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Scheme of Redemption purpofed before the World began. CH. IX.

knowledge is fully confirmed by the Promife to Abraham, and very copioufly by the repeated Predictions of the Prophets, in Relation to our Lord's Work, and particularly to his Death, with the End and Design of it.

166. Again; it is to be noted, that all the fore-mentioned Mercy and Love, Privileges and Bleffings, are granted and confirmed to the Chriftian Church, under the Sanction of a Covenant; [63] which is a Grant or Donation of Bleffings confirmed by a proper Authority. The Gospel Covenant is established by the Promife and Oath of God, and ratified by the Blood of Chrift, as a Pledge and Affurance, that it is a Reality, and will certainly be made good. Matt. xxvi. 28, "This is my Blood in the New Teftament," or Covenant. Luke xxii. 20, " This Cup is the New Teftament," Covenant, " in my Blood." 2 Cor. iii. 6, " Made us able Ministers of the New Teftament," Covenant. Heb. vii. 22,— "Jefus made a Surety || of a better Teftament." Heb. viii. 6, "He is the Mediator of a better Covenant established upon better Promises." viii. 8. ix. 15. xii. 24. xiii. 20.-Here Obf. 1. Jefus is the Surety [Eyyvos] Sponfor, and Mediator [MT ] of the New Covenant, as he is the great Agent appointed of God to negociate, tranfact, secure, and execute all the Bleffings, which are conferred by this Covenant. Obf. 2. That as the Covenant is a Donation or Grant of Bleffings, hence it is, that the Promife, or Promifes, is fometimes put for the Covenant; as Gal. iii. 17, "The Covenant that was confirmed before, to Abraham, of God in Chrift the Law, which was 430 Years after, cannot difanul, that it fhould make the Promife of none Effect. For if the Inheritance be of the Law, it is no more of Promife: But God gave it to Abraham by Promife." And fo Ver. 19. Again, Ver. 21, "Is the Law then against the Promife of God?" Ver. 22. Obf. 3. That the Gofpel Covenant was included in that made with Abraham, Gen. xvii. 1, &c. xxii. 16, 17, 18. As appears from Gal. iii. 17, and from Heb. vi. 13, "When God made Promife to Abraham, because he could fwear by no greater, he fware by himself," &c. Ver. 17, " He confirmed [WOE), he mediator'd] it by an Oath: That by two immutable Things," the Promife and Oath of God, "we [Chriftians] might have ftrong Confolation, who have fled for Refuge to lay hold on the Hope fet before us."

167. But what fhould carefully and fpecially be observed, is this; that the Gofpel-Conftitution is a Scheme, and the moft perfec and effectual Scheme for reftoring true Religion, and for promoting Virtue and Happiness, that the World hath ever yet feen. [64] Upon profeffed Faith in Chrift Men of all Nations were admitted into the Church, Family, Kingdom and Covenant of God by Baptism; were all numbered among the juftified, regenerate or born again, fanctified, faved, chofen, called, Saints, and Beloved; were all

of

This is the only Place where our Lord is called a Surety, us, or Sponfor; not our Sponfor, or Surety; but the Sponfor of the Covenant. Now a Sponfor is one, who undertakes for the Performance of a Promife. A Mediaator, likewife, fecures the Accomplishment of promifed Bleffings. Thus (according to the Apostle, Heb. vi. 17.) God made his own Oath the Mediator of the Promife to Abraham. Et ogaw, he mediator'd it, that is, fecured the Accomplishment of it, by an Oath.

of the Flock, Church, Houfe, Vine and Vineyard of God; and were intitled to the Ordinances and Privileges of the Church; had exceeding great and precious Promises, given unto them, especially that of entering into the Reft of Heaven. And in all thefe Bleffings and Honours we are certainly very happy, as they are "the Things which are freely given to us of God," I Cor. ii. 12. But because thefe Things are freely given, without Refpect to any Obedience, or Righteousness of ours prior to the Donation of them, is our Obedience and perfonal Righteousness therefore unneceffary? Or, are we, on Account of Benefits already received, fecure of the Favour and Bleffing of God in a future World, and for ever? By no Means.

168. To explain this important Point more clearly, I fhall proceed as before, [65, &c.] and fhew that these Privileges and Bleffings, given in general to the Chriftian Church, are antecedent Bleffings, given indeed freely, without any Respect to the prior Obedience of the Gentile World, before they were taken into the Church; but intended to be Motives to the most upright Obedience for the future, after they were joined to the Family and Kingdom of God. Which Effect if they produce, then our Election, and Calling, our Redemption, Adoption, &c. are made good: Then we work out our own Salvation; and become fo intitled to all the Bleffings promised in the Covenant, that they shall be, not only a prefent Advantage, but fecured to us finally, and for ever. Upon which Account I fhall call them confequent Bleffings; because they are fecured to us, and made ours for ever, only in confequence of our Obedience. But, on the other Hand, if the antecedent Bleffings do not produce Obedience to the Will of God; if we, his chofen People and Children, do not obey the Laws and Rules of the Gospel; then, as well as any other wicked Perfons, we may expect "Tribulation and Wrath;" then we forfeit all our Privileges: And all our Honours and Relations to God, all the Favour and Promifes given freely to us, are of no Avail; we "receive the Grace of God in vain," and everlasting Death will certainly be our wretched Portion.

169. That this is the great End of the Difpenfation of God's Grace to the Chriftian Church; namely, to engage us to Duty and Obedience; or, that it is a Scheme for promoting Virtue and true Religion, is clear from every Part of the New Teftament, and requires a large and particular Proof: Not because the Thing in itself is difficult or intricate; but because it is of great Importance to the right Underftanding of the Gospel, and the Apoftolic Writings; and ferves to explain feveral Points, which ftand in clofe Relation to it. As particularly; that all the fore-mentioned Privileges belong to all profeffed Chriftians, even to those that shall perifh eternally. [138] For,

1. If the Apoftles affirm them of all Chriftians to whom they write; 2. If they declare fome of thofe Chriftians, who were favoured with thofe Privileges, to be wicked, or suppose they might be wicked; 3. If they declare thofe Privileges, are conferred by mere Grace, without Regard to prior Works of Righteoufnefs;

4. If they plainly intimate thofe Privileges are conferred in order to produce true Holiness;

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5. If they exhort all to use them to that Purpose, as they will anfwer it to God at the last Day;

6. If they declare they fhall perish, if they do not improve them to the purifying their Hearts, and the right ordering of their Converfations; then it must be true, that thefe Privileges belong to all Chriftians, and are intended to induce them to an holy Life. And the Truth of all thofe Six Particulars will fufficiently appear, if we attend to the following Examination of the Gospels and Epiftles.

MAT. V, VI, VIIth Chapters, LUKE VI. 20, &c.

170. Here our bleffed Lord inftructs his Difciples in that Temper of Mind, and in thofe Rules of Action, which alone would qualify them for final Salvation, and without duc Regard to which, he allures them, they fhould perifh eternally. Obferve; he addreffes them as his Difciples, Mat. v. 1, 2. Luke vi. 20. He confiders them as "the Salt of the Earth," Mat. v. 13; as "the Light of the World," Ver. 14. They owned him for their Lord, Luke vi. 46; they came to him, Ver. 47; they heard his Sayings, Mat. vii. 24, 26; and God was their Father, Mat. vi. 1, 4, 6, 9, &c. Thefe were their prefent Privileges, by which they were obliged to various Duties; which Duties he fuppofes they might neglect, and then, notwithstanding their Privileges, they would be caft off in the future World. Mat. v. 13, "Ye are the Salt of the Earth: But if the Salt have loft its Savour, wherewith fhall it be falted? It is thenceforth good for nothing, but to be cast out, and to be trodden under Foot of Men." Mat. v. 14, "Ye are the Light of the World ;" Ver. 16, "Let your Light fhine before Men." Luke vi. 46, "And why call ye me Lord, Lord, and do not the Things which I fay ?" Ver. 47, &c. " Whofoever cometh to me, and heareth my Sayings, and doth them,is like a Man which built an Houfe, and laid the Foundation on a Rock, &c. But he that heareth and doth not, is like a Man, that without an Foundation built an Houfe, against which the Stream did beat vehemently, and immediately it fell, and the Ruin of that Houfe was great."

171. And that this is our Lord's Senfe, and a general Rule, he clearly declares in this fame Difcourfe, Mat. vii. 21, 22, 23, “Not every one that faith unto me, [in this prefent World] Lord, Lord, [profeffing Relation to me] fhall enter into the Kingdom of Heaven [at the laft Day:] But he that doth the Will of my Father which is in Heaven. Many will fay to me in that Day, Lord, Lord, have we not prophefied in thy Name, and in thy Name have caft out Devils? And in thy Name have done many wonderful Works? (Luke xiii. 26, "We have eaten and drunk in thy Prefence, and thou haft taught in our Streets.") And then will I profefs unto them, I never knew you: Depart from me, ye that work Iniquity." Here our Lord evidently fuppofes, that the Enjoyment of very high Privileges, at prefent, is confiftent with working Iniquity; and affirms, that

*For the Senfe of knew, fee Note upon Rom. viii. 27.

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if we are Workers of Iniquity, how great foever our present Privileges are, we shall be rejected in the Day of Judgment.

172. Mat. viii. 1 1, 12 ;- Many fhall come from the Eaft and Weft, and hall fit down with Abraham, Ifaac and Jacob in the Kingdom of Heaven: But the Children of the Kingdom fhall be caft out into outer Darknefs: There fhall be Weeping and Gnafhing of Teeth."―This refers to the final iffue of Things; For outer Darkness, and Weeping and Gnafhing of Teeth, are, in all other Places, fpoken of the final Punishment of wicked Men in the Day of Judgment." See Mat. xiii. 42, 50. xxii. 13. xxiv. 51. xxv. 30. -Luke xiii. 28. And in this laft Place the Expreffions and Sentiments are nearly the fame, as in the Paffage under Confideration. For thus it runs; Ver. 27, "He fhall fay, I tell you, I know you not whence you are; depart from me all ye Workers of Iniquity. There fhall be Weeping and Gnafhing of Teeth, when ye [who now profefs Relation to me, Ver. 26.] fhall fee Abraham, and Ifaac and Jacob, and all the Prophets in the Kingdom of God,and you yourselves thruft out. And they fhall come from the Eaft and the Weft, and from the North and the South, and fhall fit down in the Kingdom of God." Therefore both thefe Places [Mat. viii. 11, 12, and Luke xiii. 28, however the latter, without Difpute] refer to the final Iffue of Things; and plainly fignify, that though we now are the Children of the Kingdom of God, or belong to the Body of his People in this prefent World, which is our great Privilege, and the Effect of God's mere Grace, yet it is very poffible we may, in the World to come, be caft out of God's Kingdom into outer Darkness; while many, who do not at prefent belong to his Kingdom, fhall hereafter be admitted into it.

173. Mat. xiii. 47, 48, 49; " Again, the Kingdom of Heaven is like unto a Net that was caft into the Sea, and gathered of every Kind. Which, when it was full, they drew to the Shore, and fat down, and gathered the good into Veffels, but caft the bad away. So fhall it be at the End of the World: The Angels fhall come forth, and fever the Wicked from among the Fuft; and fhall caft them into the Furnace of Fire," &c. Here it is fuppofed, that the prefent Kingdom of God confifts of Bad and Good, Wicked and Juft. A wicked Perfon may be a Member, and enjoy the Privileges of the Kingdom of God in this World: But if he continues finally wicked, he fhall, notwithstanding his prefent Privileges," in the End of the World," at the laft Day, be caft into Perdition.

174. Mat. xx. 1-17; "For the Kingdom of Heaven is like unto a Man that is an Houfholder, which went out early in the Morning to hire Labourers into his Vineyard. So when Even was come, the Lord of the Vineyard faid unto his Steward, call the Labourers, and give them their Hire," &c.-The Vineyard is the Church; Jews and Chriftians are the Labourers taken into it. This is their prefent Privilege, granted by Grace, without Refpect to antecedent Works. But, now we are taken into the Vineyard, we fhall not receive our Hire at Even, (that is, in the Day of Judgment) unless we have done the Work of the Vineyard.

175. Mat. xxii. 2-15, "The Kingdom of Heaven is like unto a sertain King [God] who made a Marriage for his Son, [our Lord] and

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fent forth his Servants to call them [the Jews] who were [before] bidden to the Wedding, [and now were called a fecond Time;] and they would Then faith he to his Servants, the Wedding is ready, but they who were bidden were not worthy: Go ye therefore into the Highways [among the Gentiles] and as many as ye fhall find call to the. Marriage. So thofe Servants went out into the High-ways, and gathered together all, as many as they found, both Bad and Good: And the Wedding was furnished with Guefts. And when the King came in to see the Guests, he faw there a Man which had not on a Wedding-garment: And he faith unto him, Friend, how cameft thou in hither, not having a Wedding-garment? and he was fpeechlefs." Ver. 13, "Then faid the King to the Servants, bind him Hand and Foot, and take him away, and caft him into outer Darkness: There fhall be Weeping and Gnafhing of Teeth."-Hence it is evident, both bad and good, thofe who had, and thofe who had not, the Wedding-garment, were taken out of the common World, into the Chriftian Church, or Kingdom of Heaven; or were called to the Feaft and admitted to it, without Refpect to their former State of Idolatry and Wickedness. But at the laft Day, when the King fhall come to infpect the Guests, (for the King's Coming in to fee the Guests is at the Day of Judgment; as appears from the Punishment inflicted, Ver. 13.) if any be found without the Wedding-garment, or, not having acquired the Habits of Virtue and Holiness, by improving the Privileges and Bleffings of the Kingdom of Heaven, notwithstanding his prefent Advantages and Honours, in being admitted to the Feaft, or taken into the Church, he fhall be "taken away, and caft into outer Darkness."

176. Mat. xxv. 1-14; " Then fhall the Kingdom of Heaven be likened unto ten Virgins, which took their Lamps, and went forth to meet the Bridegroom. And five of them were Wife, and five were Foolish. They that were Foolish took their Lamps, and took no Oil with them! But the Wife took Oil in their Veffels. While the Bridegroom tarried they all flumbered and flept, [namely, in Death. This reprefents their State between Death and the Refurrection.] And at Midnight there was a Cry made, Behold, the Bridegroom cometh, go ye out to meet him. Then all thefe Virgins arofe [at the Refurrection] and trimmed their Lamps. And the Foolifh faid unto the Wife, give us of your Oil, for our Lamps are gone out. But the Wife answered, not fo;- -but go ye—and buy for yourfelves. And while they went to buy the Bridegroom came, and they that were ready went in with him to the Marriage, and the Door was fhut. Afterward came alfo the other Virgins, faying, Lord, Lord, open to us. But he answered and faid, Verily I fay unto you, I know you not. Watch therefore, for ye know neither the Day nor the Hour wherein the Son of Man cometh."It is evident, this Parable points at the final Iffue of Things. The ten Virgins reprefent all the Members of the Church, or Kingdom of Heaven in this World. Our being in that Kingdom, and having the Lamps put into our Hands, and enjoying the Opportunity of procuring Oil, represent our prefent Privileges, or the Means we enjoy of purifying our Nature. And thefe are freely given us by the Grace of God, without Respect to our prior Works. But having received them, it is our prefent Duty to improve them to our Sanctification. Which if we do, we shall be admitted to the Marriage; that

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