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RELIGIOUS COMMUNICATIONS.

ON JUSTIFICATION.

(Concluded from page 17.) But before we attend to the way for God to offer salvation application of Christ's righteous. in a new and better covenant. Dess to us, it is necessary to The law as a covenant of life, obviate an inconsistent conse has become as a dead husband quence drawn, by many, from to us, by the death of Christ, the above conclusion, viz. that if that we may be united to him in Christ has made full atonement this new covenant, as the only for the sins of the whole world, way of salvation ; but we have then all mankind will be suved. no right to his interest, the inher. This consequence rests altogeth. itance of heaven, until we be er on the absurd idea, that the married to him in the second payment of a debt entitles to a covenant. To that we must look reward : Whereas Christ teaches, for every good, for time and eter. that when we have suffered the ty. If we fulfil the condition of penalty and done all the law re. this covenant we shall be safe, quires, we are un profilable ser. Oiherwise, we must abide the con. vants, we have done but our du. scqui'nce's of disobedience. ty. As our surety Christ has Having stated the demands of paid our debt, both of passive law on us, as fallen creatures; and active righteousness, but he and showed that Christ, in our has done no more. He neither nature and as our covenant head, loved nor served God more than has answered these demands and he ought, therefore, in the eye of delivered us from the law, as a law, is an unprofitable servant, covenant of life, and by his obė. he has done but his duty; and dience, attained to its righteous. can claim no more for us than an ness, we now proceed to inquire, exemption from the demands of how his righteousness applies to the first covenant. By obtain. us unto justification of life. . ing our discharge, he opened a We have no occasion for fine way for God to bring in another spun, metaphysical arguments on “Covenant, established on better this subject. It is sufficient for promises : Wherefore,” said the my purpose to observe, that our apostle, “ye are dead to the law loss and recovery were in the by the body of Christ, that ye way of a covenant transaction, should be married to another, through a constituted publie cven to him who was raised from head. While our first parents the dead." Though the death were the whole of human kind, of Christ brought in universal and as such, the natural and ne. redemption from the penalty of cessary representatives of their the first covenant, yet, it gives future generations, God was no claim to gospel salvation for pleased graciously to covenant any one. It merely opened a with Adam that if he would faithe fully do his duty, or, even obey in eousness, as our sponsor, as one particular precept he should explained above. Agreeably to be established in life, happiness, which, God declares his right. and divine favor; that is, be enti. eousness for the remission of sins, tled to the heavenly inheritance. that he may be just, and the jus. But, in case he should eat of the tifier of him that believeth in Je. forbidden fruit, dying he should sus. die : from father to son, from Faith in Christ, is of infinite generation to generation, death importance. lo relation to our temporal and eternal should be justification, it is that without his portion.

which we cannot be saved. It In like manner, when Christ will not, therefore, be amiss, just offered to redeem the forfeit. to mention here two or three ed inheritance, and to save characteristic marks of this faith. that which was lost, by giving "Faith operates by love,” not his life for the life of the world; in and through, but by. Faith the Father, in the covenant of re. proceeds from love, as that by demption, accepted his offer, on which alone it can act. As the condition, he would not only water wheel goes by water, so honor the law with his perfect love to the person, character, and obedience, as Adam ought to have goverpment of Christ, carries done, but pay the penalty he in- round the wheel of faith in all its ourred by disobedience; in which various exercises. Love in pro. case, he further engaged to bring portion to its strength, produces in another covenant on better trust and reliance on Christ, promises than the first, by means which are the very essence of of which, he should have a seed, faith. Hence arises another a seed of promise, which should characteristic, viz. “ faith is the be counted to him for a genera substance of things hoped for, tion, and to whom, the inheri. and the evidence of things not tance should descend.

seen.” Trust and reliance root. With this better covenant we ed and grounded in love, realize are all concerned, and with this and anticipate the promises: the only for the first is taken away. believer is as confident of them, In this, God covenants with man as if they were in actual posses through Christ, to give eternal sion. This is followed by a life to all who believe in Jesus. third characteristica" Faith Faith in Christ, is the sole con. purifies the heart as God is dition of this better covenant, pure.” The more we love, trust, which, weeminently style the cove and confide in Christ, so much enant of grace. On this condi. more shall we strive to be like tion the obedience of Christ is him, Love assimilates the heart the ground of our justification by to the object of love. It is thelaw; and on the same condition impossible it should be otherwise: his death is a standing expiatory hence we read that, 6 Beholding sacrifice for the personal sins of the glory of the Lord in the face every individual. But we may of Jesus Christ, we are changed not separate what God has join. into the same image, from glory ed together. Christ's obedience to glory as by the Spirit of the and death constitute his right. Lord.”

Such is that faith, which is the by his obedience and death, at. term of acceptance with God in tained to the righteousness of the the covenant of grace. It is a law, and is justified. His justi. direct act of love and obedience; fication, according to the cove. and expresses a right frame of nant of redemption between the of spirit. It is the spirit of Christ, Father and the Son, extends to all and unites us to him, the true his spiritual members ; therefore, vine, as his spiritual branches; all that are united to him by and as such, it is the appointed faith, are justified with him. term of adoption into God's fam. May we have grace, in all ily, as heirs and coheirs with things, to adorn the doctrines of Christ, who is accepted and jus. God our Savior, who gave him. tified :-"Ye are all the chil. self for us that he might redeem us dren of God by faith in Christ from all iniquity, and present us: Jesus; and if ye be Christ's, then faultless before the presence of are ye Abraham's seed and heirs his glory with exceeding joy. according to the promise.” Our

Job. faith, however, is not the pro. ON THE DIVINITY OF CHRIST, coring cause of righteousness,

NO. 9. nor does it work the righteous. OBJECTIONS CONSIDERED. ness of the law; but is that act, IV. CHRisTacknowledges the by which, we have spiritual and Father to be the only true God. real union to Christ, both in the John xvii. 3. temper of our minds, and in a Answer. Since there is but one covenant relation, and so, are true God, each person in the one in him, as he and the Father godhead is that one only true are one. In virtue of this union, God. But it is not said that the what Christ has done, as our Father only is the true God ex. sponsor or mystical head, we clusively of the other persons of are accounted as doing. As is the divine Trinity; nor will these the vine, so are the branches. words of Christ support us in Is Christ justified, so are his mem. saying so. bers, “there is no condemnation V. It is objected that Christ to them who are in Christ Jesus." disclaims some perfections of the Abiding and acting in him, we have Supreme God. Now if he wants his obedience accounted to us : any perfection essential to the It is the obedience of his mystic. Deity, he is not God in the highal body. Accordingly, St. Paul est sense. says, “ The law is fulfilled in us Answer. As we allow this who walk not after the flesh but consequence, so we think it may after the Spirit.” The law view. as justly be concluded, that if ing the believer in Christ, sees no Christ has any perfection truly fault and acquits him, and the divine, then he is truly God, and judge must pronounce sentence does not want any essential per. of justification.

fection. And as we have en. To sum up the whole in a word, deavored to prove that divine by a divine and gracious appoint. perfections are ascribed to him, ment, our faith constitutes us we will now consider whether spiritual members of Christ. He, any essential perfection is dis.' aș federal head of fallen man, has, claimed by him, or denied to

him. I say, essential perfection It is objected that Christ disa of the Deity. For it is allowed claimed absolute goodness ; re. that there are personal attributes, buking the young man who call, such as unbegotten, only begot. ed him good master ; adding, ten, &c. by which the divine per. there is none good but one, that sons are distinguished. But the is God. essential attributes of Deity are, Answer. The words of Christ we conceive possessed by the Son “Why callest thou me good,”. of God. And we shall now con. seem to have been spoken by way sider what is urged to the con. of inquiry, rather than rebuke, trary.

and to admonish him that, to call 1. It is said that Christ dis, one absolutely good, was a high. elaims omnipotency, when he er expression of honor than was says John v. 19, I can do noth. proper for a mere man, and that ing of myself. Surely this is he should not have called him not the voice of a God, but of a good master unless he meant to man,

honor him as God. And if Answer. But he says also in Christ had spoken in a way of the same verse “What things so. reproof for his giving him a title, ever the Father doth, the same which properly belonged to God also doth the Son likewise.” alone, kneeling before him in a This I think is the voice of a God, worshipping posture, while he and not of a mere man. He who viewed him but as a mere man, I doth all things that the Father see not that this implies a disclaim. doth must be almighty. Besides, ing any divine perfections, though it has been shown that he is al. he would not receive idolatrous mighty both from his titles and honors from one who believed his works.

him to be but a man. When Christ says that he can It is also objected that Christ do nothing of himself, his mean. was not omniscient, and therefore ing may be that he does nothing was not God in the highest sense. of himself separately, without the For he owned that he knew not concurrence and co-operation of the day, or hour of his second the Father. They are united in coming, but that this was known operation, as well as in essence. to the Father only. Mark xiii. 32. Or rather, Christ here speaks as This seems to be one of the Mediator, an office which he most considerable objections that holds and executes under the I have met with. And it has Father, and agreeably to his been supported and pressed with commandment. But his conde. great acuteness and spirit. Let scending to become the servant us see if this dignus vindice nodus of God for our sakes is no evi. can be untied. dence that he is not by nature Here let it be remembered, that God Almighty. As the Son of it is testified of Christ, that he God, and Mediator, he received knew all things. The apostles all from the Father. And it was had told him so, nor did he inti. fit, that what Christ received mate that this was their mistake. from the Father be ascribed It is also certain that he has that to him, as the Fountain of all knowledge, which qualifies him power and perfection.

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to be the Governor and Judge of ham, when Abraham had been the world. He has that knowl. long dead ; if a mere man can. edge which according to the not at the same time be in dis. Scriptures is peculiar to God, tant places, in heaven and earth; even the knowledge of the hearts if every thing could not be made of all the children of men. But by a mere man who had no ex. what is alleged in the objection istence till long after the world looks like a contradiction to it. was created ; if it is impossible, How can these seeming contra. that a mere man should be God dictions be reconciled.

over all, blessed for ever, sustain The common answer, (and I the peculiar pames, titley, and know no better) is to this effect, attributes of the Supreme Being, Christ being a true mao as well do those wurks which are pecu. as God, his human nature was bar to him, and be the object of subject to the imperfection of a religious worship to angels and finite being. His knowledge was men, then Christ, of whom all limited. His human mind at that these things are affirmed, had a time koew not the day or hour nature distinct from the human. of his coming. It was not then And it is in vain for any to say revealed to him as man. Though that this is a mere shift, a cun. as God he knew all things, yet ning invention of men. a human mind is not capable of 2. It is objected, that Christ ómoiscience. And the time of could not truly say that he knew his coming, and the end of the not the day of judgment, if he world was not to be known by knew it as God. For though men, and so was not revealed to we may affirm a thing of a per. Christ as the prophet who was son which belongs only to a part sent into the world to teach of him, yet we cannot truly deny mankind. The knowledge which any thing of a person, if it behe had as teacher was such, as long to any part of him. qualified him to execute this of. I answer, Christ might truly fice according to the orders he say that he knew not the day of had received. And he might judgment, though as God he was truly say that as a man, instruct. omniscient, if this had not been ed to teach his disciples the revealed to his human under. words of eternal life, he knew standing, and if it were sufficientnot what they inquired for. ly evident that he meant only to

But to this it is strenuously disclaim this knowledge in res. objected,

pect of his human mind. Ex1. That this distinction of two pressions are true, if the intend. natures is not intimated in these ed meaning of them is true, and discourses of Christ.

sufficiently obvious. And the I answer, The Scriptures tes. intended meaning of language is tify that Christ is God, and that often determined, not barely he is man. This is more than from the words separately taken, iotimation, it is a plain proof but from the words compared that he has two distinct patures with the known character of the

If it is impossible for the same speaker, the subject to which dature to be less than fifty years they have relation, with other . old, and yet older than Abra. circumstances. Now supposing

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