blood' ONLY, but with governments, with 13 For this reason, take up the complete armour of God, that ye may be able to resist in the evil day, and, THEY having fully wrought every thing, to stand. 14 Stand, then, having your loins' girded about with truth, and having on the breastplate of righteousness 2 (See Isa. lix. 17.) 15 And having your feet shod (raia) with the preparation' of the gospel of peace. 16 Over all, take up the shield of faith, with which ye will be able to extinguish all the fiery darts of the wicked one.2 (See 1 Pet. v. 9.) 17 And receive the helmet of salvation,' (see 1 Thess. v. 8. note 2.), and the sword of the Spirit, which is the word of God.2 EPHESIANS. CHAP. VI. wicked men of the present age, but with the highest orders of evil angels; with such of them, in particular, as rule over the blind idolwe fight not with flesh and blood only, the idolatrous rulers and other aters of this world, and with such inferior wicked spirits, as by the permission of God, have taken up their residence in the aerial regions, that they may the more conveniently assault us. See chap. ii. 2. note 2. and 2 Pet. iii. 5. note 1. with wicked men, take up the complete armour of God's providing, that ye may be able to resist these malicious adversaries in the evil 13 For this reason, that ye wrestle with evil spirits, as well as day of temptation, chap. v. 16. and they having fully practised every stratagem to ruin you, that ye may be able to stand firm. soldiers are girded with the military belt, and having on the breast14 Stand, then, having your loins girded about with truth, as plate of righteousness, as a defence against the calumnies with which the wicked attack your reputation; 15 And, like soldiers who defend their legs and feet with greaves, have your feet shod with the preparation necessary for preaching the gospel of peace. the defence of their whole body, so, over your whole body, take up the shield of faith; the firm belief of the doctrines and promises of 16 As soldiers have their shields, which they turn every way for the gospel; with which ye will be able to extinguish all the fiery darts, that is, the most deadly temptations, of the devil. strokes, and swords to annoy their enemies, receive the helmet of the 17 And, as soldiers have helmets to secure their heads against hope of salvation, which will defend you against the fear of death, and the spiritual sword, which is the word of God, that therewith ye may put your enemies to flight. 2. Flesh and blood)-is an Hebraism denoting mankind in general. Thus, Matt. xvi. 17. Flesh and blood hath not revealed it to thee, but my Father which is in heaven;' that is, no man hath revealed it to thee. Wherefore, in the verse under consideration, flesh and blood, as standing in opposition to governments, and powers, and wicked spirits, signifies wicked men in general, who everywhere opposed the gospel, and persecuted its professors. 3. But with governments, with powers.]-These being distinguished from flesh and blood, which is an Hebraism for mankind, see ver. 12. note 2. cannot be the governments and powers of the earth, but the evil angels, who have these appellations given them here, and Rom. viii. 38. either on account of the power which they exercise as the rulers of the darkness of this world, or on account of the station and authority which they possessed before they were cast out of heaven. 4. With the rulers of the darkness of this world.]-See 1 John i. 6. note 3.-Syriac, 'Adversus possessores mundi hujus tenebrosi.' Korμoxeaтogas, mundipotentes. God is called IIavтoxeaтwę, omnipotens, Ruler over all, because of his uncontrollable power in governing the universe. But evil spirits are called xorμoxexтogas, rulers of this world, because the dominion which by the permission of God they exercise, is limited to the 'darkness of this world;' that is, this world darkened by ignorance, wickedness, and misery, and which is the habitation or prison assigned them, until the judgment of the great day, Jude, ver. 6.-By 'the rulers of the darkness of this world,' Doddridge understands the heathen rulers; and 'by flesh and blood,' the lower ranks of mankind. 5. And with wicked spirits.]-Syriac,spiritus malos: So the phrase πνευματικά της πονηρίας should be translated; for πνευματικά, spiritual, is here put for svara, spirits.-See Ess. iv. 20.-lovne, wickedness, properly signifies malice joined with cunning, and is fitly mentioned as the characteristic of those wicked spirits with whom we fight; and is a quality so much the more dangerous, that it exists in beings whose natural faculties are very great.-By spiritual wickednesses in heavenly places,' Chandler understands false pretensions to inspiration in the church.-The critics observe, that the repetition of the preposition #eos, with, five times in this verse, is very emphatical, as it shews the length and difficulty of the battle. 6. In the heavenly regions.]-EV TOIS SOUgavi015. This I think is the region of the air, because, chap. ii. 2. evil spirits are represented as inhabiting the air, which the Hebrews called heaven, and the first heaven.-The account of the spiritual enemies of mankind given by the apostle in this passage, is agreeable to the doctrine of the other inspired writers; particularly John, who represents the heathen world, given up to idolatry and wickedness, as lying under the dominion of the devil, 1 John v. 19. And without doubt, it was by the suggestions and temptations of evil spirits, that mankind were so universally seduced to idolatry. Wherefore, since the professed design of the gospel was to destroy these evils, it is certain that the devil and his angels would oppose its progress, by stirring up their adherents to persecute both the preachers and the believers of the new revelation.-The combat which the first Christians were maintaining against the devil and his subjects, the abettors of idolatry, was with great propriety ascribed to the Ephe. sians, as their city was the very throne of idolatry, by means of the worship of Diana there performed with the greatest splendour and celebrity of rites, in the most magnificent temple in the world, and with a vast concourse of priests, votaries, and retainers of all sorts. Besides, magical works, the peculiar contrivance of the devil, seem, at the time the apostle wrote this epistle, to have been practised at Ephesus more than in any other city or country in the world, Acta xix. 18, 19. tioned afterwards as a distinct part of the Christian armour, dua, truth, cannot mean in this place those truths which are the objects Ver. 14.-1. Loins girded about with truth.]-Since faith is mensincerity in the profession of their faith, the whole faculties of their of the Christian's faith, but a true or unfeigned profession of the Christian faith in opposition to that which is hypocritical. For by mind would be invigorated, and themselves put in a constant readiness for action; just as a soldier who is girded with the military belt, is fitted either for fighting or for retreating. 2. Having on the breast-plate of righteousness.]-In the parallel Ver. 16.-1. Extinguish all the fiery darts.]-Anciently they used malice and cunning are joined. See ver. 12. note 5. Ver. 17.-1. And receive the helmet of salvation.]-In the parallel promises, and precepts of the word of God, are the most effectual 2. And the sword of the Spirit, which is the word of God.-Hero the apostle calls the word of God 'the sword of the Spirit,' because it was given by inspiration of the Spirit, and because the doctrines, temptation in the wilderness, who put the devil to flight by quotameans of putting our spiritual enemies to flight. Of this efficacy of the word of God, we have an illustrious example in our Lord's gantly introduced in the apostle's account of the Christian's complete tions from the scriptures of the Old Testament.-Beza observes, sne, and by the Latins balteus. This covered the two parts of the that all the parts of the complete armour of the ancients are elebreast-plate where they joined.-The breast-plate was the second article of the complete armour, and consisted of two pieces, the one armour; for there is first the military belt, called by the Greeks reaching from the neck to the navel, and the other hanging from thence to the knees. The former was called 9, the latter 18 (Az, 119.) With all supplication and deprecation,' pray at all seasons2 (μati, 36.) in spirit; and for this very purpose, watch (Taon reconagrignou) with all perseverance and prayer for all the saints,3 (see Col. iv. 2.) 19 (Ku, 220.) Especially for me, that (λcy) eloquence may be given me in the opening of my mouth, with boldness, to make known the mystery of the gospel; 20 For which I execute the office of an ambassador (w xvou) in a chain,' that I may speak boldly (w, 168.) concerning it, as it becometh me to speak. (See Col. iii. 4.) 21 Now, that ye also may know the things relating to me, AND what I am doing,Tychicus, a beloved brother, and faithful minister in the Lord, will make known to you all things:2 22 Whom I have sent to you for this very purpose, that ye may know our affairs, and THAT he may comfort your hearts. 23 Peace to the brethren,' and love, with faith, from God the Father and the Lord Jesus Christ. 18 And as soldiers distinguish each other by watch-words, let your token of distinction, as fellow-soldiers of Christ, be prayer in the name of Christ. Therefore, with all supplication for what is good, and deprecation of evil, pray at all seasons with earnestness; and for this very purpose, watch, like soldiers on guard, with the greatest perseverance in prayer, for all the faithful. 19 Especially for me, that, when I open my mouth in my own defence before my judges, eloquence may be given me, with boldness, to make known the mystery of the gospel, (chap. i. 8. note); the doctrine of the gospel hitherto a secret; namely, that men are to be saved through faith, without obeying the law of Moses as necessary to salvation. 20 For publishing which mystery, I execute the office of an ambassador of Christ chained: I say, that I may speak boldly concerning the divine original of the gospel, and concerning the salvation of mankind through faith; as it becometh me to speak, who am the ambassador of so great a Prince. 21 Now, that ye Ephesians also may know the things which have happened to me, and what I am doing at present, Tychicus, a Christian brother greatly beloved by me for his many excellent qualities, and who besides is a faithful minister of Christ, will make known to you all things. 22 This person, so estimable on account of his character, I have sent to you for this very purpose, that ye may know my affairs, and that he may comfort your hearts by the account he shall give you of every thing relating to me. 23 After the manner of the priests of old, I bless the church at Ephesus: Peace be to the brethren there, and mutual love, with increasing faith from God the Father and the Lord Jesus Christ. Accordingly, in the parallel passage, 1 Thess. v. 8. the breast-plate is said to consist of two parts, faith and love.-Next to the breastplate were the greates, which made the third article of the complete arinour. They were called by the Greeks xvids, and by the Latins ocrece, and were made of gold, or silver, or brass, or iron, and were designed to defend the legs and feet against the strokes of stones and arrows. Thus Goliath 'had greaves of brass upon his legs,' I Sam. xvii. 6.-The fourth article of the complete armour was the helmet, which likewise was made of metals of different sorts, and was used to defend the head against the strokes of swords and missile weapons.-Add, in the fifth place, the shield, and the whole body is completely covered. The shield was sometimes round, and sometimes square, and was made of strong thick leather. Thus the shield of Ajax consisted of seven folds of bulls' hides. Sometimes the shield was made of wood, covered with plates of brass or steel. But besides the defensive armour just now described, offensive weapons were likewise necessary to render the soldier's armour complete; particularly the sword, which was used with the right hand, while the shield was held on the left arm. They had darts likewise, or javelins, mentioned ver. 16. Ver. 18.-I. With all supplication and deprecation.]-The words προσευχής and διήσεως, which I have translated supplication and deprecation, seem naturally, as Chandler remarks, "to denote the asking of what is good, and the deprecating what is evil, from their two roots; the first of which signifies wishing, and the latter fear ing. And this they were to do in the Spirit; that is, either with their heart and mind, sincerely and fervently, (Ess. iv. 56), or ac. cording as the Spirit of God should excite and move them." 2. Pray at all seasons in Spirit.]-In confirmation of the interpre tation in the commentary, I observe, that our Lord himself directed Ananias to distinguish Saul as his disciple, by the watch word or token of his praying: Acts ix. 11. 'Inquire in the house of Judas, for one called Saul of Tarsus, for behold he prayeth' in my name. 3. For this very purpose watch, with all perseverance and prayer, for all the saints.]-The first Christians constantly prayed for each other. Thus, when Peter was cast into prison, 'prayer was made, without ceasing, of the church unto God for him,' Acts xii. 5. And their prayer was answered; for he was miraculously delivered by an angel. This, with other instances, led the disciples to expect great benefit from the prayers of the faithful. Hence Paul himself often begged the brethren to pray for him, as in ver. 19. See Col. iv. 2. note. Ver. 20. For which I execute the office of an ambassador in a chain. The apostle being accused of no crime against society, but only of heresy in the Jewish religion, Acts xxiv. 5. xxvi. 31. he was allowed at Rome to live in his own hired house, with a soldier who kept him, Acts xxviii. 16. To this soldier he was tied with a chain, fixed on his right wrist, and fastened to the soldier's left arm; and the chain being of a convenient length, the two could walk together with ease, whithersoever the apostle's affairs called him. The soldiers who were thus employed, no doubt reaped great benefit from the apostle's conversation and preaching. Ver. 21.-1. That ye also may know the things relating to me, &c.] -Tx xat'μ. We have this expression likewise Philip. i. 12. The apostle means, that he wished the Ephesians, as well as the Philipplans and Colossians, to know what success he had had in preaching at Rome, what opposition he had met with, what comfort he enjoy. ed under his sufferings, what converts he had made to Christ, and in what manner the evidences of the gospel affected the minds of the inhabitants of Rome. 2. Tychicus-will make known to you all things, &c.]-This pas sage is a clear confutation of those who hold, that this epistle origi nally had a general inscription, and was directed to no particular church. For how could Tychicus be sent to the saints which are, and to the believers in Christ Jesus' in all countries, to make them know the apostle's affairs, and thereby to comfort their hearts? It is evident, therefore, that this epistle was sent to the saints of some particular place. And who should they be, but the saints at Ephesus, to whom, as Dr. Lardner hath shewed, by the consent of all the ancient MSS. and versions, it was inscribed? Tychicus and Trophimus are mentioned Acts xx. 4. among those who accompanied Paul to Jerusalem. Wherefore, as he was then on his way thither with the collections which he had received from the Gentile churches for the poor of the saints in Judea, we may suppose, that Tychicus and Trophimus were of the number of the messengers whom the churches had deputed to attend the apostle when he perforined that ministry. In the above quoted passage these two are said to be of Asia: And of Asia, Tychicus and Trophimus.'-Acts xxi. 19. Trophinus is called an Ephesian. Perhaps Tychicus was of the same city, which may have been the reason why the apostle sent his letter to the Ephesians by him, 'that he might comfort their hearts,' by making known to them the things which had happened to him in Rome, and what he was doing there. But whether he was an Ephesian or not, the character given of Tychicus, that he was 'a beloved brother and faithful minister in the Lord,' sheweth, that he was deservedly honoured with this commission. The saine character Paul gave of Tychicus to the Colossians, chap. iv. 7. All things concerning me, Tychicus, a beloved brother and faithful minister and fellow-servant in the Lord, will make known to you.'-When the apostle, after being released from his first confinement in Rome, visited the churches of Asia, he desired Titus to come to him from Crete, when he should send to him Artemas or Tychicus, to supply his place to the Cretian brethren: Tit. iii. 12. "When I shall send Artemas to thee, or Tychicus, make haste to come to me at Nicopolis, for there I have determined to winter.'In like manner, during the apostle's second imprisonment at Rome, when he desired Timothy to come to him from Ephesus, he wrote to him, 2 Tim. iv. 12. Tychicus I have sent to Ephesus,' probably to direct the church there during Timothy's absence.-These are all the particulars which the scriptures have mentioned concerning Tychicus. They are few in number, but they are sufficient proofs of the great confidence which the apostle placed in him, on account of his ability, faithfulness, and zeal in the cause of Christ. Ver. 23. Peace to the brethren. -It hath been said, that if this epistle was directed to the Ephesians, it is difficult to understand how the apostle contented himself with giving them a general salutation, without mentioning any of his numerous acquaintance and friends, with whom he had been intimate during his long residence at Ephesus. But the answer is, there are no particular salutations in the apostle's first epistle to Timothy, notwithstanding Timothy was in Ephesus when it was written. And in the second, there are only salutations to Priscilla and Aquila,the apostle's fellow-labourers, who were in Ephesus occasionally, and to the household of Onesiphorus, on account of the great respect which the head of that family had shewed to the apostle during his second imprisonment in Rome, 2 Tim. i. 16.-In like manner, there are no particular salutations in the epistles to the Galatians, the Philippians, the Thessalonians, and to Titus; because, to have sent salutations to individuals in churches where the apostle was so generally and intimately ac quainted, unless there had been some very special reasons for such 24 Grace BE with all them who love our Lord Jesus Christ in sincerity. Amen.2 (See Pref. sect. iv. at the beginning.) The fa 24 I give my benediction also to the brethren in Asia. vour of God be with all them who love our Lord Jesus Christ in sincerity. And, in testimony that all I have written and prayed in this letter is my real sentiments, I conclude with an Amen. salutations, it might have offended those who were neglected. On the other hand, to have mentioned every person of note in these churches, would have taken up too much room. In writing to the Romans, the case was different. The apostle was personally unknown to the most of thein; and therefore he could, without offence to the rest, take particular notice of all his acquaintance. See Illust. prefixed to Rom. xvi. Ver. 24.-1. Who love our Lord Jesus Christ in sincerity:]-Ev axe, literally in incorruption. Our love of Christ, like our love of God, is founded in our knowledge of the excellencies of his cha racter, and of the benefits he has conferred on us; and consists in esteem and gratitude; and shews itself by our imitating him, and obeying his commandments. This is the import of loving our Lord Jesus Christ in incorruption, or in sincerity. 2. Amen.]-This is an Hebrew word, signifying truth. With this word the Jews ended all their prayers and most solemn speeches; in which they were followed by the first Christians, who thus signified, that the things which they had spoken, whether to God or men, were their real sentiments and desires. See 2 Pet. iii. 18. note 2. PHILIPPIANS. ESSAY VII.-ON THE MEDIATION OF CHRIST. ONE cannot view the present state of the world, without taking notice of the misery and sin which prevail in it. The earth would be a wilderness, were it not culti vated with great care and labour. It nourisheth a number of plants and animals noxious to man. The fruits forced from it by human labour, are oftentimes destroyed by inclement seasons. Men, its chief inhabitants, are many of them excessively wicked, and their wickedness is productive of much misery to themselves in the present life, and to others who are affected by it. Besides, all of them are naturally liable to a variety of painful diseases, and to death. This disordered state of the world hath been the occasion of much anxious speculation, to those who, fancying that things might have been so ordered as to exclude all evil, both natural and moral, have considered the admission of sin and misery into any system formed by an infinitely powerful, wise, and benevolent Being, as absolutely impossible. Hence the ancient Persians, and after them the Manicheans, to account for the present disordered constitution of things, affirmed, that the world was the work of two independent infinitely powerful Principles, the one good and the other evil.-Others of the Easterns accounted for the evils which are in the world, by supposing that mankind had existed in some prior state, and are punished here for the sins which they committed in their pre-existent state, and that their punishment is intended to purify and reform them. This was the doctrine of the Pythagoreans, and of some of the Jews, John ix. 1, 2.-But a third sort of reasoners, not satisfied with either of these solutions, maintained, that the world hath existed from eternity by successive generations and corruptions, in the manner we see it at present, without any first cause at all. This was the opinion of the Aristotelian atheists.-A fourth sort affirmed, that the world owes its origin to what they termed the fortuitous concourse of atoms, and that it is not governed by any intelligent principle whatever. This was the scheme of the Epicureans, who, to avoid the odium of the populace, pretended indeed to acknowledge the existence of gods, but denied that they made the world, or took any concern whatever in its affairs. In this uncertainty, or rather darkness, concerning the origin of the world, revelation hath seasonably interposed. For it assureth us, That there is but one first Cause of all things, who is not only infinitely powerful, but infinitely good: That all the beings in the universe derive their existence from him, are absolutely dependent on him, and subject to his government: That whatever evil exists in the world, is the natural consequence of that freedom of will with which God originally endowed his rational creatures, in order to render them moral and accountable agents: And that the first parents of mankind, abusing their liberty of action, subjected themselves and their posterity to sin and death by one single act of disobedience : But that, for remedying these evils, God was graciously pleased, in his original plan, to appoint the mediation of his Son, whereby the penal consequences of sin are so far prevented, that they do not take place in all cases; for as many of mankind as are delivered by him from the power of sin, shall at length be also delivered from its punishment, and be raised to a degree of perfection and happiness, greater than if they never had sinned. The mediation therefore of Christ, by which God remedies the evils which were introduced into the world through the disobedience of the parents of the human race, hath for its object to deliver mankind, first, from the power, and, secondly, from the punishment of sin. SECT. I. Of the Mediation of Christ as a Priest, whereby the penal consequences of Sin are so far prevented, that they do not take place among Mankind universally. To prevent the penal consequences of sin from taking place among mankind universally, revelation assureth us, that the Son of God, by the appointment of his Father, made propitiation for the sins of mankind by his sufferings and death in the human nature; that is, by his sufferings and death he hath rendered it consistent with the character of God, as the moral governor of the world, in certain cases to pardon sinners: For we are told, Rom. v. 12. that as by the disobedience of one man, (Adam), sin entered into the world, and by sin death;-so by the obedience of one man, (Christ), righteousness entered into the world, and by righteousness life; that is, an opportunity of becoming righteous, and of obtaining life, was granted to mankind on account of the obedience of Christ. To this account of the ruin and recovery of the human species, various objections have been made. And, first, it hath been loudly urged, That to involve all mankind in sin and misery, on account of a disobedience to which they were nowise accessary, and to bestow righteousness and life, or an opportunity of obtaining these blessings, through an obedience in which they had no concern, are both of them contrary to our natural ideas of the justice and goodness of God. To this objection, however, it is a sufficient answer to observe, that the very same constitution taketh place in the present state of things. For we see evils brought on the innocent, and favours communicated to the guilty, through actions in which neither the one nor the other had any hand. Thus, the misconduct of kings and rulers brings misery on their subjects, who are not accessary to their follies. The sins of parents, in like manner, bring poverty, diseases, and even death, on their innocent children. On the other hand, the wisdom and justice of princes are productive of happiness to their people: The virtues also, and heroic deeds of parents, bring honours and riches to their descendants, which remain with them often to the latest posterity. This constitution of God, whereby evils are brought on innocent persons, for the faults of others in which they were nowise concerned; and blessings are conveyed to the unworthy, for the good deeds of others to which they contributed nothing-is not repugnant to the ideas which mankind entertain of justice and goodness. For, by universal consent, in all well regulated human governments, without any imputation of injustice, a similar constitution is established by law, through which, on the one hand, children are involved in the punishment inflicted on their parents, for crimes of which the children are entirely innocent; and, on the other, are made to share in the honours and rewards conferred on their parents, for virtues to which the children contributed nothing. Since, then, by the appointment of men, so many evils befall the innocent, and so many benefits come to the undeserving, on account of actions performed by others, in which they had not the least concern, why should it be thought inconsistent with the justice and goodness of God, as moral governor of the world, to have subjected Adam's posterity to sin and death on account of his of fence, notwithstanding they were in no respect accessary thereto? And having subjected them to these evils, it certainly must appear both proper and just, that he should have provided a remedy for them by the obedience of his Son, although the persons benefited by it contributed nothing to his obedience. Wherefore, the account which revelation hath given of the introduction of sin and misery into the world, and of the method in which these evils are remedied, cannot be found fault with, although in either case no regard was had to the personal demerit of the individuals affected thereby; but, in both, God acted agreeably to the sovereignty of his own will. To prevent any mistake, however, on this head, let it be observed, that from what hath been advanced it by no means follows, that mankind are not to be rewarded or punished according to the nature of their own deeds. For, as B. Butler hath observed, Analogy, part ii. chap. 5. sect. 7. "The world's being under the righteous government of God, does indeed imply, that, finally and upon the whole, every one shall receive according to his personal deserts: And the general doctrine of the whole scripture is, That this shall be the completion of the divine government. But during the progress, and, for aught we know, even in order to the completion of this moral scheme, vicarious punishments may be fit and absolutely necessary." And if so, vicarious rewards may also be necessary for the same end. Secondly, To the foregoing vindication of the account given in revelation of the ruin and recovery of the human species, it may be objected, that the evils which, according to the present constitution of things, are brought on the innocent by the vices of the guilty, and the benefits which the undeserving receive through the good deeds of the virtuous, are things merely accidental, owing to the natural relations by which mankind are connected: Consequently, that no argument can be drawn from such a constitution, to prove that it was consistent with the justice and goodness of God to subject Christ, an innocent person, to sufferings and death, for the sake either of saving the guilty from the penal consequences of their *ransgressions, or of bestowing favours on the undeserv ing. True. Such an argument does not follow from that part of the constitution of things just now explained: But it follows from another part of the same constitution, equally original and equally evident. For, to use Butler's words immediately following those already quoted, "Men by their follies run themselves into extreme distress, into difficulties which would be absolutely fatal to them, were it not for the interposition and assistance of others. God commands by the law of nature, that we afford them this assistance, in many cases where we cannot do it without very great pains and labour and sufferings to ourselves. And we see in what variety of ways one person's sufferings contribute to the relief of another; and how or by what particular means this comes to pass, or follows, from the constitution and laws of nature which come under our notice; and being familiarized to it, men are not shocked with it." For example, many, by their vices and follies, bring on themselves diseases, and a variety of accidents, which would often prove fatal to them, were it not for the timely assistance afforded to them by others, who, in lending them that assistance, sometimes expose themselves to great dangers, and sometimes subject themselves to long and painful sufferings. Having therefore, in the present constitution of things, instances of innocent persons suffering voluntarily, by the express appointment of God, extreme evils, for the sake of alleviating or removing the temporal penal consequences of the sins of others, it cannot be thought inconsistent with the justice and goodness of God, in his original plan of the government of our world, to have provided that the eternal penal consequences which he hath connected with sin, shall not in every case, and to every person, inevitably follow their transgression; and even that this deliverance should be accomplished by a person different from the sinner himself, who, for a purpose so benevolent, voluntarily exposed himself to the greatest sufferings for a time. To object against this appointment, is in reality to object against God's original constitution of nature, and against the daily course of his providence For, as the before in the government of the world. mentioned excellent author hath observed, Anal. part ii. ch. 5. sect. 7. "The world is a constitution or system, whose parts have a mutual reference to each other: And there is a scheme of things gradually carrying on, called the course of nature, to the carrying on of which God has appointed us, in various ways, to contribute. And when, in the daily course of natural providence, it is appointed that innocent people should suffer for the faults of the guilty, this is liable to the very same objection as the instance we are now considering. The infinitely greater importance of that appointment of Christianity which is objected against, does not hinder but it may be, as it plainly is, an appointment of the very same kind with what the world affords us daily examples of. Nay, if there were any force at all in the objection, it would be stronger, in one respect, against natural providence than against Christianity: Because, under the former, we are in many cases commanded, and even necessitated, whether we will or no, to suffer for the faults of others; whereas the sufferings of Christ were voluntary." Thirdly, To the efficacy of the sufferings and death of Christ in preventing the future penal consequences of sin, it hath been objected, That we do not understand how they can have any such efficacy. True; we do not understand this, because revelation hath only discovered to us the fact, without explaining the manner in which it is brought to pass. Nevertheless, from the silence of scripture, and from our ignorance of the manner in which Christ's sufferings and death operate in preventing the future penal consequences of sin, it doth not follow, that his sufferings and death have that efficacy, by an arbitrary and tyrannical appointment. They may have it in ON THE MEDIATION OF CHRIST. the way of natural consequence. For, to use B. Butler's words, Anal. part ii. c. 5. sect. 7. often alleged in justification of this doctrine, even from "What has been the apparent natural tendency of this method of our redemption-its tendency to vindicate the authority of God's laws, and deter his creatures from sin; this has never yet been answered, and is, I think, plainly unanswerable: though I am far from thinking it an account of the whole of the case. But without taking this into consideration, it abundantly appears, from the observations above made, that this objection is not an objection against Christianity, but against the whole general constitution of nature. And if it were to be considered as an objection against Christianity, or, considering it as it is, an objection against the constitution of nature, it amounts to no more in conclusion than this, That a divine appointment cannot be necessary or expedient, because the objector, does not discern it to be so; though he must own, that the nature of the case is such as renders him incapable of judging whether it be so or not, or of seeing it to be necessary, though it were so."-Farther, as the same excellent reasoner observes in the same page, "Though it is highly right, and the most pious exercise of our understanding, to inquire with due reverence into the ends and reasons of God's dispensations; yet, when those reasons are concealed, to argue from our ignorance, that such dispensations cannot be from God, is infinitely absurd. The presumption of this kind of objections, seems almost lost in the folly of them: And the folly of them is yet greater, when they are urged, as usually they are, against things in Christianity, analogous or like to those natural dispensations of providence which are matter of experience. Let reason be kept to, and if any part of the scripture account of the redemption of the world by Christ, can be shewn to be really contrary to it, let the scripture, in the name of God, be given up. But let not such poor creatures as we, go on in objecting against an infinite scheme, that we do not see the necessity or usefulness of all its parts, and call this reasoning." Fourthly, To the efficacy of the sufferings and death of Christ in preventing the future penal consequences of sin, it hath been objected that it is unnecessary; because, sinners being rendered capable of pardon by repentance, God, whose goodness is infinite, will pardon them without any atonement: that is, he will, in consequence of the sinner's repentance, prevent the future penal consequences of his sins from befalling him. tion of this kind is urged, the objector ought to know, But, before an objecwhether there are any reasons which make the punishment of sin necessary under the moral government of God: And if there are such reasons, whether they may be dispensed with in every case where repentance takes place: And what effect the dispensing with these reasons, and the pardoning of the sinner simply on his repentance, would have on the other subjects of God. To the determining of these questions, such a knowledge of the whole plan of God's moral government, and of the relation of its various parts to each other, and of the purposes for which, and the means by which he carries on his government, is necessary, as doth not fall within the comprehension of human reason. In such a state of ignorance, for any one to determine, in opposition to the scheme of salvation made known in revelation, that God may and will pardon sinners simply on their repentance, seems not a little presumptuous. Were we to judge of this matter by what happens in the present life, we should be led to believe, that repentance will not, by itself, prevent the penal consequences of sin in the life to come. For when men ruin their fortunes by extravagance, or their health by excess in sensual indulgences, it is well known, that repentance alone doth not remove these evil consequences of their follies and excesses. ESSAY VII. reasonable in itself, or expedient for the good of the com. penalties of human laws, no wise governor finds it either In like manner, when individuals incur the munity, to free the criminal from the punishment which the wholesome laws of the state have annexed to such crimes, merely because he hath repented of them. The punishment of criminals is necessary to deter others from committing the like offences. Wherefore, if in the present life repentance is never found of itself to remove the temporal evil consequences which God hath connected with vice; also, if men themselves being judges, repentjurious to society, what reason hath any person, from the ance ought not to prevent the punishment of crimes inpresent constitution of things, to expect that repentance of itself will prevent those penal consequences which God Much more, what reason hath any one, from the present may have thought fit to annex to vice in the life to come? formation will put the sinner into the condition he would constitution of things, to expect that repentance and rehave been in, if he had always preserved his innocence? country of the world, certainly sheweth it to be the gencThe prevalence of propitiatory sacrifices in every age and cient to procure the pardon of sin; but that something ral sense of mankind, that repentance is not of itself suflibesides is necessary to induce the Deity to be propitious, even to the penitent sinner. consequences of vice, and the removal of these consequences when they happen, which in the present constiI acknowledge, indeed, that the prevention of the bad tution of things sometimes takes place through the timely assistance of others, affords a presumption, that the conthat in certain cases it may be broken. This presumpnexion between sin and punishment is not so rigid, but tion, however, goeth no farther than to afford a slight sibly be avoided through some foreign assistance. But hope, that punishment, even in the life to come, may poswhether any such assistance be actually provided, and what that assistance is, and by whom it is to be afforded, It is God alone who can discover these things to us. cannot be known from the present constitution of things. Wherefore, if revelation teacheth that God hath been pleased, through the vicarious sufferings of his Son, to prevent those penal consequences from coming on sinners in the future life, which in the original constitution of things he hath connected with sin, these things should not to inquire whether it be really a doctrine of revelation, human reason. be objected against because they are not discoverable by that through the sufferings of Christ the penal conseThe only thing proper for us to do is, from coming on the sinner, who, having repented of his quences of sin are, in the life to come, to be prevented sins and reformed his conduct, trine of revelation, "our wisdom is," as Butler observes, doned? And if, on inquiry, this is found to be a doccapable of being parthankfully to accept the benefit, by performing the conditions upon which it is offered, without disputing how it was procured on the part of Christ." 66 SECT. II.-Shewing it to be a Doctrine of Revelation, by his sufferings and death, is revealed in all those pas- |