ILLUSTRATIONS.

I. The presence of Jesus, is a source of happiness to the inhabitants of the celestial world. John 17:24. 2 Cor. 5:8. Rev. 7: 17, the Lamb that is in the midst of the throne, shall feed them, and shall lead them to living fountains of water.

II. Jesus will raise our bodies from the dead. Rom. 8: 23. 1 Cor. 15:21-26. Comp. § 62.

III. Displays of his power.--Even the solemnities of the judgment, which will take place about this time ($65. Ill. 5), are perfectly consistent with the character of the Redeemer of

men.

For, that judgment will confer honour and happiness on some of its subjects; whilst the condemnation of the wicked will be an evidence of the displeasure of the Judge at those who prevented their own salvation, and the accomplishment of the Redeemer's wishes, and will thus also evince his earnest desire for their salvation. Finally, it will show the love of the Redeemer to those who were contemned or even abused by the wicked (Matth. 25:41. 2 Thess. 1: 6. Luke 18:7), and who could not be perfectly happy if the wicked were not separated from them. Matth. 13:41-43. Comp. § 58. Ill. 3.

IV. The Saviour. Phil. 3: 20, from whence (from heaven) we look for the Saviour, the Lord Jesus Christ. Ephes. 4: 30, the day of redemption. Heb. 9: 28, to them that look for him, shall he appear the second time without sin, unto salvation.

V. He shall preserve us forever. -1 Thess. 4: 17, and, so shall we be ever with the Lord. John 14:3. Rev. 21:22. 22:3. § 62.

§ 98.

Jesus prepares us in the present life, for happiness in the life to

to come.

The providential care of Jesus for men, is engaged in preparing them (1) in this life, for that happiness which he will bestow on them hereafter ; he is making them worthy of all these future blessings which are reserved for them. It is only as exerted upon those to whom the revelation is known, that we are acquainted with this agency of Jesus. For, although the providence of the Redeemer of all men (1 John 2: 2. 1 Tim. 2: 5, 6) certainly also extends to all men, we are nevertheless totally unacquainted with the manner in which he exerts his agency for the welfare of those who are ignorant of his doctrines (§71). And it is certainly very natural, that the records which treat of this providential care of the Redeemer, should speak of it with particular reference to those who should read those records or learn their contents; for it is to them that the Gospel is addressed, and their interests and duties therefore should of course be considered.

ILLUSTRATION.

Acts 5: 31, him hath God exalted to his right hand, a Prince and Saviour (a prince of salvation), to give repentance unto Israel, and the remission of sins. Compare § 65. III. 2. Heb. 2: 10, "He is the captain of our salvation, through whom, God will bring many sons unto glory."

BOOK IV.

OF THE REDEEMER.

PART II.

THE DIFFERENT WORKS OF CHRIST (HIS OF

FICES).

SECTION 3.

THE PROVIDENTIAL CARE OF CHRIST OVER HIS CHURCH.

§ 99.

The Christian church.

The collective body (1) of those who have received (2) the Christian doctrines, together with all those who are to be qualified (3) for the reception of them, is termed "the church of God and of Christ" (4); that is (5) the people or family of God and of Christ (6); who worship Christ, and in so doing, God as their Lord (7), and who are supported and governed by his particular provi

tians in all places, εν παντι τοπῳ. John 10:16, μια ποιμνη one flock. 1 Cor. 12 : 12 &c, παντες εις ἑν σωμα εβαπτισθημεν· ειτε Ιουδαιοι, ειτε ̔Ελληνες we are all baptized into one body, whether we are Jews or Greeks. Rom. 12: 4, οἱ πολλοι ἑν σωμα εσμεν εν Χριστῳ we many are one body in Christ. Eph.

4:4-6.

II. Subject continued. In other words, all those who are called (κλητοι 1 Cor. 1: 2), in the sense of this phrase which is given in § 71. Ill. 2; or all those who in the time of the apostles, could not be reckoned among the Jews or Gentiles, who belonged not to the Ιουδαιοις και ̔Ελλησι (1 Cor. 10:32), are sometimes called "the church."

III. Membership of children. Comp. $112. Little children were included also among the ancient people of God. Gen. 17: 10-14. Children eight days old, were to receive circumcision, which was the mark of those who belonged to the people of God, or which was a sign of the covenant between God and his people.

IV. The name CHURCH. The appellation εκκλησια (or church), without any adjunct, occurs 1 Cor. 12:28. Eph. 1:22. 3:10. Phil. 3:6. The phrase εκκλησια θεου or του θεου church of God, is applied to the whole christian church (1 Cor. 10: 32. 15:9), and to a single christian church. 1 Cor. 11:22, 16. 1:2.1 Tim. 3:5. The church is termed "church

[1 Various definitions have been given of the church visible and invisible. The following, which differs from any that the writer remembers to have seen, may perhaps have some claim to clearness and precision.

I. The visible church of Christ is the collective body of those who profess the christian religion; consisting of all those who have been admitted to membership by baptism, and have not been deprived of it by excommunication.

II. The true or invisible church is the collective body of all those, of every religious denomination in the world, who are in a state of grace. S.]

of Christ," εκκλησια Χριστου, in Matth. 16: 18, I will build my church. Eph. 3: 21, the church in (or of) Jesus Christ. 5:23. She is called "the church of God and Christ," or, which is the same thing, " in God the Father, and the Lord Jesus Christ." 1 Thess. 1: 1, and 2 Thess. 1:1. Of the same import is the phrase, "the churches of God which are in Christ Jesus," 1 Thess. 2: 14, where ev, which corresponds to the Hebrew expresses the dative, ecclesia Christo sacra, i. e. ecclesia Christi. Thus, in Jude v. 1, we read "the christians, κλητοι, are dedicated to God the Father," εν θεῳ πατρι ἡγιασμενοι, and are preserved for Jesus Christ, i. e. they remain christians (belonging to Christ). In short, christians are here termed " a people consecrated to God the Father, and Jesus Christ." Thus the words, (John 17:11,) τηρησον αυτους εν τῳ ονοματι σου may be translated thus, "Preserve them, O Father, (as thine) for thyself.""

On the philosophic view of a Church or of an Ethical Polity; that is, of a public union of men for moral purposes under a moral Lawgiver and Judge, see Kant's Religionslehre, 1st ed. p. 123-134; Stäudlin "Ueber den Begrif der Kirche, und Kirchengeschichte," in the Götting Theol. Bibl. Vol. 1, p.600653; and Stapffer "De natura, conditore, et incrementis reipublicae ethicae," Bern, 1797, Dissert. 1.

On the insufficiency of mere natural religion, for the foundation of a church and social religious worship, see Stäudlin "On the public worship of natural religion;" "Beiträge" to the philosophy and history of religion and morality, Vol. 1, No. VIII.

V. Subject continued. The ancient people of God also bore the name "church of God," εκκλησια ]קָהָל[ κυριου. Deut. 23: 2 &c, 8. Eckermann remarks, that this expression has a peculiar force in Deut. ch. 23, because the context relates to