the workmanship of God, created in Christ Jesus.'' It ought not, however, to be imagined, that, in this new creation, there is either a diminution or increase of the faculties of the mind. It is the com- munication of a spiritual life, which gives to ori- » Phii., iii, 12. « 1 Cor., vi, 17. 3 2 Pet., i, 4, * Eph., V, 30. * 2 Cor., v, 17. « 2 Cor., v, 1 7. ^ Eph., ii, 10. EFFECTS OP OnBI8T*8 SATISFACTION. HI g'mal capacities an operation in accordance with the mind of Christ. There is still the samj under- standing ; but it has acquired a spiritual percep- tion : it is now ligfu in the Lord.^ Origii.al pro- pensities also exist ; but, where enmitj formerly controlled them to rejection of God, the heart now responds to the exemplication of his affectionate regard : We love him because he first loved us* From the preceding statements it appears, that regeneration does not originate in anj preparatory aptitude subsisting in human nature. Doubtless, the man of amiable mind in reference to social in- tercourse, is not so depraved as he who cherishes immoral propensities ; but, still, as a natural man, he is alienated from the life of God ;' and in his mind, there are no resources which either enable him to commence in himself a spiritual existence, or which prepare him f-' its reception. Divine truth refers it solelj to Un mediation of Christ. Those who are renewed in the spirit of their mind, have been created in Christ Jesus. This new cre- ation he produces by the agency of the Holy Spi- rit. This divine person dwelling in our Lord as the head of his body the church, animates also its members. These are the children of God by adop- tion ; and to them belong the privileges of chil- dren. With adoption, therefore, they receive illu- mination of mind and a filial disposition : the^ are born of the Spirit ; and, hence, it is said, Because > Eph.. V, 8. M John, iv, 19. » Eph., iv, 18. 112 DISSERT AT1<>S IV ye are tons, God hath sent forth the Spirit of his Son into your heartt.^ The Spirit of CIwl, nlfo, m the author of this renovation, in termed the Spirit of wisdom and revelation in the knoteiedge of Christ f* and, wliile he thus moulds the understanding to intelligenre, he directs the tendencies of the heart into that channel which comports with the nataro of the household of God. His fruit is love. But, when the Spirit of God is denominated the Spirit of wisdom and revelation in the knowledge of Christ, it ought not to bo imagined that the re- generated receive a personal and direct revelation from God. Regeneration consists, not in the im- press of knowledge, but in the communication of spiritual capacities, or, as it is expressed in Scrip- ture, the enlightening the eyes of the under- standing to perceive.' And that our Lord "hould effect this intellectual renovation, was the promise of the Father : I the Lord will give thee for a light of the Gentiles, to open the eyes tfthe blind.* Still, it must be remarked, that regeneration and spiritual knowledge coexist in the mind. It is by the application of divine truth, that a spiritual operation is produced in its several capacities. But, for this purpose, the truths employed by the Spirit of God, are not privatj and personal revelations : they are the sure word of prophecy or Scripture, which Christ has communicated in common to the > Gal., iv, 6. 'Eph.. i. 17. * Iw., xlil, 6. T. s Ei>h.,i, 18. BPFECT8 OF OHBIST's SATIBFACTION. 113 members of the church. Through those, as meang. he prayed for the spiritual life of those whom thi Father had given him : Sanctify them through thy truth : thy word it truth : And he has also »tated, that these means the Spirit would employ for the renoyation of men : When the Spirit of truth is fome, he will puu/e yen in^j all truth; Jor he $haU not speak of himself; hut whateoever he fhaU hear, that .hall he apeak He shall glorify me ; for he shall receive of wine, and shall show it vmo you.' In con/ormity witli this account of the mode of regeneration, those wIh) hare become its subjects, aro said to be begotten with the word of truth,' and. also, to be bom again, not of corrup- tible seed, but of incorruptible, by the word of God which liveth and abideth for ever.* That the adopted, tl erefore, may be renewed, our Lord has in Scripture communicated to the church what is the mind of the Spirit, and also in- stitutod a public dispensation of scriptuial truth.: And as means in religion, as well as in nature, ar« thus connected with end, it ought not to be sup- posed, that, since man cannot regenerate himself, intelligence is useless ; lot rather, that, afi regene' ration is eflFected by moans of knowledge, knowledge ought to be acquired. The natural man, it is true, possesses no spiritual perception : but the contents of Scripture, as facts and statements, are as much ' John, xvii, n. J John, xvi, 13. 14. » JameB, i. 18. ♦ 1 Pet., i, 28. lU DIB8BRTA\I0N IV. within the range of his rational powers, as any other part of intelligence ; and this rational know- ledge maj, hy tho operati^^n of the Holy Spirit, be rendered subservient to spiritual illumination. But, as it is the established order of religion, that man is bom again by the incorruptible seed of the word ; whore the word as means is unknown, the agency of the Spirit ought not to be expected. That the Spirit of God regenerates the adopted by means of divine truth, is explicitly stated in Scripture, and ought to be believed : but to inquire with Nidodemus, How ca. these things be? is to piy into what God has not been pleased to reveal. In the study of nature, every investigation termi- nates in mystery ; and in religion, also, even the regenerated know but in part. Human reason can- not comprehend how a universe could be called in- to exi«tence ; yet, the voice of the Lord ispowerful : h spake, and it was done, hy the word of God the heavens were of old, and the earth standing out of the water and in the water} When oui lord called, Lazarus came forth. To him, also, who is dead ii trespasses, it is said. Awake, thou *hat steepest, atui arise from the dead:* and, while human reason li- mits the operations of God to its own knowledge of cause and effect, the dead hear the voice of the Son of God; and their rege^^tuu'ion proves that his word is with power. The preceding statements sufficiently show, that, »2Pet., iu,5. »Eph., V, 14. EFPBCTB OF 0HRI8T*» BATISFACTIOK. 115 in this great spiritual change, the effect is not pro- duced hy constraint upon the mind. Regeneration does not coiisist in the eradication of its original capacities, nor in the compulsion of these to reluc- tant opcrat"on : it is the enlargement of the rational powers of the mi;.d, and a consequent and corres- ponding renovation of the heart. To the regenerated understanding new motives are presented ; and spi- ritual things become the choice of the will. Thus, the rod of Christ's strength is a moral suasion : his people are willing in the daj of his power. Of tliis communication of spiritual life, the im- mediate result is spiritual action. The new views of tho understanding give to the will or heart a corresponding impulse i they produce attachment to the objects of its former dislike. Against everj thing spiritual, the essence of the natural mind ig enmitjr: but, when renewed hy the Spirit, it is characterised bj a tu: .ing to GoJ: Whom have I in heaven but thee; and thsre U Mne upon the earth that I defire beside thee.^ . This conversion to God displays its tendency by that exercise of mind which is termed believing, liespecting the nature of this mental operation, it is here sufficient to remark, that the faith of the regenerated is the transcript of divine truth sub- sisting in the mind, and, also, the mind's submis- sion to whatever divine truth presents for its ac- ceptance. Hence, those who believe on the name ' Psalm Ixxiii, 26. i I 116 DISSERTATION IV. of tliP Son of God, ar^, in Scripture, described a. those who receive hira.i Tliis christian grace l)eing, thus, an acquiescen e in what divine truth ^^resents to the mind; by an acceptance of the irtisfaction of Christ, it concurs with God in its imputation ; and the believer is justified by faith* In tlte same manDer, it acquiesces in the act of adop- tion ; and the adopted, in exercising this grace, are characterised as the children of God by faith m Christ Jesus* Thus, he who, in regeneration, was apprehended by Christ, by the act of faith appre- hends'him in return; and by this reciprocal adher- ence their union is perfected. The connexion and concord thus establishe 1 be- tween Christ and the believer, extends, also, to the first person of the Trinit- as the Father of the household of faith: he is reconciled to his adopted children. It ought not to be imagined, that, because divine love is the source of redemption, there can be no reconciliation on the part of God. The ex- istence of divine love is not incompatible with the coexistence of divine displeasure. Attachment to perilous does not necessarily imply the same opera- tion of mind with respect to their character and conduct. According to circumstances, intensity of love may require to be illustrated by the painful effects of disapprobation ; so that he who is the ob- ject of divine benevolence, may, in the mean time, be excluded from a participation of the fruits of 1 John, i, 12. * Rom., iii, 28. ' Gal., iii, 26. H EFFECTS OF OIIRIST's SATISFACTION. 117 divine complacencj; and pievious to the regenera- tion of the adopted, such is their actual state. He who loved them with an everlasting love, regards with displeasure both their nature and conduct; and, therefore, he excludes them from the gratifying proofs of his paternal affection. By visiting tl»eir di.«»obedieace with corresponding retribution, he makes them also feel hi- displeasure : in his moral government, he causes their own wickedness to correct them, and their backslid ings to reprove them. It is not to those who have renounced the comfort of a father's bouse, it is to hia returning prodigals, that he dispenses the gracious overflow- ings of paternal love. This reconciliation our Lord, upon the ground of his satisfaction, is now effecting in his state of exaltation. We have a great higk priest that is passed into the heavens, Jesus, the Son of God. -^ And he is the propitiation far our sins.^ This he be- oomes, bj establishing reciprocal relation between God and man. In the ceremonial law, the shadou) of good things to cwne, this mutual reconciliation was extensively prefigured. Bj its prescriptions, inanimate objects employed in the worship of God as well as persons, needed to be reconciled.^ With- out this propitiatory rite, they could not become means by which the divine complacency might be displayed : but, being reconciled, they became the objects of the gracious approbation of God. Hejoce. ' Ileb., iv, U, 2 1 John, ii, 2. » Lev., viii, 15 ; xu. 20^ 118 DISSERTATION IV. it is stated, that almost all things are by the law purged with blood; and, without shedding of blood, is no remission} Consequently, where there is no remission, the moral government of God must with- hold from the gu Ity every proof of his compla- cence. It was, therefore, necessary that the patterns of things in the heavens shotdd be purified with these; (the blood of calves and of goats,) but the hecvenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true ; but in- to heaven itself, now to appear in f^e presence of God for us ;• And, when he did enter, it was with his own blood, that, through his intercession, he might obtain for the objects of his redemption the favour- able consideration of God, and their consequent reconciliation to him, as the Father of the house- hold of faith. In accordance with the preceding view of recon- ciliation, it is stated, that God was in Christ recon- ciling the world unto himself, not imputing their tres- passes unto them.' Here, it must be observed, that the non- imputation or pardon of sin produces no diminution of the enmity of the human heart, ?nd, consequently, no reconciliation on the part of man. On the part of God, however, it removes the first cause of exclusion from divine complacency ; and the last is removed by means of the word of recon- ciliation. Through this incorruptible seed the par- » Ileb., ix, 22. « Ileb., ix, 23, £4. » 2 Cor., v, 19. EFFECTS OF C'HRIST*8 SATISFACTION, 119 doned are born again.i Thus, justified and rege- nerated through the intercession of Christ, they walk in the light as God is in the light ; and the result is mutual reconciliation and fellowship.' But, while the Scriptures ascribe the work of reconciliation to God ; thej, also, refer it to the agencj of Christ in the discharge of his official dutj: God was in Christ, reconciling the world un- to himself. Our Lord was constituted not onij a sacrifice and intercessor, but, also, the agent for dispensing the blessed fruits of the complacency of the Father. In this character, he was represented bj the prefigurations of the ceremonial law. The duty of the legal priesthood included alike the work of atonement, and the consequent annunciation of divine favour : The priests, the sons of Levi, shall come near ; for them hath the Lord thy God chosen to minister unto him, and to bless in the name of the Lord:^ And this blessing, Christ, in the exercise of his priesthood, both announces and confers: Unto you (Jewa)yirst, God, having raised up his Son Jesus, hath sent him to bless you, in turning away every one of you from his iniquities.* As the blessing of Christ consists in turning the redeemed from their iniquity ; their regeneration or spiritual life displays itself in t: 3 diversified acts and exercises of holy obedience. These constitute the characteristics of the children of God. Hence, ^ 1 Pet., i, 23. ' I John, i, 7. * Acta, iii, 26. ' Deut,, xxi, 5. 129 DISSERTATION IV. their lif" is represented as an exemplification of submission to divine testimony ; and this submis- sion refers equally to what the testimony presents, and to the mode in which its promises are to be realized. To both tnese pomts an apostle alluded, whfa he said, The life which J note live in the flesh, I live by the faith of the Son of God> In tuis life of faith, therefore, there is, first, a continued ac- ceptance of Christ, as exhibited in the word of truth. But the acceptance of the Son of God does not include the actual reception of all that the be- liever n^eds. By the exercise of faith, he does not become the repository of divine goodness. It hath pleased the Father that in Christ should all ful- ness dwell ; and it is the good pleasure of the same Father, that the brethren of Christ should live, not by actual possession of requisite resources, but by daily dependence. Thus, a life of dependence is rendered subservient to a life of faith ; that is, a life of trust in the veracity of God, and a life which, through the medium of trusting, from day to day receives the bountiful provisiop ^ of a Father's house. Of the nature of this life, a delineation was presented to Israel by Moses : He humbled thee, and suffered thee to hunger, and fed thee oith manna, which thou knewest not, neither did thy fathers know; that he might make thee to know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live.^ i hese 1 Gal., ii, 20. ■^ Dent., viii, :}.\ EFFECTS OP CHRISI'S SATISFACTION. 121 words, as denoting both the nature and mode of a spiritual life, our Lord has quoted ;' and, in ac cordance with them, he has also prescribed the language of the prajer of faith: Give us day by day our daily bread.* Thus, faith, acquiescing in the promise of God. and also in the mode of its fulfilment, receiyes out of the fulness of Christ what 18 requisite for the continuation of spiritual life: And, hence, it is said, The jmt shall live by fatOi} and, We walk by faith, not by sights But. farther, the faith of the regenerated is, from Its yerj nature, unseparablj connected with a life of general submission to the authoritj of God The belief which receives the gospel as the charter of blessing, acquiesces in the law of God, ooth as the rule of spiritual life, and afe prescribing the or- der m which the several blessings of salvation are to be dispensed. This submission to divino iiiitho. rity is produced by what has been termed a moral necessitjr. The perception of fiiith, whether it respect promise or precept, is a perception of ex- cellence; and, from the constitution of a rational nature, the mind's view regulates its choice. The contemplation of exceUence. therefore, whether in the law or in the gospel, produces the submission of faith; and, in the mean time, divine goodness dispensed bj the gospel, supplies an additional mo- tive to increase alacritj in submission to the law. * Matt., iv, 4. 2 Luke, xi, 3. 132 DI88ERTATTON IX. Thus, faith works uj love, and induces the regene- rated to saj, We love him whoJirU loved us.^ Bv the preceding arrangement, those who bad been the children of disobedience are restored to the discipline and order of their Father's house ; and, by the^r conversion to God, they exemplify one principal end of our Lord's mediation. The grand scope of his official work, is the vindication of God, as governing intelligent beings according to the piinciples of immutable rectitude. Of this, in his person when he fulfilled all righteousness, he af- forded a perfect illustration ; and, when he gave hi» life a ransom for many, it was, that, by their res- toration to holiness, he might prepare them for submission to the righteous government of God : He gave himself for us, that he might redtsm us from all iniquity y and purify unto himself a peculiar peo- ple, zealous of good works.* The views and deport ment of the regenerated, also, in proportion to the amount of their spiritual life, coincide with the de- sign and operation of Christ. They perceive and feel, that, instead of being without law to God, they are the subjects of their Redeemer's legisla- tion.' To be the servants of God is their choice ; of their renewed nature, his law is the delight ; and the grace which our Lord dispenses, they improve as meauR of additional conformity to himself. They know that their old man is crucified with Christ, that the body of sin might be destroyed, » 1 John, iv, 19. » Tit., ii, U. » 1 Cor., ii, 21. EFFECTS OF OHRIdl's 8ATI8FACTI0K. 183 that henceforth they should not serve sin. Being planted together with him in the likeness of his death, it is the scope and exertion :f their renewed nature, to be also planted with him in the likeness of his resurrection ; that like as Christ was raised up from the dead bj the glory of the Fafiher, even 80 they also should walk in newness of life.* But, in connection with these remarks respecting the faith and obedience of the regenerated, it must be farther stated, that, though the fruits of the Spirit are certainly produced by every one who is bom of God; they may be so I lended with the un- belief and unholy propensities of mere human na- ture, that even the existence of spiritual life may Jiat be at first perceptible. It is not the arrange- ment of God, that those who have passed frwn death unto life, should, in every case, be aware of their privQege. Not unfrequently, the kingdom of God within them, cometh not with observation.' At its conmiencement, it may resemble the smallest of seeds; and progressive growth only, exhibits faith increasing to full assurance, and general obedience advancing toward the perfection of the beauty of holiness. This progressive improvement originates in the order established in the household of f^Aith. It is not the will o^ the Father, that, while his own Son is watchful and active to pro- mote the interests of brethren, his adopted sons should be heedless and idle. These, in their origi- * Rom., Ti, i^6. 2 Luke, xrii, 20, 21. I?4 di8SE!itat:05 ir. nal state, had, bj repeated acts of disobedience, converted natural propensities into habits ; and when the Father introduces them into his familj, he enjoins th«m to co-operate with their elder bro- ther; that is, to exert themselres in subrerting the control which they had conceded to nature, and, by repeated acts of submission to God, to acquire the habits of the household of faith: Ca$t awajf from you all your transgressions whereby ye have transgressed, and make you a new heart and a new spirit} In this command to actiyity, however, be does not rest exertion upon their own energies. Wkh his injunction, he has promised the power of compliance : As thy days, so shall thy strength be.* When he commands their activity, he is with them to act : Work out your ovm salvation toith fear and trembling; for it is God that worheth in you both to will and to do of his good pkaswre.^ But, while the p Dwer is God's, the activity is theirs ; and, influenced by the energy which his power communicates, the regenerated say. Forgetting those things which art behind, and reaching forth unto thote things wkiek are b^ore, we press toward the marh.* This energetic and increasing activity is a con- sequence of that glorioas liberty, which the Father confers upon his adopted children. As sons, he re- lieves them from a servile disposition ,* a disposition wiich, in the presence of a master, renders fear, the 1 Etek., xviii, 31. 2 Deut.. xixiii, 26. 3 Phil., ii, 12, 13. *Phil., iii, 1' i3. EFFECTS OF CHBIST's SATISFACTIOX. l25 feeling of his jlave. In their heart, l.e implaats the Spirit of his Son ; ' and, w^etAe Spirit of the Lord i*. there is liberij,. « To them, therefore, as led bj the Spirit, it is said. Ye have not received th* spirit of bondage again to fear; but ^ have received the Spirit of adoption, whereby we cry, Abba, Father,^ With this .spirit of dutiful affection, the adopted abo obtain thst free access to the Father, which neither the spirit of the bondman, nor the will of his maater, aapctions ; so that, under feelings of want, thej suflFer no exclusion from the source of sympathy and supply. lu the gospel, their faith contemplates the gracious exhibitions of the Father's love ; and, while their view of his mercy fans the flame of filial aflfection, and com- municates a confidence which anticipates a wel- come reception in his pr nee, and aflFectionate proofe of his paternal regard, it induces them to say, Let us come ooldly to the throne ofgraco,. * It ought not. however, to be imagined, that either the filial aflfection of the adopted, -- their filial confidence, procures this access tc the Father and his consequent sympathies. These tendencies of mind prepare no path into his presence ; nor do they confer a right to his paternal kindness. The privilei'es of the adopted are derived jfrom him who is their elder brother in the household of faith. He it is, who has prepared the way for them ; and, also, > Gal., iv. 6. 3 2 Cor., Hi. 17. « Rom., viii, 16. *Heb.,iv. 16. 126 DISSERTATION IT. hj becoming their forerunner, provided for them acceptance at the throne of grace. By his satis- faction he has rent the vail of exclusion from the Father's presence ; and by his intercession he both qualifies them to enter, and provides for them the proofs of the Father's love : And, when he says to his brethren, no man cometh unto the Faiher but by me ; * they express their faith in terms of acqui- escence, Through him toe have access by one Spirit unto the Father. » Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a neux and lid/tg way, which he hath consecrated for us through the vail, that is to say, his flesh ; and having an hiyh priest over the house of God, let us draw near with a true heart, in full assurance of faith.- By this access, the adopted obtain the comfort of their Father's house. It is ' is arrangement, that, in the household of faith, they should find the pleasures of home. His will respecting them is strong consolation ; and the means which he has provided for eflFecting that end, present them with abundant inducements to exclaim, How amiable are thy tabernacles, O Lord of hosts. A day in thy courts is better than a thousand : I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness.* The foundation of this spiritual pleasure, the Father has laid in the gos- » John, xi; , 6. ^ Eph., ii, 18. » Heb., x, 19-22. *P9. Ixxxiv, 1, 10. RPPECTS OF CHRIST'S SAlISFAOTIOK. 127 pel ; an exhibition of paternal regard, ^hich, as displaying both the extent and immutable destina- tion of his favour, evinces the despondencj of doubt to be unreasonable mistrust : Whtrein Goi', tcil- iing more abundantli to skew unto the heit r of promise the ivti^^tabiJty of his council, confirmed it by an *h. That by two immutable things, in rihich it was impossible for God to lie, we might have strong vonsolatiotiy who have Jied for refuge to lay hold upon the hope set before us.^ This testimony of paternal affection, the adopted believe ; and, then, according to the variety of mode in which it bears upon their condition, their faith becomes the medium of spiritual enjoyment. By the applica- tion of the blood of Christ to their conscience, they have peace within. Walking in the ' " of the Lord, they are blessed with the pleasantness of wisdom's ways. His Spirit, also, witnesses with their spirit, that they are the children of God, and seals them unto the day of redemption. Thus, they obtain an assurance of personal interest in their Father's love, and lejoice in the Lord. They rejoice in the actual experience of divine favour, and exult in those anticipations of hope, which flow from the full assurance of faith •. believing, ihey rejoice with joy unspeakable and full of glory.* It must, however, be added, that, in Christian experience, the pleasures of religion are, for vari- ous reasons, unavoidably blended with much that » ileb., yi, 17, 18. 2 i Pet, i, 8. 128 DIB8CRTaTI0]« !▼. is painful The children of God are still connected with the material world ; and, bj this relation, they are exposed to those afflicting incidents, which, daring the present stage of existence, befal human nature. The promise and protecting care of their hearenlj Father, indeed, ensnreti the co-operation of the several parts of their allotment, to a result that is good : but, still, with a harTeet of joj in reserve, thej >nay sow in tears. In the regenerated, there is much which needs to be renewed ; and wherever the remains of their old nature, either bj material inducement, or spiritual agency, acquire a temporary co» trol of the mind, they experience the effects of di -ii.a disapprobation. The Father of mercies, while he exercises a benevolent regard for all his children, does not view with complacence their 'mitation of the children of disobedience : Ae visits their transgression with the rod, and their iniquity with stripes.'^ But, even where the mind clings to its spiritud enjoyments, it may be subjected to the pain of pri- vation. The pleasures of religion are not dispensed for the mere purpose of gratification. Their most important bearing is upon Christian activity: they supply the motive to alacrity in the discharge of the duties of life. He, therefore, who clings to the means, without regard to the end, may say to him- self. It is good to be here ; and, then, ho may pro- pose to erect his tabernacle : but his heavenly Fa- » Ps. Ixxxix, 32. V/ EfFKCTs or Christ's batispaotion. 129 ther, who knowt what U good, terminate* hit re- joicing in disappointment and fear.^ To the children of God affliction is also dis- pensed, as constituting a part of that sjstem of means, which subserves their improyement In relation to this end, our Lord haa said, in the icorld jfe shall have tribuiation* But, wlien the Father afflicts his adopted children, it is not for his own pleasure : it is for tlieir profit, that tliey a." he par- takers of hi!4 holiness.' Though he came p ief, yet 'tfiil he have compeusion according to the muUitude of his tnercies.* With the corrections of h" 'ove, he combines the reviving instruction of the Comfor- ter ; and, bj the application of divine truth to their mind, confers increasing excellence and re- turning comfort. Thus, tribulation worheth pa- tience; and patience, experience; and experience, hope ;' And he who once said. It ». good to be here, now glories in tribulation, and sa^e, // is good for me that I have been afflicted^ Besides, the Father 's discipline Avith respecv to individuale, may be de- signed for general advantage in the household of faith : what is suffered by one, may subserve the improvement of many. Mercy does not always consist in connecting the prayer of the afflicted with prompt relief. Delay may tend alike to its glory, and to the glory of its results. When our Lord heard that Lazarus was sick, he abode two 1 Luke, ix, 33, 34. « John, xvi, 33. * Heb., xii, 10. * Lam., ill, 32. «Hom., v, 3, 4. "Pa. cxix, Yl. 30 DISSERTATION IV. days still in the same place where he was. But, where there is this apparent neglect, there is scops for sympathy and brotherly kindness in the family of God ; reciprocal aflfection is cherished ; and the very hopelessness of relief enhances the glory of mercy in the subsequent confirmation of faith : And, hence, the declaration of Christ, Lazarus is dead ; and I am glad for your sokes that I was noi there, to the intetit ye may believed Afliictions in the family of God, however, ought not to bo viewed, either as always originating in disobedience, or as intended merely for Christian improvement. Theii^ grand end is the illustration of the character of God ; a character which he has stamped alike with the sovereignty of his will, and the riches of his grace. In the salvation of his children, he displays the glory of his grace, by the glory of his sovereignty in the prescription of means which confound the wisdom of the wise. By his use of affliction, he renders the wages of sin subservient to his purpose of salvation : and, while human reason, regarding adversity as a judgment upon transgression, inquires. Who did sin, this TtMn or his parents, that he was bom blind f truth replies. Neither hath this man sinned, nor his parents ; but that the works of God should be made manifest in him* For the restoration of vision, the wisdom of the world would denounce an oint- ment of clay : but Christ applied it, and, to tho 1 John, xi, 6, 16, ' John, ix. 2 3. EFFECTS OF OHRISl'd SATISFACTION. 131 glory of divine sovereigntj, gave sight to the blind. But whatever befals the children of God, befals them as a part of that discipline to which the Father of mercies subjects the household of faith. The diversified events of the Christian life are a part of those means by which he promotes their improvement. Under his discipline, also, they gradually acquire conformity to himself; and, with this conformity, corresponding enjoyment in the path of duty : Or, as it is expressed in Scrip- ture, they grow up into him in all things, who ut the hetidj even Christ.^ Thus, in their progress heaven- ward, they go from strength to strength : every one of them in Zion appeareth before God. That this is the blessed attainment of all who are re- ceived into the family of God, will appear from the subjoined view of the arrangement or covenant, according to which salvation is dispensed. It was formerly stated, that to fallen man the mercy of God is communicated through the media- tion of Christ. It was also shown, that our Lord, as the receiver and dispenser of the Father's mercy, stands in an official relation to those for whom this mercy has been provided. These are persons whom the Father has given to him, that, in con- nexion with him in his official character, the pur- pose of mercy respecting them might be eflFected. As he and they thus constitute one body ; the amount of the Father's engagements to him as the > Eph., iv, 16. I 132 DISSERTATION IV. head, will show the amount of mercy which they, in the character of members receive : And to Christ the promise of the Father is, He thall see his see i, he shall prolong his days ; and the pleasure of the Lord shall prosper in his hand.^ These words, then, as exhibiting the amoant of divine engage* meut to Christ, contain a promise of life to him- self. Through him, also, to the members of his body, as a spiritual seed, they present the same blessing : And, when it is stated, thpt the pleasure of the Lord shall prosper in his hand, it is announc- ed that tiie operation of Christ, in effecting the purpose of God with respect to the irembers of hii body, will be attended with complete success. Since, then, with respect to Christ and his seed, the pleasure of the Lord is the dispensation of life ; the extent of the life of both mast be ascer- tained from the promise : and respecting our Lord it is said, He ashed life of thee ; and thou gavest it him, even length of days for ever and ever* Through him, also, to his seed the same amount of blessing is announced : This is the promise that he hath promised tw, even eternal life.^ This is the record, that God hath given to its eternal life ; and this life is in his Son.* But the completion of the promise of God, de- pended upon the completion of our Lord's engage- ments. It was not consistent with justice, that the > Isa., liii, 10. « Pa. xxi, 4. ' 1 John, ii, 25. « Joan, V, 11. EFFECTS OF CHRlST*i iATISFACTIOK. 133 guiltj shoald be relieyed, without a vindication of the moral character of God. When Christ, there- fore, was appointed to the work of mediation ; the fttlftlraent of legal demand was, also, constituted the condition of the promise: It became hm.for whom are all things, and oy whom are all things, in bringing many sons unto glory, to make t/te Captain of their sahation yerfect through sufferings} But what became or was honourable to the justice of God, when his law required satisfaction, eqnallj becomes the same moral attribute, when, upon the ground of satisfaction afforded, his promise ought to be fuMMed : And dirine Teracitj is pledged, that the eqnitj of God will ensure the dispen«ation of mercy. Having exacted the condition, he will accomplish his promise. Thi:; illustration of jus- tice he has represented, as the glorj of his charac- ter in the covenant of grace : There is no God else beside me, a Just God and a Saviour.* Of the equity of God in relation to his promise, satiBfactory eridence is presented in the resurree- tiwi of Christ : he was raised from the dead by the ghry of the Faeker.' His resurrection was an act of dirine justice ; and, as it was dispensed to him in his official character, it is a pledge from God, thai the same glorious justice of the Father wiH be displayed in the resurrection of those whom oot Lord came to redeem : Now is Christ risen from tht dead, and become the first fruits of them 'Heb., ii, 10. »Iw., xlT, 21. 3 Rom., vi, 4. 1l 134 DISSERTATION IV. that slept But every man in his oum order ; Christ the first-fruits ; afterward they that are Christ's at his coming.^ Hence, in reference to this blessed consummation, our Lord, for the as- surance of those that are his, has announced him- self to be in the possession of his conditional life ; and, also, represented it as a ground of infallible certainty respecting the life of his seed : Fear not: I am he that liveth, and was deed ; and, behold, I am alive for ever more — amen,^ and. Because I live, ye shall live also.' Thus, what divine justice de- mands, divine faithfulness will realize. This truth derives additional evidence from the nature and efl&ciency of our Lord's intercession. Here, it must be remarked, that his application to the Father is founded upon his previoas satisfac- tion to justice : By his own blood he entered in once into the holy place, having obtained eternetl redemp- tion.* Since, then, his blood is the ground of his pleading with respect to both persons and blessing, his satisfaction and intercession must be of equal extent. With this statement, divine truth exactly accords. His intercession is for those of whom he had received a grant from the Father ; and, as the redemption obtained by his death, is eternal ; the life for which he intercedes, is of equal duration : Glorify thy Son, that thy Son also may glorify thee. As thou hast given him power over all flesh, that he > 1 Cor., XT, 20-23. ' Rcv., i, 18. » John, xiv, 9. * Heb., ix, 12. EFFECTS OP Christ's satisfaction. 135 should give eternal life to as many as thou hast given *««•.' This intercession being a claim of justice ; the Father heareth him alwajs : and hence res- pecting the result ho has said, All that the Father giveth me, shall come to me ; and him that cameth to me, I will in no wise cast otU."^ The same truth *ill farther appear from a view of the arrangement bj which the promised life is dispensed. The salvation of the guilty being altogether gra tuitous on the part of God ; in dispensing it to men, he was at liberty to adopt any mode which might prove consistent with the attributes of his nature: and that which he has been pleased to preacribe, our Lord has expressed in the following terms : God so loved the world, that he gave his only begotten Son, that whosoever believeth m him should not per- ish, but have everlasting life.' He has, also, farther stated, that, respecting all who are capable of be- coming subjects of faith, the observation of the pre- ceding order is indispensable : Tie that believeth on the Son, hath everlasting life ; and he that believeth not the Son, shall not see life ; but the wrath of G< ^ abideth on him.* From the preceding view of divine arrangement, it appears that the ultimate possession of life is through the permanence of faitL ; and the subjoin- ed observations will show, that, in the covenant of * John, xvii, 1, 2. 2 John, vi, 37. ♦ John, iii, 36. ' Joha, iii, 16. J 136 DI8SRRTATI0K IV. yi I grace, there is ample proviaion for that enduring to the end, which terminates in salration. Life in all its bleseings is obtained through the intercession of Christ. But, as the ground of his plea, he uses neither the personal right, nor the qualifications of those for whom he intercedes. It was with his own Wood alone, that he passed into the heavens. In the presence of God, therefore, he has nothing else to present when he says, .Father, I will that they aim whom thou hast given me, be wkk mewhere I am} But, according to divine ar- rangement, these can be with Christ, only through believing. As natural men, however, they cannot produce in themselves the operation of a spiritual faith ; and, consequently, they cannot receive the things of the Spirit of God. In their mind, there is no predisposing tendency to an acceptance of Christ. Their feelings are repugnant alike to himself and his benefits ; and it is when they are in this state of alienation, that the process of bringing them to Christ is commenced: When we teere enemies, we were reconciled to God by the death of his Son* Faith, therefore, and also the blessings which it receives, are derived from the same source ; and, hence, the declaration of Christ, tk' man can come tmio me, except the Father who hath sent me, draw him. ' In accordance with the preceding view of the ' John, XTii, 24. 2 Rom., T, 10. ' John, vi, 44. EPPE0T8 OF CHBIST'S 8ATI8F. .TION. I37 origin of faith, our Lord represents it «» • . from God through the meZm of M "''"'"''^ proceeding from the Father, it H faith „/;. operation of God,' as dispe^ed b/ch 't t t nf ^i.A J ^ ^^ denominated the Spirit Chit '"V ""i*""" '- *"» ''-owledgr" wa^ wrought m them, were the enemies of God t 3 termed a gift.a and, when these live byfai h « because n ,s ,,.„ to them in behalf of "ch"^";' to But the mere possession of faith does not ensure xruTiur Jrethtttr^"'^ - affirmed, that this ^'JZLTlteTJ^^t': upon which salvation is suspended The conn: on between faith and eternal life, is not a cZet t.on of cause and effect, but of means and end An, other v,ew of their relation does not accord with the scriptural account of the system of re dempfon. Faith and the benefits wS it re ceives, are equally the gift of God: and it cln"; ^ John, xiy, 1 6. * Heb., xii, 2. 2 John, xvi, 13. ' Eph., i, 17. ^ PWl.. i, 2d. £ " Col., ii, 12. " Eph., ii. 8. 138 DISSERTATION IV. be logically affirmed, that a blessing obtained, is the condition of blessing to be received. Nor does Scripture authorize the opinion, that, after faith has been obtained, its subsoqoent exercise becomes the condition of eternal life. It has been already shown, that, when men are the enemies of God, they are reconciled through faith. On the suppo- sition, then, that by ceasing to believe they fall from grace, or, in other words, return to their for- mer enmity; either the gift of faith must be again communicated, or final apostacy must ensue: they cannot fenew themselves again unto repentance. Should it be maintained, that, by the good disposi- tions acquired through the previous exercise of faith, it is reproduced iu the mind; that is merely, in other words, to affirm that they have not fallen from grace ; for, of every man who possesses good dispositions, it ought to bo the language, By the grace of God I am what I am. ' The opinion which supposes a falling from grace, rests upon the prin- ciple, that the preservation and the loss of faith, belong solely to the regenerated. But, while it is admitted that as moral agents they possess a per- fect liberty of choice, the subjoined observations will show, that, by the arrangement of God in the covenant of grace, though they may occasionally omit the exercise of faith, they are not divested of its principle ; and, farther, that this being through the medium of motives again called into operation, 1 1 Cor., XV, 10. gT"'" "^ ""*""' "' '"■"' ■» the promise of dependence Thfiir 7 a'tnbute of i„. much the effect of he" ""'''' '" "^'"^ '^ «» -he. phJ: e^'JtrThrhf ;rrr continue to live nlh *""''"' 'hatthe^ "imationrrc^^ Z'^!: :j ■^•'^^or of grace evince tl,T""^T "' ""> -=<"-«"'< 'ift.ers;:;if:^:4:r "■'''■'>-'■-- reopect to it, eontinnation/^gltilT; '!; ""'■ d.'ine will. What the wil of Oodlh! -^ ^^ '"" iation to those whom he haa^ive'' t^'ShrS '" '" be ascertained bv what 1,. I,, I. , '*'' """«' veal : and our Lord haV ai^ rl™ "T' '" '■'■ •'ill who hath sent me ZT^'Jf " "" ^""•'''•' John, VI, 39. MO DISSERTATION IV. tSon, and helieveth on him, may have everlasting life; and I will raise him vp at the last day} Faith being, thus, requisite in order to the full possession of the promised life ; the means provided for the perman- ence of believing, must next be considered. The intercession of Christ includes all whom the Father has given him ; and liis pleading in their belialf is without intermission. Through his me- diatorial agency, al ), the power ot the Father operates to eflTect the design of his request ; and, hence, it is stated, that he is able to save them to the uttermost that come unto God hy him, seeing he ever liveth to make intercession for them,* Respecting the amount of those whom divine power will bring to him, he has also said, All that the Father giveth me, shall come to me ; and him tlat cometh to me, I will in no wise cast out:' And it ought not to be ^affirmed, that, when tlie faith of those who come to him, terminates, the operation of his power in their behalf, will also terminate. The same divine en- ergy which, when they were enemies, reconciled them to God, will still be exercised to preserve them in their state of reconciliation : For if when we were enemies, we were reconciled to God by the death of his Son ; much more, being reconciled, we shall be saved by his life.'' This preser/ation of the reconciled, our Lord effects by the agency of the Holy Spirit. Their 1 John, ¥1, 40. 2 Ileb., vii, 25. * Rom., V, 10. 3 John, vi, 37. fiFFBOTS OP CHRIST'S SATISFACTION. Ul bodies are temples of the living God ;» and, by the unmterrupted application of his j^ower. their spi- ritual hfe IS maintained. Since, then, according to he promise of Chri.t, the Holj Spirit abideth m them for ever, their can be no cessatic of their spiritual life Besides, it must be farther observed, that the Holj Spirit is given, not merely as the agent of progressive holiness, but also ar a pledge from God for the performance of his promise of eternal life ; and, hence, to those in whom he re- sides. It IS said, After that ye believed, ye were seal- ed With that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession . * ^ ^ Those who have been reconciled, may. indeed, grieve the Spirit ; and a decay or unhealthy state of spiritual life, may consequently occur. Thus, their present activity and comfort may be inter- rup ea : but, still, on the part of God, there is no final rejection Under the impenitence of their unbelief, his Spirit brings to their recollection the word of truth ; and. convinced by him of sin of righteousness, and of judgment,^ they take with them words, and turn to the Lord. In this man- ner, the Spirit of truth, operating in them as moral agents, supplies the grace ond the motives which render eternal life, the object of their choice ; and by a voluntary perseverance in faith, they obtain the promise. Thoy are kept by the power of God ' 2 Cor., vj, 1(3. 2 Kj,h^ i^ y^^ j^^ 3 j^j^^ ^^.^ ^_^^^ 142 DlaSERTATIOV IT. ihrouyh faith unfo salvation :^ and our Lord, '<y perfecting that grace in them, fulfils liih engage- ment, /^ive tin/o them etemalli/e ; and they shall never perish.* Re8pe(!tiiig the amount of privilege included in otenit4 life, liuman knowledge must be regulated by the statements of Scripture ; and, to the faith of the Christian, divine truth presents only such brief and general views, as tend to subserve the purposes of religious comfort, and of cheering in- ducement to go on to perfection. The nature of the occu|)ations and enjoyments of the redeemed in glory, constitutes a part of the mystery of God, which, as not necessary to be known by his chil- dren during the preseut stage of their existence, he lias not been pleased to reveal, 'ihe human mind, wandering in the regions of fancy, may conjecture; but that want of knowledge of spiritual things, which the Scriptures ascriba to man in his natural state, to a certain extent describes also the ignor- of the children of God, with respect to the jCcu \tion8 and pleasures of a future existence : JEt/e nath no 'cn, nor ear henrdy neither have enter- ed into the heart of man, the things uhiih God hath prepared for them that love him.^ I3y grapes in the wilderness, the Father of mercies gratifies his du- tiful children with a foretaste of their inheritance, that they may know it in part ; but a full disclo- sure of its glories he has reserved for actual expe- » 1 Pet., i, 5. » John, X, 28. ' ! Cor., ii, 9. EFFECTS OF CHRIST 's SATISFACTION. 143 rience, wlien tha' which is in part, .haU be done ftway ; and that which is perfect, is come. The Scriptures, however, authorize the belief, that the perfection of what is now communicated in part, will then constitute the oternal life of the promise. In reference to the redeemed, the design of the mediation of Christ is, to impart to them his im- age, to restore them to the service of God, and to perfect their liappiness in the heavenlj state. This blessed process he commences upon earth ; and in hearen it is complete : It doth not yet appear what we ahaU be ; but we know thai when he shall ap- pear, we shall be like him.' The,, are before the throne of God, and serve him day and night in his temple ; and he that sitte'h on the throne, shall dwell among them. They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat. F • the Lamb which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes.^ Respecting the amou:it of those who shall obtain the possession of eternal life, divine truth wo rrants the belief, that they will constitute a multitude which no man can number.^ This multitude, how- ever, does not constitute the whole of the human race. While some enter into life eternal, others shall go away into everlasting punishm< ut.< This * 1 John, iii, 2. 2 Key., vii, 15-It. * Mat., XXV, 46. ' Rev., vii. 9. 144 DISSERTATION IV. diversity of allotment standi in connexion with that diversity of character, which the several indi- viduals of mankind will respectively sustain at the last day. But the approbation of God, which the innumerable multitude of the redeemed will then receive, does not proceed from the superior excel- lence of tLeir original nature. They, as well as others, were dead in trespasses and sins ; and, when accounted worthy of eternal life, they ascribe their qualiRcations bo the agency of Christ : Thou wast slain, and hast redeemed us to Gcd by thy blood.^ ' If others, then, do not possess the same excellence of character, it must be because they have not obtained an interest in our Lord's media- tion : yet, he has represented his satisfaction and its actual efficiency as of the same extent. It follows, therefore, as a consequence, tha his satis- faction was not afforded for the whole human race. In illustration of the preceding topic it may be remarked, that Christ, in reference to the extent of his satisfaction, has ^aid, / lay dovm my life for the sheep r and the persons whom he has thus de- signated, he has often mentioned as given to him by the Father. The efficiency of his satisfaction, he has also stated to be as extensive as the Father's gift : All thct the leather giveth me, shall come to me ; and him that cometh to me, I will in no wise cast out.' Besides, for the ultimate safety of tho?e who come to him, he has pledged his promise, and, » Kev., V', 9. -' John, x, 15. » John, vi, 37. ».v EFFECTS OF CHRIST'S SATISFACTION. 145 also, assured them of the Father's co-operation with himself in their behalf: / gh, unto them eternal life; and they shall never perish; neither shall any pluch them out of my hand. My Father who gave them me, is greater than all; and none is able to pluck them out of my Father's hand} They are therefore, kept ly the power of God through faith unto salvation.^ But, yi hile eternal , is thf allotment of tho,se whom our Lord has denominated his sheep -. of otheishehassaid. Ye a.e not rr<^ sheep .^ and,vxth respect to the latter, \t ought not to be affirmed, taat their want of faith was the ground of his de- claration ; for Le has explicitly stated that they were destitute of faith, because they did not belong to that class for which he laid down his life : I lay down my life for the ,heep^ But ye believe not be- ct'use ye are not of my sheep.'' In the satisfaction cf Christ, therefore, the whole human race have not been included. The preceding scriptural truth derives additional evidence fror^ the limitation of our Lord's inter- cession. The gift of the Father and this part of Christ's mediatorial work, are of equj extent- Father, I will that those also xchom thou has given me, be with me where I am.^ But, while these are the objects of his intercession, there are others for whom he does not intercede: I r, ay for them, I ^ John, X, -2%, 29. s I Pet., i, ■ * Jf hu, X, 2G. 3 John, X, 26. ^John, X, 15. ^ John, xvii, 24. 146 DISSERT/ TION TV. pray not for the world, but for them whom thou hast given me .'^ And it cannot b rulj affirmed, that, in these words, his intercession is made for be- lievers, in contrast with others who might after- ward believe. All saving faith flows from the in- tercession of Christ ; and, consequently, those for whom he does not pray, are excluded from belief. Besides, the extent of his intercession is not regul- ated by the existing character of those for whom it is made. It includes the whole grant of the Father, whether already introduced into the house- hold of fai'h, or still in unl)elief: Neither pray I for the<e alone, hut for them also who nhall helieve on me through their word.^ Thus, the limitation of our Lord's intercession shows, that redemption has not been provided for the whole human race. A farther illustration of the same point may be deduced from the nature of the arrangement, by which Christ dispenses tlie benefits of redemption. He gave himself for vs. that he might redeem u* from all iniquiti/, and purify unto himself a peculiar people.^ These privileges he appointed to be ob- tained through sanctification of the Spirit and belief of the truth ; and, that the truth might be known and believed, he commissioned liis apostles to give it publicity : Go ye into all the world, and preach the gospel tc every creature. He that btlieveth and is baptised, shall be saved * From this arrange- ment it id evi'leat, that, where the gospel is not > John, xvii, 9. ^.Tohn, xvii, 20. 3 Tit., ii, 14. * Mark, xvi, 16. EFFECTS OF CHRIST'S SATISFACTION. 147 preached, unless some other mode of relief has been provided there can he neither faith nor salvation. But the Scriptures explicitly state, that eternal life IS obtained onlj through knowledge, as the means of fa,th To the Ephesian converts, who had pre- IZ'JZl" .^''^'^"— of heathenism, it was saia.^i that time, ye vere without Christ; and therefore as the mercy of God is dispensed oni; through h.s mediation, thej were also vsithout God in the norm So inseparably connected is a know- ledge of the mercy of God, with an interest in his mercj that rhere there is no vision, the people pertsh.2 Connecting, then, the preceding scrip- tura view of the arrangement of Christ, with the limited propagation of the gospel, and. farther, with the positive divine injunction, that it should not be preached in particular parts.' it is not even a supposable case, that he died for all. and inter- cedes for all, and yet leaves any destitute of the only means by which thay might obtain salvation. On the part of Christ, there is neither inattention nor neglect. Respecting those whom the Father has given him, it is said that the foundation of God standeth sure, having this seal, The Lord kncweth thern that are his.* Since, then, of some our Lord has said, I know wy sheep i^ but to others. I never knew you : depart from me,^ it is sufficiently evident. 'Kph ii.,2 ^Prov..xxix.l8. > Act., x.i. 6. 7. *2Tim..„.l9. 'John, X, 14. "Mat., yii. 23. I 148 DISSERTATION IV. that his mediation does not extend to the who)^ human race. The preceding truth derives additional evidence from the statements of Scripture respecting the divine purpose of salvation. In illustration of this point it may be remarked, that the material world displays an adaptation of means to end, which in- dicates inconceivable intelligence ; and this intel- ligence characterizes every part of creation. That these are the result of design in reference to a par- ticular end, is evident, both from the wisdom which they display, and from the express declaration of God : He hath made all things for himself} The Scriptures, also, represent the superintending care of his providence, as constituting the execution of his predetermined plan : He worketh all things after the counsel of his otvn will,^ That any event or circumstance should frustrate the purpose of God, is utterly inconsistent with his perfect wisdom ; and, hence, our Lord has de- clared, that, between the purpose and providence of his heavenly Father, the agreement is so exact, that, under his government, there is neither con- tingence nor counteraction : Are not two sparrows sold for a farthing ; and one of them shall not fall on the ground without your Father.^ This coin- cidence, also, the Deity claims, as indicating both his character and the result of his plan : I am God, and there is none like me, declaring tho end 1 Prov., xvi, 4. - Eph., i, 11. ' Mat., x, 29. EFFECTS OP CHRIST'S SATISFACTION. 149 from the beginning, and from ancient times the things that are not yet done, saying, my counsel shall stand, and I will do all my pleasure, i Since, then, the providence of God is the infal- lible accomplishment of his counsel ; his superin- tendence of the human race cannot be, the opera- tio- of divine power to an uncertain result. On the contrary, it is stated in Scripture, that, re- spectmg those who are saved, the government of l^od IS the effectual execution of his purpose • They are predestinated according to the pm-pose of him wlioworketh all things after the counsel of his own vnll.^ Respecting these it is also stated, that thev have been predestinated to the adoption ^f sons.' If, therefore, it appear from Scripture, that this predestmation or purpose of adoption does not in- clude tJie whole human race, it will sufficiently evmce that the mediation of Christ has not been appointed to effect a universal salvation. As bearing upon the preceding topic it mavbe observed, that, in Scripture, the predestination of the redeemed is termed an election ; and the im- port of this term certainly denotes, that one is taken, and another left. Even admitting, accord- ing to the opinion . f some, that the terms elect and elected or chosen, are in Scripture occasionaUy em- ployed to denote the actual separations of indivi- duals and churches from the mass of the world ; the nature of the predestination which specifies the 'Isa.,xlvi,9, 10. 2Eph.,i, 11. 8Eph..i.5. 160 DISSERTATION IV. adoption of sons, still remains to be ascertained ; and, respecting the import of this expression, di- vine truth is abundantly explicit. The mission of our Lord was in subordination to the purpose of God for the redemption of men ; and the purpose or decree which designated Christ to his media- torial office, included those whom he was appointed to redeem : thej were chosen in him} It is also stated, that, when thus elected, they were cJw$eH unto salvation. * Here, it must be kept in view, that the providence of God is the certain accom. plishment of his purpose, and, also, that our Lord has been invested with mediatorial power, expressly that the divine purpose might be fulfilled in the salvation of all who had been choson in ] imself : As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him:' And respecting these he has said, They shall never perish* Since, then, all are not saved, all have not been included either in the mediation of Christ, or in the purpose of salvation. But, farther, tlie evidence of Scripture proves that the predestination of the elected was prior to creat- ed existence, and, consequently, cannot, as some have supposed, denote their call to the privileges of the gospel. These, even in thei natural state, are denominated vessels of mercy afore prepared unto glory; ' and this previous preparation, other parts > Eph., \,i. 2 2 TI , 8s., ii. 13. 9 John, xvii, 2. *John, X, 2i. «Rcm.,ix, 23. EFFECTS CF CHRISt's SATISFACTIOX. 151 of Scripture refer to the eternal counsel of God Of the elected it is said, that, from the begiiininir' thej were chosen unto salvation.^ As dfrivine their salvation from Christ, they were chosen hi htm before the foundation of the world;' and re- spectmgthem it is also, stated, that the purpose of mercj was given them in Christ Jesus before the world began » TJms. the whole system of redemp- tion 13 founded upon an election from eternity or, as It 18 expressed .n Scripture, it hthe manifold wisdom of God, according to the eter.al purpose which /le purposed m Christ Jesus our Lord.* It does not accord with divine truth to affirm that the result of the decree of election depends upon the subsequent faith and good works of the elected. In the system of redemption, human con- duct, as a condition or co-operating cause, is com- pletely excluded. To the Father of mercies alone belongs the glory of salvation ; and both by its sub- jects, and the manner in which it is dispensed he has shown that he permits no flesh to dory in his presence.' It is is vot of works, /eit any man should boast ;^ and boasting is equally excluded h» the law oj faith? In the Christian system, it is not the office of faith, to procure salvation, but to re- ceive the relief which divine grace has provided Of this relief, faith itself is a part: it is the gift of » 2 Thess., ii, 13. ♦Eph,, iii, 10, 11. 2 Eph., i, 4. ^ Cor., i, 29. ^ Rom., iii, 27. » 2 Tim., i, 9. « Eph., u, 9. 152 DISSEttTATlON IT. God.^ To those who are in a state of acceptance with him, it has been given in behalf of Christ to belieye on his name.' Thus, in the plan of redemption, means and end have been alike provided, or rather, one part of salvation prepares the redeemed for the reception of another, till in progressive order the whole is obtained. The elected have not been chosen be- cause they would surmount their original corrup- tion, and, either by their faith or by any other qualification, render themselves acceptiible to God. That t^ey might be prepared for glory, they were predestinated to be conformed to the image of his Son :' and, when they do acquire this conformity, they give God the glory, by ascribing their faith and good works to the mercy which they have obtained, according to his eternal decree : Blessed be the God and Father of our Lord and Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, tha* ae should be holy and without blame before him in love.* The elected having been, thus, chosen to salva- tion through sanctification of the Spirit and belief of the truth; every .j>iritual attainment of the Christian has been included in the divine decree ; and each constitutes a link in that chain of bles- sing, which infallibly terminates in the full posses- 1 Eph., ii, 8. 2 Phil., i, 29.' » Rom., viii, 29. * Eph., i, 3, 4 "MCT8 or CHBISI'S SAIISFiOTIOir. 153 oU^ siall He not u,m M„, aUo freely ,1 us aU ' Rom., viii, 30-32. 154 NOTE. (a) For as in Adam all die, even so in Christ shall all be made alive. As the apostle is here treating of tho resur- rection of believers only ; perhaps, the original words might be more properly rendered, For as all in Adam die, even so all in Christ shall be made alive. This accords best with the apostle's statement respecting the amount of that resurrection to which his language refers. This he has, in the subsequent verse, stated to be, Christ the first fruits; afterward they that are CJirisfs at his coming. The preceding translation, also, is sanctioned by a similar arrangement of the original diction, in Acts, xxvii, 37, which, in our version, has not been rendered, in the ship all, but, all in the ship. 155 DISSERTATION V. OBJECTIONS TO THE DOCTRINE OF THE PER SEVERANCE OF SAINTS CONSIDERED. Whxtbt'h rejection of the doctrine of per«evemnce-IIis nm representation of Calvinisn^-His alleged inco»p.t b Hty . absolute elecfon with the prayers of saints and ChrUtt .ntercess.on contrary to Scripture-The promise which f^ .fe-The hfe of faith constantly supported by grace-Be- levers not .n a state of probation but of adoption Sm wl^h heycannotfall-Encou«gementstope.e.era„ceZ:a: "igB against apostacy do not imply the possibility of falW from grace-The views of Arminians ..pugnant to the^ fiTi ^-^ -'"consistent with an ahsolntc decide a^d a fixed condition-The discipline under ich God's children are placed of a kind which produces voiuntary submissL to his authority, and secures their perseverancT-PerseTr ance through faith for the permanence of wh eh provision is made-Passages adduced to disprove the doctrine of perse- verance considered-1 Tim., i. 19. 20: 2 Tim., ii. 17 18- Heb vi,l-8: Heb.. x. 26-29-Rom..xiv, 13-24- 1 Cor via. 7-13-Ezekiel, xviii, 24. • «> ^* • X Lor., Whitby in his treat.se, Concerning the Persever- a«ceo/M« Saints, has expressed his rejection of that doctrine, m the following terms: 156 DI88ERTATIO!» V. " 1. Wo deny that God hath absolutely promised to keep them (tho Baints) by his power from mak- ing shipwreck of the faith, or that the just man who lives by faith, shall never draw back to perdition. "2. Wo conceive, we have just reason to deny that God hath from eternity decreed, or absolutely promised, to preserve them from falling into those sins which he cautions them to avoid, or to perform himself what he requires as their duty. •♦3. We deny that God hath absolutely promised to interpose his rower unfrustrably, t' gage all true believers io use these means;" (th«tfc is, so to use the raear=5 of salvation, that there shall be en- during to the end.) Though the preceding principles are contained in what Whitby has denominated the State of the Ques- tion, and, of course, where a candid view o. the doc- trine which he rejected, ought to have been exhibited; the second is one of those gross misrepresentations of Calvinism, which, for the purpose of bespeaking the favour of ignorance and prejudice, he has abun- dantly used. Calvinists do not maintain, that, from eternity, God either decreed, or absolutely promised, to preserve his saints from falling into those sins which he cautions them to avoid. They believe that a Just man falleth seven times: but they also believe, that, by the aid of that grace which God has promised, and which he is faithful to dispense, the just mrn riseth up again? Nor do they mam- in that God has either decreed, or promised, to 1 Prov.. xxiT, 16. \ \ OBJECTIONS TO PEaaEYBRANOE CONSIDERED. 157 perform hix-^^ ' . he requires as the duty of the samta. yL.^y >oIie7e that these are workers together ^cah C ' and, that, when he. by the powerful oporatio'. of his Spirit, works in them to will and to dr , , good pleasure, thej work out their own salvation.* Whitbj, in what he has termed the State of the Qj^stton has farther observed, "that the assertors of this doctrine (that is, of final perseverance.) hold that the foundation of this perseverance is the absolute election of those that persevere unto sal- vation: And this shows the inconsistencj of two of their arguments for perseverance, taken from the prajers of the saints that thej maj persevere and from the supposed intercession of Christ to the same eflFect; for, a^ it cannot be proved that either Christ intercedes, or the saints praj, more for per- severance to the end. than for their preservation from those sms to which experience and scripture show that thej are obnoxious : so. is it as absurd to praj or intercede for that which God hath absolutely decreed from all eternity, shaU come to pass, as to pray and intercede tha* the world may not be drowned igain, or, that Christ may come to judgment. "^ But neither is tiie intercession of Christ nor the prayer of saints restricted to requests, that the icitter may be preserved from sin, and endure unto the end. The prayers of both are in submission »2Cor.,yi. 1. 2 PbU.. ii, 12, J3. => P. 285. r ii 158 DISSERTATION V. 1 1 ! 1; to the purpose of him who worketh all things after tho counsel of his own will; and, conseq'ieutlj, they take into account, that the law of the mem- bers warring against the law of the mind, maj re- sist the operations of grace, and, as in the case of Peter, terminate in a temporary rejection of Christ himself. But even where this does occur, there is no final apostacy. Our Lord's account of his inter- position is, I have prayed for thee that thy faith fail not; and his subsequent language evinces perfect assurance, that his intercession would not be una- vailing: When thou art converted, strengthen thy breiiireny^ But Whitby's last assertion contains a still more glaring disregard of divine truth : " So is it as ab- surd to pray or intercede for that which God hath absolutely decreed from all eternity shall come to pass, as to pray and intercede that the world may not be drowned again, or that Christ may come t judgment." Doubtless, what God has a^?o]utei/ willed, he will infallibly acccmplish: yet, our Lord enjoined his disciples to pray for the accomplishment of the divine will : Thy will be done in e-. rth as it is in heaven.^ lie has also said, This is the icili of him that sent me, that of all which he hath given me I should lose nothirg, but should raise it vp again at the last day :^ yet, he did not account superfluous ' .,jke, xxii, 32, ' Mat., vi, X. 3 John, vi, 39. OBJECTIONS TO PERSEVERANCE CONSIDERED. 159 to praj, Father, I will that they also whom thou hast given me, be tdth me where lamA Besides, in ac- cordance with these examples, God himself has prescribed prayer, as the means of obtaining what he has absolutely purposed to dispense: Then the heathen, that are left round about you, shall know that I the Lord build the ruined places, and plant that that was desolate: I the Lord have spoken it, and I will do it. Thus saith the Lord God, I will yet for this he enquired of the house of Israel, to do it for them.^ Though Whitby judged it absurd to pray for Christ's coming to judgment, an apostle account»«d it a christian duty, and said. Even so, come, Lord Jesus.' Before adverting to those parts of Scripture which have been adduced, as refuting the doctrine of final perseverance, it may be useful to remark, that the promise which faith receives, is not a pro- mise of mere spiritual existence ; for he who be- lieves, is already the possessor of spiritual life. Nor is it a declaration which restricts the continu ation of life to the continuation of faith. It Is a promise of immortality: This is the promise thai he hath promised us, even eternal life .-* and also / <jive unto them eternal life,- and they shall never per- ish." The faith, therefore, which makes its own exercise the measure of the promise, is not the faith ' John, xvii, 24. 2 Kzek., xxxvl, 36, 37. ^ Rev., xxii, 20. * 1 John, ii, 25. " John, x, 28 ' ti] 160 DISSERTATION V, of the gospel. It neither believes its own life to be eternal; nor does it, give credence to Christ, when he declares that those to whom he has given the promised life, shall never perish. To afl^rm that the promise of eternal life is con- ditional and conditionally believed, does not sub- serve the sentiments of those who reject the doc- trine of final perseverance. It was forn 3rlj shown, that the commencement of the promised life is without condition: it is begun in those who are dead in trespasses and sins : And it must be farther obserted, that, if the renewed mind have not, like Christ, the source of life in itself, it must obtain continued spiritual existence as it obtains natural life, that is, by the uninterrupted operation of the Spirit of life, dispensed through the mediation of him who upholdeth all things by the word of his power. Of all the children of God, our Lord alone hath immortality; but to his brethren it is said. Your life is hid with Christ in God} In the pro- gress of spiritual life, therefore, every act of faith is the fruit of existence already obtained ; and it cannot be with propriety affirmed, that faith, a pre- sent work of the Spirit, is the condition of his subsequent operation. If, then, there occur a fall- ing from grace, it must originate, not in the failure of faith, but in the departure of the Spirit of life from the soul. But against such an event, the in- tercession of Christ has provided. Respecting the 1 Col, iii, ;3. OBJECTIONS TO PERSEVERANCE CONSIDERED. 161 perseverance of his brethren, he has said to them, / will pray the Father, and he shall give you another Comforter, that he may abide with you forever : ^ and he has farther added, He dwelleth with you, and shall be in you* The permanence of our Lord's mtercession, therefore, secures the permanence of spirituallife : and, ever living to make intercession, i to his brethren he has also said. Because I live, ye shall live also.^ In farther illustration of this point, it may be useful to advert to the character which the Deity sustains in the covenant of grace. When he placed our nrst parents in a state of probation for life, he acted as a sovereign, having a right to do with his own according to his pleasure. But the doctrine whicii regards man as again placed in a state of probation, accords neither with the grace of the gospel, nor with that gracious character in which God is there exhibited. By the covenant of grace he has assumed a relation, by which he has pledged himself to protect the interests of all whom he has given to Christ : / will be a Father unto you : and ye shall be my sons and daughters, saith the Lord Almighty.'' These, therefore, are not upon trial for ete-Mal I fe. (a) As childien, they are heirs; heirs uj '^od, and joint heirs with Christ;'^ and their heavenly Father has in reserve an inhe- tance - -oared for them from the foundation of 'John, xi., 16. * 2 Cor., vi 1 '/I i 2 John, xiv, 17. 3 John, xiv, ]\}. . 18. ^-Rom., viii, 17. 162 DISSERTATION V. ' ' - r i: the world.^ Prodigal sons they may be ; but, Btill, they are sons : and, on the part of God, there is no interruption of paternal relation, nor of pa- ternal regard. Our Lord has, accordingly, said. This is the Father's will who hath sent me, that of all whom he hath given me I should lose nothing :* and, while he has also declared that they shall never perish,^ his account of the management of his trust, contains no enumeration of sons that are lost; Behold, I and the children whom God hath given me.* It taust be also observed, that the arrangements of God in the covenant of grace, have been made expressly for the purpose of effecting the preceding result. Admission into his family is not dispensed upon the ground of worth in the adopted. When dead in trespasses and sins, the Father quickens them together with Christ, and puts them among his children ; and, respecting them in the posses- sion of this life and station, our Lord has said, They shall never perish. None is able to pluck them out of my Father s hand.^ When, therefore, the opponents of the doctrine of final perseverance aflSrm, tliat the adopted may sever themselves from the household of God, they concede to sons a power which none can possess ; they contradict the testimony of Christ ; and ascribe to the sons of God the prerogative of their heavenly Father. I Mat , XXV, 34. 2 j„iin, y\^ 39. 3 John, x, 28. ♦ Hcb., ii, 13. * John, x, 29. I OBJECTIONS TO PER8EVEEANCE CONSIDERED, 163 A son maj disclaim connexion with his parents; but he can neither dissolve his relation, nor disin- hent himself. Were the dispensations of divine favour suspend- ed upon faitli, or upon anj other act of obedience, for the erring there would be no relief. As it is not m man that walketh to direct his steps, there would unavoidably ensue a universal expulsion from the family of God. To affirm that the dis- obedient are, through penitence, restored to the favour of God, involves in it an indirect admission of the doctrine of perseverance. Where there is departure from the living God ; return proceeds, not firm resources inherent in the penitent : its origin is the renewed communication of grace from him, who, for the very purpose of giving repent- ance, has been exalted bj God with his right hand a Prince and a J^aviour.i Hence, our Lord hal represented all approach to himself, as activity produced by the Father's grace : No man can come to me, except the Father who hath sent me draw htm/ The repentance of disobedient children therefore, is a part of that system of mercy by which they are enabled to endure unto the end. It IS the gift of a Father who had previously reconciled them to himself; of a Father who not willing that any of them should perish, has intrust- ed their safety to him who has all power in heaven and m earth ; and the result is their perseverance: »Acts, V, 31. ^John, vi, 44. ■Hi 164 DISSERTATION V. , t For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being re- conciled, we shall he saved hj his life} In the Scriptures, believers are enjoined to be stedfast in the faith, encouraged by the promise of blessing m connexion with perseverance, and warned against apostacy, by a denunciation of its ruinous effects. These divine instructions, the opponents of the doctrine of final perseverance re- gard as so many proofs of the possibility of fallmg from grace, and of final apostacy. Their senti- ments upon these points have been expressed by Whitby in the following terms : " All commands and exhortations directed by God to the faithful, to persevere in well doing, and to continue faithful unto the end ; and to fear lest they should faU away ; all cautions directed to them to take heed that they do not do so ; all places which contain a supposition tliat they may do so, and which suspend our future happiness on this condition that we continue stedfast unto the end, and promise salvation on so doing, and which pronounce the most dreadful and abiding threats to them who do not so, are so many pregnant evi- dences of the possibility of doing so, and are plam indications that God hath made no absolute decree, or promise, that good men shall not do so : for, as when these motives are used to induce men to em- iRom,, V, 10. OBJECTIONS TO PERSEVERANCE CONSIDERED. 165 brace Christianity, or perform any other christian duty, they contain an evidence that it is possible for men to do otherwise ; so also when they are used to induce men to persevere in that profession which they have undertaken, they must necessarily, for the same reason, contain an evidence that it is possible for any man who is induced by them to persevere in the course of a christian, not to per- severe. "^ Again, lie has said, " It seems incongruous to imagine that God should make an absolute pro- mise, that true believers should persevere to the end, and be unfrustrably saved, and yet suspend their happiness and reward on this condition, that they do persevere unto the end." * In the preceding extracts, the conclusion against the doctrine of final perseverance, is deduced from premises which, as repugnant to the arrangements of God in the covenant of grace, are themselves incapable of proof. The future happiness of the believer is not suspended upon the condition, that he continue stedfast unto the end. Final perse- verance and future happiness are successive events inseparably connected ; but their succession is not by a connexion of cause and effect The only con- dition of eternal life, is the satisfaction of Christ. By his obedience to the death, he obtained those mediatorial qualifications by which he is enabled to bring many sons unto glory : When thou shall » P. 299. 2 P. 308. 1G6 DISSERTATION V. make his soul an offering for sin ; he shall see his seed, he shall prolomf his days, and the pleasure of the Lord shall prosper in his hand} Upon the ground of this offering the pleasure of the Lord does prosper in the hand of Christ; and his seed are seen by him, being kept by the power of God through faith unto salvation : And, as both faith and the salvation which it receives, are the gifts of God ; it ouffht not to be affirmed tlio L the one is the con- dition of the other. Besides, were stedfastness in the faith, the condition of eternal life, for disobe- dient childi-en thero would be no hope. Accord- ing to the doctrine of universal redemption, he who falls from a state of grace, returns to a state of nature. But relief from that state is not derived from the energies of the natural mind : it is the work of him who reproves ♦he world of sin ; and the arrangements of the -jovensnt of grace preser . e from the hopelessness of a natural b.ate, and super- sede the necessity o^ repeated regenerations. The interruption of faith is not the destruction of the principle of grace. Every son is the habitation of God through the Spirit.^ By the intercession of Christ, also, the abode of the Spirit is permanent ; and his work, perseverance. Disobedience excludes from the complacency of the Father's love ; but it excludes not fiom the intccc ion of Christ, nor from its blessed resul's. Our Lord has compassion on them that are out of the way? To Pster he said, 1 Isa.. liii. 10. "- Epli.. ii, 22. =* Ileb., v, 2. OBJECTIONS TO PERSEVERANCE CONSIDERED. 167 I have prayed for thee that thy faith fail not ;> and to all his brethren he also said, / will pray the Father; and he shall give you another Comforter, that he may abide with you for ever.'' The preceding quotation of Whitbj contains also a supposition, that commands and exhortations to stedfastness in the faith, and threats against fall- ing awaj, imply a liberty of will which maj ter- minate cither in apostacj or in salvation, and, con- sequently, that God cannot have made an absolute decree respecting final perseverance. But liberty on the part of the Christian, is perfectly consistent with an absolute decree. How tliese coincide, the hu- man mmd. during the present stage of its existence, may not comprehend; but, that they completely harmonise, the Scriptures exhibit to faith satisfac- tory evidence. Without liberty of choice, there can be no guilt: yet, to the murderers of Christ it was said, Bim being delivered by the determinate ccunsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.^ Liberty of will does not necessarily imply a con- dition in which the Christian may either persevere or apostutise. In the heavenly state, the will can- not chooso disobedience; y^i, its submission to God IS a free wiU offering: and of the redeemed on earth, also, it is affirmed, that whosoever is born of God doth not commit sin: . . . he cannot sin because he is born of God.* The limitation of the » Luke, «ii, 32. 2John,xiv, 16. 3 Acta, ii. 23. * 1 John, iii, 9. 168 DISSERTATION V. mind's choice to a particular course, therefore, is no infringement of human liberty; and, conse- quently, commands and threats in reference to per- severance, do not more imply a liberty of aposta- tising, than commands and threats to an unrenewed man, imply a liberty of will to refuse the evil and to choose the good, or, than a command to stretch forth a withered hand, indicates a capacity of com- pliance. On the coi.trary, by the divine blessing upon these very means, the will of the redeemed under innate incapacity, is determined to that per- severance in well doing, which arrives at the full possession of eternal life. In illustration of this point, it may be useful again to advert to the character which believers possess by their interest in the covenant of grace. These are not in a state of probation for the favour of God: they are living members of his family, and, as joint heirs with Christ, interested in all the privileges of their Father's house. While they are thus under his paternal authority, to threaten or to encourage according to circumstances, they are also the objects of his affectionate care ; and the whole discipline of his house is the discipline of a Father's watchfulness, that none of them be lost. It is, also, of that kind which produces a voluntary submission to their Father's authority. In a ra- tional nature, the choice of the will must be regu- lated by motive ; and the discipline of the house- hold of God is a discipline of intelligence; a dis- Ol.«Cn0KS TO PE«S,.yE,..vcB C0»8.DEnKD. 169 been C ; 'Vr„l "^f' "' P'™"' "''o have produce the w.Il 3 submission to heavenly wisdom Thus far. therefore, the life of the believer .Tund 'j the direction of invincible grace H» « refuse compliance with the'clof tt ^ p^ ^ll «- dead can refuse to hear the voice of thrLn of The subsequent discipline of the household of God ,3 also calclated to confirm the dutifl,, bias of the believer's will ; and the same invinciMeLce wh ch. m connexion with the voice of the S^of God ,n the gospel, called him out of darln "s i, stiU connected with means provided for Ms1m provement. From various sources, grace Z en" counter resistance; but it overcomes at tot^^d produces enduring to the end. ^ Why the Father of mercies does not at once re- tore to a state of perfection his adopted children It IS not for man to enquire. It i, sufficient „; h m to know, that God has appointed those who haTe contracted habits of sin, to taste its bitterne'" IMAGE EVALUATION TEST TARGET (MT-3) // 4?. ^ 1.0 iiit2^ §15 *^ Ki 12.2 I.I 1.25 Photographic Sciences Corporation '^''1%. ^J^ 23 WEST MAIN STREET WEB*TER,N.Y. 14580 (716) ■72-4i03 ^^^ t>%--^l"-7 -^ ' *'vJ^'\rt: ^>»<.i>» iiWIfaJ h- "^ 170 BI88KSTATI0N V. and, then, to obtain deliyerance through tlM dium of their own exertions to acquire babka o£ holiness: And farther, that, to ensure their sucoeis, he has proyided, and connected with his blessing, all that variety of means which their diversified circumstances require. To faith, he has presented the animating motives of the gospel; but, as hi? children have still a law in their members warring against the law of their minds, the suggestions of nature he has opposed by denunciations of the danger of disobedience. Bat the preceding adaptation of motive to circum- stance, constitutes no evidence of the possibility of falling from grace: it is rather a proof of the Father's aflfectionate care to accomplish his purpose of mercy. Accordingly, of all the arrangements of the household of God, not one suggests the idea of separation from his regard: the whole point to per- severance. When his children disobey, he visits their transgression with the rod and their iniquity with stripes : ^ but disobedient though they be, he is still their Father; and because he loves, he chastens; and scourges that be may receive. Wilfulness may forsake the comforts of a father's house ; but the miseries of a far country are his discipline to bring his prodigals home : l^ine own wickedness shall correct thecy and thy backslidings shall reprove thee: hnow therefore and see, that it is an evil thing and bitter^ that thou hast forsaken the 1 PMOm Ixxxix, 82. OBJECTIONS TO PERgBTBRAKCB COKSIDERBD. ITl Lmi^God.^ Even when he eipels the refrac- tory from the comfortg of his house, and oonsi^rus thtmu> Satan, he does not withdraw his paternal »^rd. Temporarj eielusionfrom the complacency of hM love aud the wretchedness of Satan's tyran- nising, are his paternal discipline^- the destruction or t^/hsk, that the spirii may be saved in the dau of^ Lord Jesus.^ Hou, shall I give thee up, ^>hramf How shaU I deliver thee, Israel? hL »halllfnake thee as Admah? Hotc shaU I set thee as Zdmm? Mine heart is turned within me; my ratings are hindUd together, /will not execute ^JUsreeness of mine anger ; I will not return to de- '^Ephraimsforlam Godandnotman, the Holy One m the midst of thee.' The engagement hy which Ood has placed him- self at the head oi the honsehold of faith, is not a promise of mere paternal rehition. He who en- gages to be a father, engages also to do the lather's part; and with God there is neither incapacity nor want of will. What paternal aflFection inclines him to do, his power can eflfeot. Since, theu, to lose chUdren who might be preserved, is abhorrent to a father s heart, the promise of God must include the perseverance of his sons ; and that his love will produce this result, he has given ample assurance: Jhts M the promise that he hath promised us, even eternal life,< and, he is faithful that promised.*^ His » Jer.. ii, 19. 2 1 Cor., y, 5. z Hos., xi 8, 9. * 1 John, ii, 25. i Heb., X, 23. , 172 BISSERYATIOK T. children are kept by his power through faith unto salvation. The perseverance of the children of God being thus through faith; for the permanence of this Christian grace, the provisional arrangements of their father's house contain efficient resources, rivine truth, by which the regenerated have been bom again, continues in them an indestructible principle ; and this, though they may overlook and forget, they are not permitted to lose. Of the Spirit of God dwelling in them it is the work, to bring it to remembrance, and give it efficiency; and, thus, it proves itself to be an incorruptibh seedy which liveth and abidethfor ever. As the word of life, it is the source of a faith which cannot fail, and of an obedience which endures unto the end ; and, hence, it is said, Whosoever is born of God,do(h not commit sin ; for his seed remaineth in him; and he cannot sin, because he is bbrn of God:^ And also, We know that whatsoever is bom of God,, «n- neth not; but he that is begotten of God, heepeth him- self; and that wicked one toucheth him not.* The begotten of God may, indeed, keep themselves so badly as, for a time, to neglect both truth and duty ; and the wicked one may, for the destruction of the flesh, be permitted to bruise their heel ; but he can- not touch them, or as the original term signifies, he cannot get a retaining hold of them. They, there- fore, recover themselves from the snare of the 1 1 John, iii, 9. » 1 John, V, 18. •^.n.^^Z^',-?:- .:Xi OBJECTIONS TO PBBSEVKBANOB C0KSIDB5ED. 173 doyU; and, hence, our Lord has stated the utter impossibihtj of his finaUj deceiving the elect.^ ■But, m opposition to the doctrine of faith as a ^anen^. principle, the subjoined passages of Smpture as indicating the loss of faith and the pos- sibility of faUing from grace, are usuaUj adduced : 1 Tim ,, 19, 20. Holding faith and a good cm- ^nce, ichtch same having put away, concerning faith ^vemadeMpwreck. Of whom are Hymeneus and Alexander whom I have delivered unto Satan, that ^y may learn not to bUzsptieme. 2 Tim. ii, 17, 18. And their word will eat as doth a canker: of whom is ffgmeneus and Pf-'^^us ^ho concerning the truth have erred, saying that th^ resurr^tion is passed already; and oterthro^o inejatth of some. Upon the first of these passages Whitby has re- marked, «Now to put away a good conscience, he- tongs to them alone who once had and ought to have retained it, and to make shipwreck of tlie faith 80 &3 to blaspheme that doctrine which they oncJ professed, is surely to faU oflf from the profession of It. Lastly, the faith and that good conscience he charges Timothy to retain, is, doubtless, a sincere taith and a good conscience, that unfeigned faith and that good conscience he then had: by saying therefore that others had laid aside both these, he m effect declares that they were totaUy faUen away, which IS a sufficient confutation of aU their argu- ^ Matthew, xiiv, 24. i^mm 174 DISSERTATION V, ments produced fromSciiptore for the doctrine] of perseTerance." * But Whitby's conclusion is deduced firom pre- mises not warranted bj Scripture ; and, therefore, it'is no sufficient confittation. The terms ^«eft and believing, when used, in relation to divine truth, do not always denote the faith of God's elect, that faith which believes to the saving of the soul. The system of grace does not presuppose that the un- renewed mind cannot, by evidence, acquire the knowleffe of truth. On the contrary, it states that the children of this world are in their generation wiser than the children of light.* As far, therefore, as mere truth is concerned, evidence produces in the unregenerated the assent of understanding; and this assent the Scriptures denominate faith. Simon Magus could not resist the proof by which the truth of the gospel was confirmed : he believed, and was baptised ; yet, he was still in the gtM of bitterness and in the bond of iniquity.* He had net received a spiritual perception, to exercise that faith which works by love, and purifies the heart ; and, by his subsequent conduct, he exemplified that faith and a good conscience may be put away by those, whom evidence will not permit to disbe- lieve the truth of the gospel. In reference to faith and a good conscience, Whitby, indeed, considers the terms putting away, as equvalent to not retaining : but the original word ip.'296. 2Luke, xvi,8. » Acts, iii, 13-23. OBJEOTI058 TO PERSEVBRAJTOB COSSIDEREl). 173 mw^m,^ denotes simply thrmting away; and, in Scripture, it is used to signify the rejection of what w oflFered, as weU as the renunciation of what is \ actuaUj possessed. Of this, the subjoined passage \ contains an illustration: Then Paul and Barnabas waxedbold.andsaid. It wa$ necessary that the tcordof God should first have been spoken to you; but seeing -W«r/. ye put it away from you, and judge your- selves unworthy of everlasting life, lo, we turn to the Gentiles.^ In the same manner, Hjmeneus and Alexander, and, also, those whose faith was over- thrown by Hjmeneus and Philetus, though they had possessed only a speculative belief, might be said to put or thrust away from them faith and a good conscience. But, admitting that fchesd did actuaUy possess the feith which accompanies salvation, their subsequent error and shipwreck furnish no 'conclusive evidence ^inst the doctrine of final perseverance. Whitby, indeed, con^siders error in faith, as indicating tho loss of the principle of grace: but it has been already shown, that, in the renewed mind, the word of God lives and abides ;« and, also, that the Spirit of truth abides in it for ever.» Sophistry may pro- duce a temporary aberration from scriptural truth ; but the word of God is an incorruptible seed, and cannot be destroyed. By this indestructibility of spiritual knowledge, there are ever in the mind materials for renewed efforts in the life of faith ; ' Acts, xiii, 46. 2 1 Pet., i, 23. 3 John, xiv, 13. ^^.^ 176 DISSEKTATION V. \ i and, to these materials, the Holy Spirit, according to the promife.^ of Christ, gives due efficiency: Me a/*a// bring all things to your remembrance^ whatso- ever I have said unto you.^ The conclusion which deduces from error in fiuih the consequent loss of grace, is founded upon the supposition, that, by the tenor of the covenant of man's redemption, erring from the faith produces between the Father and his adopted children reci- procal rejection. But the children of God are not under the law. As objects of the Father's affec- tionata regard, they are under grace; and their disobedience does not deter him from doing the father's part : and, accordingly, he has represented perseverance, as a prominent characteristic of his covenant for their salvation: Behold, the days come, saith the Lord^ when I will make a new cove- nant with the house of Israel and with the house of Judah : Not according to the covenant that I made with tfieir fathers, when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant; and i regarded them noty saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts; and I will be to th-m a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for all shall 1 John, xiv, 26. \ OBJECTIONS TO PBX8BVERAN0S OONSIDERBD. 177 ^"ov me /rim the least io the ffreaiest. Fot I %nU be merciful to their unrighieousnees, and their situ and their iniquities wiU I remet^ber no mare . i And again, i will put my fear in their hearLi; and they shall not depart from me* Ud der the go^neJ. thei «- fore, there is but one baptism ; because there is but one regeneration and ingrafting into Christ. It follows, of course, that an admission of the possi- bilitj of falling from grace, leads to the li avoidable conclusion, that everj felling from grace is a find apostacj. This, however, those who reject the doc- trine of perseverance, will not maintain ; and, there- fore, their cwu opinion, from which as a conclusion it is logically deduced, must be unscripturaL It must be farther remarked, that the case of Hymeneus, and of the others who had erred from the faith, indicates neither falling from grace nor final apostacj. These had been memLers of the church ; and, in the judgment of charity, children of the covenant: but, still, as was already observf 1, they might never have obtain 3d the faith of God's elect. Besides, though they had actually turned from the exercise of a true and living faith, the apostle's language suggests no turning from them. On the contrary, regarding them still as members oi the church, he dispensed to them that ordinance which God had instituted for the recovery of the erring. Using that power which the Lord had given him for edification, and not for destruction, » Heb., via, &-12. 2 Jer,, xxxu, 40. il r-3>^ i78 DISBSBVATIOjr T. he delivered them to Satan, not that he might re- tain them, but f^at thej might learn Pot to Uas- pheme ; or, a? he has elsewhere expressed himaelf, for the destruction of the Jlesh, that the spirit may be saved in the day of the Lord Jems> That, in the children of God, this apostle supposed neither fallp ing from grace nor final apostacy, is erident from the view which he has given of their uninterrupted recognition by their heavenly Father. Though some had erred from the faith ; NevertheUss, the foundation of God standeth sure, having this staly The Lo^d knoweth them that are his.* Heb., vi, 1-8. 'Jherefore, leaving the prtndples of the doctrine of Christ, let us go on untoperftTtion; not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and ofresur- recfion of the dead, and of eternal judgment. And this xcill we do, if God permit. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall faU away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh^ and put him to an open shame. For the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, reeeiveth blessing from God,- But that which 1 Cor., V, 5. 2 2 Tim,, ii, 19. 1^^ -^^^w OBJB0TIO5S TO PXftSSTBBAliOl CONSIDERED. 179 heantk thorns and brian, is rejected, and is niph unto eursinfff whose end is to be burned. Heb., X, 26-29. For, if we sin wil/uify after that toe have received the knmcledge of the truths there remainah no more sacrifice for sins^ but a certain Jcwrful lookinp/or of Judgment and fiery indignation, which shall devour the adversaries. He that despised Mosey /aw, died without mercy under two or three witnesses. Of how much sorer punishment, suppose y«, »hall he be thought worthy, who hath trodden under foof. the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace f The persons to whom the apostle sJlades in the preceding verses, had been once enlightened, had tasted of the heavenlj gift, been made partakers of the Holj Ghost, and had >^ted the good word of God and the powers of the world to come : and, upon these grounds, objectors to the doctrine of perse- yerance consider them, as having had an actual in- terest in the covenant of grace. " That this, ' ' says Whitbj, «'i8 spokea of them who were once true .believers, is evident, first, from the word ^••«rCi»«* enlightened; for the same apostle, in the same epistle, and in a place of the same import, speaking to the same persons, saith, that, after they wjre en- lightened, they endured a great fight of aviations, andtoohj'oyjully the spoiling of their goods, knowing that they had in heaven a better and a more enduring 180 DI88IRTATI0N T. 1 tubtiaHee. They, therefore, were so enlightened as to know that thej had an inheritance in hea?en, and a great recompense of reward, and that the^ ihould inherit the promises, if they did not caet away their confidence, but with patience continue to do the will of God, were doubtless sincere Chris- tians and true believers. Secondly, from the words following, it it impossible to renew them to repentance from dead works, ver. 1 ; they, therefore, had once truly repented ; for, I suppose, the apostle did not speak of laying again the foundation of a hypocri- tical repentance, nor did he judge it a thing im- possible to produce that in them ; the phrase, it is impossible to renew them again unto repentance, seems plainly|to imply that they were once truly in that state to which they were to be renewed, and also the loss of it."^ But, though this apostle has employed the term en- lightened, in relation to those who had been called by his grace ; it does not follow, that it always denotes the saving illumination of the Holy Spirit. The Son of God is the dispenser of life, and of that light or int< lligence with which human life is connected: In him was li/e^ and the life luas the light of men: *^ and farther, as communicating to men the percep- tion of truth, he is termed the true light which light- eth every one that cometh into the uwrld.^ Wherever, therefore, our Lord, either as the God of nature, or as the God of grace, confers intelligence, he ' Taylor, p. 289. 2 John, i. 4. s John, i, 9. OBJEOTIOKS TO PEB8STEBAK01 COHBIMRBD. 181 *nl»pktefu: and & contrast of the heathen with those who have been foroared with scriptural instruction, •bandantlj proves, that, in innumerable instances, divine truth enlightens where no interest in salva< tion ensues. Hence, of those to whom Christ communicated his gospel, it is said, 7^ people who •at in darkness^ have seen a greeU iiffhty Every man, therefore, whose mistaken views have been displaced by knowledge, is an enlightened man. This apostle instead of limiting the term enUgfa- en*fd to the saving operations of the Holy Spirit, has himself, in the last of the passages under* con- sideration, explained it as denoting a correct view of the Christian system : If toe sin toilfully after that we have received the knowledge of the truth t And this knowledge and, also, its concomitant fruits may exist, where the mind has experienced no saving change. As an enlightened believer of this description, Simon Magus has been already men- tioned ; and of others it is said, that, wtien Jesus was in Jerusalem, at the passover, in the feast day, many believed in his name, when they saw the mira- cles which he did. But he did not commit himself unUt fo'iwi, becatise he knew all men, and needed not that any should testify of man; for he kneib what is in man.* Here, then, are enlightening and believ- ing, without the saving illumination of the Holy Spirit and the faith of God's elect; and this tem- porary faith may produce both corresponding re-. ^ Mat., iv, ] 6. ' John, ii, 23-26. 182 DI88EaTATI0N V. pentance and reformation. At the preaching of Elijah, Ahab rent hi* clothes, and put snjkcloth upon Msjksh^ and fasted, and lay in sackcloth, and teent aoftly.^ Herod, also, feared John, knowing that he was a Just man and an holy, and observed him, and, when he heard him, he did many things, and heard him gladly.^ It is not, therefore, requisite to suppose with Whitbj, that those to whom the apostle alludes, either professed a hypocritical re- pentance, or felt that godlj sorrow which worketh repentance unto salvation. On the contrary, in the suUequent verses, the contrast between them, and others renewed by divine grace, represents them as totally destitute of practical excellence: For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thorns and briers, is refecttd, and is nigh unto cursing; whose end '* to be burned.^ It has, indeed, been oft n afi&rmed, that those to whom the apostle alludes, iiad been sanctified by the blood of the covenant, "That the apostle," says Whitby, "speaks of them who had received the remission of their past sins by fai.h in the blood of %he new Testament, shed for the remiseion of sins, and so of them who had true justifying faith, is evident from these words, that they were sanctified by his blood, for to be sanotified, through- out this whole epistle, and more assuredly, to be ' 1 Kings, xxi, 27. 2 Mark, vi, 20. > Heb.. ri, 7, 8. OBJECTIONS TO PBBSBYBBAJrOB CONTIHUED. 183 kcmoHJied with the blood of Christ, hath still rek- tion to our justlJcation, or the remission of sing procured bj the blood of Christ," etc.^ But the preceding view of the apostle's language, does not accord with the general tenor of his dis- course. Upon the expressions, who haih trodden underfoot the Son of God, and haih counted the blood of the covenant tohereunth he was sanctified an unhokf thing, and hath done despite unto the Spirit of grace. Guise has justly remarked, that "Me bl^dd of the covenant whe^-ewith he wcu sanctified, seems to relate to Christ, who was consecrated to his priestlj office by his own blood, rather than to hvay who counted the blood of the covenant an unholy thing: For the Son of God is the immediate ante- cedent; and the apostle's design was to aggra- vate the sin of apostates, from a cons' leration of the worth and dignity of the object which they slighted and abused.** » This t lew of the expres- sion, blood of the covenant, accords alike with the prefigurations of the ceremonial law respecting our Lord, and with scriptural statement respecting the means by which he became qualified for the dis- charge of his official dutiee. Aaron was sanctified or consecrated to the priestly office by anointing ; but, subsequently, his consecration was perfected by the sprinkling of blood :» Ar>xl Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron,^ .... and » Taylor, p. 291. « In loc., Note, a Exod., xxix, 1, etc. '} 184 DISSERTATION 7. i 1 sanctify Aaron^ Our Lord, also, was anointed with the Holy Spirit ;« and this consecration he subsequently completed upon the cross with his own blood ; because it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings:^ And, hence, it is said, that neither by the blood of goats and calves, but by his own blood, he entered in once into th^ holy placed The assertion respectingthe blood of the covenant sanctifying, must, therefore, be under- stood ate refening, not to the apostate, but to Christ who sanctified himself.® Those who adduce the preceding passages of Scripture, as evidence against the doctrine of final perseverance, require to be reminded that an argu- ment which proves too much, proves nothing. According to their own principles, he who falls from grace, has forsaken Christ. He has, therefore, practically apostatised from the faith; and the apostle's language as quoted in support of their opinion, announces that it is impossible to renew the apostate to repentance; so that he who falls from grace, must perish forever. To affirm that the case of those to whom the apostle alludes, was peculiar, is assumption without proof. These had crucified to themselves the Son of God afresh, and put him to an open shame : they ' Le>., viii, 30. 2 Acts, x, 38. s Heb , 'i, 10. * Heb., ix, 12. « John, xvii, 19, L ^_¥:??r/i OBJECnONS TO PBBSETESANCB CONSIDERED. 185 had trodden under foot the Som of God, counted the blood of the cover ant wherewith he was sancti- fied an unholj thing, and done despite to the Spirit of grace. But doei not every person who sins wil- fully, practicaUj do the same thing? The impos- sibilitj of the repentance of apostates, the apostle does not refer to their exclusion from divine grace, but to their own rejection of the onlj means by which grace is dispensed. By renouncing Christ, tlieir case became hopeless; because no other sacri- fice for siu has been provided; and no other ordi- nance as means of repentance, by which thej could be renewed, possess the sanction of God. But apostacj does not invariably terminate in final re- jection. Idolatrous Israel often apostatised; vet Israel was not forsaken, nor Judah of his God, of the Lord of hosts, though their land was filled with sin against the Holy One of IsraeU Tlie interpos- mg mercy of God reclaimed his apostates, and in- duced them to say, What have I to do any mor^ with Idols :^ and the same privilege belongs to children of God: th'iy shall never perish. Others who have displayed an equally promising appear- ance, may apostatise and be lost ; but for this the Scriptures assign a satisfactory reason: they ^.e- longed not to the household of faith; and. hence, an apostle has remarked respecting them. They tvent out from us, but they were not of us; for if they had been of us, they would no doubt have continued ' ^^^-y li. 5. 2 Ho8., xiv, 8. N 166 • DI8SEBTATI0K T. with us: but they went out, that they might be made manifest that they were not all ofus.^ Rom., xiv, 13-21. Let us, therefore, not judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. But if thy brother be grieved unth thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not your good be evil spoken of. For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Chrht, is acceptable to God, and approved of men. Let us, therefore, follow after the things which make for peace, and things where- with one may edify another. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor any thing tvhereby thy brother stumbleth, or is offended^ or is made weak. 1 Cor., viii, 7-13. Howbeit there is not in every man that knowledge :for some with conscience of the idol unto this hour, eat it as a thing offered unto an idol; and their conscience being weak is defied. But meat commendeth us not to God: for neither if we eat, are we the better; neither if we eat not, are we ' 1 John, ii, 19. OBJECTIONS TO PERSEVEEANCE CONSIDERED. 187 the worse. But take heed lest by any means this liberty of yours become a stumbling block to them that are weak. For if any man see thee who hast know- Udge. sit at meat in the idoFs temple; shall not the conscience of him that is weak, be emboldened to eat those things which are offered to idols ? And through thy knowledge shaU the weak brother perish for whom Christ diedf But when ye sin so against the breth- ren, and wound their weak conscience, ye sin against Christ. Wherefore, if meat make my brother to of- fend, I will eat no flesh while the world standeih lest I make my brother to of end. The preceding passages of Scripture refer to the duty which members of the Church, oossessing n knowledge of their Christian liberty, owe to those brethren who have not been equally emancipated from their former prejudices and mistaken views. In both, the apostle has su.<Tgested that the lawful pri- vilege of the strong, ought not to be used to the fnjury of the weak. Upon the supposed possible extent of this injury, there has been advanced an objection against the doctrine of persevtrance. The terms destroy and perish in the preceding pas- sages, have been adduced as denoting tha loss of an interest in the salvation of the gospel. But that our Lord should permit one member of his body to effect the final destruction of another, is repug- nant alike to the wiU of God, the engagements of Christ, and the scriptural account of his mediator- ial work. It is not the will of the Father of 5*5^, ': ! I 188 DISSERTATION V. mercies, that any of those little ones who believe in Christ, should be offended ; and much less, that they should perish.^ Our Lord, also, has assured them, that neither the heedlessness of friends, nor the designing exertions of foes, shall tbTrsrt the purpose of God. Unfeeling brethren may disre- gard their weakness: but subservient to the will of God and to the promise of Christ, divine power will ever counteract whatever tends to exclude them from salvation; and, henco, the declaration of our Lord, I give unto them eternal life; and they ahall never perish ; neither shall any pluck them out of my hand. My Father who gave (hem me, is greater than all; and none is able to pluck them out of my Father's hnad * With this assurance of pro- tection, our Lord's character and mediatorial work alike accord. He has compassion on the ignorant, and on them that are out of the way; ^ and, He shall feed his jktck like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. * In opposition to these plain statements of Scripture, it is not a reasonable conclusion, that any mr iber of the church should be permitted to effect tl j des- truction of his weaker brethren. That the apostle, in the passages under con- sideration, anticipated no such result, the general scope of his discourse sufficiently illustrates. In > Mat., xviii, 6-14. 2 John, X, 28, 29, ♦ Isa., xl, 11. 3 Hob , T, 2. OBJECTIONS TO PER8BVBBAN0B CONSIDERED. 189 the first, he inculcates the dnty of self-denial, as requisite in reference to those Jewish converts who had not yet learned that every creature of God is good, and nothing to be refused, if it be received with thanksgiving} I know, says the apostle, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unckan, to him it is unclean. But if thy brother be grieved with thy meat, now wilketh thou not charitably. Destroy not him with thy meat for whom Christ died. Here, it must be remarked, that the death of Christ is not adduced ii contrast with the final destruction of the brother aggrieved, but with the uncharitable walking of him by whom that brother was offended. From affectionate regard for the aggrieved brother, Christ had died; and the mem- bers of the Church, instead of acting in opposition to the design of his death, ought to exemplify the same reciprocal attachment, by walking in love: Let us therefore follow after the things which make for peace, and things wherewith one may edify another. This the apostle has enforced by two considerations. He who in things indifferent disregards the con- scientious scruples of his weaker brethren, injures himself; for it is evil for that man who eateth with qfefice. His conduct is a violation of brotherly kindness, which subjects him to our Lord's disap- probation and correction: TVhen ye sin so against the brethren, and wound their weak conscience, ye 1 1 ai:_ 1 m !«><-• II I It 1 J 190 DISSERTATION V. sin against Christ. The aggrieved brother also is injured ; because a stumbling block or occasion to fall is placed in his way; and, therefore, the apostle has added. It is good neither to eutfieshy nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Since, then, to be stumblod, offended, or made weak, is by the apostle stated to be the amount of the destruction inflicted ; the passage under consi- deration ought not to be adduced as evidence against the doctrine of perseverance. The same remarft is applicable to the second passage, from the first Epistle to the Corinthians. In the latter, the apostle had observed, that those members of the church who possessed knowledge uncombined with the due exercise of charity, mignt, bj eating things sacrificed to idols, induce their weaker bre- thren to deviate from Christian purity: If any man see thee who hast knowledge, sit at meat in the idoVs temple, shall not the conscience of him who is weak be emboldened to eat those things which are offered to idols^ Indeed, that individual members of the Corinthian church still adhered to this idolatrous custom, appears from what the apostle had previ- ously stated : For some with conscience of the idol nnto this very hour, eat it as a thing offered unto an idol. Thus, the liberty of some had become a stumbling-block to others ; and the latter, being in- duced to offend, had defiled their weak conscience. Tlio apostle, t'lerefore, addressing the members of ^M^ OBJECTIONS TO PBRSEVEBAWCE CONSIDERED. 191 the church indiriduallj, has added. And through thy knowledge shall the weak brot/ier perish, for whom Christ died? Bj these who reject the doctrine of perseverance, undue importance has been attached to the preced- ing term perish, as if it denoted a final separation from Christ. But the apostle's language is merelj an interrogation, bj which he asks the Corinthians if any one of them would permit the knowledge which puflFed him up, to oppose the grand end of our Lord's death. Besides, the term which in this passage has been translated/>gmA, not unfrequentlj signifies merelj to be subjected to loss or trouble ; and iu Scripture it is repeatedly used in this sense, to denote the condition of those who, though they have departed from the living God, are still the objects of his afifectionate care, and shall never perish. Hence, our Lord has stated respecting himself, / am not sent, but unto the lost or perished sheep of the house of Israel,^ and also. The Son of man is come to seek and to save that which teas lost or perished.2 Exek., xviii, 24. But, when V ". righteous turneth aiciy from his righteousness, and committelh ini- quity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that hs hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin tlat he hath sinned, in the,r> shall he die. » Mat., XV, 24. 2 Luke, xix, 10. 192 DI88ERTATION V. Ji In reference to the preceding part of Scripture, Whitbj has properlj remarked, that " God is here asserting the righteousness of his ways against the murmurings and the repinings of the Jews, that thej died for their fathers' sins ; for tha* this was the import of their proverb, The fathers have taten sons grapes, and the children's teeth are set on edpe,^ is evident from God's answer to this proverb, that every one should die for his own iniquity, Jen, xxxi, -9, 30, and to these murmurers that the soul th«t sinneth, it shall die, Ezek., xviii, 3, 4. This sense of the^e murmurers the prophet represents more plamlj in these words, If ovr transgressions and our sins be upon us, and we pine away in them, how shall we then live f eh. xxxiii, ver. 10.*'« Whitbj^'s subsequent observations, however, are less in accordance with the spirit of the passage which he has attempted to explain. "Observe," saje he, "that the righteous man here spoken of is one truly righteous; for he is ops who sinneth not, committeth not iniquity, and tumeth not away from his righteousness ; one who walketh in God's statutes, and keeps his judgments, yea, who walketh in the statutes of If e without committing iniquity;^ and, therefore, assuredly is one wno is truly and inwardly righteous, an^' not in outward profession only ; for, saith Dr. Prideaux, should he only turn away from his counterfeit and hypocritical right- eousness, should he not rather live than die, inas- 1 Ezek., xviii, 2. 2 p. 287. 3 Ezek., xxxiii, 15. OBJECTIONS TO PERSEVERANCE CONSIDERED. 193 much ac he would put oflF the wolf to put on the lamb."» But, since the Scriptures state that there is not a just man upon earth that dveth good and sinneth not, correct principles of exposition require, tliat the freedom from sin expressed in tlie preceding scrip- tural terms, be restricted to that exhibition of law which the context announces, as connecting obe- dience with life, and disobedience with death. Of this obedience, God himself, in describing the char- acter of the righteous m^n, has stated the amount, m the foUowing terms: If a man be just, and do what is lawful and right. And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols if the house of Israel, neither hath defiled his neighbours wife, neither hath come near to a men- struous woman, And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a f/arment. He that hath not given forth upon usury, neither hath tahen any increase, that hath withdrawn his hand from ini quiiy, hath executed true judgment between man and man. Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just; he shall surely li^^e, saith the Lord God.^ From the preceding verses it appears, that the righteousness mentioned in this part of Scripture, consisted of external acts of submission to the au- ' P. 288. 2 Ezek., xriii, 5-9. V 194 DI831RTATI05 T. thoritj of God: And it ought to be kept in TJew, that, according to the constitution of the Jewish economy, long life and prosperity in the land of Canaan, were promised to obedience ; but misery and death, denounced against a contrary condnct Even mere external compliance with the requisi- tions of the law, received its reward. It is net, therefore, necessary to conclude with Whitby, that the character described in these verses, was in- wardly righteous. When Paul was a blasphemer and a persecutor; still, touching the righteousness whiph is in the law, he was blameless.' With such a declaration from an apostle, it is as little neces- sary to suppose with Prideaux, that the righteous man described in the preceding verses, if not in- wardly righteous, must have been a counterfeit or hypocrite. In the huinan constitution, there are numerous principles which often produce the ex- ternal performance of duty, where divine authority is not recognised. There may, also, be a sincere and scrupulous attention to the requisitions of the law, where its spirit is not felt; and, hence, in Scripture it is remarked of some, that, not from love to God, but through fear of death, they made themselves slaves in the work of obedience.* But, farther, it was of temporal judgments a: tending to the dissolution of the body, that Israel complained: If our transgressions and our sins be upon us; and ice pine away under them, how should 1 Phil., jii, 6. ' iieb., ii, 15. 0BJK0TI0M8 TO rERSBTiiRAirOB CONSIDERKD. 195 we then livef^ And, from the context, it does not ^pear that anj other death was contained in the denunciation of God. Respecting the wicked man who turned from his wickedness, it is said, In his nghteousmea that he hath done, he sfiall live:^ but an apostle has oxplicitlj stated the utter impossi- bilitj of obtaining acceptance with God and etor- nal life upon the ground of obedience : By the deeds oftU law there thall no flesh le justified in hit sight:^ If there had been a law given, which could hate o'"'^en life; verily, righteousness should have been by the law.* The life promised to the man who turned from his wickedness, must have therefore, referred solely to the continuation of his present existence; and, consequently, the death denounced against him who turned from his righteousness, cannot be reas- onably extended farther than the deprivation of na- tural life, or exclusion from the blessings forfei+ed by disobedience. Bi t Whitby has farther observed, that "the man who is here said to die, is said to die, not only for, but in his iniquity, and to be taken away in his iniquity; and so, must die not only temporally but eternally."^ T?un before it be admitted that the divine de- nunciation included eternal death, the import of the expression, dying in sin, or in iniquity, ought to be ascertained. Upon this point, President » Ezek., xxxiii, 10. = P:z.U.. xviii, 22. a Rom., iii. 20. * Gal., iii, 21. ^ P. 288. n ■f^- ^ 196 DISSERTATION V. Edwards has remarked, that "the godly themselves were reallj exposed to die in their iniquity ; that is, thej were liable to be destroyed by God's awful judgments in this world. The prophet has a spe- cial eye to those destroying judgments that God had lately brought to the nation of the Jews ; which are very much the subject of the prophecy, and seem to have given occasion for it ; and which the Jews had respect to in the proverb which they used, and which gave occasion to what is said in this chapter. If the sinner turned from his out- ware^ wickedness unto an outward righteousness only, he would save his soul alive, with regard to those outward calamities ; and if the righteous fell away outwardly, by committing some grievous sin, and getting into a bad way,, they exposed them- selves to die by this their iniquity in tliis manner."'* Of the justness of the preceding observations, the scriptural account of the divine government contains ample proof. To some it might appear hard to affirm, that Moses and Aaron died in their sins : yet, turning from their righteousness at the waters of Meribah, occasioned their death in the wilderness. Through disbelief of the promise of God respecting an entrance into the land of Ca- naan, many of Israel also died in the wilderness: but it is not necessary to suppose that either the whole of these, or Moses and Aaron, were subject- ed to eternal death. Our Lord, indeed, said to the ' Vol. viii, p. 452. OBJECTIONS TO PERSEVERANCE CONSIDERED. 197 Jews, If ye believe not that lam he, ye shall die in your sins; ' and, doubtless, in these words he de- nounced a death in contrast with that life and ini- mortalitj, which his gospel reveals. But the im- port of the expression, dying in sin, as used in the prophecies of Ezekiel, ought not to be deduced from its use bj him who came to establish a spirit- ual kingdom. Its meaning should be learned from those, who, like that prophet, lived under tlio law of a carnal commandment, and, being of the earth, accommodated their expressions to earthly things : And from the language of the Old Testament, it appears to have referred solely to temporal death. It can scarcely be supposed that the daughters of Zelophehad considered their father as consigned to everlasting destruction; yet, respecting him they said. Our father died in the wilderness, and he uas not in the company of them that gathered themselves together against the Lord in the company ofKomh; but he died in his own sin.- Upon the whole, therefore, there is sufficient ground for the conclusion, ihat the declaration of God by Ezekiel refers simply to temporal deatli. ' John, viii, 24. Num., xxvii, 3. ^■w ■■ NOTE. Ca) 5<a/€ of probation, precepts of the gospel, condition of salvation, and similar forms of expression, are occa- sionally nsed by individuals who profess the doctrines of grace. These, perhaps, they consider themselves as em- ploying in consistency with the statement of Scripture respecting the plan of salvation, Ifb^ffrr^ce, then is it no more of works; otherwise grace is no more grace} Bat, in the n?3 of words, the meaning most apt to be attached to them by those to whom they are addressed, should ever be kept in view; and, considering the leanings of human nature to the imaginary worth of its duties, it merits the attention of the friends of the gospel, whether modes of expression more accordant with its grace, might not be more advantageously employed. For example, Dr. Hill, in his Theological Lectures, has said, "Script ture represents this life as a state of proba^on, upon our conduct during which, our everlasting condition de- pends." ^ If Calvinism be the doctrine of Scripture, it ought not to be stated in Arminian terms. The above mentioned forms of expression would seem to imply that divine mercy is obtained, not without monev and without price, but rather, in some respect, by a covenant of works; a covenant by »vhich human conduct ' Rom., xi, 6. 2 Vol. iii, p. 347. 200 NOTE. •Y : is constituted the foundatioa of favour. But the cove- nant of man's salvation la not an arrangement which promises m-cy, upon condition of obedience to what have been denominated the precepts of the gospel It is the promise of an eternal life of which obedience is the fruit. Of this life, the several degrees are received in the order which God has prescribed; an order by which the dispensation of life produces the performance of duty; and, then, repeated communications of grace exciting to farther obedience, form habits of holiness, and prepare the obedient for additional favour. The gospel, as ''■•-- tingvished from the law, contains no precept: it is a sys- tem of unconditional mercy. Some precepts cf the law enjoin the acceptance and improvement of the gospel, and others require the acceptance and improvement of providence; but neither do the former belong to the gos- pel, nor the latter to providence. Both are constituent portions of that moral system, which, as containing the prescription of duty, has been denominated law; and, therefore, the expression, /jrec<'/)^s of the gospel andjore- cepts of providence, are alike incongruous. ''rc%''*v:.' 201 DISSERTATION V*I. ON THE ARGUMENTS PRODUCEP IN SUPPORT OF UNIVERSAL REDEMPTION. A^TABENT proofa of universal redemption— It involves discord- ance between the benevolence of God in devising the plan and his wisdom in executing it— To obviate thLi difficulty It has been alleged, that those who know not the Gospel may receive salvation-The terms world and aU used in reference to Christ's satisfaction denote something else than universal redemption—Used to counteract the prejudices of the Jews respecting the extent of Christ's kingdom— Of these prtyu- dioes the New Testament affords many illustrations-John who used the terms all and vowld more frequently than any other inspi^ writer, limits the mediatiou of Christ to a part of the human race— Passages adduced in support of umver?al redemption considered— 2 Cor., v, 14-16—1 Tim., ii, 1-8—1 John, ii, 2— Heb., ii, 9— Rom., v, 18 ; 1 Cor! XV. 32—2 Pet., iii, 9—2 Pet , ii, 1— Extent of the Gospel call has occasioned an objection against particular redemp- tion— Whitby in urging this objection has drawn a universal conclusion from limited premises. In the Scriptures it is stated, that God toill have all men to be saved,^ that Christ gave himself a ran- som for all* and that ke is the propitiation for the Sins of the whole worlds To these and similar ex- 1 1 Tim., ii, 4. 2 I Tim., ii. 6. 31 John, ii, 2. ■Kr. r I H -irr.-'W ::&. 1 . igj t ii, _ i ] i ii « J i ij«-i i[»i. ^MVPiP 202 nSSERTATION Tt. pressioDB of Scripture, as denoting the extent of dirine mercy to man, much importance has been attached; and it must be admated, that, in eup- port of the doctrine of universal redemption, they present a striking appearance of proof. Besides, the human mind, reasoning from the nature of God to the nature of his operations, is apt to conclnde that a redemption provided for all, being most ex- tensively adapted to human necessity, must be also most consistent with divine benevolence. But a survey of the general providence of God abundantly shotrs, that a deduction from whrt he is, to what his benevolence will do, must at best be uncertain conjecture. His judgments are a great deep ; and reason, attempting to fathom it, labours in vain : he destroys the wisdom of the wise, and brings to nothing the understanding of the prudent.' However much a universal redemption may seem to accord with the benevolence of God ; if it do not coincide with the actual arrangements of his wis- dom for the dispensation of mercy, the doctrine which aflSrmb it, ought not to be received as a scrip- tural truth : And it must be remarked, that, upon the principle of a redemption including the whole human race, there is, between the benevolence of God in the extent of his plan and the wisdom of his arrangement for its execution, an unaccount- able discordance. By divine appointment, salvation is obtained through faith's acceptance of Christ; ' 1 Cor., i, 19. U)»iVER8AL REDEMPTION DISPROVED. 203 but, urithout the exercise of this grace, there is uo participation of the raercj of God : He that believ- tth on the Son, hath everlasting life; and he hat belteveth not the ^on, shall not see life ; h't (he wrath of God abidelh upon him :^ And also, Whosoever shall call upon the name of the Lord, shall be saved. How then shall tl,ey call on him in whom they have not believed? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ? And how shall they preach ex- cept they be sent f . , , ^ So, then, faith com- tth by hearing, and hearing by the word of God.'' For those, therefore, who have not been favoured with the Gospel, there is uo relief. To obviate the preceding difficulty, the religious state of the heathen has been often regarded with more speculative charity than what the Scriptures authorise; and, to prove that those excluded from the know'edge of the Gospel may still obtain an mterest in its grace, the language of Peter with respect to Cornelius, lias been often quoted : Of a truth, I perceive that God is no respecter of persons: But, i.i every nation, he ihatfeareth him, and worh- €th righteousness, is accepted ofhim.^ But the cha- rity which contradicts divine truth, is no christian grace. That view of the apostle's lauguage, also, which represents him as adverting to what human nature in a state of heathenism may become, is ut- terly repugnant to the general tenor of Scripture. John, iii, 36. Rom.,!, 13-17. 3 Acts, X, 34, .35. %1 294 DISSERTATION TI. ^11 Whei-e there is not that knowledge of the gracious character of God, which his Gospel is designed to communicate, there can exist neither love to him nor the obedience of faith ; and divine truth states that the heathen sit in darkness and in the shadow of death, and, also, that against God their heart is enmity : He showeth his too-rd unto Jacob, his sta- tutes and his judgments unto Israel. He hath not dealt so with anxf nation; and as for his judgments^ they have not hnoum them.^ He, also, who was given to he a light to tnlighten the Gentile^, has said, O righteous Father, the world hath not I vwn thee .•* And respe^-ting all who belong to the world, the Father himself has declared that there is no fear of God before their eyes.' The heathen, therefore, are outcasts from God,* or, as their state is represent- ed by an apo&tle, thej are without Chi-ist, having no hope, and without God in the world. -^ anl, hence, though Cornelius, as a Jewish proselyte might know and obey tlie truth ; as a heathen, he could be neither a fearer of God nor a worker of righte- ousness. Taking into account, then, that every individual of the human race has not been favoured with a re- velation of mercy ; the terms world and all, when used in Scripture in reference to the extent of our Lord's satisfaction, must denote something else than a universal redemption. Upon this topic, the ' Ps . cxlvii, 19 20. 2 John, xvii. 25. » Rom., iii, 18. * Mai., xviii, 1 7. 5 Ephes., ii, 12. UHITTJBSAL REDIMPTIOfi W8PB0TED. 205 ■abjoined extract from l»rincipa! HilPs Theological Lectnrea, merits consideration : " I refer at pre- sent onlj to John. vi. where our Lord sajs repiat- edlj, that he gave his life for the world ; and where he speaks aiso of those whom the Father hath riven him. Tfu bread of God is he who comsth doum ^om heaven, and giveth life unto the world. The bread that T will give is my flesh, which I will aire for the lye of the world. All that the Father giveth me, shall come to me. This ie the Father's will that of aU whtch he hath given me, I should lose nothing but should raise it up again at the last day. Here are tho doctrines of particular and universal re* demption seeminglj taught in the same discourse The expressions of the one kind must be employed to qualify the expressions of the other kind ; and it cannot be said that we pervert Scripture, when, ad- hering to the particular destination of savii those who shall be saved, which reason teaches! and Christ declares, we give the other expressions such an interpretation, as renders them consistent with that destination. ^ That the terms world and all, when employed in Scnpture to denote the extent of redemption were not intended to include every individual of the human race, but to counteract the selfish no- tions of the Jews respecting the extent of the Messiah's kingdom, and to assure the Gentiles upon the same point, will appear from the follow, ing remarks. 1 xr„l •I 1' 'hT-: DISSEUTATIOH TI. ' J 'j the termination of tho Babylonish captintj, the Jews r'»turned from the land of graven images^ with an abhorrencu of idolatrj and with a just con- ception of their own character as a holy teed ;^ that IS, as a people separated from other nations, and* consecrated to the service of God. Subsequently, also, they were noted for a rigid attachment to the forms of their religion ; and, finally, their eager- ness for external perfection produced a mass of traditionary commandments of men, which dis- placed the law of God, and reduced the religion of the gVater oart of the nation, to what our Lord has denominated the righteousnes? of the scribes and Pharisees. By those means, tiiey acquired an overweening opinion of their own worth, and an equal contempt for every other section of the hu- man race. 1 hey trusted in themselres that they were righteous, and despised others.^ Being, thus, in their own opinion, meritoriou<« dpsc*»ndants of tho father of the faithful, they regarded themselves as the sole objects of divine appi obation ; and, upon this ground, expecting the favour of God y means of the Messiah, they assigned to him the task of subjecting to their authority the heathen world. Of a Messiah who would dispense either spiritual blessings to themselves, or favour of any kind to the world at large, they hr\d formed no just con- ception. With the preceding view of the Jewish nation, ' Ezra, ix, 2. * Luke, xviii, 9. UNITERSAL RBDUfPTIOV DMPROVBD. 207 th» mhiMtrationg of the Baptist accords. His was * mission to prepare the waj of the Lord ; and its duties he discharged, bj opposing thepreconceired notions and prejudices of the Jews. Accordingly, he reprobated their expectation of divine favour upon the ground of lineal descent. Think not to u>Uhtn your elves, We have Abraham fo our father - MI say muo you, that God i, abUof these ,toJ$ to raue up chiUren unto Ahraha.n,^ His delinea- tion of the Messiah's character, also, formed a striking contrast with Jewish eip tation and monopolj : it was an exhibition of Christ as the dispenser of spiritual favour, and one in whom all tne families of the earth shouM be blessed : Behold the Lamb (^ iod whiek takeih away ihe sin of the world.'' ^ Against the preceding prejudices of the Jews the ministrations of our Lord also were particularly directed. It has been alroa<lj re narked, that these accounted themselves to be. bj lineal descent, the children of that kingdom which thej expected the Messiah to establish. Hence, in reply to our Lord announcing to them liberty through belief of the tru h. they referred to their privilege. We be Abra- ham's seed, and ner>er were in bondage to any man • how sayest thou, ye shall be made free / « He, there- fore, showed them tliat their want of faith 'and its Iruits, efficiently indicated their want of connex- ion with the father of the faithful:* Ij ye were »Mat.,iii,9. 2 John, i, 29. ^ John, vui, 33. „: r .. r—i m' : Twyi ', I' DISSSRTATIOir TI. Abraham'' $ ehMren, ye wauid do the works of Ahrahmm '^^ And, like the Baptist, he tart^ht them, that, thoogh thej shoald be rejected, the isther of the faithful Wv lid itill have children : / »ay unto you, that many shall come from the eaet and wett^ and shall rt dottn witfi Abraham, and Isaac, and Jacob, in the kingdom of heaven. BtU thi children of the kingdom shall be cast out into outer darkness.* Nor did he conceal from them, that those whom thej defipised and a(;count- ed no people,^ would become the partakers of his grace: Other sheep I have, which are not of this fold ; them also I must bring ; and they shall hear hty voic , and there shall be onefold and one shepherd.* Thus, both the preparatory mission of the Bap- tist and the subsaquent ministrations of Christ, opposed the prejudices of the Jews, and rerealed the extending of the blessing of Abraham to Gen- tile nations. Upon this subject, our Lord's discourse to Nico- demus presents additional evidence. Having state(» the necessity of regeneration eren in those who accounted themselves the children of the kingdom, he further observed, If I have told you earthly things ; and ye believe not : how shall ye believe if I tell you of hexivenly things ?' Here, it must be observed, that, as in Scripture the term earth is used to denc^. the Jewish nation as a political body ;« our Loid, len- der the expression earthly things, alludes to what he ' John, viii, 39. * Mat , viii, 11, 12. »Rora., viii, 19. *John, X, 16. * John, iii, 12. • Heb., xii, 26. nwiviRSAL Rinifpnoir oiipbovid. 209 hM preriouslj stated to Vicodemus re»pecting th« necwsitj of regeneration. That this is its import, appears ft-om the mode of expression employed bj the Baplist in a subsequent part of the ch*ipter ; in which he gives an account of himself as a member of that bodj, and of his ministrations as referring «olelj to the Jews. Contrasting himself with the Messiah, he has said. He t',at » of the earth, is earthy, andspeaketh of the earth : he that cometh from heaven, i, above aU ; and what he hath $een and heard, that he testiftetii.^ By heavenly thing,, therefore, our Lord, m testifying what he had seen and heard, denoted things relafng to the heavenly kingdom which he came to establish: And that he had par- ticularly in -'ew the introduction of the GentUes into his kingdom, a doctrine to Nicodemus still more incredible than that which inculcated tne necessity of Jewish regeneration, is evident f;->m his subse- quent instructions : At> Moses, for the benefit nf the peonl« of Israel, lifjd up the serpent in tlie wilderness , ^•ven so, must the Son of man be lifted up ; That whoso- ever believeth in him, should not perish, but have everlast- ing life. For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him, whe- ther Jew or Gentile, should not perish, but have ever- lasting life* The preceding statements of Christ, as announcing the love of God to the world, inclu- sive of every individual of the human race, are not consistent with the limited propagation of the 1T_1 ••• —- // 'John, iu. 81, 32. *John. iii, U-16. 210 DISSERTATION VI. gospel ; but, as denoting the extension of grace to the heathen, they exactly accord with the incredulitj originating in the preconceived notions, hich our Lord ha? as'-ibed to Nicodemus in these words, Hoir s: relieve, if I wU you of heavenly things? And the , .Iso, iccord with that universal incre- dulity which the Baptist has ascribed to the Jews : He that Cometh from heaven, is above all: And ivhat he hath seen and heard, that he testifieth ; and no man re- ceivrth his testimony, Of this inveterate prejudice of the Jews in favour of tkieir own nation, the Now Testament contains numerous illustrations. The apostles themselves, though favoured with both the public and private instructions of Christ, so little understood the gospel as a doctrine designed fnr all nations, that, even after his resurrection, their views of ins king' dom were still restricted to the glories of a tempo- ral reign, in accordance with Jewish prejudices: They asked him, saying, WHt thou at this time restore of/ain the hin,jdom to hrneH^ Nor does it appear that the gift of the Holy Ghost upon the day of Tente- cost, though it qualified them to publish the tidings of salvation, either removed their prejudice against the Gentiles, or enabled them to perceive the ex- tent of their own apostolic commission. A vision was requisite to induce Peter to visit Cornelius, nor were other ministers of Christ more enlighten- ed, or more charitable; for they u-ho were scattered ^ Acts, i, 6. GNIVERSAL HEDEMFTION DISPROVED. 211 ibioad upon the persecution that arose about Stephen, traveUed as far as Phenice, and Cyprus, and Antioch, preaching the word to none but Jews only} When Peter also, returned from Cornelins, they that were of the circumcision, contended with him, Saying, Thou wentest into mm uncircumcised, and didst eat ui/h them :> And when his defence convinced them that God had opened to all nations the door of faith, thej spoke of It as an event altogether unexpected : Then hath God also to the Gentiles granted repentance unto llfe.^ But, farther, the same bitter and exclusive spirit still more stronglj actuated the unbelieving part of the Jewish nation. While their preconceived notions respecting tlie character of the Messiah, mduced them to reject a crucified Saviour ; their hatred of the Gentiles displayed itself in enmity against the go.pel, as extending to the heathen the blessing of Abraham. That this hostility should occur, an apostle has stated as an event of ancient prediction: Moses saith, I will provoke you to jeMusy by them that are no people, and by a foolish nation I will anger yo.:* And the truth of the preceding pro- phecy, the same apostle's experience amply proved. Of the diversified afflictions which he suffered,' perils from his own countrymen were not the least • and, tnat these perils originated in the discharge of his duty as the apostle of the Gentiles, there is abundant evidence. When he stated to his un- ' Acta, xi, 19. 2 Acts, xi, 2, 3. *Kom., X. 10. ^ Acts, xi, 18. 212 DISSERTATION VI. ¥ I 4 believing brethren at Jerusalem the manner of his convertion, they gave him audience: but, when he farther informed them of his call to the apostleship of the Gentiles, they lifted up iheir voices, and mid. Away ivith such a felloto from the earth; for it is not fit that he should live. And they cried out, and cast off their clothes, and threw dust into the air.^ The same apostle, in detailing his sufferings for the sake of the gospel, has also said. Of the Jews, Jice times received I forty stripes save one:^ And the continuance of life he owed, not to the cessation of enmitj on the part of his kinsmen according to *-ie flesh, but to the protection of an overruling provi- dence. 1 hat Jewish hostility against the commu- nication of the gospel to the Gentiles, subjected other ministers of Christ to similar opposition, ap- pears from this apostle's language to the Thessa- lonian church : Ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: Who both killed the Lord Jesus and their own prophets, and have persecuted us ; and they please not God, and are contrary to all men; Forbidding us to speak to the Gentiles, that they might be saved. ^ From the preceding remarks it is evident, that Jewish enmitj was not more directed against a crucified Saviour, than against the extension of mercy to the heathen world ; and it would be won- ' Acts, xxii, 21, 22. ^ 2 Cor., xi, 14. ' 1 Thes., ii. 14, 16 CKITIBSil MDEkPTION DUPKOVED. 213 oh„,w_ doctrine, preaching amidst contradicting go pel plan. It might rather be expected, that, ert^L r""" ''""' ""^^ """ P'cminenti; Jcnn. He u t/,e propmalion for our .im; and n„tfor our, only, but also for the sins of lie wMe u-orU.' Had the attenfon of the friends of the gospel been as much directed to Jewish enmi., against the hea t2r,r l\ '^ "•>"""'"' "' «"■"»' "PO" the grounds of Ks crncifirion and the spirituality of alrt-^r- '^"^ "°""' P''""?'' l-ave less fre- quentlj adverted to the terms world and »;/ as prools of the doctrine of universal redemption. ' With resnect to the extent of the love of God and of the mediation of Chris, the terms J« a, d < are, m no other section of scripture, so fre quently used, as in ,he writings of the apost e 1 „ - jet h., view of the design of our Lord's death as a Lte 7a guilt, does not accord with the dL trme of a universal redemption. In one of his ^Utements upon this subject, he has said. AndZ oj ««.. »a. , Caiapkas, Mng tke UgH priest thai san- y^^sa^d untoj,^, y, ,„„„ ^^,„^ ^ ^„ ^^ - fal U « e^peduntfor us, tHa, „„. „„ „,^,^ ,.^ peo^e, and O^ tke wHoie nation peri,>. not: AndtkuL 'P'-ke, not of ,,i„setf <^,. iein,, ,,g^ prUs. ,.at ye^r, L ' 1 John, ii, 2. ii il 2M DI8SEP.T4TI0N TI. prophesied that Jesus should die for that nation: And not for that nation only, hn: that also he should yather to- gether in one the "hildren of dud that were scattered abroad.^ Here, bj the phrase, children of God, the apostle cannot mean the lispersed of Israel ; for that would, 'u other words, be to restri(;t the results of the dodth of Christ to the Jews. It must, there- fore, refer to the Gentiles, who should be afterward received into the family of God, according to the declaration of Clirist, (Jther sheep have I which are not of this fold : them also I must bring ;* and it is ex- pressed by an apostle, That^ in the dispensation of the fulvess of time, he might gather together in one all things in Christ. ^ In opposition to statements so plainly limiting the mediation of Christ to a part of the human race, it cannot be reasonably affirmed, that, in the writings of this apostle at least, the terms vorld and all, in reference to the extent of redemption, prove it to be universal. Upon other parts of Scrip- ture, the subjoined observations will further show that they have been, in n) instance, employed for the purpose of stating that doctrine. 2 Cor,, 5, 14-16. For the love of Christ constrain- eth us; because ice thus Judge, that if one died for all, then were all dead : And that he died for all, that they who live, should not henceforth live unto themselves, but unto i. Im who died for them, and rose again. Wherefore, henceforth know we no man after the flesh: yea, though we have known 'John, xi, 49, 52. sjohn, x, IC. SEph., i, 10. 31 UNIVEHSAL REDEMPTION DISPROVED. 215 Christ after the flesh ; yet, now henceforth, know ue him no more. Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all thirys are become new : And all things are of God, who hath re- conctled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation ; To wit, that God was in Chnst, reconciling the uorld unto himself With respect to the import of the expression, re- concdtng the world, it is sufficient to .-emarJc, that in the Epistle to the Romans, it is explained as're- fernng, not to a reconciliation established between God and every individual of the human race, but to the introduction of the Gentiles into the king- dom of Christ: For I speak unto the Gentiles, inasmuch a. lam the apostle of the Gentiles, I magnify mine office; If by any means I may provoke to emvlatitn them who are my flesh, and might save them. For zf the casting away of them be the reconciling of the world, etc i With the preceding view of the meaning of the term world, the general tenor of the verses under consideration exactly accord. The apostle, ad- verting to nimself and other ministers of the gospel said, We thus Judge, that if one died for all, then u^ere all dead: And that he died for all, that they who live should not henceforth live unto themselves, but unto htm who died for them and rose again: And, then, he has shown how he and other ministers actually lived. In their ministrations, thej recognised n'o difference between Jew and Gentile : Henceforth, '' Rom., xi, 13, 15. i 216 DIS8BRTATI0M VI. know we no man after the flesJ' It is evident, there- fore, that, in the preceding verses, the apo!>tle did not allude to the death of Christ, aa a provision of raercy for every individual of mankind, but as bear- ing upon the interest of the Jews and the Gentile nations without disti .ction. The apostle has farther stated, that not only in apostles, but also in Jews and Gentiles alike, re- generation tends to remove prejudice and its anti- pathies, and to implant in the human mind univer- sal benevolence : If any man be in Christ, he is a new creature : old things are passed away : behold all things are become new. This change he has ascribed to God, who when even the apostles themselves under the iuflueuco of Jewish prejudice, accounted it unlawful for a man that is a Jew to keep company or come ante one of another nation, taught them the extent of the gospel plan, and committed to them the minis- try of reconciliation ; To wit that God was in Christ, reconciling the world or tho Gentiles to himself That this is the nature of the reconciliation here men- tioned, has been already shown from the same apostle's statement in his epistle to the Romans ; and his epistle to the Ephesians furnishes an addi- tional ^illustration of the same point. But now in Christ Jesus ye who sometimes were far off^ are made nigh by the blood of Christ. For he is our peace, who hath made both one, and broken down the middle wall of par- tition between us ; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances, UNIVERSAI, REDEMPTION DISPflOTED. 217 for to make in himself of twain one new man, so makiny peace; and Viat he might reconcile both unto God in onr body by the cross, having slain the enmity thereby; and came, and preached peace to you who were far off, and to tliern that were nigh, i From these remarks it is evident, that, as this reconciliation is through the preaching of peace it cannot include those who liavo not been favoured W)th the gospel; and it is no less evident, that the all for whom Christ died, are not mankind individu- aUj, but everj nation whether Jewish or Gentile. 1 Tim., ii, 1-8. I ezhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men ; for kings and for all thatare in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable m the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time. Whereunto I am or- dained a preacher, and an apostle, (I speak the truth in Christ, and lie not,) a teacher of the Genres in faith and verity. I will, therefore, that men pray everywhere, lift- ing up holy hands without wrath and doubting. In order to ascertain the general import of uhese verses, it maj be useful to observe what the apostle had previously stated. In the fourth verse of the preceding chapter, he ^ Epli., ii, 13-17. P 318 DISSERTATION VI. had directed Timothy to prohibit teachers in the Ephesian church, from giving heed to fables and end- Jess genealogies, which minister questions, rather than i,odlt/ edifying which is in faith. Tliat, in these WOrds, he alludes to the contracted and selfish opinions of the Jews, respecting the value of their descent, and the importance of the ceremonial law, appears not only from the subsequent verses, but also from the subjoined instructions of the same import, which he delivered to Titus : Avoid foolish questions, and genealogies, and contentions, and strivings about the law ; for they are unprofitable and vain. ' Many of the converts from Judaism, could not brook equally with those whom they had been accustomed to stig- matise as sinners of the Gentiles. ■'■ They regarded them, rather as a subordinate race who might ob- tain salvation, by attaching themselves to the people oflsrael, submittingtocircomcision.andobeyingthe ceremonial law. In the subsequent verses, there- fore, the apostle proceeded to show, that such selfish views and feelings are alike repugnant to law and gospe' : Note, the end of the commandment is charity ; and this end of the commandment or charge he has farther represented, as according to the glorious gospel of the blessed God.* Of the charity of the gospel, he has next adduced himself as an example ; and, then, announced that the gospel has been provided for the ery characters that Judaizing converts affected 1 Tit., iii, 9. 2 Gal., ii, 15. * 1 Tim., i, 1 1. 3 1 Tim., i, 6. UNIVERSAL REDEMPTION DlbPROVED. >) w to despise : This is a faithful .aying, and worthy of all uccepUition, that Jesus Christ came into the world to save sinners. Having, thus, in those words, employed the terms world and sinners in a latitude opposed to Jewish bigotry, he drew the conclusion contained in the first of the verses under consideration: lejchort, therefore, that first of all supplications, prayers, intercessions, and giving of thanks, be made for all men. This exhortation he lias far'Jier enforced upon the additional grounds, that God will have all men to be saved, and to come unto the knowledge of the truth, and that Christ gave himself a ransom fur all. Respecting the preceding apostolic assertions it maj be remarked, that the first, as a proof of uni- versal redemption, is altogether inadmissible. When it is said that God will have all men to be saved, and to come unto the knowledge of t. truth , it is evident, th^t, with respect to their salvation and their knowledge of the truth, his will must be of equal extent. But, as he has permitted many to continue in the ignorance of heathenism, of these, at least, it cannot be logically aflSrmed that he has willed their salvation. The terms, oilmen, therefore, ought to bo taken in connection with what the apostle had previously stated respecting Jews i,nd Gentiles, as constituting distinct sections of mankind, but, as also ^being in relation to the gospel one whole or all. This view of the will of God respecting the salvation of all men, accords > 1 Tim., i, 15. 220 DISSERTATION VI, with tho actual extenpion of the gospel to the heathen; and it also accounts for the Apostle's statement in tho subsequent verse. Though there are Jews and Gentiles, equally needing salvation ; there is common to both but one God who has willed it, and but one mediator bj whom it is dispensed. The preceding view of the apostle's language de- rives additional confirmation from his subjoined statement respecting the satisfaction of Christ: IVho gave himself a ransom for all, to he testified in due time. Here, it must be observed, that the as- sertion, Christ gave himself a ransom for all, is represented as a truth which had been formerly unknown, but was to be testified in due time. By this expression, the apostle evidently alludes to the revelation of our Lord as a ransom for the heathen ; a mystery which had been hid from ages and from generations;^ or, as it is expressed in the Ef tie to the Ephesians, The mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto the holy apostles and prophets by the Spirit; That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel. - They all, there- fore, for whom Christ gave himself a ra':som, are not the whole human race, but the Jews and Gen- tile nations collectively, to whom a conjunct inte- rest in the satisfaction for sin, was in due time to be testified. 1 Col., i, 26. Eph., iii, 4-6. UNIVERSAL RBD'^MPTIOX DISPROVED. 221 That th'" is the import of the apostle's state- ment, is farther apparent from the subsequent verse: W hereunto I am ordainec a p'^acher and an apostle, (I speak the truth in Christ and lie not), a teacher of the Gentiles in faith and verity. The opposition of the Jews to the calling of the Gentiles, of course, became op^^jsition to those by whom that doctrine was taught They forbade the preaching of the gospel beyond their own nation ; i and, when it was communicated to the Gentiles, they spake against it, contradicting and blasphem- ing.^ As this apostle, therefore, had been p:.rti- cularly designated to preach among the Gentiles the unsearchable -iches of Christ, and to make all men see what is the fellowship ofthj mystery which from the beginning of the world had been hid in God,^ he became the principal object of Jewish hostility ; and the contradiction with which he was met ren- dered it necessary, that, in teaching this doctrine, he should vindicate his office. On this account, his writings contain numerous references to his apostolic call in relation to the Gentiles. Of this, the passage under consideration presents an ex- ample. Having stated that Christ, as a ransom for Jew and Gentile alike, was to be testified in due time, he has, with strong asseveration, asserted his own appointment to disclose to the latter that glorious mystery : Whereunto I am ordained a preache- and an apostle, (I speak the truth in Christ ' 1 Thess., ii, 16. 2 Acts, xiii, 45. 3 Eph., iii, 8, 9. 0'}0 DISSEnTATION TI. ! fi'^ Si and lie /tot. J But, as if the precedinjr assertion had not been sufficiently strong, he has added, A teacher of the Gentiles in faith and verity; that ia, with respect to both liis office and tho gospel, he taught them upon the ground of divine authority, and he taught them the truth. With tliis personal faith in the reaMty of his appointment to the apostleship of the Gentiles, also, he has, in the sub- sequent verse, exercised .sis apostolic power in re- lation to what was testified in duo time : / will, therefore, that men pray every where, lifting tip holy han(is, without wrath or doubting; that is, since Christ has given himself a an.som for Gentiles as well as Jews, and since God hc*s willed them both to be saved, prayer should be made for all ; and, that this duty might be performed with a spirit becoming the b^^nevolenee of the gospel, there ought, on the part of the Jews, to be no wrath against the calling of the Gentiles; and on tue part of the Gentiles, no doubting with respect to the va- lidity of their call lO participate in the blessing of Abraham, according to the promise of God, In thee and in *hy seed shall all the families of the earth he blessed. * Upon the whole, then, as it cannot be reasonably supposed that God would accept a ransom for every ind dual of the human race, and yet for ages exclude the greater part from its benefits ; or, that he would will all to come to the knowledge of the truth as the means of their salvation, and, yet ^ Gen., xxviii, 14. UNIVERSAL REDEMPTION DISPROVED. 223 retain^ that knowledge a hidden mystery from any ; the verses under consideration' cannot hav* been designed to represent either the will of God or the satisfaction of Christ, as evincing the doctrine of a universal redemption. They ought, therefore, to be viewed as referring, not to every individual of the human race, but to all nations. Thus, they har- monize with tlie general scope of the apostle'^ dis- course, and also with tha will of God, as it haB been displayed in the execution of his plan for the diffusion of the gospel. 1 John, ii, 2, And he is the propitiation for our sins ; and not for ours only, but also for the sins of the whole world. From the seventh verse of this chapter it ap- pears, that this epistle was addressed to Hebrew convert**, and consequently, to persons who had felt the influence of Jewish prejudice, against the e* tension of the privileges of the Messiah's king- dom to heathen nations. On this account, even M*Knight, an avowed advocate of uni^ jrsal redemp- tion, admits, that, in the passage under considera- tion, the term world denotes the Gentiles as con- tradistingTMshed from the people of Israel. In this point of view, then, Christ must be the propitiation for the sins of the wliolo world, in the same sense as he gave himself a ransom for all. This remark applies, also, to those declarations of our Lord, in which he has stated that God loved the world} that * John, iii, 16. 294 DISSERTATION VI. f lie himF^lf came to save the tcorld,^ that he wonM give hisjleshfor the life of the world,^ and that he giveth life unto the world.^ That he employed these expressions, not in reference to every individual of mankind, but to the human race collectively, as including Jews and Gentiles alike, he has himself furnished conclusive evidence. It is not a snppos- able case, that he would take no interest in persons whom Grod loved, and for whom he himself laid down bis life ; yet he has eaid, I pray not for the world, but for them whom thou hast given me:* and it cannot be truly affirmed, that oar Lord's inter- cessibn referred to believers only. It included all whom the Father had given him; all who, at that time believed, and all who should be afterward introduced into the household of %ith: Neither pray I for these alone, but for them also who shall believe on me through their ivord.^ Thus, the world for which Christ did not pray, stands in contrast with that whole -vorld for whose sins he is the propitiation ; and, consequently, the last cannot include every individual of the human race : its reference must be to men of all nations. Accordingly, of some he has said, / lay down m^ life for the sheep i^ but of others, ye are not my sheep :'^ and it ought not to be affirmed that the want of faith in the latter, is the ground of his de- claration respecting them ; for he has stated, that ' John, xii, 47. - John, vi, 61. » John, vi, 3S. * John, xvii, 8. ^ John, xvii, 20. « John, x, 15. ? John, x, 26. I UNIVERSAL REDEMPTION DISPROVED. 225 ihejwere destitute of faith, because they did not belong to that class for which he laid down his life : ye believe not, because ye are not my sheep ^ Besides, he has acknowledged as his sheep individuals of heathen nations, bj whom he was not even known : other sheep I have, which are not of this fold: them also I must bring :^ and, though he would not pray for the world, for these his intercessory prayer was made. It must be, also, farther remarked, that the pro- mise to Abraham, that he should be heir of the world,' was made also to Christ as his seed. To our Lord it was promised, that he should receive the heathen for his inheritance ; and, on this account, he IS denominated the Saviour of the world. Since, then, the promise to both is to the same extent, the amount of Abraham's inheritciuce wiU show in what respect Christ is the heir of the world: and the promise to Abraham was, that he should be the father, not of the whole race, but of the faithful, whether Jew or Gentile: He received the sign of circumcision, a seal of righteousness of the faith which he had, yet being uncircumcised - that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed to them also : and the father of cir- cumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had, being yetuncir- » John, X, 26. 2 John x, 1 6. 3 Kom., iv, 13. 226 DISSERTATION YI. cumcised} These, therefore, are the inheritance which our Lord purchased with his own blood ; and hence, the complete salvation of those who believe, is termed the redemption of the purchased posses- sion. Since, tlien, divine truth thus states, that the possession which Christ has purchased, shall be completely redeemed ; it cannot warrant the con- clusion, that those who shall not be finally saved, have been bought with a price. Thus, both from our Lord's declarations, and from the general scope of the Scriptures, it appears that J the term toorJd, as used in reference to the love of God and to the satisfaction of Christ, does not relate to every individual of matikind, but col- lectively to all nation?. Heb , ii, 9. That he hy the grace of God ahotdd taste death for every tnan. In this verse, the term man being a supplement ; the propriety of its insertion must be ascertained from the context. Respecting it M'Knight has remarked, that, "as this discourse is concerning God's bringing many sons unto glory through the death of Clirist, the phrase i^if w»,t»( may be thus supplied, v-rt( -rxnTts vitv, on account of e*:ery son, namely of God, who is to bo brought unto glory. "« But, since, in the preceding verses, the apostle has not used the term sons, though the expression every son may convey his meaning, it would lather seem tha^ ne has here employed every, in relation to 1 Rom., iv, 1 1, 12. 2 In log., note 3. rjdVERSAL REDEMPTION DISPROVED. 227 something which he had previouslj stated. On this account, some hare supplied the tenn heir, from the last verse of the preceding chapter. But, though that accords equally well with the general scope of the apostle's discourse; as the antecedent oftvery in the verse under consideration, it is too remote ; and therefore, in order to ascertain its pro- I per supplement, it may be useful to advert to the ' intervening verses. In the fifth verse of this chapter, the apostle had said, unto the angeh hath he not put in subjection the world to come, whereof we speak; that is, the pre- sent dispensation of divine grace. By the Hebrews, the Messiah was denominated, he that was to come; and, in allusion to this appellation of Christ, the phrase, world to come, denotes that dispensation of mercy which he came to establish. In accordance with this view of the apostle's expression, the world to come whereof toe speak, the preceding part of his discourse relates to the dispensation of the last days: God, who at sundry times and in divers man- ners, spake in time past unto the fathers by the pro- phets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things} Respecting the subjection of this nortd to come, to our Lord as the heir of uH things, ho has added, But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels, for the sufferings of death, crowned with ' Ilcb., i, 1, 2. 228 DISSERTATION VL glory and honour, that he by the grace of God should taste death for every —. In these words, therefore, the term every must be considered as the distribu- tive of all} and consequently, not man but thing is the proper supplement. Bj ascertaining then, the import of the expression all things, the meaning of the term every will be also ascertained. As bearing upon the preceding point, the sub- joined remark of M'Knight merits considerp.tion : "sometimes, the neuter adjective is put for the masculine and feminine jointly. John, vi, 37. n«» aU pr every thing that the Father giveth me. 1 Cor., VI, 11. K«i raura, and such OT thosG things were some of you. 1 Cor., xi, 12. For as the woman is of the man, even so is the man also is by the woman, but T«»r« all things, that is, both the man and the wo- man, of God." ^ In various other parts of Scrip- ture, also, the expression all things is used to denote all persons : Whom he hath appointed heir of all things:^ That, in the dispensation of the fulness of times, he might gather together in one all things in Christ:^ And having made peace by the blood of his cross, by him to reconcile all things unto himself:* And also who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself^ In these quotations, the terms all things denote all those persons of whom ' Essay iv, Sect., 20. * Col, i, 20. 3 Heb., i, 2. 3 Eph., i, 10, «PbU., iii, 21. UNIVERSAL REDEMPTION DISPROVED. 229 Christ is heir; all, whether Jew or Gentile, whom he gathers together in one in himself; all whom, bj reconciling he subdues or puts under himself. When the apostle, therefore, in connexion with the passage under consideration, has said, but now we tee not yet all things put under him, he must mean all those persons of whom our Loj had been con- stituted heir ; and, consequently, oy every thing iot which he tasted death, is denoted every son or heir of salvation. Rom., V, 18. Therefore, as by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of one, the free gift came upon men unto justification oflfe. 1 Cor., XV, 22. For, as in Adam alldie; even so in Christ shall all be made alive. The extent of the redemption stated in these versus, must be estimated by the meaning in which the apostle has used the expressions, all men, and justification of life. Of the first of the preceding passages, M'Knight has adopted the following ex- planation: "Delivering all men from immediate death, allowing them to live a while on the earth, and declaring that after death they shall all be raised from the dead." » Taylor, also in his treatise upon Original Sin, has advanced a similar exposi- tion. "It must," he has remarked, *'be true and fit, that the revoking that condemnation by the righteous action of one, should likewise extend to ' lu loc. m^ mi 230 DISSERTATION VI. all men, to deliver them from mortality to which they were adjudged, and to restore them to life at the resurrection." ^ Bat that these explanations do not contain the import of the apostle's state- ment, will appear from the following remarks. The preceding views of the expression, ju*/j/?ca- tion of life, amount merely to this, that all men are relieved from the sentence of condemnation, and again placed in a state of probation for life. But the apostle's meaning evidently is, that, by the mediation of Christ, there is not only relief from coridemnation, but also a superabundance of bles- sing, which secures to the pardoned a glorious im- mortality. In illustration of this remark, it is re- quisite to advert to the subjoined context. F'or if, through the offence of one, many be dead; much more the grace of God and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift; fur the judgment was by one to condemna- tion, but the free gift is of many offences unto justi- fication. For if, by one man's offence, death reigned bi' one; much more they who receive abundance of fjrace and of the gift of righteousness, shall reign in life by one, Jesus Christ. Therefore, as by the offence of one, judgment came upon all men to . m- demnation ; even so by the righteousness of one, the free gift came upon all men unto justification of life For, as by one man's disobedience many were made ^ P. 63. wmm I UNIVERSAL REDElfPTION DISPROVED. ainners; so, by the obedience of one, shall many be made righteous. Moreover, the law entered that the offence might abound: but where sin abounded, ffrace did much more abound. That, as sin hath reigned unto death; even so, might grace reign through righteousness, unto eternal life by Jesus Christ our Lord.^ In these verses, the apostle has first adverted to the diflference between what is entailed upon man- kind through Adam, and what is dispensed through connexion with Christ: But not as the offence, so also is the free gift; and, then, he has stated that this difference consists in the amount of the gift ; a gift which, in its gracious results, confers much more than relief from the offence and its deadly punishment : Fdr if through the offence of one many he dead; much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. Of this superabundance, the subsequent verses contain an enumeration of the several parts. 1. The apostle contrasting condemnation through Adam with pardon through Christ, has stated, that the former was caused by one or by one of fence, but that the latter is extended to many offences : And not as it was by one that sinned, so is the gift; for the judgment was by one to condemna- tion, but the free gift is of many offences unto justi- fication. ^Rpm., V, 15-21. r 2S2 DISSERTATION VI. ■H 2. In adverting to the next part of the super* abundant blessing, it must be remarked, that, though pardon is a prerequisite to the justification of a sinner, it is not the ground upon which he is justified ; nor does it confer upon him a character which can obtain his acceptance with God. The justification of the ungodly is a legal decision, not merely that he is free from guilt, but that he also possesses a righteousness, or obedience in exact conformity with the requsitions of the law of God. This view of the nature of justification, the apostlo ha^ given in the subsequent verses : By the obedi- ence of one shall many be made righteous, and, by the righteousness of one, the free gift ca,ne upon all men unto justification of life. Thus, those who, through Christ, receive the pardon of many offences, receive also the gift of righteousness ; and, upon the ground of this gift, they obtain acceptance with God, and are justified. 3. According to +he constitution of the covenant of grace, justification and life are inseparably con- nected ; and, hence, justification by the righteous- ness of one, is termed justification of life. This expression, M'Kuigh*^ and other advocates of uni- versal redemption, consider as denoting merely deliverance from immediate death, permission to live for a time, and, finally, a future resurrection. Their opinion, however, does not include the whole fejope of the apostle's reasoning. The superabun- dance of blessing, displayed in the pardon of many TJinVERSAL REDEMPTION DISPROVED. 233 otfenoes, and in the gift of righteousness, though » glorious manifestation of grace, is stiU subordi- nate to the grand exhibition of superabounding mercy, in the dispensation of life. Those who ob- tain pardon and righteousness, are not merely, 3 Adam, permitted to lire in a state of probation; they reiffn in life; and, as they possess this privi- lege by one, Jesus Christ; the permanence of their station is not derived from their own resources Their life is Aid with Christ in God;^ and, by re- ceiving out of our Lord's fulness abundance of ffrace, as well as the gifnf righteousness, they reign with an ultimate victory over sin and death, and retain a life which is without interruption and without termination. Hence, the conclusion of the apostle's reasoning is, that, where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness, urto eternal life, by Jesus Christ our Lord. But, while the reasoning of the apostle repre- sents the mediation of Christ, as conferring a free gift of superabundant blessing, the exposition of his language which the doctrine of universal re- demption necessitates its advocates to adopt, ac- tually renders the gift, the greatest of calamities to a part of the human race. In their opinion, an essential part of the gift which has come upon all men unto justification of life, is a resurrection from * Col., iii, 3. 234 DISSERTATION VT. the dead: but, to some, that will prore a resurreo- tion 0^ damnation. He, therefore, who adopts the doctriuo of universal redemption, must either deny that the free gift has. come upon all men, or he must admit that it is not superabounding merftj to all ; and, consequently, by either alternative, he must further admit, that, when the apostle has said, By the righteousness of one, the free g'> ft came upon all men xmto justification of life, ough his language may refer to all nations, Jewish and Gentile, it cannot mean that the grace which much more a- hounds, has come upon every individual of man- kind. In order to ascertain the import of the expression all men, as it is used by the apostle, it is requisite to observe the general scope of his reasor ing, in reference to the amount of persons upon whom <Ac ffiftbi/ grace is conferred: and, here, it deserves attention, that, at the very commencement of the contrast of Adam with Christ, as each affects the destiny of the human race in reference to the amount of individuals interested, he employs a term from which the doctrine of universal redemp- tion can derive no proof: by Adaui, many are dead; and by Christ, the gift by grace hath abounded unto many. Had he intended to denote the exten- sion of mercy to the whole human race, the term all would have been here the common, and the most natural, mode of expression. But his reason for using ti.xi term many, is assigned in the subsequent CNrVBRSAl REDEMPTION DISPROVED. 235 verse. By Adam, sin has reigned unto death ; and this death has passed upon all men : but bj Jesus Christ, the reign of life is restricted to those to whom the abundance of grace and the gift of right- eousness are dispensed : For if by one man , ofence, death reigned by one ; much more they who receive abundance of grace and of the gift of righteousness, shall reign m life by one, Jesus Christ. iSince, then, righteousness is the sole ground of acceptance with God; when the apostle states, that, by the righte- ousness of one, the free gift came upon all men unto justification of life, his expression, all men, cannot be logically extended to those whom God has never recognised as righteous persons: and, accordingly, in the subsequent verse, when he adverts to those who are actually made or constituted righteous by the obedience of one, he recurs to the use of the term many: so by the obedience of one shall many be made righteous. That the apostle has employed the expression, all men, in reference to all men only whom Christ will ultimately save, is farther evident from the parallel statement contained in his first Epistle to Corinthians : For as in Adam all die, even so in Christ shall all be made alive. As a proof of the doctrine of universal redemption, these words have, perhaps, been adduced more frequently than any other part of Scripture : yet it would be difficult to select another in which the doctrino of particular redemption is more explicitly taught. M'Kuight 236 DISSERTATION TL lias remarked, that "Romans, y, .18 is a good • ommentary upon this passage. Well, then^ as through one offence sentence came upon all mtn to con- demnation, even so, through one righteousness, sentence came upon all men to justijication of life. ' ' ' But had he reversed his assertion, and affirmed that this pas- sage 3 a good comu.cntary upon Romans, v, 18, as asserting the doctrine of particular redemption, his statement would have been more scriptural, and, of course, more consistent with the general scope of the apostle's reasonings. This inspired writer, in stating thatm Chi ist all shall he made alive, has not left the meaning of the terfti all to the conjecture of human expositors. In the subsequent verso he has shown, that the (dl who are made alive are those who have been redeemed to God, and who will be infallibly raised to a glorious immortality : For as in Adam all die, even so, in Christ shall all be made alive: But every man in his own order; Christ tht^ first fruits, afterward they that are Christ's at his coming. ( Aj 2 Pet., iii, 9 The Lord is not slack concerning his vromisc, as sr > . ? count slackness; but is long suffer- ing to usward, not i ding thr iny should perish, but that nil should come to repentance. Upon the last part of this verse, M'Knight, after translating it, Xot desiring that any should perish, ^•c, has made the following remarks : — •* The word Btvxt/utvat in thi? passage cannot be understood of the ultimate determination of the divine will: for that Mn. loc. (A.) See note, page 28. UNITBR8AL RBDEMPTION DISPROVED. 237 ia always followed with the thing willed. The proper translation of the word is, not desirinyt for (Jod may be truly said not to desire that any should l*eri»h, as he hath included Adam and all his pos teritj in the covenant of grace, and hath given the means of repentance and salvation to all "i In the preceding observations, M' Knight has educed this apostle's meaning from the doctrine of universal redemption: but, iiad he been required to prove that doctrine, he would have refcnod to the view which lie has given of the apostle's Ian- guage, and, thus, sophisticallj reasoned in a circle. But, when he states that God " has included Adam and all his posterity in the covenunt of grace, and has given the means of repentance and salvation to all," he has not regulated his assortionb by scrip- tural truth. An apostle has represented heathen nations as strangers to the cov€i?mts promise, with- out Christ, and loithout God in the world.' Vhi' in this condition, also, divine truth declares them to be excluded from -epentance : The times of ignorance God winked at ; but now commandeth all men everyivhere to repent.' And scriptural (lelinpaiion of those times of ignorance exhibits nothing of a peneteu- tial nature. This I say, ther.fjre, and testify in the Lord, that ye henceforth walk 7iot as other Gentiles w-ih, in Vie vanity of their minds; Iwnng the uudtrstanding darkened, being alienated fr^m the life of God through the ignorance thai is in them, because of the blindness of 1 In loc., note 2. 2 Eph . ii. 1 3. » Acts, ivii. 30. 238 DISSEPTATIOil TI. their hearty who, being past feeling, have given t^^'^sehes over unto lasciviousness, to work all uncleanness with greediness. ' It must be also observed, that M'KnightV cri- ticism upon the Greek term for willing is not in ac- cordance with its radical and principal meaning. Schleusner, in his Lexicon, has, under the word hovxcfjt.a.,, observed, t)'at it denotes more than 'hxu; that the former signifies I ivill or resolve upon tke ground of previous deliberation; but the latter, simplj, I ivill or desire. In corroboration of bis view of th6se terms, he has adduced the authority of Eustathius upon Homer ; and also, quoted from Scripture the following appropriate proof: Then Joseph her husband being a just man, end not S-sX^i' wil- ling or desiring to make her a public example, tisvxnh was minded or resolved to put her away vrivily. ^ That, in the passage under consideration also, the term Hovxafttm, translated willing, signifies minded, or re- solved, and, consequently, denotes , not simply the desire of God, but his determination, will appear from the subjoined remarks. When it is said :hat God is Img-svjfering ' ^ us- ward, not willing that any should perish, hid that all should come io repentance, his will that none shoald perish, cannot logically be extended beyond those toward whom he is long-suffering: and this the apostle has restricted to those who belong to Christ. Ho is long-suffering to usward, that is, tr those who, » Epli., iv, 17-19. 2 Mat., i, ;9. tJlflYERSAt REDEMPTION DISPROVED. 239 like this apostle, had obtained the faith of the gos- pel. This verse, therefore, so often quoted in sup- port of universal redemption, is actually a proof of the determinate "will of God, to illustrate the truth of his promise by the salvation of those who ar^ Christ's. That this is the apostle's meaning is evident from the general scope of his discourse. ScoflFers had said. Where is the promise of ?iis coming? for, since the fath<rs fell asleep^ all things - 'inueas they were from the beginning of the creation. But tliOSO whom the apostle addressed, he directed to take n. diflferent view of the forbearance of 'rod : The Lord is not slack concerning his promise^ as some men count slackness. To all toward whom long suffering was exercised, apparent delay was an arrangement of mercy, by which the ui'll or intention of God re- specting their repentance or complete reformat! ja might be effectet ; and, therefore, when scoffers ac- counted him slack concerning his promise^ those whom the apostle iddressed, were to account the long-suffn>ing of God salvation. 2 Thus, as he had previously stated, by this arrangement, the pur poses of mercy and judgment were alike fulfilled: The Lord knoiceth how to deliver the godly out of tempt- ation^ ar>'l to reserve the uijiist unto the day of judgment to J>e punished. ^ 2 Pet., ii, I. But there were false propheis among the people, even as there shall be false teachers among you, whoj)rivily shall bring in damnable heresies, even denying 1 Mat., iii, 4. 2 Mat .,iu, 15. ^ Mat., ii, 9. 240 mSSERTATION VI. the Lord that bought them, and briny uprm themselves xmfl destruction. Our Lord has said. Hie Father loveth the Sou, and hath given all things into his hand,^ As this grant was conferred upon Christ in virtue of his satisfaction to divine justice, he may thus be considered as the purchaser uf the whole. It does not, however, fol- low, that this purchase of all men was intended to terminate in the salvation of all. Our Lord came down from heavc-n to do the will of him that sent him ; and of some he has said. This is the Fathers will who hath sent me, that of all which he hath given me I should lose nothing, but Jwuld raise it up again at the last day. » But that the purpose of God, and also the declaration of his purpose in Scripture, might be accomplished, the destruction of the son of per- dition became unavoidable ;'' and of others, also, it is stated, that they were before of old ordained to this condemnation. * Christ, therefore, who, for the ac- complishment of the Father's will, has been intrust- ed with the government of the universe, must be viewed both as the God of nature and as the God of grace ; and his acquisition of all power in subor- dination to these ends, must be also viewed as stand- ing in relation alike to mercy and to judgment. In connection with the preceding remarks it must be farther observed, that the apostle's language, 'lenying the Lord that bought them, S,'c., militates ' John, iii, 35. 2 John, vi, 39. » John, xyii, 12 * Jude. 4. DNIVEri3AL REDEMPTION DISPROVED. 241 against the doctrine of particular redemption, onlj in appearance. The term hfxoTKs, which in this verse has been translated Lordy is never in Scrip- ture applied to Christ as the dispenser of grace. It signifies the master or owner of piop6ii,_y. Be- sides, the original term for bought, denotes not only to purchase by an equivalent, but, also, simply to acquire. In this meaning it is used in Rev., iii, 18, / counsel thee to buy of me gold tried in the fire; and also in the Septuagint, Isaiah, Iv, 1, Jluy wine and milk without money and without pric\ The Statement of the apostle may bo justly translated. The master who acquired them ; and this vicT of his phraseology best accords with the character of those to whom he alluded. They had known the icay of righteousness ; and, through this knowledge of the Lord and Saviour Jesus Christ, had escaped the pollutions of the world; * but, though they had exchanged heathen ignorance and vice for the rational principles and practice of the christian system, they had not obtained that spiritual understttuding which renovates the heart ; and they were still in what the apostle has termed their own corruption.^ Their ambition had excited them to emulate Christ, by founding new sects ; and to secure success they had employed deception, privily bringing in damnable heresies, denying the Lord who bought them ; that is, the master who had acquired them by their rejection of heather ism and their acquiescence in the faith and practice of i2Pet.,ii, 20. 21. a2Pct, ii, 12. 242 DISSERTATION VI. II the Church. But, though christian in profession, they were destitute of that spiritual knowledge which the redeeme'^ possess: and, hence, in form- ing parties for themselves, they are represented as displaying their want of kn'^wledge and their malevolence, by speaking erU of things which they understood not.^ From the apostle's description of the persons to wh 3m he alluded, there is not the least ground for supposing that they had ever experienced the power of divine grace. The passage under consideration, therefore, contains no evidence against either par- ticular redemption or final perseverance ; and the buying which he mentions, must be siiailarto that which Moses has stated in liis oddress to Israel: Do ye thus requite the Lord^ foolish people and unwisef is he not thy father that hath bought thee^"^ Upon the apostle's form of expression, M 'Knight, though an advo( ite for the doctrine of universal redemp* tion, has made the following remarks. '^Denying even r»v ^iffTomy the Lord who bought thenu Because the Lord is said to have bought the persons who denied him, buying cannot mean the buying of these persons from eternal punishment, but must be taken in the sense in which God is said to have bought the Israelites to be his subjects and people namely, by working miracles for their deliverance out of Egypt, and their introduction into Canaan, Exod., XV, 16 ; Deut., xxxii, 6. In this sense, either 1 2 Pet., ii, 12. 2 Deut., xxxii, 6. * tNlVERSAL REDEMPTION DISPROVED. 243 ■^od or Christ might be called the Lord who bought the false teachers. The common opinion, however, is, that Chrict is the Lord spoken of. Benson, indeed, aflSrms that the Father is meant ; because Jude, in his fourth verse, distinguishes the only (itr^oTnt) Lord God from our (kv^hs) Lord Jesus Christ, and because in Scripture the title hir^arnt is no where else given to Christ but the Father. But the determination of this point is of little import- ance; because, whether the Father or the Son be here stiled inr-rarvf, it is generally agreed, that, by the Lord's buying the heretical teachers, nothing more is meant, than his making them his profes- sing people by the preaching of the gospel ; and that their denying the Lord who bought them, con- sisted in their refusing to obey the precepts r{ the gospel ; perhaps, also, in their worshipping idols, in order to escape persecution. If Christ, in par- ticular, is the Lord here spoken of, the false teachers who denied him, may be those described 1 John, iv, 1 ; some of whom denied his humanity, v. 2 ; and others, his divinity, v. 15.'" ^ In support of the doctrine of universal redemp- tion, Whitby has added, that " a farther enforce- ment of this extent of the death of Christ ariseth from the obligation which is, and always was, upon all persons to whom the gospel is or was revealed, to believe in Christ; for, if it be the duty not only ' " some few of every sort, but even of all and sin- ^ In loc. 2U DISSERTATION VT. gular to whom the gospel is revealed, to belieye in Christ, that is, to own him as their Saviour, or as that Jesus who came to save them from their sins ; it must be true that ho came into the world to be the Saviour of all men, and to be the propitiation for the sins of the whole world, as holj Scripture doth expressly teach." ^ It was formerlj ehown that the satisfaction of Christ was not afforded for the whole human race. Still, the extent of the gospel call has occasioned an objection against the doctrine of particular re- demption. Upon all to whom the gospel is preach- ed, divine authority enjoins its acceptance ; but, if the remedy, which it announces, has not been provided for all, how does this injunction accord with the sincerity of God ? To obviate the preceding objection, some have referred the extent of the gospel call to what they have denominated the tnjiniie value of the satisfac- tion of Christ. It may, however, be doubted that their opinion is more specious than solid. In re- ference to the relief of the guilty, the intrinsic worth of our Lord's satisfactionr is not the sole ground of its sufficiency. The appointment of God, to effect by means of it a particular nd, must be taken into account ; and, in this point of view, as far as the interests of mankind are con- cerned, its actual value becomes limited to those whom it has been designed to ransom, 1 P. 1.02. UNIVERSAL REDEMPTION DISPROVED. 245 Though several other reasons for the extent of the gospel call have been adduced, a satisfactory solution of tlio preceding difficulty is still a desi- deratum ; and, perhaps, from Calvinists professing to walk by faith, the admission of imperfect know- ledge, and a consequent incapacity of reconciling the different parts of the divine plan, would injure their principles less than inefficient attempts to elucidate beyond the light of revelation. To the Calvinistic system, this would be no reproach. In every scheme of revealed religion, there are difficulties which must remain unsolved till the mystery of God be finished. In the mean time, without adverting to Whitby's uncandid represen- tation of Calvinism in reference to the preceding point, it must be remarked, that, by reasoning from the extent of the gospel call to the doctrine of uni- versal redemption, he has most illogically deduced a general principle from a particular assertion, and, also, furnished an argument which refutes his own hypothesis. Between Arminians and Calvinists, the point at issue is not, whether the latter can solve the pre- ceding difficulty, but whether the extent of the gospel call constitutes a satisfactory proof for the doctrine of universal redemption. Upon this topic Whitby has said, " If it be duty not only of some few of every sort, but even of all and singular to whom the gospel is revealed to believein Christ, it must be true that he came into the world to be », ^ 246 DISSEBTATIOy TI. the Saviour of all men, and to bo the propitiation for the sins of the wliole world.'' But admitting thot Christ did die for all to whom the gospel haa been preached, it does not follow that he died also for those from whom it has been withheld. In ac- cordance with Scripture, and, also, with more logi- cal precison, Calvinists affirm, that, since the faith essential to salvation comes only by liearing, and heariuL' by the word of God ; ' for those from whom the word of faith has been withheld, no salvation has been provided. This view of the extent of our Lord's satisfaction coincides with the statement of Scripture respecting the dispensation of mercy: W/iosoever shall call on the 7tame of the Lord shall be saved. How then shu'.l they call on him in whom they have not believed ^ and how shall they believe in him of whom they have not heard ! and hoiv shall they hear with- out a preacher 1 * God showed his word unto Jacob ; but he dealt not so with any other nation.'' Our Lord was sent but to the lost sheep of the house of Israel.* Paul, also, was prohibited from preach- ing the gospel in particular parts : ^ And, farther, to the greater part of the world, it has not yet been proclaimed. But, if Ciirist died ff^'' the whole human race, and dispenses the benefits of redemp- tion through belief of the truth, how has all this occurred ? The Arminian system can furnish no satisfactory reply: but Calvinism accounts for the 1 Rom., X, 17. - Rom., x, 13, 1 1. 3 I's. cxlvii, 19, 20. * Mat., XV, 24. ^ Acta, xvi, 6. 7. tTNITERSAL REDEMPTION DISPROVED. 247 limited propagaiton of the gospel, by the limited extent of the satisfaction of Clirist ; and, in support of the doctrine of particular redemption, it refers to his own declaration, / fay doivn my life for the aheep.^ * John, X, 15. DISSERTATION VII. ON ELECTION. Nkckssitt of actinnr in a particular way consistent with iil>er(,v of yolition-The Arrainian ohjcction. tJiat consistontly with the doctrine of unconditi.mal .locrcos G«d must be the autlpr of sin, nioi-c specious than candid— Tho doctrine of foreknowhd-e has the same difficulties as the doctrine of unconditional election—The ol.jection that Calvinism is less accordant with divine benevolence, fallacious, and fraught with pernici.nis consequences— Election does not imply par- tiality in God— Amiinian views of election not supported l.y Scripture ri;,ditly interpreted- Some tei-nis to which Ai-nun.ans have attached a si^M.iiication accordincr to their view of election oonsidercd-llarshness ascribed to the doc- trine of election, a particular use of the ancient sceptical objection, which led to the exclusion of Deity from the uni- verse—Unconditional d«H5rees not inconsistent with the sin- ccrity of Cod. Against the Calvinistic view of the doctrine of election, it lias been objected, that the prcdetermi- nation of means and end with respect to human action, is inconsistent with that liberty of tlic will, which is requisite to constitute man a responsible agent. But ncccssitj of acting in a particular wa V, IS perfectly consistent with liberty of volitioD, t)N ELECTION. 249 The will of the Deity mtrst ever be regnlated by the moral attributes of his nature; yet, though he cannot but lore righteousness, and hate iniquity, he wills with a liberty which renders him a per- fectly moral agent. Such, also, is the constitution of man, that, by a moral necessity, his volitions must be of a particular kind. That liberty which Arminians place in the self-determining power of the will, exists only in speculation: it cannot exist m a ratioral nature. Volition considered as a de- cision of the mind, is, like its other decisions, pro, duced by evidence. The mind's attention to ex- ternal objects is unavoidably accompanied by a perception or belief of the existence of their qualities ; its view of propositions, also, regulates Its belief of their truth or their falsehood ; and m the same manner, the mind's view of the connection of means and end, produces that de- cision which is termed an act of the will. Without considering the wiU as a mere mechanical .-in- ciple, therefore, it is as impossible to conceive of its acting without motive, as to conceive that the mind can decide upon the qualities of an object, or upon the truth of a proposition, when neither object nor proposition has been brought under its notice : And, farther, to suppose that the will is not always regulated by what appears to the mind to be the strongest motive, is, in other words, tosuppose that volition is not the act of a rational nature. During the present stage of human existence, ii a 250 DISSERTATION VII. %' is not necessary for man to un<lersU*nd how predes* tinatioQ leaves him in possession of a libcrt)', which still renders him a responsible agent. The Chris- tian walks bj faith ; and, in the meantime, it is sufficient for him to be assured by the testimony of one who cannot lie, that, for actions which God has infallibly decreed, man is accountable. Pro- phecy is the declaration of prcdotorrained events ; yet, when it is fulfilled by the agency of man, it is fulfilled by uis voluntary a?t. 0/a truth, against thy holy child Jesus, whom thou hast anointed, both Herod- and Pontius Pilate, with t\e Gentiles, and the people of Isrccl; were gathered together, for to do whatsoever thy hand and thj council determined before to be done.^ The Scriptures, also, explicitly state, that, for what God has decreed, man, by his voluntary act in fulfilling the divine purpose, is re- sponsible: Him, being delivered by the determtnaie counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.* Against Calvinism it has been often objected, that, consistently with the doctrine of unconditional decrees, the Deity must be the author of sin. The Arminian use of this objection, however, is more specious than candid. If by the expression, author of sin, it be meant, that God has permitted moral evil to constitute a. part of that system, by which he has been pleased to regulate creation, the objec- tion is not peculiar to Calvinism. It belongs equally to every system of religion, which recog- > Acts, iv, 27, 28. 2 Acts, ii, 23. Oir ELECTION. 251 uises onlj one Hviag and true* e creator and governor of the universe. ■ 'uvi /soi refers sin to the want of that grace wbic» ^eitj withholds; and Arminianism, notwithstauu.. ^ its rejection of unconditional decrees, is ultin: Niy necessitated to refer moral evil to the same source. " Armip-'ins," sajs Dr. Hill in his Theological Lecures, "are compelled to have recourse to the very same answer, although thej attempt bj their system to shift it for a little. Tliey say that men do not repent and believe, because they resist thpt grace which might have led them to repentance and faith. But why do they resist this grace ? The Arminians answer, that the resistance arises from the self-determining power of the mind. But why does one mind de- termine itself to submit to this grace, and another to resist it? If the Arminians exclude the infallible operation of every foreign cause, they must answer this question, by ascribing the difference to the different character of the minds ; and, then, one question more brings them to God, the Father of spirits. For, if those different characters of mind be supposed to Lctve existed independently of the divine - ' , ? sufficient account is indeed given, why some are predestinated, and others reprobated : but it is an account which withdraws tho everlast- ing I'.ondition jf his reasonable offspring from the disp(»al of the Supreme Being: whereas, if it be admitted that he who made them, gave to their minds the qualities by which they are distinguish- 252 Dissertation vit. ed, and ordained all the circumstances of t' ^ir lot» which conspire in forming their moral character, the resistance given bj some is referred to his ap- point!) ont. It appears to be an incontrovertible truth, a truth the evidence of* which is impliedjin the terms in which it is enunciated, that the gifts of nature and the gifts of grace proceed equallj from the good pleasure of him who bestows them : and, if this fundamental proposition be granted, then, the Calvinistic and Arminian' systems lead ulti- matelj to the same conclusion."^ Armenians, bj admitting the foreknowledge of God, render their own system liable to the charge which they advance against Calvinism. Upon this Doint, President Edwards has justly observed, that, t it will follow at all, that God is the author of .-/o, from what has been supposed of a sure and in- fallible connexion between antecedents and conse- quents, it will follow because of this, viz., that for God to be the author of sin or orderer of those things which he knows before hand, will infal'ibly be attended with such a consequence, is the same thing in effect, as for him to be the author of that consequence. But, if this be so, this is a difficulty which equally attends the doctrine of Arminians themselves ; at least of those of them who allow God's certain foreknowledge of all events. For, on the supposition of such a foreknowledge, this is the case with respect to every siu that is committed ; J Vol. 3, p. 124. / Oil EtEOTION, 253 God knew that if he ordered «nd brought to pass such and such events, ^uch sins would infallibly follow."* Arminians in general do not deny that the Deity, with perfect foreknowledge* that certain of his creatures would sin, not only gave them an existence and capacities of sinning, but, also, during their disobedience, continues to uphold them by the word of his powerr If, then, Arminians will not admit, that, upon the ground of his operations, he ought not to be termed the author of sin ; much less ought they to affirm, that he should be so de- nominated upon the ground of his decree, which eflfects nothing. Arminians have farther represented Calvinism as less accordant with divine benevolence, than their own system of principles. This objection, Whitby has adduced with a frequency and harsh- ness of expression, which indicate more arrogant exultation than candour. " The doctrine of uni- versal redemption," he haa remarked, "tends highly to the promotion of God's glory ; it gives him the glory of his free love, rich goodness, gj oat mercy and compassion to the sons of men, fa- above the contrary doctrine ; for, if to redeem any doth mag- nify his goodness, to redeem many doth increase it, to redeem all doth advance it to the highest pitch ; for the nore are benefited, the greater is the glory of the benefactor."* Again, in adverting to the scriptural import of » Vol. 1, p. 377. 2 P. 133. 254 'niSSERTATIOir VII. the term toorld, as denoting the extent of redemp- tion, he has obserred, that, " if the world in all these places, were to be restrained to some few people, some little remnant of the world alone, it might with greater truth and reason have been said, that God so hated or cast off the world, that he sent not his Son to save the world, but to condemn it/*i " It maj, more trulj and properly, be said, that God would have all men to be damned ; be- cause, according to their (the Calvinists') doctrine, he hath already passed an act of preterition on the greater part of men, which rendereth their dam- nation unavoidable." « Though the mode of expression employed in the; preceding remarks, abundantly indicates, that Whitby was very well pleased with his own argu- ments ; they are not very creditable, either to his candou;-, or to Jiis logical precision. Instead of refusing Calvinism, he has merely bewildered him- self in his own sophistry, and furnished the refuta- tion of his own assertions. But, before adverting to his view of unconditional election, as being in- consistent with the benevolence of God, it is requ- site ^0 remark, that, in so frequently exhibiting the Calvinistic system as extending mercy to some f«w people onhj, to some little remnant, a remnant go small that it may truly and properly be said, that Gri would have all men to be damned, he has placed before his readers, not the true state of the qucs- ' P. 93. 2 P. 82. ON ELECTION. 255 tioD, but a species of declamation which might be- speak the favour of the feelings. Upon scriptural grounds, the Calvinistic sjstem pcknowledges the redeemed to be a great multitude which no man can number :' and Arminian principles do not re- cognize them as more abundant. Indiyidual Cal- ▼inists, bj mistaking the import of particular pas- sages of Scripture, or bj deducing the number of the redeemed from the actual success of the gospel, may have occasionally represented the elect as comparatively few : but their opinion constitutes no part of the Calvinistic system. Between the Calvinist and the Arminian, the point at issue is not whether those elected are few or many, but, whether a part of the human race are uncondition- ally chosen, or the whole inchided in a conditional decree. In the opinion of Whitby, the Arminian view of election is more honourable to the benevolence of God, than the Calvinistic scheme. " For," pays he, *• if to redeem any, doth magnify his goodness; to redeem many, doth increase it ; to redeem all, doth advance it to the highest pitch ; for the more are benefited, the greater is t'le glory of the bene- factor." But, under thi? h'>^' of wisdom, there is a fallacy which, in its result;., subverts the whole system of religious truth. If the honour of divine benevolence be calc ted by the amount of those who are saved, Armiiiianism is lees honourable to * Rev., Tu, 9. 256 DlffSBRTATIOir TH. God than the doctrine of universal restoration, which extends salvation to aU : and even the latter systena must yield to a universe, into which sin and misery would not be permitted to enter. Ex- actly upon the same principle, the sceptic, contem- plating the physical and moral evils which pervade the world, concludes that it cannot be the work of a Being of perfect benevolence; and, then, ignor- ant of the derangement of nature, which the justice of God has judged requisite to efifect for the illus- tratiou of his moral character, he says with the fool, There is no God. From these remarks it is evident, that reasoning from the goodness of God to the nature of his pur- poses, instead of constituting as Whitby has sup- posed, a refutation of Calvinism, merely subjects Arminianism to the same charge ; and, instead of leading in the path of knowledge, beguiles into the rayless region of sceptical doubt. The Arminian scheme, by proposing the condi- tional extension of mercy to all, may appear more benign than Calvinism : and, on this account, it is apt to be more pleasing to human nature : but its . benevolence consists solely in appearance. The harshness which has been supposed peculiar to un- conditional election, belongs equally to Arminian belief. The advocates of Arminianism, by admit- ting the foreknowledge of God, acknowledge that he foresaw the destinies of men with equal certainty, as if their allotment had been the subject of his \ ^ ON ELECTION. 257 infallible decree. In the admission of the divine prescience, therefore, it remains with the Arminian to reconcile the benevolence of God with his crea- tion of beings who would never be saved. This harshness of his system is not softened by affirming, that, if any are not saved, thej have themselves to blame. To those wiio have not been favoured with the means of salvation, this assertion does not ap- ply ; and, with respect to others, it devolves upon the Arminian to explain how a God of perfect be- nevolence, foreseeing that any would reject the offer of his mercy, could yet, consistently with his own na- ture, call them into existence. Besides, benevolence abstractly considered, lias no relation to either sin or duty. The tendency oi its operation is the hap- piness of those toward whom it is exercised ; nd, therefore, to measure the extent of salvation solely by the benevolence of God, is, in other words, to render misery and salvation of equal extent With as little reason, has the doctrine of uncon- ditional election been charged with implying par- tiality in God. Where there is no claim, the with- holding of favour is no act of injustice. The gospel plan, as a:i arrangement of grace, by its limited e:i*cnt furnishes no just ground of complaint. All have sinned ; and, consequently, the withholding of mercy from any is no evidence of unrighteous- ness with God. Justice requires only the punish- ment of guilt ; and misery, the effect of just retri- bution, has no legal right to relief. The extent of 258 DISSERTATION VII. the relief must, therefore, be regulated by the good pleasure of him who said, I will have mtrey OH whom I will have mercy,^ To those who ascribe partiality to unconditional election, it is sufficV'.nt to reply, that, according to their own principles, the Deity foresaw, that, while he would extend mercy to some, he would permit others to perish ; and, yet, his benevolence did not withhold from the latter an existence. In relation to the final destiny of man, humau nature may be reluctant to concede to the potter powei- over the clay : but the character of God, as exhibited in his word and works, is stamped with a general sovereignty, which Arminians cannotdeny : and when they object to its exercise in the ultimate allotment of mankind ; by the admission of dirine foreknowledge, they make their objection recoil upon their own principles. Why hast thou made me thug, is a question whicii God has not been pleased to answer. Why did he pass by the angels that sinned? and, foreseeing, that some of the hu- man race would ruin themselves, why did he give them an existence? To these and similar queries, Arminians can furnish no satisfactory reply ; and, therefore, their own principles require them, as well as Calvinists, to refer all to the unlimited sovereignty of God : Even so. Father ; for so it seemed good in thy sightJ* Arminian views of the nature of election, do not ^ Rom., ix, 15. * Mat., xi, 26, ON ELECTION. 259 appear to be supported bj evidence sufficient to ▼arrant their adoption. These views Whitby has expressed in the following terms : ** 1. That the election mentioned in the holy Scriptures, is not that of particular persons, but only of churches and nations." *• 2. That this election doth import rather their being chosen to the enjoyment of the means of grace, than to a certainty of being saved by these means.*' '* 3. That the election to salvation mentioned in the holy Scriptures, is only a conditional election upon our perseverance in a life of holiness, and is to be made sure unto as by good works." In support of these principles, Arminians usually adduce from the Old Testament a variety of pas- sages, in which Israel collectively are represented as elected or chosen ; and, then, they refer to some of the Epistles, in which the whole members of particular churclies are termed the elect: And, because individual Israelites died in their sins, and individual members of those churches, also, aposta- tised and perished, Arminians conclude that they have proved their belief. Their proof, thus, rests upon the supposition, that the national election of Israel, and the election of those who, in the Epistles, have been represented as chosen in Christ, are of the same amount. But the apostle Paul has ex- plicitly stated, that the Israelites, though, as a 1 P. 25. 2C0 DISSERTATION VII. nation, the chosen of God, were not aU interested m that election which designates to everlasting life : They are not all Israel, who are of Israel . Neither because they are the seed of Israel, are they all chil- dren.^ ^ From the preceding quotation of Scripture it ap- pears, that, though Israel were nationally elected to the privilege of i..osses8ing the oracles of God ; a part of them onlj, were predestinated to the adoption of sons. Not the wh ol. nation, but thrse, cur Lord has denominated the elect: and it must bo t;,f ther remarked, that, instead cf representing the latter as merely - choson to the enjoyment of the means of grace," or, as the subjects of " a con- ditional election," he has affirmed the utter impos- sibihty of their final apostacj. Announcing to'his disciples the judgments about to be poured upon that nation which God had chosen to be a peculiar people to himself, he said. In those days shall he affliction, such as was not from the heginninq of the creaft^n, y,hich God created, unto this time, neith^ shall he. And except that the Lord had shortened those days, no flesh should be saved : hut for the elect's sake, whom he hath chosen, he hath shortened the days. And then, if any man shall say to you, Lo, here ts Christ, or, lo, he is there ; believe him not lor false Christs and false prophet, shall rise, a,,. I shall, how signs and wonders, to sedua, if ii were possible, even the elect.^ * Rom., ix, 6 * Mark, xiii, 18-23. On elk c tick. 261 < The term electa therefore, as used by our Lord, both in its nature and results implies something different from the amount of the same term, when applied in the Old Testament to the nation of Israel. Accordingly, an apostle has explained it, as denoting an election to the gratuitous favour of God, displayed in the gift of a justifying righteous- ness and its concomitant blessings. As in the days of Elijah, God had, out of the nation, of Israel, reserved to himself seven thousand men who had cot bowed the knee to the image of Baal ; Even so then, says the aposth, at this present time also, there is a remnant according to the election of grace ;^ that is, a number who sought justification, not by the works of the law, but by the hearing of faith : And this remnant, interested in the election of grace, the apostle, in direct contradiction of the opinion entertained by Whitby, represents, as ac- tually obtaining that to which they had been elect- ed : Israel hath not obtained that which he seeketh for ; but the election hath obtained it, and the rest, or those not elected, were blinded.* In the Scriptures, indeed, churches collectively are addressed as the elect of God : but this appli- cation of the term furnishes no proof, that the election of grace is an election of individuals col- lectively considered. A credible profession of the faith is the only evidence upon which office-bearers in the ^church are authorised to judge of the secret I \ Rom., xi, 5, * Rom., xi, 7. 262 DISSBRTATIOH Til. in: purpose of God respecting any of its members, i/y their fruits ye shaH know them, was the prescrip- tion of Christ, to guide his apostles in their esti- mato of human character ; and these, acting upon this principle, received into the church, not only those who possessed the faith of God's elect, but also others who, in their belief, resembled Simon Magus, and were still t» the bond of iniquity. In discussing Arminian objections against the doctrine of final perseverance, it was formerly shown that those mentioned in Scripture as apostates, had never ,been renewed by the Holy Spirit. Of their final apostacy, also, the apostle John has stated the cause ; they did not belong to the election of grace: 7%ey went out from us, but they were not of us; for if they had been of us, they would no doubt have con- tinued icith us: but they went out, that they might be made manifest that they were not all of us} The designation of these as elect, therefore, was not founded upon the purpose of God respecting them : it was the expression of that judgment of charity, which their existing profession and deportment had induced the authors of the Epistles to entertain. There is still another view of the term election, which ought not to be overlooked. " This elec- tion," says Whitby, "doth import rather being chosen to the enjoyment of the means of grace, than to a certainty of being saved by these means." But an apostle has taught that the elect have been 1 1 John, ii, 19. 09 XLEOTIOV. choMia, not only to the enjojment of the meanik of grace, but also to the actual possession of the sal" Tati(« dispensed bj these means. Besides, it is undeniable, that those to whom the gospel has not been pr< ached, have not been chosen to the enjoy- ment IHthe means of grace; and, since an apostle has declared, that such are without Christ and unth- out God in the world,^ it unavoidably follows, that they have been excluded from that election of grace by which, in the exercise of divine sovereignty, one is taken, and another left. But, beside the term elect, there are several others to which Anninians have attached a signification in accordance with their own view of the doctrine of election. " The other words,'' says Whitby, '* by which it is conceived that such an election may bo taught, and signified in the New Testament, are these three, *?<>y*iie'i the foreknowledge, r^tiftf the purpose, and r(»»^,rft»( the fore-appointment of God of all which let it be noted, •*1. That none of them relate to particular or individual persons, (save only when they are used of our ']blessed Lord and his sufferings for us,) but only to churches and nations in the general :" "2. That this foreknowledge, purpose and ap- pointment, is only that of calling men to the know- ledge of salvation by Jesus Christ:" **3. That this calling is by God designed •«•< TtuT(u, that they who are thus called, might obtain 1 Eph., ii, 12. 2e. , f ^ ^z^ IMAGE EVALUATION TEST TARGET (MT-3) A L// ^ >^: ^< ^\^ / f/. ^ 1.0 Li 1.25 ■tt L£ |2.2 u mil 1.6 <^ Va // J' ^^".^'^^ 'W V PhoiogiBpnic Sdences Corporation ^ ■« .^ [v *> * 23 WEST MAIN STREET WEeSTER.N.Y. 14580 (7)6) S73-4S03 'frtik r:<Mt m». n.\ mmsm [A *fe ft 964 BISSEBTATIOK Til. tatvation through $(mct\ficalum cfike Spirit andh^ lief of the truth," ^ But these assertions are not supported hj th« evidence of Scripture. It has been j ustly'remiu^Etft bj Dr. Hill, that, "admitting that inaajLOf.^ persons addressed as saints and elKt, 4pl not finally be saved ; still, these words imply somethmg more than a change of the outward condition : and there is no necessity for our departing so far from their natural and obvious meaning, as to bring it down to mere external advantage : " * And his re- ' mark is equally applicable to the terms mentioned by Whjtby. The elect have been predestinated, not merely to external privileges, but, also, by means of these, to be conformed to the image of the Son of God :' and this conformity they receive ; because they have been ordained, not to external \ privileges alone, but to eternal life.^ The actual / result of predestination, therefore, ill accords with Arminian views of the nature of election, as stated in Scripture: Moreover, whom he did predestinate, them he also called, and whom he called, them he also justified i and whom he justified, them he alsoglo-^ rijied,^ Besides, Arminians mistake, in affirming that Scriptural terms which denote predestination, ex- cept when they are used in reference to Christ, re- late only to churches and nations in general. Of ' P. 36. . 2 Theol. Lect. voL 8, p. 144. s Rom., viii, 29, * Acts, xiii, 48. * Rom., viii, 3C. OV ELECTION. 296 // ^lliiii, an appropriate fllastratidn is contained in the EpiBile to the Romans : For the children being -notpH bom, neither having done any good or evil, ^fk^ the «i»tie,, purpose of God according to election might stand, not of works, but of Mm that caUeth, It teas scud unto her, (Rebecca) , The elder shall serve the younger. As it is written, Jacob have I loved, tut Esau have I hated. What shall we say to themf Is there unrighteousness with Godf God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compaacion on whom I will have compassion. So then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore, hath he mercy on whom he will have mercy, and whom he will, he hardeneth.^ Of the preceding verses, Whitby has given an exposition which by no means comports with the general scope of the apostle's reasoning. " The purpose of God according to election mentioned Rom., ix, 11," he has said, "respecteth not the persons of Jacob and Esau, but their whole nation and posterity. This is plain, "1. From the words of God to Rebecca, JW nations are in thy womb, and two manner of people ehall be separated from thy bowels; and the one people 1 Rom., ix, 11-18. S 266 DI88BBTATI0N Til. J hM shall be stronger than the other; and the elder shall serve the younger. " ^ " 2. From this observation, that, as to the per- sons of Esau and Jacob, this was never true, that 'he elder did serve the younger ; but only m to their posterity, when the Edomites became tributaries to David, 1 Sam., viii, 14." " 3. Because what is here oflfered as a proof or. v-'onfirroation of this, is cited Trom the prophet Ma- lachi, who prophesied long after Jacob and Esaii were dead personally, and speaks expressly of the natioi^ of the Edomites."* But, though the information communicated to Rebecca, included an account of th** respective de- scendants of Jacob and Esau ; the different allot- ment of these nations originated ia the x^ahin; or purpose of God respecting the ancestor of each. Not the Israelites and the Edomites, but Jacob and Esau, not yet bom, neither having done any good or evil, are the subjects of the apostle's dis- course ; and love extended to the one and hatred to the other, previous to their capacity of action, constitute the ground of that objection to the doc- trine of unconditional election, which he has stated in the fourteenth verse. What shall we say then f Is there unrighteousness with God 9 Besides, the whole passage under consideration, applies T^ihrts or purpose of God to individuals ; first, the children not yet bom ; next, him that willeth and him that * Gen., XXV, 23. 2 P. 32. OV ELBOTION. 267 ronneth ; then, Pharaoh ; and lasUj, in accordance with the divine claim of absolute soToreigntjr, an- nounced to Moses, it is added, Therefore kath he mercy h on (him J whom he will have mercy, and «> (him) whom he will he hardencth. Nor is Whitby more correct, when he affirms that the term election, except when applied to Christ, refers only to churches and nations. By one apostle, Rufus has been particularly specified as chosen in the Lord ; ' and by another, the terms el^t sister and elect lady, have been ^.pplied to in- dividuals.* Perhaps, too, "Whitby ought not to have asserted, that, *' as to the persons of Esau &nd Jacob, it was never true that the elder did serve the younger." Esau certainly tendered service to Jacob when he said, Let us go, and I will go before thee, and also, Let me now leave with thee some of the foUt that are with me.* Besides, if, as stated by Whitby, "the election mentioned in the holy Scriptures, is only a conditional election upon our perseverance in a life of holiness, aud is to be made sure unto us by good works," it remains for Ar- minians to show, why under a system of salvation which they juppose to be designed for the whole human race, one nation has been elected to the means of grace, and another not elected to these means, and, consequently, left without Christ and without God in the world. The harshness which Arminians ascribe to the Rom., xvi, 13. 2 John, 2 Ep. » Gen., xwiii, 1 ?, 15. 'P'BW'- *^' 268 BIBSERTITION Til. doctrine of unconditional election, is m.erelj a par- ticular use of that objection which induced the ancient sceptics to exclude the Deity from the uni- verse. The Calvinistic view of the divine decrees may not harmonise with human feeling ; but it is in perfect accordance with that diversity of allot- ment which God has assigned to the various sec- tions of animated nature : And, surely, if man admit, that, in the diversified disposition of other parts of creation, there is no unrighteousness with God ; respecting himself it becomes him not to say. Why hast thou made me thus ? Besides, that very sovereignty which Arminians do not concede to God in his disposal of individuals, they must, according to their own principles, admit with re- spect to nations, whether these be elected to the means of grace, or be left to perish where no vision is. Admitting, the purpose of God according to election to be either of individuals or of nations, still it is not of works, but of him thatcaUeth ; and, therefore, it must be referred to the good pleasure of him who has said, / wiU have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Nor is it with more propriety objected, that the doctrine of inconditional decrees is inconsistent with the sincerity of God, exemplified in his warn- ings against sir, and his exhortations to obedience. ON BLEGTIOV. 2^9 Oalvioiite reply, that these are the very means which the Deity employH to effect his purposes : and, farther, bringing the objection to bear upon the Arminian system, they request its advocates to account for warnings and exhortations, which God infalliUy foreknew must prove unprofitable to some, simply because he does not work in them to will and to do of his good pleasure. If Arminian ob- jection against the Calvinistic doctrine of predesti- nation be traced to its results, it will be found, that, betwflon imconditional decrees and infidelity, there is no intermediate ground of belief, which does not divest the Deity of some attribute of his nature. The Scriptures, it is true, leave Calvinism, as well as other systems of religion, without affording a roply to every objection : but it has the plain testi- mony of God for its support ; while other systems, after every attempt to accommodate divine truth to the feelings of human nature, are' liable to ob- jections equally formidable. For those who are reluctant to acquiesce in its doctrines, it would be well to consider, that, to mar 'uring the present stage of hifi existence, the Scriptures do not disclose the whole counsel of God. Till that which is im- perfect shall be done away, they leave human knowledge imperfect. When that which is perfect is come, the perfection of human capacity will pre- pare the christian to know, even as he is known. In the menu time, recollecting that he walks by faith, it 1 comes him to concede to the potter 270 DIS8BRTATI0V TI. power oTer the claj ; andf without rmprofitable prjipg into what God has concealed, to say with au apostle, O tke depth of the riehe* bdh of the tcisdom and knowledge of Goa ! how uneearchable are hie Judgments and hit toaifs past/lnding out ! ^ >Fom., xj, 32 GLASGOW : WILUAM C0LUN8, AND CO., PKINTEM. .- -.1 J . . -. .\ i , ..^^ .♦ f