CHAPTER 2
Of the General and Particular Offices of Jesus Christ.
To constitute the Son of God in our nature, our Mediator in office, he was divinely called, appointed to his work, and furnished for it, Heb 5:4-5,10; Isa 42:6; Isa 49:1-9.—In allusion to the anointing of the Hebrew kings, priests, and sometimes prophets, at their installment into their office, Ps 133:3; Exod 29:7,9,21; 1 Sam 10:1; 1 Sam 16:13; 1 Kings 1:34; 2 Kings 11:12; 1 Kings 19:16;—his appointment to, and furniture for his work, is called an anointing, and himself Messiah, Christ, or the Anointed, Dan 9:24-25; Matt 16:16; John 6:69; John 1:41; Luke 9:20; Acts 2:36; Acts 8:37; Ps 84:9; 1 Sam 2:10. The anointing of Christ largely taken, includes, 1. God's solemn setting him apart to be our Mediator. This was done in his designation of him to that office from all eternity, Prov 8:23; 1 Pet 1:20; Ps 2:7-8; Eph 1:4. It was proclaimed by angels at his conception and birth, Luke 1:33; Luke 2:10-11; Heb 1:6; and by his Father at his baptism, before he entered on his public ministry, Matt 3:17; and again a little before his death, Matt 17:5; John 12:28; Isa 49:3. 2. God's giving him a fixed commission and authority to execute his mediatorial work: and hence he is represented as called by God, Heb 5:4-5,10; Isa 42:6; Isa 49:1;—sent by God, John 5:38; John 6:29; John 7:28-29; John 8:26,29,42; Isa 48:16;—God's servant, acting in his name, and fulfilling his commandment, Isa 42:1; Isa 49:3; John 10:18; John 14:10-11,31;—sealed by him, John 6:27.—This commission was given to him from all eternity, Isa 42:6; Prov 8:23. It was confirmed to him at his baptism and transfiguration, Matt 3:16-17; Matt 17:5: and with respect to his honorary service, it was, as it were, renewed to him in his resurrection and ascension, 1 Pet 1:21; Eph 1:20-22; Acts 2:36; Matt 28:18; Dan 7:14. 3. God's furnishing him for the execution of his work. This included his preparing for him an undefiled manhood, Heb 10:5; Jer 31:22; his furnishing this manhood with proper gifts and graces in its very formation and conception, Luke 1:35; Heb 7:26; his enlargement of these in his advancing life, Luke 2:40,52; Isa 11:2-4; Isa 42:1; Isa 61:1;—the descent of the Holy Ghost upon him at his baptism, to fit him for his public ministrations, Matt 3:16; John 1:32; John 3:34; John 6:27;—the further assistance which he received in his ministerial and suffering work, Isa 42:1,6; Isa 50:4,7,9; Mic 5:4;—and, in fine, all that fulness of joy which he received
in his resurrection and ascension, Ps 45:7-8; Acts 2:28; and the lodging of all new-covenant fulness in his hand, that, as administrator, he may bestow it upon men, Ps 68:18; Col 1:19; Matt 11:27; John 3:35; John 17:2.
The general offices to which the Son of God in our nature was thus anointed, was that of Mediator, to which his characters of Saviour and Redeemer are reducible, John 9:33; 1 Tim 2:5; Heb 8:6; Heb 9:15; Heb 12:24. His work as a Mediator is to bring an offended God and sinful offending men to an honourable and happy agreement, 1 Tim 2:5-6; Heb 9:15; Heb 12:24; John 9:33.—In so doing he removes God's legal enmity against men and the real effects of it, and opens an honourable vent for his mercy and love to them, by his obedience and satisfaction,—and intercedes for the bestowal of his favours on them, Rom 5:8-10,19,21; 1 Tim 2:6; Matt 20:28; Heb 7:25; Rom 8:34;—and he removes our sinful ignorance, guilt, pollution, and enmity against God, Titus 2:11-12,14; Isa 42:6-7; Isa 49:8-12,24-26. Thus he is a Redeemer or Saviour by the price of his surety-righteousness,—and by the power of his intercession, spiritual illumination, conquest, government, and protection, Matt 20:28; Acts 20:28; Rev 5:9; Titus 2:14; 1 Pet 1:18-19; 1 Pet 2:24; 1 Pet 3:18.—Isa 42:6-7; Isa 61:1-3; Isa 49:6,8,24-26; Ps 110:2-3; Ps 22:27-31; Ps 72.
Christ is not merely a Mediatorial Inter-messenger, who intercedes for us with God,—reveals to us the method of salvation,—confirms God's promises and doctrines by his death as a martyr,—and exemplifies to us a course of holy obedience. 1. The Scripture describes him as a Mediator that gave himself a ransom for men, 1 Tim 2:6; Matt 20:28; Acts 20:28;—that makes peace by his blood, Col 1:20; Eph 2:14; 1 Pet 1:19; Heb 12:24; Heb 13:12;—and who is the Surety of the new covenant, Heb 7:22; Ps 119:122; Isa 38:14, that by his blood obtains eternal redemption for us, Heb 9:12-15; Heb 10:14-18; Rev 5:9; and in allusion to the blood of sacrifices shed for transgressors, his is called the blood of sprinkling, Heb 12:24; 1 Pet 1:2. 2. The persons between whom and God he was Mediator, were Theostygeis, hated by and haters of God, and so needed a reconciling ransom to be paid for them, Rom 1:30; Rom 8:7-8; Ps 5:4-6; Zech 11:8; Prov 16:5. 3. If Christ had been a Mediator only by his doctrine, example, and intercession, he could not have been the one only Mediator between God and men, according to 1 Tim 2:5; for prophets, apostles, and preachers, especially such as suffered martyrdom, were useful in these forms, as well as he, Acts 20:17-24; 1 Tim 4:16; 2 Tim 2:10.
Christ is Mediator according to both his natures, divine and human. Indeed some of his acts, as working of miracles, were merely divine. Others, as eating, drinking, weeping, or the like, were properly human. But his Mediatorial acts, though they more immediately proceed from one of his natures, are considered as the works of his person God-man. 1. The Scripture never refers the mediation of Christ to any one of his natures, but to himself or his person, Matt 20:28; Acts 20:28; 1 Cor 2:8; Heb 9:14; Titus 2:14; Gal 1:4; Rev 5:9; 1 Pet 2:24; 1 Pet 3:18. 2. He assumed our nature, that he might execute his mediatorial office, and was made flesh, without any confounding of his natures. His acts and sufferings must therefore be considered as the acts and sufferings of his person God-man, Gal 4:4-5; John 3:16; 1 John 4:9-10; Rom 8:3-4. 3. It hath already been proved, that the execution of all his offices require his two natures united in one person, Isa 48:17; Heb 9:14; Eph 5:2; Ps 110:2-3. 4. It was peculiarly necessary, that he should be Mediator according to his divine nature. According to that, he chiefly humbled himself, and took upon him the form of a bondservant, Phil 2:6-8, and in some respects acted as a Mediator before his incarnation, Zech 1:8-12; Zech 3:2-4; Gen 3; Gen 12; Gen 15; Gen 17; Gen 22; Gen 28. Nor could our redemption, forgiveness, and eternal life be purchased, procured, or bestowed by a mere man, Isa 45:17,22,24-25; Isa 43:25; Isa 53:11; John 17:2-3; 1 John 5:20.
Christ is appointed Mediator only for men. No doubt, the holy angels are confirmed in their happy state by him as the Son of God, Heb 1:3; Col 1:17. God's grant of them to him for ministering Spirits to his heirs of salvation, secures their continuance in holiness and happiness, Heb 1:14; Eph 1:21-22; 1 Pet 3:22. The discoveries of divine perfections, in his redemption work, mightily enlarges their happiness, 1 Pet 1:12; Eph 3:10. But Christ is not a Mediator, even of confirmation to angels. 1. The Scripture never represents him as the Mediatorial Confirmer of angels, but as the Mediatorial Saviour of men, 1 Tim 2:5-6. Nay, it expressly asserts that he took not hold of angels, Heb 2:16. 2. No variance hath ever taken place between God and holy angels, and so there can be no need of a Mediator between them. 3. Christ having never assumed the nature of angels, hath no proper fitness to mediate between God and them. 4. Holy angels have no need of Christ's atonement, nor of his intercession founded upon it,—both which are essential parts of his mediatorial work, 1 Tim 2:6; 1 John 2:1-2; Heb 9:15; Heb 12:24; Heb 7:22,25; Rom 8:33-34. 5. If Christ be the mediatorial confirming head of angels, he might have been Mediator of the covenant of works. Innocent Adam had at least as much need of him as
they. 6. There is no more need of a Mediator of confirmation, than for one of creation. God can preserve his creatures in happiness, as well as form them perfectly holy.—Indeed angels are subjected to Christ as head of the church; but so are brutes, devils, and every thing else, Col 2:10; 1 Pet 3:22; Eph 1:21-22; Ps 8:4-7. The all things gathered together in Christ and reconciled through the blood of his cross, are elect men, Jews and Gentiles, saints militant and triumphant. These, being once scattered, and at variance with God, need to be gathered and reconciled to him, Eph 1:10; Col 1:20.—And indeed, when these are brought back from their rebellion to a state of friendship with God, and a course of holiness, the holy angels behave towards them, not as enemies, but as members of the same happy family with themselves, Heb 1:14; Ps 34:7; Rev 19:10; Rev 22:9.
Christ God-man is the only Mediator between God and men. 1. The Scriptures expressly declare that there is but one Eis, one only Mediator between God and men, 1 Tim 2:5; Matt 19:17; Eph 4:6; Rom 3:10-11; 1 Tim 3:2,12. Nor doth the Scripture ever hint, that he is but the only primary Mediator, or the Mediator of redemption; but represent him as the only Mediator that acts in reconciling men to God. And, in their pretended oblation of Christ in their mass, and in admitting men's works or sufferings, as a satisfaction for sin, Papists certainly make their priests and saints mediators of redemption. 2. The Scripture represents him as the only Advocate with God for sinful men, and his advocacy as inseparably connected with his fulfilment of all righteousness for them, 1 John 2:1-2; Heb 1:3; Heb 8:4,6; Heb 9:12-24; Rom 8:33-34. 3. There is no salvation from sin or misery, but through Christ, Acts 4:12; John 14:6; John 10:7,9; Eph 2:18; Eph 3:12; Heb 4:14-16; Heb 10:19-22; 2 John 9. And Christ requires men to come directly to himself without an introducer, Isa 45:22; Prov 1:22-23; Prov 9:4-5; Matt 11:28; John 6:37; John 7:37-38. 4. There is no need of another Mediator. And none can be more fit, powerful, condescending, Heb 7:25; Heb 2:14-18; Heb 4:14-15. 5. Neither saints nor angels have any necessary requisites of a Mediator between God and sinful men. They cannot so much as know our most important needs, or our thoughts or desires. How unfit then to be mediators of intercession? Isa 63:16; Jer 17:9-10; Rev 2:23. 6. The mediation of saints and angels pretended by papists originated from the heathens' idolatrous acknowledgment of secondary gods, who were pretended to mediate between them and their principal gods. 7. Departed saints are never in Scripture represented as praying for any particular person: And saints on earth are companions in tribulation;
they know one another's needs; and prayer for one another is a part of their church fellowship, in this imperfect state.
Christ's general office of Mediator includes his three particular offices of Prophet, Priest, and King,—each of which implies an honourable station, and a charge or burden of work. 1. The Scriptures expressly ascribe these three offices to him, Deut 18:15-18; Acts 3:22; Acts 7:37.—Ps 110:4; Heb 3:1; Heb 4:14; Heb 9:11; Heb 10:21.—Ps 2:6; Matt 28:18; Isa 9:6-7; Dan 7:14. 2. The anointing, station, and work of those that were typical of him figured him out in this threefold office; Moses, Samuel, Elijah, Elisha, Daniel, John Baptist, etc. typified him as a prophet: Melchizedek, Aaron and his descendants typified him as a priest: David and his successors typified him as a king. And it is observable, that none prefigured him in all his offices in a stated manner. Melchizedek was a king and priest, but not a prophet. David was a king and prophet, but not a priest. Moses and Samuel were stated prophets and civil rulers, but never, except on particular occasions, acted as priests, Exod 24; Exod 29; 1 Sam 7:9-10; 1 Sam 16:2-3; Ps 99:6. 3. Our threefold misery of ignorance, guilt, and bondage required this threefold office in Christ,—that, as a prophet, he might instruct us in the nature and will of God;—that, as a priest, he might remove our guilt and bring us into peace with, and nearness to God;—and that, as a king, he might deliver us from the bondage of sin and Satan, and make us like to, and happy with God, Eph 5:8; John 1:18.—Rom 3:19-26; Matt 20:28; 1 Pet 1:18-19; Rev 5:9; Isa 49:24-26; 1 Cor 1:2; Rev 3:4,21. 4. The nature of our salvation requires this threefold office, that he might purchase it, as a priest; reveal and offer it, as a prophet; and confer and apply it, as a king, Heb 9:12-15; Heb 2:3; Ps 110:2-3.
In his execution of his offices upon us, Christ's prophetical convictions and illuminations of our mind necessarily precede his application of his priestly righteousness, and this precedes the subjection of our soul to him, as our king, Job 33:23-24; 2 Cor 5:14; Heb 12:28. But in the natural order of his offices, Christ's priesthood stands first. 1. Our salvation must be purchased and procured before it can be explained, offered, or applied, Ps 22;—in which Christ is represented as first purchasing salvation, as a suffering priest; then publishing it, as a prophet, and lastly subduing and governing saved men, as their king. His being the Way by his blood, precedes his being the Truth and the Life, John 14:6; Heb 10:19-20. 2. The sacrificing work of his priesthood belongs to his fulfilment of the condition of the new covenant made with him. But his prophetical and kingly work belong to the administration of it,
which is the reward of his service. Nay, even his interceding work is the procuring cause of all that light and life, which he confers upon us as a prophet and king, Isa 53:10-12; Heb 7:25; Rom 8:33-34; John 16:7-15; John 17. 3. In his execution of his prophetical and kingly offices, Christ, in the name of God, deals with men to promote their happiness; but, in the execution of his priestly office, he deals with God for his honour, which ought to be first in order secured, Eph 5:2; Heb 5:1; Heb 9:24,28; Ps 22; Isa 53.—A proper attention to the form of the covenant of grace plainly manifests that these offices of Christ are not the proper fountain of the promises of the gospel, but only the means of their fulfilment, Titus 1:2; 2 Tim 1:9.
I. Christ, by the appointment of God, is a mediatorial Prophet. 1. The Scripture expressly represents him as a prophet, Deut 18:15-18; Acts 3:22; Acts 7:37; John 1:45; Isa 61:1-3; Luke 4:17; John 6:14; John 7:40-41; Luke 24:19; Matt 7:29. 2. His metaphorical characters of Angel, Messenger of the covenant, Interpreter, Witness, Counsellor, Wisdom of God, Apostle of our profession, Teaching Master, Light of the World, Sun of Righteousness, Bright and Morning Star, manifest him a prophet, Isa 63:9; Mal 3:1; Job 33:23; Isa 55:4; Isa 9:6; Prov 8-9; 1 Cor 1:24,30; Heb 3:1; Isa 2:2-3; Matt 23:8,10; Matt 17:5; Mic 4:2-3; John 3:2; John 8:12; John 1:9; John 9:5; John 12:35; Isa 42:6; Isa 9:2; Isa 60:1,19-20; Mal 4:2; Rev 22:16; Rev 2:28. 3. The light of the lamps in the Jewish tabernacle and temple,—the blowing of the silver trumpets,—as well as a multitude of typical persons, particularly prophets, typified him in his prophetical office, Gen 5 through Mal 4; Luke 1; Luke 3; John 1; John 3:4. The effectual revelation of the mysteries of our redemption in, order to remove our ignorance, necessarily required this office, Matt 11:27; John 1:18; Rom 10:14-17.
Being God in our nature, Christ hath an infinite fitness for being the great prophet of the church. 1. He hath an absolutely perfect and comprehensive knowledge of all things, in their nature, properties, and circumstances, John 1:18; John 21:17; John 2:25; Col 2:3; Heb 4:13; Prov 8:12,14. 2. While he is full of infinite patience, kindness, compassion, and care to instruct us in every thing important, he hath a sovereign power over our conscience, James 4:12; Matt 7:29; Matt 17:5. 3. Being absolutely infallible, being truth itself, the faithful and true witness, he can neither deceive nor be deceived, Heb 13:8; John 14:6; Rev 1:5; Rev 3:14. 4. He gives furniture and authority to all other teachers of God's revealed truths, 1 Cor 12:28; Eph 4:11-12; Matt 16:19; Matt 28:19-20;
Mark 16:15-16; John 20:21,23; Acts 1:8; Matt 10; Luke 10.
Christ neither needed, nor did ascend to heaven for instruction and furniture, before he began his public ministrations. 1. The Scripture never represents him as ascending to heaven but once after his resurrection, which was after he had come down to our world in his incarnation, and gone down to the grave in his burial, Heb 9:12; Heb 8:1; Heb 1:3; Eph 4:9; John 6:38; John 16:28. 2. As Christ's divine nature continued as much in heaven, while he appeared on earth, as before, John 3:13; John 1:18; John 7:34; John 12:26; John 17:24; and his human nature was filled with the Holy Ghost, John 3:34; Isa 42:1-4; Isa 61:1-2; Isa 11:2-4; Col 2:3, he needed not ascend up to heaven for instruction or furniture. Nay, long before his public ministrations, his wisdom amazed all that saw it in the temple, Luke 2:46-47.
Christ began to execute his prophetical office immediately after Adam's fall, in publishing the first promise, and particularly announcing the bad consequences of his sin, and teaching to offer sacrifices, Gen 3:14-21. In his own person, he, at different times, and in diversified forms, issued forth manifold instructions and predictions, under the Old Testament, Gen 6; Gen 9; Gen 12; Gen 15-18; Gen 21-22; Gen 26; Gen 28; Exod 3-34; Lev 1-27; Num 5-6; Num 8; Num 10-12; Num 14-15; Num 17-19; Num 28-29; Josh 1; Josh 6-7; Judg 2; Judg 6; Judg 13; Zech 1-6.—In his public ministrations on earth, he executed this office, not by correcting or enlarging the moral law of God, but, 1. In explaining and enforcing its commands, Matt 5-7; Matt 15; Matt 23; Luke 6; etc. 2. In declaring the truths of the gospel, which is called the doctrine of Christ, Acts 13:12; 2 John 9; Titus 2:10; the testimony of Christ, 1 Cor 1:6; the gospel of Christ, Rom 1:9-16; and which consists of divine truths necessary to be known in order to our salvation, but which could not be known by us without revelation, as the doctrine of the Trinity of persons in the Godhead; and especially those truths that originate in the plan of our redemption, and relate to the making, parties, and administration of the covenant of grace, Matt 28:19; Matt 13; Matt 20-21; Matt 25; Luke 8-19; John 3-17; John 18:36-37. 3. In foretelling future events,—his own sufferings and death, Matt 12:40; Matt 16:21; Matt 17:9,22-23; Matt 20:18-19,28; Matt 21:38-39; Matt 26:2; the treachery of Judas, John 6:70; John 13:21,27; Matt 26:21-25; Peter's denial of him, John 13:36-38; Matt 26:34-35; the other ten disciples' taking offence at him, and forsaking him, Matt 26:31; John 16:32; his own resurrection and glory, John 2:19; Matt 16:21,27; Matt 17:9; Matt 19:28; Matt 26:32,64;
the cruel persecution which his disciples and followers would meet with, and their support under it, Matt 10; Matt 20:23; Matt 24:9-10; Matt 16:24; Matt 19:29; John 15:20; John 16:20,22,33; John 15:26-27; John 16:7-15; Luke 24:49; Acts 1:5,8; the spread of the gospel, the abolishment of the ceremonial law, and the calling of the Gentiles, Acts 1:8; Matt 26:13; Matt 8:11-12; Matt 21:41,43; Matt 22:1-13; Matt 28:19; John 4:21-24; John 10:16; John 12:23-24; Luke 24:47; Mark 16:15-16; the rejection, ruin, and dispersion of the Jewish nation, Matt 3:10; Matt 8:11-12; Matt 12:38-45; Matt 21:33-44; Matt 22:1-13; Matt 23-24; Luke 11:42-51; Luke 14:16-24; Luke 17:20-37; Luke 19:12-27,41-44; Luke 21; John 8:21; and the form and procedure of the last judgment, Matt 24-25; John 5:28-29; Matt 19:28-29.—After his resurrection he comforted his disciples, and instructed them concerning the form and ordinances of the gospel-church, etc. Matt 28:19-20; Mark 16:15-18; Luke 24; John 20-21; Acts 1:2-8.—After his ascension, he instructed Saul, Ananias, and John, Acts 9; Acts 22; Acts 26; Rev 1-3; Rev 6; Rev 10; Rev 22.—In the heavenly state, his immediate displays of his person manifest the perfections of God, Isa 60:19-20; Rev 21:23.
In his personal execution of his prophetical office, 1. Christ, in an authoritative, bold, and perfect manner, declared divine truths, Heb 1:1; Heb 2:3; Matt 7:29; John 7:46. He often represented them in parables, that he might fulfil Old Testament predictions, Ps 49:1-2; Ps 68:1-2; might manifest the spirituality of his own mind, and teach us to improve every common incident as a spiritual instructor, John 3:12-13; might effectually reprove the Jews, without enraging them, Matt 21:28-46; might more readily instruct the attentive and thoughtful, illustrating divine truths in a manner delightful to their mind, and easy for their memory, Jer 13; Jer 18-19; Ezek 4-5; Ezek 12; Ezek 15-17; Ezek 19; Ezek 23; Isa 48:17; Isa 50:4; Isa 57:18; Hos 12:10; and might justly occasion the blindness and ruin of those that hated his instructions, Matt 13:10-15. 2. He exemplified the truths which he taught, in his own person and conduct, Eph 5:2; 1 Pet 2:21; 1 Thess 1:6. 3. He attested his doctrines by his miracles, his death and sacraments, John 5:36; John 10:38; John 18:36-37; Matt 28:19; Matt 26:26-28. 4. He did, and doth, effectually apply his doctrines, laws, promises, and threatenings to men's conscience, Isa 48:17; John 6:63.
Christ also executes his prophetical office in a mediate manner, by appointing and furnishing angels, prophets, apostles, pastors, teachers, parents, masters, etc.—to intimate his truths to men's ears, Heb 1:1; Eph 4:11-12; Eph 6:4; Gen 18:19; Isa 38:19; by sending his Spirit to qualify his messengers;
and to explain and apply their instructions to men's hearts, 2 Pet 1:19-21; Heb 12:25; Acts 7:38,54; Deut 32:10; Luke 2:25,32; 1 Pet 1:11-12,23; 1 Thess 1:5; 1 Thess 2:13; Acts 2-6; John 16:7-14; Isa 59:21.—But Christ far excels all created instructors. 1. Being the wisdom of God, he had, and hath a comprehensive knowledge of divine truths, and of all the spiritual conditions of his hearers, Prov 8; Col 2:3; Heb 4:13; Rev 2:23. 2. He neither did, nor doth need any instruction, having all knowledge in, and of himself, John 1:18; John 2:25; John 3:32; John 8:38-40. 3. He can open men's understandings, and make them spiritually to understand and apply his instructions, Luke 24:45; 1 John 5:20; Acts 16:14. 4. His exemplification of his instructions in his own person, is absolutely perfect, 2 Cor 4:4,6; Col 1:15; Matt 17:5; John 8:29; 2 Cor 5:21; 1 Pet 2:21-22. 5. He delivered his doctrines, not in the name of Jehovah, as one different from and superior to him, but in his own name, as his own oracles, John 3:3,5; John 6; John 8; John 10; Matt 5-7; Matt 13; Matt 20; Matt 23-25. 6. He wrought all his miracles, by which he confirmed his mission and doctrine, in his own name, and by his own power, without ever praying for the exertion of any divine power in effecting them, John 10:32,38; Matt 11:5. 7. While his death attested his doctrines, it chiefly served as an atonement for the sins of his people, Matt 20:28; Titus 2:14; 1 Pet 2:24; 1 Pet 3:18; Rev 5:9.
Christ's execution of his prophetical office produces, 1. Rational knowledge of divine truths by external declarations of them. 2. Experimental, but not saving knowledge of them, by these external declarations attended with awakening afflictions and common operations of the Holy Ghost, Heb 6:4-5; Matt 13:20,22; Isa 58:2; 2 Pet 2:20. 3. Saving, heart-conquering, and sanctifying knowledge of them, by the especial and effectual influence and application of them by the Holy Ghost, John 6:44-45,65; 1 Tim 3:15-17; 1 Thess 1:5; 1 Thess 2:13; 2 Thess 2:13,16-17; 2 Thess 3:5.
II. Christ is a Priest appointed by God to offer sacrifice of atonement for men's sin,—and to intercede with God for their eternal redemption. 1. He is often expressly called a priest in Scripture, Ps 110:4; Zech 6:13; Heb 2:17; Heb 4:14; Heb 3:1; Heb 5:5-6,10; Heb 6:20; Heb 7:3,17,21,26; Heb 8:4; Heb 9:11; Heb 10:21. 2. Offering sacrifice, and making intercession, which are the work of a priest, are ascribed to him, Eph 5:2; Heb 9:14; Heb 7:24,27; Heb 10:7,10,14; Heb 9:24; Heb 7:25; Rom 8:34.—His priesthood being only manifested by Revelation, and being the foundation of his other offices,—and especially because it would
be disbelieved and detested by unrenewed hearts, and as he, in the sacrificing work of it, needed peculiar encouragement, he was installed in it by the oath of God, and had it prefigured by an uncommon multitude of types, some personal, as Melchizedek, Aaron and his sons, etc. and some real, as sacrifices, oblations, etc. Gen 14-15; Gen 22; Lev 1-16; Num 15; Num 17; Num 28-29; Heb 5-10; Ps 110:4.
The Levitical priests resembled Jesus Christ in their divine call to their work; their preparation for it; their necessary purity and perfection; their work of offering sacrifices to God for men's sin, and pleading for his favours to them, Exod 28-29; Lev 21-22; Lev 1-9; Lev 16; Heb 5-10. But he infinitely excels them,—in the dignity and holiness of his person,—in the solemnity of his call,—in his being the only priest of his order,—the only immediate approacher to God;—in the matter, efficacy, and unity of his sacrifice;—in the infinite prevalence of his intercession;—and in the eternal continuance of his priesthood, Heb 5-10.
Christ was a priest on earth during his humiliation, and continues to be one in heaven for ever. 1. He executed both parts of his priestly work on earth. He offered himself a sacrifice for sin, Eph 5:2,23-27; Heb 1:3; Heb 7:27; Heb 9:25,28; Heb 10:10,14; and made intercession, Heb 5:7; John 17. 2. None of the typical priests became priests by their entrance into the sanctuary of God, but were priests before they could lawfully present any oblations to him, Heb 5:1; Heb 8:3; Heb 9:11-12.—Christ's two offices of Priest and King are so different in their types,—their work,—their object and tendency, that it appears altogether absurd for any to pretend that they are the same.
Christ's offering of himself a sacrifice, includes not only his sufferings, but his whole obedience to the broken law, habitual, active, or passive,—or his fulfilling the whole condition of the covenant of grace. He began his sacrifice in his conception,—continued it through his whole life, and completed it on the cross and in the grave. 1. The Scripture never restricts his satisfaction for sin to his sufferings on the cross, but represents it as including all his sufferings, and hence his holiness of nature and obedience of life, as therewith connected, Isa 53:2-5,10; 1 Pet 1:18-19; 1 Pet 2:21,24; 1 Pet 3:18; Matt 16:21; Heb 5:7-8; Heb 10:8-9; Rom 5:19; Rom 5:17-18; Phil 2:6-8. His agony in the garden was a remarkable part of his sufferings, Matt 26:38; Luke 22:44. Nor doth Zech 3:9 confine his giving satisfaction, but his finishing of it to a day. Nay, in God's reckoning, a day often denotes a whole period, Job 24:1; Ps 37:13. 2. Christ was made in the likeness of sinful flesh, that the righteousness of the law might be fulfilled, which consists in holiness of nature, and obedience of life, as well as in enduring all the
sufferings which God pleases to inflict as the punishment of sin, might be fulfilled in us, Rom 8:3-4. And he was obedient unto death, Phil 2:8; Ps 40:8; John 17:4; John 10:18; John 14:31. 3. Christ's satisfaction, taken in its full latitude, must include every thing which he, as our Surety, undertook to fulfil in our stead,—which must be all that we owed to the broken covenant of works, obedience as well as suffering punishment, Gal 3:10,12-13; for he came to fulfil the law, that we, by faith receiving his satisfaction as for us, may perfectly fulfil the law in him, Matt 17-18; Rom 3:31; Rom 8:4. 4. His sacrifice or satisfaction is the very same as his righteousness, Rom 1:17; Rom 3:21-22; Rom 5:18; Phil 3:9; Dan 9:24; Isa 45:24-25; Jer 23:6. Now this comprehends obedience to the precept of the broken law, as well as suffering punishment for sin committed, Matt 3:15; Ps 40:8; Heb 5:8; Phil 2:8; Luke 24:26. Hence we are made righteous,—made the righteousness of God in him,—his righteous qualities and works, as well as his sufferings, being imputed to us as our sins were to him, Rom 5:19; 2 Cor 5:21; Isa 53:6; 1 Pet 2:24; 1 Pet 3:18. 5. The law of God never promises nor bestows eternal life on men as the reward of mere suffering, but as the reward of obedience, Lev 18:5; Matt 19:17; Rom 10:5; Gal 3:12.
But to anticipate objections, it must be observed, that, 1. Though Christ's holiness of human nature, obedience of life, and voluntary suffering, be each of them absolutely perfect in its own place, yet they must be joined together in forming one complete satisfaction answerable to the demands of the broken law, Matt 3:15; Luke 24:26; Phil 2:7-8. 2. Wherever our eternal redemption is represented as founded on Christ's blood or death,—that is, put for his whole righteousness,—and the rather, that he was under a legal death as long as he was fulfilling it, and his death and shedding his blood were the most striking and finishing ingredients in it. 3. Christ never became man but in order to satisfy the whole demands of the broken covenant of works for us. He never, as man, owed any obedience to that law for himself, and therefore, all that he performed under it must be a satisfaction for us, Gal 4:4-5; Rom 8:3-4.—Nor did Adam's owing obedience for himself hinder the imputation of it to his posterity as their legal righteousness, if it had been finished. 4. Believers are not bound to fulfil any holiness of nature, or obedience of life, in the manner that Christ fulfilled them, i.e. under the curse, and to the broken covenant of works, Rom 8:1; Rom 7:4; Rom 6:14; Gal 3:13; Gal 2:19; 1 Cor 9:21. Nor to purchase eternal life, as he intended by his whole righteousness, Rom 5:21; Rom 6:23. But their holiness of nature and life is an important ingredient in their purchased salvation and eternal life, Phil 3:8-14; 1 Thess 5:23.
In Christ's sacrifice, his person God-man was the priest: his human nature as subsisting in his divine person, was the matter offered: and his divine nature or person was the altar which sanctified his gift. Hence he is represented as giving himself in sacrifice; for, though his manhood only obeyed and suffered, it did so as personally united to his divine nature, Titus 2:14; Gal 1:4; Matt 20:28; Acts 20:28; Eph 5:2,25; 1 Pet 2:24; 1 Pet 3:18; 2 Cor 5:21; Gal 3:13.—To illustrate his satisfaction for our sin, we may consider sin as a debt, for which we owe payment to God as our creditor. Matt 6:12;—as an enmity, rendering us haters of God and hated by him. Col 1:21; Rom 1:30; Rom 8:7; Zech 11:8; and as a crime, which renders us guilty before him as a judge, Rom 3:19; Job 9:2; Ps 130:3.—Proper satisfaction must therefore pay our debt to the law and justice of God,—remove his indignation from us, and reconcile us to him,—and make full atonement for our guilt in voluntarily bearing all the punishment due to it.—Answerable to which, Christ's righteousness may be considered as a ransoming price,—a reconciling sacrifice,—and a satisfying punishment.—Or, might we say, Christ, as our Surety, pays our infinite debt, by giving his infinitely precious self for us, Matt 20:28; 1 Tim 2:5-6;—as our Mediator, he thereby removes the enmity between God and us, Col 1:20-21; 2 Cor 5:19,21;—and as our Priest and sacrifice for us, he bears the punishment due to our sins, in order to make atonement for them, 1 Pet 2:24; 1 Pet 3:18; Isa 53:5-6,10-12; Gal 3:13.
It was necessary in order to Christ's making proper satisfaction for us sinners, 1. That he should assume our nature, that our sin might be punished in the same nature in which it had been committed, Heb 2:14,16; Ps 40:6-8; Heb 10:5-9. 2. That he should be perfectly holy, owing no satisfaction for his own sin, Heb 7:26; 1 Cor 5:21; 1 Pet 3:18. 3. That he should voluntarily consent to make satisfaction for our sin, Heb 10:9; Ps 40:8; Jer 30:21. 4. That he should have sufficient worth and efficacy to make full satisfaction for our sin, and power to raise himself from the dead, that so he might deliver us without ruining himself, Titus 2:13-14; Eph 5:2; John 10:18. 5. That he should be absolute Lord of his own life, that he might dispose of it as he pleased, Exod 3:14; John 10:18.—If these things be supposed, no injury can happen to any, by his satisfaction for us;—none to God, who planned this method of saving men, and whose perfections are highly glorified by means of it, Luke 2:14; Eph 1:6; Eph 2:7;—none to God's holy law, which is hereby magnified and made honourable, Isa 42:21; Matt 5:17-18;—none to Christ himself, who willingly undertook this service, and quickly received his glorious reward, Luke 24:26; Phil 2:6-11;—none to the world, which
lost no person belonging to it by his death,—from which he was quickly raised, Rev 1:18;—no hurt done by sparing guilty sinners,—they being sanctified, and made a blessing in the earth, Titus 2:14; Isa 6:13.
Christ's satisfaction to the law and justice of God was absolutely necessary for purchasing the salvation of sinful men. 1. This necessity of it no way derogates from the honour of God's perfections. He may be almighty and free, though he cannot deny himself, or mark himself like to, and a lover of, the wicked. He may sufficiently manifest his sovereignty in the circumstances, or the immediate subjects of punishment, though he cannot clear the guilty without an adequate satisfaction. It is infinitely to his honour, that he can render no sinners happy, without full atonement for their offences. It manifests, that such is the holiness of his nature, that he can have no fellowship with them, till his holy law and covenant, that original bond of connection between him and them, be fulfilled and magnified by themselves, or by another in their stead. It shews that such is his equity of nature, that he cannot acquit even his own beloved and only begotten Son, of sins imputed to him, without full satisfaction for them. It shews that such is his majesty, that he cannot suffer any contempt of himself to pass unpunished;—that such is his wisdom, that it could and did contrive an infinitely mysterious method of saving men;—that such is his infinite grace and love, that when it was necessary for our redemption, he, of his own free will, devoted his Son to be a sacrifice for us, Rom 8:32; John 3:16; 1 John 4:9-10. 2. It hath already been proved, that avenging justice is essential to God; and that the condition of the broken covenant of works necessarily must be the condition of the covenant of grace, for the redemption of men, Ps 5:5-6; Ps 11:5-7; Ps 119:137; Gen 18:25; Dan 9:7; Hab 1:12-13; Josh 24:19; Rom 1:18,32; Exod 20:5,7; Exod 34:7; Rom 2:6,8-9; Rom 6:23. 3. The universally-practised attempts of mankind to make atonement for their sins by sacrifices or the like, manifest that their reason suggests the necessity of satisfaction for sin; and that even when they had lost sight of the real design and meaning of sacrifices, which had been suggested by divine revelation, their consciences still insisted for satisfaction to an offended God, Heb 10:1,4,11; Rom 3:19-20; Mic 6:6-7. 4. The Scriptures represent God's giving Christ to be a ransom for us, as an astonishing effect of his love, which it could not be, if he could have saved us by any easier method, without a full satisfaction for sin, John 3:16; 1 John 4:9-10; Rom 5:8,21; Eph 5:2; 2 Cor 8:9. 5. The penal sanction of God's law and covenant of works expressly required full satisfaction for sins committed, Gen 2:17; Deut 27:26; Ezek 18:4;
Rom 1:18,32; Rom 6:23. Without shedding of blood there is no remission of sin, Heb 9:22. Without an atoning sacrifice nothing is to be expected but a fearful looking for of fiery indignation to devour the guilty, Heb 10:26-31. Now, though particular threatenings, not confirmed by oath, may be conditional, general ones are never such, Isa 3:11; Rom 2:8-9. 6. God could not have exposed his only Son to such extreme debasement and suffering, if it had not been absolutely necessary for the redemption of elect sinners, Lam 3:32-33; Mic 7:18-19; Isa 53:10; Rom 8:32; Heb 2:10. Nay, all this was done to manifest his righteousness in the remission of men's sins, Rom 3:24-26; 1 John 1:9. And it became God to make him a perfect Captain of salvation through suffering, Heb 2:10.
In vain it is pretended, I. "That God may abate his right in punishing offences against himself, as men may and often do:" for, 1. Men cannot in every case, as in prosecution of murder, give up with their right, Num 35:31-32. Now sin is an intended, an attempted murder of God himself. 2. God cannot give up his claim relative to the just punishment of sin, without doing injury to himself, whose honour and majesty are affronted,—injury to his law, which is contemned and violated,—injury to his creatures under his government, which are hurt, or, if capable, would be tempted to, or hardened in sin. II. In vain it is pretended, "That satisfaction for sin cannot consist with the merciful forgiving of it:" for, 1. Sins are not money-debts, in which payment from any hand is all that can be required,—but crimes, which, in strict law, ought to be punished on the offender himself. 2. God's mercy shines infinitely brighter in his saving men through the blood of his Son, than if he had saved them without any ransom, Titus 3:5-7; John 3:16; Rom 5:8,21; Rom 3:24; 1 John 4:9-10,16,19; Eph 5:2,25; 2 Cor 8:9; Gal 2:20-21. 3. God's providing and accepting a satisfaction from his own Son in our stead, is an act of infinite mercy and grace. And as we contribute nothing to his making that satisfaction, or to his Father's accepting it, his remission of our sins, in respect of us, must be as full and free as if no satisfaction had been made, Rom 3:24-26; Eph 1:6-8; Eph 2:7. III. In vain it hath been pretended, "That God hath forgiven many sins without regard to a satisfaction; that Abel appeased God by his faith; that God pardoned Ahab on account of his repentance, 1 Kings 21:29; that, under the Old Testament, he never required any thing but faith and repentance as the conditions of pardon, Deut 30:1-3; Jer 3:12-14,22; Jer 18:7-8; Ezek 18; Ezek 33:11,14; 1 Kings 8:33-50; Lev 26:40-45; and that, the gospel-covenant, being still more gracious, confers pardon of
sin upon men, without any condition at all, Jer 31:31-34; Heb 8:10-12; Matt 18:27,35; Luke 7:41-48; Col 2:13; Eph 1:7; Eph 4:32; Acts 5:31:"—for, 1. Most of these passages mentioned in the objection relate immediately to God's removal of temporal judgments from the Israelites, which we do not hold to be any necessary satisfaction to his law or justice. 2. When Abel or any other pleased, not appeased, God, by faith, it was because they thus presented to him the righteousness of Christ, as fulfilled in their stead, Rom 3:24-25; Gal 2:16; Phil 3:9. 3. The gospel represents Christ as having fully satisfied for our sins, and so can require no satisfaction at all.—Nor doth the dispensation of it require faith and repentance as proper conditions of pardon, but as means of receiving and improving that which Christ purchased by his satisfaction, Isa 53:6,8,11; Heb 10:14; Heb 9:12-13; 1 John 2:1-2; John 14:6; John 1:29; 1 Pet 1:18-19; Luke 1:74-75; Ezek 16:62-63; Ezek 36:25,31. 4. According to the new covenant, believers, under both Testaments, receive a free pardon of their sin without any satisfaction made by themselves, but not without one made by Christ; and hence are represented as forgiven or saved freely by grace, and yet as redeemed with a great price, Rom 3:24; Eph 1:7; Eph 2:8; Eph 5:2,25; Phil 1:29; Acts 20:28; Matt 20:28; 1 Cor 6:19-20; Gal 1:4; Gal 2:20; Gal 3:13-14; Titus 2:14; 1 Pet 1:19; 1 Pet 3:18; Rev 5:9; Rom 5:8,21. IV. In vain it is pretended, "That if God so loved the world before he gave his Son to obey and suffer for men, there could be no need of his obedience and death to reconcile him to them."—For though God loved that which was his own about his elect, yet he could have no delight in, or fellowship with them, but in the way of destroying their sin, which could not be done without a proper satisfaction made for it. His love could only vent towards them in an honourable manner. Judges may love criminals whom they cannot dismiss unpunished. V. In vain it is pretended, "That, if God could have shortened Christ's sufferings one moment, he might have shortened them two, etc. etc. till the whole moments, and hence the whole punishment, would be dropped:"—for though the moments or other circumstances of a murderer's execution may be abridged, yet nothing essential to his punishment can lawfully be dispensed with.
Christ made a true and proper satisfaction to the law and justice of God, for the sins of his people. 1. The Scripture represents him as a Surety charged in law with our sins, and bearing their punishment from God, Heb 7:22; Job 9:33; Ps 119:122; Isa 53:6; Isa 53:4-5,8,10-12; John 1:29; 2 Cor 5:21; 1 Pet 2:24; 1 Pet 3:18; 1 John 2:1-2; 1 John 4:9-10; Rom 3:24-26; Rom 4:25; Rom 5:6-11,16-21. 2. It represents him as redeeming us by the price or ransom of his obedience
and sufferings, Job 33:24; Isa 53:5,10-11; Matt 3:15; Matt 20:28; Matt 26:28; 1 Cor 6:20; 2 Cor 5:15,21; Rom 5:6-8; Rom 8:32-34; Gal 1:4; Gal 3:13-14; Gal 4:4-5; Eph 1:7; Eph 5:2,25; Col 1:14,20; 1 Thess 5:10; Titus 2:14; 1 Pet 1:18-19; 1 Pet 2:24; 1 Pet 3:18; 1 John 2:1-2; Rev 5:9; John 10:11,15. And it must be remarked, that hyper and anti, in these Greek texts properly mean instead of. 3. It ascribes to the obedience and death of Christ as their native and necessary effects, the purchasing men, Acts 20:28; 1 Cor 6:20; Titus 2:14; Rev 5:9; Gal 3:13; Gal 4:4-5.—the expiating and purging away their sin, Heb 1:3; Heb 9:14; Heb 10:22; 1 John 1:7,9, Rev 1:5; atonement or propitiation for sin, Job 33:24; Rom 3:24-26; Rom 5:11; Heb 2:17; 1 John 1:7; 1 John 2:2; 1 John 4:10; their reconciliation to God, Rom 5:10; 2 Cor 5:18-21; Eph 2:16; Col 1:20-21; their deliverance from sin,—from the curse, and from the law as a covenant, Titus 2:14; John 1:29; 1 John 3:5,8; Eph 1:7; Eph 5:25; Gal 3:13; Rom 8:1-2,33-34; Rom 7:4; Rom 6:14; Gal 4:4-5; Gal 2:19-20; their health and peace, Isa 53:5; 1 Pet 2:24; Mic 5:5; Eph 2:13-14. 4. It represents his obedience and death as a sacrifice for sin, Isa 53:10; John 1:29; Rom 4:25; Rom 3:24-25; Eph 5:2; 1 Cor 5:7; Heb 9:14,26,28; Heb 7:27; Heb 8:3; Heb 10:1,12,14.—Now, it may be observed, that all the sacrifices, especially the sin-offerings, were ceremonial satisfactions in the stead of transgressors, that God might be reconciled to them in a typical manner,—in order to which, the sin of the offenders was emblematically transferred to the unblemished animal, by the laying on of their hands on its head, before it was slain in sacrifice:—and hence the sin-offerings and trespass-offerings had the very name of sin, trespass, or guilt, given to them by the Hebrews, Lev 1-7; Lev 16; Num 7; Num 28-29; Exod 29; etc.—All these sacrifices were typical of that of Christ; and hence quickly ceased after his death, Heb 7:11-25; Heb 10:4-5,14,18; Heb 13:10. 5. In the obedience and death of Christ we find every thing which the broken law could demand in a satisfaction for sinful men; and nothing which could be demanded of him for himself. He was made under the law, Gal 4:4. He was a bondservant, obedient unto the slavish, the accursed death of the cross, Phil 2:7-8. He fulfilled all righteousness in answer to the demands of the broken law, Matt 3:15; Matt 5:17; Heb 5:8; Dan 9:24; John 8:29. Being made sin, having all the sins of his people imputed to him, 2 Cor 5:21; Isa 53:6; 1 Pet 2:24;—he was made a curse, Gal 3:13;—and hence was treated by God and by creatures, as if he had been a remarkable transgressor, Isa 52:14; Isa 50:6; Isa 49:7; Isa 53; Ps 22:1-21; Ps 69:1-20; Rom 8:3,32; Matt 26-27; John 18-19; Heb 2:10. 6. He was crucified for us, in a manner in which none other ever was,
1 Cor 1:13; and hence must have died in our stead in law reckoning: for if he had but died for our good, that had been no more than Paul and others have done, or ought to do, in labouring and suffering for the benefit of the church, Col 1:24; 2 Cor 1:6; Phil 2:17; 2 Tim 2:10; 2 Tim 3:10-11; 2 Tim 4:6-7; 1 John 3:16. 7. In consequence of his obedience and suffering fulfilled for, and imputed to us, we become righteous before God in law-reckoning, Rom 5:16-19; Rom 8:3-4; 2 Cor 5:21; Phil 3:9; Isa 45:24-25; and though by nature children of wrath, are legally reconciled to him, Rom 5:7,10; 2 Cor 5:18-21; Col 1:20-21; Eph 2:2,11,14.
To prevent objections, it must be observed, 1. No passages of Scripture relative to men's bearing their own iniquity, interfere with God's demand of satisfaction from his innocent and holy Son in our stead. Those in Ezek 8:4-30; Ezek 33:20; Isa 3:11; Rom 2:8-9, either relate particularly to the wicked Jews there spoken of, or merely denote the certain ruin of obstinate sinners.—Children have often suffered from God in the punishment of their parents' sin, Exod 20:5; 2 Kings 10; Ps 137:8-9; Hos 13:16; Isa 13:16; Jer 47:3; Lev 26:39; Luke 23:28-29. Or subjects in the punishment of their rulers, Judg 9; 1 Sam 2-4; 1 Sam 13; 1 Sam 15; 1 Sam 28; 1 Sam 31; 2 Chron 13; 2 Chron 21; 2 Chron 33; 1 Kings 11:22.—And, if Christ had not suffered as our Surety, having our sins imputed to him, he could never have suffered at all, especially in so tremendous a manner,—being so holy and virtuous in himself. 2. The Scripture never hints, that Christ suffered only, or chiefly, to confirm his doctrine, procure experience, learn to sympathize with us, leave us an example of finished virtue, and to purchase eternal life for himself,—but to make atonement for sin, which doth not hinder it from answering other subordinate ends. 3. Though Christ's satisfactory obedience and sufferings be not imitable by us, with respect to his end of satisfying God's law and justice, they are an excellent pattern in their matter and manner, being intended for the glory of God and the benefit of men, Eph 5:2; 1 John 2:6; 1 Pet 2:21. 4. Christ suffered every natural ingredient of the punishment of our sin, though he did not suffer those which merely flow from the curse and its penal effects, as lying on a finite or sinful creature, as dominion of sin and eternity of punishment. And indeed, had he been capable of these, he could never have made any satisfaction. 5. A judge may demand satisfaction for offences, and yet give it himself. And, though Christ indeed equally satisfied all the divine persons, who were all equally offended, yet the Father peculiarly sustained the character of judge, in the work of our redemption. 6. Instead of encouraging men in sin, Christ's satisfaction effectually redeems them from it, Titus 2:14; 1 Pet 1:18-19.
Matt 1:21; Rom 6:10-12. The application of his righteousness to their conscience effectually delivers them from the strength and dominion of it, Rom 7:4; Rom 6:14; Gal 2:19; 1 Cor 15:56. The believing views of it most powerfully determine them to hate sin, to love and practise holiness, Rom 6:10-12; 2 Cor 5:14-15; Ps 119:32; Ps 116:16; Luke 1:74-75; Heb 12:28. 7. Our gracious obedience and patient suffering are exceedingly profitable in many respects, though they neither satisfy the justice of God nor purchase our eternal happiness, Ps 19:11; Isa 3:10; 1 Cor 15:58; Rev 14:13; Rev 3:21; Rev 22:14.
Christ's obedience and sufferings are a satisfaction so complete to all the demands of the law and justice of God, and a price so full for our eternal redemption, that nothing can be added to it. 1. Such is the infinite dignity of Christ's person, that his fulfilment of the broken law is sufficient to balance all the debt of all the elect, nay of millions of guilty worlds, Col 2:9; Isa 7:14; Isa 9:6; Jer 23:6; Zech 13:7; Titus 2:13-14; Acts 20:28. 2. God hath clearly manifested his acceptance of Christ's satisfaction as perfect, in his raising him from the dead, exalting him to his right hand, and making him head over all things to his church, Rom 1:4; Phil 2:6-11; Heb 2:8-10; John 16:10; Isa 42:21; Isa 53:10-12. 3. Christ's offering himself but once, manifests the absolute perfection of his satisfaction by it, Heb 7:27; Heb 9:25-28; Heb 10:1-14,18; Rom 5:15-19; 2 Cor 5:21; 1 Pet 3:18. 4. Our complete justification by God, our reconciliation to him, and redemption from all evil to perfect and everlasting happiness, which are the immediate effects of Christ's satisfaction, demonstrate the perfection of it, Isa 45:24-25; Rom 8:1,33; Rom 3:24; Rom 10:16-21; 2 Cor 5:21; Col 1:20-22,28; Col 2:10; 1 John 1:7,9; Heb 1:3; Heb 9:12,14; Heb 10:10,14,18; Heb 2:10.—Hence it necessarily follows, 1. That in God's acceptance of Christ's righteousness there neither is nor can be any taking part for the whole, or any thing instead of that which is of greater value, Isa 53:4-12; 2 Cor 5:21; Isa 45:24-25. 2. That as the best works of believers cannot satisfy for them in the least before God, as their judge, Isa 64:6; Phil 3:8-9; so the infinite perfection of Christ leaves no possible room for their making any satisfaction, 2 Cor 5:21; Acts 20:28; Rev 5:9.
To prevent objections it may be observed, 1. It is absurd to distinguish between the guilt of the fault of sin, and the guilt of punishment. If Christ's satisfaction therefore remove the chargeableness of our faults upon us in order to punishment, there can remain no obligation to punishment, Rom 8:1; Isa 54:9; Rev 5:9. 2. Though elect men continue in a legal
state of wrath, till they be spiritually united to Christ, yet the moment of their deliverance being from all eternity fixed in his covenant with his Father, all that they meet with, even under the curse, is managed by him for the introduction of their happiness; and so can be no part of that satisfaction which they owe for their sin. 3. All that believers suffer in their state of union to Jesus Christ, is but fatherly chastisements, proceeding from his Father's love to them, purchased by his righteousness for them, and secured by his new-covenant promises; and so can be no satisfaction to the penalty of the broken covenant of works, Col 1:24; 1 Pet 4:13; 2 Cor 1:7; Heb 11:26-27; Heb 12:6,11; Rev 3:19; 2 Tim 1:8; Ps 119:67,71,75. 4. Mercy and truth exercised prevent notorious vices, and the temporal judgments which attend them, or even manifest the persons pardoned by God, Dan 4:27; Prov 16:6; but never satisfy for sin, or purchase absolution from God's avenging wrath on account of it, Heb 9:22; 1 Thess 1:10; Acts 4:12. 5. Believers giving up themselves and services to the honour of God, is never intended as atoning sacrifices for sin, but as grateful oblations for mercies received and secured, Rom 12:1; Phil 2:17; 2 Tim 4:6; Heb 13:15-16; 1 Pet 2:5,9; Hos 14:2; Ps 66; Ps 116; Ps 103; Ps 145-146.
By this necessary, true, and perfect satisfaction of Jesus Christ, 1. The perfections of God are manifested in the brightest and most heart-engaging manner. His infinite wisdom shines in his justly punishing his infinitely holy Son, that guilty sinners might be justified and saved: His unbounded majesty and authority, in having a God-man for his bondservant:—his inflexible justice, in his not sparing, but condignly punishing his beloved, his only begotten Son, when but charged with the sins of men:—his holiness, in his being wroth with, and casting off his anointed for our sakes:—his faithfulness, in Jehovah himself assuming the likeness of sinful flesh, serving and dying under a curse, rather than one promise or threatening should fail:—his astonishing grace, in God himself, whom we had offended, becoming man, being made under the law,—obedient, poor, reproached, reviled, tempted, and tormented in both soul and body,—sweating great drops of blood, groaning and dying for us sinful worms, his inveterate enemies, Luke 2:14; 2 Cor 4:6; John 12:27; John 13:31; 1 John 4:9-10; Eph 5:2. 2. The infinite debt of an elect world was fully paid, and unspeakable and everlasting glory purchased for them,—and for him as their head, Matt 20:28; Rev 5:9; 1 Thess 5:10; 1 Pet 3:18; Isa 53:4-12; Phil 2:7-11; and he obtained a new right to them, as his redeemed, Titus 2:14; Acts 20:28; 1 Pet 1:19; 1 Pet 2:9; 1 Cor 6:19-20. 3. This satisfaction being
infinitely excellent in itself, fulfilled in a nature common to men, and thus equally suited to every man's case, a sufficient foundation was laid for a general and indefinite invitation of them to receive and rest on it, as their justifying righteousness before God:—and all of them, according to their degree of connection with the elect, receive manifold gifts, offices, or outward accommodations, which otherwise they would not, Isa 55:1-7; Isa 35; Matt 24:22; Eph 4:11-12;—though indeed reprobates enjoy these things as consequents, rather than as proper fruits of the death of Christ with respect to them. 4. A most effectual fountain of gospel holiness was opened. The law of God was therein manifested in its high and unalterable authority, astonishing extent, and infinite holiness, goodness, and equity, Isa 42:21; the horrid nature of sin, as an attempt on the life of Jehovah, an actual murder of his Son in our nature, and as a crime, which entails everlasting destruction upon all them that love it—and which only the blood of God can expiate, Zech 12:10; John 16:9; Heb 10:29. By this satisfaction applied to men's conscience and heart, the broken law and its curse, which are the strength of sin, are removed, and inward grace conveyed into them, as a permanent vital principle of good works, Gal 3:13; 1 Cor 15:56.—2 Cor 5:17,21; Col 2:13; 1 Pet 1:2-3.—In this satisfaction, the most complete and engaging pattern of holiness is exhibited, under the most disadvantageous circumstances of poverty, desertion, temptation, reproach, persecution, Phil 2:5-8; Eph 5:2; Matt 11:29; 1 Pet 2:21-22; Rom 6.—In it the most powerful motives of redeeming love, and its blessed effects are manifested, urged, and applied, for animating men to all manner of holiness, Eph 5:2; 2 Cor 5:14-15; 1 John 4:9-10,19; Ps 116:16; Ps 119:32; Luke 1:74-75; Heb 12:28. 5. Satan and his works are effectually ruined, Heb 2:14; 1 John 3:5,8; Gen 3:15; Col 2:14-15; Dan 9:24.
In respect of its intrinsic worth, as the obedience and sufferings of a divine person, Christ's satisfaction is sufficient for the ransom of all mankind, and being fulfilled in human nature, is equally suited to all their necessities. But in respect of his and his Father's intention, it was paid and accepted instead of the elect, and to purchase their eternal happiness. 1. Christ died for those only for whom he undertook, as Surety, in the covenant of grace, in order to obtain their eternal salvation, Heb 7:22; Isa 53:6,8; 2 Cor 5:21; 1 Pet 3:18; Rom 8:3-4; Rom 10:4; Titus 2:14. Now they are his seed, whom his Father loved and gave unto him out of the world, John 17:6,9,14,23; whom he shall see in happiness with pleasure, and who shall be justified and glory in him, Isa 53:10-11; Isa 45:24-25; and who shall experience his quickening virtue in their souls,
bear his image, serve him, and become heavenly men, 1 Cor 15:45,49; Ps 22:30-31. 2. Those men for whom Christ died are, in Scripture, represented as many, Matt 20:28; Matt 16; Matt 23:14;—as his elect, who cannot be condemned, nor separated from the love of God, Rom 8:32-39; his church and body, Acts 20:28; Eph 5:23,25;—his sheep, who shall infallibly enjoy eternal life, John 10:10,15-16,27-29;—his people, who are sanctified and saved, Heb 13:12; Matt 1:21;—his friends, who are reconciled to God, John 15:13; Rom 5:10; Col 1:20-21;—his children, for whom he prays, John 17; John 11:52; John 17:9; Isa 53:10; and brings to glory, Heb 2:9-10; and whom he calls brethren, and sanctifies, Heb 2:9,11-16. 3. His obedience and sufferings are never represented as intended for putting men into any salvable state,—or procuring power and liberty for God, to enter upon lower terms of salvation with them;—but as intended for actually saving them from sin and misery,—redeeming them from an evil world,—and bringing them to eternal happiness with God, Matt 18:11; Luke 19:10; 1 Tim 1:15; Matt 1:21; 1 John 4:9; Heb 9:15-16; Eph 1:7; Eph 5:23-27; Titus 2:14; Rom 11:26; John 17:19; John 10:10; Gal 4:4-6; Gal 3:13-14; Gal 1:14; Gal 6:4; 2 Cor 5:21; Heb 2:9-10,14-15; 1 Pet 3:18. And all these ends are represented as actually obtained by them, Heb 1:3; Heb 9:12,14; 1 Pet 1:18-19; 1 Pet 2:24; Dan 9:24; Gal 3:13; Col 1:20-22; Eph 2:13-16; Acts 20:28; Rom 5:8-11,16-21; Rom 6:6; Rom 8:32-34; Isa 45:24-25; Isa 54:17; Isa 61:10; 2 Cor 5:15; 1 Cor 1:30; 1 Cor 11:10-11,19-20; Phil 1:29; Rev 1:5-6; Rev 5:9-10; John 6:33; John 10:15,28-29; 2 Tim 1:10; 2 Tim 2:10; Heb 10:14; 1 Pet 1:2-4. 4. Satisfaction to the law and justice of God is of such a nature, that all supposition of God's again demanding any part of it, from any for whom Christ obeyed and suffered, chargeth the most shocking injustice on God, Isa 53:4-12; 2 Cor 5:21; Gal 3:13; especially as he satisfied for all their sins, 1 John 1:7,9; 1 John 2:7; Isa 53:6; Isa 53:4-5,8,10; Lev 16:21; Dan 9:24; Eph 1:2; Acts 13:38-39; 1 Pet 2:24:—so that neither unbelief, nor any thing else can condemn a soul united to him, Rom 8:1,33-34. 5. The Scripture represents Christ's death not merely as a sacrifice to make atonement for sin, but also as a meritorious price of inestimable benefits, Isa 53:5,10; Acts 20:28; Matt 20:28; Matt 26:28. And our pardon of sin, reconciliation with God, acceptance into his favour,—freedom from the power and pollution of sin, sanctification of nature and life, victory over devils and death,—resurrection to, and possession of eternal happiness, are represented as its inseparable attendants and just reward, Rom 5:10; Eph 1:7; Rom 3:24; Heb 2:14-15; Rom 6:10-11,14; Isa 25:8; Rev 5:9-10; 1 Thess 5:10; 1 Pet 3:18. A righteous God cannot therefore deprive any
person, for whom they were purchased, of any of these benefits, Gen 18:25; Deut 32:4; 1 John 1:9; Rom 3:26. 6. Christ's satisfaction is represented as equally, or more effectually justifying and saving those for whom it was made, than Adam's disobedience was to condemn them. But this it could not be, unless every person for whom it was given were made truly righteous in it before God, and to reign eternally in happiness, even as every person whom Adam represented is made a sinner, and heir of death and wrath through his disobedience, Rom 5:12-21; 1 Cor 15:22. 7. It is manifest that Christ, in his intercession, prays only for his elect, John 17:9.—Now, his intercession, in respect of its objects, is of the same extent with his atonement, 1 John 2:1-2. Nor will common sense allow, that he would lay down his life for any person for whom he would not intercede. 8. The Scripture alway represents the death of Christ for, or instead of men, as an astonishing evidence of his and his Father's love to them, John 15:13; Eph 5:2; 2 Cor 8:9; Gal 2:20; Rom 5:6-8; Rom 8:32; 1 John 4:9-10,16,19; John 3:16. But it could not be so, if the most of those for whom he died were never a whit the better of it, nay, never informed of his death, till by means of the despisers of him, in hell. 9. The tenet of Christ's dying equally for all men, or for any that are not elected and actually saved, is pregnant with the most glaring absurdities, viz. That as but few of mankind, comparatively taken, are actually saved, God hath in a great measure lost his end, in his principal work of men's redemption;—that either, through want of wisdom, he hath laid his plan extremely ill, or, through want of wisdom, power, or mercy, he is unable to execute it in opposition to the corrupt inclinations of men;—that multitudes of wicked men, for whom he put his Son to death, must be much more wise and powerful than himself; so that he cannot make them willing in the day of his power, or keep them through faith unto salvation;—that Christ, to no good purpose, threw away his infinitely precious life for the most of mankind, who are never saved;—that he threw it away for millions who, at that very time, were in hell, beyond the reach of all mercy,—for millions whom he never informs of it, or of the salvation thereby purchased,—and never calls to believe on him any more than if they were devils, Job 18; Job 20; Ps 9:17; 2 Pet 2:5-6; Jude 7; Ps 147:19-20; Rom 10:14-17;—nay, for millions whom he forbade his ministers to call to faith and gospel-repentance, Matt 10:5; Acts 16:6-7;—and so, who are left without all hopes of redemption, Acts 4:12; Eph 2:12; 2 John 9; Prov 29:18.—To pretend that Christ died for men upon condition of their truly believing and repenting of their sins, which are not only infinitely above, but contrary to their
corrupted natural powers, is to represent God as insulting the misery and weakness of men,—and sporting with the death of his Son, in suspending the whole efficacy and good fruits of it upon an infinitely improbable, nay impossible condition.
Objection I. "Christ is represented as the Saviour of all men,—and to have died for all. God wills all men to be saved: and all that were condemned and died in Adam, are justified and live through Christ, 1 Tim 4:10; 1 Tim 2:4,6; 2 Cor 5:14-15; Heb 2:9; 2 Pet 3:9; Rom 5:18-19; 1 Cor 15:22." Answer 1. The terms all and every, used in Scripture, often denote but a great many,—or of all sorts. Hence it is said, that all Judea went out to John's baptism, and all men held him as a prophet, Matt 3:5-6; Matt 21:26;—that all men came to Jesus, John 3:26;—while it is certain that multitudes of men, and even of Jews, contemned both John and Jesus, Matt 11:18-19; Luke 7:30,—It is said, that all the cattle in the land of Egypt died, when none but such as were left in the field died, Exod 9:6; Exod 9:3,19;—that the hail smote every herb, and brake every tree,—while many herbs and trees remained to be afterwards destroyed by the locusts, Exod 9:23; Exod 10:15;—that all the Israelites gave their earrings for making the golden calf, when none but such as had gold earrings, and consented to that idolatry, did so, Exod 32:3,26; 1 Cor 10:7;—that all the people of Judea were carried captive to Babylon with Jehoiachin, when no more but his queen, princes, warriors, eunuchs, artisans, and a few others, were then carried captive, and multitudes afterwards remained under the government of Zedekiah, 2 Kings 24:14-15; 2 Kings 25.—that all nations served Nebuchadnezzar, and his son, and grandson; that the sight of him extended to all the earth; that all flesh was fed by him, when but a few nations within about five or six hundred miles of Babylon submitted to, or depended on him, Jer 27:7; Jer 25:18-26; Dan 4:11-12;—that all the beasts of the nations lodged in the ruins of Nineveh, when no more than many of different kinds did so, Zeph 2:14;—that all lands were plagued with famine in the days of Joseph, and heard of the fame of David and Solomon;—that Ahab sought for Elijah in all lands, when no more but a few countries adjacent to Egypt and Canaan are meant, Gen 41:17; 1 Chron 14:17; 1 Kings 4:31; 1 Kings 18:10;—that people from every nation under heaven attended Peter's sermon at Pentecost, when none but of about thirteen nations, not far from Judea, were present, Acts 2:5-11;—that the man cured of blindness saw every man clearly, when none are meant but such as were near to, and looked at by him, Mark 8:25;—that Paul became a servant, and all things to all men, when no more than all sorts of men, Jews and Gentiles, bond and free, etc. and all
lawful condescensions are meant, 1 Cor 9:19-22;—that the flesh of all men is given to the beasts, when none but antichristian men are meant, Rev 19:19.—Sometimes the signification of all and every is limited by the nature or condition of the thing which is spoken of. Servants are to obey their masters, and children their parents, in all things, i.e. all things lawful, Titus 2:9; Col 3:22; Col 3:20. The Lord upholdeth all that fall, and raiseth all that are bowed down, i.e. such as trust in him, or are upheld and delivered, Ps 145:14. Answerably to these manifold plain limitations of the terms all and every, we readily grant that Christ died for many men; that he died for men of all sorts and ranks, high and low, rich and poor, bond and free, Jews and Gentiles,—and that he died for all that believe on, and are saved by him. But what is that to his dying in the room of all men as their Surety and Representative? 2. Not one text quoted in the Objection proves that Christ died in the law-room of all mankind. It is not said in 1 Tim 4:10, that Christ, but that the living God is the Saviour of all men, delivering them from manifold troubles and dangers. Nay, Christ, not as Surety, but as Administrator of the new covenant, is the official Saviour of all men, to whom they have all full warrant to apply for eternal salvation, 1 John 4:14; John 4:42.—In the four next texts all and every must be limited agreeably to the context,—to all sorts or ranks of men, 1 Tim 2:4,6; 1 Tim 2:1-2;—to the children who are sanctified and brought to glory, Heb 2:9-11,13;—to those that are made new creatures, and the righteousness of God, 2 Cor 5:14-15,17,21;—to those that are elect according to the foreknowledge of God,—that obtain precious faith, and are healed, 2 Pet 3:9; 2 Pet 1:1; 1 Pet 1:2; Isa 53:6; Isa 53:5; Rom 8:32-33. Moreover, it is certain, that though God, by his law, commands all devils, as well as men, to be perfectly holy, and if they were so, they would be perfectly happy, 1 Pet 2:16; Matt 22:37,39, yet he never intended to render them all either holy or happy. And many men have little more opportunity of gospel-repentance or knowledge than devils have, Eph 2:12; Ps 147:19-20; Prov 29:18.—The two last texts in the Objection do but prove, that all Christ's spiritual seed, whom he represented, shall have justification and life through him, even as Adam's natural seed, whom he represented, have sin and death entailed upon them through him; and in the first the comparison is not so much stated between the objects of sin and death, or of righteousness and life, as intended to demonstrate that Christ's righteousness hath much more efficacy to save men, than Adam's sin hath to destroy them, Rom 5:18-19; 1 Cor 15:22.
Objection II. "Christ died for the world,—all the world, the whole world, John 3:16-17; John 1:9,29; John 4:42; John 6:51; 2 Cor 5:19; 1 John 2:2; 1 John 4:14." Answer 1. Most, if not all of these texts, might as properly have been produced to prove that all men are actually saved. And indeed, if men will insist that Christ laid down his life for all men, they ought, if they want to be consistent with themselves, to hold that not a single soul of mankind is or can be damned, there being as good proof from Scripture for the last as for the first; compare Joel 2:28; John 16:9; Ps 22:27; Ps 72:17; John 12:32; Luke 16:16; Col 1:28; 1 Cor 4:5. And why not also prove from Eph 1:10; Col 1:20, that all the devils are reconciled to God by the death of Christ? 2. If the word world, all the world, whole world, be taken in its utmost latitude of meaning, it must include all devils as well as all men. 3. When world in Scripture means persons, it sometimes denotes the Roman Empire and its subjects, Acts 11:28; Rom 1:8; Acts 17:6; Luke 2:1; or the Gentiles as distinguished from the Jews, Rom 11:12-13; or even but a small part of the Jews, John 12:19; or the wicked men of the world, 1 John 4:4-5; 1 John 5:19; John 15:18-19; John 7:7; 1 Cor 2:12; or the papists, Rev 13:3,8,16. 4. Christ is the official Saviour of all men in this world, suited to their necessities, and to whom each of them may warrantably apply, 1 John 4:14. 5. In some of the texts mentioned in the Objection, world may denote the Gentiles chosen in Christ as distinguished from the Jews, John 4:42; 1 John 2:2; 1 John 4:14. In others it may denote the elect in general, who are the substance and better part of the world, Isa 6:13; and who, under the gospel, are chiefly gathered from among the Gentiles,—and it is limited by the context, to such as are enlightened and have their sins taken away, John 1:9,29;—are loved of God, and not condemned, but saved, John 3:16-17;—are made partakers of eternal life, John 6:51,54;—have their trespasses not imputed to them, but are made the righteousness of God in Christ, 1 Cor 5:19,21.
Objection III. "Christ died for many of those that eternally perish, Rom 14:15; 1 Cor 8:10-11; 2 Pet 2:1; Heb 10:29." Answer. The two first-mentioned texts do not respect men's everlasting destruction in hell, but their hurt, grief, trouble, or stumbling in this life. That of Peter relates not to spiritual or eternal redemption, but to deliverance from heathen ignorance and idolatry, and bestowing of common gifts, as Deut 32:6. Nor is it certain that Christ is the Lord there spoken of, or that he is called by the name despotes, there used, in all the New Testament.—In Heb 10:29, not the wicked man there spoken of, but Christ himself is
said to be sanctified by the blood of the covenant; compare John 17:19; Heb 2:10.—Besides, men may be apparently bought or sanctified with Christ's blood, though it had never been intentionally shed for their eternal redemption.
Objection IV. "If Christ did not die for all men, none but elect men could be under any obligation to believe the gospel. None could be exhorted to believe on him, as they could not be sure that he had died for them; nor could they be blamed for their impenitence and unbelief, as they could not know that Christ had died for them, in order to save them." Answer 1. Men's obligation to believe on Christ, as offered in the gospel, is not founded upon any secret intentions of God, but upon his openly manifested offers of salvation in the gospel, and his plain command to receive that which he offers, Deut 29:29; Isa 45:22-25; Isa 55:1-7; Rev 22:17; Matt 11:28; John 3:16-17; Acts 2:38-39; Acts 3:26; Acts 16:31; 1 John 3:23; 1 John 5:10-12; John 6:27-29. 2. No man is called, at first hand, to believe that Christ, as his Surety, intentionally died for him in particular; but is called to believe his own unspeakable need of him, his fulness and ability to save him; that God hath, by a deed of gift, constituted and offered Christ to sinful men in general, as such, and therefore to him in particular, as an all-sufficient Saviour;—that there is an infallible connection between faith and eternal salvation; that such as come to Christ believing his gospel offers, shall in no wise be cast out; that the invitations of the gospel are directed to him as plainly and particularly as to any other, and ought to be credited and embraced without any inquiry into the intended extent of Christ's death: and therefore to credit and embrace them accordingly.—Nor can elect men know any thing of God's kind intentions towards them; but in believing his gracious promises, and feeling his gracious influences on their soul, 2 Pet 1:4,10; 1 Thess 1:4-5; Gal 2:19-20; Rom 8:28-30. 3. The law of nature would have prohibited and condemned men for all their sinful impenitence, though no Saviour had ever been provided.—Gospel hearers will not be condemned for their not believing untruths or uncertainties, but for not believing that which is plainly declared and offered in the gospel. 4. If, as our opponents must grant, heathens be not condemned for not believing on Christ, of whom they have not heard, Rom 10:17, it must be the revelation of him in the gospel, not his intention in dying for all men, that is the immediate ground of our faith.
Objection V. "Even gospel hearers have not sufficient means of salvation, unless they be certainly informed that Christ died for them, before they believe in him." Answer 1. It
is then hoped, that our opponents will no more pretend that heathens, who never hear of Christ's death, have sufficient means of salvation. 2. Gospel revelations and ordinances become unprofitable, not from their insufficiency, but through men's neglect or misimprovement of them. 3. God is no more obliged to render the gospel effectual to all them that hear it, than to bestow it upon all them that want it. 4. Men are and will be condemned, not so properly for what they cannot do or attain, as for what they are and do, in approving their own want of true holiness, John 5:40; Zech 7:11-12.
Objection VI. "The doctrine of Christ's dying for some, not for all men, reflects mightily upon the love, goodness, and mercy of God, as if, though Christ's death might have equally availed to redeem all mankind, he had by his intention unkindly limited its efficacy to a few." Answer 1. Christ's death was not intended in the room of a few, but for innumerable multitudes, perhaps thousands of millions of mankind, Rev 7:9; Rev 21:24. 2. Who dare reply against God, who is bound to shew mercy to no sinner, but hath mercy on whom he will have mercy, and whom he will he hardeneth? Exod 33:19; Rom 9:16-23. 3. God had no more reason, without himself, to have mercy on all men, than upon all devils;—for not one of whom it can be pretended that Christ died, Heb 2:16; Jude 6. 4. If, notwithstanding Christ's dying for them, most or all of mankind may go to hell; most of them never hear of his death for them, nor receive the Holy Ghost to make them apply it to themselves, where could there be any mercy or love in his so dying for them?—Where could there be either mercy or wisdom in dying for them all, on condition that their deceitful and desperately wicked heart should convert itself, and believe, and repent? What distinguished mercy and love could there be in his doing no more for them who are saved, than for those who are eternally damned—and no more than he did for thousands of millions that were in hell at the time of his death, beyond all reach of mercy, and many more, who, he foresaw, would never be a whit better of his death, as to their spiritual concerns.—How infinitely greater the mercy, in his unconditional dying for many millions, so as to render their eternal salvation absolutely certain!
Objection VII. "The doctrine of Christ's dying unconditionally, in the room of some men only, is destructive of all piety and virtue,—of all prayer and thanksgiving for all men,—and of all solid comfort to awakened consciences. But that of his dying equally for all men, mightily encourages to these, and all other holy duties: it represents Christ and his Father as infinitely amiable and engaging patterns of benevolence,—
gives inconceivable energy to all the gospel-calls to faith and repentance,—and comforts the most notorious sinners with grounds of hope, if they repent." Answer 1. The friends of particular redemption are willing to risk a comparison in piety and virtue, in prayer and thanksgiving for all men, and in every thing else becoming the gospel, with their opponents, whenever they will, if the law of God be allowed to be the standard of judgment. 2. Particular redemption requires prayer to be made for all sorts of men, nay, for all men, living, or that shall live hereafter, unless one were certainly known to have committed the unpardonable sin against the Holy Ghost,—with submission to the will of God, 1 Tim 2:1-2; 1 John 5:14,16. Thanksgiving is to be made only for what good things men have received, have a right to, or ground to hope for. It is infinitely greater ground of thanksgiving that thousands of millions are certainly and unconditionally redeemed to everlasting life, and shall, without fail, enjoy it, than if men by the conditional death of Christ for them all, had only an infinitely improbable chance of happiness, if their corrupt free will behaved aright. The choicest saint, according to our opponents, hath no more certainty of obtaining heaven, than we allow to the most profligate wretch that ever lived. Nor have saints in heaven any more ground of thanksgiving than the damned in hell, as Christ died equally for them all. And the Spirit may have exerted himself equally for their welfare. 3. Particular redemption represents God as loving men, even his enemies, effectually, and for ever;—a pattern of the most exalted benevolence. But, where is his engaging pattern of benevolence, if he only do that for us which can avail us nothing, unless we perform the infinitely impossible condition of self-regeneration and perseverance in holiness, by the power of our own carnal mind, which is enmity against God? Besides, the death of Christ being only known to a small part of mankind, it cannot be in it, but in his common providence, that all men can discern him as an universal pattern of benevolence, Matt 5:45; Ps 145:9. 4. If an Arminian preacher would candidly tell his audience, "Christ died for all men; but he and his Father are altogether careless, or incapable to gain their end of saving men by this means: They seldom inform the hundredth part of mankind of it: The far greater part of those for whom he died, are eternally damned: God himself cannot help it, unless their freewill conduct itself aright. Nay, though with power superior to omnipotence itself, you should, under the curse of God's law, and under the dominion of your inward enmity against him, repent, believe, and long persevere in perfect holiness, yet a wrong movement of your freewill in your last
moment, may certainly plunge you into everlasting misery." What encouraging energy would this add to the calls and promises of the gospel?—But the preacher of particular redemption, upon God's authority assures his audience, "That Jesus Christ and all his full and everlasting salvation are freely and earnestly offered by God to them; that, in their earnestly attempting to believe, they may expect that he will grant them true faith as his free gift, by the very first act of which, however weak, they will be irrevocably interested in him and his eternal salvation," Isa 45:22,17,24-25. 5. It can be small comfort to troubled souls to hear, "That Christ died no otherwise for them, than for Judas and millions who were in hell before his death; and that they must certainly be damned, unless their own wicked heart convert itself, and persevere in true holiness and virtue till their death." But by the full and free offers of Jesus Christ and his salvation, which includes regeneration and faith,—true comfort and relief are administered, Isa 55:1-7; Isa 1:18; Isa 45:22; Isa 46:12-13; Prov 1:22-23; Prov 9:4-5; Prov 23:26; Matt 11:28; John 6:37,44-45,63; John 7:37-38; 2 Cor 5:19-20; Heb 7:25; Rom 8:1-2,32-39.
Christ's intercession, the other part of his priestly work, doth not properly include his human sympathy towards his countrymen, Luke 19:41-42; nor perhaps in part, his prayer for his murderers, Luke 23:34.—It is represented as an asking, praying, pleading as an advocate, and offering up incense for us, Ps 2:8; John 14:16; John 17:9; Heb 9:24; Heb 7:25; Rom 8:34; 1 John 2:1; Rev 8:3-4. He doth not ask any thing for himself, but as it tends to his people's advantage, John 17. He intercedes for his elect only, John 17:9; 1 John 2:1; Rev 8:3-4; and for each of them and all their cases, John 17:9-24; Heb 7:25; Luke 22:31-32; Rev 8:3-4.—The accusations of Satan, Rev 12:10; Zech 3:1;—the multitude of our sins and wants, 1 John 2:1;—and our own unworthiness and unfitness for immediate appearance before God, or to order our cause before him, render Christ's intercession absolutely necessary.—Its being represented as a pleading in the sanctuary, Heb 9:24-25;—as an offering of incense on the golden altar, Rev 8:3-4; and a pleading upon his propitiatory sacrifice, 1 John 2:1-2; prove that it belongs to his priesthood.—Nor is his godhead any more inconsistent with his intercession, than it is with his offering himself in sacrifice,—or than his manhood is with his high royalty.—Nay, before he assumed his manhood, he, though not in his present manner, interceded for his people, Zech 1:12; and perhaps Job 33:24.—
In his complete person, God-man, he will continue to intercede for ever, Ps 110:4; Heb 7:24-25.
Christ's intercession, in its present form, consists in, 1. His presenting himself before God, in our nature, and in the merit of his finished atonement, as the ground of his bestowing upon elect men all the blessings which they need, according to the covenant of grace, Heb 9:24. 2. His intimation of his will in thought, if not sometimes in words, that his purchased blessings may be applied to them according to their need and the new covenant-settlement, John 17; Luke 22:31-32; Zech 1:12; Rev 8:3-4. 3. His answering all accusations laid against them by Satan, the world, or their own conscience,—refuting that which is false, and pleading forgiveness of every thing justly charged, on account of his own completed atonement, 1 John 1-2; Zech 3:1-3. 4. His presenting all their worship and service performed in faith to God, and rendering it acceptable through his own righteousness, Rev 8:3-4; 1 Pet 2:5.
The dignity of Christ's person, the merit of his sacrifice, and the wisdom and fervour of his requests, rendering them alway prevalent, John 11:42; John 17:24; Rom 8:34; Heb 7:25, they procure for his elect every blessing of the new covenant, in its proper order and time;—for the unconverted, the gift of the Spirit, regeneration, justification, adoption, John 10:16; John 17:20; Ps 2:8;—for believers' growth and perseverance in grace, peace of conscience, and access with boldness to God's throne of grace, and at last eternal glory,—notwithstanding their daily failings, 1 John 2:1; John 14:13-14; John 17:17; Heb 4:16; Heb 6:19-20; John 17:24.—And, by his intercession, he effectually counteracts Satan and all his instruments, Luke 22:31-32; Zech 3:1-3; Zech 1:12.
III. Besides that natural supremacy and dominion over all things equally with his Father and the Holy Ghost,—Christ hath also a mediatorial dominion, or kingdom, which, 1. Was given him by his Father as the reward of his offering himself in sacrifice, Ps 2:8; Matt 28:18; Phil 2:6-11; Isa 53:10-12; Isa 52:13-14; 1 Pet 1:21; Luke 22:29; Dan 7:14. 2. Belongs to him as God-man, Isa 9:6-7; John 5:22-27. 3. Which chiefly respects his church, and is administered for promoting the eternal salvation of her true members, Eph 4:11-14.—1. Multitudes of scriptures ascribe lordship and dominion to him, Gen 49:10; 1 Sam 2:10; 2 Sam 7:16; Ps 2; Ps 21; Ps 45; Ps 72; Ps 89; Ps 96-100; Ps 110; Ps 132; Ps 47; Ps 145-149; Ps 22:27-31; Ps 68:17-35; Ps 24:7-10; Ps 118:22; Isa 9:6-7; Isa 11:4-5; Isa 32:1-2; Jer 23:5-6; Jer 33:15-16; Jer 30:21; Ezek 17:22-23; Ezek 21:26-27; Ezek 34:23-24,29; Ezek 37:24-25; Ezek 43:3; Ezek 46:10; Dan 2:44-45; Dan 7:13-14.
Dan 9:25; Dan 12:1; Hos 3:5; Hos 13:9-10; Mic 5:1-6; Mic 2:13; Zech 6:9-13; Zech 9:9-10; Matt 2:2; Matt 25:34,41; Matt 28:18; John 1:49; John 18:36-37; 1 Tim 1:17. And, even on his cross, his kingly power was marked in three different languages, John 19:19.—2. Many kingly titles are ascribed to him,—as a made Lord, Acts 2:36; 1 Cor 8:6; Eph 4:5; Prince of life, Acts 3:15; King of saints, King of kings, and Lord of lords, Rev 15:3; Rev 17:14; Rev 19:16; Head of the church, Eph 4:15-16; Eph 5:23; Eph 1:22; Hos 1:11; Col 1:18; Col 2:19; the Foundation, 1 Cor 3:11; Isa 28:16; Eph 2:20-22; chief cornerstone, Ps 118:22; Zech 10:4; Eph 2:20; Ruler, Judge, Leader, Commander, 2 Sam 23:3; Mic 5:1-2; Isa 33:22; Isa 55:4; Captain of the Lord's host, and of salvation, Josh 5:13; Heb 2:10; Shepherd, Ezek 34:23; Isa 40:11-12; 1 Pet 2:25; 1 Pet 5:4; Heb 13:20. 3. Many symbols of kingly power are attributed to him,—as royal unction, Ps 45:7; Ps 2:1-3; Ps 89:19-20;—royal inauguration commenced in God's eternal purpose, Ps 2:6-9; intimated by angels at his conception and birth, Luke 1:31-33; Luke 2:10-11; and acknowledged by himself and others at his death, John 18:33-37; John 19:12-19; Matt 26:64; Luke 23:42-43;—solemn investiture with royalty in his resurrection, ascension, and sitting down at his Father's right hand, Matt 28:18; Acts 2:36; 1 Pet 3:22; Eph 1:20-22; Phil 2:9-11;—royal coronation by his enemies, Matt 27:29; John 19:2-3; by his church, Song 3:11; and by his Father, Heb 2:9; Phil 2:9-11; Ps 21:3;—a royal throne, Ps 110:1,5; Ps 45:6; Heb 1:5; Heb 8:1; Rev 3:21; Matt 19:28; Matt 26:64; a royal sceptre, by which he gathers and governs his people, Heb 1:8; Ps 45:6; Ps 110:2; and destroys his implacable enemies, Ps 2:9; Rev 2:27; Rev 19:15; royal laws, Isa 2:3; Rom 3:27; 1 Cor 9:21; Matt 11:29-30; Gal 6:2; Prov 8:15;—royal servants or ambassadors, 2 Cor 5:20; 2 Cor 3:6; 1 Cor 4:1-2;—royal guards or attendants, Zech 14:5; Hab 3:3-7; Deut 33:2; Jude 14; Matt 4:11; Matt 26:53; Dan 7:10; Ps 68:17; Ps 47:5-6; Matt 13:41,49; Matt 25:31; royal revenues, Ps 96:8; Ps 45:11;—royal magazines of spiritual armour, Eph 6:10-19;—royal power to judge, acquit, or condemn, John 5:22; Mark 2:5-11; Matt 25:31-46. 4. He was prefigured in his kingly office by Melchizedek, king of Salem, Heb 7:1-24; Moses, king in Jeshurun, Heb 3; Joshua the conqueror of Canaan, David and Solomon, kings of Israel, and by all the kings of Judah, Jer 30:9,20; Song 3:6-11; Matt 12:42.
Christ's mediatorial kingdom is. 1. Very extensive, reaching to all creatures, either as conquered enemies, ministers, and instruments of government, or faithful subjects, Matt 28:18; Acts 10:36; Ps 110:1-3,5-6; Ps 8:6-8, Heb 1:14; Eph 4:11-12;
1 Cor 6:11; Titus 3:5-7; Eph 5:25-27,30; to persons of all ages, nations, and conditions, Ps 2:8; Ps 73:10-14; Ps 22:27-28; Gal 3:28; Col 3:11; and to both body and soul, Phil 2:10-11.—But, though Christ, as Mediator, hath a power to influence the management of all things in heaven and earth for the benefit of his church, Eph 1:22; John 17:2; Matt 28:18; Prov 8:15-16; 2 Sam 8:15, he is not, as Mediator, the moral governor of men, who are without his visible church. 1. The Scripture never represents him as mediatorial moral governor of heathens, but as King of Zion, Zech 9:9; Ps 2:6; of the house of Jacob, Luke 2:33; of his own house, Heb 3:6. His kingdom can have multitudes added to it, Ps 110:2-3; Rev 11:15; Obad 21. Men are not naturally members of his kingdom, but graciously brought into it, Col 1:13. 2. We find no mediatorial laws without his church, Rom 2:14; Eph 1:12; Isa 2:3; nor any proclamations of his mediatorial authority, Isa 63:19; Ps 147:19-20. 3. Christ being alway undivided, he cannot be the mediatorial governor of Heathens' morals, till he be first their mediatorial prophet or teacher, Ps 147:19-20; Eph 2:12; Acts 14:16; Acts 17:30. 4. Christ cannot be the mediatorial moral governor of Heathens without their being under a dispensation of the covenant of grace, and having the means of their eternal salvation, which it is certain they have not, Eph 2:12; Prov 29:18; 2 John 9. II. Christ's mediatorial kingdom is of a spiritual nature, Luke 17:20-21; John 18:36. And hence, in its New Testament form, it is called the kingdom of heaven, or of God, to mark that its original, form, administration, privileges, and tendency are heavenly and divine, Matt 3:2; Matt 4:17; Matt 22; Matt 25. 1. In its more glorious form, it began when the temporal dominion was departed from the tribe of Judah and the family of David, Gen 49:10; Dan 9:24-27. 2. It was typified by the temporal government of the Jews, and therefore must be of a more excellent, a spiritual nature, Heb 11:40; Heb 10:1; Heb 9:10-11. 3. Every thing pertaining to the kingdom is spiritual. The king is meek and lowly,—a root out of a dry ground, that came not to be ministered unto, but to minister,—a servant of rulers, who avoided every appearance of temporal dominion, Zech 9:9; Isa 11:5; Isa 53:2; Isa 49:7; Matt 20:28; John 6:13; Luke 12:13-14; and is a quickening Spirit, 1 Cor 15:45. His throne at his Father's right hand, and in the hearts of his people, is spiritual, Ps 110:1; Heb 1:3; Rev 3:21; Eph 3:17; Col 1:27. His sceptre is his spiritual word, made the power of God to men's salvation or destruction, Isa 2:3; Isa 53:1; Ps 110:2; Rom 1:16; John 6:63; Heb 4:12; 2 Cor 10:4-5; Ps 45:4-5; Ps 2:9; 2 Cor 2:16; Hos 6:5; Rev 2:12,16; Rev 19:15,21. His
laws are spiritual, Rom 3:27; Rom 8:2; Rom 7:12,14. The worship and homage paid him are spiritual, John 4:24; Rom 12:1; 1 Pet 2:8-9; Phil 3:3. His true subjects are spiritual men, a willing people, renewed in the spirit of their minds, born from above, not of the will of the flesh, but of the will of God by his Spirit, 1 Cor 2:15; Ps 110:2; Rom 12:2; Eph 4:23; John 1:13; John 3:5-6; James 1:18; 1 Pet 1:2,23; 1 Pet 2:5; Gal 4:19; and their dwelling and conversation are heavenly and spiritual, Eph 2:6 Phil 3:20; Col 3:1-2. His manner of government is spiritual, Zech 4:6. His ministers, principal enemies, armour, warfare, and principal punishments and rewards, are spiritual, 1 Pet 3:22; Heb 1:14; Ps 103:19-21; Eph 4:11-12; Eph 6:10-20; 2 Cor 10:3-5; John 14:27; John 16:33; Rom 14:17; 2 Cor 4:18; 2 Thess 1:6-10. 4. His ends of erecting his kingdom are spiritual, i.e. to destroy the works, power, and kingdom of the devil, 1 John 3:5,8; Col 2:13; and to glorify God in the eternal salvation of men, Gen 49:10; Ps 72:17; Isa 45:17; Eph 1:3; 1 Pet 4:11; Luke 12:14; Eph 3:21.—It is only in allusion to the Jewish state, and in condescension to men's weakness, that this spiritual kingdom is often represented by the prophets in figures drawn from a temporal kingdom, Deut 30:4-5; Ezek 34; Ezek 37; Dan 7:27; Mic 4:6-8; Ps 2; Ps 72; Ps 21; Ps 45. III. It is everlasting. Christ was appointed to it from all eternity, Ps 2:6-8; Prov 8:23; Mic 5:2. He began to execute his kingly office immediately after the fall, Gen 3:8-19. He executed it all along under the Old Testament, in taking Adam, Noah, Abraham, and their families, into a church state, Gen 3:24; Gen 4:3-4; Gen 9; Gen 12-28;—in prescribing laws to the Hebrews in the wilderness, Exod 15 through Deut 31;—in appointing the form and service of Solomon's temple, 1 Chron 17; 1 Chron 22-26; 1 Kings 5-9. In his incarnation, he was born a king, Matt 2:2. He was acknowledged as such by the wise men, Matt 2:1-2,11; by Nathaniel, John 1:49; and by the Syrophenician woman, Matt 15:22; by blind men, Matt 9:27; Matt 20:30-31; by mariners, Matt 8:27; by the crucified thief, Luke 23:42; by Pilate, John 19:19; by angels, Luke 1:31-33; Luke 2:10-11; and by his Father, Matt 17:5. In his state of humiliation, he acted as King of his church, in instituting ordinances, appointing officers, and issuing forth commandments in his own name, Matt 10; Matt 16:18-19; Matt 18:15-20; Matt 26:26-28; Matt 5-7; Luke 6; Luke 10;—in dislodging devils, Matt 4:25; Matt 12:28, etc.; in repeatedly purging the Jewish temple from buyers and sellers, John 2:13-17; Matt 21:12-13;—in triumphantly riding to Jerusalem on an ass, Matt 21; John 12; Zech 9:9; in conquering and triumphing over his enemies on the cross, Col 2:14-15;
Gen 3:15.—In, and after his resurrection, he was more solemnly invested with royal power, Matt 28:18-20; Phil 2:8-11; Acts 5:31; Acts 2:36; 1 Pet 1:21; 1 Pet 3:18,21-22; Eph 1:20-23; Ps 47:5-7; Ps 24:7-10; Ps 68:18; Ps 110:1-7. In his exalted state of royalty, he appointed the form and laws of his New Testament church, John 20:21-22; Matt 28:18-20; Acts 1:3-4,8; Mark 16:15-18; 1 Cor 12:28-29; 1 Cor 11:23-29; Eph 4:11-12; he hath and shall govern her to the end of the world, Matt 28:20; Ps 89:37; 2 Sam 7:13; Isa 9:7; 1 Cor 11:23,26. At the last day, he will judge the world; and thereafter continue his reign through all eternity, Ps 50:2-6. Matt 25:31-46; Rev 20:11-15; Ps 45:6-7; Ps 89:37; 2 Sam 7:13; Dan 2:44; Dan 7:14,27; Luke 1:33; Isa 9:7; 1 Thess 4:17.—At the end of the world he will account to his Father for his management in time, present all his redeemed, perfect in holiness and happiness, and change his present form of government, 1 Cor 15:24-28; but will for ever retain his kingly power. His enemies, being then all conquered, and under his feet, will not be able to dethrone him, John 16:33; Col 2:15; Heb 2:18; Isa 25:8; Ps 110:5-6; 1 Cor 15:25. His subjects will not seek to dethrone him, Isa 54:9-10; Isa 61:10; Isa 26:2; Jer 32:39-40. Nor will his Father attempt it, Ps 45:6; Heb 1:8; Ps 89:3-4,28. Nor would it be for the honour of God or the benefit of his people, that he should be deprived of his peculiar honours of reward, while they enjoy the glories which he purchased.
Christ's mediatorial kingdom may be distinguished into, 1. His kingdom of power, in which he hath the disposal of all things in heaven and earth, for the good of his church, Matt 28:18; Matt 11:27; John 3:35; John 5:22; Eph 1:20-22; Phil 2:9-11; 1 Pet 3:22; 1 Cor 15:25.—David's headship over the heathen nations which he conquered, was typical of this, 2 Sam 8:14; 2 Sam 22:44; Ps 18:43-44. 2. His kingdom of grace,—the external form of which consists in men's conjunct profession, worship, and service of God in Christ, by means of officers, and ordinances of his own appointment. In respect of this, men often but feign subjection to him, and shall be cast out, Ps 18:44; Matt 8:12; Matt 13:47; Matt 21:43. The internal form of it consists in the spiritual subordination of true believers to Christ as their Husband, Saviour, and Lord,—and in righteousness, peace and joy in the Holy Ghost, Luke 17:20-21; Isa 44:3-5; Isa 45:23; Rom 14:17; Phil 3:3; Titus 2:14. 3. His kingdom of glory, which is also called the kingdom of the Father, because he gives it to redeemed men, and reigns in it in a more immediate manner, ordinances and church-officers being laid aside, and the subjection of Christ, as man
and Mediator, to him, more fully manifested, Matt 25:34; Matt 13:43; 1 Cor 15:28.
Christ manages his kingdom of power, 1. In appointing or making angels, men, and every other creature, to work together for the good of his church, especially her true members, in their militant state, Heb 1:14; Ps 34:7; Ps 78:49; Rom 8:28; 1 Pet 3:13. 2. In permitting evil angels and their instruments to tempt and persecute his professed subjects, 2 Cor 12:7; Eph 6:12; 1 Thess 2:18; Rev 2:10; Rev 12-13; Rev 20:7-9. 3. In restraining and bounding their rage and hatred, in respect of its fervour, duration, or effects, Rev 2:10; Rev 12:10,12; Rev 20:1-3; Ps 76:10. 4. In making all their temptations, and the harassments of his people, turn out to his glory and their good, Ps 76:10; Rom 8:28; 2 Cor 4:17; Ps 119:67,71; Ps 119:65; Heb 12:10-11; Phil 1:12-14; 1 Cor 11:19; Mic 7:9,14; Isa 27:9. 5. In judging and punishing all his and his people's enemies, Ps 2:9; Ps 21:8-12; Ps 45:5; Ps 72:9; Ps 110:1,5-6; 2 Cor 15:25;—particularly his Jewish opposers, Matt 24:29-51; Matt 21:44; Matt 22:7; the persecuting heathens of the Roman empire, Rev 6:12-17; the Antichristian papists, Rev 9; Rev 11; Rev 13; Rev 14-19; 2 Thess 2:8; and all wicked angels and men at the last day, 2 Thess 1:8-9; Rev 14:11; Rev 20:12-15; Matt 25:31-46. 6. In rewarding those that had been friendly to his people and interests, as in making most honourable use of angels at the last day, Matt 25:31; Jude 14; 2 Thess 1:7; and in gloriously renewing this lower world, Rom 8:21; 2 Pet 3:13.
Christ manages his kingdom of grace in its external form, 1. In appointing many different ordinances of worship, common or more solemn, for erecting or preserving his church in her infant or adult state, Gen 4:4-5; Gen 17:10-14; Exod 12-40; Lev 1-27; Num 3-6; Num 15; Num 17-19; Num 28-29; Deut 4-32; Matt 5-7; Matt 10; Matt 16:18-19; Matt 18:15-20; Matt 28:19-20; Mark 16:15-18; 1 Cor 11:23-29; 1 Cor 14; 1 Tim 2-6; Titus 1-3. 2. In instituting offices, qualifying and sending ordinary and extraordinary officers, for erecting and maintaining his church, 2 Chron 36:15; Heb 1:1; Eph 4:11-14; 1 Cor 12. 3. In giving his Spirit, that, by his ordinary and extraordinary influences, accompanying the proclamation of his truth, he may attest his officers and doctrines, gather and preserve his subjects, and make them observe his ordinances and laws, Isa 32:15-18; Isa 44:3-5; Isa 59:21; Joel 2:28-29; John 16:7-14; John 15:26-27; John 14:16-17,26; John 7:37-39; John 3:5-6,8; John 20:22; Ezek 36:27; Prov 1:23; Acts 1:5,8; Acts 2:1-47; Acts 4:31; Heb 2:4; 1 Thess 1:5; 1 John 2:20,27. 4. In providentially protecting his church from being ruined by erroneous
teachers or naughty professors within her, or by open persecutors without her, Zech 2:5; Isa 63:9; Rev 6-7; Rev 11-12; Rev 14:1-5. 5. In enlarging his church at the expence of her Jewish, Heathen, or Antichristian enemies, Ps 110:2,5-6; Dan 2:44; Rev 12:10; Rev 11:15; Isa 49; Isa 54-55; Mic 4-5; Zech 8-14; Zech 2:11.—He manages it in its internal form, 1. In effectually calling his elect, and by changing their state and nature, bringing them to himself, thus rescuing them from their slavery to the broken law, sin, Satan, the world, and death, Ps 110:3; Ps 22:27-31; Isa 27:12-13; Isa 44:3-5; Isa 45:24-25; Isa 49:25-26; Rom 8:2; Rom 6:14; Rom 7:4; John 3:5-6,8; John 5:25; John 8:32,36; 1 Cor 6:11; Titus 3:3-7; Col 1:13; 1 Pet 1:2-3. 2. In ruling them by his word published to them in the gospel, and written in their hearts by his Spirit, as their enlightener, directer, quickener, and comforter;—and in subordination hereto, by his providence, correcting them for their disobedience, or pardoning it, on their renewed actings of faith and repentance, Ps 147:19; Ps 119:11,18; John 14:16-17,26; John 15:26; John 16:13-15; Gal 6:8; Gal 5:18,22-23; Eph 5:9; Ps 89:30-35; Ps 94:12; 1 Pet 1:6-7; Mic 7:14,18-19; Ps 119:67,71; Ps 99:8; Isa 38:16; Isa 44:22; Isa 57:17-19; Hos 2:6-7,14; Jer 31:18-27; Heb 12:5-11; Rev 3:19. 3. In protecting them from the hurtful and re-enslaving influence of the broken covenant of works, and of sin, Satan, the world, or death, Col 3:3; Jude 1; 1 Pet 1:5; John 10:28-29; Ps 41; Isa 46:4; Isa 63:9; Isa 25:8; Hos 13:14; Heb 2:15; Ps 23:4.
Christ manages his kingdom of glory, 1. In giving all his true subjects on earth, a full and irrevocable title to it, and some foretastes of its happiness, 2 Cor 5:1-7; 2 Cor 12:1-6; 1 Pet 4:14; 1 Pet 1:8. 2. In preparing heaven for them against the appointed moment of their death, as well as them for it, John 14:2. 3. In readily admitting their departed souls into the heavenly mansions, Acts 7:59; Luke 23:43; Luke 2:29; 2 Pet 1:11; Rev 3:21; Rev 14:13; Isa 57:2; Phil 1:21,23. 4. In raising the dead, publicly and solemnly judging the world at the last day, John 5:28-29; Dan 12:2; Rev 20:11-12; Matt 25; 2 Tim 4:7-8; Titus 2:13. 5. In then putting down all temporary power and authority, which had been used in church or state, that every thing may be under the more immediate government of God, 1 Cor 15:24,28. 6. In solemnly presenting all his redeemed subjects in one body to his Father, perfect in holiness and happiness, 1 Cor 15:24; Heb 2:10,13. 7. In perpetually governing and blessing his saints in their heavenly state with the full and immediate enjoyment of God, 1 Thess 4:17; Isa 60:19-20; 1 Cor 15:28.
Reflection. Thrice happy they, in and for whom Jesus Christ executes these offices!—Happy they, whom he teaches the infinitely marvellous, pleasant, powerful, and profitable truths of God, in a manner that enlightens, draws, renews, ravishes, and sanctifies their heart!—Happy they, who, being chargeable with guilt, sinful pollution, impotence, and unskilfulness in prayer, have this sin-expiating, this ever-effectually interceding High Priest between God and them!—How boldly they may come to his throne of grace,—flow together to his goodness, and sing in the heights of Zion, while their soul is like a watered garden, whose springs fail not!—Happy his subjects, who is love itself, whose laws are holy, just, and good,—a perfect law of liberty, and whose whole administration is wisdom, righteousness, condescension, and kindness.—Let me never presume to teach others, till Jesus Christ teach me himself. Let me not dare to touch holy things, till Jesus have washed me in his blood, clothed me with his righteousness, and made me an effectual sharer in the virtue of his intercession.—Let me not dare to commence ambassador for Christ, till he hath subdued my inward enmity against him, and given me a manifest commission.—God forbid, that my ministerial labours should but amount to a stabbing of my Redeemer in all his offices, under the fifth rib;—that I should be a Judas,—by my legal and lifeless sermons, or unedifying practice, betraying him into the hands of sinners to be crucified.
——————