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ESSAY VII. good and evil, which may be called the tree of death, because its fruit was of such malignancy, that it not only introduced diseases and death into the body of him who ate of it, but also corrupted his mind by inflaming his passions; as our first parents by fatal experience found. Farther, the importance of our globe in the mundane system may be learned from this, that one of the purposes for which the mediation of the Son of God was appointed, is declared in scripture to be, to put the righteous in possession of an habitation similar to the earth in its primitive state, that that illustrious display of the perfections of God which was made in its original constitution, may not perish from the universe. Hence the habitation of the righteous after the resurrection, is called a new heaven, and a new earth: and the creation thereof, is termed by the apostle Peter, Acts iii. 21. The restitution of all things, which God hath spoken, or promised, by the mouth of all his holy prophets since the world began. In this new earth, wherein the righteous are to live for ever in an embodied state, there will be no curse to spoil its contexture, or to mar its productions, or to blast its beauty, as in this earth; but it will remain, without any change, an illustrious monument of the great Creator's wisdom, power, and goodness, to all eternity; as was just now observed. And if so, are we not warranted to suppose that, in the view of God, our earth had a pre-eminence above many other parts of the universe.

2. With respect to the human species, for whose salvation the mediation of Christ was appointed, although their habitation be but of small dimensions, considered in relation to the immensity of the universe, they may be of more account for their numbers, than the inhabitants of any other world in the system, however great its dimensions may be. For who can tell, whether rational beings any where else propagate their kind, as the human species doth: And, whether any where else, the constitution taketh place which subsists in our world, in which multitudes die, almost as soon as born, and multitudes live only a few years, then are removed, and their places are filled by new comers, who in like manner die and are succeeded. And, for as much as all who die, whether in early infancy, or in advanced age, are to be brought a second time into life, namely by a general resurrection, and on that occasion are all to be finally disposed of, according to their different capacities and deserts; I say when The mystery or secret purpose of God in creating mankind, is in this manner completed, the human species may be found more considerable for their

number, than the inhabitants of other orbs whose dimensions are greater, but who do not die. And on account of their immense number, this our species may have been judged by God worthy to be redeemed, or saved from perishing, by the mediation of so great a person as his only begotten Son.

The multiplication of the human kind by generation, which takes place in our system, is a thing so wonderful, whether their bodies or their souls are considered, that were it not a matter of daily experience, it would be thought an absolute impossibility. Wherefore, if generation takes place in no other system of rational beings, the human species to which that faculty hath been imparted, may be of more importance in the sight of God, than any other species which doth not possess the same faculty; and on account of their number, the new earth, or material habitation, which is to be assigned to them who are saved after they are restored to life, will probably be of greater magnitude, than any earth or material habitation existing at present in the universe.

3. As the human species the inhabitants of this earth, may, in respect of their number, be more considerable than the inhabitants of any other habitable globe, they may be more considerable even in respect of their nature. For as Taylor hath observed, in his key to Romans, No. 133, The human body, though it is now contaminated with disease and subjected to death, having been created in its original state capable of immortality, it may have been the chief of all the organized material works of God; the work in which his wisdom and power shine most illustriously. For, as it is composed of a dense or gross fleshly substance, its structure must on that account be the more exquisite, in order to its being united to, and animated by a rational spirit, in such a manner that its organs of sensation should convey to that spirit ideas of things external; and its members being acted upon by the volitions of that spirit, should become fit instruments of its operations during its union with the body. The superior excellence of the mechanism of the human body, may likewise be understood from God's declared resolution to raise the bodies of the righteous at the last day, incorruptible and immortal; which, it is supposed, is the state in which the human body would have been continued by the use of the tree of life, if our first parents had not violated the law of their creation. And, having raised them in this excellent form re-united to their spirits, he will continue them so united for ever, that this most

admirable piece of material mechanism may remain an eternal : monument of his divine skill in its formation.

Next, with respect to the human spirit, although its faculties are greatly weakened, and their operations are exceedingly obstructed, through the disorder introduced into the human frame by our first parents eating the forbidden fruit, its faculties are of such a nature, and its operations are so excellent, as plainly to demonstrate, not only that man was originally made after the image of God; but that, at the resurrection, when the human spirit is joined to a body fashioned like to the glorious body of Christ, its faculties will appear vastly superior to what they are now supposed to be. Wherefore, in respect of their spirits, the human species may be beings of an order eminently excellent. The sin which hath been, and still is in the world, is no proof of the meanness of the human nature; otherwise, as Taylor justly observes, No. 133, the angels who sinned, will be proved to be as mean and contemptible in their nature as men. As little will the weakness of infancy, the imperfections of our views in the first stages of life, and our being subject to pain, disease, and death, prove us to be an inconsiderable part of the creation; since, as the same author remarks, the Son of God experienced in our nature all these disadvantages, and yet lost nothing of his original excellence. In short, for any thing that appears, there may be in the human mind, powers and faculties equal to those of the highest angels, which, in the future state, when the soul is united to its glorified body, will display themselves in an admirable manner; agreeably to our Lord's declaration, Matth. xiii. 43. Then shall the righteous shine forth as the sun in the kingdom of their Father.-The human species, both in respect of their body and spirit, being of a nature so excellent, their preservation must be acknowledged an end not unworthy of the infinite wisdom of God to accomplish, even by so great an interposition as the mediation of his own Son.

4. Although mankind, through the disobedience of their first parents, have been degraded below their natural rank, who, as Taylor suggests, can tell whether the trials which in this degraded state they are exposed to, may not be more severe than the trials alloted to any other species of the rational creatures of God? The corrupted diseased bodies, in which our spirits are lodged, and which have a great influence, not only on our pas sions, but on our powers of perception and reasoning; the state of infancy and childhood, in which we remain so long subject to

animal appetites and passions, without the aids of experience and reason, and in which habits of sensuality are early formed; the pernicious influence of the evil examples which continually surround us; with many other disadvantages, all concurring to render a right conduct in our present state extremely difficult; I say, these things considered, the virtue of beings placed in such unfavourable circumstances, though it be not a perfect virtue, may in some respects excel the more perfect virtue of other beings who are not exposed to such a long and severe course of trial as that to which mankind are subjected. Wherefore, to produce a virtue thus tried, may have been an end not unworthy of the mediation of the Son of God. Especially if we add,

5. That the virtue of beings circumstanced as men are, and exercised under such embarrassing difficulties and temptations, being superior to the virtue of other intelligent creatures, who have not been so exercised and tried, it is far from being unreasonable to suppose with Taylor, that by their trials and acquire. ments, the redeemed of the human species may be fitted for nobler employments and higher charges than other beings, who, perhaps, were naturally superior to them, but who are their inferiors in this second stage of their existence, not having been exercised and improved as they have been. To use the before mentioned excellent authors's words: "Who can tell how wide❝ly, such as have honourably passed through the trials of this "state, may be dispersed through the universe; how much their "capacities shall be enlarged; what offices and trusts will be put "into their hands; how far their influence shall extend; and how "much their salvation may contribute to the good order and hap"piness of the universe?" Something of this kind seems to be intimated in those expressions of scripture, in which the redeemed of the human species are represented as made kings and priests unto God, even the Father; and in those passages, where it is promised to him who overcometh, that he shall sit with Christ on his throne, even as he overcame, and is set down with his Father on his throne. And since we know by revelation, that some of the angels are at present employed as ministring spirits to such of the human race as shall be heirs of salvation, May not the redeemed of the human species, now raised to an high degree of perfection, be themselves employed according to their different capacities, in the like offices to beings of an inferior nature? And notwithstanding the number of mankind, who, from the beginning to the end of the world, are to be thus exalted and

rewarded, though great, may be but small in comparison of those who shall perish, this, instead of being an objection to the fore. going conjecture, is rather a confirmation thereof; because, being a proof of the severity of the trial to which mankind are exposed, it enhances the virtue of those who pass through that trial with honour, and sheweth, that notwithstanding their number should be comparatively small, it was not below the dignity of the Son of God, for the sake of saving them, to assume the human nature, and to continue united to it for ever, as an eternal monument of what he did and suffered for their salvation.

6. We may even ask, with Taylor, "Who can determine how "far the scheme of redemption may exceed any scheme of the "divine wisdom in other parts of the universe? Or how far it "may affect the improvement and happiness of other intelligent "creatures, even in the remotest regions?" The divine dispen sations towards men, may be made known in other systems by revelation, even as the sin and punishment of the angels, have been made known to us. Besides, we are told expressly, Ephes. iii. 10. That now to the governments, and to the powers in the heavenly regions, the manifold wisdom of God is made known through the church. And Saint Peter assures us, 1 Epistle i. 12. That these things the angels desire to look into. It is therefore the sense of revelation that the heavenly hosts study the wisdom and grace manifested in our redemption; and that they increase their stock of knowledge, by contemplating those displays which God hath made of his love in his dealings with mankind. If so, is it unreasonable to suppose, that the mediation of the Son of God for the salvation of men, will be made known to other systems of God's reasonable creatures; to whom also, if they stand in need of it, the benefit of Christ's death may be extended? And although they should not need any atonement, because they have not sinned, the knowledge that such an atonement was required and made for others, may have an influence in supporting God's government, even among them, and in confirming them in their obedience for ever.

7. Lastly, As there is but one God who made and ruleth the universe, however different the methods may be by which he governs his rational creatures dispersed through the immense regions of space, it is reasonable to conclude that these methods are all connected by some general principle, which hath such influence in them all, as to form one great and effectual plan for promoting the virtue and happiness of the whole. Now, who

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