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the former of these ways, was in that promise noticed in the foregoing particular; and the first thing of the latter kind, was that institution of sacrifices that we are now upon. As that promise in Gen. iii. 15. was the first dawn of gospel light after the fall in prophecy; so the institution of sacrifices was the first hint of it in types. The former was done in pursuance of Christ's prophetical office; in the latter, Christ exhibited himself in his priestly office.
The institution of sacrifices was a great thing done towards preparing the way for Christ's coming, and working out redemption. For the sacrifices of the Old Testament were the main of all the Old Testament types of Christ and his redemption; and it tended to establish in the minds of God's visible church the necessity of a propitiatory sacrifice, in order to the Deity's being satisfied for sin; and so prepared the way for the reception of the glorious gospel, that reveals the great sacrifice in the visible church, and not only so, but through the world of mankind. For from this institution of sacrifices, all nations derived the custom of sacrificing to the gods, to atone for their sins. No nation, however barbarous, was found without it. This is a great evidence of the truth of the Christian religion; for no nation, except the Jews, could tell how they came by this custom, or to what purpose it was to offer sacrifices to their deities. The light of nature did not teach them any such thing. That did not teach them that the gods were hungry, and fed upon the flesh which they burnt in sacrifice and yet they all had this custom of which no other account can be given, but that they derived it from Noah, who had it from his ancestors, on whom God had enjoined it as a type of the great sacrifice of Christ. However, by this means all nations of the world had their minds possessed with this notion, that an atonement or sacrifice for sin was necessary; and a way was made for their more readily receiving the great doctrine of the gospel, the atonement and sacrifice of Christ.
IV. God soon after the fall began actually to save the souls of men through Christ's redemption. In this, Christ, who had lately taken upon him the work of mediator between God and man, did first begin that work, wherein he appeared in the exercise of his kingly office; as in the sacrifices he was represented in his priestly office, and in the first prediction of redemption by Christ he had appeared in the exercise of his prophetical office. In that prediction the light of Christ's redemption first began to dawn in the prophecies of it; in the institution of sacrifices it first began to dawn in the types of it; in this, viz. his beginning actually to save men, it first began to dawn in the fruit of it.
It is probable, therefore, that Adam and Eve were the first fruits of Christ's redemption; it is probable by God's manner,
of treating them, by his comforting them as he did, after their awakenings and terrors. They were awakened, and ashamed with a sense of their guilt, after their eyes were opened, and they saw that they were naked, and sewed fig-leaves to cover their nakedness; as the sinner, under the first awakenings, is wont to endeavour to hide the nakedness of his soul, by a fancied righteousness of his own. Then they were further terrified and awakened, by hearing the voice of God as he was coming to condemn them. Their coverings of fig-leaves do not answer the purpose; but notwithstanding these, they ran to hide themselves among the trees of the garden, because they were naked, not daring to trust to their fig-leaves to hide their nakedness from God. Then they were further awakened by God's calling of them to a strict account. But while their terrors were raised to such a height, and they stood, as we may suppose, trembling and astonished before their judge, without any expedient whence they could gather any hope, then God took care to hold forth some encouragement, to keep them from the dreadful effects of despair under their awakenings, by giving a hint of a design of mercy by a Saviour, even before he pronounced sentence against them. And when after this he proceeded to pronounce sentence, whereby we may suppose their terrors were further raised, God soon after took care to encourage them, and to let them see, that he had not wholly cast them off, by taking a fatherly care of them in their fallen, naked, and miserable state, by making them coats of skins and clothing them. Which also manifested an acceptance of those sacrifices that they offered to God, which were types of what God had promised, when he said, "The seed of the woman shall bruise the serpent's head." This promise there is reason to think, they believed and embraced. Eve seems plainly to express her hope in and dependence on that promise, in what she says at the birth of Cain, Gen. iv. 1. "I have gotten a man from the Lord;" i. e. as God has promised, that my seed should bruise the serpent's head; so now has God given me this pledge and token of it, and I have a seed born. She plainly owns, that this child was from God, and hoped that her promised seed was to be of this, her eldest son; though she was mistaken, as Abraham was with respect to Ishmael, as Jacob was with respect to Esau, and as Samuel was with respect to the first born of Jesse. And especially does what she said at the birth of Seth, express her hope and dependence on the promise of God; (ver. 25.) "For God hath appointed me another seed, instead of Abel, whom Cain slew."
Thus it is exceeding probable, if not evident, that as Christ took on him the work of mediator as soon as man fell; so that he now immediately began his work of redemption in its effect, and that he immediately encountered his great enemy
the devil, whom he had undertaken to conquer, and rescued those two first captives out of his hands; therein baffling him, soon after his triumph over them, whereby he had made them his captives. And though he seemed sure of them and all their posterity, Christ the Redeemer soon showed him that he was mistaken. He let him see it, in delivering those first captives, and so soon gave him an instance of the fulfilment of that threatening, The seed of the woman shall bruise the serpent's head; and in this instance a presage of his subduing all his enemies under his feet.
After this we have another instance of redemption in one of their children, righteous Abel as the scripture calls him; whose soul perhaps was the first that went to heaven through Christ's redemption. In him we have at least the first recorded instance of the death of a redeemed person. If he was the first, then as the redemption of Christ began to dawn before in the souls of men in their conversion and justification, in him it first began to dawn in glorification; and in him the angels began first to do the part of ministering spirits to Christ, in going forth to conduct to glory the souls of the redeemed. And in him the elect angels in heaven had the first opportunity to see so wonderful a thing as the soul of one of the fallen race of mankind, that had been sunk by the fall into such an abyss of sin and misery, brought to heaven, and in the enjoyment of heavenly glory, which was a much greater thing than if they had seen him returned to the earthly paradise. Thus they saw the glorious effect of Christ's redemption, in the great honour and happiness that was procured for sinful, miserable
V. The next remarkable thing that God did in farther carrying on this great redemption, was the first uncommon pouring out of the Spirit, through Christ, in the days of Enos. We read, Gen. iv. 26. "Then began men to call upon the name of the Lord." The meaning of those words has been considerably controverted among divines. We cannot suppose the meaning is, that then first men performed the duty of prayer. Prayer is a duty of natural religion, and a duty to which a spirit of piety does most naturally lead men. Prayer is the very breath of a spirit of piety; we cannot suppose, therefore, that holy men before, for above two hundred years, had lived without prayer. Therefore some divines think, that the meaning is, that then men first began to perform public wor ship, or to call upon the name of the Lord in public assemblies. However, thus much must necessarily be understood by it, viz. that there was something new in the visible church of God with respect to calling upon the name of the Lord; that there was a great addition to the performance of this duty; and that in some respect or other it was carried far beyond
what it ever had been before, which must be the consequence of a remarkable pouring out of the spirit of God.
If it was now first that men were stirred up to meet in assemblies to assist one another in seeking God, so as they never had done before, it argues something extraordinary as the cause; and could be from nothing but the uncommon influences of God's Spirit. We see by experience, that a remarkable pouring out of God's Spirit is always attended with such an effect, viz. a great increase of the performance of the duty of prayer. When the Spirit of God begins a work on men's hearts, it immediately sets them to calling on the name of the Lord. As it is was with Paul after the Spirit of God had arrested him; Behold, he prayeth! so it has been in all remarkable effusions of the Spirit of God recorded in scripture ; and so it is foretold it will be in the latter days. It is foretold, that the holy Spirit will be poured out as a spirit of grace and supplication, Zech. xii. 10. See also Zeph. iii. 9. "For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one con
And when it is said, Then began men to call upon the name of the Lord, no more can be intended by it than that this was the first remarkable season of this nature that ever was. It was the beginning, or the first, of such a work of God. In this manner such an expression is commonly used in scripture: so, 1 Sam. xiv. 35. "And Saul built an altar unto the Lord; the same was the first altar that he built unto the Lord. In the Hebrew it is, as you may see in the margin, that altar he began to build unto the Lord, Heb. ii. 3. "How shall we escape if we neglect so great salvation, which first began to be spoken by the Lord?"
It may here be observed, that from the fall of man to our day, the work of redemption in its effect has mainly been carried on by remarkable communications of the Spirit of God. Though there be a more constant influence of God's Spirit always in some degree attending his ordinances; yet the way in which the greatest things have been done towards carrying on this work, always have been by remarkable effusions, at special seasons of mercy, as may fully appear hereafter in our further prosecution of our subject. And this in the days of Enos, was the first remarkable pouring out of the Spirit of God, that ever was. There had been a saving work of God on the hearts of some before; but now God was pleased to bring in a harvest of souls to Christ; so that in this we see that great building, of which God laid the foundation immediately after the fall of man, carried on further, and built higher, than ever it had been before.
VI. The next thing I shall notice, is the eminently holy
life of Enoch, who, we have reason to think, was a saint of greater eminency than any that had been before him; so that in this respect the work of redemption was carried on to a still greater height. With respect to its effect in the visible church in general, we observed above how it was carried higher in the days of Enos than ever it had been before. Probably Enoch was one of the saints of that harvest; for he lived all the days that he did live on earth, in the days of Enos. And with respect to the degree to which this work was carried in the soul of a particular person, it was raised to a greater height in Enoch than ever before. His soul, built on Christ, was built up in holiness to a greater height than any preceding instance. He was a wonderful instance of Christ's redemption, and of the efficacy of his grace.
VII. In Enoch's time, God more expressly revealed the coming of Christ than he had before done. Jude, ver. 14, 15. "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints to execute judgment upon all, and to convince all that are ungodly among them, of their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him." Here Enoch prophesies of the coming of Christ. It does not seem to be confined to any particular coming of Christ; but it has respect in general to Christ's coming in his kingdom, and is fulfilled in a degree in both his first and second coming; and indeed in every remarkable manifestation Christ has made of himself in the world, for the saving of his people, and the destroying of his enemies. It is very parallel in this respect with many other prophecies of the Old Testament; and, in particular, with that great prophecy of Christ's coming in his kingdom, whence the Jews principally took their notion of the kingdom of heaven, Daniel vii. 10. "A fiery stream issued, and came forth from before him thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened." And ver. 13, 14. " I saw in the night visions, and behold, one like the son of man, came with the clouds of heaven, and came to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." And though it is not. unlikely that Enoch might have a more immediate respect in this prophecy, to the approaching destruction of the old world by the flood, which was a remarkable resemblance of Christ's destruction of all his enemies at his second coming, yet it doubtless looked beyond the type to the antitype.