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being but between thirty and forty years, whereas both the other contain thousands-in this affair is more than both the others, I would therefore proceed to show distinctly how the work of redemption is carried on through each of these periods in their order, under three propositions.
I. That from the fall of man to the incarnation of Christ, God was doing those things which were preparatory to his coming, as forerunners and earnests of it.
II. That the time from Christ's incarnation to his resurrection, was spent in procuring and purchasing redemption.
III. That the space of time from the resurrection of Christ to the end of the world, is all taken up in bringing about or accomplishing the great effect or success of that purpose.
In a particular consideration of these three propositions, the great truth taught in the doctrine may perhaps appear in a clear light.
From the Fall to the Incarnation.
The great works of God in the world, during this whole space of time, were all preparatory. There were many great changes and revolutions in the world, and they were all only the turning of the wheels of providence to make way for the coming of Christ, and what he was to do in the world. Hither tended especially all God's great works towards his church, The church was under various dispensations of providence, and in very various circumstances, before Christ came; but all these dispensations were to prepare the way for his coming. God wrought salvation for the souls of men through all that space of time, though the number was very small to what it was afterwards; and all this was by way of anticipation. All the souls that were saved before Christ came, were only the earnests of the future harvest.
God wrought many deliverances for his church and people before Christ came; but these were only so many images and forerunners of the great salvation. The church during that space of time enjoyed the light of divine revelation. They had in a degree the light of the gospel. But all these revelations were only so many earnests of the great light that he should bring who came to be the light of the world. That whole space of time was the time of night, wherein the church of God was not indeed wholly without light; but it was like the light of the moon and stars; a dim light in comparison of
the light of the sun, and mixed with a great deal of darkness. It had no glory by reason of the glory that excelleth, 2 Cor. iii. 10. The church had indeed the light of the sun, but it The church was only as reflected from the moon and stars. all that while was a minor. Gal. iv. 1—3. "Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors, until the time appointed of the Father. Even so we, when we were children, were in bondage under the elements of the world."
But here, for the greater clearness and distinctness, I shall subdivide this period into parts:
1st, From the fall to the flood.
2d, From thence to the calling of Abraham.
3d, From thence to Moses.
4th, From thence to David.
5th, From David to the captivity in Babylon."
From the Fall to the Flood.
Though this period was the most distant from Christ's incarnation, yet then was this glorious building begun.
I. As soon as man fell, Christ entered on his mediatorial work. Then it was that he began to execute the work and office of a mediator. He had undertaken it before the world was made. He stood engaged with the Father to appear as man's mediator, and to take on that office when there should be occasion, from all eternity. But now the time was come. Christ the eternal Son of God clothed himself with the mediatorial character, and therein presented himself before the Father. He immediately stepped in between a holy, infinite, offended Majesty, and offending mankind. He was accepted in his interposition; and so wrath was prevented from going forth in the full execution of that amazing curse that man had brought on himself.
. It is manifest that Christ began to exercise the office of mediator between God and man as soon as ever man fell, because mercy began to be exercised towards man imme diately. There was mercy in the forbearance of God, that he did not destroy him, as he did the angels when they fell.
there is no mercy exercised toward fallen man but through a mediator. If God had not in mercy restrained Satan, he would immediately have seized on his prey. Christ began to do the part of an intercessor for man as soon as he fell; for there is no mercy exercised towards man but what is obtained through Christ's intercession. From that day Christ took on him the care of the church, in the exercise of all his offices. He undertook to teach mankind in the exercise of his prophetical office : to intercede for fallen man in his priestly office; and to govern the church and the world as a king. He from that time took upon him the care of defending his elect church from all their enemies. When Satan, the grand enemy, had conquered and overthrown man, the business of resisting and conquering him was committed to Christ. He thenceforward undertook to manage that subtle powerful adversary. He was then appointed the Captain of the Lord's hosts, the Captain of their salvation. Henceforward this lower world, with all its concerns, devolved upon the Son of God: for when man had sinned, God the Father would have no more to do immediately with this world of mankind, that had apostatized from and rebelled against him. He would henceforward act only through a mediator, either in teaching men, or in governing, or bestowing any benefits on them.
And therefore, when we read in sacred history what God did, from time to time, towards his church and people, and how he revealed himself to them, we are to understand it especially of the second person of the Trinity. When we read of God ap. pearing after the fall, in some visible form or outward symbol of his presence, we are ordinarily, if not universally, to understand it of the second person of the Trinity. John i. 18. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." He is therefore called "the image of the invisible God," Col. 1. 15;. intimating, that though God the Father be invisible, yet Christ is his image or representation, by which he is seen.
Yea, not only this lower world devolved on Christ, that he might have the care and government of it, and order it agreeably to his design of redemption, but also in some respect the whole universe. The angels from that time are subject to him in his mediatorial office, as is manifest by the scripture history, wherein we have accounts of their acting as ministering spirits in the affairs of the church.
And therefore we may suppose, that immediately on the fall of Adam, it was made known in heaven among the angels, that God had a design of redemption with respect to fallen man; that Christ had now taken upon him the office and work of a mediator between God and man; and that they were to be subservient to him in this office. And as Christ, in this office, has been solemnly installed the King of heaven, and is thencefor
ward as God-man, the Light, the Sun of heaven, (agreeable to Rev. xxi. 23.) so this revelation made in heaven among the angels, was as it were the first dawning of this light there. When Christ ascended into heaven after his passion, and was solemnly enthroned, then this sun rose in heaven, even the Lamb that is the light of the New Jerusalem.
II. Presently upon this the gospel was first revealed on earth, in these words, Gen. iii. 15. "And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel." We must suppose, that God's intention of redeeming fallen man was first signified in heaven, before it was signified on earth, because the business of the angels, as ministering spirits of the mediator, required it; for as soon as ever Christ had taken on him the work of a mediator, it was requisite that the angels should be ready immediately to be subservient to him in that office so that the light first dawned in heaven; but very soon after the same was signified on earth. In those words of God there was an intimation of another surety to be appointed for man, after the first surety had failed. This was the first revelation of the covenant of grace; the first dawning of the light of the gospel on earth.
This lower world before the fall enjoyed noon-day light; the light of the knowledge of God, the light of his glory, and the light of his favour. But when man fell, all this light was at once extinguished, and the world reduced back again to total darkness; a worse darkness than that which was in the beginning of the world, (Gen. i. 2.) " Darkness was upon the face of the deep," a darkness a thousand times more remediless than that. Neither men nor angels could find out any way whereby this darkness might be scattered. It appeared in its blackness when Adam and his wife saw that they were naked, and sewed fig-leaves; when they heard the voice of the Lord God, walking in the garden, and hid themselves among the trees. When God first called them to an account, and said to Adam, "What is that thou hast done? Hast thou eaten of the tree whereof I commanded thee that thou shouldst not eat?" Then we may suppose that their hearts were filled with shame and terror. But these words of God, (Gen. iii. 15.) were the first dawning of gospel light, after this dismal darkness. Before this there was not one glimpse of light, any beam of comfort, or the least hope. It was an obscure yet comprehensive revelation of the gospel; not indeed made to Adam or Eve directly, but contained in what God said to the serpent.
Here was a certain intimation of a merciful design by "the seed of the woman," which was like the first glimmerings of the light in the east when the day first dawns. This intima
tion of mercy was given even before sentence was pronounced on either Adam or Eve, from tenderness to them, lest they should be overborne with a sentence of condemnation, without having any thing held forth whence they could gather any hope.
One of those great things that were intended to be done by the work of redemption, is more plainly intimated, viz. God subduing his enemies under the feet of his Son. God's design of this was now first declared. Satan probably had triumphed greatly in the fall of man, as though he had defeated the designs of God in his creation. But in these words God gives him a plain intimation, that he should not finally triumph, but that a complete victory and triumph should be obtained over him by the seed of the woman.
This revelation of the gospel was the first thing that Christ did in his prophetical office. From the fall of man to the incarnation of Christ, God was doing those things that were preparatory to Christ's coming to effect redemption, and were forerunners and earnests of it. And one of those things was to foretell and promise it, as he did from age to age, till Christ came. This was the first promise given, the first prediction that ever was made of it.
III. Soon after this, the custom of sacrificing was appointed, to be a standing type of the sacrifice of Christ, till he should come, and offer up himself a sacrifice to God. Sacrificing was not a custom first established by the Levitical law, for it had been a part of God's instituted worship from the beginning. We read of the patriarchs, Abraham, Isaac, and Jacob, offering sacrifice, and before them Noah and Abel. And this was by divine appointment; for it was part of God's worship in his church, which was offered up in faith, and which he accepted. This proves that it was by his institution; for sacrificing is no part of natural worship. The light of nature doth not teach men to offer up beasts in sacrifice to God; and seeing it was not enjoined by the law of nature, to be acceptable to God, it must be by some positive command or institution; for God has declared his abhorrence of such worship as is taught by the precept of men without his institution. (Isa. xxix. 13.) And such worship as hath not a warrant from divine institution, cannot be offered up in faith, because faith has no foundation where there is no divine appointment. Men have no warrant to hope for God's acceptance, in that which is not of his appointment, and in that to which he hath not promised his acceptance: and therefore it follows, that the custom of offering sacrifices to God was instituted soon after the fall; for the scripture teaches us, that Abel offered "the firstlings of his flock, and of the fat thereof," Gen. iv. 4; and that he was accepted of God in this offering, Heb. xi. 4. And there is nothing in the story