SECT. 1ſt.

REDEMPTION, in Scripture, ſignifies the buying back ſomething that is loſt, alienated, or mortgaged; or, it ſignfies deliverance from danger, violence, or oppreſſion. It is applied to perſons or things; to either the lives or eſtates of men. It always has relation to ſome law of equity, and moral juſtice. That redemption which our Lord Jeſus Chriſt wrought for his people, was alſo according to the law and juſtice of the firſt conſtitution which man was placed in. It was obſerved in the introduction, that the will of God is the ſource of moral obligation; it was his revealed will, that man ſhould have kept that poſitive law he gave him, in a ſtate of innocence, or in caſe he ſhould tranſgreſs the precept that was given to him, he ſhould fall under the weight of the threatening, and forfeit the favour of his Maker, in which his true life and hap⯑pineſs conſiſted; for in the favour of the Almighty is life; [10]yea, it is in ſcripture ſaid to be better than life, in as much as moral ſatisfaction is better than mere creature exiſtence. The threatening implied what is death in a moral ſenſe: The want of friendſhip with God, and in conſequence thereof, pain and bitter remorſe of ſoul, at the apprehen⯑ſion of the divine diſpleaſure, and the thoughts of fu⯑ture evil.

THE Almighty placed our firſt parents under a very caſy and equitable law;—he laid no heavier burthen upon them than a ſingle prohibition, to put them in mind of their dependence upon their Maker. He gave them all things richly to enjoy, and did not ſparingly diſtribute his bounty unto them; only, as was juſt, he put them in mind of their dependence, by withholding from them the fruit of a ſingle tree. While man kept the ſupremacy and moral character of God in his eye, there was no danger of his breaking his law; but he forgot that he was de⯑pendent, and brake the law of his Maker, by affecting to be his equal. By affecting independence upon God who made him, he became like the beaſts that periſh. The threatening purſued him faſt: ‘For the Lord drove out the man.’ The preſence of JEHOVAH, in which a perfect creature cannot but have the moſt exquiſite pleaſure, became dreadful to minds ſo conſcious of their guilt: ‘A⯑dam and his wife hid themſelves from the Lord God, among the trees of the garden.’ But boundleſs mercy, which never had any motive but the Sovereign Pleaſure from whence it flowed, in due time revealed a Saviour, and made known a reaſon of hope to man, who had nothing in himſelf but every reaſon of deſpair. A Saviour is pro⯑miſed, and Redemption through his blood:—‘The ſeed of the woman ſhall bruiſe the ſerpent's head.’ But will God truly paſs over the ſpirit and intention of his law to man, and make void his Own word and declara⯑tion, in that poſitive affirmation of His holineſs: ‘In the day that thou eateſt, thou ſhalt die.’ Shall God's moral character, as a righteous Legiſlator, ſuffer for the ſake of man, that is a worm, and the ſon of man, that is a worm? This would expoſe the character of the God of truth, and give reaſon for rebellious mortals to pre⯑ſume upon his mercy and goodneſs. Shall ever favour be [11]beſtowed upon guilty man, it muſt be in conſiſtency with that firſt revelation which God made to the world. If ſinners be ſaved and redeemed from ſin and puniſhment, it muſt be according to law.

THE law which JEAOVAH gave to his rational crea⯑ture, man, was eaſy, reaſonable and light; and could be no way hard or difficult to ſuch perfect creatures as our firſt parents were;—and as this firſt moral precept was an abſtract of all righteouſneſs, and implied all the duties which dependence upon the Almighty binds men to ob⯑ſerve; ſo no deed or action, contrary to this law, done by any in the nature of man, could be lawful and right.— And ſuppoſing this law either broken or ſtrictly obſerved, it was ſtill the condition of life and happineſs to the poſterity of Adam. In keeping of it, it is plain that life was the reward, and in caſe it ſhould be broken, death ſhould be the wages;—‘The wages of ſin is death, but the gift of God is eternal life, Rom. vi. 23.’ Upon ſuppoſition that man ſhould tranſgreſs, and be expoſed to the curſe of the law; if any ſhould be ſo wiſe, mighty, and merciful, as to redeem him from his miſery, this law was ſtill to come under the firſt conſideration, and the hap⯑pineſs to be obtained muſt be conſiſtent with this abſtract of the will of God.

As God's moral character was concerned in this rule of righteouſneſs, and called in queſtion by man's diſobe⯑dience; —ſo there was no other way known to us, how his character and our ſalvation might be made conſiſtent; but by beginning where our firſt parents failed. To have overlooked the firſt tranſgreſſion of his law altogether, would have repreſented man's duty not ſo neceſſary as God ſaid it was, when He annexed the threatening of death to diſobedience;—‘In the day thou eateſt thereof thou ſhalt ſurely die.’ For ſuppoſe we ought not to at⯑tempt, "to limit the holy one of Iſrael," in the exerciſe of his attributes, nor ſay what he might or could do;— yet we may ſay, according to what he has revealed to us in his word, he could not have granted life to man with⯑out firſt having reſpect to his own holy character, ex⯑preſſed [12]in his law;—as, ‘the Judge of all the earth, he muſt do right.’

WHENEVER God intended to expreſs his mercy and compaſſion towards miſerable mortals, it was neceſſary that his wiſdom ſhould deviſe a method, whereby mercy and compaſſion might appear conſiſtent with the truth of the divine threatening, and the purity of the holy law. We find from ſcripture, that benevolence and wiſdom are both conſpicuous in the plan of man's happineſs; Wiſdom, in contriving a ſcheme where there is the Greateſt good⯑will to men, and yet the divine law taken firſt into conſi⯑deration; Benevolence, in taking into conſideration the caſe of enemies, wretched, and miſerable, and conferring favours upon them, they never could have deſerved. This is clearly pointed out in the xl. Pſal. ver. 6. ‘When ſacrifice and offerings were not required,’ JEHOVAH, the Meſſiah, ſays; ‘a body haſt thou prepared me, I de⯑light to do thy will, O my God,—thy law I have within my heart.’ Chriſt was made under the very ſame law which the firſt man tranſgreſſed. He was made ſubject to all its precepts, to obtain a title to eternal life to all his ſeed, according to the covenant of promiſe, and ſubjected to its curſe to redeem them from temporal, ſpi⯑ritual, and eternal death.—From temporal death, as to its ſting;—from ſpiritual death, as to its power;—and from eternal death, as to its nature, degrees, and con⯑ſequences.

THE chief end of man was to glorify God, by doing his will, and CHRIST had a ſpecial reſpect to this end;— "I delight to do thy will." The Redemption obtained by JESUS CHRIST, and applied to believers, is neither more nor leſs, than a perfect fulfilling of the chief end of man;—which was at firſt, and ſtill is, to glorify God, and to enjoy him for ever. CHRIST, as our Redeemer, was made under the law of God in all its various forms. ‘In the fullneſs of time, God ſent forth his ſon, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adop⯑tion of ſons, Gal. iv. 4.’

[13]HE was made under the law in that form in which it was revealed to our firſt parents, both as to its command⯑ment and curſe.—As a rule of righteouſneſs, it was the delight of his life;—and he called it, with all the other forms of it, His Father's buſineſs. He was made under the law of God in its ceremonial form, as connected with the doctrine of all the prophets;—‘for he came not to de⯑ſtroy the law and the prophets, but to fulfil them, Matth. v. 17.’

IT would lead me from my ſubject to give inſtances of each of them.—But in a word, That Redemption which our Redeemer perfected, was according to all the known forms of the divine law: But more than all, it was perfectly conformable to the ſpirit of the law of God. The ſpirit of our Saviour's obedience was quite anſwer⯑able to the intention and ſpirit of the law of God: The principles and motives from whence he acted, ſerved, and obeyed, were holy, juſt, and pure;—love to God and man were his devoted principles. His motives were to glorify Him that ſent him; to deliver his people from wrath, and make them happy;—His end to give ſuch a re⯑preſentation of God's moral character to the world, as ſhould appear quite conſiſtent with itſelf, and the firſt revelation of God to man. In the Meſſiah thoſe draughts of moral character, mercy and truth, righteouſneſs and peace, met together, and in the moſt regular, moral oeco⯑nomy, ſhewed the juſtice of the divine proceedings, and vindicated the ways of God to man. Whatever was in⯑tended by the ſpirit of the firſt law, and revelation of the will of God, was by our Saviour's Redemption perfect⯑ly fulfilled.

THE beſt of men, even when they obſerve the letter of the law of God, are much defective as to the ſprings of action, and fall much ſhort of the ſpirit and deſign of God's holy commandment.—But CHRIST had the whole law in its largeſt extent and compaſs in his heart, and could ſay with the ſtricteſt propriety: ‘I have reſpect to all thy commandments.’ This Redemption which JESUS CHRIST perfected was according to law, becauſe [14]he was appointed to the office of Redeemer by the oath of God. As the High Prieſt over the houſe of God, he was conſecrated and appointed to fulfil the law, for thoſe whom he repreſented as a High Prieſt:—‘The Lord hath ſworn and will not repent, thou art a prieſt for ever, Pſal. cx. 4.’

THE Meſſiah, the ſon of the Higheſt, was made a Prieſt by an Oath,—which is generally accounted the moſt ſolemn and ſureſt ratification of any deed, law, or office. The Apoſtle to the Hebrews ſays, ‘that the word of the oath maketh the ſon a prieſt, Heb. vii. 28.’ i. e. Mak⯑eth him one in the divine appointment of JEHOVAH, which is the ſame with any law that ever was revealed.

OUR Saviour in his death, and offering of himſelf an atonement for our ſins, had a ſpecial view to the law and appointment of God: ‘I have power to lay down my life, and power to take it up again, this commandment have I received of my father, John x. 18.’ The High Prieſt who was a type of JESUS CHRIST, upon the day of expiation, was obliged to obſerve ſtrictly the law of atonement;—for upon it depended both his own life, and the ceremonial remiſſion of the ſins of the congrega⯑tion. The leaſt deviation from the law was death to the prieſt, and non acceptance to the people:—The whole congregation therefore ſtood without in great fear and terror, in the outer court, till the expiation was finiſhed, and the prieſt came out from the holy of holies. What ſupported their hope in the midſt of their fears was, the ſound of the bells that were upon the hem of his garments, which were heard in the outer court. ‘And it ſhall be upon Aaron and his ſons to miniſter: And his ſound ſhall be heard when he goeth into the holy place be⯑fore the Lord, and when he cometh out, that he die not, Exod. xxviii. 33.’—And it is an evidence to us that our High Prieſt hath obſerved the law of the atone⯑ment, appointed him,—when now that he is gone to heaven, the holy place not made with hands, we hear the ſound of his acceptance in the Goſpel, which publiſh⯑eth "repentance and remiſſion of ſins through his blood." It is a ſign that JESUS CHRIST, our High Prieſt, is alive, and his ſacrifice is accepted of as an atonement for his [15]church and people, when life and immortality are publiſh⯑ed through his death, in the goſpel, to the chief of ſinners. ‘I am alive, ſays he, for evermore, and have the keys of hell and death, Rev. i. 18.’

SECT. 2d.

THIS Redemption was vicarious, or one redeeming others, by being ſubſtitute in their place; one paying a price of Redemption as a repreſentative of others, who were guilty. JESTS CHRIST is in this reſpect, ‘the ſurety of the better covenant.’ When he aſſumed the office of Redeemer he obliged himſelf to do and perform what his people ought to have done, and to ſuffer what they ought to have ſuffered.—All the ſin-offerings under the law were types and figures of him, and had their full accompliſhment in that offering which he made of him⯑ſelf in the fullneſs of time. It was impoſſible that the whole human race, or any individual amongſt them, could make a ſufficient atonement for their guilt;—man's Re⯑demption would have ceaſed for ever, for all that any mor⯑tal could have done to obtain it: ‘But the Lord laid on him the iniquities of us all;’ and in his mercy pro⯑vided for himſelf a true ſin-offering.

THERE was a tranſmutation of guilt from the prin⯑ciple to the ſurety;—which in ſcripture is called, bearing our ſins. Our Redeemer is ſaid ‘to bear our ſins on his own body on the tree, 1 Pet. ii. 24.’ ^†

[16]THAT this was the caſe we have no reaſon to doubt, if we believe divine revelation; for the ſcripture is both full and plain on this ſubject. ‘Iſa. liii. 6. All we, like loſt ſheep, have gone aſtray; we have turned every one to his own way, and the Lord hath laid on him the iniquities of us all. 1 Pet. ii. 24. who himſelf bare our ſins on his own body on the tree. 2 Cor. v. 21. For he hath made him ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him. 1 Pet. iii 18. For Chriſt alſo hath once ſuffered for ſins, the juſt for the unjuſt, that he might bring us to God, be⯑ing put to death in the fleſh, but quickened by the ſpirit.’ If words have any meaning at all, thoſe texts muſt point out one ſuffering for another;—and ſince God has ſo aſſured us in his word of this truth, it would be preſumption in us to ſay, it was inconſiſtent with his character to demand ſatisfaction, when he has told us the contrary by his own expreſs teſtimony.

DR SIKES, and ſome others, would willingly explain away the meaning of theſe paſſages, without giving them a better, yea, without giving them any meaning at all, and ſay, they cannot mean a vicarious Redemption; for this would be contrary to the character of God:—But how came thoſe Critics to be better informed what was ſuitable to the divine character than the Deity himſelf? It is evident from both the Old and New Teſtaments, that the Almighty did not want thoſe paſſages to have any other meaning, than a common reader may find at firſt inſtance, becauſe he has often repeated them after the ſame manner, and does not ſeem to have thought that underſtanding them ſo would injure his character. In ſcripture, where the Almighty ſpeaks in a myſtical and [17]figurative manner, it is plain he does not want to have his words underſtood literally, and always explains his meaning by other plain paſſages of ſcripture:—But with regard to thoſe already cited, we do not find any other paſſages, when taken in their connection and ſcope, that lead us to any other meaning.

ONE would be ready to apprehend that ſuch literary cenſors are more zealous for their own pride, than for the character of the Deity, and rather ſuppoſe what they themſelves would do, if they were in his place, than what they are ſure is his mind and will. What their wiſdom thinks beſt, they conclude is fitteſt for the cha⯑racter of their maker;—and have the aſſurance to ſay what he ought to do, even when he has ſaid the quite contrary:—Nor will they allow the Deity to be the propereſt judge of his own character. They have a ſtandard quite above both God and the Scriptures, name⯑ly, their own natural notions:—What is not ſuitable to theſe, they will not allow to be conſiſtent with either the divine character or common ſenſe.—Nothing is more contrary, and inconſiſtent with their notions, than vicarious Redemption, when it implies puniſhment. It is indeed ſurpriſing, that theſe wiſe men who know the character of the Deity ſo well by their natural notions, ſhould give ſuch viſible demonſtrations of their ignorance;—when in every branch of their conduct in very momentous matters, they are not very ſtudious to imitate that character they pretend to know, more than other people. They tell us that the Almighty is all goodneſs, which no ſober man will deny more than they, but will perhaps ſay, that he is as much all juſtice, equity and holineſs.—But not to ſay any thing of the abſurdity of pretending to ſay what the Deity is,—which no man can tell further than he himſelf hath revealed, it might be expected if they believed the Almighty was ſo very good, that they would imitate his character. If indulging the paſſions, and gra⯑tifying the appetites, be imitations of God in goodneſs, thoſe devotees of goodneſs have made conſiderable attain⯑ments.—They can receive bondſmen for debts, throw debtors into jail, domineer over their inferiors and de⯑pendents like other men;—and if their lives and conduct [18]be a real imitation of their Deity, they are in ſome jeo⯑pardy notwithſtanding of that goodneſs they have learned by their natural notions. They in real life expreſs as much vengeance towards thoſe who injure or offend them, as the reſt of their fellow men that differ from them in ſentiment; and when fairly provoked, forget what they profeſs to believe concerning their Maker:—And though they conceive the Deity to be ſo good as to demand no ſatis⯑faction, yet they want to be ſatisfied themſelves. Such conduct is a burleſque of their pretended belief, and makes them truly ridiculous. If the Deity, they profeſs to wor⯑ſhip, be as unmerciful as they themſelves are, notwith⯑ſtanding of that goodneſs they boaſt of, they are in dan⯑ger of being miſerable enough. But after all, it ſeems not more inconſiſtent with God to accept of a vicarious Atonement, or Redemption, and CHRIST to give it, than it was inconſiſtent with him to make the world: For if we conſider the character of God, revealed to us in his word, and not what our natural notions ſuggeſt, we will find it drawn in ſuch a manner, that this world, as it now appears, is not anſwerable to that character, i. e. it is nothing in compariſon with what God could have made it.—And we may as well complain of God for not making us angels, as complain of his conduct for re⯑quiring an atonement for our ſins;—for God was good before Time, as well as after it commenced, and according to ſome people's natural notions of goodneſs, ſhould have made man ſo that he could not have fallen;—or in other words, made him a Deity; for this is the language of pride, "ye ſhall be as Gods."

THERE was certainly neceſſity for a vicarious Redemp⯑tion, otherwiſe God would not have required any;—but in his diſpenſations towards the Jews, vicarious atonements were among the firſt inſtitutions that were made a part of their religious oeconomy. The Apoſtle to the Hebrews in⯑forms us, that all theſe vicarious atonements were ſhadows of Chriſt to come, yea that the whole Tabernacle and Temple ſervice were figures of JESUS CHRIST, the true Meſſiah.— And we are expreſsly told, that ‘he came in the end of time to put away ſin by the ſacrifice of himſelf, Heb. [19]x. 1, 11. That he was manifeſted to take away ſin, and in him was no ſin, 1 John iii. 5.’

IT ſeems to have been the common opinion of all na⯑tions, where any notions of God ever entered, that there was neceſſity for vicarious Atonements;—for all nations who [...]e ſtory we have mentioned in hiſtory, had ſome ri⯑tuals of this ſort, in their religious worſhip.—But com⯑mon ſenſe tells us, that it is not inconſiſtent with the Al⯑mighty's goodneſs to demand a vicarious Redemption;— for what is the meaning of requiring ſatisfaction for the breach of human laws, if this notion of ſatisfaction be not taken from ſome notices we have received from the Deity? If it be good for civil government, which all men, for the moſt part, agree is from God, thus to demand ſatisfaction in the lower ſyſtem of his adminiſtration, it cannot well be ſuppoſed inconſiſtent with his goodneſs to demand ſa⯑tisfaction in the more exalted part of his government.

THAT this Redemption was vicarious will appear from the very goodneſs of God made uſe of againſt its neceſſity.— For how was it conſiſtent with the Divine Goodneſs to make CHRIST ſuffer ſuch grievous ſorrows, if he was in no ſenſe guilty?—For it is agreed on all hands, that he had no ſin of his own. It is abundantly evident from ſcripture, that there never were any ſorrow like unto his. ‘Is it nothing unto you all ye that paſs by? Behold, and ſee, if there be any ſorrow like unto my ſorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger, Lam. i. 12.’ Could there be any thing more tyrannical and arbitrary, than to make an innocent perſon undergo ſuch grievous ſufferings,—when JEHOVAH from the excellent glory had declared he was well pleaſed with him? In puniſhing an offender there is nothing unjuſt, or contrary to the nature of moral goodneſs;—but to puniſh an innocent perſon, ſo well approved of by God, is not ſo eaſily accounted for. Re⯑velation only can ſatisfy us as to this: ‘He bare our ſins in his own body on the tree, 1 Pet. ii. 28. The Lord laid on him the iniquities of us all, Iſa. liii. 8.’

IF JESUS CHRIST came to ſet us an example of pa⯑tience [20]and reſignation to the will of God under all our afflictions and ſufferings,—and this was all that was in⯑tended by his death:—Why did God himſelf afflict him ſo grievouſly in his ſoul, with ſuch horrible terrors, which made the very blood ſweat from his body, when there were no viſible trouble upon him? This does not well agree with the character of the Almighty:—‘Who doth not afflict willingly, nor grieve the children of men without a a cauſe.’ There was certainly ſomething more than ex⯑ample here; otherwiſe, it was all in vain, for never man was or will be able to copy after it.—What had almoſt broke the heart of our Redeemer, would altogether break the hearts of the ſons of men. JESUS CHRIST himſelf ſeems to have had quite different views in his ſufferings,— for he ſays to thoſe who came to apprehend him, ‘If ye ſeek me, let theſe go their way, John xviii. 8.’ He ſeems plainly to have conſidered himſelf as a vicarious Redeemer, one ſubſtitute in the room and place of others. But if CHRIST came only to inſtruct us as a Prophet, and to ſet us an example by his ſufferings, he has ſet be⯑fore us the moſt fearful example that ever was ſet before mortals:—An example of bearing the puniſhment of ſin, and the wrath of God, due on account of our iniquity. Ah fearful example! Tremendous pattern! Who among the ſons of men can follow the footſteps of ſuch a Savi⯑our? What ſo ſeverely ſcorched the green tree, would effectually burn up all the dry ones;—and unleſs men were qualified in the ſame degree that CHRIST was, his very example would be a ſufficient hell to them. Ye fol⯑lowers of CHRIST upon this plan! Could you follow him to the garden of Gethſemene, with all that anguiſh of ſoul which he ſuffered there? Could you undergo ſuch a bloody ſweat as JESUS did, and live?

NONE but a divine perſon could endure ſuch grief and ſorrow, as were inflicted upon JESUS CHRIST;—and un⯑leſs CHRIST could endow his people with the ſame de⯑gree of perfection, power, and holineſs that was in him, it would be impoſſible to copy his pattern.

THAT our Redeemer did bear the wrath of God, the ſcriptures affirm expreſsly; ‘Thy wrath lieth hard upon [21]me, and thou haſt afflicted me with all thy waves:— Thy fierce wrath goeth over me; thy terrors have cut me off, Pſal. lxxxviii. 7, 16.’ It is becauſe the chaſ⯑tiſement of our peace was upon him, that he ſuffered ſuch grievous ſorrows, and becauſe he came in the room of the guilty, that he ſuffered unto death;—and not m [...]rely to ſet us an example. ‘He gave himſelf a ranſom to redeem us from all iniquity, and to purify unto himſelf a pe⯑culiar people zealous of good works.’—From all which it appears evident that our LORD's Redemption was vi⯑carious.

SECT. 3d.

THIS Redemption was a procuring of that inheritance which man loſt. Man's portion and inheritance, where⯑by he could have lived happy, and enjoyed life, was the favour and fellowſhip of his Maker:—This enjoyment he forfeited by breaking the divine law, and tranſgreſſing the holy commandment.—Man was driven from his in⯑heritance, and became a vagabond upon the earth, for re⯑nouncing his allegiance to the Almighty. He had no⯑thing after he had ſinned that he could call his own, but what he would have been better without; namely, the divine diſpleaſure, threatened in the ſanction of the law of works:—And beſides, he was miſerable by what he had loſt. All enjoyments whatſoever, unleſs connected with the divine favour, tend only to make the curſe ſit faſter upon guilty minds. It is only in the favour of God there is life; all other vital acts are only the ſhadow of life:—For without the favour of God a man is dead while he liveth. When God created man at firſt, he made him lord of this lower world, and heir of everlaſting felicity in the next, upon condition, that he ſhould obey that law which he gave him, as the teſt of his dependence upon him; and his acknowledgment of his Maker's ſo⯑vereignty. His faithful ſervice for a ſeaſon, would have entitled him to a crown of immortal life;—but he ſold himſelf to Satan, for the pleaſures of ſenſe, and loſt his liberty by gratifying his taſte. ‘By ſeeking to become [22]wiſe, he became a fool,’ and marred his happineſs, by ſtretching its limits beyond the divine prohibition. By giving himſelf up to be the ſervant of ſin and Satan, God, in righteous judgment, condemned him to be their ſlaves; and inſtead of that bleſſed inheritance of immortal life, he had reaſon, as the ſon of God, to expect, if he had con⯑tinued in his ſervice, he was made a ſlave to the devil, and a ſubject of death. Through pride and ſeduction he loſt an inheritance which would have for ever enriched both him and his poſterity.

Now, man is miſerable for wanting what only can make him happy, and is not able to pay a ranſom for what he hath loſt. But God, who is abundant in love, and infinite in mercy, ſent his ſon in human nature,—who hath given his life's blood to redeem the loſt inheritance. The ſtrong One, JEHOVAH's partner, the Man, his Fel⯑low, or of his Right Hand, was ſent to redeem that fore⯑feited inheritance, that his "little ones might not periſh, but have everlaſting life." This holy life and obedience, which we call active, to diſtinguiſh it from his paſſion and ſufferings, is the meritorious reaſon of men's being received again into the favour of God. It was through diſobedience that man loſt the favour of his Maker, and it is by obedience, that any of fallen Adam's poſterity are reſtored to it again:—For, ‘as by one man's diſobedi⯑ence many were made ſinners, ſo by the obedience of one ſhall many be made righteous, Rom. v. 19.’ But before our Redeemer could procure the favour of God, as an in⯑heritance to eternal life, it was neceſſary that he ſhould be related to thoſe for whom he was to obtain it. ^*

[23]IT was by his holy active obedience, that he procured that favour which man loſt by his ſin and tranſgreſſion. [24]The whole human race had forfeited their right to com⯑munion and fellowſhip with God,—ſo there was a forfei⯑ture [25]upon their inheritance, which was neceſſary to be re⯑moved, before they could again enter upon the poſſeſſion. This forfeiture our LORD JESUS CHRIST paid by his obe⯑dience unto death, and hath reſtored his people into the forfeited favour of God, and makes them partakers of thoſe divine pleaſures that are in his preſence. It was con⯑tinuing in the ſervice of God, that would have ſecured the inheritance of eternal life to man;—and it was by our firſt parents, their coming ſhort, before the time of probation was ended, that they and their ſeed loſt that inheritance:—‘For curſed is he that continueth not in all things written in the book of the law to do them.’ Had there been no ſanction annexed to the law, then any perſon who had been able to have taken up the [...]a [...]k where Adam left it, might have ſet all to right again.— But juſtice had a claim for ſatisfaction, by virtue of the curſe annexed to the law; ‘in the day thou eateſt there⯑of, thou ſhalt die.’ Our Redeemer was therefore o⯑bliged to fulfil that law which man left unfiniſhed, that he might procure acceſs into the divine favour,—and alſo to bear the curſe,—that the juſtice and truth of JEHOVAH's character might appear, in re-inſtating man into the fa⯑vour of his Maker. But as man was alſo himſelf a pri⯑ſoner, as well as an inſolvent debtor to juſtice, there was ſtill ſomething more neceſſary.

SECT. 4th.

THIS Redemption which CHRIST accompliſhed for his people, was a Redemption of perſons. There was a neceſſity of looſing the bonds of the priſoners, and of opening the priſon doors, as well as procuring a good in⯑heritance in the enjoyment of the favour of God. The divine favour is what the ſervants of ſin cannot enjoy;— becauſe they are Satan's captives, and led by him at his pleaſure. This Redemption of the perſons of believers was two-fold, according to the nature of their bondage. They were bound over by a juſt ſentence of the law to [26]death, and were arreſted at the inſtance of juſtice, and could not get clear ti [...]l the uttermoſt farthing was paid. In this ſenſe they are held like perſons under attainder,— as guilty of treaſon, againſt the Sovereign of heaven and earth. Nothing but the price of blood could releaſe them; ſo the Prophet informs us, ‘That by the blood of the covenant, Chriſt brings forth the priſoners out of the pit wherein there is no water.’ He paid the price of their Redemption by his precious blood, and died to re⯑ſcue them out of the priſon of ſpiritual and eternal death. He paid their ranſom by his blood, and hath delivered them from going down to the pit.—By virtue of this ranſom, their perſons became his property, and he ſ [...]ts them free agreeable to both law and juſtice.—Hence they are juſtified and acquitted from the curſe by which they were held,—which like a heavy chain held them faſt in the priſon of ſpiritual death,—ſo that they were unable to move in any holy acts of duty towards God. ^†

BUT not only are men, as they are the deſcendants of the firſt Adam, priſoners of juſtice, but they are alſo captives to ſin and Satan, made to grind in his priſon-houſe, by ſerving divers luſts and pleaſures. Chriſt redeems them from Satan's dominion by his power, as he delivers them from juſtice by the price of his blood:—So hereby the captives are delivered, ‘and the prey of the terrible taken away.’

THIS deliverance the Redeemer performs by the goſpel which is the "rod of his ſtrength ſent out of mount Zion." whereby he pulls down Satan's kingdom, and relieves his people. Satan, that cruel enemy of man's happineſs, is not willing to part with his captives, and notwithſtanding of their ranſom being paid, endeavours to hold them faſt in the fetters of ſin and prejudice.—But, ‘their Re⯑deemer is mighty, the LORD OF HOSTS is his name, Jer. l. 34:’—He ſends his powerful word, [27] come forth, and all the powers of hell cannot hold them longer.

THE goſpel, as the rod of CHRI [...]T's power, bruiſeth Satan under his people's feet, and perſuades and enables them to flee from the wrath to come. This part of the Redemption which our Redeemer performs, conſiſts in changing the purpoſes of his people's minds by the ſu⯑perior evidence of the goſpel of peace: It is by the A⯑poſtle, ‘Rom. viii. 2. called, a fulfilling of the law in them.’—This is a Redemption of the perſons of be⯑lievers with a ſtrong hand, and belongs to JESUS CHRIST under the character of a Conqueror,—‘travelling in the greatneſs of his ſtrength.’ The goſpel, which is a ‘ſtumbling block to the Jews, and fooliſhneſs to the Greeks, is the power of God, and the wiſdom of God, in calling his people out of darkneſs into his marvelous light.’ The word of truth, however ſimple in itſelf, is by the evidence which the ſpirit that ſpeaks in it, gives it, ‘mighty through God to pull down ſtrong holds, and every imagination, that exalteth itſelf againſt the kingdom of Chriſt.’ Its evidence ariſeth from its ſimplicity, and is not like ‘the enticing words of man's wiſdom,’ which pleaſe thoſe who belong to the king⯑doms of this world. It flatters no man while in a ſtate of ſin, or while living in the practice of it, but plainly tells him his doom, while he remains in that condition:— But at the ſame time, ‘proclaims liberty to the captives, and the opening of the priſon doors to thoſe who are bound.’ It exhibits very great and precious promiſes, to all who believe in JESUS CHRIST, and affords the ſureſt reaſon of hope to the miſerable and wretched. It ſpeaks nothing but woes to hypocrites, and ſuch as go about to eſtabliſh a righteouſneſs of their own; for it ‘calls not the righteous but ſinners to repentance.’ This goſpel looks with no favourable aſpect upon ſuch as are ſeeking requiſities to prepare them to come to CHRIST, but looks benignly upon the poor, the miſerable, the blind, and the naked. It ſays not one word of peace or pardon to the wiſe man, or the diſputer of this world, while it ſcatters its influence among thoſe who are ac⯑counted worſt by the ſons of pride.

[28]THIS word of JESUS CHRIST, which ſaves men from the power of ſin, and the captivity of the Devil, has in⯑deed an influence upon its enemies;—but it is to torment them, as it doth their father the Devil,—‘who believes and trembles.’ The ſame word that begets faith in the ſouls of thoſe who are called, and gives hope and great joy to the wretched and miſerable among men, begets pain and remorſe in the conſciences of the proud, and torment in the minds of Devils. Though this faith, which the goſpel produces and brings forth, has received the opprobrious name of the faith of Devils; yet it is the word of CHRIST's patience and power, which begets in the ſouls of his choſen people a belief of the ſame truth which makes thoſe evil ſpirits tremble. The faith of ſaints and devils is no way different; the difference lies in their hopes. The one hath no hope from the truth they believe, but pain and ſorrow; whereas the others from the ſame truth, have a noble reaſon of hope, which revives and ſupports their minds.

WHENEVER any man believes the truth of the goſ⯑pel, as firmly as the Devils do, it preſents to him a ground of hope, that overbalanceth all his reaſons of deſpair. Among thoſe inhabitant of the regions of dark⯑neſs, notwithſtanding of their believing the truth, their reaſons of deſpair outweigh their reaſons of hope,—be⯑cauſe the goſpel is not ſent to them.—But to men under every guilty circumſtance, it ſays, ‘to you is the word of this ſalvation ſent.’

JESUS CHRIST delivers his people when they are in captivity, by opening their eyes, and pointing out to them the way of eſcape. He opens men's blinded underſtand⯑ings by the light of his goſpel, and brings them ‘out of darkneſs into his marvelous light:’—The ſcripture calls this a ‘turning them from darkneſs unto light, and from the power of Satan unto God.’ When Sa⯑tan got man into his priſon, he did with him as the Phi⯑liſtines did with Sampſon,—put out his eyes, and it is through ignorance that he holds them in his power.— For whenever the light is made to ſhine into their hearts, [29]they break his priſon, and eſcape. Hence the goſpel ſaves men, by making them ‘know the things which belong to their peace.’ In this reſpect, knowledge is the principle of faith, and faith the exerciſe of know⯑ledge:—For, ‘only thoſe who know JEHOVAH's name will put their truſt in him.’ The goſpel becomes a principle of underſtanding,—which by its own evidence be⯑gets aſſent to its truth in the ſoul, which in ſcripture hath received the name of Faith. This faith is termed ‘the ſubſtance of things hoped for, the evidence of things not ſeen.’—Or, as that paſſage may more properly be read;—‘The firm foundation of things hoped for, and the argument or proof of things not ſeen.’ The teſ⯑timony of God, made known to men, is the firm foun⯑dation of faith, and faith is the argument or proof to us of the truth and reality of what is teſtified. The goſpel gives being to faith, and faith realizes the object to us, or gives it a real exiſtence in our ſouls. It is by the power of CHRIST's word that the ſouls of his people eſcape out of the ſnares of the Devil, and forſake his ſervice.

SECT. 5th.

THIS Redemption is meritorious. It is not merely an alluſive and figurative one.—When CHRIST is called a Redeemer, it is not becauſe Moſes, Joſhua, David, and others, were ſo called, but becauſe he is really a Saviour and Redeemer,—who paid the price of our Redemption. The price he paid was truely worthy of all that ever his people can receive on account thereof. It is a ſuffi⯑cient reaſon, and argument in law and equity, why God ſhould juſtify the ungodly. The merit of this Redemp⯑tion aroſe from the nature and dignity of the perſon who paid the price of it. Our Saviour was truly God, as well as very man, ^‡ and the relation his work had to his in⯑finitely [30]holy perſon, gave it a value, worthy of all that ſinners can ever ſtand in need of. It is for this reaſon that our Redeemer is ſo highly exalted as Mediator,— becauſe being the true God he humbled himſelf unto the death. The Actions of our Saviour's human nature re⯑ceived an infinite value and dignity from their being the [31]works of him who is "the true God, and eternal life." No finite creature can ever receive more or greater favours than our Redeemer merited by his death.—For this reaſon there is an eternity ordained for the enjoyment of them;—that what can never be exhauſted may be ever en⯑joyed. The ſong of the redeemed in heaven, is filled with the worth and excellence of JESUS CHRIST, and his Redemption; ‘Rev. v. 19. Worthy is the Lamb that was ſlain to receive glory, honour, dominion, and power.—For thou waſt ſlain, and haſt redeemed us to God by thy blood.’

SECT. 1ſt.

IT was neceſſary that our Redeemer ſhould be a party in that covenant, according to which ſinners were to be ſaved. No perſon who was not able, and worthy to treat with JEHOVAH, and to engage his heart to approach unto him, could be qualified to redeem loſt ſinners.— And ſuppoſe he had been qualified, yet if he had not ac⯑tually done it, he would have wanted a true legal qualifi⯑cation for his work. Such as do act for others in mat⯑ters where law is concerned, do not merely act according to their ability, and perſonal endowments, but according to the law that relates to the tranſaction. Perſonal endow⯑ments were eſſentially neceſſary, but mutual and actual engagements were morally neceſſary alſo. As our LORD JESUS CHRIST intended to redeem his people, it was ne⯑ceſſary for him as their covenant-head, to be mutually en⯑gaged for them, in a contract mutually with his Father, and their God;—that ſo the will of the parties engaged might be one joint counſel:—So the Prophet tells us, that ‘the council of peace was between them both, Zech. vi. 13.’ Had not CHRIST been a party in the cove⯑nant of peace, all that he did could not have been anſwer⯑able [32]to the breach of the covenant of works. The firſt covenant was broken by Adam, as a party in it, and his poſterity were ruined in conſequence thereof;—ſo the children of our Redeemer are ſaved from the ruin of the firſt covenant by his being a party in the ſecond: I have, ſaith God, ‘made a covenant with my choſen, Pſal. lxxxix. 3.’ By our Redeemer being a party in the covenant of grace, he was qualified to plead the benefits of his redemption for his people when the conditions in that covenant were fulfilled, and could plead the original contract, as a party that was worthy to covenant with God.—Thus, by having really covenanted for guilty ſinners, he was qualified to aſcertain the number of his ſeed,—through his knowledge of the contract in which he was a party:—And could plead the word of the Fa⯑ther in that covenant made with him, ‘when he ſhall make his ſoul an offering for ſin, he ſhall ſee his ſeed, and prolong his days, and the pleaſure of the Lord ſhall proſper in his hand.’ With regard to all this as a party in the covenant of peace, he could ſay, Lord, do as thou haſt ſaid.

OUR Redeemer's being a party in the new covenant qualified him to know both the number of his ſpiritual ſeed, and the great and good things that are laid up for them in the covenant of grace and promiſe. In conſe⯑quence thereof he could very properly pardon ſin, and for⯑give the iniquity of the guilty, becauſe he knew what he had contracted for in their behalf, and what he was able to do in fulfilling his contract. Had not our Saviour been a party in that covenant his ſuretyſhip could have no way been anſwerable to the neceſſity of guilty man,— who needed one ſubſtituted in his place as a covenant-party. It was entirely owing to the firſt Adam's being a party in the firſt covenant, that his poſterity were found guilty for the breach of it, and it is becauſe JESUS CHRIST is a party in the ſecond covenant, that his righteouſneſs in fulfilling it, as their ſurety, is the reaſon of their accep⯑tance with God. Our Saviour's righteouſneſs could not have been a covenant one, unleſs he had been a party in it. So it was an eſſential qualification to JESUS CHRIST our Saviour to be a party in the covenant of grace.

SECT. 2d.

IT was an eſſential qualification in our Redeemer to be related to both God and man. Man's Redemption could not have been effected by any not truly God, and really man:—For Deity could not ſuffer, and a mere man could not have given ſuch a ranſom as was anſwer⯑able to the ſpirit of the law, and the demands of juſtice.— And moreover, as man had offended God, and incurred his juſt diſpleaſure by diſobedience, it was neceſſary the Reconciler ſhould be able to pleaſe God, and reſtore man into his favour. ^*

THE moſt perfect man that ever exiſted, even the human nature of JESUS CHRIST, unleſs it had been u⯑nited to the Deity, could not have effected man's Re⯑demption:—For the moſt perfect finite ſervice could merit no more than a finite reward, and the death of a finite perſon could not in the nature of the thing be a price of Redemption from an infinite curſe,—juſtly pro⯑nounced againſt ſin, wherever it ſhould be found, or in whatever form.

THERE were two things which made it impoſſible for a mere man to redeem a guilty world.—The nature of juſtice required that there ſhould be adequate ſatisfac⯑tion made for the offence committed, that the character of the Moſt High might be juſtified in juſtifying the un⯑godly. Though we may conceive many things, which we think the Almighty might do, or have done, ſo far as they reſpect our intereſt; yet we are not certain that he could have done otherwiſe:—On the contrary, we are rather ſure, that he could not morally have acted other⯑wiſe or than he would have done it. It is not our part [34]to ſay what our Maker could have done as to his power, or any other attribute of his nature;—but whether ac⯑cording to the ſyſtem of his government revealed to us, could he have acted otherwiſe agreeable thereto? Was the firſt ſyſtem which man was placed in perfect: And did God ſpeak in earneſt when he ſaid, ‘in the day thou eateſt, thou ſhalt die?’ Will it not appear more con⯑formable to that ſyſtem, that a perfect ſatisfaction be given to his juſtice expreſſed in his law, by one who was able to give it, than that the Divine character be any way ob⯑ſcured in its truth and veracity?

IT was therefore neceſſary that our Redeemer ſhould be God and Man, or EMMANUEL,—that he might be able to ſupport the moral character of the Deity, by giving a righteous and perfect obedience conformable to that law,—which was an exact image of his character;— and might be able to give ſatisfaction to what truly may be called juſtice, to make a complete Redemption con⯑formable to the truth and holineſs of God. Thus quali⯑fied he could give all the ſatisfaction the pureſt juſtice could exact, in the ſame nature that had given the of⯑fence.—Nor does this repreſent religion in any unfa⯑vourable point of light, or ſet forth the Almighty as cruel and capricious:—When out of his mercy he found a choſen one,—who at the ſame time that he repaired that awful breach, could ſuffer no loſs to himſelf.

HAD what JESUS CHRIST did for ſinners ruined him⯑ſelf, or had death been able to detain him priſoner;— or had the making of men eternally happy, made him miſerable, then might the enemies of the atonement called the ſcheme of man's redemption a cruel ſcheme,—and the Deity ſevere.—But when the ſufferings of JESUS CHRIST were ſalutary to men, and in the event exalted the cha⯑racter of the Moſt High in the eſteem of men and angels, and brought honour to our Redeemer alſo, there does not appear any thing in the whole ſcheme but what is con⯑ſiſtent with perfect goodneſs. Yea, it exalts the goodneſs, and extolls the love of God.

SECT. 3d.

IT was neceſſary that the human nature which CHRIST aſſumed ſhould be perfectly innocent. Had our Saviour's human nature had either original or actual ſin, it could not have been a proper ſin-offering;—for in this caſe he would have needed an atonement for his own iniquity.— But that nature which he aſſumed, though it was equally related to the believing ſeed of Abraham, yet it was not par⯑taker of any of that pollution which is common to the nature of man. This human nature of JESUS CHRIST was ſanctified by the Holy Ghoſt, and brought forth in an extraordinary manner of a virgin;—and though of the ſame kind with that of others, was yet free of that na⯑tural pollution which ſtains the beſt ſervices of ſuch where it prevails.—But JESUS CHRIST ‘was holy, harmleſs, undefiled, and ſeparated from ſinners;’ without ſin, nor was guile found in him. His ſacrifice was ſinleſs and perfect, as well as divinely pure and holy,—on account of its relation to him who is the true GOD. Though as a ſurety he was accounted guilty, as bearing our ſins,—yet was he ever ſeparated from ſinners, in reſpect of every moral impurity.

THE pure law could not find the ſmalleſt defect in his ſin-offering, nor could the ſevereſt juſtice ſpy the leaſt imperfection in that nature which was given him for a ſacrifice.

THERE was a paſſive innocence in the human nature of JESUS CHRIST,—whereby he was morally inoffenſive. He had no diſpoſition to give or to take offence, as is common among men.—He had no ſelfiſh pride in him, nor any inordinate paſſions ariſing from the connection between his ſoul and body. Paſſions and appetites, not ſubordinate to pure reaſon and the will of God, are pe⯑culiar to corrupt and imperfect creatures: In CHRIST there were none ſuch. He had no ambition to make him envy or grieve at the good of others, but he conſtantly rejoiced to ſee men happy, and to make them ſo. All the [36]affections of his human ſoul were paſſively pure and holy, and could not be moved to think or do evil.

BUT this was not all; the purity of his nature did not merely diſpoſe him to do no evil, or injury to any, but it inclined him to ſeek men's happineſs on all occaſions. "He went continually about doing good," from a holy propenſity of mind towards what was worthy and virtuous. Our Redeemer had no occaſion to be excited to do good by any motives from without,—for he had the law of God in his heart. He had a perfect knowledge of moral rec⯑titude, and a perfect love of all truth; ‘Thou loveſt righteouſneſs, and hateſt iniquity, therefore God, thy God, hath anointed thee with the oil of joy above thy fellows, Pſal. xiv. 7.’ It was as natural for him to love truth, as it is for other men under the influence of corruption to err and go aſtray from it. It was the love of righteouſneſs which conſtantly inclined him to do his Father's wil [...],—and made him purſue the great end for which be came into the world,—which was ‘to ſeek and ſave that which was loſt.’

SECT. 4th.

IT was neceſſary that he ſhould be appointed and have inſtructions for his office of Redeemer. Without a ſpe⯑cial appointment and proper inſtructions, the execution of any office would be intruſion. Natural endowments may fit a perſon for the execution of an office, but does not morally qualify him in law, without appointment thereto. Our Redeemer did not run unſent,—but ‘was called of God as was Aaron.’ Hence we have frequently in the goſpel his declaration, "that the Father ſent him." He demonſtrated his divine miſſion by works, that were truly miraculous and wonderful:—To theſe he appeals as a proof of his being ſent of God,—‘If I do not the works of my Father, believe me not, John x. 37. The Father which ſent me, he doth the work, John xiv. 10.’ CHRIST was called to his office by God in the moſt ſolemn man⯑ner;—‘The Lord hath ſworn, and will not repent. [37]Thou art a prieſt for ever, Pſal. cx. 4.’ When CHRIST ſpeaks of himſelf as the Good Shepherd, he op⯑poſeth himſelf to ſuch as came unſent,—whom he calls thieves and robbers. It was becauſe our Saviour was ap⯑pointed to this office of ſurety, that he had ſecurity for aſ⯑ſiſtance to ſupport him in his work. His miſſion and appointment were conſtantly before his eyes, and upon this he founds his arguments in his prayer to the Father. ‘I have finiſhed the work thou gaveſt me to do,— therefore glorify thou me with that glory which I had with thee before the world was, John xvii. 5.’ ^*

HE could plead the law of his appointment, and the oath that was made to him, as the High Prieſt over the [38]houſe of God. Without an appointment to his office and work, there would have been no certainty that ever his work ſhould have been accepted:—But as he was ſo⯑lemnly appointed by the oath of JEHOVAH, the law of the appointment ſecured to him acceptance whenever he ſhould finiſh his work.

SECT. 1ſt.

IT produceth an eſteem of CHRIST, and all things that are his. When JESUS CHRIST makes himſelf known to his people as a Redeemer, and diſplays the glory of his Redemption unto them, the amiableneſs of his perſon, and the greatneſs of the ſalvation he hath procured by his blood, quite ſubdues their hearts, and gains their eſteem. Such as ſaw no comelineſs in him, why he ſhould be de⯑ſired,—while under the power of ignorance, and the in⯑fluence of error, become by the manifeſtation of his ex⯑cellencies altogether charmed with his beauty. It is im⯑poſſible but thoſe who know this bleſſed object ſhould eſteem him;—becauſe his excellencies are morally en⯑gaging, and have the power to transform the mind into a ſameneſs of moral likeneſs with himſelf. The Apoſtle, who underſtood this ſubject better than moſt of men, affirms it as a matter of certainty,—That ‘by beholding the glory of God, through Jeſus, we are transformed into the ſame image, from glory to glory.’ There are none who know the Redeemer but do love him, and ſuch as do not render him their ſupreme regard, do teſtify that they know him not.

THERE is ſomething in the world which men call Knowledge, which is only a ſpecious reſemblance of it, yet is oftentimes miſtaken for true underſtanding. Thro' means of the goſpel revelation men may come to ſome [39]ſpecious underſtanding of the character of JESUS CHRIST, ſo as to enable them to ſpeak as if they knew him:— But then their knowledge is no more than the wiſdom of words. This kind of knowledge may be called a paſſing view of CHRIST's character, which may lead men to ſome ſpeculation, but can never be reduced to practice. This ſort of ſpurious knowledge is like that which we learn of the characters of men at court in the common news,— which may enable us to form conjectures concerning the leading draughts of certain reputations, but being remote from the perſons, and the theatre on which they act, we are uncertain of the juſtneſs of the various deſcriptions of character which may be given them.—But true know⯑ledge of JESUS CHRIST by the goſpel, is like that which we attain by friendly information,—where the informer acts the part of a friendly inſtructor;—and knowing himſelf the things which he teacheth and deſcribeth, per⯑fectly repreſents them with ſuch evidence, that our know⯑ledge becomes certain and real.

THE truths of the goſpel, to All who have not felt their power, are only like the common news to a com⯑mon reader,—which may learn him to ſpeak, but does not afford any certain knowledge, nor make him any wiſer: —Yet, a ſtranger would perhaps not know the differ⯑ence between ſuch perſons, and men of more wiſdom, if he only heard them ſpeak. It is action [...]hich teſtifies the truth of true knowledge;—he who pretends to know, but is not truly inſtructed, expoſeth his own ignorance when brought to trial. Chriſtians who are really inſtructed in the knowledge of the goſpel, and underſtand the character of JESUS CHRIST, are enabled according to their mea⯑ſure, to act his character as a pattern of holineſs;— their lives and that of CHRIST are as like one another, in the leading parts of character, as the image of babes and perfect men are like one another. It is a ſaying common enough with regard to ſome perſons, that it is not for want of knowledge in religion that they do not live as becomes the goſpel. This is not true in fact, if we con⯑ſider the word Knowledge in a ſtrict ſenſe.—Whenever any perſon knows JESUS CHRIST rightly, it transforms him into his likeneſs, and diſpoſeth him to walk as he [40]alſo walked. The knowledge of things in which men are not much intereſted, may be attained without producing any viſible alteration in their conduct,—nor would men judge fairly of their underſtanding, if they ſhould con⯑clude them ignorant of what they did not practiſe,— when neither pleaſure nor happineſs are connected with ſuch practice.—The knowledge of things indifferent, may be obtained without any viſible evidence in action;— for being indifferent, the practice upon knowing them is not abſolutely neceſſary. But to walk as CHRIST alſo walked, and to imitate him, as the bleſſed pattern of ho⯑lineſs and perfection, is abſolutely neceſſary to happineſs in this life, or that which is to come.

WHEN the excellencies of CHRIST are made known to the ſouls of men, the connection between an imitation of them, and everlaſting happineſs, is alſo made known;— and the very power of that knowledge inclines the minds of chriſtians to obſerve the imitation, ‘Pſal. ix. 10. They that know thy name, will put their truſt in thee.’ ‘He that loveth not, knoweth not God, 1 John iv. 8.’ The Apoſtle points out the connection between true knowledge of CHRIST, and the work and labour of love. ‘1 John ii. 4. He that ſaith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. ver. 9. He that ſaith he is in the light, and hateth his brother, is in darkneſs even until now. He that loveth his brother, abideth in the light, and there is no occaſion of ſtumbling in him. But he that hateth his brother is in darkneſs, and walketh in darkneſs, and knoweth not whither he go⯑eth, becauſe that darkneſs hath blinded his eyes.’ Thoſe who know God, hear and obey what the Apoſtles of CHRIST hath ſaid;—but whoever form their religious practice upon any other plan, teſtify that they know not God,—even ſuppoſe they ſhould make a great ſhew of Godlineſs in will-worſhip.—Let the Apoſtle John deter⯑mine this point: ‘1 John iv. 6. We are of God: He that knoweth God, heareth us; he that is not of God, heareth not us.—Hereby we know the Spirit of truth, and the ſpirit of error. Beloved, let us love one ano⯑ther: For love is of God; and every one that loveth, [41]is born of God, and knoweth God.’ The reaſon why men do not eſteem JESUS CHRIST, and all things that are his, is becauſe they know him not. Luke gives this for the reaſon in the Acts of the Apoſtles, why the Jews condemned and crucified JESUS CHRIST, becauſe they knew him not, ‘Acts xiii. 27. For they that dwell at Jeruſalem, becauſe they knew him not, nor yet the voices of the prophets, which are read every Sabbath day, they have fulfilled them in condemning him.’

WHEREVER JESUS CHRIST makes a true and real diſ⯑covery of his own Character and Redemption to the ſouls of men by his goſpel,—ſo as the diſcovery becomes the materials of knowledge, or rather knowledge itſelf, it as neceſſarily begets eſteem of JESUS, as any active principle produceth its proper effects. It becomes a part of a be⯑liever's moral conſtitution, and operates in the ſoul as a principle of action:—And this knowledge expreſſeth it⯑ſelf in the way of eſteeming CHRIST, and all that is his. Such as do not eſteem our Redeemer, it is becauſe they do not know him:—They have not the full conviction of his excellence, fitneſs, and ſufficiency.

I KNOW it has been often ſaid, that men may have the knowledge and full conviction of the truth, and yet not be truely reformed thereby.—This I cannot ſo eaſily underſtand:—For our Saviour tells us, that ſuch as know the truth, are ſet at liberty.—‘Ye ſhall know the truth, and the truth ſhall make you free, John viii. 32.’ Wherever the ſcripture ſpeaks of wicked men knowing God, it muſt be underſtood comparatively with others who are more ignorant of the things which they are ſaid to know. A ſervant may know his maſter's will, and not do it, i. e. the things which he knoweth may be what his maſter requireth, but ſtill he does not know as he ought to know,—and it is called knowledge, in contraſt to other men's total ignorance. As long as men are not reformed in their hearts and lives, they cannot properly be ſaid to be convinced of truth,—nor accounted ſuch who know JESUS CHRIST;—and it is their ignorance which keep⯑eth them in bondage to Satan.

[42]THEY have ſuch wiſdom which paſſeth for true know⯑ledge in the world, and which may make a very ſpecious appearance, and deceive men;—but it never proves its efficacy by that labour of love, and eſteem of JESUS CHRIST, which true knowledge produceth in them who have it. What Solomon ſays of wiſdom, may be ſtrictly ſaid of knowledge,—‘It giveth life to them who have it.’ What has made men fall into a miſtake, in thinking that themſelves or others have been poſſeſſed of true knowledge, when they have been really ignorant of truth, is their not conſidering the difference between tran⯑ſient views, and ſolid underſtanding. There are many tranſient and paſſing views, which perſons may have of objects, which cannot juſtly be called true knowledge.— In objects of ſenfe they may be called glances,—in objects of moral truth, they may be called hints,—in matters of fact, or teſtimony, they may be called notices. Men may have ſome glances of a figure whoſe properties they do not underſtand, and ſuppoſe they had a paſſing view of it, yet they do not underſtand the form nor uſe of it without inſtruction:—A moral truth may be repreſented to our mind by ſome hints, but is either removed before we un⯑derſtand it, or the mind parts with it before it knows it:— Matters of fact may be brought to our hearing upon a credible enough teſtimony, which may give notice of very ſurpriſing or profitable things;—but the notices may either be ſhort and imperfect, or not often enough repeat⯑ed to leave an impreſſion of the truth of the facts, and the authority of the author upon our minds,—and in this re⯑ſpect is not true knowledge. This is ſomething like a tale that is told,—which though it may afford for the time ſome entertainment, is not competent to be reduced into practice.

THOSE three kinds of paſſing views may be illuſtrated by theſe ſimilitudes.—The firſt is like one who views his face in a glaſs, but forgets what manner of man he was:—The ſecond is like one who receives the dictates of a maſter upon a ſubject, the rudiments of which he hath never learned,—ſo has no knowledge of, but as far as any thing he hath heard ſaid is agreeable with ſome⯑thing [43]he has already learned:—The latter is like one who receives the news from another who paſſeth by, but is not able to form a judgment of what is reported,—becauſe he has not time to be acquainted with the author who re⯑ports the facts. That knowledge which ſuperficial en⯑quirers have in matters of religion, is like the two laſt forts of knowledge. Things marvelous may tranſiently be pointed out to them,—and alarming facts may be told them, which may ſurprize them,—or create a ſudden tranſport of wonder or fear, according to the nature of the things intimated.—But what ſo ſuddenly ſtruck them, may as quickly be removed, ſo that it never be⯑comes a principle of action in their hearts, nor leaves any juſt or laſting impreſſion upon their minds.—This nei⯑ther affords a ſufficient information to the judgment, nor produceth a full conviction in the conſcience, of the truth of what is reported. It is only a tranſient paſſing view of truth, but not the knowledge thereof. The knowledge of JESUS CHRIST conſiſts in the underſtanding of the character of him that ſpeaketh;—when he makes the report the matter of knowledge in the ſoul, he maketh it ſhew his own veracity, and a believer is inſtructed as well in the character of the perſon who reveals the truth, as in the report he makes.

THE goſpel has this excellency above all other re⯑ports:—That it is calculated to make known the charac⯑ter and veracity of him who publiſheth it, and ſheweth with the ſureſt evidence, who he is that is the author of it. We have no proof but what the goſpel itſelf contains, that God is the author of it,—nor have we any certain evidence to ſatisfy us that we are not impoſed upon, but what is expreſſed in the very teſtimony we believe. Who⯑ever believes the goſpel, is firmly perſuaded at once, that it is God that ſpeaks, and his word they believe. The firſt true knowledge of God comes by the goſpel,—and it is calculated to produce it. It is much better contrived to make us underſtand, what God is, and what are his at⯑tributes, than all his works put together, for it gives light. "The entrance of thy word giveth light." Divine re⯑velation is too often conſidered as a ſort of paſſive organ, ſomething like the ſun, moon, and ſtars, which are ſaid [44]to declare the Glory of God;—and there are ſeveral people in the world will with difficulty admit that we can know it to be from God, till we learn it extra ſeipſum, without itſelf.—But the difficulty here is inſurmount⯑able, and ends in Atheiſm. For when men depart from ſcripture itſelf, to ſeek for the knowledge of its author,— where do they land? In eternal doubts, and ſcepticiſm. ‘By faith we underſtand, that the worlds were made by the word of God.’—By the knowledge of the ſacred records we learn the character of their author, and re⯑ceive the certain proof that God made the world:—But when we begin to ſeek the Divine Character among his works at firſt hand, on purpoſe to ſettle the character of ſcripture, we are obliged firſt to prove, that the univerſe is his handy work.—This is ſtill more difficult to prove without help from the ſcripture, than to find the charac⯑ter of the author of revelation without ſuch aid. The goſpel ſeems to be ſuited to ſome capacity in us, whereby it produceth in our minds an aſſent to its truth by making known its author.

THIS knowledge is not like opinion, which is found⯑ed upon probability, nor like conjecture, which is ground⯑ed only on ſome probable marks of truth;—but is founded upon certain underſtanding of facts, concerning which there can be no reaſonable doubt; and on the teſtimony of one who neither will nor can deceive us.

WHEN this knowledge is obtained, it is not like opinion, which may vary with probability, but it becomes a principle of action in the mind,—and in its nature varies no more than the record on which it is founded. It may have degrees, according to the meaſure of divine manifeſtation;—but as to its nature, it is founded upon principles that are invariable. It may increaſe or decline upon occaſions, but can never totally fail, more than its firſt principles can be deſtroyed. It is compared ‘to the ſhining light, which ſhineth more and more unto the perfect day.’ This knowledge begets a laſting eſteem of CHRIST, on account of his many excellencies that are the ſum of that heavenly wiſdom.

[45]FROM the divine records the chriſtian is informed, that the Redeemer is a divine perſon,—‘Fairer than the ſons of men, and more excellent than all mountains of prey.’—That he excells in wiſdom, power, goodneſs and truth;—but reſts in his love, and rejoiceth in mer⯑cy. Thoſe who know JESUS CHRIST, conſider him not only as mighty to ſave, but as the moſt excellent object of contemplation and delight,—having in him every beauty which can give pleaſure to the mind. It was from a certain knowledge of this that David expreſſed himſelf ſo earneſt⯑ly in theſe pathetic lines, ‘Pſal. xxvii. 4. One thing have I deſired of the Lord, and that will I ſeek after; that all the days of my life I may dwell in the houſe of the Lord, to behold his beauty, and enquire in his temple.’ The chriſtian's eſteem of JESUS is founded upon what is amiable in his character;—what is not more ſtriking than it is ſweet. In this, love and eſteem are ſomething diſtinct. Love, which is the deſire of enjoy⯑ment of any object that is agreeable, conſidered at ſome diſtance, is more engaged with what is ſtriking, than what is amiable;—but when the object is obtained, and all the ſtriking parts of character appear mixed with ſweetneſs and amiableneſs,—then love reſts in the object, and becomes laſting eſteem.

WHEN a miſerable ſinner, under the apprehenſions of guilt and the Divine diſpleaſure, receives the intimation of the Redeemer's character, as one who hath paid his ran⯑ſom, and hath delivered him from going down to the pit, he is ready to be enamoured with his love and com⯑paſſion,—and admires him rather as one who hath done him a real ſervice, than one who is intrinſickly worthy of his higheſt regard;—but when he comes to conſider his character more ſtrictly, after his ſurprize at his mercy is ſomewhat abated, he comes to ſee that his chief happineſs lies in being joined in fellowſhip with one, who in all re⯑ſpects is ſo engaging, that his ſoul will never need any thing more to ſatisfy its deſires, through an endleſs tract of duration. When CHRIST and his redemption is ma⯑nifeſted in the ſoul, the mind reſts in the eſteem of him,— who is worthy of its moſt exalted regards.

[46]BUT this knowledge makes chriſtians alſo eſteem all that is CHRIST's.—Every appointment of his, and every ordinance which bears the ſtamp of his authority, are dear to them who know him.—His character as a Lawgiver, who rules in mount Zion, is the object of their eſteem,— and therefore all his laws appear righteous. It is not how agreeable ſome ordinances are to fleſh and blood, or how they may ſuit the ends of worldly policy and temporal in⯑tereſt, that engageth a chriſtian to obſerve them,—but whether they have the ſeal of CHRIST's appointment add⯑ed to them. The knowledge of CHRIST, our Redeemer, teacheth all his children to conſider obedience to him in obſerving his ordinances, not as means which merely lead to glory,—but a very part of glory itſelf;—for it is their glory to keep his commandments, in every ſtage of exiſtence whatſoever. The children of heavenly wiſdom wiſely conſider, that there is no difference between the militant ſtate of CHRIST's church, and that of the tri⯑umphant, with reſpect to men's obligation to obey him,— nor will they ever have any deſire to be freed from his ſervice.—And therefore they conſider theſe ordinances, which are appointed to them in this life to obſerve, as the only heavenly exerciſe they are capable of for the preſent.

THOSE who know JESUS CHRIST, their Redeemer, are not taken with the ſplendour of rituals, nor engaged with the pompous means of devotion;—but are more concerned about the ſpirit and truth of religion, than the elegance of external modes of worſhip. When they come to the houſe of God, ‘they are more ready to hear than to give the ſacrifice of fools.’ The vocal praiſe of chriſtian worſhip gives them more pleaſure,—becauſe they can mutually join in that devotion, than all the ſymphany of inſtrumental muſic. The Jewiſh ſound of Organs, Symbols, and Harps, give no delight to a chriſtian's ear, becauſe CHRIST has not commanded that mode of praiſe in the New Teſtament ſanctuary. Such as know CHRIST crucified, chuſe to direct their devotion by ſome expreſs laws of his authoriſing, and will not venture to perform his ſervice according to their own will and pleaſure.— [47]They eſteem all his precepts and promiſes,—they ſay of his commandments, that in all things they are right. Every promiſe is the object of a believer's truſt and confi⯑dence,—and what their Lord ſays, they are able to re⯑ceive as faithful ſayings:—Becauſe they know the ve⯑racity of the author, they chearfully truſt his promiſe. Though many circumſtances in providence may intervene, ſeemingly unfavourable to the accompliſhment of God's promiſe, yet the knowledge they have of the Divine cha⯑racter, ſupports their confidence under every unfavourable circumſtance.—Being ſatisfied concerning God's love towards them, by his giving his ſon, they conclude, that with him he will freely give them all things.

MOREOVER, they who have been favoured with the diſcovery of CHRIST's character as their Redeemer, will love all the children of their heavenly father;—for as they eſteem him that begat, they will alſo love them that are begotten. This eſteem is of the ſame kind towards all thoſe who receive the truth in the love thereof, and who bear the image of their heavenly father.—And tho' the children of God may differ in their moral ſtature, or have different views of ſome things:—Though they may have different gifts, and various imperfections, in this preſent ſtate;—yet they eſteem one another on account of their common relation to the one Father in JESUS CHRIST. Difference in outward circumſtance, or variance in opi⯑nion, will not alter their opinion of one another,—while they agree in the original principles of knowledge;— namely, the knowledge of CHRIST crucified. Whenever men begin to diſeſteem one another, and inſtead of loving one another, do moſt heartily hate each other, there is rea⯑ſon to fear ſomething worſe than difference in opinion.— Nothing but total ignorance of JESUS CHRIST will pro⯑duce ſuch a diſmal effect. Men's opinions are what they cannot help, more than they can add a cubit to their ſta⯑ture,—and if we think them wrong, we ought to pity them, but not hate them. Chriſtian love begets compaſſion for a brother when he errs, and will not ſuffer the mind to re⯑move its regards for what is only his misfortune.

SECT. 2d.

IT produceth peace and tranquillity of mind. When chriſtians have attained to the true knowledge of CHRIST, and the Redemption he hath obtained for them, they re⯑ceive full ſatisfaction concerning their peace with God through him,—and are perſuaded they ſhall not be brought into condemnation; or in the language of the Pſalmiſt, ‘They ſhall not die but live, and diſcover the works of the Lord.’ This occaſions an inward cafe and ſatis⯑faction of ſoul,—becauſe God, who is the chief good, and whoſe anger is moſt to be dreaded, is now reconciled through the blood of JESUS to the guilty.

WHEN this great privilege is obtained, the children of heavenly wiſdom find no occaſion to be troubled with what paſſes in the world;—for this reaſon, be they poor or rich, weak or ſtrong, as to the things pertaining to this life, they are content, becauſe their treaſure is in heaven. Satisfaction concerning peace with our Maker, not only makes us eaſy ourſelves, but makes us behave eaſily towards others with whom we may be concerned. It does not appear that perſons who behave with ſeverity towards their fellow man, have any pleaſure in contemplating the Divine character;—for all ſeverity proceeds from a ſour⯑neſs of mind, which the love of God ſubdues wherever it prevails. When men, called chriſtians, through a cruel⯑ty of diſpoſition, endeavour to hurt one another, for conſcience ſake, it argues they have but bad conſciences: For if their conſciences were purified, they would endea⯑vour to follow peace with all men. All true peace of mind ariſes from ſatisfaction with thoſe things that are the object of moral contemplation. There are two things eſpecially which fall under this denomination,—the relations we ſtand in to God,—and the happineſs or miſery that ariſe to us from thoſe relations. When theſe appear favourable to us, they make us happy, when we contemplate them; if unfavourable, they make us un⯑happy.

WHEN upon enquiry it is found, that the character [49]of God appears oppoſite to what we find to be our own preſent leading character, it muſt produce a very great uneaſineſs in the mind, and make us unhappy. If we find that God ſtands in the relation of a juſt and righteous judge to us, and we in the relation of guilty ſinners, it will cauſe no little pain and uneaſineſs, if we be not quite paſt feeling.—But if it is found, that he is related to us as a gracious and reconciled God, thro' JESUS CHRIST, beſtowing pardon freely upon the guilty, it will produce peace and ſatisfaction in the ſoul. Our happineſs and miſery entirely depend upon what relation we ſtand in to God, and he to us. To conſider him as a juſt Judge, without perceiving his character as reconciled through his beloved Son, ſets before us a very awful proſpect;— for in that character he condemns the guilty.—But when he is conſidered as the LORD GOD, merciful and gracious, in JESUS CHRIST, he is repreſented, as juſt, and yet the juſtifier of the ungodly. When this great point of peace with God is obtained, and the intimation of it made to the conſcience, contentment with every o⯑ther circumſtance of life will be the neceſſary conſequence; this will diſpoſe men to live peaceably, as far as in them lies with every one. It argues a bad conſcience, and corrupt heart, to have a conſtant diſpoſition to quarrel with others about things that are no ways momentous. When we conſider the connection of what has been ſaid, we ſhall not be able to give any other reaſon for men fall⯑ing out with their fellow chriſtians and brethren, but that they know not JESUS CHRIST, and are at variance with their Maker;—for were they in good terms with the Almighty, they would find no great difficulty to live peaceably with all men.—And we may eaſily learn from obſervation, that a good man is not at ſo much difficulty to live peaceably with his enemies, as bad men and hypo⯑crites are to live in peace with their moſt intimate friends. Whoever is fully perſuaded of what JESUS hath done for them, will not grudge to ſeek peace with their very foes; —they know they cannot follow a better example, than that of CHRIST. The various murmurings which pre⯑vail among nominal profeſſors of religion, only teſtify how little they are acquainted with that Saviour who died to [50]make peace for men, and ſhed his precious blood to ob⯑tain for them forgiveneſs of ſin.

THERE are many more effects which the manifeſtation of CHRIST, and Redemption through him, produce in the ſouls of thoſe who believe the record concerning him,— which I am obliged to leave out of this Eſſay, leſt I ſhould ſwell it to an undue ſize.—I ſhall therefore finiſh it with obſerving, that our whole converſation will be directed according to our knowledge and belief of this ſubject. Wherever it prevails as an article of religion in truth, it will diſpoſe the believers to walk as CHRIST alſo walked. It is one of thoſe doctrines of grace that purify the heart, and animates the whole conduct of chriſtians.—Infidelity in this particular will not long lie concealed,—for as a man thinketh, ſo is he,—and he will ſhew the abundance of his heart by the manner of his acting.—But all who believe in CHRIST will be careful to maintain good works.