CHAP. VII.

Q. I. WHAT was the fecond part of the will of God which Chrift engaged, in our

nature, by covenant to perform, in order to our recovery to his image and glory?

A. To put away fin, which feparated between us and a God of Holiness, by the facrifice of himfelf. Ifa. lix. 2. Heb. x. 9, 12. Zech. ix. 11.

Q. 2. Was it necessary that he should be made a facrifice for fin, in order to put it away, as pointed out by the facrifices under the law?

A. Yes; for without fhedding of blood there is: no remiffion. Heb. ix. 22.

Q. 3. How did Chrift put away fin by the facrifice of himself?

A. By bearing it, in the guilt and punishment thereof, for many finners, in his own body on the tree. See Ifa. liii. 4, 11. 1 Pet. ii. 24. Heb. ix. 28. and Matt. viii. 17.

Q. 4. What is this called?

A. Being made a curfe for us, or sustaining and exhaufting the curfe which the holy law or covenant of works had denounced against fin and finners.. Deut. xi. 26, 28. Gal. iii. 10, 13. See Jer. xi. 2, 3, 4, 5.*

This curfe of the covenant is only a revelation and 1 copy of that into which Jehovah Aleim is reprefented as entering with the Man Chrift Jefus, to make his enemies his footstool, or punish for ever all thofe who refuse a fubmiffion and allegiance to him as Lord of all, whether they be men or devils. See Chap. iii. and Pf. cx. Something of this nature may be seen imitated in many forms of government to this day. So Barbaroffa Aruch, on his iuauguration to the Kingdom of Algiers, was faluted by his fubjects with Long live the King, the chofen of God, to deliver the people from oppreffion," (the very character and office the Scriptures have affigned to Chrift. Pf. lxxii. 4, 12. lxxxix. 3, 19.) "And destruction to all those who shall refufe to own him as

their lawful Sovereign." And it is obfervable that in Luke xix. 27. condemnation to finners at the last day, is made the reward of not fuffering the Lord Chrift to reign over them. Hence we may learn that all difoberlience to his laws is interpreted into oppofition against him, and denominates the man living therein, the enemy of God and his Chrift. And how awful is likely to be the cafe of those, who refufe to be governed by his will; and from a fpirit of disobedience and pride, to acknowledge and fubmit to him, as God over all bleffed for ever? May God deliver us from fuch impiety and rebellion! Read Ifa. xlv. 23. Rom. xiv. 10, 11. and Phil. ii. 8, 9, 10, 11.

Q5. What was the great end and defign of this?

A. That he might redeem us from the curfe of the law which we had broken, and be able to bring us to God; from whom we have revolted in allegiance, dependence and affection. Gal. iii. 13. 1 Pet. iii. 18. Jer. v. 23. ii. 13.

Q. 6. What do you mean by being brought to God?

A. A being brought into a state of dependence on him, obedience to him, and reconciliation and friendship with him now, in order to the enjoyment of his glorious prefence and perfect service for ever. Col. i. 21. 2 Cor. v. 19, 20, 21.

Q7. Are we then reckoned enemies to our Maker? A. Yes, and far from him, thro' the enmity* that is in our wills against what he has revealed and commanded, which affects our fenfual pleasures, opposes our favourite purfuits, and contradicts and condemns our carnal defires, inclinations and purpofes. Eph. ii. 11, 12, 13. See Chap. ii.

* This principle appears to be (what it really is) fo wicked, that few people like to acknowledge it, and moft, not taught from above, blush not to deny it. The wickednefs of manifefting it directly against the Lord, is indeed impracticable, for he is out of our reach. Its influence must therefore be chiefly directed against his meffage and meffengers. And let only thofe parts of his word be urged and enforced, which are formed to strip the sinner

of

of his felf-righteous hopes, and expofe his vain pretenfions in religion; to lay a reftraint upon his beloved gratifications and fenfual appetites; to oppose his favorite habits of thinking and mode of acting, by which his worldly happiness is promoted, and his credit fupported; and this enemity is prefently too obvious to be concealed, and often too violent to be easily repreffed. The message is rejected with fcorn or treated with indifference, and the meffenger reproached with the beft name in ufe to exprefs his hatred and contempt. Proud, unrenewed nature, the fource of this enmity, can no more bear opposition from God than from men. Our own ways, our own will, we are determined to purfue until better informed, tho' never fo plainly contradicted by the great God; and if his will and ways, either in his providence or word, do not favour ours; the unregenerate finner makes no fcruple to reject them, and accounts it no crime to prefecute them, and those who infift upon them. See Jer. xxvi. 7, 8, 9. xliv. 16, 17. John vii. 7. Such is the the diabolic enmity of our nature against God, and fuch the way in which it is difcovered. Such is the manner too in which we are proved to be what another feripture has denominated us, under the influence of fuch a carnal mind," baters of God." Rom. i. 30. It is in vain to dispute it, for our conduct betrays it; it is wicked to deny it, for God has afferted it, and Chrift has died to remove it. Col. i. 20, 21. But it is a bleffing to feel and lament it, for only light from above can make it manifest to ourselves; and mercy can pardon it, because grace can conquer or fubdue it.

Q. 8. But how does the Lord Jefus Chrift bring us to God thro' fuffering for us?

A. By paying the price of his blood for our redemption from the hands or power of Satan, and by giving us his Holy Spirit procured by his obedience unto death. 1 Peter i. 18, 19. Luke i. 69, 71. Rev. v. 9. Acts ix. 33. John xvi. 7, 11.

Q.9. Were we then fold into the hands of Satan? A. Yes, by the fin of our first parents, and remain in his poffeffion fo long as we ferve our own lufts, and obediently follow the devices and desires of our own wicked natures, by which he rules in us and rules over us as his fervants and children. See Rom. vii. 14. Luke i. 74, 75. Rom. vi. 16. Eph. ii. 2, 3. If. lv. 3. John viii. 34, 44.

Q. 10. What then does his Spirit do for us, in

order

order to our being brought from the power of Satan, and from a state of enmity against God, into a state of friendship with him, obedience to him, and enjoyment of him, as our God and Father?

A. He enlightens our minds, or opens the eyes of our understanding, which are blinded to the things of the Spirit of God, and of our fanctification and falvation, by Satan, the prince of darkness, and god of this world. Acts xxvi. 18. 1 Cor. ii. 10, 14. 2 Cor. iv. 4. which fee.

Q. II. And what are the effects of his thus opening our eyes?

A. Repentance towards God, and faith towards our Lord Jefus Chrift. Acts xx. 21.

Q. 12. What is this called, and what is it to be efteemed?

A. The exercise of mercy toward a perishing finner; or the manner in which the mercy of God in Christ Jefus first shows itself towards us, dead in trefpaffes and fin, for our life and falvation. Tit. iii. 5. Eph. ii. 1, 4, 5.

This question is introduced with a view to correct that common but dangerous mistake of all receiving mercy, for ought we know, before their departure out of this world. An imagination well calculated to encourage the carelefs and fecure of every defcription, and it is to be feared is but too fatally employed for that purpose. An error the lefs eafily perceived and the more greedily fwallowed, because it seems to exalt an attribute in the Lord, which the ignorant and unwary fondly apprehend is comparatively all the excellency he poffeffes. For a God made of nothing but mercy is the best being they can conceive of, and is the most amiable light in which they fuppofe the Lord Jehovah can be reprefented. We do indeed rejoice in this perfection, but not without remembering

remembering, that he is also glorious in holiness, and a God of truth; and that without holiness no man fhall ever fee him with comfort. And the finner ought to be reminded, that a mercy, without effects, is of no value in the cafe of an unholy unfanctified mind, is no where to be found in the fcriptures, and by no means to be expected from God. The thief upon the cross received mercy in the laft hour, but this mercy fhowed itfelf by the change of mind it. produced, or by the effects which attended it. It made him a new creature, tranflated him from darknefs to light, and from death to life, as the mercy promifed in the gospel ever does in the subject it vifits. Only his heart and tongue were at liberty, and these were employed for his Lord; his heart to believe on him and love him, and his tongue to confefs and vindicate him; to acknowledge his glory, fupplicate his favor in the face of his enemies, and reprove and inftruct his fellow fufferer, dying in ignorance and impenitency, without mercy. Thus the mercy which pardons and faves us, is that which renews us. We know of no other. The Bible reveals no other; and no other could answer the purpose of a depraved creature, to make him happy in the prefence and fervice of a holy God. Let the finner therefore beware how he trufts to a mercy which has no existence. To an imagination he diftinguishes by that name, but which the Lord calls a vanity that will deceive him, and be his recompence in the end. See 1 Peter i. 3. Job xv. 31.

Q. 13. Did the death of Chrift purchase this mercy for our forgiveness and falvation?

A. No; but opened a way for its exercife; for God was rich in mercy from eternity, but could not, confiftently with the honor of his perfections and governments, afford that mercy to rebels, without fatis

faction