Again, the Law of Nature informs us, that the Condition, which accompanies a claim, is, when unperformed, ftill capable of recovering its efficacy: the fame Law likewife directs us to the means, namely, REPENTANCE. But the violated Condition, annexed to a free gift, is not thus recoverable. The reason of this difference is apparent. God's Creatures have a claim to his favour and protection, whenever, and as often as, the breach of the Condition is repaired by fincere repentance; because the relation between the Creator and creature makes the claim indiffolvable. But IMMORTALITY being a free gift, which gift that relation doth not naturally infer; when the condition, on which it was bestowed, is broken, the benefit is irrecoverably taken back. The confequence of which is, that if God, in his infinite goodness, shall be pleased to restore again that free gift, he may do it by what means he fees fit, as not being confined to that which his own eftablishment hath prescribed, for the re-, covery of his favour and protection fimply. The means, therefore, of regaining the free gift of immortality, when God had graciously decreed that it fhould be regained, can be only known by REVELA TION. Another fpecific difference between the Conditions annexed to a grace, and to a claim, is this, that as the condition of the former is the obfervance of an arbitrary Command, this Command may not be the fame (though still arbitrary, as annexed to a free gift) when that grace is restored, with what it was in the first donation. It was not the fame; as we fhall fee when we come to speak of the condition of life and immortality again brought to light. Where we shall, at the fame time, be enabled to fee God's gracious purpose in the Change. But here let us always keep in mind (which not to do will occafion much confufion in handling the fubject of REDEMP TION), that the MEANS of recovering a benefit loft, and the CONDITION annexed to that benefit, when recovered, are two very diftinct and different things. Both of which, viz. of the MEANS and the coNDITION, we shall speak to in their Order. And firft of the MEANS; and to Whom intrufted. The MEANS employed in this great Work, the REDEMPTION OF MANKIND, human reason alone was not fufficient to discover. It may, indeed, be collected from the Principles of Natural Religion (as we have more than once obferved, and cannot do it too often) that God, on the fincere repentance of Offenders, will receive them again into favour, and render them capable of thofe rewards naturally attendant on right behaviour. But the cafe before us is very different. The benefit loft by Adam's tranfgreffion was a free gift, a matter of grace. Our restoration, therefore, to that benefit must needs be of grace likewife; confequently, the means refided in the hidden counfels of the Beftower, and fo not to be found in the promulged Digest of Natural Law. He might have restored us, and certainly would, had he feen it beft, on the com mon mon terms on which Natural Religion af fureth us he will receive returning Sinners to his favour; or he might, with equal juftice, in perfecting the great work of Redemption, require MORE, namely, a MEDIATION, enforced by fome kind of SATISFACTION. But what his good pleasure was herein, it was impoffible for human Reason to discover; whatever fitnefs that Reafon may perceive in thefe MEANS, when revealed. Indeed, had it been decent for fallen Man, aided only by the glimmering light of that indefinite promife, that he should fome time or other be reftored to his loft inheritance; had it been decent, I fay, to indulge his conjectures concerning the Counfels of the Most High, he would have been apt to think that a MEDIATOR might be employed amongst the means used in this Refloration; fince he is able to fee the fame fitness of fuch an interpofition in matters of grace, as of repentance alone in matters of right. MEDIATION implying a confeffion, that the thing requested is merely of grace; to the obtaining of which, Man Man doth no further co-operate than by his hopes and wishes. How reasonable fuch a conclufion would have been we find by this, that the very MEANS, here fuppofed, have been, as we have faid, in fact, used, and accepted by the God of our Salvation.For there is one God (fays St. Paul), and one MEDIATOR between God and Man, the Man Jefus Chrift *-Jefus (fays the Author of the Epiftle to the Hebrews) is the MEDIATOR of a better Covenant, which was established upon better promises +. The modesty of Reafon finds its account in Conclufions thus confirmed; and the Truth of Scripture receives light and ftrength from Conclufions thus made. We are now to confider of the Perfon of this Mediator, and then enquire into the manner in which he discharged his Mediation. The eternal Son of God, Jefus, the Meffiah, was the Person appointed to this Office. The time of his appearance was * 1 Tim. ii. 5. + Heb. viii. 6. See note [F], at the end of this Book. |