Chapter XXII: Part 22

Συνεκλεισε γαρ ο Θεος τους παντας εις απειθειαν, ἱνα τους παντας
ελεηση.

Footnote 184:

εν τω πονηρω.

Footnote 185:

_It may be observed, that as in the scriptures before mentioned, the
same word_ απεθανον _is used in the same tense, namely, the_ second
aorist, _which our translators think fit to render in the_ present
tense; _and therefore it may as well be rendered here in the_ present
tense, _and so the meaning is, You all for whom Christ died_ are dead.

Footnote 186:

Το απολωλος.

Footnote 187:

_See Page 501._ Vol. I.

Footnote 188:

_See Quest. LXXIX._

Footnote 189:

“That the atonement is infinitely full or sufficient for all mankind,
is evident from the infinite dignity and excellence of the Saviour,
and from the nature of the atonement. The Saviour, as has been already
observed, was in his divine nature God over all, one with the Father,
and equal with him in all divine perfection. And being thus a person
of infinite dignity and worth, it gave an infinite value or efficacy
to his obedience, sufferings and death, and thus rendered his
atonement infinitely full.——

It appears from express declarations of scripture, that Christ has
died for all mankind, or has made an atonement sufficient for all.
Thus it is declared, ‘That he by the grace of God should taste death
for every man, and that he is the Saviour of all men, especially of
those that believe.’ These passages clearly teach, that the Saviour
has died, or made atonement for all mankind, and it seems, that the
last of them cannot rationally be understood in any other sense. For
it expressly declares, that he is the Saviour, not of those who
believe only, but of all men in distinction from these. Therefore his
atonement must have had respect to all the human race. Accordingly
Christ is called ‘The Lamb of God which taketh away the sin of the
world; and the Saviour of the world.’ The apostle John, addressing
Christians, says, ‘He is the propitiation for our sins, and not for
ours only, but also for the sins of the whole world.’ Here also Jesus
Christ is declared to be the propitiation for the sins of the whole
world, in distinction from those of believers. These, and other
similar passages teach in the clearest manner, that Christ has made an
atonement for all mankind, or for the whole world. It seems hardly
possible for words to express this sentiment more clearly than it is
expressed in these passages; and some of them will not admit of any
other sense, without a very forced, unnatural construction.

Should it be said, that such expressions as _all men_, _the world_,
&c. must sometimes be understood in a limited or restricted sense; it
may be answered, that it is an established, invariable rule, that all
phrases, or passages of scripture are to be understood in their most
plain, easy, and literal import, unless the connexion, the general
analogy of faith, or some other necessary considerations require a
different sense. But in the present case it does not appear, that any
of these considerations require, that these passages should be
understood in any other than their plain, natural meaning.—

That the atonement is sufficient for all mankind, is evident from the
consideration, that the calls, invitations and offers of the gospel
are addressed to all, without exception, in the most extensive
language. It is said, ‘Look unto me, and be ye saved, all the ends of
the earth. Whosoever will, let him take the water of life freely. Ho,
every one that thirsteth, come ye to the waters, and he that hath no
money: come ye, buy and eat, yea, come, buy wine and milk without
money, and without price. Go, and preach the gospel to every
creature.’ The preachers of the gospel are directed to tell their
hearers, that all things are ready—that all may come, who will, and
are to invite and urge all, to come to the gospel feast and freely
partake of the blessings of salvation. But how could the offer of
salvation be consistently thus made to all without any limitation; if
the atonement was sufficient but for a part or for the elect only? On
this supposition it could not with truth and propriety be said to all,
that all things are ready, plentiful provisions are made for all, and
whosoever will, may come. Were a feast, sufficient but for fifty
provided: could we consistently send invitations to a thousand, and
tell them that a plentiful feast was prepared, and that all things
were ready for their entertainment, if they would but come? Would not
such an invitation appear like a deception? If so, then the offer and
invitation of the gospel could not have been made to all without
discrimination, as they are; if there was no atonement, but for a
part. As therefore the invitations of the gospel are thus addressed to
all, it is a proof that Christ has made an atonement for all mankind.

Again, the scripture represents, that there is no difficulty in the
way of the salvation of the impenitent, but what arises from their own
opposition of heart or will. Thus the Lord Jesus says to the
unbelieving Jews, ‘Ye will not come unto, me, that ye may have life. O
Jerusalem, Jerusalem, how often would I have gathered thy children—and
ye would not.’ In the parable of the marriage supper, it is
represented, that there was no difficulty in the way to prevent those
who were invited, from partaking of the feast, but their own
unwillingness to come. But if there was no atonement made but for
those only who are saved; then there would be an insurmountable
difficulty in the way of the salvation of all others, aside from the
one arising from their own opposition of heart. As therefore the
scripture teaches, that there is no difficulty in the way of the
salvation of any under the gospel, but what arises from their own
unwillingness, or wicked opposition of heart, it is manifest, that
there is an atonement for all.

The word of God teaches, that it is the duty of all, who are
acquainted with the gospel, to believe in the Lord Jesus, and trust in
him as their Redeemer, and that they are very criminal for neglecting
to do this. It is therefore declared in the sacred scriptures, that it
is the command of God, ‘that we should believe on the name of his Son
Jesus Christ, and that those, who believe not, are condemned already,
because they have not believed on the name of the only begotten Son of
God.’

It is manifest from the various reasons which have been suggested,
that the atonement of Jesus Christ is infinitely full, or sufficient
for the salvation of all mankind, if they would but cordially receive
it, and that the want of such an atonement, is not the reason, why all
are not saved.——

It will no more follow, that all will be saved, because the atonement
is sufficient for all, than it would, that all would eat of the
marriage supper in the parable, because it was sufficient for all, and
all were invited. This parable was designed to represent the gospel
and its invitations.—As those, who neglected the invitation, never
tasted of the supper, although the provisions were plentiful for all;
so the scriptures teach, that many will not comply with the terms and
invitations of the gospel, and partake of its blessings, although the
atonement is abundantly sufficient for all. For the Saviour declares,
that “many are called, but few are chosen, and strait is the gate and
narrow is the way which leadeth unto life, and few there be that find
it.”

CONNECTICUT EVANG. MAG.

Such interpretation of Scripture does not require the admission
that the atonement was absolutely indefinite. Christ might know
his sheep and die for them, and yet, by the same covenant or
purpose procure terms for others which he knew they would reject.

Footnote 190:

_See Quest. LV._

Quest. XLV.

QUEST. XLV. _How doth Christ execute the office of a King?_

ANSWER. Christ executeth the office of a King, in calling out of the
world a people to himself, and giving them officers, laws, and
censures, by which he visibly governs them, in bestowing saving
grace upon his elect, rewarding their obedience, and correcting them
for their sins, preserving and supporting them under all their
temptations and sufferings, restraining and overcoming all their
enemies, and powerfully ordering all things for his own glory, and
their own good; and also in taking vengeance on the rest who know
not God, and obey not the gospel.

A King is a person advanced to the highest dignity; in this sense the word is used in scripture, and in our common acceptation thereof, as applied to men; and more particularly it denotes his having dominion over subjects, and therefore it is a relative term; and the exercise of this dominion is confined within certain limits: But, as it is applied to God, it denotes universal dominion, as the Psalmist says, _God is King of all the earth_, Psal. xlvii. 7. in this respect therefore, it is properly a divine perfection. That which we are led to consider, in this answer, is how Christ is more especially styled _a King_, as Mediator. Divines generally distinguish his kingdom into that which is natural, and that which is Mediatorial; the former is founded in his deity, and not received by commission from the Father, in which respect he would have been the Governor of the world, as the Father is, though man had not fallen, and there had been no need of a Mediator; the latter is, what we are more especially to consider, namely, his Mediatorial kingdom, which the Psalmist intends, when he represents the Father, as saying, _Yet have I set my King upon my holy hill of Zion_, Psal. ii. 6.

The method in which we shall speak concerning Christ’s Kingly office, shall be by shewing who are the subjects thereof; the manner of his governing them; and the various ages in which this government is, or shall be exercised; together with the different circumstances relating to the administration of his government therein.

I. Concerning the subjects governed by him. These are either his _people_ or his _enemies_; the former of these are, indeed, by nature, enemies to his government, and unwilling to subject themselves to him, but they are made willing in the day of his power, are pleased with his government, and made partakers of the advantages thereof; the latter, to wit, his enemies are forced to bow down before him, as subdued by him, though not to him; so that, with respect to his people and his enemies, he exercises his government various ways. Which leads us to consider,

II. The manner in which Christ exercises his Kingly government; and that,

_First_, With respect to his people. This government is external and visible, or internal and spiritual; in the latter of which he exerts divine power, and brings them into a state of grace and salvation. The Church is eminently the seat of his government, which will be farther observed under a following answer[191]; and therefore, at present we shall only consider them as owning his government, by professing their subjection to him, and thereby separating themselves from the world; and Christ governs them, as is observed in this answer, by giving them officers, laws, and censures, and many other privileges, which the members of the visible church are made partakers of; of which more in its proper place.

That which we shall principally consider, at present, is Christ’s exercising his spiritual and powerful government over his elect, in those things that more immediately concern their salvation. And here we may observe,

1. Their character and temper, before they are brought, in a saving way, into Christ’s kingdom. There is no difference between them and the rest of the world, who are the subjects of Satan’s kingdom; their hearts are by nature, full of enmity and rebellion against him, and they are suffered sometimes to run great lengths in opposing his government, and their lives discover a fixed resolution not to submit to him, whatever be the consequence thereof: _Other lords_, says the church, _have dominion over them_, Isa. xxvi. 13. _they serve divers lusts and pleasures_, Tit. iii. 3. _walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience_, Eph. ii. 2. and some of them have reason to style themselves, as the apostle Paul says he was before his conversion, 1 Tim. i. 15.

Sometimes, indeed, they meet with some checks and rebukes of conscience, which, for a while, put them to a stand; and they seem inclinable to submit to Christ, as being afraid of his vengeance, or their own consciences suggest the reasonableness thereof; and this issues in some hasty resolutions, arising from the terror of their own thoughts, or the prospect of some advantage, which will accrue to them thereby, whereby their condition may be rendered better than what they, at present, apprehend it to be; and this extorts from them a degree of compliance with the gospel-overture, especially if Christ would stoop to those terms, which corrupt nature is willing to conform itself to; or make those abatements, that would be consistent with their serving God and mammon. In this case, they are like the person whom our Saviour mentions, who being called, replies, _I go, Sir, and went not_, Matt. xxi. 30. Sometimes they promise that they will submit hereafter, if they may but be indulged in their course of life for the present, and, like Felix, would attend to these matters at a more convenient season; or, as one is represented, desiring our Saviour that he might _first go and bury his father_, Matt. viii. 21. by which we are not to understand his performing that debt, which the law of nature obliged him to perform to a deceased parent, which might have been soon discharged, and been no hindrance to his following Christ: but he seems to be desirous to be excused from following him till his father was dead, and all this with a design to gain time, or to ward off present convictions, his domestic affairs inclining him not immediately to subject himself to Christ, or to take up his lot with him, or to forsake all and follow him, though he was not insensible that this was his duty. This is the temper and character of persons before they are effectually persuaded to submit to Christ’s government; and the consequence hereof is oftentimes their not only losing their convictions, but returning with stronger resolutions to their former course, and adding greater degrees of rebellion to their iniquity.

2. There are several methods used, by Christ, to bring sinners into subjection to him; some of which are principally objectionable, and, though not in themselves sufficient, yet necessary to answer this end. Accordingly,

(1.) He gives them to understand that there is an inevitable necessity of perishing, if they persist in their rebellion against him, as our Saviour says, _Except ye repent, ye shall all likewise perish_, Luke xiii. 3. or, as it is said elsewhere, _Who hath hardened himself against him, and hath prospered?_ Job ix. 4. and that the consequence thereof will be, that _those his enemies that would not that he should reign over them, shall be brought forth, and slain before him_, Luke xix. 27. And this is not only considered in a general way, as what other sinners are given to expect, but impressed on the conscience, and particularly applied to himself, whereby he is convinced that his present course is not only dangerous, but destructive, and fills him with that distress and concern of soul, which is the beginning of that work of grace, that shall afterwards be brought to perfection.

(2.) Christ holds forth his golden sceptre, and makes a proclamation to sinners to return and submit to him, and, at the same time, expresses his willingness to receive all that by faith, close with the gospel-overture, and cast themselves at his feet with sincere repentance: thus he says, _Him that cometh to me, I will in no wise cast out_, John vi. 37. and, how vile soever they have been, their unworthiness shall not be a bar to hinder his acceptance of them.

(3.) He also shews them their obligation to obey and submit to him, as their rightful Lord and Sovereign, who claims divine _worship_ from them, Psal. xlv. 11. and what unanswerable engagements they are laid under hereunto, from all that he did and suffered in life and death, whereby he not only expressed the highest love, but purchased to himself a peculiar people, who must own him as their King, if they expect to reap the blessed fruits and effects of his purchase, as a Priest: this Christ convinces them of. And,

(4.) He represents to them the vast advantages that will attend their subjection to his government, as they shall not only obtain a full and free pardon of all their past crimes, and be taken into favour as much as though they had never forfeited it, but he will confer on them all those graces that accompany salvation, and advance them to the highest honour; upon which account they are said to be made _kings and priests unto God_, Rev. i. 6. yea, he will grant them _to sit with him in his throne_, Rev. iii. 21. not as sharing any part of his Mediatorial glory, but as being near to him that sits on the throne, and having all those tokens of his regard to them that are agreeable to their condition, or the relation they stand in to him, as subjects. He presents to their view all the promises of the covenant of grace, which are in his hand, to accomplish, and gives them ground to expect all the blessings he hath purchased, assures them that he will admit them to the most delightful and intimate communion with himself here; that he _will keep them from falling_, and, in the end, _present them faultless before the presence of his glory with exceeding joy_, Jude, ver. 14. and as for their past follies, ingratitude, and rebellion against him, he tells them, that these shall be passed over, and _not laid to their charge_, Rom. viii. 33. for their confusion and condemnation, how expedient soever it may be for him to bring them to their remembrance, to humble them, and enhance their love and gratitude to him, who will, notwithstanding, forgive them.

(5.) He gives them to understand what duties he expects from them, and what are the laws that all his subjects are obliged to obey, and accordingly that he will not give forth any dispensation or allowance to sin, which is a returning again to folly; neither will he suffer them to make their own will the rule of their actions, or to live as they list, nor to give way to carnal security, negligence, or indifference in his service, but they must be always pressing forwards, running the race he has set before them with diligence and industry, that they _be not slothful, but followers of them, who, through faith and patience, inherit the promises_, Heb. vi. 12. and not only so, _but fervent in spirit, serving the Lord_, Rom. xii. 11. that they must have a zeal for his honour, as those that appear to be in good earnest, and prefer his interest to their own; and that this must be tempered with meekness, lest, whilst they seem to be espousing his cause, they give ground to conclude that the indulging their irregular passions is what they principally design. As for the obedience he demands of them, it must be universal, with their whole heart, and to the utmost of their power; and therefore if the duty enjoined be difficult, they must not say, as some of his followers did, _This is a hard saying, who can hear it?_ John vi. 60. but rather, in this case, depend on his grace for strength to enable them to perform it; and, as they are to obey his commanding will, so he tells them they must submit to his providential will, and therein glorify his sovereignty, and reckon every thing good that he does, inasmuch as it proceeds from a wise and gracious hand, and is rendered subservient to answer the best ends, for his glory and their advantage.

Moreover, he tells them, that whatever obedience they may be enabled to perform, they must ascribe the glory thereof not to themselves, but to him, as he is the Author and Finisher of faith, and works in them all those graces that he requires of them. And, when they have thus engaged in his service, and their faces are turned heaven-ward, he obliges them never to think of returning to their former state and company, or subject themselves to the tyranny they are delivered from: as the angel ordered Lot, when he was escaped out of Sodom, not so much as to look back, as one that had a hankering mind to what he had left behind him; or like the Israelites, who longed for the onions and garlic, and the flesh-pots of Egypt, when they were on their journey towards the good land, which God had promised them. Thus Christ expects that all his subjects should not only obey him, but that they should do this with unfainting perseverance, as _not being of them who draw back unto perdition, but of them that believe to the saving of the soul_, Heb. x. 39. Thus concerning their present obligations and future advantages, together with the duties they are engaged to perform; or the laws of Christ’s kingdom, which he makes known to them, before they are brought into subjection to him.

And to this we may add, that he not only presents to them the bright, but the dark side of the cloud, and sets before them the many difficulties and troubles, they are like to meet with in this world, in common with the rest of his subjects, that they may not hereafter be under any temptation, to complain as though they were disappointed, when things go otherwise than they were given to expect: as with one hand he represents to their view the crown of life; so, with the other, he holds forth the cross, which they must take up and follow him, Matt. xvi. 24. if they would be his disciples. He does not conceal from them the evils they are like to meet with from the world, but tells them plainly, that they must expect to be hated of all men for his name sake, Matt. x. 22. and be willing to part with all things for him, especially if standing in competition with him; so that _he who loveth father or mother, son or daughter_, yea, _his own life, more than him, is not worthy of him_, ver. 37, compared with Luke xiv. 26. and, that self-denial must be their daily exercise, that no idol of jealousy must be set up in their hearts; no secret or darling lust indulged, as being not only contrary to the temper and disposition of his subjects, and a dishonour to their character, but inconsistent with that supreme love that is due to him alone: he also warns them not to hold any confederacy with his enemies, strictly forbids them to make any covenant with death and hell, and requires that all former covenants therewith should be disannulled and broken, as containing a tacit denial of their allegiance to him.

Thus concerning the methods which Christ useth in an objective way, to bring his people to his kingdom. But these are not regarded by the greatest part of those that sit under the sound of the gospel; nor, indeed, are they effectual to answer this end in any, till he is pleased to incline and enable them, by his power, to submit to him; he must first conquer them before they will obey. Before this they had no more than an external overture, or representation of things, in which he dealt with them as intelligent creatures, in order to their becoming his subjects out of choice, as having the strongest motives and inducements thereunto: but this is an internal work upon the heart, whereby every thing, that hindered their compliance is removed, and they are drawn by that power, without which none can come unto him, John vi. 44. their hearts are broken, their wills renewed, and all the powers and faculties of their souls inclined to subscribe to his government, as king of saints. This leads us to consider,

3. How persons first express their willingness to be Christ’s subjects; what engagements they lay themselves under, and what course they take pursuant thereunto.

(1.) They cast themselves at his feet with the greatest humility and reverence, being sensible of their own vileness and ingratitude, and, at the same time, are greatly affected with his clemency and grace, who, notwithstanding their unworthiness, invites them to come to him; which they do, not as desiring to capitulate, or stand upon terms with him, but they are willing that he should make his own terms, like one that sends a blank paper to his victorious prince, that he might write upon it what he pleases, and expresses his willingness to subscribe it. This may be illustrated by the manner in which Benhadad’s servants, when his army was entirely ruined, and he no longer able to make resistance against Ahab, present themselves before him with sackcloth on their loins, and ropes on their heads, in token of the greatest humility, together with an implicit acknowledgment of what they had deserved; and without the usual method of entering into treaties of peace, the only message they were to deliver was, _Thy servant Benhadad saith, I pray thee let me live_, 1 Kings xx. 32. Thus the humble returning sinner implores forgiveness, and a right to his life, as an act of grace, at the hand of Christ, who has been represented to him, as a merciful king, and ready to receive returning sinners.

(2.) This subjection to Christ is attended with the greatest love to, and desire after him, which they express to his person, and his service, as well as those rewards that attend it, being constrained hereunto by that love and compassion, which he hath shewed to them; and by those just ideas which they are now brought to entertain, concerning every thing that belongs to his kingdom and interest.

(3.) They consent to be the Lord’s, by a solemn act of self-dedication, or surrender of themselves, and all that they have, to him, as seeing themselves obliged so to do; and therefore they desire to be his, to all intents and purposes, his entirely, and for ever.

(4.) Since there are many difficult duties incumbent on Christ’s subjects, and many blessings which they hope to receive, they express their entire dependance on him for grace, to enable them to behave themselves agreeably to the obligations they are under, that they may not turn aside from him, or deal treacherously with him, as being unsteadfast in his covenant: they also rely on his faithfulness for the accomplishment of all the promises, which afford matter of relief and encouragement to them; and this is accompanied with a fixed purpose, or resolution to wait on him, in all his ordinances, as means appointed by him, in which they hope to obtain those blessings they stand in need of.

(5.) This is done with a solemn withdrawing themselves from, renouncing and testifying their abhorrence of those to whom they have formerly been in subjection, whose interest is contrary to, and subversive of Christ’s government. These they count to be their greatest, yea, their only enemies, and proclaim open war against them, and that with a fixed resolution, by the grace of God, to pursue it to the utmost; like the courageous soldier, who, having drawn his sword, throws away the scabbard, as one that will not leave off fighting till he has gained a complete victory; and this resolution is increased by that hatred which he entertains against sin, and is exercised in proportion to it: the enemies against whom he engages, are the world, the flesh, and the devil; the motives that induce him thereunto are because they are enemies to Christ, and stand in the way of his salvation. Now, that he might manage this warfare with success, he takes to himself the whole armour of God, which the apostle describes, Eph. vi. 11-17. which is both offensive and defensive. And he also considers himself as obliged to shun all treaties or proposals made by them, to turn him aside from Christ, and all correspondence with them, and to avoid every thing that may prove a snare or temptation to him, or tend to Christ’s dishonour.

And to this we may add, that he hath a due sense of his obligation, to endeavour to deliver others from their servitude to sin and Satan, to encourage those who are almost persuaded to submit to Christ, and to strengthen the hands of those who are already entered into his service, engaged with him in the same warfare against his enemies, and pursuing the same design, conducive to his glory. The methods he takes in order hereunto, are truly warrantable, and becoming the servants of Christ: he is not like the scribes and Pharisees, who were very zealous to gain proselytes to their interest, which, when they had done, _they made them twofold more the children of hell than themselves_, Matt. xxiii. 15. but makes it his business to convince those he converses with, that they are subject to the greatest tyranny of those who intend nothing but their ruin; that they serve them who have no right to their service, and, that the only way to obtain liberty, is to enter into Christ’s service, and then they will be _free indeed_, John viii. 36. Moreover, he endeavours to remove those prejudices, and answer all objections which Satan usually brings, or furnishes his subjects with, against Christ and his government. If they say, with the daughters of Jerusalem, _What is thy beloved more than another beloved?_ he has many things to say in his commendation; as, the church is brought in using various metaphorical expressions to set forth his glory, and he joins with them in that comprehensive character given of him, which contains the sum of all that words can express, _He is altogether lovely; this is my beloved, and this is my friend, O daughters of Jerusalem_, Cant. v. 9, 16. This concerning the way in which Christ’s subjects engage against, and oppose Satan’s kingdom.

But let it be farther considered, that the opposition is mutual: when persons are delivered out of the power of darkness, and translated into Christ’s kingdom, they are not to expect to be wholly free from the assaults of their spiritual enemies, and these oftentimes gain great advantages against them from the remainders of corrupt nature, in the best of men. The devil is represented, by the apostle, as a _roaring lion, who walketh about seeking whom he may devour_, 1 Pet. v. 8. Sometimes he gives disturbance to Christ’s subjects, by inclining men to exercise their persecuting rage and fury against the church, designing hereby to work upon their fears; at other times, he endeavours, as it were, by methods of bribery, to engage unstable persons in his interest, by the overture of secular advantage; or else to discourage some, by pretending that religion is a melancholy thing, that they who embrace it, are like to strive against the stream, and meet with nothing but what will make them uneasy in the world. This opposition, which is directed against Christ’s kingdom, proves oftentimes very discouraging to his subjects; but there are attempts of another nature often used to amuse, discourage, and destroy their peace, by taxing them with hypocrisy, and pretending, that all their hope of an interest in Christ’s favour and protection, is but a delusion, and therefore it had been better for them not to have given in their names to him, since the only consequence thereof will be the aggravating their condemnation. If the providences of God be dark and afflictive, he endeavours to suggest to them hard thoughts of Christ, and to make them question his goodness, and faithfulness, and to say, with the Psalmist, _Verily, I have cleansed my heart in vain, and have washed my hands in innocency_, Psal. lxxiii. 13. and, when God is pleased, at any time, for wise ends, to deny them his comforting presence, the enemy is ready, on this occasion, to persuade them, as the Psalmist represents some speaking to the like purpose, that _there is no help for them in God_, Psal. iii. 2.

These methods are often used, by the enemies of Christ’s kingdom, to weaken the hands of his subjects, whereby the exercise of their graces is often interrupted, and they are hurried into many sins, through the violence of temptation; nevertheless they shall not wholly revolt. Grace may be foiled, and weakened thereby, but it shall not be utterly extinguished; for, though they be guilty of many failures and miscarriages, which discover them to be in an imperfect state, yet they are preserved from relapsing into their former state; and not only so, but are often enabled to prevail against their spiritual enemies, in which the concern of Christ, for their good, eminently discovers itself; and, if the advantage gained against them be occasioned by their going in the way of temptation, or not being on their guard, or using those means that might prevent their being overcome thereby, this is over-ruled by Christ, to the humbling and making them more watchful for the future; or if God has left them to themselves, that he may shew them the sin and folly of their self-confidence, or reliance on their own strength, this shall be a means to induce them to be more dependent on him for the future, as well as importunate with him, by faith and prayer, for that grace, which is sufficient to prevent their total and final apostasy, as well as to recover them from their present back-slidings. And these many weaknesses and defects, which gave them so much uneasiness, will induce them to sympathize with others in the like condition; and the various methods which Christ takes for their recovery, will render them skilful in directing others how to escape, or disentangle themselves from this snare, in which they have been taken, and which has given them so much uneasiness.

We might here have enlarged on that particular branch of this subject, which respects the warfare that is to be carried on by every one who lists himself under Christ’s banner, and owns him to be his rightful Lord and Sovereign, which takes up a very considerable part of the Christian life; as he is said _to wrestle not_ only _against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world_, and _against spiritual wickedness in high places_, Eph. vi. 12. and elsewhere we read of _the flesh lusting against the Spirit, and the Spirit against the flesh_, Gal. v. 17. But this will be considered under a following answer, in which we shall be led to speak of the imperfection of sanctification in believers, together with the reasons thereof;[192] and therefore we pass it over at present, and shall proceed to consider,

4. How Christ deals with his subjects after he has brought them hitherto, and inclined and enabled them to submit to his government: this is expressed in the answer we are explaining, in the following heads.

(1.) He rewards their obedience. This supposes that he requires that they should obey him, and that their obedience should be constant and universal, otherwise they deserve not the character of subjects; and, as to what concerns the regard of Christ to this obedience, though herein men are not profitable to God, as they are to themselves, or to one another, yet it shall not go unrewarded. The blessings which Christ confers on them are sometimes styled a reward, inasmuch as there is a certain connexion between their duty and interest, or their obeying and being made blessed, which blessedness is properly the reward of what Christ has done, though his people esteem it as an act of the highest favour; in this sense he rewards their obedience, and that either by increasing their graces, and establishing their comforts here; or by bringing them to perfection hereafter. But inasmuch as their obedience is, at present, very imperfect, which tends very much to their reproach, and affords matter of daily humiliation before God, it is farther added,

(2.) That Christ corrects them for their sins. This is inserted among the advantages of his government, though it is certain, that afflictions, absolutely considered, are not to be desired; nevertheless, since they are sometimes _needful_, 1 Pet. i. 6. and conducive to our spiritual advantage, they are included in this gracious dispensation, which attends Christ’s government, as _by these things men live_, Isa. xxxviii. 16. How much soever nature dreads them, yet Christ’s people consider them as designed for their good, and therefore not only submit to them, but conclude that herein he deals with them. As we are far from blaming the skilful chirurgeon, who sets a bone that is out of joint, or cuts off a limb, when it is necessary to save our lives, though neither of these can be done without great pain: thus when God visits our transgressions with the rod, and our iniquities with stripes, we reckon that he deals with us as a merciful and gracious Sovereign, and not as an enemy, since his design is to heal our backslidings, and prevent a worse evil from ensuing thereby.

(3.) He preserves and supports his subjects under all their temptations and sufferings. There are two sorts of temptations mentioned in scripture, to wit, such as are merely providential, which are designed as trials of faith and patience; as when the apostle says, _My brethren, count it all joy when ye fall into divers temptations, knowing this, that the trial of your faith worketh patience_, James i. 2, 3. and elsewhere the apostle Paul, speaking of the persecutions which he met with from the Jews, calls them _temptations_, Acts xx. 19. But, besides these, there are other temptations which arise from sin, Satan, and the world, whereby endeavours are used more directly to draw Christ’s subjects from their allegiance to him: thus it is said, _Every man is tempted, when he is drawn away of his own lust, and enticed_, James i. 14. and elsewhere, _They that will be rich_, that is, who use indirect means to attain that end, or make this the grand design of life, _fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition_, 1 Tim. vi. 9. and the devil, who has a great hand in managing these temptations, and solicits us to comply therewith, is, for that reason, called, by way of eminency, _the tempter_, 1 Thes. iii. 5. and Matt. iv. 3. In both these respects, believers are exposed to great danger, by reason of temptations, and need either to be preserved from, or supported under them, that they may not prove their ruin; and this Christ does in managing the affairs of his kingdom of grace for his people’s advantage, and herein that promise is fulfilled to them, _There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above what ye are able, but will, with the temptation also, make a way to escape, that ye may be able to bear it_, 1 Cor. x. 13.

(4.) Christ powerfully orders all things for his own glory, and his people’s good, as they are said to _work together for good_, Rom. viii. 28. and herein his wisdom, as well as his goodness, is illustrated. Sometimes, indeed, they cannot see from the beginning of an afflictive providence to the end thereof, or what advantage God designs thereby; herein we may apply those words of our Saviour to Peter, though spoken with another view, _What I do, thou knowest not now, but thou shalt know hereafter_, John xiii. 7. This will eminently appear, when they shall see how every step which Christ has taken in the management of his government, has had a subserviency to promote their spiritual advantage hereafter. Thus we have considered how Christ executes his Kingly office, more especially towards his people, who are his faithful subjects.

_Secondly_, We are now to speak concerning the exercise of Christ’s Kingly government towards his enemies. He is, as has been before observed, their King; not by consent, or voluntary subjection to him, nor do they desire to own his authority, or yield obedience to his laws; but they are, notwithstanding, to be reckoned the subjects of his government; which is exercised,

1. In setting bounds to their power and malice, so that they cannot do what they would against his cause and interest in the world. How far soever he may suffer them to proceed to the disadvantage of his people; yet he is able to crush them in a moment; and, when he sees their rage, and how they set themselves against him with their combined force, and insult, as though they had brought their designs to bear, as not doubting the success thereof, he tells them plainly, that _they imagine a vain thing_, and that _he that sitteth in the heavens shall laugh; the Lord shall have them in derision_, Psal. ii. 1, 4. and the reason is very obvious, because God is greater than man. Though it would be a dishonour to him to say, that he is the author of sin, yet it redounds to his glory, that he sets bounds and limits to it, and over-rules it by his wisdom to his own glory; as it is said, _Surely, the wrath of man shall praise thee; the remainder of wrath shalt thou restrain_, Psal. lxxvi. 10.

2. Christ has exercised his Kingly government in gaining a victory over his enemies; this he did, when _he spoiled principalities and powers, and made a shew of them openly, triumphing over them in his cross_. This, indeed, was done by him, when he was in the lowest depths of his sufferings, and, in a more eminent degree, exercised his Priestly office; yet, in some respects, he is said, at that time, to have exercised his Kingly, and that in a very triumphant manner, as it is here expressed; and elsewhere he is said, _through death, to have destroyed him that had the power of death, that is, the devil_, Heb. ii. 14. hereby he purchased those restraints which the powers of darkness were brought under more than they were before. Satan’s chain was hereby shortened, and his subjects delivered out of his hand, being ransomed by the blood of Christ; and, as the consequence thereof, they were afterwards persuaded to withdraw their necks from that yoke, which they were formerly under, by the power of that grace that attended the preaching of the gospel, whereby they were subjected to Christ’s government. Moreover, our Saviour tells his people, that he had _overcome the world_, John xvi. 33. not only because he had in his own Person, escaped the pollution thereof, and not been entangled in its snares, nor hindered in the work he was engaged in, by the afflictions and injurious treatment that he met with from it, but as he procured for them those victories over it, whereby they shall be made _more than conquerors through him that loved them_.

3. Christ’s kingly government is, and shall more eminently appear to be exercised towards his enemies, in punishing them for all their rebellions against him. There are reserves of vengeance laid up in store, and more vials of wrath, which shall be poured forth on Satan, and all the powers of darkness, which they are not without some terrible apprehensions of, from the knowledge they have of God as a just judge; upon which account they are said to believe and tremble, James ii. 19. and as for all his other enemies, he will _break them with a rod of iron; he will dash them in pieces like a potter’s vessel_, Psal. ii. 9. or bring them forth, and slay them before him, Luke xix. 27. Thus concerning the manner how Christ’s kingly government hath been exercised, both towards his people and his enemies; and this leads us to consider,

III. The various seasons, or ages, in which Christ’s kingly government has been, or shall be exercised, together with the different circumstances relating to the administration of it therein. As soon as ever man fell, and thereby stood in need of a mediator to recover him, Christ was revealed, as one who had undertaken his recovery, and, as a victorious king, who should break and destroy that power, that had brought him into subjection to it. Now there are various periods, or seasons, in which he has executed his kingly office, or shall continue so to do.

1. He did this before his incarnation, during which time his government was visible, as to the effects thereof, as extended to all those who were saved under the Old Testament-dispensation: they were subdued and defended by his divine power, that was then exerted, as well as discharged from condemnation, by virtue of the sacrifice, which, in the fulness of time, he was to offer for them. We have already shewed how he executed his prophetical office during this interval;[193] now we must consider him as exercising his kingly office. The majestic way in which he delivered the law from mount Sinai, was a glorious display thereof; and the Theocracy, which they were under, which is described, in scripture, as a government distinct from, and excelling all others in glory, and the subserviency of it to their salvation, was a farther evidence that he was their king. This he evinced, at one time, by his appearance to Joshua, as the captain of the Lord’s hosts; and at another time it was represented in an emblematical way, when he was seen by the prophet Isaiah, as _sitting upon a throne, and his train filling the temple_. And in the book of Psalms, he is frequently acknowledged by the church as their king; concerning whom it is said, _Thy throne, O God, is for ever and ever; the sceptre of thy kingdom is a right sceptre_, Psal. xlv. 6. and, in many other places he is described as the _King, the Lord of hosts_, not only as predicting the future exercise of his government, but as denoting what he was at that time; concerning whom it was said, _Is not the Lord in Zion? Is not her King in her?_ Jer. viii. 19. And when God declares that he had advanced him to this mediatorial dignity, and _set him on his holy hill of Zion, the kings and judges of the earth_ are exhorted to _serve him with fear_, and, in token of their willingness to be his subjects, _to kiss the Son, lest he be angry, and they perish from the way, when his wrath is kindled but a little_, Psal. ii. 6, 10, 12.

2. After his incarnation, when he first came into the world, he was publickly owned, by the wise men (who came from the East) as one that _was born King of the Jews_, and the gifts which they presented to him of gold, frankincense, and myrrh, Matt. ii. 2. compared with ver. 11. the best presents that their country afforded, were designed to signify that homage which was due to him, as one whom God had appointed to be the King of his church, though his external mein, and the circumstances of his birth, contained no visible mark of regal dignity. While he conversed with his people, in the exercise of his public ministry, he gave them frequent intimations hereof, when describing the nature of his kingdom, as spiritual, and not of this world; and, when one of his followers addressed him, as _the Son of God_, and _the King of Israel_, he is so far from reproving him, as ascribing to him a glory that did not belong to him, that he not only commends his faith that was expressed herein, but gives him to understand, that he should have a greater evidence of this truth, when _he should see the heavens opened, and the angels of God ascending and descending upon him_, John i. 49-51.

And, in the close of his life, when he entered into Jerusalem, with a design to give himself up to the rage and fury of his enemies, providence, as it were, extorted a confession of his regal dignity, from the unstable multitude, and, at the same time designed to fulfil what was foretold by the prophet Zechariah, when he says, _Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just, and having salvation, lowly, and riding upon an ass, and upon a colt, the foal of an ass_, Zech. ix. 9. and their saying, _Hosannah, blessed is the King of Israel, that cometh in the name of the Lord_, John xii. 13. was the result of a present conviction, which they had of this matter, though it was not long abiding, and hereby they were, as it were, condemned out of their own mouth. And, after this, when Pilate asked him this question, in plain terms, _Art thou the King of the Jews?_ he publickly professes himself to be so; nevertheless, he gives him to understand, that his _kingdom_ was _not of this world_, upon this account the apostle says, that _before Pontius Pilate he witnessed a good confession_, and styles him, _King of kings, and Lord of lords_, 1 Tim. vi. 13, 15.

3. Christ still executes his Kingly office in that glorified state, in which he now is. This the apostle intimates, when alluding to the custom of kings in their solemn triumphs over their enemies, (who throw medals amongst the people to perpetuate the remembrance thereof, and bestow donatives, or peculiar marks of favour upon this occasion) when he speaks of him, as _ascending up on high_, having _led captivity captive_, and then _giving gifts unto men_, Eph. iv. 8. In this exalted state there are undeniable proofs of his regal dignity in the blessings which his church, in this world, receives, as the result of it as well as in the honours that are paid him by the inhabitants of heaven. The Socinians, indeed, will not allow that he executed his Kingly office on earth: but this is contrary to the account we have of his executing it in his humbled state, as above mentioned; therefore we must suppose, that when Christ entered into his glory, he did not begin to reign; though, from that time, he has exercised his government in a different manner, upon the account whereof the gospel dispensation, which ensued thereon, is called, by way of eminence, _his kingdom_; and, because this dispensation began upon his ascension into heaven, it is sometimes called, in the New Testament, _the kingdom of heaven_.

I need not add much concerning the present exercise of his Kingly government, since the greatest part of what has been said, under this answer, has a particular regard to it. It was after his ascension into heaven that the gospel-church was established, which is sometimes called his visible kingdom; then it was that the laws and ordinances, by which it was to be governed, were made known to it, together with the peculiar privileges that were then bestowed upon it, as the effects of Christ’s royal bounty: then the Spirit was sent, and, by his assistance, the gospel was preached to all nations, saving grace plentifully bestowed on multitudes, who were enabled to subject themselves to him, as King of saints; and, in this manner, Christ has hitherto exercised his Kingly government, and will do until his second coming.