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and must be stated from the law or broken covenant of works, which they were lying under: for the law, or broken covenant of works, was so far from being neglected in the new bargain, that whatsoever it had to charge upon, or demand of the parties contracted for in the new covenant, was summed up, and set down therein, to be fully cleared by Christ their furety contracting for them. Now, stating that righteousness from thence, it will be found to conlist of three parts, making so many conditionary articles of the covenant of grace: to wit, holiness of nature, righteousness of life, and satisfaction for fin. Of the which in order.

ARTICLE I.

Holiness of nature. T

HE law required holiness of nature as a condi

tion of life, inasmuch as condemning original sin, saying, Thou shalt not covet, it concluded all men to be by nature children of wrath. For God being essentially holy, holy by necessity of nature, nothing can be so contrary to God as an unholy nature ; because, howbeit persons, or things of a like nature, may be contrary in some points, yet they can never be lo contrary one to another, as those of quite opposite natures. But the parties contracted for in the covenant of grace, having their nature wholly corrupted, and being incapable to purify it, or make their heart clean, Prov. xx. 9.; it is evident, they could by no means answer this demand of the law by themselves. Wherefore, for the satisfaction of the law in this point, it was settled as a conditionary article of the covenant of grace,

"That Christ " the second Adam, representing them, should be a

man of a perfectly holy, pure, and untainted nature, fully answering for them the holiness and perfection of nature required by the law.” For

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such an high priest became us, who is holy, harmless, undefiled, separate from finners, Heb. vii. 26. And this article contains two clauses.

That he, as the second Adam, should be con« ceived and born holy, for and instead of them cor“ rupted in their nature, conceived and born in fin." There was a holy nature given to Adam as the root of mankind, to be by him kept and transmitted to his posterity, in the way of natural generation. And upon this ground the law requires all men to be born holy, pronouncing thein unclean, and children of wrath, in the contrary event, Job xiv. 4. Eph. ii. 3. But how could this demand be answered by sinners? They are born ir

. sin: They cannot enter again into their mother's womb, and be born a second time, without fin. No, they cannot : yet the law will not bate of that demand for life. Wherefore it was provided, hat Christ as a public perfon, representing his {pjitual seed, should be born perfectly holy ; that, whreas they brought a sinful corrupt nature into th world with them, he should bring a holy humanature into the world with him. And so he swas tt last Adam, 1 Cor. xv. 45. holy and undefiled, Heb. ii. 26. that holy thing born, Luke i. 35. And the left thereof, with refpect to that law.demand for é, is, that all believers are, in law-reckoning; bor holy in the second Adam, even as they were creed holy in the first Adam. Hence they are ex przy faid to be circumcised in him, Col. ii. In wah plainly presupposeth their being born in him. Al it is in virtue of their being legally born holy ¡Chrift, when he was born, that, being united him in the time of loves, they are really born ain, and at length perfected; even as in virtue their being legally defiled in Adam, when he fin. ed, they are actually and really defiled in their own persons, coming into the world : the holy nature peing actually communicated to them from Christ

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their spiritual head, in whom they were legally born holy ; even as the corruption of nature is actually conveyed to them from Adam their natural head, in whom they finned in law-reckoning.

2. The other clause is, “ That Christ, as the le• cond Adam, should rerain the holiness of nature “ inviolate unto the end, for them and in their “ name.” The law, or covenant of works, required as a condition of life, that the holiness of nature gi. yen to mankind in Adam, should be preserved pure and incorrupt. But it was loft : and put the cafe, that it had been restored, they could not have retained it, in their own perfons, unstained amidst fo ma. ny snares. Wherefore, to satisfy the law-demand in this point, it was provided, that in the man Christ, as a public person, representative of his feed, their nature should be kept perfectly holy unto the end, without the least stain or defilement: Ifa. xlii. 4. He Mall not fail; or, he shall not wax dim, or wrinkle, as the skin doth when the moilture is exhausted. Therein the first Adam failed. He shone in purity of nature, as he came from the Creator's hand: but he failed, he waxed dim; the holiness of his nature be. ing exhausted by fin, all mankind in him lost their fpiritual beauty, and wrinkled. But now that the fecond Adam failed not, but preserved the holinefs of human nature in him unstained, not in the least darkened even to the end of his life; the remains of the corruption of nature in believers are not imputed to them, Rom. iv. 8.; but as defiled as they are in themselves, thro' those remains cleaving to them, yet in Christ their beauty is fresh, and not marred ip the least, according to that, Cant. iv. 7. Thou art all fair, my love, there is no spor in thee.

ARTICLE ARTICLE II.

Righteousness of life.
HIS also the law infifted upon as a condition

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and all mankind in him, a law to be obeyed in all points; not only in virtue of the tie of natural duty, but in virtue of the bond of a covenant for life : but it was never fulfilled by them. The first Adam be. gan indeed the course of obedience; but he quickly fell off from it, with all his natural feed in him. Now, it being inconsistent with the honour of the law, thar the prize, to wit, eternal life, should be obtained, without the race was run: it still insisted saying, If thou wilt enter into life keep the commandments, Mat. xix. 17. Howbeit, we were weak, moveless, without strength for running that race. Wherefore it was settled, as another conditionary article of the covenant, “ That Christ, as a public person, repre“ fenting those he contracted for, should begin and,

perfect the course of obedience to the law, in “ righteousness of life.” and accordingly he became obedient unto death, Philip. ii. 8.

The law which was the rule of this obedience exacted of him, was the same law of the ten commands, that was given to Adam, and binding on us as under it; for he was made under the law, to redeem them that were under the law, Gal. iv. 4. 5. It extended to all divine institutions which the second Adam found in being, whether obliging men as men, or as members of the church of God on earth: even as the rule of the first Adam's obedience, extended to the positive law touching the forbidden fruit, which was in being when he was set to fulfil his covenant obedience.

That we may the more distinctly comprehend this article, it may be observed to bear these three things following

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1. “That he, as the Second Adam, should obey “ the whole law, in the name of those he represent«ed." This was a debt owing by them all; and was acquired of them by the law, as a condition of life: Gal. iii. 10. Curfed is every one that continueth not in all things which are written in the book of the lav to do them. But the answering of this deniand was quite beyond their reach. Man, by the fall, having lost much of his knowledge of the law, had loft fight of many of the duties required therein : howbeit ignorance of the law excufeth no man, His heart was averse to, enmity against the law; Rom. viii. 7. And he was without strength to perform the duties then required of him, chap. v. 6. So that by reason of ignorance, aversion, and impotency in that matter, the obedience of the whole law was not to be had from them. Wherefore it was, provided, that Christ, as their representative, fhould give obedience to the whole law for them; that both tables of the law, and each command of each table, should have due obedience from him; that the law being laid before him in its spirituality and full extent, he should fully answer it, internal and exterpal obedience, in his mind, will, and affections, in thought, word, and deed; that he should conform himself to the whole natural law, and to all divine inftitutions, ceremonial or political, so as to be circumcised, keep the paftover, to be baptized to be a servant of or subject to rulers, pay tribute to whom it was due, and the like: In one word, that he should perform the whole will of God, sige nified in his law ; so that with the fafety of the law's honour, his people might have life. What the firft Adam; failed in, the fecond Adam was to do. And this I take to be represented unto us, in the case of the first and second king of Ifrae), to wit, Saul and David, Acts xiii. 22. I have found David the fon of Felle, a man after mine cwn heart, which shal! fulfil

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