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kept himself, he kept her; so the weaker vessel has her life depending on the stronger; so what the serpent could not do to the stronger, he made the weaker an instrument to do; and if man was so fortified that the serpent knew he could not force him, but by his false and unseasonable doctrine persuades the weaker to eat, so brings him under the curse, much less durst he attempt Christ, but inclined the weaker vessel to eat, so by that means brought the death upon both the

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otherwise he could never enjoy. In the anticipated accomplishment of his works-he refers to this glory :-Glorify thou me with the glory that I had with thee before the world was.

He, herein could not refer to that unvariable, unconcealed, undiminished glory he had inhering in his nature as God,-but he must have referred to his mediatorial glory as the constituted head of all things. The design of God therefore, was the glorification of his Son.-Dreadfully abhorrent would be the character of Deity if his heart could feel no tenderness, but in the death of his Son.— It were we that needed his meditation, and it was our situation that required the interposition of his blood; for such was our relation to that law, which sprung from the equity of the divine nature, that notwithstanding the mutations that attended us, the law remained the same in its nature

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the offence is the man's, Rom. v. 12; for the man and woman is but Adam, Gen. v. 2; therefore when she had eaten, Adam had sinned, and is under the sentence of death, but she was not till he had eaten, for there was no opening of eyes, till he had eaten, Gen. iii. 7, And the eyes of them both were opened. Neither was there any knowledge of their nakedness till then, neither was there any shame one of another till then, for there it appears the woman was guilty of bringing.

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together except they be agreed? Is there any communion between light and darkness? Can there be any reciprocal intercourse between a God of infinite purity, and a soul stimulated by his enmity to the vilest treachery, whose thoughts, whose actions, and whose converse have an im mediate tendency to sully his government, and tarnish the glory of his name?I say, there can be no reciprocal intercourse,-though man, while in this state, has no more communication with God, than if there had beer. no God to commune with. Yet, if God loved his people in the sense the scriptures represent it, he is ever in the watchfulness of his care-in the tenderness of his compassion with them, the bore them and carried all the days of old, to bring them into a state which may well be represented under the idea of a sphere of reception, all the obstacles

that

death upon her head, because the Lord tells the serpent that, the seed of the woman shall bruise his head. Neither was Adam guilty by a personal act of his own, yet he must have died for the transgression of Eve, by virtue of that oneness she had with him, both by nature and by covenant. Neither did the sin of the elect make Christ guilty by a personal act, but by virtue of oneness, both by nature and covenant-compact. Neither could Eve's transgression make the pos

terity

that impeded the enjoyment of the exhibited blessings originated with us. When men talk of obstacles on the part of God-they are ignorant of what they affirm.-Will they inform us what these obstacles were? who removed them? when they were removed? and how were they removed? and in consequence of this removal, how is God exonerated from an obligation to the person or persons that removed them, and capacitated omnipotence to be kind? The impediments to our happiness were externally considered,—the requisition of law, and the demands of justice, internally, -the absence of righteousness, the possitive existence of guilt, and the effect of the whole, the enmity spoken of, the external impediments were removed by the obedience of the Son of God. The prophetic representation of this is thus expressed," He shall obey the law and make it

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terity of Adam guilty, for she was not the head that belonged to Adam only, who was both her head and the head of all his posterity, but not in the same order or way; for though Eve's faction was Adam's, yet if all the posterity of Adam had eaten, they could not have laid Adam or themselves under a judicable sentence of death; for though Adam was head both of his wife and his posterity, yet the relation was different; for though Adam's wife and his posterity were in him

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honorable." The result of that obedience, is righteousness; the effect immediately produced by that righteousness, as it applies to us connected with the law; "Christ is the end of the law for righteousness to every one that believeth."

Faith, or a belief of the truth, is the first effects of the spirit's operations upon the heart, who is the gracious agent in the removal of the enmity in question. Paul expresses it thus, "By being alive once without the law, but when the commandment came, sin revived and he died."

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Death to the expectation of happiness, arising from the energy of our imaginary virtue, is the immediate effect of divine light, the inward leprosy of the soul is discovered, the inveterate plague of the heart is brought to light, the best of our deeds, the purest of our thoughts are compárable to filthy rags." Now the soul is, for

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when the law was given, yet it was in a different constituted way, for Eve was uot made of any superfluous member of Adam's body, but of: a necessary part, and of so needful a part, that he was but a perfect man with it, and imperfect without it; therefore Adam and Eve constituted but one perfect man, neither before her being taken out of him, nor after; but his posterity or seed were the superfluities of nature, so he was a perfect man without posterity, or he could have

had

the first time, ready to subscribe to the truth of such a sentence, behold I am vile..

The vileness of his nature heretofore was concealed under that vail of darkness that held him in ignorance, the ignorance by which he was governed impelled him to hatred, his hatred to the < end proposed of God in the redemption of the world, begat an increasing degree of enmity to the manifestive medium that God had instituted to convey the knowledge of salvation by the remission of all our sins. The confession of one in this point is the language of all, I did it ignorantly in unbelief."

The Prophet referring to this part of the Holy Spirit's work upon the mind, informs us, in that day, I will pour my spirit upon the house of David, and upon the inhabitants of Jerusalem, a spirit of grace and of supplication,-they shall look upon him

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