is every one that continueth not in all things "which are written in the book of the law to do Rom. v. 12—19. 1 Cor. xv. 15, 21, 22. Now it has been objected to this doctrine," That if Adam was constituted the representative of his unborn race, so that they were to stand or fall with him; if his sin is imputed to them who did not so much as exist when it was committed; if they come into existence with a corrupt nature derived from him; and if the punishment of his sin is inflicted upon them; such a constitution seems altogether unjust, and highly injurious to the human race.-The objection, however, proceeds upon a partial view of that first constitution. It fixes only on that side of it which affects man as guilty, and which presents nothing but misery and death. But to judge aright of it, we must consider man's original state, the blessings and happiness he enjoyed, and the implied continuance of that happiness to him and his posterity, had he continued obedient according to his obligations and abilities. This certainly balances the evils threatened in case of his disobedience, and shews that constitution to be just and equal. Further, the appointment of Adam as the public representative of his posterity was more likely to be attended with a happy issue, than if every one had been appointed to stand for himself personally; for Adam was created in a state of perfect manhood, whereas all his posterity were to pass through the stage of infancy, and arise gradually at a state of maturity, and so are less fit to stand for themselves: besides, if he knew that the happiness of his posterity depended on his obedience, it furnished him with an additional motive to watchfulness, which none of them would have had.-Those who declaim so much against the justice of imputing Adam's sin to his posterity, of condemning them on that account, and dealing with them as if they had actually committed it, must also, if they are consistent with themselves, disapprove of the new constitution under the second man;' since, in these respects, it exactly resembles the first constitution, and was typified by it. For the Apostle having said that Adam was the type of him that was to come, Rom. v. 14. and shewn the disparity, ver. 15, 16, 17, states the exact agreement in these words; Therefore, as by the offence of one, or one offence, ' judgment came upon all men to condemnation; even so, by the righteousness of one,' or one righteousness, the free gift came upon all men unto "justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. That 6 as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord.' ver 18,19,21."— M'Lean's Works, Vol. 11. p. 202. "them." Where, then, is that unoffending mortal, who can claim exemption from this awful denunciation, on the plea of his own perfect, universal, and perpetual observance of "all things" which are contained in the commandments of God? Produce the man, even in a state of childhood, who does not exhibit the outbreakings of that "carnal mind" which grows in "enmity against God" and insubjection to his law, even as the body increases in stature? Search from the one end of the earth to the other-and what do you behold but the effects of this natural depravity? What do you behold but a world that lieth in wickedness" -a world sunk in spiritual sleep-a world “(loving) darkness rather than light, because its "deeds are evil ?" Away, then, with the futile attempt at justification by obedience to the lawfor "by the deeds of the law" (inasmuch as they must necessarily be imperfect and stained with sin, being the issues of a polluted mind)" shall no flesh "be justified in (God's) sight.""" For there is "not a just man upon earth, that doeth good, and "sinneth not" also. On man, therefore, as he is by nature, on man as he is universally in practice abideth the condemnation-the curse of a violated law-the wrath of an offended Deity "revealed "from heaven against all ungodliness and un+ righteousness of men."s And this" ungodliness 3 Gal. iii. 10. 4 1 John, v. 19. 5 John iii. 19. 6 Rom. iii. 20. Gal. ii. 16. Psl. cxliii, 2. Job ix, 2, 3. 7 Eccles. vii. 20. 2 Chron. vi. 36. 8 Rom. i. 18. с 66 "and unrighteousness of men" in whatever degree, or in whatever part of their being it may exist, whether in the perishing body or in the immortal spirit that animates it, must include them under one or more of these iniquitous classes, viz.—" the fearful, the unbelieving, the abominable and "murderers, whoremongers and sorcerers, idolaters "and liars." Consequently, they become obnoxious to the curse denounced-the inevitable portion of all such transgressors. And the curse denounced -the penalty that awaits them is this" The fear"ful, and unbelieving, and the abominable, and "murderers, and whoremongers, and sorcerers, “and idolaters, and all liars, shall have their part "in the lake that burneth with fire and brimstone: "which is the second death."9 Such, then, was the necessity of man's Redemption. But before we speak of the remedy, let us observe, that God, who is independent of all his creatures, could have executed the threatened penalty of eternal death upon his revolted subjects, and that too most justly and deservedly, without any diminution of his glorious Perfections. He could have hurled the whole corrupted mass of beings that he had made, back into utter nothingness, or doomed them to irremediable anguish and unmitigated tortures, he could have done this, without the rescue of a single soul, and yet have remained the same "God only wise," the same all good, holy, and righteous Lord, with his happiness undiminished, and his attributes as untarnished as when "the morning stars sang together," and when upon a review of the stupendous works which his own omnipotent "Arm" had wrought, He pronounced them to be "very good." Yet when the desolation had commenced, and the wreck of his very best work lay prostrate before Him, He could not survey it with indifference.— He purposed to effect its restoration. His infinite Holiness could "not look upon iniquity"—evil is "an abomination unto Him;"5 his infinite Justice imperatively demanded the punishment of the daring violator of his righteous Law; his immutable Truth required the execution of the curse denounced against all transgressors of his covenant -"for it is written, Vengeance is mine; I will 66 repay, saith the Lord." "The soul that sinneth "it shall die."7 Behold then the procuring cause of that scheme of divine Mercy, which the infinite Wisdom of Jehovah devised for the salvation of his fallen creatures! 2. The procuring cause is the everlasting love of God. This is the source of all our blessings-it is to this endearing attribute of our Creator, that we are indebted for "all things that pertain unto life and 2 Job xxxviii. 7. 3 Gen. i. 31. 4 Hab. i. 13. 5 Prov. vi. 16. 6 Rom. xii. 19. Heb. x. 30. Deut. xxxii. 35, 41, 43. 7 Deut. xxiv. 16. Ezek. xviii. 20. 66 66 godliness." Now we read that "Christ also "loved the Church, and gave himself for it.??9 Again that He "loved us and washed us from our sins in his own blood, and made us kings and priests unto God and his Father." His own words are" I am the good shepherd: the good "shepherd giveth his life for the sheep-and I lay "down my life for the sheep: therefore doth my "Father love me, because I lay down my life, that "I might take it again. No man taketh it from me, but I lay it down of myself. I have power "to lay it down, and I have power to take it "again" ascribing this voluntary substitution of himself to his infinite love-" greater love (says 66 He) hath no man than this, that a man lay down "his life for his friends."3 And the Apostle thus adduces this great love as a constraining motive-tonew obedience-" for the love of Christ constraineth "us; because we thus judge, that if one died for 4 all, then were all dead: and that he died for all, "that they which live should not henceforth live "unto themselves, but unto him which died for "them, and rose again." Hence it is often, though erroneously, supposed, that the chief and procuring cause of our Redemption is the love of the Redeemer himself that solely on account of his interposition in our behalf, the Father was inclined to restore us into his favor, to "receive us 8 2 Peter, 1, 3. |