DISPUTATION 10 ON THE RIGHTEOUSNESS AND EFFICACY OF THE PROVIDENCE OF GOD CONCERNING EVIL RESPONDENT: GERARD ADRIANS

1. The consideration of evil, which is called "the evil of culpability" or "of delinquency," has induced many persons to deny the providence of God concerning creatures endowed with understanding and freedom of will, and concerning their actions. These persons have denied it for two reasons:

(1.) They have thought that, because God is good and just, omniscient and omnipotent, he would have entirely prevented sin from being committed, if in reality he cared by his providence for his rational creatures and there actions. (Mark 10:18; Psalm 147:5; Revelation 4:8; Malachi 2:17; 3:14.)

(2.) Because they can conceive in their minds no other administration of Divine Providence concerning evil, than such as would involve God himself in the culpability, and would exempt from all criminality the creature, as if he had been impelled to sin by an irresistible act of God’s efficiency. For this reason, then, since a belief in the Providence of God is absolutely necessary, (Luke 12:28,) from whom a considerable part of his government is taken away if it be denied that he exercises any care over rational creatures and their actions; we will endeavor briefly to explain the Efficiency of Divine Providence concerning evil; and at the same time to demonstrate from this efficiency, that God cannot possibly be aspersed with the charge of injustice, and that no stain of sin can attach to him, on the contrary, that this efficiency is highly conducive to the commendation of God’s righteousness.

2. But in sin are to be considered not only the act, (under which we likewise comprise the omission of the act,) but also "the transgression of the law." The act has regard to a natural good, and is called the material cause of sin; the transgression is a moral evil, and is called the formal cause

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of sin. An investigation into both of them is necessary, when we treat upon the efficiency of God concerning sin: for it is occupied about the act as it is an act, and as it is done against the law which prohibits its commission; about the omission of the act as such, and as it is against the law which commands its performance. But this efficiency is to be considered:

(1.) With regard to the beginning of sin, and its first conception in the heart of a rational creature;

(2.) its attempt, and, through this attempt, its perpetration; and,

(3.) with regard to sin when finished. The efficiency of God concerning the beginning of sin is either its hindrance or permission; and, added to permission, the administration both of arguments and occasions inciting to sin; as well as an immediate concurrence to produce the act. The Divine efficiency concerning the progress of sin comprises its direction and determination; and concerning the completion of sin, it is occupied in punishing or pardoning.

3. The First efficiency of God concerning sin, is Hindrance or the placing of a hindrance, which, both with regard of the efficiency and of the object, is three-fold. With respect to efficiency: For

(i.) the impediment is either of sufficient efficacy, but such as does not hinder sin in the act. (Matthew 11:21, 23; John 18:6)

(ii.) Or it is of such great efficacy as to render it impossible to be resisted.

(iii.) Or it is of an efficacy administered in such a way by the wisdom of God, as in reality to hinder sin with regard to the event, and with certainty according to the foreknowledge of God, although not necessarily and inevitably. (Genesis 20:6.) With respect to the object, it is likewise three-fold: for a hindrance is placed either on the power, the capability, or the will of a rational creature.

(i.) The impediment placed on the power, is that by which some act is taken away from the power of a rational creature, for the performance of which it has an inclination and sufficient powers. This is done by

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legislation, through which it comes to pass that the creature cannot perform that act without sin. (Genesis 2:16, 17)

(ii.) The impediment placed on the capability, is that by which this effect is produced, that the creature cannot commit the deed, for the performance of which it possesses an inclination, and powers which, without this hindrance, would be sufficient. But this hindrance is placed on the capability in four ways: First. By depriving the creature of the essence and life, which are the foundation of capability. (1 Kings 19; 2 Kings 1.) Secondly. By the ablation or diminution of capability. (1 Kings 13:4; Romans 6:6.) Thirdly. By the opposition of a greater capability, or at least of one that is equal. (2 Chronicles 26:18-21; Galatians 5:17.) Fourthly. By the withdrawing of the object towards which the act tends. (John 8:59.)

(iii.) An impediment is placed on the will when, by some argument, it is persuaded not to will the perpetration of a sin, whether this argument be taken from the impossibility or the difficulty of the thing; (Matthew 21:46; Hosea 2:6, 7;) from its unpleasantness or inconvenience, its uselessness or injuriousness; (Genesis 37:26, 27;) and, lastly, from its injustice, dishonor, and indecency. (Genesis 39:8, 9.)

4. The Permission of sin is contrary to the hindering of it. Yet it is not opposed to hindrance as the latter is an act which is taken away from the power of a creature by legislation; for, in this case, the same act would be a sin, and not a sin — a sin as it was an act forbidden to the power of the creature, and not a sin as being permitted, that is not forbidden. But permission is opposed to this hindrance, by which an impediment is placed on the power and the will of the creature. This permission is a suspension of all impediments, that, God knows, if they were employed, would in fact, hinder the sin; and it is a necessary result, because sin might be hindered by a single impediment of this description.

(1.) Sin, therefore, is permitted to the power of the creature, when God employs none of those impediments which have been mentioned in the third thesis of this disputation: on which account, this permission has the following, either as conjoint or preceding acts of God. The continuance of

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essence and life to the creature, the preservation of his power, a care that it be not opposed by a greater power, or at least by one equal to it, and, lastly, the exhibition of the object on which sin is committed. (Exodus 9:16; John 18:6; 1 Samuel 20:31, 32; Matthew 26:2, 53.)

(2.) Sin is permitted also to the will, not by the suspension of every impediment suitable to deter the will from sinning, but by not employing those which in reality would hinder, of which kind God must have an immense number in the treasures of his wisdom and power.

5. The foundation of this permission is,

(1.) The liberty of choice, which God, the Creator, has implanted in his rational creature, and the use of which the constancy of the Donor does not suffer to be taken away from this creature.

(2.) The infinite wisdom and power of God, by which He knows and is able to produce good out of evil. (Genesis 1:2, 3; 2 Corinthians 4:6.) And therefore, God permits that which he does permit, not in ignorance of the powers and the inclination of rational creatures, for he knows all things; (1 Samuel 23:11, 12;) — not with reluctance, for it was in his power, not to have produced a creature who possessed freedom of will, and to have destroyed him after he was produced; (Revelation 4:11;) — not as being incapable of hindering, for how can this be attributed to Him who is both omniscient and omnipotent? (Jeremiah 18:6; Psalm 94:9, 10;) not as an unconcerned spectator, or negligent of that which is transacted, because even before any thing is done, he has already gone through the various actions concerning it, and has, besides, an attentive eye upon it to direct and determine to punish or to pardon it. (Psalm 81:12, 13.) But whatever God permits, he permits it designedly and voluntarily, His will being immediately concerned about its permission, which permission itself is immediately occupied about sin, which order cannot be inverted without injury to divine justice and truth. (Psalm 5:4, 5.)

6. We must now, with more distinctness, explain, by some of the differences of sin, those things which we have spoken thus generally about hindering and permitting.

(1.) The distinction of sin, from its causes, into those of ignorance, infirmity, malignity, and negligence, will serve our purpose. For an

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impediment is placed on a sin of ignorance, by the revelation of the divine will; (Psalm 119:105;) on a sin of infirmity, by the strengthening of the Holy Spirit; (Ephesians 3:16;) on a sin of malignity, by "taking away the stony heart, and by bestowing a heart of flesh," (Ezekiel 11:19,) and inscribing on it the law of God; (Jeremiah 31:33;) and on a sin of negligence, by a holy solicitude excited in the hearts of believers. (Jeremiah 32:40.) From these, it will be easily evident, in the suspension of which of these acts consists the permission of sins under each of the preceding classes.

(2.) The distinction of sin according to the relation of the law which commands the performance of good, and of that which prohibits the commission of evil, has also a place in this explanation. For, against the prohibitory part, an offense is committed, either by performing an act, or from an undue cause and end, omitting its performance — against the perceptive part, either by omitting an act, or by performing it in an undue manner, and from an undue cause and end. To these distinctions also, God’s hindering and permitting may be adapted. For Joseph’s brethren were hindered from killing him; but they were induced to omit that act from an undue cause and end. (Genesis 37:26, 27.) Absalom was hindered from following the counsel of Ahithophel, which was useful to himself, and hurtful to David; but he did not abstain from it through a just cause, and from a good end. (2 Samuel 17.) God hindered Balaam from cursing the children of Israel, and caused him to bless them; but it was in such a manner that he abstained from the former act, and performed the latter with an insincere and knavish mind. (Numbers 23.)

7. We shall more correctly understand the reasons and causes both of hindering and permitting, if, while distinctly considering in sin the act, and the transgression of the law, we apply to each of them the divine hindrance and permission. But though, in sin, the act and the transgression of the law are inseparably connected, and therefore neither can be hindered or permitted without the other; yet they may be distinguished in the mind, and God may hinder and permit sometimes with regard to the act or to the transgression alone; at other times, principally with regard to the one of them or to both, and these his acts may become objects of consideration to us. God hindered Elijah from being forcibly brought to Ahaziah to be killed, not as that was a sin, but as it was an act. This is apparent from the

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end and the mode of hindering. From the end, because it was His will that the life of His prophet should be spared, not lest Ahaziah should sin against God. From the mode of hindering, because he destroyed two companies, of fifty men each, who had been sent to seize him, which was a token of divine anger against Ahaziah and the men, by which sin is not usually hindered as such, but as it is an act which will prove injurious to another: but through Grace, sin is hindered as such. (2 Kings 1.) God permitted Joseph to be sold, when he hindered his murder. He permitted his vendition, not more as it was a sin than as it was an act; for by the sale of Joseph, as it was an act, God obtained his end. (Genesis 37:1, 20; Psalm 105:17.) But God hindered David from laying violent hands on Saul, not so much as it was an act, as in reference to its being a sin. This appears from the argument by which David was induced to refrain. "The Lord forbid," said he,

"that I should stretch forth mine hand against the Lord’s anointed." (1 Samuel 24:7.)

God permitted Ahab to kill Naboth, rather as it was a sin than as it was an act; for thus Ahab filled up the measure of his iniquities, and accelerated the infliction of punishment on himself; for, by some other way than this, God could have taken Naboth to himself. (1 Kings 21.) But Abimelech was hindered from violating the chastity of Sarah — both as it was an act by which indelible grief would have been brought down upon Abraham, whom He greatly loved, and as it was a sin; for God was unwilling that Abimelech should defile himself with this crime, because "in the integrity of his heart," he would have done it. (Genesis 20:6.) On the contrary, God permitted Judah to know Tamar, his daughter-in-law — both as an act because God willed to have Christ born in direct descent from Judah, and as it was a sin, for it was the will of God thus to declare: Nothing is so polluted that it cannot be sanctified in Christ Jesus. (Genesis 38:18.) For it is not in vain that Matthew has informed us, that Christ was the Son of Judah by Tamar, as he was also the Son of David by the wife of Uriah. (Matthew 1.) This matter when diligently considered by us, conduces both to illustrate the wisdom of God, and to promote our own profit, if in our consciences, we solicitously observe from what acts and in what respect we are hindered, and what acts are permitted to us.

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8. Beside this permission, there is another efficiency of the providence of God concerning the Beginning of Sin, that is, the Administration or management of arguments and occasions, which incite to an act that cannot be committed by the creature without sin, if not through the intention of God, at least according to the inclination of the creature, and not seldom according to the events which thence arise. (2 Samuel 12:11, 12; 16:21-23.)

But these arguments are presented either to the mind, (2 Samuel 24:1; 1 Chronicles 21:1; Psalm 105:25,) or to the senses, both external and internal; (Job 1 & 2; Isaiah 10:5-7;) and this indeed, either by means of the service or intervention of creatures, or by the immediate act of God himself. The end of God in this administration is — to try whether it be the will of the creature to abstain from sinning, even when it is excited by these incentives; (for small praise is due to the act of abstaining, in those cases in which such excitements are absent,) and, if it be the will of the creature to yield to these alluring attractions, to effect his own work by the act of the creature; not impelled by necessity, as if He was unable to complete his own work without the aid of the creature; but through a desire to demonstrate his manifold wisdom. Consider the Arguments by which the brethren of Joseph, through their own malice, were incited to will his murder: these were — Joseph’s accusation, by which he disclosed to his father the deeds of his brethren, the peculiar affection which Jacob cherished for Joseph, the sending of a dream, and the relation of it. Consider also the Occasions or opportunities, the mission of Joseph to his brethren at his father’s request, and the opportune appearance of the Ishmaelites who were traveling into Egypt, (Genesis 37.)

9. The last efficiency of God concerning the Beginnings of sin, is the divine concurrence, which is necessary to produce every act; because nothing whatever can have an entity except from the first and chief Being, who immediately produces that entity. The concurrence of God is not his in, mediate influx into a second or inferior cause, but it is an action of God immediately flowing into the effect of the creature, so that the same effect in one and the same entire action may be produced simultaneously by God and the creature. Though this concurrence is placed in the mere pleasure or will of God, and in his free dispensation, yet he never denies it to a rational and free creature, when he has permitted an act to his power and will. For these two phrases are contradictory, "to grant permission to the power

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and the will of a creature to commit an act," and "to deny the divine concurrence without which the act cannot be done." But this concurrence is to the act as such, not as it is a sin: And therefore God is at once the effector and the permittor of the same act, and the permittor before he is the effector. For if it had not been the will of the creature to perform such an act, the influx of God would not have been upon that act by concurrence. And because the creature cannot perform that act without sin, God ought not, on that account, to deny the divine concurrence to the creature who is inclined to its performance. For it is right and proper that the obedience of the creature should be tried, and that he should abstain from an unlawful act and from the desire of obeying his own inclinations, not through a deficiency of the requisite divine concurrence; because, in this respect, he abstains from an act as it is a natural good, but it is the will of God that he should refrain from it as it is a moral evil.

10. The preceding considerations relate to the Beginnings of sin. In reference to the Progress of sin, a two-fold efficiency of divine providence occurs, direction and determination. The direction of sin is an act of divine providence, by which God wisely, justly, and powerfully directs sin wherever he wills, "reaching from one end to another mightily, and sweetly ordering all things." (Wisdom 8:1.) In the divine direction is likewise contained a leading away from that point whither it is not the will of God to direct it. This direction is two-fold, unto an object, and unto an end. Direction unto an object is when God allows the sin, which he permits, to be borne, not at the option of the creature, towards an object which, in any way whatsoever, is exposed and liable to the injury of sin; but which he directs to a particular object that sometimes has been no part of the sinner’s aim or intention, or that he has at least not absolutely intended. (Proverbs 16:9; 21:1.) Of this we have a signal example in Nebuchadnezzar, who, when he had prepared himself to subjugate nations, preferred to march against the Jews rather than the Ammonites, through the divine administration of his divinations. (Ezekiel 21:19-22.) Direction unto an end is, when God does not allow the sin, which he permits, to be conducive to any end which the creature intends; but he uses it for that end which he himself wills, whether the creature intend the same end, (by which he would not still be excused from sin,) or whether he has another purpose which is directly contrary. The vendition of Joseph into Egypt,

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the temptation of Job, and the expedition of the king of Assyria against the Jews, afford illustrations of these remarks. (Genesis 1:20, 21; Job 1 & 2; Isaiah 10:5-12.)

11. The determination of sin is an act of divine providence by which God places a measure or check on his permission, and a boundary on sin, that it may not, at the option and will of the creature, wander in infinitum. This mode and boundary are placed by the circumscription of the time, and the determination of the magnitude. The circumscription of the time is, when the space of time, in which the permitted sin could continue, is diminished and circumscribed so as to stop itself. (Matthew 24:22.) In this part also, regard must be had to the act as such, and to the sin as such. (i.) God places a boundary to the duration of the act, when he takes the rod of iniquity from the righteous, lest they commit any act unworthy of themselves; (Psalm 125:3;) and when "he delivers the godly out of temptation." (2 Peter 2:9.)

(ii.) God places a boundary to the duration of the sin when he "hedges up the way of the Israelites with thorns," that they may no longer commit idolatry; (Hosea 2:6, 7;) when

"He commands all men every where to repent," among "all nations, whom he suffered, in times past, to walk in their own ways." (Acts 14:16; 17:30.)

A boundary is fixed to the magnitude of sin, when God does not permit sin to increase to excess and assume greater strength. This also is done with respect to it as an act, or as a sin.

(i.) In the former respect, as an act, God hindered "the wrath of their enemies from swallowing up" the children of Israel, though he had permitted it to rise up against them; (Psalm 124:2, 3;) He permitted "no temptation to seize upon" the Corinthians "but such as is common to man;" (1 Corinthians 10:13;) He hindered the devil from putting forth his hand against the life of Job; (1 & 2;) He prevented Shishadk, the king of Egypt, from "destroying" the Jews, and permitted him only to subject them to servitude. (2 Chronicles 12:7-9.)

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(ii.) In respect to it as a sin, God hindered David from contaminating himself with the blood of Nabal and his domestics. which he had sworn to shed, and with whom he was then in a state of contention. (1 Samuel 25:22, 26.) He also prevented David from going forth to battle in company with the army of Achish, (27:2; 29:6, 7,) to whom he had fled, and "before whom he had reigned himself mad," (21:13,) thus, at the same time he hindered him from destroying his own countrymen, the Israelites, and from bringing disasters on the army of Achish. For he could have done neither of these things without the most flagrant wickedness; though the sin, also, as an act, seems thus to have been hindered.

12. On account of this divine permission, the offering of arguments and opportunities in addition to permission, also on account of this direction, determination, and divine concurrence, God is said himself to do those evils which are perpetrated by men and by Satan: To have sent Joseph down into Egypt, (Genesis 45:8,) — to have taken the property of Job, (1 & 2,) — to have done openly "and before the sun" what David had perpetrated "secretly" against Uriah. (2 Samuel 12:11, 12; 16.) This mode of speech is adopted for the following reasons:

(i.) Because the principal parts, in the actions which are employed to produce such effects, belong to God himself.

(ii.) Because the effects and issues, which result from all these, even from actions performed by the creature, are not so much in accordance with the intention of the creatures themselves, as with the purpose of God. (Isaiah 10:5-7.)

(iii.) Because the wisdom of God knows, if an administration of this kind be employed by him, that will certainly arise, or ensue, which cannot be perpetuated by the creature without wickedness; and because His will decrees to employ this administration. (1 Samuel 23:11-13.)

(iv.) A fourth reason may be added — Because God, who is the universal cause, moves into the effect with a stronger influence than the creature does, whose entire efficacy depends upon God.

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13. Lastly, follows the efficiency of divine providence concerning sin already perpetrated; which consists in its punishment and remission. This efficiency is occupied about sin as it is such: For sin is punished and pardoned as it is an evil, and because it is an evil.

(1.) The Punishment of sin is an act of the providence of God, by which sin is repaid with the punishment that is due to it according to the justice of God. This punishment either belongs to the present life, or to that which is to come.

(i.) The latter is the eternal separation of the whole man from God, and his anguish and torture in the lake of fire. (Matthew 25:41; Revelation 20:15.)

(ii.) The punishment inflicted in this life, is either corporal or spiritual. Those chastisements which relate to the body, and to the state of the animal life, are various; but the enumeration of them is not necessary for our purpose. But spiritual punishment must be diligently considered; which is such a punishment of a previous sin, as to be also the cause of other subsequent sins, through the malice of him on whom it is inflicted. It is a privation of grace, and a delivering up to the power of evil. But Privation is either that of habitual grace, or that of assisting grace. The former is through the blinding of the mind, and the hardening of the heart. (Isaiah 6:9, 10.) The latter is the withdrawing of the assistance of the Holy Spirit, who is wont, inwardly "to help our infirmities," (Romans 8:26,) and outwardly to repress the temptations of Satan and the world both on the right hand and on the left; in this holy service, he also engages the ministry and the care of good angels. (Hebrews 1:14; Psalm 91:11.) A Delivering Up to the power of evil is, either "giving sinners over to a reprobate mind" and to the efficacy of error, (Romans 1:28; 2 Thessalonians 2:9-11,) or to the desires of the flesh and to the lusts of sin, (Romans 1:24,) or lastly to the power of Satan, "the god of this world," (2 Corinthians 4:4,) "who worketh powerfully in the children of disobedience." (Ephesians 2:2.) But because from this punishment arise many other sins, and this not only according to the certain knowledge of God, by which He knows that if He thus punishes, they will thence arise, but likewise according to his purpose by which He resolves thus to punish — hence occur the

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following expressions: "I will harden the heart of Pharaoh," etc. (Exodus 4:21; 7:4.)

"Notwithstanding, the sons of Eli harkened not unto the voice of their father, because it was the will of the Lord to slay them." (1 Samuel 2:25.)

"But Amaziah would not hearken to the answer of Joash, king of Israel; for it came of God, that he might deliver them into the hand of their enemies, because they sought after the gods of Edom." (2 Chronicles 25:20.) This consideration distinguishes the governance of God concerning sins, so far as it is occupied concerning either those sinners who are hardened, or those who are not hardened.

14. (2.) The Pardon or remission of sin is an act of the Providence of God, by which the guilt of sin is forgiven, and the punishment due to sin on account of its guilt is taken away. As this remission restores, to the favor of God, the man who had previously been an enemy; so it also causes the Divine administration respecting him to be afterwards entirely gracious, so far as equity and justice require. That is, through this pardon, he is free from those spiritual punishments which have been enumerated in the preceding Thesis; (Psalm 2:10-12;) and though not exempt from corporal chastisements, yet he is not visited with them through the anger of God as the punisher of sin, but only through the desire of God thus to declare that He hates sin, and besides so to chastise as to deter the sinner from again falling into it. (2 Samuel 12:11-13.) For which reason, the government of Providence with regard to this man is entirely different from that under which he remained before he obtained remission. (Psalm 119:67; 1 Corinthians 11:32; Psalm 32:1, 6.) This consideration is exceedingly useful for producing in man a solicitous care and a diligent endeavor to obtain grace from God, which may not only be sufficient to preserve him in future from sinning but which may likewise be so administered by the gracious Providence of God, as God knows to be best fitted to keep him in the very act from sin.

15. This is the efficiency of Divine Providence concerning sin, which cannot be accused of the least injustice.

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(1.) For with respect to the Hindering Of Sin, that which is employed by God is sufficient in its own nature to hinder, and by which it is the duty of the creature to be hindered from sin, by which also he might actually be hindered unless he offered resistance and failed of the proffered grace. But God is not bound to employ all the methods which are possible to Him for the hindrance of sin. (Romans 1 and 2; Isaiah 5:4; Matthew 11:21-23.)

(2.) But the cause of sin cannot be ascribed to the Divine Permission. Not the efficient cause; for it is a suspension of the Divine efficiency. Not the deficient cause; for it pre-supposed, that man had a capability not to commit sin, by the aid of Divine grace, which is either near and ready; or if it be wanting, it is removed to a distance by the fault of the man himself.

(3.) The Presenting of Arguments and Occasions does not cause sin, unless, per accidens, accidentally. For it is administered in such a manner, as to allow the creature not only the spontaneous but also the free use of his own motions and actions. But God is perfectly at liberty in this manner to try the obedience of his creature.

(4.) Neither can injustice be ascribed with any propriety to The Divine Concurrence. For there is no reason in existence why God ought to deny his concurrence to that act which, on account of the precept imposed, cannot be committed by the creature without sin; (Genesis 2:16, 17;) which concurrence God would grant to the same act of the creature, if a law had not been made.

(5.) Direction and Determination have no difficulty.

(6.) Punishment and Pardon have in them manifest equity, even that punishment which contains blinding and hardening; since God is not wont to inflict it except for the deep demerit and the almost desperate contumacy of his intelligent creature. (Isaiah 6:7; Romans 1; 2 Thessalonians 2, 9-12.)

489 DISPUTATION 11 ON THE FREE WILL OF MAN AND ITS POWERS RESPONDENT: PAUL LEONARDS

1. The word, arbitrium, "choice," or "free will," properly signifies both the faculty of the mind or understanding, by which the mind is enabled to judge about any thing proposed to it, and the judgment itself which the mind forms according to that faculty. But it is transferred from the Mind to the Will on account of the very close connection which subsists between them. Liberty, when attributed to the will, is properly an affection of the will, though it has its root in the understanding and reason. Generally considered, it is various.

(1.) It is a Freedom from the control or jurisdiction of one who commands, and from an obligation to render obedience.

(2.) From the inspection, care, and government of a superior.

(3.) It is also a freedom from necessity, whether this proceeds from an external cause compelling, or from a nature inwardly determining absolutely to one thing.

(4.) It is a freedom from sin and its dominion.

(5.) And a freedom from misery.

2. Of these five modes of liberty, the first two appertain to God alone; to whom also on this account, autexousia perfect independence, or complete freedom of action, is attributed. But the remaining three modes may belong to man, nay in a certain respect they do pertain to him. And, indeed, the former, namely, freedom from necessity always pertains to him because it exists naturally in the will, as its proper attribute, so that there cannot be any will if it be not free. The freedom from misery, which pertains to man when recently created and not then fallen into sin, will again pertain to him when he shall be translated in body and soul into

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celestial blessedness. But about these two modes also, of freedom from necessity and from misery, we have here no dispute. It remains, therefore, for us, to discuss that which is a freedom from sin and its dominion, and which is the principal controversy of these times.

3. It is therefore asked, is there within man a freedom of will from sin and its dominion, and how far does it extend? Or rather, what are the powers of the whole man to understand, to will, and to do that which is good? To return an appropriate answer to this question, the distinction of a good object, and the diversity of men’s conditions, must both enter into our consideration. The Good Things presented to man are three, natural, which he has in common with many other creatures; animal, which belong to him as a man; and spiritual, which are also deservedly called Celestial or Divine, and which are consentaneous to him as being a partaker of the Divine Nature. The States, or Conditions are likewise three, that of primitive innocence, in which God placed him by creation; that of subsequent corruption, into which he fell through sin when destitute of primitive innocence; and, lastly, that of renewed righteousness, to which state he is restored by the grace of Christ.

4. But because it is of little importance to our present purpose to investigate what may be the powers of free will to understand, to will, and to do natural and animal good things; we will omit them, and enter on the consideration of spiritual good, that concerns the spiritual life of man, which he is bound to live according to godliness, inquiring from the Scriptures what powers man possesses, while he is in the way of this animal life, to understand, to will, and to do spiritual good things, which alone are truly good and pleasing to God. In this inquiry the office of a Director will be performed by a consideration of the three states, of which we have already treated, [§ 3,] varied as such consideration must be in the relation of these powers to the change of each state.

5. In the state of Primitive Innocence, man had a mind endued with a clear understanding of heavenly light and truth concerning God, and his works and will, as far as was sufficient for the salvation of man and the glory of God; he had a heart imbued with "righteousness and true holiness," and with a true and saving love of good; and powers abundantly qualified or furnished perfectly to fulfill the law which God had imposed on him. This

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admits easily of proof, from the description of the image of God, after which man is said to have been created, (Genesis 1:26, 27,) from the law divinely imposed on him, which had a promise and a threat appended to it, (2:17,) and lastly from the analogous restoration of the same image in Christ Jesus. (Ephesians 4:24, Colossians 3:10.)

6. But man was not so confirmed in this state of innocence, as to be incapable of being moved, by the representation presented to him of some good, (whether it was of an inferior kind and relating to this animal life, or of a superior-kind and relating to spiritual life,) inordinately and unlawfully to look upon it and to desire it, and of his own spontaneous as well as free motion, and through a preposterous desire for that good, to decline from the obedience which had been prescribed to him. Nay, having turned away from the light of his own mind and his chief good, which is God, or, at least, having turned towards that chief good not in the manner in which he ought to have done, and besides having turned in mind and heart towards an inferior good, he transgressed the command given to him for life. By this foul deed, he precipitated himself from that noble and elevated condition into a state of the deepest infelicity, which is Under The Dominion of Sin. For "to whom any one yields himself a servant to obey," (Romans 6:16,) and "of whom a man is overcome, of the same is he brought in bondage," and is his regularly assigned slave. (2 Peter 2:19.)

7. In this state, the free will of man towards the true good is not only wounded, maimed, infirm, bent, and weakened; but it is also imprisoned, destroyed, and lost. And its powers are not only debilitated and useless unless they be assisted by grace, but it has no powers whatever except such as are excited by Divine grace. For Christ has said, "Without me ye can do nothing." St. Augustine, after having diligently meditated upon each word in this passage, speaks thus: "Christ does not say, without me ye can do but Little; neither does He say, without me ye can do any Arduous Thing, nor without me ye can do it with difficulty. But he says, without me ye can do Nothing! Nor does he say, without me ye cannot complete any thing; but without me ye can do Nothing." That this may be made more manifestly to appear, we will separately consider the mind, the affections or will, and the capability, as contra-distinguished from them, as well as the life itself of an unregenerate man.

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8. The mind of man, in this state, is dark, destitute of the saving knowledge of God, and, according to the Apostle, incapable of those things which belong to the Spirit of God. For

"the animal man has no perception of the things of the Spirit of God;" (1 Corinthians 2:14;)

in which passage man is called "animal," not from the animal body, but from anima, the soul itself, which is the most noble part of man, but which is so encompassed about with the clouds of ignorance, as to be distinguished by the epithets of "vain" and "foolish;" and men themselves, thus darkened in their minds, are denominated "mad" or foolish, "fools," and even "darkness" itself. (Romans 1:21, 22; Ephesians 4:17, 18; Titus 3:3; Ephesians 5:8.) This is true, not only when, from the truth of the law which has in some measure been inscribed on the mind, it is preparing to form conclusions by the understanding; but likewise when, by simple apprehension, it would receive the truth of the gospel externally offered to it. For the human mind judges that to be "foolishness" which is the most excellent "wisdom" of God. (1 Corinthians 1:18, 24.) On this account, what is here said must be understood not only of practical understanding and the judgment of particular approbation, but also of theoretical understanding and the judgment of general estimation.

9. To the darkness of the mind succeeds the perverseness of the affections and of the heart, according to which it hates and has an aversion to that which is truly good and pleasing to God; but it loves and pursues what is evil. The Apostle was unable to afford a more luminous description of this perverseness, than he has given in the following words:

"The carnal mind is enmity against God. For it is not subject to the law of God, neither indeed can be. So then, they that are in the flesh cannot please God." (Romans 8:7.)

For this reason, the human heart itself is very often called deceitful and perverse, uncircumcised, hard and stony." (Jeremiah 13:10; 17:9; Ezekiel 36:26.) Its imagination is said to be "only evil from his very youth;" (Genesis 6:5; 8:21;) and "out of the heart proceed evil thoughts, murders, adulteries," etc. (Matthew 15:19.)

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10. Exactly correspondent to this darkness of the mind, and perverseness of the heart, is the utter weakness of all the powers to perform that which is truly good, and to omit the perpetration of that which is evil, in a due mode and from a due end and cause. The subjoined sayings of Christ serve to describe this impotence. "A corrupt tree cannot bring forth good fruit." (Matthew 7:18.) "How can ye, being evil, speak good things?" (12:34.)

The following relates to the good which is properly prescribed in the gospel: "No man can come to me, except the Father draw him." (John 6:44.) As do likewise the following words of the Apostle:

"The carnal mind is not subject to the law of God, neither indeed can be;" (Romans 8:7;.

therefore, that man over whom it has dominion, cannot perform what the law commands. The same Apostle says, "When we were in the flesh, the motions of sins wrought in us," or flourished energetically. (7:5.) To the same purpose are all those passages in which the man existing in this state is said to be under the power of sin and Satan, reduced to the condition of a slave, and "taken captive by the Devil." (Romans 6:20; 2 Timothy 2:26.)

11. To these let the consideration of the whole of the life of man who is placed under sin, be added, of which the Scriptures exhibit to us the most luminous descriptions; and it will be evident, that nothing can be spoken more truly concerning man in this state, than that he is altogether dead in sin. (Romans 3:10-19.) To these let the testimonies of Scripture be joined, in which are described the benefits of Christ, which are conferred by his Spirit on the human mind and will, and thus on the whole man. (1 Corinthians 6:9-11; Galatians 5:19-25; Ephesians 2:2-7; 4:17-20; Titus 3:3-7.) For, the blessings of which man has been deprived by sin, cannot be rendered more obviously apparent, than by the immense mass of benefits which accrue to believers through the Holy Spirit; when, in truth, nature is understood to be devoid of all that which, as the Scriptures testify, is performed in man and communicated by the operation of the Holy Spirit. Therefore, if "where the Spirit of the Lord is, there is liberty;" (2 Corinthians 3:17;) and if those alone be free indeed whom the Son hath made free;" (John 8:36;) it follows, that our will is not free from the first fall; that is, it is not free to good, unless it be made free by the Son through his Spirit.

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12. But far different from this is the consideration of the free will of man, as constituted in the third state of Renewed Righteousness. For when a new light and knowledge of God and Christ, and of the Divine will, have been kindled in his mind; and when new affections, inclinations and motions agreeing with the law of God, have been excited in his heart, and new powers have been produced in him; it comes to pass, that, being liberated from the kingdom of darkness, and being now made "light in the Lord," (Ephesians 5:8,) he understands the true and saving good; that, after the hardness of his stony heart has been changed into the softness of flesh, and the law of God according to the covenant of grace has been inscribed on it, (Jeremiah 31, 32-35,) he loves and embraces that which is good, just, and holy; and that, being made capable in Christ, co-operating now with God, he prosecutes the good which he knows and loves, and he begins himself to perform it in deed. But this, whatever it may be of knowledge, holiness and power, is all begotten within him by the Holy Spirit; who is, on this account, called "the Spirit of wisdom and understanding, of counsel and might, of knowledge and the fear of Jehovah," (Isaiah 11:2,) "the Spirit of grace," (Zechariah 12:10,) "of faith," (2 Corinthians 4:13,) "the Spirit of adoption" into sons, (Romans 8:16,) and "the Spirit of holiness;" and to whom the acts of illumination, regeneration, renovation, and confirmation, are attributed in the Scriptures.

13. But two things must be here observed. The First that this work of regeneration and illumination is not completed in one moment; but that it is advanced and promoted, from time to time, by daily increase. For "our old man is crucified, that the body of sin might be destroyed," (Romans 6:6,) and "that the inward man may be renewed day by day." (2 Corinthians 4:16.) For this reason, in regenerate persons, as long as they inhabit these mortal bodies, "the flesh lusteth against the Spirit." (Galatians 5:17.)

Hence it arises, that they can neither perform any good thing without great resistance and violent struggles, nor abstain from the commission of evil.

Nay, it also happens, that, either through ignorance or infirmity, and sometimes through perverseness, they sin, as we may see in the cases of Moses, Aaron, Barnabas, Peter and David. Neither is such an occurrence only accidental; but, even in those who are the most perfect, the following Scriptures have their fulfillment: "In many things we all offend;" (James 3:9;) and "There is no man that sinneth not." (1 Kings 8:46.)

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14. The Second thing to be observed is, that as the very first commencement of every good thing, so likewise the progress, continuance and confirmation, nay, even the perseverance in good, are not from ourselves, but from God through the Holy Spirit. For

"he who hath begun a good work in you, will perform it until the day of Jesus Christ;" (Philippians 1:6;)

and

"we are kept by the power of God through faith." (1 Peter 1:5.)

"The God of all grace makes us perfect, stablishes, strengthens and settles us." (1:10.)

But if it happens that persons fall into sin who have been born again, they neither repent nor rise again unless they be raised up again by God through the power of his Spirit, and be renewed to repentance. This is proved in the most satisfactory manner, by the example of David and of Peter.

"Every good and perfect gift, therefore, is from above, and cometh down from the Father of lights," (James 1:17,)

by whose power the dead are animated that they may live, the fallen are raised up that they may recover themselves, the blind are illuminated that they may see, the unwilling are incited that they may become willing, the weak are confirmed that they may stand, the willing are assisted that they may work and may co-operate with God. "To whom be praise and glory in the church, by Christ Jesus, throughout all ages, world without end. Amen!" "Subsequent or following grace does indeed assist the good purpose of man; but this good purpose would have no existence unless through preceding or preventing grace. And though the desire of man, which is called good, be assisted by grace when it begins to be; yet it does not begin without grace, but is inspired by Him, concerning whom the Apostle writes thus, thanks be to God, who put the same earnest care into the heart of Titus for you. If God incites any one to have ‘an earnest care’ for others, He will ‘put it into the heart’ of some other person to have ‘an earnest care’ for him." Augustinus, Contra. 2 Epist. Pelag. l. 2. c. 9.

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"What then, you ask, does free will do? I reply with brevity, it saves.

Take away FREE WILL, and nothing will be left to be saved. Take away GRACE, and nothing will be left as the source of salvation. This work [of salvation] cannot be effected without two parties — one, from whom it may come: the other, to whom or in whom it may be wrought. God is the author of salvation. Free will is only capable of being saved. No one, except God, is able to bestow salvation; and nothing, except free will, is capable of receiving it." Bernardus, De Libero Arbit. et Gratia.

497 DISPUTATION 12 THE LAW OF GOD RESPONDENT: DIONYSIUS SPRANCKHUYSEN

1. Law in general is defined, either from its End, "an ordinance of right reason for the common and particular good of all and of each of those who are subordinate to it, enacted by Him who has the care of the whole community, and, in it, that of each individual." Or from its Form and its Efficacy, "an ordinance commanding what must be done, and what omitted; it is enacted by Him, who possesses the right of requiring obedience; and it binds to obedience a creature who abounds in the use of reason and the exercise of liberty, by the sacred promise of a reward and by the denunciation of a punishment." It is likewise distinguished into Human and Divine. A Divine law has God for its author, a Human law has man for its author; not that any law enacted by man is choice and good, which may not be referred to God, the author of every good; but because men deduce from the Divine law such precepts as are accommodated to the state of which they have the charge and oversight, according to its particular condition and circumstances. At present we will treat upon the Divine law.

2. The Divine law may be considered, either as it is impressed on the minds of men by the engrafted word; (Romans 2:14, 15;) as it is communicated by words audibly pronounced, (Galatians 2:17,) or as it is comprised in writing. (Exodus 34:1.) These modes of legislation do not differ in their entire objects: but they may admit of discrimination in this way, the first seems to serve as a kind of foundation to the rest; but the two others extend themselves further, even to those things which are commanded and forbidden. We will now treat upon the law of God which is comprised in writing; and which is also called "the law of Moses;" because God used him as a mediator to deliver it to the children of Israel. (Malachi 4:4; Galatians 3:19.) But it is three-fold according to the variety of the object, that is, of the works to be performed. The first is called the

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Ethical, or Moral Law: (Exodus 20.) The second, the Sacred or Ceremonial.

The third the Political, Judicial or Forensic Law.

3. The Moral Law is distributed through the whole of the Scriptures of the Old and New Testament, and is summarily contained in the Decalogue. It is an ordinance that commands those things which God accounts grateful of themselves, and which it is his will to be performed by all men at all times and in all places; and that forbids the contrary things. (1 Samuel 15:22; Amos 5:21-24; Micah 6:6-8.) It is therefore the perpetual and immutable rule of living, the express image of the internal Divine conception; according to which, God, the great lawgiver, judges it right and equitable that a rational creature should always and in every place order and direct the whole of his life. It is briefly contained in the love God and of our neighbor; (Matthew 22:36-39;) whether partly consisting of those services which relate to the love, honor, fear, and worship of God; (Malachi 1:6;) or partly consisting of those duties which we owe to our neighbors, superiors, inferiors, and equals: (Romans 12,13, & 14;) in the wide circle of which are also comprehended those things which every man is bound to perform to himself. (Titus 2:11, 12.)

4. The uses of the moral law are various, according to the different conditions of man.

(1.) The primary use, and that which was of itself intended by God according to his love for righteousness and for his creatures, was, that man by it might be quickened or made alive, that is, that he might perform it, and by its performance might be justified, and might "of debt" receive the reward which was promised through it. (Romans 2:13; 10:5; 4:4.) And this use was accommodated to the primitive state of man, when sin had not yet entered into the world.

(2.) The first use in order of the moral law, under a state of sin, is AGAINST man as a sinner, not only that it may accuse him of transgression and guilt, and may subject him to the wrath of God and condemnation; (Romans 3:19, 20;) but that it may likewise convince him of his utter inability to resist sin and to subject himself to the law. (Romans 7.) Since God has been pleased mercifully and graciously to treat with sinful man, the next use of the law TOWARDS the sinner is, that it may compel him who is thus convicted and subjected to condemnation, to desire and seek the grace of

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God, and that it may force him to flee to Christ either as the promised or as the imparted deliverer. (Galatians 2:16, 17.) Besides, in this state of sin, the moral law is serviceable, not only to God, that, by the dread of punishment and the promise of temporal rewards, he may restrain men under its guidance at least from the outward work of sin and from flagrant crimes; (1 Timothy 1:9, 10;) but it is also serviceable to Sin, when dwelling and reigning in a carnal man who is under the law, that it may inflame the desire of sin, may increase sin, and may "work within him all manner of concupiscence." (Romans 6:12-14; 7:5, 8, 11, 13.) In the former case, God employs the law through his goodness and his love for civil and social intercourse among mankind. In the latter case, it is employed through the malice of sin which reigns and has the dominion.

5. (3.) The third use of the moral law is towards a man, as now born again by the Spirit of God and of Christ, and is agreeable to the state of grace, that it may be a perpetual rule for directing his life in a godly and spiritual manner: (Titus 3:8; James 2:8.) Not that man may be justified; because for this purpose it is rendered "weak through the flesh" and useless, even if man had committed only a single sin: (Romans 8:3.) But that he may render thanks to God for his gracious redemption and sanctification, (Psalm 116:12, 13,) that he may preserve a good conscience, (1 Timothy 1:19,) that he may make his calling and election sure, (2 Peter 1:10,) that he may by his example win over other persons to Christ, (1 Peter 3:1,) that he may confound the devil, (Job 1 & 2,) that he may condemn the ungodly world, (Hebrews 11:7,) and that through the path of good works he may march towards the heavenly inheritance and glory, (Romans 2:7,) and that he may not only himself glorify God, (1 Corinthians 6:20,) but may also furnish occasion and matter to others for glorifying his Father who is in Heaven. (Matthew 5:16.)

6. From these uses it is easy to collect how far the moral law obtains among believers and those who are placed under the grace of Christ, and how far it is abrogated.

(1.) It is abrogated with regard to its power and use in justifying:

"For if there had been a law given which could have given life, verily righteousness should have been by that law." (Galatians 3:21.)

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The reason why "it cannot give life," is, "because it is weak through the flesh:" (Romans 8:3:) God, therefore, willing to deal graciously with men, gave the promise and Christ himself, that the inheritance through the promise and by faith of Jesus Christ might be given to them that believe.

But the law which came after the promise, could neither "make the latter of none effect," (for it was sanctioned by authority,) nor could it be joined or super-added to the promise, that out of this union righteousness and life might be given. (Galatians 3:16-18, 22.)

(2.) It is abrogated with regard to the curse and condemnation: For "Christ, being made a curse for us, hath redeemed us from the curse of the law;" (Galatians 3:10-13;) and thus the law is taken away from sin, lest its "strength" should be to condemn. (1 Corinthians 15:55, 56.)

(3.) The law is abrogated and taken away from sin, so far as "sin, having taken occasion by the law, works all manner of concupiscence" in the carnal man, over whom sin exercises dominion. (Romans 7:4-8.)

(4.) It is abrogated, with regard to the guidance by which it urged man to do good and to refrain from evil, through a fear of punishment and a hope of temporal reward. (1 Timothy 1:9, 10; Galatians 4:18.) For believers and regenerate persons "are become dead to the law by the body of Christ," that they may be the property of another, even of Christ; by whose Spirit they are led and excited in newness of life, according to love and the royal law of liberty. (1 John 5:3, 4; James 2:8.) Whence it appears, that the law is not abrogated with respect to the obedience which must be rendered to God; for though obedience be required under the grace of Christ and of the Gospel, it is required according to clemency, and not according to strict [legal] rigor. (1 John 3:1, 2.)

7. The Ceremonial Law is that which contains the precepts concerning the outward worship of God; which was delivered to the Jewish church, and was accommodated to the times in which the church of God was "as a child" under "the promise" and the Old Testament. (Galatians 4:1-3.) It was instituted not only to typify, to prefigure and to bear witness by sealing; (Hebrews 8:5; 10:1;) but likewise for the discipline, or good order which was to be observed in ecclesiastical meetings and acts. (Colossians 2:14; Psalm 27:4.) Subservient to the former purpose were circumcision, the Pascal Lamb, sacrifices, sabbaths, sprinklings, washings, purifications,

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consecrations and dedications of living creatures. (Colossians 2:11; 1 Corinthians 5:7.) To the latter purpose, [that of church discipline,] were the distinct functions of the Priests, the Levites, the Singers, and the porters, or door-keepers, the courses or changes in their several duties, and the circumstances of the places and times in which these sacred acts were to be severally performed. (1 Chronicles 24, 25, & 26.)

8. The use of this ceremonial law was,

(1.) That it might retain that ancient people under the hope and expectation of the good things which had been promised. (Hebrews 10:1- 3.) This use it fulfilled by various types, figures and shadows of persons, things, actions, and events; (7, 9, & 10;) by which not only were sins testified as in "a hand-writing which was against them," (Colossians 2:14,) that the necessity of the promise which had been given might be understood; but likewise the expiation and promised good things were shewn at a distance, that they might believe the promise would assuredly be fulfilled. (Hebrews 9:8-10; Colossians 2:17; Hebrews 10:1.) And in this respect, since the body and express form of those types and shadows relate to Christ, the ceremonial law is deservedly called "a school-master [to bring the Jews] unto Christ." (Galatians 3:24.)

(2.) That it might distinguish from other nations the Children of Israel, as a people sanctified to God on a peculiar account, and that it might separate them as "a middle wall of partition;" (Ephesians 2:14, 15;) yet so as that even strangers might be admitted to a participation in it by circumcision. (Exodus 12:44; Acts 2:10.)

(3.) That while occupied in this course of operas religious services, they might not invent and fabricate other modes of worship, nor assume such as were in use among other nations; and thus they were preserved pure from idolatry and superstition, to which they had the greatest propensity, and for which occasions were offered on every side by those nations who were contiguous, as well as by those who dwelt amongst them. (Deuteronomy 12; 31:16, 27-29.)

9. The ceremonial law was abrogated by the cross, the death and the resurrection of Christ, by his ascension into heaven and the mission of the Holy Ghost, by the sun’s dispersion of the shadows, and by the entrance

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of "the body which is of Christ" into their place, (Colossians 2:11, 12, 14, 17,) which is the full completion of all the types. (Hebrews 8:1-6.) But the gradations to be observed in its abrogation must come under our consideration: In the first moment it was abrogated with regard to the necessity and utility of its observance, every obligatory right being at once and together taken from it: in that instant it ceased to live, and became dead. (Galatians 4:9, 10; 1 Corinthians 7:19; 9:19, 20; 2 Corinthians 3:13- 16.) Afterwards it was actually to be abolished. This was ejected partly, by the teaching of the Apostles among believers, who by degrees understood "Christ to be the end of the law," and of that which was then abolished; they abstained therefore voluntarily from the use of that law. Its abolition was also ejected in part, by the power of God, in the destruction of Jerusalem and of the temple, in which was the seat of religion, and the place appointed for performing those religious observances, against the contumacy of the unbelieving Jews. From this period the legal ceremonies began to be mortiferous, though in the intermediate space [which had elapsed between the death of Christ and the destruction of Jerusalem,] these rites, even in the judgment of the apostles themselves, might be tolerated, but only among the Jews, and with a proviso, that they should not be imposed on the Gentiles: (Acts 16:3; 15:28; 21:21-26; Galatians 2:3, 11, 12;) which toleration must itself be considered as being tantamount to a new institution.

10. The Judicial Law is that which God prescribed by Moses to the Children of Israel, of whom He was in a peculiar manner the king. (Exodus 21, 22, 23, etc.) It contained precepts about the form of the political government to be exercised in civil society, for procuring the benefit both of natural and spiritual life, by the preservation and exaction of the outward worship and of the external discipline commanded in moral and ceremonial law, such as concerned magistrates, contracts, division of property, judgments, punishments, etc. (Deuteronomy 17:15.) These laws may appropriately be referred to two kinds: (1.) Some of them, with regard to their substance are of general obligation, though with regard to some circumstances they are peculiar to the Jewish commonwealth.

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(2.) Others belong simply to a particular right or authority. (Deuteronomy 15:1, 2; 6:19.)

11. The uses of this judicial law also were three: (1.) That the whole community of the Children of Israel might be regulated by a certain rule of public equity and justice; that it might be "as a city that is compact together," (Psalm 122:3,) [or as a body] "which is knit together" according to all and each of its parts," "by the joints and sinews" of the precepts prescribed in this law.

(2.) That the Israelites might, by this law, be distinguished from other nations who had their own laws. Thus was it the will of God, that this his people should have nothing in common with other nations, wherever this was possible according to the nature of things and of man himself. These two uses related to the existing condition of the Jewish commonwealth.

(3.) It had reference to future things, and was typical of them For all that state, and the whole kingdom and its administration, the chiefs of administration, the judges and kings, prefigured Christ and his kingdom, and its spiritual administration. Psalm 2; Ezekiel 34:23, 24.) In this respect also the judicial law may be called "a schoolmaster [to bring the Jews] to Christ."

12. This law, so far as it had regard to Christ, was universally abrogated.

No kingdom, no nation, no administration, serves now typically to figure Christ and his kingdom or administration. For his kingdom, which is the kingdom of heaven and not of this world, has already come, and he has come into his kingdom. (Matthew 3:2;16:28; John 18:36; Matthew 11:11.)

But with respect to its simple observance, this Judicial Law is neither forbidden nor prescribed to any people, nor is it of absolute necessity to be either observed or omitted. Those matters are accepted which are of universal obligation, and founded in natural equity. For it is necessary, that they be strictly observed, in every place and by all persons. And those things [in the judicial law] which relate to Christ as it respects the very substance and principal end, cannot be lawfully used by any nation.

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COROLLARY

The doctrine of the Papists respecting Councils and of Works of Supererogation, derogates from the perfection of the Divine commands.

505 DISPUTATION 13 ON THE COMPARISON OF THE LAW AND THE GOSPEL RESPONDENT: PETER CUNAEUS

1. Since the law ought to be considered in two respects, not only as it was originally delivered to men constituted in primitive innocence, but also as it was given to Moses and imposed on sinners, (on which account it has in the Scriptures obtained the name of "the Old Testament," or "the Old Covenant,") it may very properly, according to this two-fold respect, be compared with the Gospel, which has received the appellation of "the New Testament" as it is opposed to the Old. This may be done in reference both to their agreement and their difference; indeed, it would-be inconvenient for us to take their agreement generally into consideration without their difference, lest we should be compelled twice to repeat the same thing.

2. The law, therefore, both as it was first delivered to Adam and as it was given by Moses, agrees with the Gospel,

(1.) In the general consideration of having one Author. For one and the same God is the author of both, who delivered the law as a legislator; (Genesis 2:17; Exodus 20:2;) but he promulgated the Gospel as the Father of mercies and the God of all grace: whence the former is frequently denominated "the law of God," and the latter "the Gospel of God." (Romans 1:1.)

(2.) In the general relation of their matter. For the doctrine of each consists of a command to obedience, and of the promise of a reward. On this account each of them has the name of hrwt "the law," which is also commonly ascribed to both in the Scriptures. (Isaiah 2:3.)

(3.) In the general consideration of their end, which is the glory of the wisdom, goodness and justice of God.

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(4.) In their common subject, as not being distinguished by special respects. For the law was imposed on men, and to men also was the gospel manifested.

3. There is, besides, a certain proper agreement of the law, as it was delivered to Adam, with the Gospel; from which agreement the law, as given through Moses, is excluded: it is placed in the possibility of its performance. For Adam was able, with the aid of God, to fulfill the law by those powers which he had received in creation: otherwise, transgression could not have been imputed to him for a crime. The gospel also is inscribed in the hearts of those who are in covenant with God, that they may be able to fulfill the condition which it prescribes.

4. But the difference between the law, as it was first delivered, and the gospel, consists principally in the following particulars.

(1.) In the special respect of the Author. For, in the exercise of benevolence to his innocent creature, God delivered the law without regard to Christ, yet of strict justice requiring obedience, with the promise of a reward and the denunciation of a punishment. But in the exercise of grace and mercy, and having respect to Christ his anointed one, God revealed the Gospel; and, through justice attempered with mercy, promulgated his demands and his promises.

(2.) In the particular relation of its matter. For the law says, "Do this, and thou shalt live." (Romans 10:5.) But the Gospel says, "If thou wilt BELIEVE, thou shalt be saved." And this difference lies not only in the postulate, from which the former is called "the law of works," but the Gospel "the law of faith," (Romans 3:27,) but also in the promise: for though in each of them eternal life was promised, yet by the Gospel it was to be conferred as from death and ignominy, but by the law as from natural felicity. (2 Timothy 1:10.) Besides, in the Gospel is announced remission of sins, as preparatory to life eternal; of which no mention is made in the [Adamic] law; because neither was this remission necessary to one who was not a sinner, nor would its announcement have [then] been useful to him, although he might afterwards have become a sinner.

5. (3.) They likewise differ in the mode of remuneration. For according to the [primeval] law, "To him that WORKED, the reward would be of debt;"

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(Romans 4:4;) and to him that transgressed, the punishment inflicted would be of the severity of strict justice. But to him that BELIEVETH, the reward is bestowed of grace; and to him that believeth not, condemnation is due according to justice tempered with clemency in Christ Jesus. (John 3:16, 19; 11:41.) They are discriminated in the special consideration of their subject. For the law was delivered to man while innocent, and already constituted in the favor of God. (Genesis 2:17.) But the Gospel was bestowed upon man as a sinner, and one who was to be brought back into the favor of God, because it is "the word of reconciliation." (2 Corinthians 5:19.)

(5.) They differ in the peculiar respect of their end. For by the law are illustrated the wisdom, goodness, and strict justice of God: but by the Gospel is manifested a far more illustrious display of the wisdom of God, of his goodness united with gracious mercy, and of justice mildly attempered in Christ Jesus. (1 Corinthians 1:20-24; Ephesians 1:8; Romans 3:24-26.)

THE LAW OF MOSES

6. But the difference between the law, as it was given by Moses, and is styled "the Old Testament," and the gospel as it comes under the appellation of "the New Testament," lies according to the Scriptures in the following particulars.

(1.) In the distinct property of God who instituted them. For He made the old covenant, as one who was angry at the sins which remained without expiation under the preceding [Adamic] covenant. (Hebrews 9:5, 15.) But He instituted the new, as being reconciled, or, at least as about to accomplish reconciliation by that covenant, in the Son of his love, and by the word of his grace. (2 Corinthians 5:17-21; Ephesians 2:16, 17.)

(2.) In the mode of institution, which corresponds in each of them to the condition of the things to be instituted. For the law of Moses was delivered with the most obvious signs of the Divine displeasure and of God’s dreadful judgment against sins and sinners. But the gospel was given with assured tokens of benevolence, good pleasure and love in Christ.

Hence the Apostle says: "For ye are not come unto the mount which might be touched and that burned with fire, nor unto blackness and

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darkness, and tempest," etc. "But ye are come unto Mount Sion," etc. (Hebrews 12:18-24.)

(3.) In the substance of the commands and promises. For the commands of the law were chiefly carnal, (Hebrews 7:16,) and contained "the handwriting of ordinances which was contrary to us:" (Colossians 2:14.)

Most of the promises were likewise corporal, and stipulated engagements for an earthly inheritance, which suited "the old man." (Hebrews 10:1.)

But the gospel is spiritual, (John 4:21, 23,) containing spiritual commands and the promise of a heavenly inheritance agreeing with "the new man;" (Hebrews 8:6; Ephesians 1:3,) though it promises earthly blessings, as additions, to those who "seek first the kingdom God and his righteousness." (Matthew 6:33.)

7. (4.) We place the fourth difference in the Mediator or Intercessor. For Moses is the mediator of the Old Testament, Jesus Christ of the, New. (Galatians 3:19; Hebrews 9:15.) The law was given by a servant, but the gospel was given by the Lord himself revealed. (Hebrews 3:5, 6.)

"The law was given by Moses; Grace and truth came by Jesus Christ" (John 1, 17.)

The law was given by the hands of a mediator, (Galatians 3:19,) agreeably to what is mentioned in other passages; (Leviticus 26:46; Deuteronomy 5:26-31;) and Christ is styled "the Mediator of the New Testament." (Hebrews 9:16.)

(5.) They also differ in the blood employed for the confirmation of each Testament. The old covenant was ratified by the blood of animals; (Exodus 24:5, 6; Hebrews 9:18-20;) but the new one was confirmed by the precious blood of the Son of God, (Hebrews 9:14,) which is likewise on this account called "the blood of the New Testament." (Matthew 26:28.)

(6.) They differ in the place of their promulgation. For the Old Covenant was promulgated from Mount Sinai; (Exodus 19:18;) But the New one "went forth out of Zion and from Jerusalem." (Isaiah 2:3; Micah 4:2.) This difference is likewise pointed out in the plainest manner by the Apostle Paul. (Galatians 4:24-31; Hebrews 12:18-21.)

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8. (7.) The seventh difference shall be taken from the subject, both those to whom each was given, and on whom each was inscribed. The old law was given to the "old man." The New Testament was instituted for "the new man." From this circumstance, St. Augustine supposes that these two Testaments have obtained the appellation of "the Old" and of "the New Testament." The old law was inscribed on "tables of stone" (Exodus 30:1, 18.) But the gospel is "written in fleshly tables" (Jeremiah 31:33; 2 Corinthians 3:3.)

(8.) The eighth difference is in their adjuncts: and this in two ways:

(i.) The old law was "weak and beggarly," and incapable of giving life. (Galatians 4:9; 3:21.) But the gospel contains the unsearchable riches of Christ," (Ephesians 3:8,) and

"is the power of God unto salvation to every one that believeth." (Romans 1:16.)

(ii.) The old law was an insupportable burden, which

"neither the Jews nor their fathers were able to bear." (Acts 15:10.)

But the gospel contains "the yoke" of Jesus Christ, which is "easy," and "his burden," which is "light" (Matthew 11:29, 30.)

9. (9.) The ninth difference shall be taken from the versity of their effects. For the Old Testament is "the letter which killeth," "the administration of death and of condemnation." But the New Testament is "the Spirit that giveth life," "the ministration of the Spirit of righteousness, and of life" (2 Corinthians 3:6-11.) The Old Covenant resembled Agar, and "gendered to bondage;" the New like Sarah, begets unto liberty. (Galatians 4:23, 24.)

"The law entered, that the offense might abound," (Romans 5:20,) and it "worketh wrath" (4:15.) But "the blood of the New Testament," exhibited in the gospel, (Matthew 26:28,) expiates sin, (Hebrews 9:14, 15,) and "speaketh better things than that of Abel" (12, 24.) The Old Testament is the bond on which sins are written: (Colossians 2:14:) but the gospel is the proclamation of liberty, and the doctrine of the cross, to which was nailed the bond, or "hand-writing against us," and was by this very act, "taken out of the way."

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(10.) The tenth difference shall be placed in the time, both of the promulgation of each, and of their duration. The Old Testament was promulgated when God brought the children of Israel out of Egypt. (Jeremiah 31:32.) But the New, at a later age, and in these last times. (Hebrews 8:8, 9.) It was designed that the Old Testament should endure down to the advent of Christ, and afterwards be abolished. (Galatians 3:19; Hebrews 7:18; 2 Corinthians 3:10.) But the New Testament continueth forever, being confirmed by the blood of the great High Priest, "who was made a priest after the power of an endless life" by the word of an oath, (Hebrews 7:16-20,) and "through the eternal Spirit, offered himself to God." (9:14.) From this last difference, it is probable, the appellations of "the Old Testament" and "the New," derived their origin.

THE SAINTS UNDER THE OLD TESTAMENT

10. But, lest any one should suppose that the Fathers who lived under the law and the Old Testament, were entirely destitute of grace, faith and eternal life; it is to be recollected that even at that period, the promise was in existence which had been made to Adam concerning "the Seed of the woman," (Genesis 3:15,) which also concerned the seed of Abraham, to whom "the promises were made," (Galatians 3:16,) and in whom "all the kindreds of the earth were to be blessed;" (Acts 3:25;) and that these promises were received in faith by the holy fathers. As this promise is comprehended by divines under the name of "the Old Testament," taken in a wide acceptation, and is called by the apostle, diaqhkh "the covenant," (Galatians 3:17,) as well as, in the plural, "the covenants of promise;" (Ephesians 2:12;) let us also consider how far "this covenant of promise," and the New Testament, and the gospel so called, by way of excellence, as being the completion of the promises, (Galatians 3:16, 17,) and as being the promise," (Hebrews 9:15,) agree with and differ from each other.

11. We place the Agreement in those things which concern the substance of each. For,

(1.) With regard to the Efficient Cause, both of them were confirmed through the mere grace and mercy of God who had respect unto Christ.

(2.) The matter of each was one and the same: that is, "the obedience of faith" was required in both, (Genesis 15:6; Romans 4; Hebrews 11,) and

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the inheritance of eternal life was promised through the imputation of the righteousness of faith, and through gracious adoption in Christ. (Romans 9:4; Hebrews 11:8.)

(3.) One object, that is Christ, who was promised to the fathers in the prophetical scriptures, and whom God has exhibited in the Gospel. (Acts 3:19, 20; 13:32.)

(4.) One end, the praise of the glorious Grace of God in Christ. (Romans 4:2, 3.)

(5.) Both these covenants were entered into with men invested in the same formal relation, that is, with men as sinners, and to those

"who work not, but who believe on Him that justifies the ungodly." (Romans 9:8, 11:30-33.)

(6.) Both of them have the same Spirit witnessing, or sealing the truth of each in the minds of those who are parties to the covenant. (2 Corinthians 4:13.) For since "the adoption" and "the inheritance" pertain likewise to the fathers in the Old Testament, (Romans 9:4; Galatians 3:18,) "the Spirit of adoption," who is "the earnest of the inheritance," cannot be denied to them. (Romans 8:15; Ephesians 1:14.

(7.) They agree in their effects. For both the covenants beget children to liberty: "In Isaac shall thy seed be called." (Romans 9:7.) "So then, brethren, we are not the children of the bondwoman, but of the free; and are, as Isaac was, the children of promise." (Galatians 4:31, 28.) Both of them administer the righteousness of faith, and the inheritance through it. (Romans 4:13.) Both excite spiritual joy in the hearts of believers. (John 8:56; Luke 2:10.)

(8.) Lastly, they agree in this particular — that both of them were confirmed by the oath of God. Neither of them, therefore, was to be abolished, but the former was to be fulfilled by the latter. (Hebrews 6:13, 14, 17; 7:20, 21.)

12. But there is a Difference in some accidental circumstances which derogate nothing from their substantial unity.

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(1.) Respecting the accident of their object: For when the advent of Christ drew near, He was offered by promise. (Malachi 3:1.) But He is now manifested in the Gospel. (1 John 1:1, 2; 4:14:.)

(2.) Hence also arises the second difference, respecting the accident of the faith required on their object. For as present and past things are more clearly known than future things, so the faith in Christ to come was more obscure, than the faith which beholds a present Christ. (Hebrews 11:13; Numbers 14:17.)

(3.) To these let the third difference be added — that Christ with his benefits was formerly proposed to the Israelites under types and shadows: (Hebrews 12; Galatians 3:16:) But He is now offered in the Gospel "to be beheld with open face," and the reality of the things themselves and "the body" are exhibited. (2 Corinthians 3:18; John 1:17; Colossians 2:17; Galatians 3:13, 25.)

(4.) This diversity of administrations displays the fourth difference in the heir himself. For the apostle compares the children of Israel to the heir, who is "a child," and who required the superintendance of "tutors and governors:" but he compares believers under the New Testament to an adult heir. (Galatians 4:1-5.)

(5.) Hence is deduced a fifth difference-that the infant heir, as "differing nothing from a servant" was held in bondage under the economy of the ceremonial law; from which servitude are liberated those persons who have believed in Christ after the expiration of "the time of tutelage before appointed of the Father."

(6.) To this condition the Spirit of the infant heir is also accommodated, and will afford us the sixth difference that the heir was in truth under the influence of "the Spirit of adoption," but, because he was then only an infant, this Spirit was intermixed with that of fear; but the adult heir is under the complete influence of "the Spirit of adoption," to the entire exclusion of that of fear. (Romans 8:15; Galatians 4:6.)

(7.) The seventh difference consists in the number of those who are called to the communion of each of these covenants. The promise was confined within the boundaries of "the commonwealth of Israel," from which the Gentiles were "aliens," being also "strangers from the covenants of

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promise." (Ephesians 2:11-13, 17.) But the Gospel is announced to every creature that is under heaven, and the mound of separation is completely removed. (Matthew 28:19; Mark 16:15; Colossians 1:13.)

13. But these three, the Law, the Promise, and the Gospel, may become subjects of consideration in another order, either as opposed among themselves, or as subordinate to each other. The condition of the law, therefore, as it was delivered to Adam, excludes the necessity of making the promise and announcing the Gospel; and, on the other hand, the necessity of making the promise and announcing the Gospel, declares, that man has not obeyed the law which was given to him. For justification cannot be at once both "of grace" and "of debt;" nor can it, at the same time, admit and exclude "boasting." (Galatians 2:17; Romans 4:4, 5; 3:27.)

It was also proper that the promise should precede the Gospel, and should in return be fulfilled by the Gospel: for, as it was not befitting that such a great blessing should be bestowed unless it were ardently desired, so it was improper that the desire of the earnest expectants should be frustrated. (1 Peter 1:10-12; Haggai 2:7; Malachi 3:1.) Nor was it less equitable, that, after the promise had been made, the law should be economically repeated, by which might be rendered apparent the necessity of the grace of the promise, (Galatians 3:19-24; Acts 13:38, 39,) and that, being convinced of this necessity, they might be compelled to flee to its shelter. (Galatians 2:15, 16.) The use of the law was also serviceable to the Gospel which was to be received by faith. (Colossians 2:14, 17.) While the promise was in existence, it was also the will of God to add other precepts, and especially such as were ceremonial, by which sin might be ["sealed home,"] or testified against, and a previous intimation might be given of the completion of the promise. And when the promise was fulfilled, it was the will of God that these additional precepts should be abrogated, as having completed their functions. (Hebrews 10:9, 10.) Lastly, the moral law ought to serve both to the promise and to the Gospel, which have now been received by faith, as a rule according to which believers ought to conform their lives. (Psalm 119:105; Titus 3:8.) But may God grant, that from his word we may be enabled still more clearly to understand this glorious economy of his, to his glory, and for gathering together in Christ!"

514 DISPUTATION 14 ON THE OFFICES OF OUR LORD JESUS CHRIST RESPONDENT: PETER FAVERIUS

1. Since all offices are instituted and imposed for the sake of a certain end, and on this account bear some resemblance to means for obtaining that end; the most convenient method of treating on the offices of Christ will be for us to enter into an examination of this subject according to the acceptation of the name by which He is denominated. For he is called Jesus Christ, in words which belong to a person according to the signification conveyed by them, as well as by way of excellence. In the first of those words is comprehended the relation of the end of his offices; and, in the second, that of the duties which conduce to such end.

2. The word "Jesus" signifies the Savior, who is called Swthr by the Greeks. But "to save" is to render a man secure from evils, either by taking care that they do not assail him, or, if they have attacked him, by removing them, and of consequence by conferring the opposite blessings. But among the evils, two are of the very worst description: they are sin, and its wages, eternal death. Among the blessings also, two are of the greatest importance, righteousness and eternal life. He, therefore, is a savior in an eminent degree who liberates men from sin and death eternal, the two greatest evils with which they are now surrounded and oppressed; and who confers upon them righteousness and life. On account of this method of saving, the name Jesus agrees well with this our Savior, according to the interpretation of it, which the angel gave in Matthew 1:21. For such a method of salvation was highly befitting the excellence of this exalted person, who is the proper, natural and only-begotten Son of God; especially when other salvations were capable of being accomplished by his servants, Moses, Joshua, Othniel, Gideon, Jephtha and David.

3. The word "Christ," denotes an anointed person, who is called h y  m "the Messiah," by the Hebrews. Under the Old Testament, oil was

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anciently used in anointing; because, according to its natural efficacy, it rendered bodies not only fragrant but agile, and was therefore well fitted for typifying two supernatural things. The First is, the sanctification and consecration of a person to undertake and discharge some divine office.

The Second is, adoption, or the conferring of gifts necessary for that purpose. But each of these acts belongs properly and per se to the Holy Spirit, the author and donor of Holiness and of all endowments. (Isaiah 11:2.) Wherefore it was proper, that he who was eminently styled "the Messiah, should be anointed with the Holy Spirit, indeed "above all his fellows," (or those who were partakers of the same blessings,) (Psalm 45:7,) that is, that He might be made the Holy of holies, and might be endued not only with some gifts of the Holy Spirit, but with the whole of the Holy Spirit without measure. (John 3, 34:;1, 14.) But when he is called "the Savior" by anointing, it appears to us that he must for this reason be here considered as a Mediatorial Savior, who has been constituted by God the Father, and [as Mediator] is subordinate to Him. He is therefore the nearer to us, not only according to the nature of his humanity, of which we have already treated, but also according to the mode of saving, which reflection conduces greatly to confirm us in faith and hope against temptations.

4. Two distinct and subordinate acts appertain to the salvation which is signified by the name Jesus; and they are not only necessarily required for it, but also suffciently embrace its entire power. The First is, the asking and obtaining of redemption from sin and death eternal, and of righteousness and life. The Second is, the communication or distribution of the salvation thus obtained. According to the former of these acts, Christ is called "our Savior by merit;" according to the latter he is called "our Savior by efficacy." According to the first, he is constituted the Mediator "for men, in those things which pertain to God." (Hebrews 5:1.) According to the second, he is appointed the Mediator or vicegerent of God, in those things which are to be transacted with men. From this it is apparent, that two offices are necessary for effecting salvation-the priestly and the regal; the former office being designed for the acquisition of salvation, and the latter for its communication: on which account this Savior is both a royal priest and a priestly king, our Melchisedec, that is, "king of Salem, which is king of peace and priest of the Most High God." (Hebrews 7:2.) His

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people also are a royal priesthood and a sacerdotal kingdom or nation. (1 Peter 2:5, 9.)

5. But since it has seemed good to the wise and just God, to save none except believers; nor, in truth, is it right that any one should be made partaker of the salvation procured by the priesthood of Christ, and dispensed by His kingly office, except the man who acknowledges Him for his priest and king; and since the knowledge of Christ, and faith in him, are produced in the hearts of men by the power of the Holy Ghost, through the preaching of the word as the means appointed by God; for these reasons the prophetical office is likewise necessary for effecting salvation, and a perfect Savior must be a prophet, priest and king, that is, by every reason according to which this ample title can be deservedly attributed to any one. We nave Jesus therefore, that is, the Savior, by a most excellent and perfect notion called Christ, because he has been anointed by God as a prophet, priest and king. (Matthew 17:5; Psalm 110:4; 2, 6; John 18:37.)

On each of these four offices we shall treat in order, and shew,

(1.) That all and each of these offices belong to our Christ.

(2.) The quality of these offices.

(3.) The functions pertaining to each of them.

(4.) The events or consequences.

6. The Messiah was the future prophet promised to the fathers under the Old Testament. Moses said, "The Lord thy God will raise up unto you a prophet like unto me; unto him shall ye hearken." (Deuteronomy 18:15.)

Isaiah also says "I will give thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes," etc. (42:6.) "Jehovah hath called me from the womb, and he hath made my mouth like a sharp sword," etc. (49:1, 2.) The attestation, by anointing, of his call to the prophetical office, was likewise predicted: "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings," etc. (41:1.) So was his being furnished with the necessary gifts when he was thus called and sealed: "The Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding," etc. (11:2.) Lastly, Divine assistance was promised: "In the shadow of his hand hath He hid me, and made me a polished shaft; in his quiver hath he hid me." (49:2.) And this thing was publicly know,

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not only to the Jews, but likewise to the Samaritans, as is apparent from what the woman of Samaria said, "When Messias is come, He will tell us all things." (John 4:25.) But our Jesus himself testifies, that these predictions were fulfilled in him, and that he was the prophet sent into the world from God. After having read a passage out of Isaiah’s prophecy, he spake thus,

"This day is this Scripture fulfilled in your ears." (Luke 4:21.)

"To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth." (John 18:37.)

God himself also bore his testimony from heaven, when he "opened the heavens unto Christ" immediately after he had been baptized by John, sent down upon Him the Holy Spirit, and in inaugural strains of the highest commendation seemed to consecrate him to this office. (Matthew 3:16.)

7. In the Quality of the prophetic office, we take into our consideration the excellence not only of the vocation, instruction and divine assistance afforded, but likewise that of the doctrine proposed by Him, according to each of which it far exceeds the entire dignity of all the prophets. (Luke 4.) For God’s approval of his mission was expressed by three peculiar signs. the opening of the heavens, the descent of the Holy Ghost in a bodily shape upon Him, and the voice of his Father conveyed to him. The instruction, or furnishing, by which He learned what things he ought to teach, was not "by dreams and visions," nor by inward or outward discourse with an angel, neither was it by a communication of "mouth to mouth," which yet [in the case of Moses] was without the actual sight of the glory and the face of God; (Numbers 12;) but it was by the clear vision of God and by an intimate intuition into the secrets of the Father:

"For the only-begotten Son, who is in the bosom of the Father, hath declared him to us;" (John 1:18;)

"He that cometh from heaven testified what he hath seen and heard." (3:32.)

The aid of the Holy Spirit to Him, was so ready and every moment intimately near, that He, like one who was lord by possession and use, employed the Holy Spirit at pleasure, and as frequently as it seemed good

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to himself. But the excellence of the doctrine lies in this, that it did not announce the law, neither as being the power of God unto salvation "to him who worked and that of debt," (Romans 4:4,) nor as being the seal of sin and of condemnation; (Colossians 2:14;) neither did it announce the promise, by which righteousness and salvation were promised OF GRACE to him that believed; (Galatians 3:17-19;) but it announced the Gospel, according to this expression, "He hath sent me to preach good tidings to the meek," (Isaiah 61:1,) or, "the gospel to the poor;" (Matthew 11:5;) because it exhibited GRACE and TRUTH, as it contained "the end of the law," and the accomplishment of the promise. (Romans 10:4:; 1:1, 2.)

8. The Functions which appertain to the prophetic office of Christ, are, the proposing of his doctrine, its confirmation and prayers for its felicitous success; all of which were executed by Christ in a manner which evinced the utmost power and fidelity.

(1.) He proposed his doctrine, with the greatest wisdom, which his adversaries could not resist; with the most ardent zeal for the glory of God his Father, and for the salvation of men; without respect of persons; and with an authority which was never exercised by other teachers, not even by the prophets.

(2.) His confirmation was added to the doctrine, not only by the Scriptures of the Old Testament, but likewise by signs of every kind by which it is possible to establish the divinity of any doctrine.

(i.) By the declaration of the knowledge which is peculiar to God, such as the inspection of the heart, the revelation of the secrets of others, and the prediction of future events.

(ii.) By a power which belongs to God alone, and which was demonstrated "in signs and wonders, and mighty deeds."

(iii.) By the deepest patience, by which He willingly suffered the death of the cross for the truth of God, that he might confirm the promises made to the fathers, "having witnessed before Pontius Pilate a good confession."

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(3.) Lastly. He employed very frequent and earnest prayers, with the most devout thanksgiving; on which account he often retired into solitary places, which he spent whole nights in prayer.

9. The Issue or consequence of the prophetic office of Christ, so far as he executed it in his own person while he remained on earth, was not only the instruction of a few persons, but likewise the rejection [of Himself and his doctrine] by great numbers, and even by their rulers. The former of these consequences occurred according to the nature and merit of the doctrine itself. The latter, accidentally and by the malice of men. Christ himself mentions both of these issues in Isaiah’s prophecy, when he says, not without complaining,

"Behold, I and the children whom the Lord hath given me, are for signs and for wonders in Israel from the Lord of hosts." (8:18.)

"I have labored in vain, I have spent my strength for naught and in vain." (49:4.)

But because this repulse of Christ’s doctrine could not occur without proving a stumbling block to the weak, it was the good pleasure of God to obviate it in a manner at once the wisest and the most powerful,

(i.) By a prophecy which foretold that this rejection would actually take place:

"The stone which the builders refused, is becoming the head-stone of the corner:" (Psalm 118:22.)

(ii.) And by the fulfillment of that prediction, which was completed by the resurrection of Christ from the dead, and by his being placed at the right hand of God; by which Christ became the head and foundation of the angle, or corner, uniting the two walls, that of the Jews and that of the Gentiles, in accordance with these words of the prophet Isaiah,

"It is a light thing that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel: I have also given thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." (49:6.)

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These words contain an intimation of the fruit of Christ’s prophesying as administered by his ambassadors.

10. Topics, similar to the preceding, come under our consideration in the Priestly Office of Christ.

(1.) The Messiah, promised of old, was to be a Priest, and Jesus of Nazareth was a Priest. This is proved

(i.) by express passages from the Scriptures of the Old Testament; and which attribute to the Messiah the Name of "Priest," and the Thing signified by the name. With regard to the Name: "Thou an a Priest for ever after the order of Melchizedec." (Psalm 110:4.) With regard to the Thing signified,

"Surely He hath borne our griefs: He was wounded for our transgressions: And the Lord hath laid on Him the iniquity of us all. When thou shalt make his soul an offering for sin, He shall see his seed, etc. He bore the sins of many, and made intercession for the transgressor" (Isaiah 53:4-6, 10-12; Romans 4:15.)

(2.) By arguments taken from a comparison of the dignity of his person and priesthood. For the Messiah is the first-begotten Son of God, the principal dignity of the priesthood, and governor over the house of his Father. (Psalm 2:7; 89:27; Genesis 49:3.) Therefore, to Him appertains the excellence of administering the priesthood in the house of God, which is Heaven. (Hebrews 3:6; 10:21.) For that is properly typified by a temple, the place of the priesthood; and principally by the innermost part of it, which is called "the holy of holies." (9:24.) Also, by arguments deduced from the nature of the people over whom He is placed. This people is "a kingdom of priests" (Exodus 19:6,) and "a royal priesthood" (1 Peter 2:9.)

But the Christian Faith holds it, an indisputable axiom, that "Jesus of Nazareth is a priest," by the most explicit Scriptures of the New Testament, in which the title and all things pertaining to the sacerdotal office are attributed to him. (Hebrews 2:5.) For the Father conferred that honor upon Him, sanctified and consecrated Him; (2:10;) and "He was made perfect through sufferings," "that He might be a merciful and faithful High Priest, and be able to sympathize with, or to succor them that are tempted." (2:18.) The Father also "opened his ears," (Psalm 40:6,) or

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"prepared a body for Him," (Hebrews 10:5,) "that He might have somewhat also to offer," (8:3,) and hath placed Him, after his resurrection from the dead, at his own right hand in heaven, that He may there perpetually "make intercession for us." (Romans 8:34.)

11. But the Scriptures of the Old Testament speak of the Nature and Quality peculiar to Messiah the Priest, and assert that his priesthood is not according to the order of Levi. (Psalm 110:4; Hebrews 5:5, 6.) For David speaks thus, in the person of the Messiah,

"Sacrifice and offering thou didst not desire. Mine ears thou hast opened. Burnt-offering and sin-offering hast thou not required.

Then said I, Lo, I come. In the volume of the book it is written of me, to do thy will, O my God! Yea, I have willed; and thy law is within my heart." (Psalm 40:6-8.)

That is, "Thou hadst no pleasure in the sacrifices which are offered by the law" according to the Levitical ritual. (Hebrews 10:6-9.) They also assert, that "He is a Priest for ever after the order of Melchizedec." (Psalm 110:4.) But the entire nature of that priesthood is more distinctly explained in the New Testament, especially in the Epistle to the Hebrews, the excellence and superiority of the Messiah’s priesthood above the Levitical having been previously established. (Hebrews 10:5.) This pre-eminence is shewn by the contrast between them.

(1.) The Levitical priesthood was typical and shadowy; but that of the Messiah is real and true, and contains the very body and express pattern of the things.

(2.) In the Levitical priesthood, the Priest and the victim differed in the subject. For the Priest after the order of Levi offered the sacrifices of other men. But the Messiah is both the Priest and the victim. For "He offered himself," (Hebrews 9:14,) and "by his own blood has entered into heaven," (9:12,) and all this as it is an expiatory priesthood. But as it is eucharistical, (for it embraces the entire amplitude of the priesthood,) the Messiah offers sacrifices which are distinguished by him according to the person; yet they are such as, being born again of his Spirit from above, are flesh of his flesh and bone of his bones. (10:14; 9:26; Ephesians 5:30; 1 Peter 2:5.)

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(3.) They differ in the mode of their institution and confirmation. The Levitical priesthood was "instituted after the law of a carnal commandment;" but that of the Messiah, after the law of a spiritual commandment, and "the power of an endless life." (Hebrews 7:16.) The Levitical was instituted "without an oath;" but Christ’s "with an oath," by which it was corroborated beyond the other. (7:20, 21, 28.)

(4.) The fourth difference is in the time of their institution. The Levitical priesthood was instituted first; that of Christ, afterwards. The first, in the times of the Old Testament: the other, in those of the New. The former, when the church was in its infancy; the latter, when it had arrived at maturity. The former, in the time of slavery; the latter, in that of liberty.

12. (5.) The fifth distinction lies in the persons discharging the functions of the priesthood. In the former, the Priests were of the tribe of Levi, "men who had infirmities," who were mortal and sinful, and who, therefore, accounted it "needful to offer up sacrifice for their own sins and for the people’s." (Hebrews 7:28; 5:3.) But the Messiah was of the tribe of Judah, (7:14,) weak indeed "in the days of his flesh," (5, 7,) but now when raised immortal from the dead and endued with "the power of an endless life," He is

"holy, harmless, undefiled, and separate from sinners, and therefore needeth not to offer up sacrifice for himself." (7, 26, 27.

(6.) We may denote a sixth difference in the end of the institution. The Levitical priesthood was instituted to ratify the old covenant; but that of the Messiah, for confirming the New. He is on this account called both "the Mediator of the New Testament," (9:15,) and "the surety of a better covenant, which was established upon better promises." (8:6.)

(7.) They differ in their efficacy. For the Levitical is useless and inefficacious, "not being able to take away sins, (10:11,) (for they remained under the old covenant,) nor could it sanctify or perfect the worshippers in their consciences, for "it sanctifieth only to the purifying of the flesh." (9:9, 10, 13.) But the priesthood of the Messiah is efficacious. For He hath destroyed sin and obtained eternal redemption, (9:12, 14.) He consecrates priests and sanctifies the worshipers in their

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consciences, and "saves them to the uttermost that come to God by Him." (7:25.)

(8.) With the Apostle we place the eighth difference in the duration of each. It was necessary that the Levitical priesthood should be abrogated, and it was accordingly abrogated; (8:13;) but that of the Messiah endures for ever. For this difference between them we have as many reasons as for the differences which we have already enumerated.

13. (9.) The ninth quality by which the Messiah’s priesthood is distinguished from the Levitical, is this, "Now once in the end of the world, the Messiah hath appeared to put away sin by the sacrifice of himself; (Hebrews 7:26;) and thus "by one offering hath He perfected for ever them that are sanctified." (10:14.) But the Priests after the order of Levi "offered oftentimes the same sacrifices, "through each succeeding day, and month, and year. (10:11; 9:25.)

(10.) The tenth property of the Messiah’s priesthood is that of its nature. It does not pass from one person to another. For the Messiah has neither a predecessor nor a successor. (7:24, 25, 3.) But the Levitical priesthood was transmitted down from father to son.

(11.) To this we add the eleventh difference, the Messiah was the only person of his order. For Melchizadeck was a type of Him, "like unto Him," but by no means equal with Him. (7:3.) But the Levitical Priests "truly were many, because they were not suffered to continue by reason of death;" (7:23;) and among them, some were of superior, some of inferior, and others of equal dignity.

(12.) We deduce the twelfth and last distinction from the place in which each of them was administered. For the Levitical priesthood was administered on earth, and in fact in a certain spot peculiarly assigned to it; but though that of the Messiah commenced on earth, yet it consummated in heaven. (9:24.)

14. The Actions which appertain to the priestly office of Christ, are those of oblation and intercession, according to the following passages: "Every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: (Hebrews 5:1.) And "He ever liveth to make intercession for them."

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(1.) Of the Messiah’s Oblation two acts are described to us: the first of which is performed on earth; the delivering of his own body unto death, and the shedding of his blood. By this act He was consecrated or perfected, and opened heaven to himself: (9:12; 10:29, 10; 9:24 — 26:) For it was a part of his office to enter into heaven by his own blood, and "through the veil, which is his flesh," (10:22,) flesh indeed, destitute of blood, that is, destitute of life, and delivered up to death "for the life of the world," (John 6:51,) although it was afterwards raised up again from death to life. The second act is, the presenting of himself, thus sprinkled with his own blood, before the face of his Father in heaven; and the offering of the same blood. To which we must add, the sprinkling of this blood on the consciences of believers, that they, "being purged from dead works, might serve the living God." (9:14.)

(2.) Intercession is the second act of the priesthood of Christ, which also contains the prayer of Christ for us, and his advocacy or defense of us against the accusation with which we are charged by the grand adversary. (7:25; Romans 8:34; 1 John 2:1, 2.) Because the force of this intercession is partly placed in the blood by which, not only Christ himself, but also our consciences, are sprinkled; the blood of Christ is said "to speak better things than that of Abel," (Hebrews 12:24,) which cried unto God for vengeance against the fratricide.

15. The fourth part of the priesthood of Christ lies in the Results or Consequences. That the sacerdotal office concurs to the general effect of salvation, is apparent from this — that He is called Christ by consecration, which was effected "through sufferings," through which He is said "to have b