Chapter V (5)

“Notwithstanding, says the Doctor, all that can be said, much clamour will ever attend novelties, though never so strongly proved.――But truth seldom thrives the worse, for unreasonable opposition; and it would seem (N. B.) _not to be far from its establishment_, when such writers, as the following, appear in its defence――He hath established what he undertook to defend, with such extent of learning, and force of good argument, that I dare become responsible for all he says; and am willing, that those of my opinions here debated, may stand, or fall, by the strength, or the invalidity of this defence.”¹

¹ Preface to the critical enquiry, p. 10.

This compliment, so very hearty, as well as elegant, puts me in mind of another, which the learned Doctor made some time since, to the whole clergy of this nation; “a body of men, says he, the most learned, virtuous, and truly Christian, that ever adorned a church, or state.”¹

¹ D. L. Vol. 2. Preface, p. 6.

These two compliments are of so very high a strain, that were it not for the gravity of the Doctor’s character, and the seriousness of the subject, the reader might have thought himself obliged to understand them both ironically. But if the Doctor meant no more by this, than to buy a peace with the clergy, it must however be said, that he gave more for the purchase of it, than a man of a scrupulous conscience would have given.

However the compliment paid to this modest gentleman (who to be sure will, now never be able to let the world know his name) seems to have been comfortably received in secret, by the ample return he has made the Doctor for it, in his new book. Where, speaking of a part of the Doctor’s performance, he says, “For this answer, I must refer the reader to the _D. L._ where he will find the subject handled with that force, solidity, and precision of argument, which so eminently distinguish the author from all his cotemporaries.”

I shall now only just observe, that the compliment made by the bishop to the clergy, has here very much abatement made to it, by his great ally. For as matters now stand, if this very clergy, good, learned, and Christian, beyond any thing ever heard of in the world before, should one and all unite in opposing the bishop, all that they could possibly get by their pains, would be only to shew, how eminently he stands distinguished by force, solidity, and precision of argument from all his cotemporaries.

But no more of this. Bishop _Warburton_ grounds his scheme, upon the doctrine of the Old and the New Testament. But seeing he affirms that to be of the greatest weight, which is taken from the New Testament, and this author also begins there, I shall do so likewise.

_First_, I shall clearly evince, that there is not in all the New Testament, one single text, which either in the letter, or the spirit proves, or has the least tendency, or design to prove, that the _immortality_ of the soul, or its perpetual duration after the death of the body, was not an _universal_, _commonly_ received opinion in, and thro’ every age of the world from _Adam_ to Christ. _Secondly_, That this doctrine or belief of a future state, was not _designedly secreted_, or _industriously hidden_ from the eyes of the people of God by _Moses_, neither by the types and figures of the law, nor by any other part of his writings. From whence I shall occasionally shew, that the true _ground_ and _method_ of Christian redemption to eternal life, preached by the apostles, began with _Adam_, was the religion of _Adam_, and all his descendants. And also, that the writings of _Moses_, and the patriarchal faith, give the very same full proof of the immortality of the soul, or a future state, as the gospel doth.

Need I not observe, that the whole merits of the debate, betwixt Bishop _Warburton_ on the one side, and the whole Christian church of all ages, on the other side, lie wholly in these particulars, which, if they can be made good, the whole costly fabric of the Doctor’s _projected defence of Christianity_, (as he calls it) built at the expence of such immense treasures of learning, fetched from all quarters of the antient and modern world, must have the fate which always happens to castles built in the air.

This learned writer, to shew, that the immortality of the soul, or its perpetual duration in a future state, was entirely unknown in all the former dispensations of God, until the coming of Christ, begins with this passage of St. _Paul_. “God hath saved us according to his own purpose, and his grace which was given us in Christ Jesus, before the world began. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light, thro’ the gospel.”

On which words he thus proceeds: ♦“We are told, that God, before the world began, had decreed to restore mankind to that lost inheritance of eternal life, which they should forfeit by the disobedience of our first parents. It is added, that this secret purpose, was now at last made manifest by the appearing of Christ, who hath abolished death, and brought life, and immortality to light by the gospel. The apostle mentions two periods, one, when it was originally formed in the secret counsels of God, the other, when it was published and revealed. The opposition between these two states, seems necessarily to imply, that during the interval, it remained a secret. If the apostle may be allowed to be his own interpreter, it will be easy to establish this exposition by a parallel passage in the epistle to _Titus_. _In hope of eternal life_, which God, that cannot lie, promised _before the world began, but hath in due time manifested his word through preaching_. Agreeably to this, the author of the epistle to the _Hebrews_, assures us, that the _great salvation of the gospel_, that is, the _promise of eternal life, first began to be spoken by the Lord_. But how could he be the first who taught this doctrine, if _Moses_ and the prophets had taught it long before? Or how did he begin to speak of that, which so many others had been commissioned to teach before? Sometimes we are told, that life and immortality are brought to light, sometimes that it was made manifest, sometimes that it first began to be spoken by Jesus Christ. The bringing to light, and making manifest, are equivalent to the beginning first to teach. And if so, the publication ascribed to Jesus Christ, must have been the first and original publication, and not merely the illustrating or giving new splendor to a doctrine, by the addition of one, or more circumstances unknown before. However, an eminent writer (meaning your Lordship) assures us, that Jesus Christ did not give the first notice of this doctrine. All that I need remark upon it, is, that this assurance seems directly to contradict the word of inspiration.

♦ no endquote in text; unsure of placement

Your Lordship has also said, that the antient revelations _afforded a good proof of a future state_. This writer makes great shew of triumph over this most true assertion, and is continually bringing it forth as a proof of your inconsistency, both with yourself and the apostles.

But to follow him farther: “St. _Paul_, saith he, observes that Jesus Christ was sent to shew light to the people, that is, to the _Jews_ and to the _Gentiles_. It is plain from hence, that he was a light to the first, in the same sense, in which he was a light to the last; and therefore as he was a light to the Gentiles, by revealing the mystery of redemption, in a restoration to life and immortality, to them _absolutely unknown_, it seems to follow, that he also enlightened the _Jews_, by the manifestation of a truth _equally unknown_. Agreeably to this account of things, _Zacharias_, in his prophecy upon the birth of _John_ Baptist, says, _The day-spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace_. A description, which will by no means permit us to suppose, that they were enlightened with a good proof of a future state. If they had been enlightened with such a proof, they would have been in the region of life and immortality, and not in the verge and shadow of death. They would not have been sitting in darkness, but walking in the light, if they actually saw the grand object in question: how consistent it is, to assign a good view of an object, to a people sitting in darkness, must be left to the judgment of others. However, this seems to be the necessary consequence of affirming, that the _Jews_ had a good proof of a future life.”

This is the glaring contradiction, which he is continually charging upon your Lordship throughout his whole book. Again, he attacks your Lordship thus, from your own words: “St. _Peter_, says his Lordship, tells all Christians, that they are called out of darkness into a marvellous light. Ask the evangelists, they will tell you, _The day-spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death_. Ask any, or all the apostles, and they will tell you, their commission is, to open the eyes of the people, _and turn them from darkness unto light_. But how could the _Jewish_ people have a _good view and prospect_ of life, and immortality, if their eyes were not opened? How could they be called out of darkness, if their situation presented them with a good view of an object, which they were now first invited to behold? And how could they sit in the shadow of death, if they had been favoured with a good proof of a future state?

“It would be ridiculous to say, that they sat in darkness, or that they had not their eyes, merely, because they did not see the object in its full proportion, or extent, or had not an exact view of every minute part, and the opportunity of surveying it quite round. The sitting in darkness and the shadow of death, evidently implies a total want of light, by which the people thus circumstanced, were to be enlightened; it being impossible to express the most entire ignorance in more emphatic terms.”¹

¹ Pages 4, 5, 6, &c.

I have made these large quotations from this author, containing all his chief texts of scripture, and his comments upon them, in his own words, that there might be no complaint of my robbing his arguments of any of their force, for all that he farther says on this subject, is but mere repetition.

I shall now shew, that all his reasoning upon these texts is false in itself, and nothing at all to the purpose, as not touching the one great point in question, which is the doctrine or belief of a future state, or the immortality of the soul in a life after this.――And this I shall do, by making it plain, that not one of these texts, nor any other in all the New Testament, proves, or has the least tendency to prove, that the doctrine or belief of the soul’s immortality, and a future state, was not known in and thro’ every age of the world, before the coming of Christ in the flesh.

This will be sufficiently done, by shewing, that the doctrine of the immortality of the soul, or its future existence in some kind of happiness or misery in another life, is a matter about which these texts say not a syllable, but leave it as untouched as the doctrine of the pre-existence of souls.

If it be asked then, What is the great discovery, new light and knowledge, declared in these texts, as newly made known to the world by the gospel? It is answered, that the one thing meant both by the letter and spirit of all these, and every other the like passages of scripture, speaking of that mystery, new light, or knowledge made known by the gospel, and unknown before, is absolutely nothing else, points at nothing else, and has nothing else implied in it, but the one whole process of Christ in his personality, his birth, his life, his sufferings, his death, his resurrection and ascension into heaven. This, and this alone, namely, The whole process of Christ, in all these important particulars, is the great salvation, the great mystery, the hidden wisdom of God, kept secret from the foundation of the world, and not manifested, nor possible to be manifested, but by Christ himself entering into, and going thro’ all the parts of this process.――Of this process alone it is, that the apostles speak, when they declare the mystery opened in the gospel, to have been a mystery kept secret since the world began: and the reason why it was so is plain, because it must be a secret, and continue such, till what was contained in it came into actual existence, and thereby manifested itself.

Of this process alone, and its wonderful effects, it is that the apostles speak, when they glory of the abolishment of death, and of life and immortality brought to light through the gospel: because it is the gospel alone, that manifests the actual existence of this process of Christ in all its parts. Nor do they ever speak of any light, life, or knowledge, as formerly the hidden wisdom of God, and now made manifest to the world, but solely that light, that life, and knowledge, which arises from some one or other, or all the parts of our Saviour’s process, as the one only possible and actual Redeemer of the world.

That this is, the plain full truth of the matter, that the only thing, discovered to the world by the light of the gospel, is the one whole process of Christ, must be acknowledged by every considerate man, even from the nature of the thing.――For what can the mystery of the gospel be, but the mystery of Christ, as a Saviour, made known to the world? And what can the mystery of Christ, as a Saviour made known be, but the manifestation of _what_ he is in himself, in the power of his personality, in the efficacy of his birth, in the blessed consequences of his life, his sufferings, his death, resurrection, and ascension into heaven, as our _second Adam_, or father of a new, divine nature, derived into us by his wonderful process in all its parts.

Now as all these particulars make up the _whole manifestation_ of the mystery opened in the gospel, so there is not in any of these, the most distant _hint_ given, that the doctrine of a _future state_, was not as soon, as universally, and constantly known as the fall of man was. Nor do they any more imply, _such ignorance_, than they imply, the fall of man not known till Christ came in the flesh.――Now that which is not taught in, and by the process of Christ, cannot be taught by the manifestation of the gospel mystery. But in all our Saviour’s process, there is no possibility of making any part of it prove, that the _immortality_ of the soul, or its _destination_ to a future life, was not the common belief, of every age from _Adam_ to Christ.

For this wonderful process of Christ, which is the whole mystery opened in the gospel, is about quite _another kind_ of life in the soul, than that which consists in its _bare immortality_. For immortality, considered in itself, may as well be a curse as a blessing. But this is not the life and immortality that the gospel boasts of. It leaves such natural immortality, which belongs as well to devils as men, as wholly untouched, as it does the original of the alphabet. And for this reason, because the _one knowledge_ which the former world wanted, and the Christian world got, is by all the evangelists and apostles confined to that, which Christ, as God and man, was, did, suffered, purchased, and obtained, in and through the efficacy and merits of his process, till as a second _Adam_, he was placed at the right hand of God.

It is the living knowledge, the real participation of all these parts of our Saviour’s process, as a God incarnate, that contains all that life and immortality, all the glad tidings of salvation, and light out of darkness, made known to the world by Christ and his apostles. Nor do they ever call the attention of mankind to any other new light or knowledge, but that of seeing and knowing, how every part of Christ’s process had its particular and joint efficacy, to destroy the works of the devil, and the power of hell in fallen man.

This was the good news of _life and immortality_ brought to light by a glorious gospel, which shewed the whole counsel of God towards fallen men; how they were before the foundation of the world seen in Christ, _predestinated to be made conformable to his image_, who by all that he was, did and suffered, from his first coming down, to his ascension into heaven, was the one, only possible means of their partaking again of the divine nature.

Every step of our Saviour’s process from first to last, was only so many necessary steps of our progress out of the eternal death of sin and misery, into a participation of an heavenly life in Christ Jesus. And in this process is contained all that Christian theology, which makes up the whole doctrine of Christ and his apostles.

No power of reasoning, no art of criticism, can force one single text of the New Testament to speak, or so much as hint at any other life or immortality but this, _as first_ made known to the world by the gospel.――The natural immortality of the soul, is no part of its redemption, but belongs to it as it belongs to all angels, whether in heaven or in hell, and is an immortality no more purchased by the incarnation of the Son of God, than the immortality which belongs to _Lucifer_ and his angels.――Therefore this cannot be that immortality, which is the gift of God through Jesus Christ. And therefore nothing that is said of that immortality, which comes to fallen man only by Jesus Christ, can be the least proof, that the belief of the soul’s perpetual existence in a future state came first, or only by him, and was not always held by every age, from the beginning of the world.

Natural immortality has its full nature in the fallen angels; but the one immortality that comes by Jesus Christ, is the glory of the Holy Trinity, dwelling and manifesting itself in the immortal nature of the soul.

For this is a certain truth, that all that is divine and God-like in any creature, dwells as a supernatural gift or operation of God in it; which may be lost, as it was in angels, and _Adam_; and can be kept by no other power but that of faith; nor regained, when lost, but by the return of that same faith, and full resignation to God. So that the natural immortality of angels or men, is only their capacity to receive the never-ending, but always increasing manifestation of divine glory in, and thro’ all the natural powers. And this is the one immortality made known, and purchased for us through the blessed Jesus, being and doing what he was and did, in our poor immortal nature, that had lost its God.

But to consider now the texts of the New Testament, on which this author has endeavoured to establish Bishop _Warburton_’s opinion. The first and chief of these is that of St. _Paul_; “God hath saved us, according to his own purpose, and his grace, which was given us in Christ Jesus, before the world began: but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to light through the gospel.”

Now every word in this passage excludes all regard to the natural immortality of the soul, and necessarily leads and confines us to that one life and immortality, to a life and immortality of the heavenly nature brought forth in our souls.――For the life and immortality here granted to us, is expressly affirmed to be effected by Christ’s abolishment of death. Therefore as is the death here abolished, such must be the life that is brought forth in the stead of it.

The death here abolished is not the natural mortality of body or soul, but that death, whose destruction is declared in these words of the apostle, _Christ was manifested to destroy the works of the devil_: and from that destruction comes forth the one true life and immortality, which is an eternal union of righteousness in and with Christ, as a principle of a divine life eternally dwelling in us.

_To be carnally minded_, saith the apostle, is death, this is the one death that Christ is here said to abolish; but to be spiritually minded is life and peace; and this is the one life and immortality that Christ sets up in the stead of death, by making us spiritually minded, or as St. _Peter_ words it, “partakers of the divine nature, by which we are made children of God, and if children, then heirs of God, and joint heirs with Christ.”

Farther, St. _John_ saith, _This is the record, that God hath given unto us eternal life_; surely this is the one immortality brought to light by the gospel. But to shew us what, and wherein this immortal, or eternal life consists, the apostle adds, “and this life is in his Son: he that hath the Son, hath life, and he that hath not the Son; hath not life.”

* Therefore this immortality, or eternal life given unto us of God, not only has nothing in it concerning the natural immortality of souls, but is necessarily to be understood of quite another matter.

* For they only can have this eternal life given to them of God, who have the Son: therefore it has no relation to the natural immortality of souls, and they can only have the Son, of whom it can be truly said, “that Christ is of God become wisdom and righteousness, and sanctification to them.”

* As another full proof of all that has been said, it may be added, that the life and immortality brought to light by the gospel, is purely conditional and only offered to mankind, as a gift of God, upon certain terms. And therefore does not, cannot mean the immortality of the soul, or its perpetual natural duration in a future state.

Thus, “God gave his only begotten Son, that whosoever believed on him, should not perish, but have everlasting life. Ye will not come to me, that ye may have life.” Therefore the immortality of life revealed by the gospel, is purely conditional, and adventitious to the soul, such as may be received, or not received, and consequently cannot possibly be, or mean a natural immortality, for such immortality, it has no power of freely receiving, or not receiving upon terms.

That blessing of a heavenly immortality, freely given by God, is nothing else but a celestial holiness, purity and perfection brought forth in the soul, by its having the eternal WORD and SPIRIT of God again restored to, and united with it: called immortality, not because of its eternal duration, but because eternally free from all that, which is death, or the deadly evil of sin in the soul; called also so, in opposition to that natural immortality of devils, and damned souls, which tho’ never ceasing, is only an eternal death. So that no argument, from what is said of the life and immortality made known by the gospel, can be drawn into a proof, that the belief of a future state, was not the general belief of the world before. Because the immortality preached by the gospel, is a thing quite different from the natural, perpetual duration of the soul, and means neither more, nor less, than the _glory and perfection of a divine life_, to which _Adam_ died the very day that he did eat of the forbidden tree, and which is quickened again, in and by the whole process of Christ in our nature.

I come now, to my second proposition, namely, to shew, that the doctrine of a future state, or the immortality of the soul, was not designedly secreted, or industriously hidden from the eyes of the people of God by the types and figures of the Mosaic dispensation.――My reasons for it are as follow. _First_, because it is highly unworthy of God, to suppose, that it was, the end of those types and figures, designedly to _secrete_, or _hide_ from the people of God, the knowledge _of any truth_, much less the knowledge of a truth, absolutely _necessary_, to the very possibility of any spiritual relation, or religious communication between God and man, as that of the immortality of the soul, must be.――For though the Mosaic state, may be justly called a _region of darkness_, when compared to that _light_ which has arisen from the process of Christ; yet so far as it went, and with regard to the people under it, it was a degree of _light_, and a degree of _life_: it was _some progress_ in victory over death, it was _some opening_ of divine light, an help to such kind of knowledge, as could be had in such a state, as was only formed to support, and keep up a faith, and hope, and expectation of such a redemption to come, as had been promised from the beginning of the world, but could have no open manifestation, till its _own existence_ manifested itself.――It is therefore a gross mistaking the _whole nature_ of the law, to consider its types and figures as _designedly_ hiding any thing from man.――Their design was quite the contrary, namely, to convey _new_ light and _farther_ information. And though they may be said to be a _shadowy_, and imperfect representation, yet its whole intent is, to give some knowledge of the substance; and by its signs to make the things to come more expected, than they would have been without such types and figures.

Bishop _Warburton_, speaking of typical representation, saith, _it necessarily implies the throwing a thing into shade_, or _secreting_ it from _vulgar knowledge_.

Typical representation, in the _law_, is not, cannot be the _throwing a thing into shade_, or _secreting_ it from _vulgar knowledge_. For this supposes the thing typified to have been already _in existence_, or it could not be _thrown_ into shade. But this hath no place in the Mosaic types and figures; they are not the putting any thing _already existent_, under a cover, but are a _degree_ of light cast upon such a matter, as had _never shewn_ itself, and which could therefore only be typically pointed at, till it came into actual existence.

Again, that typical representation does not _necessarily imply, the throwing a thing into shade, and secreting it from vulgar knowledge_, is plain from hence.――Baptism, and bread and wine in the sacrament, are merely corporeal types and figures of spiritual things; but if it was _necessarily essential_ to typical representation, _to throw things into shade, and secrete them from vulgar knowledge_, it would follow, that these two sacraments could have no other end, but to cast the spiritual things of the gospel into shade, and secrete them from vulgar knowledge. Type, figure, and human language, with regard to spiritual things, have the same kind of imperfection, though not in the same _degree_; but yet teaching and informing, is the design of both of them.

Of the Mosaic types therefore it may justly be affirmed, that they were so far from _designedly_ hiding, or covering any truths from man, that their whole intent was, to _uncover_, and make _less hidden_ such things as at that time, could not be seen, or known as they were in themselves.――Nothing could possibly manifest the nature, power, and efficacy of Christ’s process (the one thing typified) but its own real nature, come into _actual existence in all its parts_.――Therefore through every age of the world, from the first promise made to _Adam_, of _a seed of the woman to bruise the head of the serpent_, to that time, all the religious goodness of mankind consisted in their _walking before God_ in an _implicit faith_ of a full redemption, made known to them under representation of a seed of the woman, overcoming the mischief that the serpent had done to them. And through this _faith alone_ it was, that all the holy men of old had their righteousness, and peace, and union with God. And _God was not ashamed to be called their God, inasmuch as having received the promises, and seen them afar off, and embraced them, they confessed they were strangers and pilgrims on earth, desired a heavenly country, and through faith, looked for a city whose builder and maker is God_.

Hence are the following great truths undeniably evident, (1.) That _faith in Christ_, has always been, and always must be, the _only_ ground of salvation possible to man, in any age of the world. (2.) That _this faith_ itself, and all its power and efficacy, has always, as fully proceeded from Christ alone, as the faith of those who believed in him, when come in the flesh. For as then Christ truly said of himself, _without me ye can do nothing_, so it was equally true of the first promised seed of the woman, _that without it_, nothing good could have been done by fallen man.

Therefore, (3) the covenant of God with all mankind through Christ, is a living, operative covenant of life and immortality, not first begun, or first made known, when Christ was on earth, and died for us, but a covenant as antient as our first parents, as universal as their offspring. And what the apostle saith, that _God was in Christ Jesus reconciling the world unto himself_, tells us a truth and goodness of God, that extends itself to every nation, people, and language, that ever hath been, or ever shall be upon the face of the earth.

* And as an implicit faith in a promised redemption was all the religion of the old world; all that could be done by the infinite wisdom of God, was according to the fitness of times, seasons and occasions (only known to himself) to give forth such typical and prophetic intimations of this redemption, as should more and more confirm their faith, and prepare them to see, that the whole process of Christ, when finished, was that very redemption first promised to all the world, in the promise made to the common Father of mankind, through succeeding ages kept constantly in view, by a train of types and prophecies.

* And as the history and ritual of _Moses_, could not possibly design to take away the knowledge of any divine truths from the people of God, so least of all could they designedly hide from them a belief of the natural immortality of the soul: a truth absolutely necessary and essential to any spiritual relation, or religious communion between God and man.

* And indeed, _Moses_, is as free from any such _design_, as the apostles themselves.

* For to say, that the types of the law have designedly hid, from the people of God, all sense of the immortality of the soul, is as false, as bold and extravagant, as to say the same thing of the gospel.

For in the New Testament, not a word is to be found, that expressly affirms the soul to be naturally immortal; in this respect the law and the gospel are equally silent; and yet neither of them secrete, or hide it from the people of God, but both fully prove, and with the same kind of proof, the absolute necessity of believing it.

For as in the gospel it is never expressly asserted, and yet is fully proved, because unavoidably supposed, and necessarily implied in and by the open, and plain doctrines of the gospel: so it is with the books of _Moses_; they never expressly affirm the natural immortality of the soul, and yet give one, and the same full proof of it, as the gospel doth. Because the express doctrines of every dispensation of God, from _Adam_ to Christ, openly teach doctrines, which not by inference, but in the plain nature of the thing, unavoidably require, and necessarily imply, the immortality of the soul, and the common belief of it in all ages of the church before the coming of Christ.

The obtaining an union with Christ, is the one life and immortality brought to light by the gospel; but this immortality unavoidably requires, and necessarily implies the perpetual duration of the soul’s natural life. For nothing but an ever-enduring creature, is capable of enjoying an everlasting gift.

Therefore the gospel, tho’ never once expressly asserting, yet continually demonstrates the natural immortality of the soul.

And this is the whole truth, with regard to the _Mosaic_ history and types; they hide it, in the same manner as the gospel hides it, that is, not at all; and they fully prove it in the same manner as the gospel proves it, by doctrines which necessarily require, and absolutely imply it, in the first conception of them.

For the history of the creation and the fall of man, contains an express covenant of a redemption, promised to _Adam_ and his fallen posterity, in which a seed of the woman should do away the evil which the serpent had brought into the human nature, that is, should restore the first, lost, heavenly life to mankind.

But this covenant, and the immediate benefit of it, could neither be wanted nor received, but by immortal creatures, that believed themselves to have an immortality, which had lost that glory and perfection which belonged to it at the first. Nor could such immortal creatures have any power of entering into this covenant any other way, than by an implicit faith in God. For it was a covenant of redemption, or return of their first glory, without the least intimation of the time, or age, when, or the means, or manner how it was to be brought to pass. Therefore such a covenant, and such a faith, in the very first conception of them, without the least reasoning or deduction, absolutely imply, and necessarily require a full belief of a future state.

And how could God better keep up a full sense of it, or more fix it in the hearts of men, than by placing and fixing all their faith and comfort, in a redemption certainly to come upon all the world, which yet might not come, till half the world was dead?

Or how could mankind possibly give into this faith, had they had the least doubt of the certainty of a life to come? For their faith in such an expected redemption, could not be either more or less, than their faith in a future state.

Therefore God’s requiring this faith of them, was in the highest degree his requiring them to believe the ever-enduring life of their souls. Consequently, in the first revelation of God to man, life and immortality, as it means an ever-enduring state of the soul, was as fully, and in the same degree brought to light, as in the revelation of the gospel.

In the gospel it is proved, because an immortality of a heavenly life is made known, purchased and given by Christ, which necessarily implies an immortal nature in man, or he could not partake of it.

In the first revelation, it is equally proved, because a _redemption to come_, that was to be obtained by an implicit faith, without any knowledge of the time when it was to appear, whether before or after many generations of men were dead and gone, necessarily implies a full belief of a state belonging to man, that is beyond time, and the death of the body.

This proof of the natural immortality of the soul, thus inseparable from the first revelation of God, is so strong, that nothing need, or hardly can be added to it. For how could God more fully assert the immortality of our nature, than by requiring our faith in such a redemption? Or how could man more strongly declare his full belief of, such immortality, than by his faith in a redemption that had nothing to do with time, or the life, or death of the body in this present world?

_Again_, The murder, or martyrdom of _Abel_, and the translation of _Enoch_ into heaven, both recorded for the instruction of the people in this very point, are two examples, and first fruits of the redemption promised to _Adam_, and all mankind; two invincible proofs, that this first covenant was a covenant of life and immortality, confirmed to mankind by facts strong and convincing, like those of Christ’s resurrection and ascension.

For immediately after a covenant of redemption was made, the first good man after it, in the very beginning of the world, and the beginning of his own life, after his first act of divine worship, and as soon as God had declared his good pleasure in it, was slaughtered like a beast.

Now can there be a fuller demonstration, that the covenant of redemption was for life and immortality in a future state? Otherwise the first good man in the world lost all the benefit of God’s covenant, merely because he was good; merely thro’ the devotion that he shewed towards God, and the favour which God shewed towards him.

Therefore either _Abel_’s blood cries aloud the absolute certainty of a future state, or _Abel_ must be said to have been undone, ruined, and deprived of all good, purely because of a friendship discovered between God and him.

This fact therefore, recorded by the Spirit of God assures all the Mosaic generations, that another life belonged to _Abel_ and to them, besides that which _Abel_ lost by his death. Does it not as directly, declare this, as when Christ said, his _kingdom was not of this world_? Does it not say the same thing, as when Christ said to his disciples, _fear not them that can only kill the body_? The same thing, as the voice from heaven, which cried, _blessed are the dead which die in the Lord_?

_Again_, Another proof of the same force, is the translation of _Enoch_. God saith by _Moses_, _Enoch walked with God, and was not, for God took him_. Now, could any the most expressive form of words, have told the ancient world with more certainty than this fact does, that God’s covenant with man, was for a kingdom of heaven?

Our blessed Lord, when departing out of this world, saith to his disciples, _I go to prepare a place for you, that where I am, there ye may be also_. And does not _Enoch_’s translation say as much, as if he had been sent again by God to say, _God has taken me from this world into heaven, to make it manifest to you, that where I am gone, there are ye to come also_.

Behold here the adorable goodness of God to the first and succeeding ages of the world! These two great articles of faith, which are now the comfort of the Christian world, namely, victory over death, and ascension into heaven, had even then the utmost and most convincing proof given to them by God.

The old world, from the first man, were all in a covenant of redemption.――Life and immortality was both by doctrine and example, made known to them, and nothing remained as a mystery or wisdom hidden in God, to be revealed in the last times, but that one thing which could not be manifested, till by its own actual existence it manifested itself, namely, the wonderful process of Christ in our fallen nature. By which process alone it was that all the faith, as well before as after Christ, had all its efficacy.

Hence it is, that the faith and religion of the first world was in substance, the very Christian faith and Christian religion, one and the same way, and power of salvation; which oneness consists in this, that _Christ, the same yesterday, to-day and for ever_, was the same mediator between God and man from the beginning of the world, one and the same power of life and salvation to murdered _Abel_, as to martyred _Stephen_.

This faith from this original, was their peace with God thro’ Jesus Christ, the very same faith of which Christ saith, _He that believeth in me shall never die_. The same faith of which he again saith, _If any man thirst, let him come unto me and drink; he that believeth in me, out of his belly shall flow rivers of living water_.

That this was the catholic, saving faith, common to all the ♦patriarchal ages, we are assured by the Spirit of God in the epistles to the _Corinthians_ and _Hebrews_, telling in express words, “They did all eat the same spiritual meat, did all drink the same spiritual drink, for they drank of that spiritual rock that followed them, and that rock was Christ.”

♦ “patriarchial” replaced with “patriarchal”

Are we not told, that very same thing of the patriarchal generations, which Christ said to those that believed in him, that by eating his flesh, and drinking his blood, they have eternal life?

In the eleventh chapter of the epistle to the _Hebrews_, the same spirit, speaking of the patriarchal ages, saith, “All these died in faith, not having received the promises, but having seen them afar off, and were perswaded of them, and embraced them, and confessed they were strangers and pilgrims on earth,――who desired a better country, that is, an heavenly.”

Bishop _Warburton_ is so out of humour with this whole chapter, thus full of patriarchal light and glory, that he gives it the heathenish name of the _Palladium of the cause_, which he had undertaken to demolish. And he accordingly attacks it with a number of critical inventions, that may as truly be called heathenish; for they are in direct opposition to all Christian theology.

He will have it, that the faith set forth in this whole chapter, is concerning a faith in the abstract, and not a specific faith in the Messiah. An invention as little grounded in the gospel, as goodness in the abstract, in opposition to specific goodness. Goodness in the abstract, if it hath any meaning, is all goodness, and therefore must have every species of goodness in it; so faith in the abstract, if it hath any meaning, is all faith, and therefore must have every species of faith in it.

His first reason, why this whole chapter is concerning a faith in the abstract, and not a faith in the Messiah, is taken from that definition of faith; “The substance of things hoped for, the evidence of things not seen.”

And yet this very definition, if it had been intended to give the most distinct idea of the nature of faith in the Messiah, could not have been better expressed, for there is every thing in it that can fully set forth that very faith. For if faith in a Messiah to come, must be a faith in things hoped for, and a reliance upon the certainty of things not seen; if this, and nothing but this, can be a true faith in a Messiah to come, how could it be more directly pointed at, than by making it to be _the substance of things hoped for, the evidence of things not seen_?

For in this definition, not only the true object, but the true efficacy of faith in the Messiah is set forth, in that it is made to be such a real foretaste, and participation of things hoped for, and not seen, as is justly called, the very substance and evidence of them.

_Again_, the Doctor appeals to the following words, as proof, that the faith described in this chapter, is not a faith in the Messiah, “He that cometh to God, must believe that he is, and that he is a rewarder of all those that diligently seek him.” Which words contain neither more nor less, than if it had been said, “He that cometh to God, must believe that he is a fulfiller of his promises to all those that truly believe in him, and them: for God cannot be considered as a rewarder of mankind, in any other sense, than as he is a fulfiller of his promises made to mankind in the covenant of a Messiah.” For God could not give, nor man receive any rewards or blessings, but in and through the one Mediator. Therefore to believe in God, as a rewarder, and blesser, is the very truth, and reality of a right faith in the Messiah.

The Doctor has another proof, which he says, puts the matter out of all doubt. In this chapter it is said, By faith _Rahab_ the harlot escaped, by faith the _Israelites_ passed through the red sea, by faith the walls of _Jericho_ fell down. “But was any of this, a faith in Jesus the Messiah?”

Now not to rob this argumentation of any of its strength, it must be allowed to proceed thus.

_Joshua_’s faith could not be in the Messiah, or the promises of God made to his forefathers. But why so? Because by his faith the walls of _Jericho_ fell down.

Just as theologically argued, as if it had been said, _Abel_’s faith could not be a faith in the seed of the woman, promised to his parents; because by his faith “he offered unto God a more acceptable sacrifice than _Cain_.”

_Enoch_’s faith could not be in a Messiah to come, because by his faith he was taken up to God.

_Abraham_’s faith could not be in the Messiah, because by his faith, “He sojourned in a strange country, chose to dwell in tents, and looked for a city that hath foundations, whose builder and maker is God.” His faith could not be in a Messiah to come, because by his _faith he offered up_ Isaac, _his only begotten son_.

Having set the Doctor’s argument in its best light, no more need be said about the worth of it.

At last comes his invincible argument, which if it was as strong, as he gives out, all that went before might have been spared.

“To evince it impossible, says the Doctor, that faith in the Messiah, should be meant by the faith in this chapter, the apostle expressly saith, that all those, to whom he assigns this faith, had not received the promises; therefore they could not have faith in that, which was never proposed to their faith. For how should they believe on him, of whom they had not heard?”

Now if this argument has any good logic in it, it must follow, that no one, whether patriarch or prophet, before, or after the law, ever had, or could have faith in the Messiah, for all who died before the birth of Christ, must have died without receiving the promises, which were then first received, when good old _Simeon_ could sing, “Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.”

But St. _Paul_, speaking to the _Jews_, saith, “Behold, we declare unto you glad tidings, how that the promise, which was made unto the fathers, God hath fulfilled the same to us their children.”

Here, by the Spirit of God himself, is made known to us, the true difference between receiving, and not receiving the promises. The fathers, who could only see them afar off, are those who died without receiving the promises, that is, without receiving the things promised. And their children who lived to see the promises fulfilled, are they that received the promises, that is, the things promised.

Farther, the Spirit of God saith, “all these died in the faith, not having received the promises.”

But how could they die in this faith? It was for this only reason, because they had not received the promises, that is, the things promised. For if they had, they could not have died in faith, but in the enjoyment of things promised.

The Doctor therefore has unluckily pitched upon that, as an argument against the possibility of their faith in the Messiah, which is the very reason, why they did die in the faith of him. For the holy Spirit saith, they all died in the faith; and then the reason is added, why they did, namely, because not having received the promises; therefore their not having received the promises, is the reason why they died in the faith of them. And their faith had this foundation, because they had seen the things promised, as afar off, that is, long after their own deaths, and therefore to be fulfilled, or made good in a future life. Consequently, their faith was in a redemption to come in a life after this; which surely may be affirmed to be a true faith in the promised Messiah, or in all that, which had been promised, from the first joyful notice, which God gave of him, _in a seed of the woman to bruise the head of the serpent_. Which in gospel language is called, _destroying the works of the devil_, and bringing all that to life again, which died in _Adam_’s transgression.

It is added of these holy men dying in the faith of promises _seen afar off_, that they were _perswaded of them, and embraced them, and confessed they were strangers and pilgrims on the earth; now they that say such things, plainly declare, that they seek a better country, that is, an heavenly_.

What an extravagance is it therefore in the learned Doctor, to say, _How should they believe in him of whom they have not heard_; as in the least degree applicable to those saints of the old world? For their faith was in promises made to them, but not fulfilled before their deaths, which they beholding as afar off, died in the fullest faith and expectation of a blessed life and heavenly country in virtue of them. Therefore they believed in that, of which they had heard, they knew what it was that they believed, _namely_, a redemption from all the evil of their pilgrimage on earth, to a life in heaven.

Our blessed Lord said to the _Jews, Your father_ Abraham _rejoiced to see my day, and he saw it, and was glad_. Surely then _Abraham_ had faith in the Messiah, and yet he is numbered by the apostle amongst those, who died not having received the promises.

But now, though _Abraham_’s rejoicing at the sight of that day, was a sufficient proof, that his faith was in the Messiah, yet the _implicit_ faith of the more antient, patriarchal world in _that_, which they had not seen, as _Abraham_ had, was as _right_ a faith in the Messiah, as _Abraham_’s was. This point is determined, in the following words of Christ. _Thomas, because thou hast seen me, thou hast believed: blessed are they, which have not seen, and yet have believed._

This, and this alone, is the only real difference between the religion of the faithful before, and after Christ. _Before Christ_, the living faith, was in a Messiah to come in some wonderful, but unknown way. By this faith, they stood under the blessed power of the _seed of the woman_, and from generation to generation were kept in the one true covenant of life, and union with God.

_After Christ_, the same living faith, rejoiced in a Messiah made known by a miraculous birth, in the fallen human nature, redeeming it out of every evil of life, of death, of sin and hell, till it was placed, as God and man in one person, at the right hand of God in heaven.

Now when in process of time, the covenant of life between God and man, had lost much of its effect, and the people of God had greatly fallen away from the faith and piety of the first patriarchs, (perhaps not more remarkably than the Christian world is fallen from the truth and faith of the apostolic ages) it pleased God by _Moses_, to introduce the descendents of the patriarchs into a new _covenant of care, and protection over them_.

Which covenant was not a _new progressive state_ of that first one true religion, that alone unites God and fallen man, nor given for its own sake, or because of any intrinsic goodness in its washings and purifications, but granted to the _hardness of their hearts_, as a _temporal means_ of keeping a fallen people from falling farther under the blindness and vanity of their earthly minds.