was so laid before by some or other. For it was not by him that they received their first instruction, nor doth he mention any such thing in the whole epistle. Whereas he frequently pleads it to those churches known from the story that his ministry was not used in their first con- VOL, ΠΙ. M version. But he knew that they had faithful instructors, who would _ not leave them unacquainted with these necessary things, and that they would not have been initiated by baptism, nor admitted into the church, without a profession of them. Besides they were such, as in general they owned in their former church-state. He might therefore well say, that he would not lay this foundation again. These things, saith he, you have already been instructed in by others, and therefore.(as also on other considerations) I will not go over them again. Wherefore, let the hearers of the gospel carefully look to it, that they learn those things whereof they have had sufficient instruction; for if any evil ensue from their ignorance of them, they must themselves answer for it. Such ignorance is their sin, as well as their disadvantage. Preachers may take it for granted, that what they have sedulously and sufficiently instructed their hearers in, they have also received and learned, because it is through their sinful negligence, if they have not so done. And they are not bound always to wait on some in their negligences to the disadvantage of others.
Secondly. The apostle declares in particular, what those doctrinal principles were, which he had in general so described, which were taught to them who were first initiated imto Christianity, and ~ which he will not now again insist on, ‘ Repentance from dead works,’ &c.
We must first consider the order of these words, and then their sense, or the things themselves intended. Some here reckon up six principles, some make them seven, some but four, and by some they are reduced to three.
_ The two first are plain and distinct. ‘ Repentance from dead works, and faith towards God.’ The next that follow are disputed as to their coherence and sense. 1. Bamriopwy didayne επιθεσεως τε χειρων: some read these words with a note of distinction between them, βαπτισμων, διδαχης, both the genitive cases being regulated by ϑεμελίον; ‘ the foundation of baptisms, and of doctrine,’ which are put together by apposition, not depending one on another. | Acdayn, is ‘the preaching of the word.’ And this was one of the first things wherein believers were to be instructed, namely, that they were to abide, ev ΤΉ διδαχῃ, Acts ii. 42, in a constant attendance to the doctrine of the gospel, when preached to them. And as I shall not assert this exposition, so I dare not positively reject it, as not seeing any ne cogent to that purpose. But another sense is more proable.
Take the words in conjunction, so as that one of them should depend on, and be regulated by the other, and then 1. We may consider them in their order as they lie in the original. Βαπτισμων διδαχης erfecewe TE χειρων, supposing the first to be regulated by SeusAvor, and both the latter by it. ‘The baptisms of doctrine and imposition of hands.’ There were two things peculiar to the gospel, the doctrine of it, and the extraordinary gifts of the Holy Ghost. Doctrine is compared to and called baptism, Deut. xxxii. 2. Hence the people were said to be baptised to Moses, when they were initiated into his doctrines, 1 Cor, x. 1, 2, The baptism of John was his doctrine,
Acts xix. 3. And the baptism of Christ was the doctrine of Christ, wherewith he was to sprinkle many nations, Isa. lil. 15. This is the first baptism of the gospel, evenits doctrine. The other was the communication of the gifts of the Holy Ghost, Acts i. 5. That this, and this alone, is intended by the laying on of hands, I shall prove fully afterwards. And then the sense would be the ‘ foundation of gospel baptisms,’ namely, preaching and the gifts of the Holy Ghost. And I know but one argument against this sense, namely, that it is new and singular. To avoid this, Secondly. The order of the words must be inverted in their exposition. Not the baptisms of doctrine, but the doctrine of baptisms, must be intended. But then two things must be observed. 1. That βαπτίσμων, ‘ baptisms,’ is not immediately regulated by Seuedvov, ‘ the foundation,’ and so baptisms are not asserted absolutely to be a foundation, as is repentance from dead works, but only the doctrine about it is so. 2. It cannot be readily conceived why διδαχη; ‘doctrine, should be prefixed to baptisms alone, and not to repentance and faith, the doctrines whereof also are intended. For itis not the grace of repentance and faith, but the doctrine concerning them, which the apostle hath respect to. There is therefore some peculiar reason, why doctrine should be thus peculiarly prefixed to baptisms and the laying on of hands, and not to the other things mentioned. For that imposition of hands is placed in the same order with baptisms, the conjunctive particle doth manifest, exBeccwe τε χείρων; the following instances are plain, only some would reduce them to one principle, namely, the resurrection of all to judgment.
_ There is therefore in these words, nothing peculiar nor difficult, but only what concerns baptisms, and the imposition of hands, the doctrine whereof is specified. Now I cannot discover any just reason hereof, unless it be, that by baptisms, and the imposition of hands, the apostle intendeth none of those rudiments of Christian religion wherein men were to be first instructed, but those rites, whereof they were made partakers, who were so instructed. As if the apostle had said, These principles. of the doctrine of Christ, namely, repentance, faith the resurrection and judgment, are those doctrines wherein they are to be instructed, who are to be baptized, and to have hands laid on them. According to this sense, the words are to be read as in a “parenthesis: ‘ Not laying again the foundation of repentance from dead works, and of faith towards God, (namely, the doctrine of baptisms, and of the imposition of hands,) of the resurrection from the dead, and eternal judgment.’ When men began to attend to the gospel, and thereon to give up their names to the church, there were certain doctrines that they were thoroughly to be instructed in, before they were admitted to baptism; see Gal. vi. 6. These being the catechetical rudiments of Christian religion, are called here διδαχὴ
Taking this for the design of the apostle in the words, as is most probable, there are four instances given of those principal rudiments of Christian religion, wherein all men were to be instructed before they were admitted to baptism, who came thereunto in their δὰ" per- sonal right, having not been made partakers thereof by their covenant right, through the profession of their parents in their infancy. Persons were to be fully instructed in these, before their solemn initiation; the doctrine concerning them being thence called the doctrine of baptisms and of the imposition of hands, because previously necessary to the administration of these rites. There is a difficulty, [ confess, that this exposition is pressed with, from the use of the word in the plural number, βαπτισμων, ‘of baptisms;’ but this equally concerns all other expositions, and shall be spoken to in its proper place. And this I take to be the sense of the words, which the design of the place, and the manner of expression, lead us to. But yet because sundry learned men are otherwise minded, I shall so explain the words, as that their meaning may be apprehended, supposing distinct heads of doctrine to be contained in them.
Our next work is to consider the particular instances in their order. And the first is, μετανοίας ato vexowy evywr, “ repentance from dead works.’ This was taught, in the first place, to all those who would give up themselves to the discipline of Christ and the gospel. And in the teaching hereof, both the nature and necessity of the duty were regarded. And in the nature of it two things were declared, and are to be considered. 1. What were dead works; and 2. What is repentance from them.
This expression, νεκρὼν evywy, “ of dead works,’ is peculiar to our apostle, and to this Epistle. It is nowhere used but in this place, and ch. ix. 14. And he useth it in answer to what he elsewhere declares, concerning men’s being dead in sin by nature, Eph. u. 1, 5, Col. it. 13. That which he there ascribes to their persons, here he attributeth to their works. These Peter calls ‘ men’s old sins,’ namely, which they lived in before their conversion, 2 Pet. 1. 9, ληθην λαβὼν του καθαρισμου των παλαι αὑτου ἁμαρτιων, “ forgetting that he was purged from his old sins.’ He hath respect to what is here intended. They were before their initiation, instructed in the necessity of forsaking the sins wherein they lived before their conversion, which he calls their old, or former sins; which he hath also respect to, 1 Pet. iv. 3. ‘ For the time past of our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries.’ The necessity of repentance from these and the like sins, was taught them, and of this. they made profession before they were admitted to baptism; wherein they received a token of their being purged from them. And a relapse into these sins, which men had openly professed their repentance and relinquishment of, was ever esteemed dangerous, and by some absolutely pernicious, whereon great contests in the church did ensue. For the controversy was not, whether men falling into any sin, yea, any open or known sin, after baptism, might repent, which none was ever so foolishly proud as to deny; but the question was about men’s open falling again into those sins, suppose idolatry, which they had made a public profession of their repentance from, before their baptism. And it came at last to this, not whether such men might savingly repent, obtain pardon. of their sins, and be saved; but whether the church had power to admit them, a second time, to a public profession of their repentance of these sins, and 50 take them again into full communion. For some pleaded, that the profession of repentance for these sins, and the renunciation of them, being indispensably necessary, antecedently to baptism, in them that were adult; the obligation not to live in them at all, being on them who were baptized in their infancy, baptism alone was the only pledge the church could give of the remission of such sins; and, therefore, where men fell again into those sins, seeing baptism was not to be repeated, they were to be left to the mercy of God: the church could receive them no more. But whereas the numbers were very great, of those who in time of persecution, fell back into idolatry, who yet afterwards returned and professed their repentance, the major part, who always are for the many, agreed that they were to be received, and reflected with no small severity on those that were otherwise minded. But whereas both parties in this difference ran into extremes, the event was pernicious on both sides, the one in the issue losing the truth and peace, the other the purity of the church.
The sins of unregenerate persons, whereof repentance was to be expressed before baptism, are called ‘dead works,’ in respect to their nature and their end. For as to their nature, they proceed from a principle under the power of spiritual death, they are the works of persons dead in trespasses and sins. All the moral actings of such persons, with respect to a supernatural end, are dead works, being not enlivened by a vital principle of spiritual life. And a person must be spiritually living, before his works will be so. Our walking in holy obedience is called the life of God, Eph. iv. 18. That is the life which God requires, which, by his especial grace, he worketh in us, whose acts have him for their object and their end. Where this life is not, persons are dead, and so are their works, even all that they do, with respect to the living God. 2dly. They are called so with respect to their end: they are mortua, because mortifera, dead, because deadly, they procure death, and end in death. ‘Sin, when it is finished, bringeth forth death,’ James i. 15. They proceed from death spiritual, and end in death eternal. On the same account are they called ‘ unfruitful works of darkness, Eph. v. 11. They proceed from a principle of spiritual darkness, and end in darkness everlasting. We may therefore know what was taught them concerning these dead works, namely, their nature and their merit. And this includes the whole doctrine of the law, with conviction of sin thereby. They were taught that they were sinners by nature, dead in sins, and thence ‘children of wrath,’ Eph. 11. 1—8. That, in that estate, the law of God condemned both them and their works, denouncing death and eternal destruction against them. And in this sense, with respect to _ the law of God, these dead works do comprise their whole course in this world, as they did, their best as well as their worst. But yet there is, no doubt, an especial respect to those great outward enormities in which they lived during their Judaism, even after the manner of the Gentiles. For such the apostle Peter, writing to these Hebrews, describes their conversation to have been, 1 Pet. iv. 3, as we shown before. And from thence he describes what a blessed deliverance they had by the gospel, 1 Pet. i. 18, 20, 21. And when he declares the apostasy of some to their former courses, he shows it to be like the returning of a dog to his vomit, after they had escaped them that live in error, and the pollutions that are in the world through lust, 2 Pet. 11. 18—22. These were the works which converts were taught to abandon, and a profession of repentance for them, was required of all before their initiation into Christian religion, or before they were received into the church. For it was not then as now, that any one might be admitted imto the society of the faithful, and yet continue to live in open sins unrepented of.
Secondly. That which is required, and which they were taught with respect to these dead works, is peravora, ‘ repentance.’ Repentance from dead works, is the first thing required of them who take on them the profession of the gospel, and consequently the first principle of the doctrine of Christ, as it is here placed by the apostle. Without this, whatever is attempted or attained therein, is only a dishonour to Christ, and a disappointment to men. This is the method of preaching, confirmed by the example and command of Christ himself: ‘Repent and believe the gospel,’ Matt. iv. 17; Mark i. 15. And almost all the sermons that we find, not only of John the baptist, ina way of preparation for the declaration of the gospel, as Matt. in. 2, but of the apostles also, in pressing the actual reception of it on the Jews and Gentiles, laid this as their first principle, namely, the necessity of repentance, Acts 11. 38, ii. 19, xiv. 15. Thence in the preaching of the gospel it is said, that God commanded all men to repent, Acts xvi. 30. And when the Gentiles had received the gospel, the church at Jerusalem glorified God, saying, ‘ Then hath God also to the Gentiles granted repentance unto life,” Acts xi. 18. Again, this is expressed as the first issue of grace and mercy from God towards men by Jesus Christ, which is therefore first to be proposed to them. ‘God exalted him, and made him a Prince and a Saviour, to give repentance unto Israel,’ Acts v.31. And because it is the first, it is put synecdochically for the whole work of God’s grace by Christ. ‘ God having raised up his Son Jesus, hath sent him to bless you, in turning every one of you from his iniquities, Acts 11. 26. It is therefore evident that this was the first doctrinal.principle, as to their own duty, which was pressed on, and fixed in the minds ef men, on their first instruction in the gospel.
And in the testimonies produced, both the causes of it, and its general nature, are expressed. For, 1. Its supreme original cause is the good-will, grace, and bounty of God. He grants, and gives it to whom he pleaseth of his own good pleasure, Acts xi. 18. 2. It is immediately collated on the souls of men by Jesus Christ, as a fruit of his death, and an effect of that all power in heaven and earth, which was bestowed on him by the Father. ‘ He gives repentance to Israel,’ Acts v. 31. The sovereign disposal of it is from the will of the Father, and the actual collation of it, is an effect of the grace of the Son. And, 3. The nature of it is expressed in the conversion of the Gentiles. ‘It is to life,’ Acts xi. 18. The repentance required of men in the first preaching of the gospel, and the necessity whereof was pressed on them, was to life, that is, such as had saving conversion to God accompanying of it. This kind of repentance is required to our initiation in the gospel state. Not an empty profession of any kind of repentance, but real conversion to God, is required of such persons.
But moreover we must consider this μετανοία, or repentance, in its own nature, at least in general, that we may the better understand this first principle of catechetical doctrine. In this sense it respects, 1. The mind and judgment. 2. The will and affections. And, 3. The life or conversation of men.
First. It respects the mind and judgment, according to the notation of the word, which signifies a change of mind, or an after consideration and judgment. Men, while they live in dead works, under the power of sin, do never make a right judgment, concerning either their nature, their guilt, or their end. Hence are they so often called to remember and consider things aright; to deal about them with the reason of men; and for want thereof they are said to be foolish, brutish, sottish, and to have no understanding. The mind is practically deceived about them. There are degrees in this deceit, but all sinners are actually more or less deceived. None, while the natural principle of conscience remains in them, can cast off all the convictions of sin, Rom. i. 14, 15; that it is the judgment of God, that. those who commit such things are worthy of death, Rom.1.52. But vet some there are, who so far despise these convictions, as to give up themselves to all sin with delight and greediness. See Eph. iv. 17—19. Practically they call good evil, and evil good; and do judge either that there is not that evil in sin which is pretended, or however, that it is better to enjoy the pleasures of it for a season, than to relinquish or forego it on other considerations. Others there are who have some farther sense of those dead works. In particular they judge them evil, but they areso entangled in them, as that they see not the greatness of that evil, nor do make such a judgment concerning it, as whereon a relinquishment of them should necessarily ensue. To these two heads in various degrees may all impenitent sinners be reduced. 1, Such as despising their convictions, go on in an unbridled course of licentiousness, as not judging the voice, language, and mind of them, worth inquiring into. 2. Such as doin some measure attend to them, but yet practically they refuse them, and embrace motives to sin, turning the scale on that side, as occasion, opportunities, and temptations do occur. Wherefore the first thing in this repentance, 15 a thorough change of the mind and judgment concerning these dead works. The mind by the light and conviction of saving truth, determines clearly and steadily concerning the true nature of sin, and its demerit; that itis an evil thing and bitter to have forsaken God thereby. Casting out all prejudices, laying aside all pleas, excuses, and palliations, it finally concludes, that sin, that 15, all and every sin, every thing that hath the nature of sin, is universally evil, evil in itself, evil to the sinner, evil in its present effects, and future consequents, evil in every kind, shamefully evil, incomparably evil, yea, the only evil, or all that is evil in the world. And this judgment it makes with respect to the nature and law of God, to its own primitive and present depraved condition, to present duty, and future judgment. ‘This is the first thing required to repentance, and where this is not, there is nothing of it.
Secondly. It respects the will and affections. It is our turning unto God: our,turning from him being in the bent and inclination of our wills and affections unto sin. The change of the will, or the taking away of the will of sinning, is the principal part of repentance. It is with respect-unto our wills that we are said to be dead in sin, and alienated from the life of God. And by this change of the will do we become dead unto sin, Rom. vi. 2, that is, whatever remainder of lust or corruption there may be in us, yet the will of sinning is taken away. And for the affections, it works that change in the soul, as that quite contrary affections shall be substituted and set at work with respect unto the same object. There are pleasures in sin, and also it hath its wages. With respect unto these, those that live in dead works, both delight in sin, and have complacency in the accomplishment of if. These are the affections which the soul exerciseth about sin committed, or to be committed. Instead of them, repentance, by which they are utterly banished, sets at work sorrow, grief, abhorrency, self-detestation, revenge, and the like afflictive passions of mind. Nothing stirs, but they affect the soul with respect unto sin.
Thirdly. It respects the course of life or conversation. It is a repentance from dead works, that is, in the relinquishment of them. Without this, no profession of repentance is of any worth or use. To profess a repentance of sin, and to live in sin, is to mock God, deride his law, and deceive our own souls. This is that change which alone doth or can evidence the other internal changes of the mind, will, and affections, to be real and sincere, Prov. xxvii. 195. Whatever without _ this, is pretended, is false and hypocritical; like the repentance of Judah, not with the whole heart, but feignedly, Jer. 11. 10. “pwn. There was a lie in it; for their works answered not their words. Neither is there any mention of repentance in the Scripture, wherein this change in an actual relinquishment of dead works 1s not expressly required. And hereunto three things are necessary.
First. A full purpose of heart for the relinquishment of every sin. This is cleaving unto the Lord with purpose of heart, Acts xi. 23; Ps. xvil. ὃ. To manifest the stability and steadfastness which is required herein, David confirmed it with an oath, Ps. cxix. 106. Every thing that will either live or thrive, must have a root, on which it grows, and whence it springs. Other things may occasionally bud and put forth, but they wither immediately. And such is a relinquishment of sin from occasional resolutions, Upon some smart of conviction, from danger, sickness, trouble, fear, affliction, there blooms in the minds of many a sudden resolution to forsake sin, and as suddenly for the most part it fades again. True repentance forms a steady and unshaken resolution in the heart, which respects the forsaking of all sin, and at all times or occasions.:
And these endeavours respect all the means, causes, occasions, temptations, leading oo that they may be avoided, opposed, and deliverance obtained from them; as also all means, advantages, and furtherance of those graces and duties, which are opposed to these dead works, that they may be improved. A heartless inactive purpose, is that which many take up withal, and ruin their souls by. Where therefore there is not a sedulous endeavour, by watchfulness and diligence, in the constant use of all means, to avoid all dgad works in all their concerns, from their first rise and principle, to ἄσι finishing or consummation, there is no true repentance from them.
Thirdly. An actual relinguishment of all sins, in the course of our walking before Ged. And hereunto is required, 1. Not an absolute freedom from all sin, for there is no man living who doth good and sinneth not. 2. Not an absolute and precise deliverance even from great sins, whereinto the soul may be surprised by the power of temptations. Examples to the contrary abound in the Scripture. But yet such sins, when any is overtaken with them, ought, tirst, To put the sinner upon a severe inquiry whether his repentance were sincere and saving; for where it is, usually the soul is preserved from such falls, 2 Pet. i. 10. And, secondly. To put him upon the renewing his repentance, with the same care, diligence, sorrow, and humiliation as at the first. But, 1. It is required that this property of repentance be prevalent against the common sins of the world, men’s old sins which they lived in before their conversion. Those sins which are expressly declared in the gospel to be inconsistent with the profession, ends, and glory of it, it wholly excludes, 1 Cor. vi. 9, 10; 2 Cor. vi. 16; 1 John i. 14,15. And, 2. Against a course many sin or sins, either spiritual or fleshly, internal, or external, 1 John 11.9; Rom. vi. 2. 3. For the most part against all outward sins in the course of our conversation in the world, in which things our sincerity or perfection is exercised. And these things were necessary to be touched on, to manifest the nature of this first principle wherein men are to be instructed.,
Obs. I. There is no interest in Christ, or Christian religion, to be obtained, without repentance from dead works; nor any orderly entrance into a gospel church-state, without a credible profession thereof. —This was one of the first things that was preached unto sinners, as was before declared; and without a compliance herewith, they were not further to be treated with; for,
First. The Lord Christ came, not only to save men from their sins, but to turn them from their sins; to turnthem from their sins, that they may be saved from them. When he comes out of Sion as a Redeemer, a Deliverer, a Saviour, he turns away ungodliness from Jacob; that is, he turns Jacob from ungodliness, Rom. xi. 26, namely, by repentance. ‘This was one principal end of the birth, life, death, and exaltation of Christ. His work, in all these, was to make peace and reconciliation between God and man. NHereunto belongeth the slaying, destruction, or removal of the enmity that was between them. This, with respect unto God, was done by the atonement he made, the sacrifice he offered, and the price of redemption that he paid, 2 Cor.
5, Col. 1. 21, and thereby alienated from the life of God, Eph. ἵν. ἴδ. The removal hereof consists in this repentance. For that is our turning to God, upon the terms of peace tendered unto us. They therefore do but deceive their own souls, who trust unto peace with God on the mediation of Christ, who are not at peace with God in their own souls by repentance; for the one is not without the other. As he who is at peace with God on his own part by repentance, shall never fail of peace from God by the atonement, for he that so lays hold on his arm and strength that he may have peace, shall be sure to obtain it, Isa. xxvii. 3, so without this, whatever notions men may have of reconciliation with God, they will find him in the issue as devouring fire, or everlasting burnings. All doctrines, notions, or persuasions, that tend to alleviate the necessity of that personal repentance which was before described, or would substitute any outward penance, or corporeal pecuniary penal satisfaction in the room thereof, are pernicious to the souls of men. And there is nothing so much to be dreaded or abhorred, as a pretence taken unto sin, unto any sin, without repent- ~ ance, from the grace or doctrine of the gospel. ‘Shall we continue in sin,’ saith our apostle, that grace may abound? God forbid? Those who do so, and thereby turn the grace of God into lasciviousness, are among the number of them whose damnation sleepeth not. Secondly. That any person living in sin without repentance, should have an interest in Christ or Christian religion, is inconsistent with the glory of God, the honour of Jesus Christ, and would render the gospel, if this were taught therein, a doctrine fit to be rejected by all men. For where is the glory of the righteousness or holiness of God, if impenitent sinners may be accepted with him? Besides that it is contrary unto the whole declaration made by himself, that he will not acquit the guilty, that he will not justify the wicked, nor accept the ungodly, it hath an absolute inconsistency with the especial righteousness of his nature, and which he exerciseth as the supreme Rector and Judge of all, that any such persons should approach before him, or stand in his sight, Ps. v. 4—6; Rom. 1. 32. And for the Lord Jesus Christ, it would plainly make him the minister of sin, the thought whereof, our apostle so detests, Gal. 1.17. Nay, a supposition hereof, would make the coming of Christ, to be the greatest means of letting in and increasing sin on the world, that ever was, since the fall of Adam. And the gospel must then be looked on as a doctrine meet to be abandoned by all wise and sober persons, as that which would tend unavoidably to the debauching of mankind, and to the ruin of human society. For, whereas it doth openly and avowedly propose and declare the pardon and remission of sin, of all sorts of sin, to all sorts of persons that shall believe and obey it, if it did this without annexing unto its promise the condition of repentance, never was there, nor can there be, so great an encouragement unto all sorts of sin and wickedness. There is much to that purpose in the doctrines of purgatory, penances, and satisfactions, whereby men are taught that they may come off from their sins at a cheaper rate than eternal ruin, withoutyghat repentance which is necessary. But this is nothing, in cen ale to the mischief which the gospel would produce, if it did not require repentance from dead works. ‘For the gospel has innumerable advantages to evidence itself to be from God; whereas, these other pretences are such as wise and considering men may easily look through their daubing, and see their ground or falsehood. Moreover, the gospel doth certainly propose its pardon freely, without money and without price; and so, on this supposition, would lay the reins absolutely free on the neck of sin and wickedness; whereas, those fancies are burdened and charged with such inconveniences, as may lay some curb upon them in easy and carnal minds. Wherefore, I say, on such a false and cursed supposition, it would be the interest of wise and sober men, to oppose and reject the gospel, as the most effectual means of overflowing the world with sin and ungodliness. But it doth not more fully condemn idolatry, or the worship of the devil, than it doth any such notion or apprehension. It cannot be denied, but that some men may, and it is justly to be feared that some men do, abuse the doctrine of the gospel, to countenance themselves in a vain expectation of mercy and pardon, whilst they willingly live in a course of sin. But, as this in their management is the principal means of their ruin, so, in the righteous judgment of God, it will be the greatest aggravation of their condemnation. And, whereas some have charged the preachers of gospel grace, as those ‘who thereby give countenance unto this presumption, it is an accusation that hath more of the hatred of grace in it, than of the love of holiness. For none do, nor can press the relinquishment of sin and repentance of it, upon such assured grounds, and with such cogent arguments, as those by whom the grace of Jesus Christ in the gospel, is fully opened and declared.
From what hath been discoursed, we may inquire after our own interest in this great and necessary duty; to assist us wherein, I shall yet add some farther directions. As,
1. Repentance is twofold. 1. Initial, 2. Continued in our whole course; and our inquiry is to be after our interest in both of them. The former is that whose general nature we have before described, which is the door of entrance into a gospel state, or a condition of acceptance with God, in and through Christ; and concerning it we may observe sundry things.
First. Solemn; a duty that in all its circumstances is to be fixed and stated. It is not to be mixed only with other duties, but we are to set ourselves on purpose, and engage ourselves singularly unto it. I will not say this is so essential unto it, that he can in no sense be said sincerely to have repented, who hath not separately and distinctly been exercised herein for some season; yet I will say, that the repentance of such a one, will scarce be ever well cleared up unto his own soul. When the spirit of grace is poured out on men, they shall mourn apart, Zech. xii. 12—14. That is, they shall peculiarly and solemnly separate themselves to the right discharge of this duty, between God and their souls. And those who have hitherto neglected it, or failed therein, may be advised solemnly to address themselves unto it, whatever hopes they may have, that they have been arid through it already. There is no loss of time, grace, nor comfort, in the solemn renovation of initial repentance.
Secondly. Universal, as to the object of it. It respects all sin, and every sin, every crooked path, and every.step therein. It absolutely ‘excludes all reserves for any sin. To profess repentance, and yet with an express reserve for any sin, approacheth very near the great sin of lying to the Holy Ghost. It is hke Ananias, his keeping back part of the price, when the whole was devoted. And these soul-destroying reserves, which absolutely overthrow the whole nature of repentance, do commonly arise from one of these pretences or occasions.
1. That the sin reserved is small, and of no great importance. It is a little one. But true repentance respects the nature of sin, which is in every sin equally, the least as well as the greatest. The least reserve for vanity, pride, conformity to the world, inordinate desires or affections, utterly overthrows the truth of repentance and all the benefits of it.
2. That it is so useful as that, at least at present, it cannot be parted withal. So Naaman would reserve his bowing before the king in the house of Rimmon, because his honours and preferments depended thereon. So it is with many in their course of life, or trading in the world; some advantages by crooked ways, seem as useful to them as their right hand, which they cannot, as yet, cut off and cast from them. This, therefore, they have a secret reserve for; though it may not be expressed, yet it is real and effectual. But he, who in this case,.:
will not part with a right eye or a right hand, must be content to go with them both into hell fire.
3. Secresy. That which is hidden from every eye, may be left behind. Some sweet morsel of this kind, may yet be rolled under the tongue. But this is an evidence of the grossest hypocrisy, and the highest contempt of God who seeth in secret.
4. Uncertainty of some things whether they are sins orno. It may be, some think such neglects of duty, such compliances with the world, are not sins; and whereas, they have not so full a conviction of their being sinful, as they have of other sins which are notorious and against the light of nature, only they have just reason to fear they are evil, this they will break through and indulge themselves in them. But this also impeacheth the truth of repentance. Where it is sincere, it engageth the soul against all appearance of evil. And one that is truly humbled, hath no more certain rule in his walking, than not to do what he hath just cause to doubt whether it be lawful or not. True repentance, therefore, is universal, and inconsistent with all these reserves.
Secondly. Unto the same end, that we may be acquainted with our own interest in this initiating repentance, we must consider the season when itis wrought. And this is,
1. Upon the first communication of gospel light’ unto us by the Holy Ghost. Christ sends him to convince us of sin and righteousness and judement, John xvi. 8. And if, upon the first participation of light and conviction by the Holy Ghost, this repentance is not wrought in us, it is to be feared that we have missed our season. And so it falls out with many. They receive light and convictions, but use them unto other ends. These put them, it may be, upon a profession and relinquishment of some ways and parties of men, but farther they use them not. Their first proper end is to work our own souls to saving repentance, and if we miss their first impressions, their power and efficacy for that end is hardly recoverable.
2. It never fails on the first saving view of Jesus Christ as crucified, Zech. xii. 10. Itis impossible that any one should have a saving view of - Christ crucified, and not be savingly humbled for sin. And there is no one single trial of our faith in Christ, whether it be genuine or not, that is more natural than this. What have been the effects of it, as to humiliation and repentance? Where these ensue not on what we account our believing there we have not had a saving view of Christ crucified.
Thirdly. Whereas we call this repentance initial, we must consider, that it differs not in nature and kind, from that which we ought to be exercised in, whilst we are in this world, whereof afterwards. That which we intend thereby, is the use of repentance in our first admission into an interest in a gospel state. And with respect hereunto its duration may be considered; concerning which we may observe,
1. That with some, especially in extraordinary cases, this work and duty may be over in a day as to its initiating use and efficacy. Sowas it with many primitive converts, who at the same time were savingly humbled and comforted by the promises of the gospel, Acts 11. 357—42; xvi. 31—34. Now although in such persons the things we have ascribed to this repentance, are not wrought formally and distinctly, yet are they all wrought virtually and radically, and do act themselves on all future occasions.
2. Some are held longer unto this duty as it is initiating. Not only did Paul continue three days and nights under his sore distress without relief, but others are kept days and weeks and months ofttimes, in the discharge of this duty, before they have a refreshing entrance given them thereby into an estate of spiritual rest in the gospel. There is therefore no measure of time to be allotted unto the solemn attendance unto this duty, but only this, that none faint under it, wax weary of it, or give it over, before there be thereby administered unto them an entrance into the kingdom of God.
And these considerations of the nature of repentance from dead works as it is initiating, may give us some direction in that necessary inquiry Concerning our own personal interest in it.
Now there are several ways whereby men miss their duty with respect unto this first principle, and thereby ruin their souls eternally.
1. Some utterly despise it. Such are the presumptuous sinners mentioned, Deut. xxix. 19, 20. As they disregard the curse of the law, so they do also the promise of the gospel, as unto any repentance or ‘relinguishment of sin with respect unto them. Such folly and brutish foolishness possesseth the minds of multitudes, that they will have some expectation of benefit by the gospel, and will give it an outward compliance, but will not touch on the very first thing which it indispensably requireth of all that intend any concernment in it. It were easy to open and aggravate this deplorable folly; but I must not stay on these things.
2. Some will repent in their dead works but not from them, That is, upon convictions, afflictions, dangers, they will be troubled for their sins, make confession of them, be grieved that they have contracted such guilt and danger, with resolutions to forego them. But yet they will abide in their sins and dead works still. So Pharaoh more than once repented him his sins, but never had repentance from them. And so it was expressly with the Israelites themselves, Ps. lxxvil. 34—37. And this kind of repentance ruins not fewer souls than the former total contempt of it. There are not a few unto whom this kind of repentance stands in the same stead all their days, as confession and absolution doth to the Papists; it gives them present ease, that they may return to their former sins. ἢ
3. Some repent from dead works in some sense, but they repent not of them. They will come, through the power of their convictions, to a relinquishment of many of their old sins, as Herod did upon the preaching of John Baptist, but are never truly and savingly humbled, 1 for sin absolutely. Their lives are changed, but their hearts are not ' renewed. And their reyunciation of sin is always partial, whereof be+ ' fore. There are many other ways whereby men deceive their souls in this matter, which I must not now insist upon.
Secondly. This repentance in the nature and kind of it, is a duty to be continued in the whole course of our lives. It ceaseth as unto those especial acts which belong unto our initiation into a gospel state, but it abides as to our orderly preservation therein. There must be no end of repentance, until there is a full end of sin. All tears will not be wiped from our eyes, until all sin is perfectly removed from our souls. Now repentance in this sense may be considered two ways.
First. As it is stated, it is our humble mournful walking with God under a sense of sin, continually manifesting itself in our natures and infirmities, And the acts of this repentance in us, are of two sorts; First. Direct and immediate; Secondly. Consequential and dependent. The former may be referred unto two heads. 1. Confession. 2. Humiliation. These a truly penitent soul will be continually exercised in. He whose heart is so lifted up on any pretence, as not to abide in the constant exercise of these acts of repentance, is one whom the soul of God hath no delight in. The other, which are immediate acts of faith, but inseparable from these, are, 1. Supplications for the pardon‘of sin; 2. Dilig®t watchfulness against sin. It is evident how great a share of our walking with God consists in these things, which yet I mtst not enlarge upon.
Secondly. This continued repentance is occasional, when it is heightened untoa singular solemnity. And these occasions may be referred unto three heads.
1. A personal surprisal into any great actual sin. Such an occasion is not to be passed over with the ordinary actings of repentance, David upon his fall, brings his renewed repentance into that solemnity as if it had been his first conversion to God. On that account he deduceth his personal sins from the sin of his nature, Ps. li. 5, besides many other circumstances whereby he gave it an extraordinary solemnity. So Peter upon the denial of his master, wept bitterly, which with his following humiliation and the renovation of his faith, our Saviour calls his conversion, Luke xxii. 23. A new conversion of him who was before really converted. ‘here is nothing more dangerous unto our spiritual state, than to pass by particular instances of sin, with the general duties of repentance.
2. The sin or sins of the family or church whereunto we are related, calls unto us to give a solemnity unto this duty, 2 Cor. vii. 11, The church having failed in the business of the incestuous offender, when they were convinced by the apostle of their sinful miscarriage therein, most solemnly renew their repentance towards God.
3. Afflictions and sore trials call for this duty, as we may see in the issue of all things between God and Job, ch. xlii. 6.
And, lastly, We may observe that this repentance is a grace of the Spirit of Christ, a gospel grace, and therefore whatever unpleasantness there may be in its exercise unto the flesh, it is sweet, refreshing, satisfactory, and secretly pleasant unto the inner man. Let us not be deterred from abiding and abounding in this duty. It is not a morose, tetrical, severe self-maceration, but a humble, gracious, mournful walking with God, wherein the soul finds rest, sweetness, joy, and peace, being rendered thereby compliant with the will of God, benign, useful, kind, compassionate towards men, as might be declared.
- The necessity of a profession of this repentance from dead works, in order to an admission into the society of the church, that an evidence may be given of the power and efficacy of the doctrine of Christ in the souls of men; that his disciples may be visibly separated b their own profession from the world that lies in evil, and be fitted for communion among themselves in love, hath been elsewhere spoken unto.
The second instance of the doctrinal foundation supposed to be laid among the Hebrews, is πίστεως ἐπὶ Θεον, “ of faith towards God.’ And this principle is coupled with that foregoing, by the conjunctive particle και, ‘of repentance and of faith.’ Indeed, they neither ought to be, nor can they ‘be severed. Where the one is, there is the other, and where either is not, there is neither, whatever be pretended. He repenteth not, who hath not faith towards God: and he hath no faith towards God, who repenteth not. And in this expression where repentance is placed first, and faith in God afterwards, only the distinetion that is between them, but neither an order of nature inthe things themselves, nor a necessary order in the teaching of them, is intended. For in order of nature, faith towards God must precede repentance from dead works. No man can use any argument to prevail with others unto repentance, but it must be taken from the word of the law or of the gospel, the precepts, promises, and threatenings of them. If there be no faith towards God with respect unto these: things, whence should repentance from dead works arise, or how can the necessity of it be demonstrated? Besides, that the order of nature among the things themselves is not here intended, is evident from hence, in that the very last principles mentioned concerning the resurrection from the dead and eternal judgment are the principal motives and arguments unto the very first of them, or the necessity of repentance, as our apostle declares fully, Acts xvi. 30, 31. But there_is some kind of order between these things with respect unto profession, intended. For no man can, or ought to be esteemed to make a due profession of faith towards God, who doth not first declare his repentance from dead works. Nor can any other have the comfort of faith in God, but such as have in themselves some evidence of the sincerity of their repentance. ᾿
Wherefore, omitting any further consideration of the order of these things, we must inquire what is here intended by faith in God. Now this cannot be faith in the most general notion of it, because it is reckoned as a principle of the doctrine of Christ. But faith in God absolutely taken, is a duty of the law of nature. Upon an acknowledgment of the being of God, it is thereby required that we believe in him as the first eternal truth; that we submit unto him and trust in ~ him, as the sovereign Lord, the judge and rewarder of all. And a defect herein was the beginning of Adam’s transgression. Wherefore faith in this sense cannot be called a principle of the doctrine of Christ, which wholly consists in supernatural revelations. Nor can it be so termed with respect unto the Jews in particular; for in their Judaism they were sufficiently taught faith in God, and needed not to have been instructed therein as a part of the doctrine of Christ. And there ᾿ is a distinction put by our Saviour himself between that faith in God » which they had, and the peculiar faith in himself which he required, John xiv. 1, § Ye believe in God, believe also in me.’ Besides, where these two, repentance and faith, are elsewhere joined together, as they are frequently, it is an especial sort of faith in God that is intended. See Luke xxiv. 46, 47; Acts xix. 4, xx. 21.
It is therefore faith in God as accomplishing the promise unto Abraham, in sending Jesus Christ, and granting pardon or remission of sins by him, that is tended. The whole is expressed by, ‘ Repent and believe the gospel,’ Mark 1. 15; that is, the tidings of the accomplishment of the promise made to the fathers, for the deliverance of us from all our sins by Jesus Christ. This is that which was pressed on the Hebrews by Peter in his first sermon unto them, Acts 11. 30—39, ii. 25, 26. Hence these two principles are expressed, by ‘ Repentance towards God, and faith towards our Lord Jesus Christ,’ Acts xx. 21. As repentance is here described by the terminus a quo; it is repentance from dead works: so there it is described by its terminus ad quem; it is repentance towards God, in our turning unto him. For those who live in their lusts and sins, do it not only against the command of God, but also they place them, as to their affections and expectation of satisfaction, in the stead of God. And this faith in God is there called by way of explication, faith towards our Lord Jesus Christ; that is,as he in whose giving and sending the truth of God was fulfilled, and by whom we ‘ believe in God,’ 1 Pet. i. 21. This therefore is the faith in God here intended; namely, that whereby we believe the accomplishment of his promise, in sending his Son Jesus Christ to die for us, and to save us from our sins And this the Lord Christ testified unto in his own personal ministry. Hence our apostle says, that ‘he was the minister of the circumcision for the truth of God, to confirm the promises made unto the fathers,’ Rom. xv. 8. And this he testified unto them, John vii. 24, ‘I said therefore unto you, that you shall die in your sins; for if you believe not that I am he, you shall die in your sins;’ and that because they rejected the promise of God made unto the fathers, concerning him, which was the only foundation of salvation. And this was the first thing that ordinarily our apostle preached in his dispensation of the gospel, 1 Cor. xv. 3, ‘ For I delivered unto you first of all, how that Christ died for our sins according to the Scriptures.’ He taught the thing itself, and the relation it had unto the promise of God recorded in the Scripture. That this is the faith in God here intended, I prove by these reasons: 1. Because this indeed was that faith in particular which in the first preaching of the gospel unto these Hebrews they were taught and instructed in. And therefore with respect unto it our apostle says, that he would not lay again the foundation. The first calling of the church among them was by the sermons of Peter and the rest of the apostles, Acts ii. 3—S. Now consult those sermons, and you shall find the principal thing insisted on in them, was the accomplishment of the promises made to | Abraham and David, which they exhorted them to believe. This therefore was that faith in God which was first taught them, and which our apostle hath respect unto. 2. Because it was the want of this faith which proved the ruin of that church. As in the wilderness, the unbelief for which they perished, respected the faithfulness of God in the accomplishment of his promise with respect to the land of Canaan; so the unbelief which the body of the people now perished for, dying in their sins and for them, respected the accomplishment of the great promise of sending Jesus Christ, which things the apostle compares at large ch. i. This then was that which he hereof reminds the Hebrews, as the principal foundation of that profession of the gospel which they had taken on them. And we may observe, that,
Obs. II. Faith in God, as to the accomplishing of the great promise in sending his Son Jesus Christ to save us from our sins, is the ereat fundamental principle of our interest in and profession of the gospel. Faith in God under this formal consideration, not only that he hath sent and given Jesus Christ his Son, but that he did it in the accomplishment of his promise, is required of us. For whereas he hath chosen to glorify all the properties of his nature, in the person and mediation of Christ, he doth not only declare his grace in giving him, but also his truth in sending him according unto his word.. And this was that which holy persons of old did glorify God in an especial manner upon the account of, Luke i. 54, 55, 63—75. And there is nothing in the gospel that God himself, our Lord Jesus Christ, and the holy apostles do more insist upon than this, that God had fulfilled his promise in sending his Son into the world, On this one thing depends all religion, the truth of the Bible, and all our salvation. If it be not evident that God hath accomplished his promise, the whole
God gave this promise and hath accomplished it; the first being the foundation of the Old Testament, and the latter of the New. And there
1. This promise of sending Jesus Christ, was the first express engacement that God ever made, of his faithfulness and veracity unto any creatures. He is essentially faithful and true; but he had not engaged himself to act according unto those properties in his dealing with us in a way of love and grace, calling for trust and confidence in us, before he gave the promise concerning Christ, Gen. i. 15, This therefore was the spring and measure of all other subsequent promises. They are all of them but new assurances thereof, and according as it fares with that, so it must do with all the rest. God gave out this promise, as that whereon he would rest the honour and glory of his fidelity, in all other promises that he should make. As we find him true or failing herein, so he expects our faith and trust in all his other promises should be. Hence this was the first and immediate object οὗ faith in man after the fall.
The first thing proposed unto him, was to believe in God, with respect unto his faithfulness in the future accomplishment of this promise; and faith concerning its actual accomplishment, is the first thing required of us.
Besides this promise hung longest on the file before its accomplishment. There was not less than four thousand years between its giving and its performance. And many things happened during that season, whereby both the promise, and faith on God thereon, were greatly signalized. For, 1. More and greater objections against the truth of it, more temptations against it were raised and managed, than against all other promises whatever. This long suspension of its fulfilling, gave such advantages to Satan in his opposition unto it, that he prevailed against every expectation, but that of faith tried and more precious than gold. And the saints themselves had a great exercise in the disappointments which many of them fell into, as to the time of its accomplishment. It is not unlikely that most of them looked for it in their own days; great therefore were the trials of all sorts about it. 2. It was all that the true church of God had to live on during that long season, the sole foundation of its faith, obedience, and consolation. It is true, in progress of time God added other promises, precepts, and institutions, for the direction and instruction of the church, but they were all built on this one promise, and all resolved into it. This gave life and signification to them; therewith were they to stand and fall. 3. This was that the world broke off from God on, and by rejecting it, fell into all confusion and misery. The promise being given to Adam was indefinitely given to mankind. And it was suited to the repara-~ tion of their lost condition, yea their investiture into a better state. And this increased the wrath and malice of Satan. He saw that if they applied themselves to the faith hereof, his former success against them was utterly frustrated. Wherefore he again attempts to turn them off from the relief provided against the misery he had cast them into. And as to the generality of mankind he prevailed in his attempt. By a relinquishment of this promise, not believing of it, not retaining it in their minds, they fell intoa second apostasy from God. And what disorder, darkness, confusion, yea what a hell of horror and misery they cast themselves into, is known. And this consideration greatly signalizes faith in God, with respect to this promise. 4. The whole church of the Jews, rejecting the accomplishment of this promise, utterly perished thereon. This was the sin for which the church died, and indeed this is the foundation of the ruin of all unbelievers, who perished under the dispensation of the gospel.
It will be said, it may be, that this promise being now actually accomplished, and that taken for granted, we have not the like concern in it, as they had who lived before the said accomplishment. But there is a mistake herein. No man believes aright that the Son of God is come in the flesh, but he who believes that he came in the accomplishment of the promise of God, to the glory of his truth and faithfulness. And it is from hence that we know aright both the occasion, original cause, and end of his coming: which whoso considereth not, his pretended faith is in vain.
2. This is the greatest promise that God ever gave to the children of men, and therefore faith in him with respect hereunto, is both necessary to us, and greatly tends to his glory. Indeed all the con- - cernments of God’s glory in the church, and our eternal welfare are wrapped up herein. But I must not enlarge hereon.
Obs. III. Only we must add, that the consideration of the accomplishment of this promise is a great encouragement and support to faith, with respect to all other promises of God.—Never was any kept so long in abeyance, the state of the church and design of God requiring it. None ever had such opposition made to its accomplishment. Never was any more likely to be defeated by the unbelief of men; all faith in it being at length renounced by Jews and Gentiles, which if anything, or had it been suspended on any condition, might have disappointed its event. And shall we think that God will leave any other of his promises unaccomplished? That he will not in due time engage his omnipotent power and infinite wisdom in the discharge of his truth and faithfulness? Hath he sent his Son after four thousand years’ expectation, and will he not in due time destroy antichrist, call again the Jews, set up the kingdom of Christ gloriously in the world, and finally save the souls of all that sincerely believe? This great instance of divine fidelity, leaves no room for the objections of unbelief as. to any other promise under the same assurance.
Thirdly. The third principle, according to the order and sense of the words laid down before, is, avacracewe τε νεκρων, ‘the resurrection of the dead.’ And this was a fundamental principle of the Judaical church, indeed of all religions properly so called in the world. The twelve articles of the creed of the present Jews, is, mn nv, ‘ the days of the Messiah, that is, the time will come when God willsend the Messiah and restore all things by him. This under the Old a respected that faith in God which we before discoursed concerning: But the present Jews, notwithstanding this profession, have no interest herein. For not to believe the accomplishment of a promise when it is fulfilled, as also sufficiently revealed and testified to, to be fulfilled, 15 to reject all faith in God concerning that promise. But this they still retain an appearance and profession of. And their thirteenth article is, Onn nn, ‘ the revivification or resurrection from the dead.’ And the faith hereof being explained, and confirmed in the gospel, as also sealed by the great seal of the resurrection of Christ, it was ever esteemed as a chief principle of Christianity, and that whose admittance is indispensably necessary to all religion whatever. And I shall first briefly show how it is a fundamental principle of all religion, and then evidence its especial relation to that taught by Jesus Christ, or declare how it is a fundamental principle of the gospel. And, as to the first, it is evident without its acknowledgment, all religion whatever would be abolished. For if it be once supposed or granted, that men were made only for a frail mortal life in this world, that they kave no other continuance assigned to their being, but what is common to them with the beasts that perish, there would be no more religion amongst them than there is amongst the beasts themselves. For as they would never be _ able to solve the difficulties of present temporary dispensations of providence, which will not be reduced to any such known visible rule of righteousness, abstracting from the completement of them hereafter, as of themselves to give a firm apprehension of a divine, holy, righteous power in the government of the universe; so take away ail consideration of future rewards and punishments, which are equally asserted in this and the ensuing principle, and the lusts of men would quickly obliterate all those notions of a Deity, as also of good and evil in their practice, which should preserve them from atheism and _ bestiality. Neither do we ever see any man giving himself up to the unbelief of these things, but that immediately he casts off all considerations of any. public or private good, but what is centred in himself, and the satisfaction of his lusts. |
But it will be asked, whether the belief of the immortality of the soul, be not sufficient to secure religion, without the addition of this article of the resurrection. Of this indeed some among the ancient heathens had faint apprehensions, without any cuess at the resurrection of the body. And some of them also who were most steady in that persuasion, had some’thoughts also of such a restoration of all things, as wherein the bodies of men should have their share. But as their thoughts of these things were fluctuating and uncertain, so was all their religion also, and so it must be on this principle. For there can be no reconciliation of the doctrine of future rewards and punishments to be righteously administered, to a supposition of the separate everlasting subsistence of the soul only. That is, eternal judgments cannot be on satisfactory grounds believed, without an antecedent acknowledgment of the resurrection of the dead. For what justice is it, that the whole of blessedness or misery should fall on the soul only, where the body hath had a great share in the procurement of the one, or the other? or that, whereas both concur to the doing of good or evil, the soul only should be rewarded or punished? especially considering what influence the body hath into all that is evil, how the satisfaction of the flesh is the great inducement to sin on the one hand; and what it often undergoeth and suffereth for that which is good? Shall we think that God gave bodies to the holy martyrs, only to endure inexpressible tortures and miseries to death for the sake of Christ, and then to perish for ever? And this manifesteth the great degeneracy into which the Jewish church had now fallen. For a great number of them had apostatized into the atheism of denying the resurrection of the dead. And so confident were they in their infidelity, that they would needs argue and dispute with our Saviour about it, by whom they were confounded; but after the manner of obstinate infidels, not converted, Matt. xxii. 25, 24, &c. This was the principal heresy of the Sadducees, which drew along with it those other foolish opinions, of denying angels and spirits, or the subsistence of the souls of men in a separate condition, Acts xxi. 8. For they concluded well enough, that the continuance of the souls of men would answer no design of providence or justice, if their bodies were not raised again. And whereas God had now given the most illustrious testimony to this truth, in the resurrection of Christ himself, the Sadducees became the, most inveterate enemies to him and opposers of him. For they not only acted against him, and those who professed to believe in him, from that infidelity which was common to them with most of their countrymen, but also because their peculiar heresy was everted and condemned thereby. And it is usual with men of corrupt minds, to prefer such peculiar errors, above all other concerns of religion whatever, and to have their lusts inflamed by them into the utmost intemperance. They therefore were the first stirrers up and fiercest pursuers of the primitive persecutions, Acts iv. 1, 2, ‘The Sadducees came upon the apostles, being grieved that they taught the people, and preached through Jesus the resurrection from the dead.’ The overthrow of their private heresy was that which enraged them, ch. v. 17, 18, ‘Then the high priest rose up, and all that were with him, which is the sect of the Sadducees, and were filled with indignation, and laid their hands on the apostles and put them in the common prison,’ And the Pharisees were put into a similar rage about their ceremonies, wherein they placed their especial interest and glory. And our apostle did wisely make an advantage of this difference about the resurrection, between those two great sects, to divide them in their counsels and actings, who were before agreed on his destruction on the common account of preaching Jesus Christ, Acts xxii. 6—9.
This principle, therefore, both upon the account of its importance in itself, as also of the opposition made unto it among the Jews by the Sadducees, the apostle took care to settle and establish in the first place, as those truths are in an especial manner to be confirmed, which are at any time peculiarly opposed. And they had reason thus to do; for all they had to preach unto the world turned on this hinge, that Christ was raised from the dead, whereon our resurrection doth unavoidably follow, so as that they confessed, that without an eviction and acknowledgment hereof, all their preaching was in vain, and all
» their faith who believed therein, was so also, 1 Cor. xv. 12—14. This, therefore, was always one of the first principles which our apostle insisted on in the preaching of the gospel; a signal instance whereof, we have in this discourse, at his first coming unto Athens. First. He reproves their sins ‘and idolatries, declaring that God by him called them to repentance from those dead works. Then taught them faith in that God who so called them by Jesus Christ; confirming the necessity of both, by the doctrine of the resurrection from the dead, and future judement, Acts xvi. 18, 23, 24, 30, 31. He seems, therefore, here, directly and summarily to lay down those principles in the order in which he constantly preached them, in his first declaration of the gospel. And this was necessary to be spoken concerning the nature and necessity of this principle.
This truth being of so great importance, as that nothing in religion can subsist without it, the apostles very diligently confirmed it in the first churches. And for the same cause, it was early assaulted by Satan, denied and opposed by many. And this was done two ways. 1. By an open denial of any such thing, 1 Cor. xv. 12, ‘ How say some among you, that there is no resurrection of the dead?’ They wholly denied it, as a thing improbable and impossible, as is evident from the whole ensuing disputation on that subject. 2. Others there were, who, not daring to oppose themselves directly unto a principle so generally received in the church, they would still allow the expression, but put an allegorical exposition upon it, whereby they plainly overthrew the thing intended. They said, the ‘ resurrection was past already,’ 2 Tim. 11. 18. It is generally thought that these men, Hymenius and Philetus, placed the resurrection in conversion or reformation of life, as the Marcionites did afterwards. What some imagine about the Gnostics is vain. And that the reviving of a new light in us, 15 the resurrection intended in the Scripture, some begin to mutter among ourselves. But, that as death is a separation or sejunction of the soul and the body, so that the resurrection is a re-union of them, in and unto life, the Scripture is too express for any one to deny, and not virtually to reject it wholly. And it may be observed, that our apostle in both these cases, doth not only condemn these errors as false, but declares positively, that their admission overthrows the faith, and renders the preaching of the gospel vain and useless.
Now, this resurrection of the dead, is the restoration by the power of God, of the same numerical body which died, in al! the essential and integral parts of it, rendering it, in a re-union of, or with the soul, immortal, or of an eternal duration in blessedness or misery.
Obs. IV. The doctrine of this resurrection is a fundamental principle of the gospel, the faith whereof, is indispensably necessary unto the obedience and consolation of all that profess it. I call it a principle of the gospel, not because it was first absolutely revealed therein. {t was made known under the Old Testament, and was virtually included in the first promise. In the faith of it, the patriarchs lived and died, and it is testified unto, in the Psalms and prophets. With respect hereunto did the ancients confess that they were strangers and pilgrims in this world, seeking another city and country, wherein they should live with God for ever; they desired and looked for a heavenly country, wherein their persons should dwell, Heb. xi. 16. And this was with relation to God’s covenant with them, wherein, as it follows, God was ‘not ashamed to be called their God.’ Thatis, their God in covenant, which relation could never be broken; and therefore, our Saviour proves the resurrection from thence, because, if the dead rise not again, the covenant relation between God and his people, must cease, Matt. xxii. 31, 32. Hence, also did they take especial care about their dead bodies and their burial, not merely out of respect unto natural order and decency, but to express their faith of the resurrection. So our apostle says,.that ‘ by faith, Joseph gave commandment concerning his bones, ch. xi. 12, And their disposal into a burying place is rehearsed by Stephen, as one fruit of their faith, Acts vi. 15,16. Job gives testimony unto his faith herein, ch. xix. 25, 26. So doth David also, Ps. xvi. 9, 10, and in sundry other places. And Isaiah is express to the same purpose, ch. xxvi. 19, ‘Thy dead shall live, together with my dead body shall they arise; awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the. earth shall cast out the dead.’ This God proposeth for the comfort of the prophet, and of all those who were either persecuted or slain in those days for righteousness sake. Their resurrection is both directly and emphatically expressed. And whereas, some would wrest the words, to signify no more but the deliverance and exaltation of those who were in great distress, yet they must acknowledge that it is expressed in allusion to the resurrection of the dead, which is, therefore, asserted in the words, and was believed in the church. The same also is taught in Ezekiel’s vision of the vivification of dry bones, ch. xxxvii, which, although it declared the restoration of Israel from their distressed condition, yet it did so, with allusion to the resurrection at the last day, without a supposition of the faith whereof, the vision had not been instructive. And many other testimonies to the same purpose, might be insisted on. I do not, therefore, reckon this a principle of the doctrine of the gospel, absolutely and exclusively unto the revelations of the Old Testament, but on three other reasons.
1. Because it is most clearly, evidently, and fully taught and declared therein. It was, as sundry other important truths, made known under the Old Testament, sparingly and obscurely. But life and immortality, with this great means of them both, were brought to light by the gospel, 2 Tim. i. 10, all things concerning them being © made plain, clear, and evident.
2. Because of that solemn confirmation and pledge of it which was given at the resurrection of Christ from the dead. This was wanting under the Old Testament, and therefore the faith of men might ofttimes be: greatly shaken about it. For whereas death seized on all men, and that penally in the execution of the sentence of the law, whence they were, for fear of it, obnoxious to bondage ali their days, Heb. ii. 14, 15, they had not received any pledge or instance of ἃ recovery from its power, or the taking off that sentence and penalty. But Christ dying for us, and that directly under the sentence and curse of the law, yet conquering both death and law, being raised again, the pains or bonds of death being loosed, hath given a full confirmation and absolute assurance of our resurrection. And thus it is said, that he brought life and immortality to light by abolishing of death, 2 Tim. i. 10, that is, the power of it, that it should not hold us for ever under its dominion, 1 Cor. xv. 54—57. |
3. Because it hath a peculiar influence into our obedience under the gospel. Under the Old Testament, the church had sundry motives unto obedience taken from temporal things, namely, prosperity and peace in the land of Canaan, with deliverance out of troubles and distresses. Promises hereof made unto them, the Scripture abounds withal, and thereon presseth them unto obedience, and diligence in the worship of God. But we are now left unto promises of invisible and eternal things, which cannot be fully enjoyed but by virtue of the resurrection from the dead. And therefore these promises are made unspeakably more clear and evident, as also the things promised unto us, than they were unto them, and so our motives and encouragements unto obedience, are unspeakably advanced above theirs. This may well therefore be esteemed as an especial principle of the doctrine of the gospel. And,
1. It is an animating principle of gospel obedience, because we are assured thereby that nothing we do therein shall be lost. In general, the apostle proposeth this as our great encouragement, that ‘ God is not unrighteous to forget our work and labour of love,’ ver. 10, and Shows us the especial way whereby it shall be remembered. Nothing is more fatal unto any endeavours, than an appreliension that men do in them spend their strength in vain, and their labour for nought. This makes the hands of men weak, their knees feeble, and their hearts fearful. Nor can any thing deliver us from a slothful despondency, but an assurance that the fruit of our endeavours shall be called over again. And this Is given us alone by the faith of the resurrection of the dead, when they shall awake again and sing, who dwell in the dust: and then shall the righteous be had in everlasting remembrance. Let no man fear the loss of his work, unless it be such as the fire will consume, when it will be to his advantage to suffer that loss, and to have it so consumed. Not a good thought, word, or work, but shall have a new life given unto it, and have as it were a share in the resurrection.
2. We are assured hereby, that such things shall not only be remembered, but also rewarded. It is unto the righteous, as we have observed, not only a resurrection from the dead, but a resurrection unto life, that is eternal, as their reward. And this is that which either doth, or ought, to give life and diligence to our obedience. So Moses, in what he did and suffered for Christ, had respect unto the recompence of reward, Heb. xi. 26. God hath put the declaration hereof into the foundation of all our obedience in the covenant: “1 am thy exceeding great reward,’ Gen. xv. J. And at the close of it, the Lord Jesus doth not think it enough to declare that he will come himself, hut also that his reward is with him, Rev. xxu. 12. Some have foolishly supposed, that this reward from God must needs infer merit in ourselves; whereas eternal life is the gift of God through Jesus Christ, and not the wages of our works, as sin is of death, Rom. vi. 23. It is such reward as is absolutely a free gift, a gift of grace; ‘and if it be by grace, then it is no more of works, otherwise grace is no more grace; and if it be of works, then it is no more grace, otherwise work is no more work,’ Rom. xi. 6. ‘The same thing cannot be of works and grace also, of our own merit and of the free gift of God. And others, it is to be feared, under a mistaken pretence of grace, do keep off themselves from a due respect unto this gracious reward, which the Lord Christ hath appointed as the blessed issue and end of our obedience. But hereby they deprive themselves of one great motive and encouragement thereto, especially of an endeavour that their obedience may be such, and the fruits of it so abound, that the Lord Christ may be signally glorified, in giving out a gracious reward unto them at the last day. For whereas he hath designed, in his own ' grace and bounty, to give us such a glorious reward, and intendeth by the operation of his Spirit to make us fit to receive it, or meet for the inheritance of saints in light, Col. 1. 12, our principal respect unto this reward is, that we may receive it with an advantage of glory and honour unto our Lord Jesus. And the consideration hereof, which is conveyed unto us through the faith of the resurrection, is a chief animating principle of our obedience.
2. It hath the same respect unto our consolation: ‘ For if in this life only we have hope in Christ, then are we of all men most miserable? 1 Cor. xv. 19, that is, if we regard only outward things in this world; reproaches, scornings, revilings, troubles, persecutions, have been the lot of most of them who so hoped in Christ. But is this all. which we shall have from him, or by him? Probably, as to outward things, it will prove so to most of us in this world, if it come not to. greater extremities: ‘ Then are we of all men most miserable.’ But stay awhile: these things will be all called over again at the resurrection, (and that is time enough,) and all things be put into another posture; see 2 Thess. i. 6—10. We have therefore no reason to despond for what may befal us in this life, nor at what distress this flesh we carry about us may be put to. We are, it may be, sometimes ready to faint, or to think much of the pains we put ourselves to in religious duties, especially when our bodies, being weak and crazy, would willingly be spared, or of what we may endure and undergo; but the day is coming that will recompense and make up all. This very flesh which we now thus employ under its weaknesses, in a constant course of the most difficult duties, shall be raised dut of the dust, purified from all its infirmities, freed from all its weaknesses, made incorruptible and immortal, to enjoy rest and glory unto eternity. And we may comfort ourselves with these words, | Thess. iv. 18.
Fourthly. The fourth principle mentioned is κρίμα αἰωνιον; ‘ eternal judgment.’ This is the immediate consequent of the resurrection of the dead. Men shall not be raised again to live another life in this world, and as it were therein to make a new adventure: but it is to give an account of what is past, and to receive what they have done in the body, whether it be good or evil. And because there are no outward visible transactions between God and the souls of men after their departure out of this world, nor any alteration to be made as to their eternal state and condition, this judgment is spoken of as that which immediately succeeds death itself, Heb. ix. 27, ‘It is appointed to all men once to die, and after this the judgment.’ This judgment is sure, and there is nothing between death and it, that it takes notice of. But as to some, there may be a very long space of time between the one and the other; neither shall judgment be administered, until after the resurrection from the dead, and by means thereof. And when all the race of mankind appointed thereunto, have lived and died according to their allotted seasons, then shall judgment ensue on them all. ΚΚριμα is commonly used for a condemnatory sentence. Therefore some think that it is only the judgment of wicked and ungodly men that is intended. And indeed the day of judgment is most frequently spoken of in the Scripture with respect thereunto; see 2 Thess. 1. 7—10; Jude 14, 15; 2 Pet. 11.4. And this is partly because the remembrance of it is suited to put an awe upon the fierceness, pride, and rage of the spirits of men, rushing into sin, as the horse into the battle; and partly that it might be a relief to the godly under all, either their persecutions from their cruelty, or temptations from their prosperity. But in reality the judgment is general, and all men, both good and bad, must stand in their lot therein. ‘ We shall all stand before the judgment seat of Christ; as it is written, As I live, saith the Lord, every knee shall bow to me,’ Rom. xiv. 10, 11, and this is that which is here intended. As the resurrection of the dead tbat precedes belongs to all, so doth the judgment that follows. And this our apostle expresseth by κρίσις, a word of the same original and signification with koma.
This κρίμα or ‘judgment,’ is said to be αἰωνιον.. ὉΝΩΟῚΡ 151, is the eleventh fundamental article of the present Jewish creed. ‘Two of the Targums, as a supplement of that speech which they suppose defective, Ὑπὸ Dam spp ray, Gen. iv. 8, ‘And Cain said to his brother Abel,’ add a disputation between the brothers, about eternal judgment, with rewards and punishments, which they suppose Cain to have denied, and Abel to have asserted. And as there is no doubt but that it was one principal article of the faith of the church before the flood, so it is probable that it was much opposed and derided by that corrupt, violent, and wicked generation, which afterwards perished in their sins. Hence Enoch’s prophecy and preaching anton them, was to confirm the faith of the church therein, Jude 14, 15. And probably the hard speeches which are specified as those which God would severely revenge, were their contemptuous mockings and despisings of God’s coming to judgment, as Peter plainly intimates, 2 Pet. ii1.3—5. This seems to be the great controversy which the church before the flood had with that ungodly generation, namely, whether there were a future judgment or not; in the contempt whereof, the world fell into all profligacy of abominable wickednesses. And as God gave testimony to the truth in the prophecy of Enoch, so he visibly determined the whole matter on the side of the church in the flood which was an open pledge of eternal judgment. And hence those words, ‘the Lord cometh,’ became the appeal of the church in all ages, 1 Cor. xvi. 22, Αἰωνιον respects not the duration of this judgment, but its end and effect. For it shall not be of a perpetual duration and continuance, which to fancy, is both absurd in nature, and inconsistent with the proper end of it, which is, to deliver men over into their everlasting lot and portion. And it is both curious, needless, and unwarrantable, to inquire of what continuance it shall be, seeing God hath given no revelation thereof. Neither is the mind of man capable of making any tolerable conjecture, concerning the process of the infinite wisdom of Christ in this matter. Neither do we know, as to time or continuance, what will be necessary therein, to the conviction and confusion of impenitent sinners, or as to the desieMfation of his own righteousness and glory. It may be esteemed an easy, but will be found our safest wisdom, to silence even our thoughts and inquiries in all things of this nature, where we cannot trace the express footsteps of divine revelation. And this judgment is called eternal: 1. In opposition to the temporal judgments which are or have been passed on men in this world, which will be all then called over again and revised. Especially it is so with respect unto a threefold judgement. First. That which passed upon the Lord Christ himself, when he was condemned as a malefactor and blasphemer. He never suffered that sentence to take place quietly in the world, but from the first he sent his Spirit to argue, reason, and plead his cause in the world, John xvi. 9—11. Thishe ever did, and ever will, maintain by his church. Yet is there no absolute determination of the case. But when this day shall come, then shall he condemn every tongue that was against him in judgment, and all his adversaries shall be confounded. Secondly. All those condemnatory sentences, whether unto death or other punishments, which almost in all. ages have been given against his disciples or true believers. With the thoughts and prospect hereof, did they always relieve themselves under false judgments and cruel executions. For they have had. trials of cruel mockings and scourgings, yea, moreover of bonds and im-
(upon the world’s terms,) that they might obtain a better resurrection; as Heb. x1.35—37. In all these things they possessed their souls in patience, following the example of their Master, committing themselves unto him that judgeth righteously, 1 Pet. 11.23. Thirdly. The false sentences which, under their provocations, professors have passed onone another; see ] Cor. iv. 83—5. 2. Because it is judicium inevitabile, ‘an unavoidable sentence,’ which all men must stand or fall by.
For it is appointed unto all men once to die, and after that is the judgment. ‘This judgment is no more avoidable to any than death itself, from which the experience of some thousands of years leaves unto men no hope of escape. 3. Because in it, and by it, an unchangeable determination of all men’s estate and condition is made for eternity. The judgment which disposeth of men unalterably into
Two things must be yet farther spoken to, to clear this great principle of our faith. First. The general nature of this eternal judgment; and, secondly. The evidences we have of its truth and certainty.
First. The general concerns of this eternal judgment, are all of them plainly expressed in the Scripture, which declare the nature of it. 1. As to its time, there is a determined and ‘unalterable day fixed for it: €God hath appointed a day wherein he will judge the world in righteousness,’ Acts xvil..31. And this time is commonly called the day of judgment, Matt. x.15, xi. 22, 24, xi. 36; Mark. vi. 11; 2 Pet. i. 9; 1 John iv. 17. And this day being fixed τὴ the foreknowledge and determinate counsel of God, can no more be either hastened or deferred than God himself can be changed. Until this appointed time comes whatever falls out, he will satisfy his wisdom and glory in his ordmary government of the world, interwoven with some occasional extraordinary judgments, and therein he calls all his own people to be satisfied. For this precise time, the knowledge of it is among the principal secrets of his sovereignty, which he hath, for reasons suited to his infinite wisdom laid up in his own eternal bosom. Hence is that of our Saviour, ‘ Of that day and hour knoweth no man, no, not the angels that are in heaven, neither the Son,’ that is, in and by the human nature, ‘ but the Father,’ Mark xii.32, which is the highest expression of an unrevealable divine secret. God hath not only not revealed it, but he hath decreed not to reveal it. All inquiries about it, are not only'sinfully curious, but foolish and impious Then it is certain, when all things foretold in the Scripture are accomplished, when the obedience of all the elect is completed, and the measure allotted unto the wickedness of the world in the patience of God is filled up, then, and not before, the end shall be. In the meantime, when we see a man old, weak, diseased, nature being decayed and infirmities abounding, we may judge that his death is not far off, though we know not when he will die; so, seeing the world come to that state and condition, so weakened and decayed as unto its principal end, that it is scarce any longer able to bear the weight of its own wickedness, nor supply the sinful lusts of its inhabitants; seeing all sorts of sins, new and old, heard and unheard of, perpetrated every-where in the light of the sun, and countenanced with atheistical security; as also, considering that the gospel seems to have finished its work where it is preached, with all sorts of signs of the like nature, we may safely conclude that the end of all things is approaching.
2. There is the Judge, which is Jesus Christ. Originally and absolutely this is the judgment of God, of him who made the world. And therefore is it often said, that ‘God shall judge the world,’ Deut. xxxil. 35, 36; Eccles. xii. 14, ‘God, the Judge of all,’ Heb. xii. 23. But the actual administration of it, is committed unto Jesus Christ alone, to be exercised visibly in his human nature, Rom. xiv, 10; Dan. vn. 10—13; Matt. xvi. 27, xix. 28; John v. 22,27; Acts xvi. 31; 2 Cor. v.10; 1 Thess. ᾽ν. 16: 2 Thess. i. 7,and many other places. And herein, in the same individual person, he shall act the properties of both his natures. For, as he shall visibly and gloriously appear in his human nature, exalted in the supreme place of Judicature and mvested with sovereign power and authority over all flesh, Dan. vi. 13; Matt. xxiv. 30; 1 Thess. iv. 16; Rom. xiv. 10, so he shall - act the power and omniscience of his Deity, in upholding the whole state of the creation in judgment, and in the discovery of the hearts, and comprehension of the words, thoughts, and actions of all the children of men, from the beginning of the world, unto the end thereof. And herein, as all the holy angels shall accompany him, and attend upon him as ministers, assistants, and witnesses unto his righteous judgments, Matt. xxv. 31; Luke ix. 26; Jude 14, 15; Dan. vii, 10, so also, inthe judgment of fallen angels and the reprobate world, the saints, acquitted, justified, glorified, in the first place, shall coneur with him in this judgment, by applauding his righteousness and holiness, with their unanimous suffrage, Isa. i. 14; Matt. xix. 28; 1 Cor. vi. 2, 3. For.
3. As to the outward manner of this judgment, it shall be with solemnity and great glory, 2 Thess. i. 7—10; Jude 14,15; Dan. vii. 9; Rev. xx. 4,5. And this shall be partly for the demonstration of the glory and honour of Jesus Christ, who hath been so despised, reproached, persecuted in the world, and partly, to fill the hearts of sinners with dread and terror, as Rev. vi. 16, 17, where this judgment is represented. And the order of this judgment will be, (1.) That all the elect shall first be acquitted and pronounced blessed. For they join in with the Lord Christ in the judgment of the world, which they could not do, if themselves were not first freed and exalted. (2.) The devil and his angels, and that on three general heads. 1. Of their original apostasy. 2. Of the death of Christ. 3. Of persecution. (3.) The world of wicked men; probably, 1.. Hypocrites in the church. 2. All others without. For,
4. The persons to be judged, are, 1. Fallen angels, 1 Cor. vi. 3; 2 Pet. ii. 4; Jude 6; Matt. xxv. 41. 2. All men universally, without exception, Isa. xlv. 23; Rom. xiv. 9,10; Matt. xxv. 31. In especial, 1. All the godly, all such as have believed and obeyed the gospel, shall be judged, Luke xxi. 36; Rom. xiv. 12; 2 Tim.iv. 8; whether all their sins shall be then called over and made known to others, seeing they are known to him who is more in himself and unto us, than all the world besides, I question. 2. All the ungodly and impenitent sinners, Deut. xxxil. 35, 36; 2 Pet.11.3; Jude 15.
5. The rule whereby all men shall be judged, is the law of their obedience made known unto them. 45,1. The Gentiles, before the coming of Christ, shall be judged by the law of nature, which all of them openly transgressed, Rom. 11. 12—14. 2. The Jews of the same time, by the law, and the light into redemption from sin, superadded thereunto; that is, by the rule, doctrine, precepts, and promises of the law and prophets. 3. The gospel unto all men unto whom it hath been offered or preached, Rom. 1. 16. The rule of judgment at the last day, neither is nor shall be, any other but what is preached every day, in the dispensation of the gospel. No man shall be able to complain of a surprisal, or pretend ignorance of the law whereby he was to be judged. The sentence of it is proposed unto them continually. In the word of the gospel, is the eternal condition of all the sons of men, positively determined and declared. And all these things are at large insisted on by others.
Secondly. The evidence which God hath given concerning this future judgment, whereon the certainty of it as to us, doth depend, may also be considered. And, First. God hath planted a presumption and sense of it, on the minds and hearts of men by nature, from whence it is absolutely and eternally inseparable. Conscience is nothing but that judgment which men do make, and which they cannot but make, of their moral actions, with reference unto the supreme future judgment of God. Hence, the apostle treating of this future judgment, Rom. ii. 12, 16, diverts to show what evidence all mankind had in the meantime, that such a judgment there should be, ver. 14,15. And this he declares to consist in their own unavoidable thoughts concerning their own actions, good or evil. This, in the meanwhile, accused them, and forced them to own a judgment tocome. Yea, this is the proper lan-. guage of conscience unto sinners on all occasions. And so effectual was this evidence in the minds of the heathen, that they generally consented inte a persuasion, that by one or other, some where or other a future judgment would be exercised with respect unto things done in this world. Fabulous inventions and traditions, they mixed in abundance with this conviction, as Rom.i. 21, but yet, this made up the principal part of the notions, whereby a reverence for a divine being © was preserved in their minds. And those who were wise and sober among them, thought it sufficient to brand a person as impious and wicked, to deny an unseen judgment of men’s actions out of this world, wherewith Cato reproached Cesar in the business of Catiline. This sense being that which keeps mankind within some tolerable bounds in sin, the Psalmist prays that it may be increased in them, Ps. xix. 13, seeGen. xx. 1].
Secondly. The working of reason on the consideration of the state of all things in this world, complies with the innate principles and dictates of conscience in this testimony. We suppose those concerning whom we treat, do own the being of God, and his providence in the government of the world. Others deserve not the least of our consideration. Now those who are under the power of that acknowledgment and persuasion, must and do believe, that God is infinitely just and richtecus, infinitely wise and holy, and that he cannot otherwise he. But yet, when they come to consider how these divine properties are exerted in the providential government. of the world, which all ages, persons and places, must of necessity be subject unto, and disposed by, they are at a loss. The final impunity of flagitious sinners in this world; the unrelieved oppressions, afflictions and miseries of the best; the prosperity of wicked, devilish designs; the defeating and overthrow of holy, just, righteous undertakings and endeavours; promiscuous accidents to all sorts of persons, however differenced by piety and impiety; the prosperous course of men, proud and blasphemous, who oppose God in principles and conversation, as far as they are able; the secret, undiscovered murders of martyrs and innocents, in inquisitions and dungeons; the extreme confusion that seems to be in all things here below; with other things of the like kind innumerable, are ready to gravel and perplex the minds of men in this matter. They have greatly exercised the thoughts, even of the saints of God, and tried their faith, as is evident, Ps. Ixxii. 4—17; Jer. xii. 1, 2; Hab. i.3,4.13; Job. xxi. 5—8, &c. And the consideration hereof, turned some of the wisest heathens into atheism or outrageous blasphemies at their dying hours. Butin this state, even reason rightly exerted, will lead men to conclude, that npon the supposition of a divine being and providence, it must needs be, that ail these things shall be called over again, and then receive a final decision and determination, whereof in this world, they are not capable. And among the heathens there were proverbial speeches which they uttered on occasion of great distresses, which signified no less. As, Est profecto Deus qui hee videt. For, | 1. Upon a due examination, it will quickly appear, that the moral actions of men with respect unto God, in the way of sin and obedience, are such as thatat is utterly impossible, that judgment should be finally exercised towards them, in things visible and temporal, or that in this world, they should receive a just recompense of reward. For, whereas they have an aspect unto men’s utmost end, which is eternal, they cannot be τιν or rightly stated, but under punishments or rewards eternal, Rom i. 32; 2 Thess. i. 6. Seeing, therefore, no full judgment can possibly pass upon the sins of men in this world, because all that can befal them is infinitely short of their demerit: even reason itself cannot but be satisfied, that God in his infinite wisdom and sovereignty, should put off the whole judgment unto that day, wherein all penalties shall be equalled to their crimes, and rewards unto obedience. So, when our apostle reasoned before Felix about righteousness and temperance, knowing how unavailable his arguments would be without it, against the contrary sins and evils, from the impunity and _prosperity of such sinners in the world; to make them effectual, he adds the consideration of the judgment to come, Acts xxiv. 25. Here reason may relieve itself in the midst of all cross occurrences of providence, and such as are not only contrary to our desires, but directly opposite unto our judgments, as to what is suitable to infinite justice and wisdom. The final determination of things is not made here, nor is it possible it should so be, on the ground before assigned.
2. Should God take men off from a respect unto future eternal judgment, and constantly dispense rewards. and punishments in this world, according unto what the wisest of men cen apprehend just and equal, (which, if any thing, must satisfy without a regard to eternal judgment) as it would be most unequal and unrighteous, so it might be an occasion of greater wickedness than the world is yet pestered withal. Unmnghteous and unequal it must be unavoidably, because the judgment supposed must pass according unto what men are able to discern and judge upon; that is, outward actions only. Now, this were unrighteous in God, who sees and knows the heart, and knows that actions have their good and evil, if not solely, yet principally from their respect thereunto. The ‘ Lord is a God of knowledge, and by him actions are weighed,’ said Hannah, when Eli judged her drunk; but God saw that she prayed, 1 Sam. 11.3. There is nothing more evident than that it is inconsistent with, and destructive of all divine perfections, that God should pass a decretory sentence on the actions of men, according to what appears unto us to be just and equal. This, therefore, God declines; namely, to judge according to a rule that we can comprehend, Isa. x1.3; Rom. 11. 2.
But, 3. Suppose that God should, in this world, distribute rewards and punishments constantly, according to what he sees in the hearts and inward dispositions of the minds of men, it is no less evident that it would fill all men with unspeakable confusion, and prevail with them to judge, that indeed there is no certain rule of judgment, no unmoveable bounds and limits of good and evil; seeing it would be absolutely impossible, that by them, the judgments of God should be reduced unto any such rules or bounds; the reasons of them being altogether unknown. ‘This the Scripture plainly owns, Ps. Ixxvii. 19, Xxxvi. 6,