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that it forces them to cry out, "O wretched man "that I am, who shall deliver me from the body

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of this death?" Rom. vii. 24. Yet they cannot argue against the divine dignity and purity thereof.

1st. Because Christ died to give life to his chosen people.

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"He that entereth in by the door is the shep"herd of the sheep." Christ entered into this world through the door of human nature, and thus proved himself a divine shepherd. Further, Christ says, "I am the good shepherd: the good shepherd giveth his life for the sheep. I lay down my life for the sheep." John x. 2. 11 and 15. Now in the Word of God, the world is divided into sheep and goats: one of which, namely, the sheep, will have the privilege of sitting at God's right hand, or partaking of those spiritual blessings which he hath in store: the other, namely, the goats, will sit at his left hand, or be debarred the enjoyment of those spiritual blessings which the righteous enjoy; from this may be supported and argued, what no human reasoning can deny, that Christ laid. down his life, only for his sheep, the elect, the chosen and this then may comfort the regenerate under the curses of the law, which whilst they were in a natural state condemned them to eternal death, and may give them the blessed certainty they shall never experience it, seeing Christ hath satisfied for them, when he laid down his life for his sheep.

2d. Because his perfect obedience is offered instead of theirs, both in quantity and merit. “ Above "when he said, Sacrifice, and offering, and burnt“offerings, and offering for sin, thou wouldst not. "Then said he, Lo, I come to do thy will O "God," Heb. x. 8, 9. In speaking of quantity of Christ's perfect obedience, we mean not to suggest any idea of a gross sum, limited as to degree, but to suggest that the whole of Christ's meritorious and perfect obedience is offered unto God the Father as a satisfaction for all his chosen people, for that breach of God's law which they have made, imputedly through Adam their federal head, and actually through their own transgressions. In regard to merit, what more comforting to believers, than amongst all their views of their own wretchedness and imperfection, to look to that perfect lamb, which God hath himself provided to be the atonement for, and ransom of his people.

3d. Because he hath actually satisfied for the imperfect obedience as well as the sins of his people. Let it not be supposed that our imperfect obedience merits part, and leaves the perfect obe dience of Christ to merit the rest. This would indeed be to mix human things with divine: to daub with untempered mortar as the scripture expresses it, to the dishonor of Christ and the confusion of our own souls. Nor can any thing imperfect, satisfy and merit for a perfect obedience, for nothing

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done in our strength can profit our souls, if offered in the way of merit, atonement, or justification. Further, the regenerate cannot undervalue the law.

4th. Because it admits of a surety.

Though no surety was promised to Adam, in case of his transgressions, nor yet after his transgression till he was tried and condemned; yet it may be gathered from this, that had none been admitted, we should have had no need of a gospel. The whole of the law must have consisted in threatenings; the coming of Christ himself would have been needless, and man himself must have been either his own, surety, or suffered the punishment his sins deserved. And further, of what use would have been the types and shadows of good things to come, which are unfolded in the law, if those good things never were to come; if a surety was not admitted; and if a priest, intercessor, and dying ransom were not allowed, in the wisdom of, nor sent forth by the power of God.

We see however a surety promised under the Old Testament, sent under the New: typified under the Old, fulfilling the types in the New. Born under the law, (whose dispensation, though it decayed gradually from the destruction of the first temple, was not totally abolished, till the coming of Christ and the final ruin of the second temple), the law acknowledged its sovereign Lord, received

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into open arms the Lord Jesus, a babe at Bethle hem, yet the king of Kings: supported the purpose for which he came, viz. to magnify the law and make it honorable by fulfilling its requirement, savr ing sinners agreeably thereto; by, fulfilling its requirements in his own person; in his sufferings and obedience to the death of the cross. And feeling that the law for Christ's sake submits to the blotting out of the hand writing of ordinances against them: for this cause the regenerate prize the law; count it holy just and good whilst it condemns, seet ing it acknowledges the coming, suffering, merit, death, resurrection, ascension, intercession, and eternal kingdom of Christ in bliss, over all whom he hath chosen.

13th. Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice John xiii. 38.

Boldness in the cause of God and truth is an admirable feature in a Christian's character, and zeal is laudable when it has the honor of God for its end. Yet much humility is wanted that the boun daries of grace may not be passed, and that an unsupported arm of flesh be not lifted up for a divine end. We see an instance of Peter's boldly defending his master, with an ardent, but not with an humble zeal; and even when reproved persisting in his determination, without duly considering the weakness of flesh and blood. To consider the subject a little more, fully, we will 1st. trace the par

ticulars of Peter's conduct, and 2d. The consequences or the awful nature of denying Christ.

Peter had been lately reproved of Christ, for his unwillingness to suffer our Lord to wash his feet, and when he was forewarned of the consequence, viz. that if Christ washed not his feet, he had no part with him, his excess of zeal hurried him to the other extreme. So that he cried out, " Lord not

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my feet only, but also my hands and my head." The strange conduct of Judas, and the inexplicable language of our Lord, declaring that one of his disciples should betray him; the explanation thereof, that he to whom he should give the sop, should betray him; the giving of the sop to Judas; the hasty departure of the latter on receiving it, the language of Christ on the occasion," That thou doest, do "quickly." The apostrophe of Jesus whose meaning the disciples knew not, "Now is the Son of “Man glorified, and God is glorified in him.—

Ye shall seek me, and as I said unto the Jews, Whither I go, ye cannot come; so now I say "unto you;" these things roused a spirit of enquiry in the mind of the disciples, and kindled a flame of love for their Lord. Peter burning with zeal and affection for Christ," said unto him, Lord whither goest thou? Jesus answered him whither I go, thou canst not follow me now; but "thou shalt follow me afterwards. Peter, (in"flamed still more in his zeal, by any opposing " circumstances) said unto him, Lord why cannot

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