First. The obedience required of Christ was not so perfect as that required of Adam: or, Secondly Christ was not so full of merit, as Adam was of demerit: or, : Thirdly That God doth not impute the obedience to the full, or he doth not look to the utmost of the dignity of the person that hath suffered. As for the first of these, the obedience required of Adam could not be but perfect, and except we say the soul discovers its deformity,-and it is often (if not always) the case, that when the portrait is presented, the soul starts at its own image!with affrighted feelings it asks, who is this? it forms a comparison between the picture and others of its acquaintance,-the blackness of the shades presents a murderer!-the treachery of every feature points out a revolter, the panting meagerness of the countenance, proclaims it the portrait of a prodigal,—and the painful and indescribable wildness of the eye, bespeaks a determined suicide. It takes another view,-it is more confirmed in its opinion. Not satisfied with the application-it looks again—and sees, that though all the above properties are attributable to the countenance,-yet, somehow or another it thinks (and that justly) that there is something in it not applicable to either. The heart begins say that Christ was imperfect, it must be the same, (that is to say, perfect.) We need not say that the obedience of Christ was more perfect than that of Adam's, but we must say it was more glorious, infinitely transcended Adam's, as much as the person of Christ did transcend the person of Adam: wherefore we find, that God gloried in his servant Christ; Isaiah xlii. I, Behold my servant whom I uphold, mine elect in zuhom my soul delighteth. He being God-mah,. all to be insensibly overwhelmed with the bitter waters of affliction ;-it tries once more to iden tify the character,-it lifts up its eye darkened with the film of distress; bordering upon despair, the heart heaves the miserable sigh,-the character is realized,-out comes the involuntary confession; Lord, it is I.-It now receives a painful capacity to comprehend the import of that description which represents the whole of our misery in the inheritance of sin" From the crown of the head to the sole of the foot, there is no soundness in us: "all appears an incurable wound,---a bruise that refuses to be healed,—a putrifying sore that obstinately baffles every expedient. Slavish fear forms a gulph impassable between the soul and happiness;-it vainly strives to find an equivalent either to the demands of the law which he has broken, or the value of the mercy all his obedience was linked with, and performed with odours of the Godhead, therefore called the righteousness of God, 2 Cor. v. 21. What shall I say? the Godhead could not obey, but the Godhead having taken humanity in his person, was capable of obeying; and this righteousness is God's righteousness, both for kind and providing, and acceptation with God, infinitely beyond all the obedience of men and angels; neither was it short. Christ is the end of the law, for righte ous mercy he needs. Respecting the former, he is taught, "that if there had been a law given, that could have given life; righteousness would have been by the law: no man is justified by the law in the sight of God,-then righteousness comes not from the law, for the just shall live by faith." The law we have broke. Is the law against the promises of God? By no means. Does the application of the law in its purity, produce the death of the soul? Yes, as it applies to its vain. expectations of happiness from itself. Does the misery produced by a painful sense of our moral pravity, indicate a disposition in God to punish? God forbid; for he killeth to give life." God, when he points out his mind to the guiltyinforms him,---that though his sins be as red as scarlet, they shall be as white as snow, (not the sin made white, but the soul that sinned) though they ous, to every one that believeth, Rom. x. 4; therefore it is not, nor cannot be short or wanting of that which God required of Adam; besides, his relation to his Father puts such a lustre upon all his obedience, that the Father, before his Son finished it, by a good pretty while (as I may so say with reverence) cannot forbear speaking, how he was pleased with it, and ravished with it; (why may not one person in the glorious essence, they be red as crimson, they shall be as wool. Seeing then that the wounds are healed, and the soul glowing with gilt as crimson, blanched as white as snow,---it is no wonder that the church cried out, my beloved is unto me as a cluster of camphire in the vineyard of Engedy,—it heals and it prevents disorders;-we are informed that camphire is the most powerful antiputrescent in nature, a fit emblem of Christ who gives and sustains life. Hence arises the divine certainty of a christian's life; for the heart, when changed, does not cease to be sinful, but retains undiminished in all its malignity, all that plague with which it was originally infected. Stubborn facts prove this. There is nothing which is naturally evil in us, either transformed into that which is good, or impregnated with any particle of virtue or moral excellency. Divine wisdom never designed, therefore divine cmnipotence never converted (had essence, glory in another as well as one man in another :) Matt. iii. 17, This is my beloved Son, in whom I am well pleased. Surely the Father was infinitely pleased, when he saw all the garments finished. Isaiah xlii. 21, The Lord is well pleased for his righteousness sake. Let us take his word, and believe that the obedience of Christ is so perfect, that there is no conditions of life left for us. Secondly. The obedience of Christ cannot be short of Adam's, for Adam was to fulfil his by nature, The "God (had it been within the sphere of its operations) |