Orthodoxy and Charity United, Essay 1
ESSAY I. The SUBSTANCE or MATTER of the GOSPEL.
SECTION I.
THE Word, Goſpel, is uſed in more Senſes than one. Sometimes it ſignifies the Hiſtory of the Life and Doctrine, the Death and Reſurrection of Chriſt. So Mark i. 1. The Beginning of the Goſpel of Jeſus Christ the Son of God. And ſo 'tis uſed in common Speech, when we call the Writings of the four Evangeliſts the four Goſpels. But in the moſt proper and uſual Senſe of it in Scripture, it ſignifies a Diſcovery of Divine Mercy, through a Mediator, to Mankind fallen into Sin and Miſery; therefore in Greek it is called Evaggelion, or Glad Tidings.
The Engliſh Name indeed, as derived from its Saxon Original, ſignifies only the Word of God: Yet it is now peculiarly applied to the Word of his Grace, which reveals Salvation to ſinful and miſerable Man, and therefore it is often called the Covenant of Grace.
This Salvation is made up of many Benefits or Bleſſings, Part of which are beſtowed in this World, and the reſt in the World that is to come. The Revelation of theſe Benefits, and of the Foundation on which they ſtand, and of the Way whereby we come to be Partakers of them, is the Matter, Sum and Subſtance of the Goſpel, in its moſt general Notion among Chriſtians.
This Goſpel was not revealed all at once in its full Glory to Mankind. There have been ſeveral Editions of it, or gradual Diſcoveries of this Grace in all the former Ages of the World.
As ſoon as ever Adam had ſinned, and ruined himſelf and his Poſterity too, by laying the Foundation of their Sin and Miſery, it pleaſed God to publiſh this Goſpel by the Promiſe of a Saviour, when he told our Mother Eve, that her Seed ſhould bruiſe the Head of the Serpent that had deceived her, Gen. iii. 15. This, by our Divines, is uſually called the firſt Goſpel; for, in the modern Language of the New Teſtament it ſignifies, that Jeſus Chriſt ſhould come into this World to deſtroy the Works of the Devil, 1 John iii. 8.
Doubtleſs Noah, the ſecond Father of Mankind, had ſome farther Diſcoveries made to him, when the Rainbow was appointed as the Seal of a gracious Covenant betwixt God and Man: For the very Promiſe of the Continuance of the comfortable Seaſons of the Year, being given to Man in a Way of Mercy, do imply that God would not be irreconcileable to his fallen Creatures. Nor can we reaſonably ſuppoſe but that Adam and Noah, and all thoſe moſt ancient Patriarchs, had larger Explications and Comments of the firſt Promiſe given them than Moſes has recorded.
This Goſpel was renewed by Revelations made to Abraham, when the Meſſiah, the Saviour, was pro…d to ſpring out of his Family; in thy Seed ſhall all Nations of the Earth be bleſſed. Which Promiſe is expreſly called the Goſpel, Gal. iii. 8. There was alſo a Type or Pattern of our Juſtification by Faith in the Way of the Goſpel, when Abraham believed God in his Promiſes, and it was imputed to him for Righteouſneſs, Rom. v. 3.
Moſes had a much larger Diſcovery of the Grace and Mercy of God toward ſinful Man made to him, and to the Jews by him, than all the Patriarchs put together: And this was not only done in the Types, and Figures, and Ceremonies, not only in Altars, Sacrifices, Waſhings, Sprinklings, Purifications, and in their Redemption from Egypt, their miraculous Salvations in the Wilderneſs, and their ſafe Conduct to Canaan, the Land of promiſed Reſt; but he had many literal and expreſs Revelations of pardoning and ſanctifying Grace, which are ſcattered up and down in the five Books which he wrote, and which he gave to the Children of Iſrael to direct their Religion. This is alſo called the Goſpel, Heb. iv. 2. To them was the Goſpel preached as well as unto us, as thoſe Words ought to be tranſlated. This ſame Goſpel was afterward confirmed, illuſtrated and enlarged by ſucceeding Prophets in the ſeveral Ages of the Jewiſh Church.
But God, who at ſundry Times and in divers Manners ſpoke this Goſpel to our Fathers by the Prophets, has in theſe later Days publiſhed the ſame to us in a brighter Manner, by his Son Jeſus, the promiſed Saviour, Heb. i. 1 And ſince the Death and Reſurrection of Chriſt, the Apoſtles being ſent by their exalted Lord, have given yet plainer and fuller Declarations of this Goſpel to the Children of Men.
And upon this Account it is ſeveral Times called the Goſpel of Chriſt, not only becauſe the Offices and Grace of Chriſt run through the whole of it, but alſo becauſe the cleareſt Diſcoveries of it are made to the World by Chriſt, and by his Meſſengers the Apoſtles.
Now, from this laſt and fulleſt Revelation of it in the New Teſtament, we may derive a fuller and more perfect Knowledge of the Goſpel than all the former Ages could attain. Hereby we learn, that the Goſpel is a Promiſe of Salvation from Sin and Hell, by the Death, Righteouſneſs and Grace of our Lord Jeſus Chriſt, to every one that is ſincerely willing to accept of it by coming to Chriſt, or truſting in him; and it includes alſo the promiſed Aid of the Holy Spirit to thoſe who ſeek it, to enable them to receive this Salvation, and to fit them for the final Poſſeſſion of the promiſed Glory. It includes alſo the Revelation of the future Reſurrection, the laſt Judgment and eternal Life. To this End did the Son of God come into the World, that whoſoever …elieves on him ſhould not periſh, but have everlaſting Life, John iii. 16.
This may be made out and explained more at large in the following Manner.
The Salvation which the Goſpel propoſes, is exactly anſwerable to our preſent State of Sin and Wretchedneſs, and fully ſupplies all the Neceſſities of fallen Man, his Guilt and deſerved Miſery, his ſinful and corrupted Nature, and his utter Inability to help himſelf; and therefore it muſt contain in it Holineſs and Happineſs, with divine Directions and divine Aids in order to attain them. The Happineſs of it is a Freedom from that Death and Puniſhment which we had incurred by Sin, and a Recovery to the Favour of God which we had loſt, and everlaſting Joy therein. The Holineſs of it is the Image of God in which we were at firſt created, which Image was defaced and ruined by Man's firſt Tranſgreſſion.
The Foundation of this Salvation is the eternal Mercy and Goodwill of God the Father, to his poor, periſhing, ſinful Creatures, by the glorious Undertaking and various Tranſactions and Offices of our Lord Jeſus Chriſt as Mediator, and the ſeveral Operations of the Bleſſed Spirit.
This Salvation, in the whole of it, is contrived and appointed by the various Attributes of God, eſpecially his Wiſdom, Power and Goodneſs, exerting themſelves for this Purpoſe: 'Tis purchaſed or procured for us by the Death and Sufferings of Jeſus Chriſt: 'Tis applied to us by the Work of the Holy Spirit.
We are choſen to partake of all this Salvation, both the Holineſs and Happineſs of it, by the eternal Goodwill of the Father. We are recovered to the Favour of God, and Happineſs, by the Obedience or Righteouſneſs, the Death and Interceſſion of our Lord Jeſus Chriſt, who is the Son of God in our Nature. We are reſtored to the Image of God and Holineſs by the Spirit of Chriſt, that is promiſed and ſent down into this World, to change our Hearts and reform our Lives, and thereby fit us for the heavenly Happineſs.
But what are we to do that we may become Partakers of this Salvation? For it is not every Son and Daughter of Adam who are Poſſeſſors of it. Now it is the Goſpel that reveals this to us, and alſo directs us in it. The appointed Way to partake of this Salvation is by Believing or Truſting in Chriſt; that is, when from a deep Senſe of the Evil of Sin, and our Guilt and Danger on that Account, we grow weary and heavy laden with the Burden of our Sins, and ſurrender or betruſt ourſelves to the Lord Jeſus Chriſt, that by his Death and Obedience we may be ſaved from Hell, and be accepted unto eternal Life, and that by the divine Aid of his Spirit, we may have all the ſinful Powers of our Natures renewed and ſanctified, and fitted for that Life eternal which Chriſt has purchaſed. Thus you ſee this Grace of Faith neceſſarily draws along with it ſincere Repentance for Sin, and Deſires after true Holineſs.
When we conſider that we are by Nature afar off from God, ignorant and averſe to all that is holy, we ſhall find that we are not more able to believe unto Salvation, nor to repent of Sin, at firſt, than we are to perform Works of Holineſs afterwards. Therefore this Goſpel provides us with divine Strength to fulfil theſe Duties; Chriſt is our Strength, as well as our Righteouſneſs. He is exalted to beſtow Repentance as well as Forgiveneſs; and Faith is the Gift of God, who creates us anew in Chriſt Jeſus unto good Works, Iſa. xlv. Acts v. Eph. ii. and makes us holy by his Spirit, as is before expreſt. 'Tis by the Holy Spirit conſidered eminently as the Spirit of Chriſt, that we are enabled to receive this Salvation at firſt, and trained up and prepared for the full Poſſeſſion of it.
It is further alſo comprehended in this Goſpel, and promiſed in this gracious Conſtitution of God, that when we have finiſhed our State of Trial on Earth, our Souls ſhall be received at Death into the Preſence and Enjoyment of God; and our Bodies alſo ſhall be raiſed from the Grave in the great Reſurrection Day, and thus our whole Natures ſhall be made happy together to all Eternity.
This is the Matter and Subject of the gracious Revelation of God, this the Method of Salvation, and the Manner of our partaking of it, which is appointed by God himſelf, and this is what I call the Subſtance of the Goſpel. There are ſome other Points of Importance that belong to it, but this is the Foundation of all, and comprehenſive of the reſt.
To ſum up the ſeveral Parts of it in as few Words as I can, the Goſpel of Chriſt is a gracious Conſtitution of God for the Recovery of ſinful Man, by ſending his own Son in the Fleſh to obey his Law, which Man had broken, to make a proper Atonement for Sin by his Death, and to procure the Favour of God, and eternal Happineſs for all that believe and repent and receive this offered Salvation, together with a Promiſe of the Holy Spirit to work this Faith and Repentance in the Hearts of Men, to renew their ſinful Natures unto Holineſs, to form them fit for this Happineſs on Earth, and to bring them to the full Poſſeſſion of it in Heaven.
All this is ſo evident from a Variety of Scriptures that might be cited here, that one would think there ſhould be no need to prove it. But there have been ſome Perſons in the laſt and in the prefect Age (I chiefly intend the Socinian Writers, and thoſe nominal Chriſtians who are leaning toward Deiſm) who would impoveriſh and curtail the Goſpel of Chriſt, and make it to conſiſt in little more than mere natural Religion. Some of theſe Perſons juſt make a Shift to perſuade themſelves to believe the Bible, or at leaſt they profeſs to believe it, becauſe it is the Religion of their Country, but they explain it in ſo poor, ſo narrow, ſo dry, and inſipid a Manner as raiſes it very little above the Light of Nature, viz. That if we follow the Dictates of our inward Reaſon and our Conſcience, in worſhipping God, and in loving our Neighbours, according to the Rules which Scripture hath given us to explain and confirm the Light of Nature, and herein imitate the holy Example of our Lord Jeſus Chriſt, then our Sins ſhall be forgiven us by the meer Mercy of God, through the Supplication and Interceſſion of ſo good a Man as Jeſus Chriſt, and we ſhall be accepted to eternal Life; and this without any Dependance on the Death of Chriſt as a proper Atonement or Satisfaction for Sin, or any Regard to him as a true and real Sacrifice. And as for the Spirit of God, and his Almighty Operation on the Souls of Men, to enlighten and ſanctify them, at leaſt in our Age, this is almoſt baniſhed out of their Goſpel, and finds but little room in their Religion.
I think it neceſſary therefore to prove, that the Goſpel of Chriſt is ſuch a Doctrine as I have deſcribed; and that I ſhall do by theſe five Reaſons.
SECT. II.
I. This Doctrine, which I have now mentioned, of the Reſtoration of Believers in Jeſus Chriſt to the Favour of God, by the atoning Sacrifice and Obedience of Chriſt, and the renewing of ſinful Men to God's Image by the Work of the Holy Spirit, and thereby bringing them to eternal Life, is the very Goſpel of Chriſt, becauſe it is the very Labour and Buſineſs, the chief Scope, Aim and Deſign of the great Apoſtle of the Gentiles, in thoſe of his Epiſtles where he ſets himſelf profeſſedly to explain the Goſpel; and this is what he takes frequent Occaſion alſo to bring into all his Writings. It is his perpetual Labour to inſtruct the Jews and Gentiles in theſe glorious and unknown Truths: He uſes various Forms of Speech to explain them to their Underſtandings; for I deſire, ſaith he, and determine to know nothing among you but Jeſus Chriſt, and him crucified, i. e. nothing like it; nothing in Compariſon with it. It is the Croſs of Chriſt, that is and muſt be the great Subject of my Miniſtry; this is what I am ſent to preach, for it is the Power of God, and the Wiſdom of God, for the Salvation of Men. Rom. i. 16. 1 Cor. i. 24. and ii. 2.
You find his Letters to the Churches full of ſuch Expreſſions as theſe, Chriſt died for our Sins. He gave himſelf for us to redeem us from all Iniquity. We have Redemption thro' his Blood. God was in Chriſt reconciling the World to himſelf, not imputing their Treſpaſſes to them. He was made Sin, and a Curſe for us. He is our Propitiation, and Atonement. He appeared to put away Sin by the Sacrifice of himſelf. When we were Enemies we were reconciled to God by his Death. He made Peace by the Blood of his Croſs. He was delivered for our Offences, and raiſed again for our Juſtification. By the Righteouſneſs of one Man the free Gift came upon all Men to Juſtification of Life. By the Obedience of one, ſhall many be made Righteous; and we are juſtify'd by Faith in him. He teaches us alſo the Offices of the Holy Spirit. We have Acceſs to God thro' his Spirit. We are purified and ſanctified by the Spirit. 'Tis by the Spirit of Chriſt that we are to mortify the Deeds of the Fleſh. We are led by the Spirit; and we are taught to underſtand this Goſpel by the Spirit which he hath given us. We are ſealed by this Spirit unto the Day of Redemption. The Spirit dwelling in us is a Pledge and Earneſt of our Inheritance in Heaven. Rom. viii. 13. Epheſ. ii. 18. and iii. 16. and iv. 23. 2 Theſ. ii. 13, &c.
Now theſe Expreſſions of his are to be underſtood in the common Senſe and Meaning of the Words, and not as far-fetch'd Metaphors; for it is evident, that in all this he does not affect the Arts of Oratory, nor aſſume a magnificent Air, of Writing, nor does he raiſe himſelf into Sublimities of Style, nor rove in an Enthuſiaſtick Way, when he treats of theſe Subjects; but while he is explaining to us theſe great Things of the Goſpel, he avoids the Wiſdom of Words and Oratory, and he talks in a plain rational, and argumentative Method to inform the Minds of Men, and give them the cleareſt Knowledge of the Truth.
Surely a Perſon that was ſent of God to preach and write the Goſpel for the Uſe of all Nations and future Ages, and even for the ignorant and uninſtructed Barbarians, would not have expreſſed himſelf in this ſort of Language, if he meant no more by it than the Socinians do by the Goſpel of Chriſt; that is, that the Lord Jeſus Chriſt was a very great Man, but a mere Man ſtill; he was a Prophet ordained of God to preach up Holineſs in greater Degrees than it had been before preached, to ſettle ſome Points which were left a little doubtful by the Light of Nature, to aſſure us that God would be reconciled to Man, and forgive him, if Man repented and was ſorry for his Sins, and lived as well as he could for time to come; and that for the Sake of the Prayers of Chriſt, who was ſo very pious, ſo very religious and ſo very heavenly a Perſon, and ſo ſubmiſſive in his Sufferings to the Will of God, he would favour the Penitent among Mankind with ſome Bleſſings and Comforts in this World, and eternal Life in the World above. Then when he had preached this Doctrine to the World, he ſuffer'd the Death of the Croſs, to bear witneſs to the Truth of it, and ſeal'd it with his Blood, and roſe again for a further Confirmation of the ſame Doctrine. Now if this were all the meaning of the Goſpel of Chriſt, St. Paul would never have preached it in ſuch Language as he did. We muſt ſuppoſe him to be a very unaccurate Writer, a moſt unintelligible Preacher and a moſt unfit Man to be made an Apoſtle, and be ſent to inſtruct the ignorant World, if he had expreſſed himſelf in ſuch myſterious, figurative, and ſtrange Phraſes, and all this while had meant no more by them than what the Socinians mean by their Goſpel.
Can we think God would have employed ſuch an Inſtrument as this was, whoſe Way of Talking would have rather deceived Multitudes than informed them of the Truth, would have led them into the Dark rather than have given them Light, would have filled their Heads with myſterious Words without Ideas, and inſtead of leading them into the Way of Salvation, would have left them in bewildered Thoughts about the Doctrines and Duties of it with ſo much Entanglement and Confuſion?
Here I might add alſo, that the holy Apoſtle not only inſtructs his own Countrymen the Jews, and the Gentile Strangers in this divine Doctrine, and teaches them to build their Hopes of Salvation upon it; but he ventures his own Soul, his immortal Concernments, and his everlaſting Hopes upon the ſame Foundation. He glories in the Croſs of Chriſt, he has committed his All into his Hands till the great Judgment Day; he lives by the Faith of the Son of God, who loved me, ſaith he, and gave himſelf for me, Gal. vi. 14. 2 Tim. i. 12. Gal. ii. 20. 'Tis the Pleaſure of his Tongue, 'tis the Joy of his Pen, 'tis the Delight and the Life of his Spirit to talk of thoſe Things: He hangs upon this Subject, and knows not how to leave it; his very Heart and Soul is in it, and he abandons all Things for the Sake of this Knowledge. He deſpiſes the former Privileges of his Birth, of his Learning, of the Jewiſh Prerogatives and Rites. He renounces all his Legal and Ceremonial Perfection, and all his Honour amongſt the Prieſts and the Phariſees in Compariſon of this. What Things were Gain to me, ſays he, thoſe I count Loſs for Chriſt: Yea, doubtleſs, and I count all Things but Loſs for the Excellency of the Knowledge of Chriſt Jeſus my Lord, for whom I have ſuffered the Loſs of all Things, and do count them but Dung that I may win Chriſt, and be found in him, not having mine own Righteouſneſs, which is of the Law, but that which is through the Faith of Chriſt, the Righteouſneſs which is of God by Faith; that I may know him and the Power of his Reſurrection, and the Fellowſhip of his Sufferings, being made conformable unto his Death, Philip. iii. 7, &c.
Nor is the Apoſtle Paul ſingular in this Reſpect, or different in his Sentiments from the other Apoſtles. You find Peter and John ſaying the ſame Things in their Epiſtles; and they take every Occaſion to publiſh the ſame Goſpel and the ſame Promiſes and Hopes of Salvation by the Death and Sacrifice of our Lord Jeſus Chriſt, and by the enlightening and ſanctifying Operations of the ſame Spirit. It would be endleſs to cite all the Proofs of this. Now, 'tis not to be ſuppoſed that the three chief Writers among the Apoſtles ſhould all conſpire to talk in the ſame myſterious and unintelligible Language, ſo widely different from the common and obvious Senſe and Meaning of their Words, if they intended no more by them than the Socinians mean by their Goſpel, which is very little different from the Way of Salvation that the Deiſt propoſes, while they deny the Satisfaction of Chriſt, and his real and proper Atonement for Sin, and the powerful ſanctifying Influences of the Holy Spirit.
II. As this Goſpel of Chriſt which we have deſcribed, was the Labour of the Apoſtle's Miniſtry, and the Deſign of the Revelation of the New Teſtament, ſo 'tis this Goſpel which is often hinted and prophecied in the Old Teſtament alſo, and typified by the Ceremonies of the Jewiſh Religion. Now theſe Prophecies could not have been fulfilled, nor theſe Types anſwered and accompliſhed without ſuch a Goſpel as I have explained.
The Prophecies of the Old Teſtament are various and many: Some of the cleareſt of thoſe which relate to the Sufferings and Atonement of Chriſt, and to our Juſtification by him, are expreſt by Daniel, Iſaiah and Jeremiah. By Daniel we are told that the Meſſiah ſhall he cut off, but not for himſelf, and the Deſign of this is to finiſh Tranſgreſſion, to make an End of Sin, to make Reconciliation for Iniquities, and to bring in everlaſting Righteouſneſs, Daniel ix. 24, 26. Iſaiah ſpeaks the ſame thing more largely, Chriſt was wounded for our Tranſgreſſions. He was bruiſed for our Iniquities. The Chaſtiſement of our Peace was upon him, and by his Stripes we are healed. We like Sheep have gone aſtray, and the Lord hath laid on him the Iniquity of us all. It pleaſed the Lord to bruiſe him and put him to Grief, and to make his Soul an Offering for Sin. By the Knowledge of him ſhall he juſtify many, for he ſhall bear their Iniquities. How exceeding plain and ſtrong is this Language to ſupport this Doctrine. Iſaiah liii. 5, 6, 10, 11. In the Lord ſhall we have Righteouſneſs and Strength: In the Lord ſhall all the Seed of Iſrael be juſtified and ſhall glory, Iſaiah xlv. 24, 25. And the Prophet Jeremy expreſly calls Chriſt the Lord our Righteouſneſs, Jerem. xxiii. 6.
The Promiſe of Sanctification by the Spirit of God, is given us in Ezek. xxxvi. 26, 27. A new Heart will I give you, and a new Spirit will I put within you; I will put my Spirit within you, and cauſe you to walk in my Statutes, and ye ſhall be my People and I will be your God.
This ſort of Language is repeated Chap. xi. 19. and Jerem. xxxii. 39, 40. Jerem. xxxi. 31, 32, &c. which is cited by the Apoſtle Paul in his Epiſtles to the Hebrews, and to the Corinthians, as the Language of the Goſpel, or the new Covenant. Now it is manifeſt enough, that all theſe Expreſſions of glorious Grace, and of the Method of our Reconciliation to God, our Sanctification and Salvation could never be anſwered and accompliſhed without ſuch a Goſpel of Chriſt as we have deſcribed.
The Rights and Ceremonies of the Jewiſh Church ſpeak the ſame thing, if we conſider them as Types and Figures of the Goſpel-ſtate. I will grant indeed that many of thoſe Ceremonies had alſo ſome other Intendments (viz.) to diſtinguiſh the Nation of Iſrael and their Religion, from the Gentile World, and the fantaſtical Inventions of Pagan Worſhip: To keep them in Subjection to God as their political Head or King: Several of their Sacrifices and Methods of Purification were appointed to cleanſe them from ceremonial Defilements, and to atone for Civil or Political Crimes, whereby they were admitted to their Civil Rights again, and their Place in the Congregation, when they had done any thing to forfeit them.
But 'tis evident by the Writings of the Apoſtle Paul, in 2 Cor. Chap. iii. Gal. Chap. iv. Coloſſ. Chap. ii. Heb. Chap. vii, viii, ix, x. that the great End of theſe Jewiſh ceremonial Appointments was to ſtand as Types and Figures of things under the Goſpel, and Emblems of the various Offices and Benefits of our Lord Jeſus Chriſt. Now in this figurative or Emblematical Senſe, what did all the Sacrifices and the Blood mean, the burning Beaſts and the ſmoaking Altars, whereby the Jews made a typical Atonement for their Sins? What were they Tyes of, what did they repreſent, if not the Sacrifice of Chriſt? And what means the ſprinkling all the People with the Blood of Animals, if theſe things did not typify and repreſent our being cleanſed by the Blood of our Lord Jeſus Chriſt, which is therefore called the Blood of ſprinkling, and which is the only real and ſubſtantial Atonement for Sin? What meant their laying the Hand upon the Goat that was to bear their Iniquities, and the Confeſſion of the Sins of all Iſrael over his Head, if they did not deſign to foretel the transferring of the Sins of Men upon the Head of our Lord Jeſus Chriſt, the Surety and the Sacrifice for Sinners? What did the Waſhings of Water imply, but the pouring out of the Holy Spirit upon ſinful Men, and the Purification of their Natures by Divine Grace? Why did that glorious and divine Light dwell in the Tabernacle and in the Temple, and between the Cherubims in the Holy of Holies, if it were not an Emblem of the Fulneſs of the Godhead dwelling bodily in the Man Chriſt Jeſus, in and by whom God was to converſe viſibly with the Children of Men? Can any Man be ſo abſurd as to believe, in Oppoſition to ſo many Expreſſions of the Apoſtle in his Letters, that theſe Sprinklings of Water and of Blood, theſe bleeding Lambs and burning Goats and Bullocks, theſe Vails, Curtains and Tabernacles ſerved for nothing elſe but to wrap up the Duties of the Light of Nature in them, and to explain (or rather to darken) the common Truths of natural Religion? And yet the Apoſtle tells us in ſeveral Places, that theſe were Types or Figures of the Goſpel of Chriſt. Surely every Shadow bore the Shape and Figure of the Subſtance: Every Vail and Covering was fitted to the Body. All theſe were but Shadows, but Chriſt is the Subſtance or the Body, and the Shape of the Body appeared therein to thoſe that had divine Light to diſcern it, and eſpecially to us, whom St. Paul has taught to underſtand many of theſe Myſteries.
Thoſe therefore who impoveriſh the Goſpel of Chriſt, as ſome Writers have done, and deny thoſe glorious Doctrines that are included in it, they deny that Goſpel which was foretold by the Prophets, that Goſpel which was hidden in the Jewiſh Shadows, and they refuſe to ſee it, though it be now broken forth into open Light.
III. The Goſpel of Chriſt muſt needs be ſuch a Doctrine as we have before deſcribed, it muſt needs be ſo far ſuperior to all the Dictates of the Light of Nature, and to deſerve thoſe glorious Characters which the Apoſtle frequently gives it, (viz.) That it is the Wiſdom of God in a Myſtery, 1 Cor. ii. 7. The great Myſtery of Godlineſs, 1 Tim. iii. 16. Col. i. 26. A Myſtery hidden from Ages and Generations, Eph. iii. 3, 5. The Myſtery which in other Ages was not made known unto the Sons of Men. Rom. xvi. 25. The Myſtery that was kept ſecret ſince the World began, hidden in God himſelf, Eph. iii. 9. And is hid from the Wiſe and Prudent of this World, Matt. xi. 25. 'Tis made up of the deep things of God, 1 Cor. 2. ult. And derived from the Depths of his Wiſdom and Knowledge, Rom. xi. 33. 'Tis the manifold Wiſdom of God, which was made known to Principalities and Powers by the Church, Eph. iii. 10. which things the Angels deſire to pry into, 1 Pet. i. 12. In this he hath abounded toward us in all Wiſdom and Prudence, Eph. i. 8. And it contains the unſearchable Riches of Chriſt, Eph. iii. 8. And Treaſures of Wiſdom and Knowledge, Col. ii. 3.
Now ſuch ſort of Deſcriptions as theſe are very applicable to the Doctrine of the Son of God, who is alſo one with the Father, and who is God bleſſed for evermore, coming down to join himſelf to Fleſh and Blood that he might be able to die in the room and ſtead of ſinful Men, and that this glorious Perſon, by whom the Worlds were made, and all the Hoſts of Men and Angels, Col. i. 15. that he ſhould be made a Sacrifice for our Sins, that God might declare his unſpotted Holineſs, or Righteouſneſs, his terrible Juſtice, and his unchangeable hatred of Sin, even while he forgives Sinners, and juſtifies thoſe that believe in Jeſus, Rom. iii. 24, 25. and that this Lord Jeſus in human Nature ſhould riſe from the Dead, aſcend to Heaven, be exalted to the Government of all things viſible and inviſible, Eph. i. 22, 23. ſhould ſend his Spirit down to work Faith, Repentance and Holineſs in all his choſen and redeemed ones, and carry them through a thouſand Temptations and Difficulties, and through Death itſelf to Heaven and Glory. This is the Doctrine that human Reaſon could never have found out, and has much ado to be perſuaded to receive it now it is manifeſted in the New Teſtament. Theſe are Wonders of unſearchable Wiſdom, and an Entertainment for prying Angels.
But if the Goſpel of Chriſt ſignify no more than the mere Promiſe of Pardon to thoſe that Repent of their Sins, and believe Jeſus Chriſt to be a true Prophet, and follow the Example and Commands of Chriſt, who has explained and confirmed the Light of Nature, what is there in this that deſerves ſuch a Catalogue of glorious Titles as the Apoſtle beſtows upon this Goſpel? There's no ſuch great and deep Contrivance, ſuch aſtoniſhing Wiſdom in ſuch a Covenant of Grace, as does nothing elſe but abate the ſevere and rigid Terms of the Covenant of Works, and make Repentance and imperfect Obedience to ſerve inſtead of perfect Obedience, in order to obtain Pardon and Happineſs.
I confeſs there was need of ſome divine Revelation to aſſure us that God would accept of our Repentances and our honeſt Endeavours, when in his Law he demands Perfection. But this any common Prophet might have done, being ſent of God and ſupported by Miracles, as Elijah and Eliſha were. And when once this Doctrine was thus plainly revealed, there would be no great Difficulty to perſuade Men to receive it, there are no ſuch ſublime Myſteries and Depths of Wiſdom and Knowledge contained in it; nor does it need any extraordinary Genius, much leſs Divine Wiſdom itſelf, to have been the Inventor of it.
But far be it from us to have ſuch a diminiſhing Thought of the glorious Goſpel of Chriſt.
IV. Another Reaſon that I ſhall give to prove that the Goſpel of Chriſt is ſuch a Doctrine as I have before deſcribed, is the Opinion both of the Jews and Gentiles concerning it, and the Treatment that it met with both in Judea and amongſt the Nations.
'Twas counted Fooliſhneſs by the Greeks, or the learned Heathens, and it was a Stone of ſtumbling to the Jews. We preach Chriſt crucified to the Jews a ſtumbling Block, and to the Greeks Fooliſhneſs, 1 Cor. i. 23. Whereas if the Doctrine of Chriſt crucified had implied no more in it than this, that Jeſus by his Death and Martyrdom on the Croſs, bore a Teſtimony to the Truth of the Doctrine which he preached, and that Doctrine was nothing elſe but a Diſcovery of God's Readineſs to accept of Sinners that repented and obeyed him, as well as they could, out of his mere Mercy; the Jews could never have been ſo much ſhocked or offended at it, for they believed as much as this long before St. Paul ever preach'd: Nor could the learned Greeks have counted that Doctrine Folly which the wiſeſt of their Philoſophers ſeemed to underſtand and teach. This ſort of Goſpel would have been ſo little different from what the Light of Nature might lead them probably to expect and hope for, that ſurely they would not have endeavoured to expoſe it and ridicule it, but rather they would have fallen in with St. Paul's Sermons, as being agreeable to many of their Sentiments. That Goſpel therefore which both the Jews and the Greeks were ſo much offended with, that they reproach'd it as Madneſs and Folly, muſt be ſomething ſtrange to their Ears, and exceedingly different from their own Opinions.
V. I may add alſo at laſt, that if St. Paul had meant no more by the Goſpel of Chriſt than this, that God was willing to be reconciled to Mankind, if they would repent of their Sins, and be ſorry for them, and liv'd as well as they could for Time to come, there had been very little Reaſon for him to ſpeak of his Courage in preaching it ſo often as he does, and that with ſuch an Emphaſis, Rom. i. 16. I am not aſhamed of the Goſpel of Chriſt, for it is the Power of God unto Salvation; and he repeats it again. 2 Tim. i. 12. and encourages young Timothy to preach the ſame Goſpel, with Boldneſs, and not be aſhamed of Chriſt, nor his Miniſters. He counts it a great thing, that he could glory in the Croſs of Chriſt, Gal. vi. 14. and in his Doctrine of Chriſt crucified, and is reſolved to ſpread the Savour of it round the World. I am not aſhamed of this Goſpel, I am ready to preach it among the Jews or the Barbarians, or in the City of Rome itſelf. Rom. i. 15. Now if he had preached nothing but the Socinian Goſpel, there was nothing in it that would have expoſed him to much Shame and Reproach for the Hopes of Forgiveneſs, upon meer Repentance; and the Enforcement of the Duties of Natural Religion, with a little Illuſtration and Advance upon them, was much like the Goſpel or Doctrine of the wiſeſt of the Heathen Philoſophers, that he had almoſt been eſteemed one of thoſe wiſe Men, and rather treated with Honour amongſt them at Athens, and in other Gentile Cities, and not been reproached as a ſetter forth of ſtrange Gods, and called a Babbler for his Preaching of ſuch ſort of Doctrines.
But when the Apoſtle preaches the Son of God in the Likeneſs of Man, that came down from Heaven, not to ſet up a Throne in the World, and rule perſonally over the Nations, but to be expoſed to Shame and Pain, to be nail'd to a Croſs, and have a Crown of Thorns put upon him, and indure all theſe Sufferings for the Sins of Mankind: When he tells the Heathen World of a Man that was hang'd upon a Tree at Jeruſalem, and aſſures them, that his Death is the Foundation and Spring of Eternal Life, to all that believe on him; when he preaches, that the Lord of Glory was crucified, 1 Cor. ii. 8. that ſo the worſt ſort of Sinners might be ſaved, and that he who knew no Sin was made a Sacrifice for our Sins, that we might ſtand Righteous in the Sight of God thro' his Righteouſneſs, 2 Cor. v. 21. This was ſomething that ſounded ſo ſtrange in the Ears of the Heathens, and the blinded Jews too, that they multiplied Reproaches upon the Sermons and the Preacher. And St. Paul thought it a conſiderable Point gained, when he could aſſume ſuch a Degree of Courage as to be able to ſay, I dare preach amongſt the Gentiles, the Jews, the Phariſees and the Philoſophers at Jeruſalem, and at Rome ſuch a Goſpel as this is; for I am not aſham'd of the Goſpel of Chriſt. This is an Argument which, in my Opinion, carries much Evidence with it, that the Goſpel of Chriſt is ſuch a Doctrine as I have before deſcribed.
But here is a conſiderable Objection ariſes againſt this Deſcription of the Goſpel. How can the Atonement for Sin by the Death of Chriſt be ſo conſiderable a Part of the Goſpel, when Chriſt himſelf, the great Prophet of his Church ſpoke ſo ſeldom and ſo very little of it during the whole Courſe of his Miniſtry. Surely one would think ſo important a Part of the Chriſtian Doctrine ſhould not have been neglected by Chriſt himſelf.*See a large and full Anſwer to this Objection in Dr. Watts's Sermon on the Atonement of Chriſt. Vol. II.
SECT. III. Anſwers to Objections.
Tho' there be a very large and particular Anſwer given to all the Parts of this Objection in thoſe Sermons; particularly, Sermon the 35th, yet ſince it ſeems to carry ſome conſiderable Force in it, I would mention ſome Hints of Reply in this Place.
I. The great Deſign of our Saviour in his publick Appearance and Miniſtry on Earth, was to prove himſelf to wear the true Characters of the Meſſiah, to deliver the Jews from many falſe Expoſitions and Gloſſes which the Scribes and Phariſees of that Day had given to ſeveral Parts of Scripture, to lead the World to a Conviction of their Sins, and thereby prepare them to receive the Doctrine of Salvation with more Zeal and Deſire; whereas the Salvation itſelf, and the Manner whereby it was accompliſhed, was but briefly mentioned in ſome few Texts, and the reſt was left to be explained by his Apoſtles.
II. The Doctrine of Chriſt's Atonement for Sin is, indeed, intimated in ſeveral Places of his own Miniſtrations (viz.) Matt. xx. 28. The Son of Man came not to be miniſter'd unto, but to miniſter, and give his Life a Ranſom for many. John x. 15. I lay down my Life for the Sheep. John vi. 51. The Bread which I will give is my Fleſh, which I will give for the Life of the World. And when he inſtituted the Holy Supper, Luke xxii. 19. He took Bread and brake it, ſaying, This is my Body which is given for you. And as in St. Matthew's Goſpel, This Cup is my Blood of the New Teſtament which is ſhed for many for the Remiſſion of Sins.
III. This Doctrine of Atonement for Sin by his Death, as a Sacrifice, and the Acceptance of it with God the Father, could not be ſo well preached in Publick, before thoſe very Facts were fulfilled, upon which this Doctrine is founded; for his Death was the Foundation of this Atonement; his Reſurrection and Aſcenſion to Heaven, were the Proofs of its being accepted with God: Now it might have appear'd prepoſterous to our Saviour, who was divinely wiſe, to …each theſe Doctrines freely in Publick to the Multitude, before theſe Events appear'd in the World.
And even to his own Diſciples he was not too free in the Communication of them, becauſe, as John xvi. 12. He told them, he had many Things to teach them, but they could not bear them yet: It might have been the Means of raiſing ſome Prejudices in the Minds of his own Diſciples; whereas he reſerved ſome of theſe Things to be taught in thoſe forty Days, while he continued with them after his Reſurrection, and ſpake with them of the Things pertaining to the Kingdom of God. Acts i. 3.
And thence we may infer, that if we would learn the plaineſt and fulleſt Account of the Goſpel of Chriſt, 'tis not enough for us to conſult merely his publick Sermons, or the Hiſtories of his Life, which are called the Four Goſpels, but we muſt read carefully the Writings of the Apoſtles, after he went to Heaven; in which they taught theſe Doctrines more compleatly, which they had learnt from the Converſe of Chriſt, after his Reſurrection, as well as by the pouring out of his own Spirit upon them in great Abundance, as he had promiſed.
But there is another Objection, which is borrowed from the Socinian Writings, which it may be proper to give ſome Reply to (viz.) That it does not agree to the moral Perfections of God to puniſh Sin in a Surety; nor does it become the great God who is a Being of infinite Wiſdom and Goodneſs and Equity, to appoint ſuch a Way of Salvation for Men, as would neceſſitate an innocent Creature to be expoſed to ſo many ſharp Sufferings as Chriſt underwent, while the guilty Sinner ſuffers nothing of all theſe Terrors, but is deliver'd from the ſevereſt of them by the Death of Chriſt.
In Anſwer to this, I deſire it may be conſider'd, that this Doctrine of the Expiation and Atonement for Sin by Chriſt, is ſo plainly and expreſly revealed and declared in the New Teſtament, by the Apoſtles Paul, Peter, and John, as has been already ſhewn, and is ſo frequently repeated in many Forms of Speech in the Sacred Writings, that it ſeems a very bold Imagination to ſuppoſe, that that could not be agreeable to the moral Perfections of God, or that it could not become God to appoint that, which in ſo many repeated Scriptures, is expreſly aſſerted to be done by Jeſus Chriſt, and by the Appointment of the Father. Can it be ever imagined, that the Great God did not know what would become every one of his Perfections better than we little Inſects, juſt crept out of the Earth, and returning thither again, could teach him? Can it be ever thought, that the Eternal Mind did not know what was decent for a juſt and a wiſe God to do, better than we can conceive or ſuggeſt?
I anſwer, in the ſecond Place, that ſome of the very Expreſſions wherein this Doctrine is repreſented in Scripture are ſuch as ſeem to be deſigned on purpoſe to obviate this very Objection, particularly 2 Cor. v. 21. God has made him to be Sin for us who knew no Sin, that we might be made the Righteouſneſs of God in him, i.e. he made him to be a Sacrifice for Sin for us, that we might be deliver'd from the Guilt of Sin, and accepted as righteous in the Sight of God. Again, 1 Pet. iii. 18. Chriſt alſo hath once ſuffer'd for Sins, the Juſt for the Unjuſt, that he might bring us to God. Again, 1 Pet. ii. 21, 22. Chriſt ſuffer'd for us, who did no Sin, neither was Guile found in his Mouth, who his own ſelf bare our Sins in his own Body on the Tree. Again, 1 John ii. 1, 2. Jeſus Chriſt the Righteous: He is the Propitiation for our Sins. Thus you ſee all theſe Texts declare expreſly the Innocence of Jeſus Chriſt who ſuffer'd, and the Iniquities of thoſe for whom he ſuffer'd: It is evident enough that a righteous Perſon died for the Guilty, and the Guilty were ſaved.
Anſw. III. Let it be yet further conſider'd, that the Man Chriſt Jeſus, who had a natural Will which was diſtinct from the ſupreme Will of the Godhead, gave up himſelf to thoſe Sufferings, and conſented to it fully, Heb. x. 5, — 10. In Burnt-offerings and Sacrifices of Beaſts thou hadſt no Pleaſure; but a Body haſt thou prepared me: Then I ſaid, Lo, I come to do thy Will, O God. He had a Right given him by the Father to lay down his Life, and a Right to take it up again. John x. 18. And he had an additional Exaltation promiſed him on this Account, Heb. xii. 2. and actually beſtow'd on him for this Service: Phil. ii. 9. Wherefore God hath highly exalted him, beſides ſeveral other Events in the Divine Scheme of God's Government, for the Glory of God, and the Happineſs of Men. All which are ſufficient to make the Sufferings of Chriſt very conſiſtent with the Equity and Juſtice of God, tho' the innocent Creature ſuffer'd and the Guilty was ſet free. So that I ſee no manner of inconſiſtency between this Tranſaction, and any of God's Moral Perfections; and therefore I can ſee nothing in it which was unbecoming for God to appoint, or for Chriſt to ſubmit to.
To confirm this, let it be remembred, that it is expreſly ſaid, Heb. ii. 10. It became him for whom are all Things, and by whom are all Things, in bringing many Sons unto Glory, to make the Captain of their Salvation perfect thro' Sufferings, Teleioſai, which ſignifies to conſecrate Jeſus Chriſt to be an High-Prieſt by this Blood of Atonement, which Dr. Whitby proves at large in his Comment on this Text.
Nor is it at all ſtrange, that thoſe who borrow from the Socinian *At the Time when this Eſſay was written, it was the common Cuſtom of Writers to denominate Parties of Men, by the Name which belonged … one of the chief Leaders of that Party, as Dr. Whitby ſpeaks of the Socinians, the Arians, and others, in the ſame manner. This Practice is not quite ſo Cuſtomary now-a-days, becauſe the ſame Errors are not always join'd in the ſame Perſon, and therefore it may be proper to deſcribe Opinions, Errors or Parties in general by ſuch Names, but not particular Perſons. As for Inſtance: The Socinians in the laſt Age, generally believed Chriſt to be a mere Man, and deny'd his Satisfaction or proper Atonement for Sin; whereas-in the preſent Age, moſt Followers of that Party believe Jeſus Chriſt to be as glorious a Perſon as the Arians make him (viz.) more ancie…t than any of the Works of God, and his Agent in creating the World, and at the ſame time they deny his proper Atonement for Sin. You ſee then a plain Reaſon why Errors may have the Names of their Leaders apply'd to them; but 'tis not proper to give the ſame Denomination to all thoſe particular Perſons who hold ſome of their Errors, but who deny the others.Writers may raiſe ſuch Objections againſt the Atonement or Satisfaction of Chriſt for Sin: Since Socinus himſelf ſaith, Should there be found ſome Places of Scripture, where it ſhould be expreſly written, that God was made Man, or did aſſume human Fleſh; they ſhould not preſently be taken according as the Words ſound, ſince that is altogether repugnant to the Divine Majeſty. So Socinus in his Diſputations of Jeſus Christ. And again: If not once only, but often it ſhould be written in the ſacred Scriptures, that Christ made Satisfaction to God for Sins; I would not therefore believe, that the Matter is ſo as you imagine. So Socinus on the Satisfaction. And again: Any, even the greatest Force is to be uſed with Words, rather than take them in the obvious Senſe. So his Second Epiſtle to Balcerimicius.