« PredošláPokračovať »
ence and resignation : that he should go as a lamb to the Naughter, quietly resigning his human will to the divine will; and make his obedience in his sufferings, as conspicuous as his sufferings themselves : that, in midst of the extremity of his torments, he should not entertain the least unbecoming thought of God, but acknowledge him holy in them all, Pfalm xxii. 3. : nor yet the least grudge against his mure derers: in token of which he prayed for them while he was on the cross, saying, Father, forgive them i for they know not what they do, Luke xxiii. 34.
Thus far of the conditionary articles, INFERENCES from the conditionary Part of the Co.
venant. Thus as we have shown, stood the important con. dition of the covenant of grace; and from thence the following inferences are fairly deducible.
Inf. 1. The redemption of the soul is precious : Is it not? Look to the price of the purchase, the ransom of fouls, as stated in the covenant; the holy birth, righteous life, and satisfactory death of the Son of God; and ye mult conclude it to be a costly redemption. Turn hither your eyes, (1.) Ye who value not your own fouls. See here the worth of those fouls ye fell for a thing of nought, for fatisfying a corrupt paflion, a pang of luft of one fort or another. Gostly was the gathering of what ye thus throw away. Ye let them go at a very low price ; but Christ could not have one of them at the hand of justice, but at the price of his precious blood. Ye cannot forego the vanities of a present world for them, nor spend a serious day or hour abour them ; but he after a lifetime of sorrows, underwent a most bitter death for them. What think ye? Was he inconfiderate and too liberal in his making such a bar
gain for the redemption of fouls ? He was infinitely • juft, who proposed the condition; and he was infinite
ly wise, who went into it. He was a Father that exacted this ransom for fouls; and he was his own Son that paid it. Be alhamed and blush, to make fo low an estimate of those souls, which Heaven set such a high price on. (2.) Ye who have cheap thoughts of the pardon of sin, and of salvation, correct your mistake here. You fearlessly run on in fin, thinking all may foon be set to rights again, with a God for give me, have mercy on my foul; so as you may leap out of Delilah's lap into Abraham's bofom. O fearful, infatuation! Is the mean and low birth, the sorrowful life, and the bitter death of Jesus the Son of God, not sufficient to give men a just and honour able notion of the pardon of fin ? Look into the condition of the covenant for pardon, written in the blood of the Lamb of God, and learn the value a just God puts upon his pardons and salvation. See O finner, that it is not words, but deeds; not promifes and resolves to do better, but perfection of holiness and obedience; not drawing of fighs and shedding of tears, but shedding of blood; and not thy blood neither, but blood of infinite value, that could procure the pardon of Gin, and falvation. And if thou have not upon thee by faith all that righteoufness Christ fulfilled, to be presented unto God for a pardon, thou shalt never obrain it. Particularly, ye are apt to think light of the fin ye were born in, and the corruption cleaving to your nature ; but know, that God does not think light of thefe. It behoved to be an article of the covenant, that Christ should be born holy, and retain the holiness of human nature in him to the end ; else the unholy birth and corrupt nature we derive from Adam, would have staked us all down eternally under the curse. (3.) Ye that have mean thoughts of the holy law, rectify your dangerous mistake by the help of this glass. Ye make no bones of transgressing its commands; ye neglect and despise its curse: as it is a law, ye few not so much
regard to it as to the laws of men; and as it is a covenant, ye
look it as out of date, being in no concern how it may be satisfied for you. And fhall the honour of the holy law lie in the dust, in your cafe ? Rather than it should so lie in the case of So. dom and Gomorrah, God would have them laid in ashes with fire and brimstone. Yea, for vindicating the honour of the law, this whole world shall be burnt to ashes, and all the unholy cast out from the presence of the Lord' for ever. And in the case of them that are saved, God would have the curse of the law executed upon his own Son, as their surety, and the commands of it perfectly obeyed in all points by him in their name. Sure, if you are possessed of any share herein, it will be great and honourable in your sight, as it is in the light of God.
Inf. 2. The law is no loler, in that life and falvation are bestowed on believers in Chrift. It is so far from being made void through faith, that it is eltablished thereby, as the apoftle witnesseth, Rom. i. 31. God would never dispense his pardons at the expence of the honour of his law ; nor declare one righteous, without the righteousness of the law being fulfilled, either by him, or in him by another, Rom. viii. 4. Wherefore, life and salvation being designed for the elect, the law's whole accounts of all it had to charge on them for life, were taken in; and an infallible method was laid down for clearing them, the burden of the payment being transferred on Christ their surety. By this exchange of persons the law had no loss. Nay, it was more for the honour of the law, that he was made under it, and satisfied it, in virtue of the claim it had upon him by the second covenant, than if they, being mere creatures, had fatisfied it in all points. But the truth is, they being, sinners, could never by any means have fully fatis. fied it ; though it had eternally pursued them and exacted of them, it would never have had enough
from them; whereas now, by Christ's taking their debt on him, it was paid to the utmost farthing.
Inf. 3. Faith hath a broad and firm bottom to stand on before the Lord. The believer hath a strong plea for life and falvation, which cannot milcarry; namely, the condition of the covenant fulfil. led by Jesus Christ, even all righteoufness: Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus - let us draw near with a true heart, in full assurance of faith, Heb, x. 19,–22. The broken boards of uncovenanted mercy, and mens own works, which presumption fixeth upon, cannot but fail, fince the law admits no life for a finner on these grounds. But forasmuch as there is a gift of Christ and his righteousness proclaimed in the gospel by the authority of Heaven, he who by faith receiveth that gift, and makes the fame his only plea before the Lord, cannot miss of salvation : Rom. v. 17. They which receive (Gr. the) abundance of grace, und of the gift of righteousness, shall reign in life by one, Jesus Christ; where the abundance mentioned, relates not to different degrees of the grace or gift, but to the offence, as appears from ver. 20.: As if he had said, “ Who receive the gracę " and gift of righteousness which abound beyond “ Adam's offence, saving them out of the gulph of “ ruin it plunged them into.” Faith uniting a finner to Christ the head of the second covenant, makes him partaker of Christ's righteousness, as really as ever his covenant-relation to Adam made him partaker of his guilt. So, having all that Christ was, did, or suffered, for fulfilling the condition of the second covenant, to plead for life and falvation; it is not possible the claim can miscarry, justice as well as
, a thing with God, 2 Thef. i. 6, 7.
Inf. 4. Lastly, All who are in Christ the head of the covenant of grace, and so brought into it person
ally, ally, are inherently righteous, or holy. For likeas tho' Adam alone did personally break the first covenant by the all-ruining offence, yet they to whom his guilt is imputed, do thereupon become inherently sinful, thro' the corruption of nature conveyed to them from him : so howbeit Christ alone did perform the condition of the second covenant, yet those to whom his righteousness is imputed, do thereupon become inherently righteous, thro’ inherent grace communicate to them from him by the Spirit. So teachcth the apostle in the forecited passage, Rom. v. 17. For if by one man's offence, death reigned by one ; much more they which receive the abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. How did death reign by Adam's offence ? Not only in point of guilt, whereby his pofterity were bound over to destruction ; but also in point of their being dead to all good, dead in tres. passes and sins; therefore the receivers of the gift of righteousness must thereby be brought to reign in life, not only legally in justification, but also morally in fanctification begun here, and perfected hereafter.
Accordingly answerable to the three parts of the condition of the covenant of grace, undertaken and performed by the second Adam, to wit, holiness of nature, righteousness of life, and satisfaction for fin; there are three characters to be found in all capable subjects, who being personally brought into the covenant have the righteousness of Christ upon them, and imputed to them.
Char. i. They are all born again, and so made partakers of a new and holy nature: 2 Cor. v. 17. Therefore (namely, since he died for all, verse 15.) if any man be in Christ he is a new creature. Christ's being born holy, secured a holy new birth to them in him: so they are all new creatures, created in Christ Jesus unto good works, Eph. ii. 10.; new-made in Christ, as sure as they were marred in Adam. And