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"il? t|7 'tj7 i-^r ti,7 i-ji7 up" v^i* V i*-* V V V V V V ^ liK *4^ V V "i*^ THE PREFACE. He Subject of the en- fmngi)/fcomJes is of that inejiimable ex-- cellency and import^ ancej:hat it deferyes om deepest refiecti^ ons^and care to confider and apply it : 'Tfs the great Myftery of GodU- n^fs/he defign of Eternal Wifdom^ the chief el^ ofalKjods Wo)'J^^ that contains the CjhrioHS IVondersof his SKdercy andTojper^ wherein he renders himfelf niofl Worthy of our Supreme Veneration and (tAffecti- on. Our most r a/fed Thortghts are in^ 1 he Preface. injimtely beneath its Dignity. Al- though the Light of the ^ojpel hath clearly reyeaMjo much of n as is re- qui fit to be knoypn in om e art hly flat e^ jet the fublimer parts arejlilljecret^ andreferVdfor aful/dijcoyery by the bright nefs of our Sayiour's appear- ance. 3\[oTp if the Excellency of things excites our Spirits to be at- tentive in fe arching into their nature^ this Diyine Object fhould alPaken all our Towers^andarrejl our Adindsjnthe feriousjleadj contem- plation ofit^ being alone capable to fatisfj their immortal appetite. T^he Importance of it is correjpondent to its excellency : for 'tis no lefs than the recovery of us from cxtr earn and eternalmijery^ and the Restoring of us to the enjoyment of the Sleffed (jod^ a felicity Tpithout compari- fon or end. If ype have any regard to Sal- The Preface. Sahation^ (and who Would befo un- happy as to ne^Ject it for unconcern- ingjrmlousVanitief) it Will be de- lightful to know the means by which we may obtain it ; and to employ the flying moments of our fhort time in thoje things that are profitable for our Mi End ^ that we may notlofe Temporal and Sternal Life toge- ther. Many of the (Ancient and Mo- dern Divines have written of this noble Argument ^rom wf^omlhave re^ ceived benefit in the following compo^ furejBut none^ as I know ^ hath con ft- deredM the parts together^ andpre- fented them in one yiey^. There (liU remains a rich abundance for the perpetuall exercife of our Spirits. The Eternal Word alone Was able to perfect all things by once fpeaJ^ ingMumane words are but an Eccho that The Preface. that anft^ers the Voice ofQod^ and cannot fully exprejs its ^ower, nov pafsjo immediately through the fence to. the Hearty but theymujt be re- peated. May thefe T>ijcom[es be effectual to inflame us with the mofi ardent Loye to our Saviour ^tpho ran- fom'dus 'With the unvaluahle price of his own bloody and toperfwade us to live for Heaven^ thepmchafeofthat Sacred Treafure^JfhaUfor ever ac- knowledge the Diyine Qrace^ and obtain my utmoft ainu. W. B. (I) CHAP. I. Jth- l^trodit^iofi, AfJjort view of Mans primhive Hate » His Conformity to God ; natural^ moral ^ and in Hap- fincfs and Dominion over the Creatures* the mo- ral resemblance^ its it refers to all the faculties,, th^ happinefs of Man mth rejpei^ to hisfenfitive and fpi- ritual Nature. Of all fublunary Creatures he is onely CAfable of a Larv. What the Law of Nature contains. God cntred into a Covenant with Man. the Reafons (fthat Dtfpenjation. the terms of the Covenant were becoming God and Man. th? (fecial clause in the Covenant concerning the tree ofKnowlcdg ofGo»d and Evil, the Reafons oftheFroh/bition, ^^^^M^'Tl He felicity which the Lord Jefus pro- cured for Believers, includes a perfedy , « ^ , freedom from Sin, and all at1iid:ive ^' '^ * evils, thejuftconfequentsof it : and the fruition of Righteoufnefs ^ P^^c' and g^^^j, wherein the Kingdom of God confiils. In this the fecond Covenant excels the fir/]: • the Law fuppofes Man upright, and the happinefs it promifes to exad Obedience, is called Life, it rewards Innocence with Immortality : but the Blef- fednefs of the Gofpel is iHl'd Salvation, which figni- fies the rcfcuing of lapfed Man from a (late of mifery> and the inveftingof him with unperiilung Glory. In order to the Difcovery of the excellency of this Benefit, and the endearing Obligations laid on us by B our 'ii'i^>sm^^m The Harmony oftheDhine Attributes €ur Redeemer, 'tis neccfTary to take a view of that dreadful anddefperate Calamity which fciz'd up-- on Mankind : the wrctchednefs of our Captivity , I'luflratcs the Glory of our Redemption. Andfince the mifery of Man was not the original condition of his nature, but the effcd of his guilty choice, 'tis re- quifke to make fome reflection upon his firft ftate, as > he came out of the pure hands of God, that compa- ring our prefcnt milery with our loft happinefs, we may revive in our breafts the afFedions of Sorrow, Shame and Indignation againft our felves •, and con- fidering that the Heavenly Adam hath purchafed for us a title to a better Inheritance than was forfeited by the Earthly one, we may with the more aflPedionate gratitude, extol the Favour &Power of our Redeemer, God who is the living Fountain of all Perfedi- ons , fpcnt an intirc tternity , in the Contem- plation of his own Excellencies, before any crea- ture was made. In the moment appointed by his Wifdom , he gave the firft- Being to the World. three diftind orders of Natures He form 'd, the one purely Spiritual, the other purely iVI;?/^m^/, and be- tween both one 7nixt^ which unites the extremes in irt fclf. This is Many the abridgment of the Uni- vcrfc, nily'd to the Angels in his Soul, and to ??2ate' rial things in his Body, and capable of the Happi- nefs of both ; By his internal Faculties enjoying the felicity of the hjtelleciual: and by his external tafting the Pleafurcs of the Senfitive World. Man's greate(l excellency was a perfed: Conformity to the Divine Patern. God created Man in his own Like-^ nefsjnthe Image of God created he him. This includes ; Firfty The Natural Similitude of God in the fub- liiance o^ the Soul, as it is an intelligent, free, fpi." ritual m the Contrivance of Mans Kedefn^iion, ' 3 r'rtual and Immortal Being. This is afTigned to be the Reafon of the Law, That Whojb fjj:ds Mans Q^^j,r,^, Bloody by Man fhall his Blood be fljed -^ for in the Image of God made he Man, Se:ondly^ A moral Rcfemblunce in iis Qi^ahties and Pcrfe(5lions. thirdly^ That Happinefs and Dign'.ry of Mans ftate, \v\\\c\\\v\st\\^confeqiient^ and accej/ion C'> his Holincfs. The Natural rcfemblancc I ihall not in- fift on : for the diftin(flIlluftration of the other, we muft confider God in a threefold refpcCt. 1. In rcfpedofhis 4^/0////-^ Hohncfs, unfpottedPn- rity, infinite Goodnefs, incorruptible JulHce, and whatever we conceive under the notion of moral Perfc(fl:ions. 2 . With rcfpeift to his compleat Bleflcdnefs, ( the refult of his infinite Excellencies •, ) as he is per- fedly exempt from all evils, which might allay, and leffen his felicity, and enjoys thofe pleafurcs, which are worthy of his pure Nature, and glorious State. 3. In regard of his //if^r^;»^ Dominion, which ex- tends it fclf to all things in Heaven and Earth. Now in the Participation of thefe, the Image of God did principally confift. The Holinefs of Man was the copy of the Divine purity : his Happinefs a reprefen- tation of the Divine Felicity : and his Dominion o- ver the lower World, the refemblance of Gods So- veraignty. I will take a particular furvey of them, I. Man was conformed to God in Holinefs. This appears by the exprcfifions of the Apoftle, con- cerning the San(5lification of corrupt man •, which he fets forth, by the renewing of him in knowledge righ- ^° 'j^i^* fconfnefs and holmefs, after the image of the Creator, B 2 The 4 " the Harmony of the Divine Attributes^ The Renovation of things, is the reftoring of thenv Eph.4.24. fQ x^Cit'vi. Primitive ftate, and is more, or lefs per- fe^5 bv its proportion to, or diftance from the Or/- ^/>^/.Holincfs, & Righrcourneire,arethecomprehen-. Luke i» 73. live Sum of the Moral Law,vvhich not onlyrcprefents the Will,but the Nature of God in his Suprcam Ex^ cellcncy, and in conformity to it the Divine hkcnefs eminently appcar'd. Adam was created with the perfc(5lion ot Grace, the progrcfs of the mod excel- lent Samts is incomparably fliort of his beginning ; By this we may in part conjedure at the Beauty of HolinelTe in him , of which one flint ray appearing in renewed perfons is fo amiable. This primitive Beauty is expreft in Scripture by recfbitude : God made Man upright. There was an univerfal entire reciitude in his Faculties^ difpofing them for their proper Operations. This will more fully appear,by conlidering the diftind powers of the Soul, in their regular Conftitutions. I , The underftanding was inrich'd with knowledg. Nature was unveiled to Adam^ he enter 'd into its Sandtuary, and difcovcr'd its myjierious Operations. Geii.2.ip. When the Creatures came to ^2iy x\\qvc Homage to him^whatfoever he called them^that was the name there- of. And their Names expreft their Natures. His knowledg reach'd through the whole compafs of the Creation, from the 5»;? the glorious veffel of Light, to the Glovporm that fliines in the hedg. And this " knowledg was not acquir'd by Study, 'twas not the fruit of anxious inquiry,but as the illumination of the Air is in an inftant by the light of the Morning, fo his Underftanding was enlightned, by a pure beam from the Father of Lights. Befides, in the Contrivance of Man's Kedcm^tion. 5 Be/ides, He had fuch a knowledg of the Deity, as was fufficient for his Duty and Felicity. His m'nd did not ftick in the material part of things, but afcended by the feveral r;inks of Bei/igs^ to the Univerfal Caufe, He difcover d the Glory of the Divine Effence and Attributes by their wonderful ejfects* I. Almighty Power. When he firft open'd his eyes, the ftupendious Fabrick of Heaven and Earth prefcntcd it felf to his view, and in it the moft ex- prefs and clear charaCfers of that Glorious Power, which produced it. For what could overcome the Infinite diftance, between not being, and being, buC Infinite Power c' As there is no proportion between not being, and being, fo the caufe which unites thofe terms^ mu/t be without limits. Now the Divine Word alone, ( which calls the things that are not, as if they were ) caufed the World to rife from the Jbyfs ^^^^' '^' '7* of empty nothing, yit Godt Command the Heavens^ pf^i. 22.5i and all their Hoft rvcre created. And this led him to confider the Immenfity of the Divine Eifence ^ For Infinite Power is incompatible with 3. finite ElTencc, and by the confideration of the Immenfity^ he might afcend to the Eternity of God. To be Eternal, without beginning,and Infinite without bounds,/;^r, one another, and neceffarily exift in the fame fubjecJ, For 'tis impolfibkjthat any thing which is form'd by another, and hath a beginning, iliould not be limited in its Nature by the caufe that produced it. There- fore the Apoftle declares, thdLt the Eternal Forver ^/rqoi.i^o. • Go^ is fet forth in the Creation of the World,joyning with the difcovery of his Powcr;that of his Eternity. 2 . Admirable Wifdom appeared to Man in the Creation. .-^^ ' 'ihe "Harmony of the Divine Attriyutes^ Creation, For by confidering the Variety and U- nion, the Order and Efficacy, the Beauty and Sta- bility of the World, he clearly difcerncd that Wif- dcm, which fo regularly difpofed all. 'Tis thus that Wifdom fpeaks in the Book of Proverbs ^ When he prepared the Heavens j I was there: when he fet I^^ ' * '^ ^' f^ompafs upon the face of the depth : When he efla- bitted the Clouds above : When heftrengthened the Fountains of the Deep : when he gave the Sea his De- cree^ that the Waters Jhou/d not pafs his Command- ments: when he appointed the Foundations of the Earth: I was with him^ contriving all in the beft manner for Ornament and Life. The knowledg of this, fill'd his Soul with wonder, and delight. The Pfamifi breaks forth with aflonilliment, as one in the midft of innumerable Miracles , O Lr:^, how manifold are thy works I in Wifdom haft made them all: And ;pra.io4.24. if he difcovered fuch wonderful and Divine Wif- dom in the Works of God, when the vigour of t\\Q humane Underflanding was fo much impair'd by the FaU-^ how much more did Adam^ who per- fedly under ftood Univerfal Nature^ the o^^ces of its parts, the harmony of the whole, and all the juft Laws of Unionj by which God hath joined together fuch a multitude of beings^ fo diftant and difagreeing , and how the Publick Peace is pre- ferved by their Private Enmity. This difcovery caufed him to acknowledge, that Great is the Lordy and of great Power j his Underftanding is infinite, 3. Infinite Goodnefs fliin'd forth in the CreatioHo This is the leading Attribute, that caird forth the reft to work. As there was no matter, fono ^motive to induce God to make the World, but what .arofe in the Contrivance ofNLnns 'Redemption, 7" arofe from his Goodnefs : For he is an A'il-fujfcient Being, pcrfcclly blelTcd in himfelf. His Majefty is not encreafed bv the Adoration of Angels, nor his Greatnefle by the Obedience of Nature •, neither was he lefs ^appy, or content, in that Eternal Duration before the exigence of any Creature , than he is fince. His Original Fehcity is equally incapable of acccifion •, as of diminution. 'Tis e- vidcnt therefore, that only free, and unexcited Goodnefs J movtd him to create all things, that he might impart being and happinefs to the Creature, not inrich his own. And as by contemplating the other w.orks of God, fo efpecially by reflecSting upon himfelf, Adam had a clear fight of the Divine Attributes, which con- curr'd in his Creation. Whether he confider'd his loweft part, the Body, 'twas form'd of the Earth, j)\^c\U eji the moft artificial and beautiful piece of the viJibL' expedire w World. The contrivance of its parts, w:is with trum ffecies that proportion and exa(ftnefs, a.s moll conduc'd to ^'^ . ^'tilius Comlinefs and Sendee. Its ftature was cred and f ''^'"/^* -c raifed, becoming the Lord of the Creatures, and an tt^ * obfervcr of the Heavens. A Divine Beauty and Majefty was flied upon it. And this was no vanilli- ing ray, foon cclips'd by a Difeafe, arui extinguillit by Death, but lliin'd in the countenance without any declination. The Tongue was Man's peculiar glory, being the interpreter o^ the m\n^, and capa- ble to fignifie all the Affetflions of the Soul. In fliort, the Body was fo fram*d, as ro make a vifible difcovery of the Prerogatives of his Creation. And when he rcfleded upon his Soul, that animated his duft, its excellent endowments, wherein 'tis com- parable tor maxi- mum mira- culum.Au^' ■ig the Harmony of the Divine Attributes^ parable to the Angels, ics capacity of enjoying God himfelf for ever, he had an internal and moft clear ^. ^ , teftimony of the glorious perfedions of his Creator, liabomocum^o^ Man, who alonc admires the works of God, is fit ipfi mira- the moft admirable of all. 2» The Image of God was refplendent in mans Confcience, the feat of pradtical Knowledg, and Treafury of moral Principles. The directive facul- ty was fincere, and incorrupt, not infc(5led with any difguifing tindure: 'twas clear from all prejudices, which might render it an incompetent Judg of good and evil. It inftrudted Man in all the parts of his relative Obligations to God , and the Creatures. 'Twas not fetter'd andconfin'dj fearfully retrain- ing from what is Lawful ; nor licentious and indul- gent in what is forbidden. Briefly , Confcience in Adam upright , was a Subordinate God, that gave Laws, and exa(5ted obedience to that glorious Be- ing who is its Superior. 5. There was a Divine ImprelTion on the Will, Spiritual Reafon kept the Throne , and the inferi- our Faculties obferved an eafy and regular fub- ordination to its dictates. The Affedions were exercis'd with proportion to the quality of their Obje(5ls. Reafon was their inviolable Rule* Love the moft noble , iand Mafter-affedion , which gives being and goodnefs to all the reft, even to hatred it felfj (for fo miich we hate an obje(5t, as it hinders our enjoyment of the good we love ) this precious Incenfe was offer 'd up to the ex- cellent and fupreme Being, which was the Author of his Life. Ji^w fully obeyed the jfry?, 2indi great Command, of loving the Lord with all his heart, foul, tn the Contrivance of Man's "Eiedembtioff, foul, and ftrcngth. His love to. other thint^s was regulated by his love to God. There was a ^ihCt accord between flelli and fpirit in him. They both joyn'd in ^'^e fcrvicc of God, and were naturally mov d to their happinefs. In (liort, the image of God, in Adxm.^ was a living, powerful Principle, and had the fame relation to the Soul, which die Soul hath to the Body,to animate and order all its Facul- ties, in tlieir Onfices and Operations, accordincr to the Will of his Creator. 2 . The Image of God conlilicd (though in an infe- riour degree) in the happy ftate of man. Herein he refembled that intinitly BlclTed Being. This happi- nefs had relation to the two Natures, which enter inro Mans Compolition. I. To the Animd and Senfithe, and this con- fifted in trvo things, i . In die excellent difpofition of his Organs. >. In the enjoyment of convenient Obje^s. I . In the excellent difpofition of the Organs. His body was form'd immediately by God, and fo not liable to thofe defe(5ls, which proceed from the weaknefs of iecond caufes. No blcmilh, or difcafe, vyhich are the effeds and footfteps of iin, were to be found in him. His health was not a frail inconftant difpofition, eafily ruin'd by the jarring elements, but firm and ftable. The humours were in a juft temperament, to prevent any deftemper, which might tend to the dif- folution of that exellent frame. Briefly all rhe ienfes were quick and lively, able to perform with facility, vigour, and delight, their operations. 2 . There were convenient Objects, to entertain his fenfitivc faculties. C He "^^Yq '{he Harmony of the Divine Attributes^ He en'ioyed Nature in its original Purity, crowrv'd with the benediction of God ; before twas blafled with the curfe. The World was all Harmony and Beauty, becoming the goodnefs of the Creator •, and not as 'tis fince the Fall diforder'd and dcform'd in many parts, the effe(5i: of his Juftice. The Earth was liberal to Adam of all its Treafures : the Hea- vens of their Light, and fweeteft Influences, He was feated mEden^ a place of fo great beauty and delight, that it reprefentcd the Celeftial Paradife, which ' is refre(hc rvith Rivers of Fleafare, And as the ultimate End of the Creatures was to raife his mind, and inflame his heart with the love of his great Benefadlor ^ So their firft and natural ufe was the fatisfadtion of the Senfes, from whence the fe- licity of the Animal Life did proceed. 2 . His fr^reme Happincfs confifted in the exi ercife of his moft noble Faculties, on their proper Objeds. This will appear by confidering, that as the fpiritual Faculties have objects which infinitely excel thofe of the fenjitive 5 So their capacity is more inlarged, their union with objecfs is more in- timate, and their perception is with more quicknefs and vivacity-, and thereby are the gfeateft inftru- ments of pleafure to ther^f/W^/being. Now the higheft Faculties in Man, are the Underflanding and Will'^ and their happinefs confifts in union with God, by Knowledg and Love. I. In the Knowledg of God. As the defire of Knowledg is the moft natural to the humane Soul, fo the obtaining of it produces the moft noble and fweeteft pleafure. And pxoportionably to the de- grees of excellency that are in objects^ fo much of rational in the Contrivame of Man's Redemption, rational Perfc(5tion and SatisfadLon accrues to the mind by the knovvledg of them. The difcovery of the Works of God greatly affcded Man, yet the excellencies fcatter'd among them, are but an im- perfed: and mutable Ihadovv of God's infinite and unchangable Perfe<5tions. How much more de- lightful was it to his pure underftanding, tracing the footftcps and imprcflions of God in Natural things, to afcend to him, who is the glorious Original of all Perfeuions. And although his finite under- ftanding could not comprehend the Divine excel- lencies, yet his knowledg was anfwcrable to the degrees of Revelation, wherein God was manifeftcd. He faw the admirable Beauty of the Creator through the transparent vail of the creatures. And from hence there arofe in the Soul, a pleafurc pure, folid, and fatisfying, a pleafure divine ; for God takes infinit contentment in the contemplation of Him- felf. 2. The Happinefs of Man confided in the Lov-e of God. 'Twas not the naked (peculation of the Deity that made him happy, but fnch a knowledg as ranilit his Affedions. For happinefs refults from the fruitions of all the Faculties. 'Tis true, that by the mediation of the underllanding, the other Faculties have acccfs to an object ; the Will and Affedions can't be enclin'd to any thing, but by vcrtue of an acl of the mind which propounds it a5 worthy of them. It follows therefore that when by the discovery of the tranfcendcnt excellencies in God, the Soul is excited to love and to delight in Him as its Supreme Good •, 'tis then really and per- fc(aiy happy. Now as Adam had a perfed khow- C 2 " Icdg II ■ii3 *The Harmony of the Divine Attributes leds of God, fo the height of iiis love was anfwer- able to his knowlcdgj and the compleatncfs of his enjoyment was according to his Love. All the Divine Excellencies were amiable to him. The Ma- jedy. Purity, JulHcc, and Power of God, which are the tcrrour of guilty creatures. . fccur'd his hap- pincfs whilft he continued in his Obedience. His Confcience was clear and calm, no unquiet fears difcompos'd its Tranquillity, 'twas the feat of in-; noccnce and Peace. Briefly, His love to God was: ijoh.4.18. perfe(ft, without any allay of tormenting fear- and Delight5its infeparable attendant, was pure without theleaft mixture of Sorrow. 3. There was in Mans dominion and power over the Creatures, a fliining part of God s Image. He was appointed God's Lieutenant in the world, and adorn'd with a Flower of his Crown. God gave him the folemn Inveftiture of this dignity, . when he praK8.555« brought the Creatures to receive their names from him, which was a mark of their homage.^ and a "tokeno^ \(\.s fupreme Empire to command rhem by their names. As this Dominion was eftablillit by the order of God, fo 'twas exercifed by the media- tion of the Body. In his Face and Words there was fomething fo powerful, as commanded all the hofts of the lower world. And as their fubjedion was moft eafie without conftraint, or refiftance, fo 'twas moft equal without violence andoppreflion. , Thus holy and blelfed was Adam mhis Primitive ftate. And that he might continue fo, he was obliged forever to obey the Will of God, whobc- ftowed upon him Life and Happinefs. By the firft negle(^ pf his Duty, he would moft juilly and in- evitably in the Contrivance of Mans Redemption, j » cvitably incur the lofs of both. This will appear by confidcr.ng the dellgn of God in the Creati- on. God did not make the World and Man for the mecr excrcifc o^ his Power, and fo left them ^ but as theprodu<5lion of all things was from his Good- ncfs, fo their refolution and tendency is for his Glory. He is as univerfally thc///^/, as the ejficicnt caufe of all creatures. For that which receives its being from another, can't be an end to it felf^ for the previfion of the end in the mind of the Creator, fets him a work, and is antecedent to the bein^^ of the creature. Therefore the Wife?nan tells us, .thatp^Q^ ^. God made all things for himfc If. And the 7^/?^/^/^, that Ofhim^ and to him^ and through him are all things : ?\om.ii'^6' to vphom he glory for evter. The los'er rank of Crea- tures objectively glorifie God ; as there is a vifiblc dcmonftration of his excellent Attributes in them.. Man is only qualified to know^ and love the Crea- tor: And as the benefit of all redounds to him, 'tis his duty to pay the tribute for all. By his mouth the world makes its acknowledgment to God. He is the Interpreter of the filcnt and uninterrupted Praifes,which the full ^«/>^ of Heaven and Earth Pfal. 145.10, renders to him. O hord, all thy works praife thee^ (from the moft noble to the lead worthy) thy Saints bltfs thee, Thankfulnefs is the homage due from underftanding Creatures. And from hence it follows, that Man was only in d,{\2iteo( moral dependance. and capable of a Law. For a Law being the declaration of the Superiours Will, requiring Obedience, and threatning Punirti- menton the failure thereof; there muft be a prin- ciple of Reafon and choice in that nature that is go- vern4 ' 1 ^^'^ Harmny of the Divme Attrihuuf^ vcrn'd by it. i. To difcover the Authorlrv that enjoins ir. 2. To difccrn the matter of the Law. 3, To determine it felf out of judgment and eledi- on to Obedience, as moft excellent in it felf and advantageous to the performer. Now all inferiour Creatures are moved by the fecret force of ;2^/^«>*^/ inclinations ^ they are infen- {Mtoimord engagements, and are not wrought on in an iUumimthe way by the forefight of rewards and punilhments. But Man who is a reafonable crea.ure owes a reafo'/iafile fervice. And it is im- Rom.i2.i. ^^J-^^^i^ ^^^^ j^^j^ Ihould be exempt from a Law. For as the notion of a God, that is of the firft and fupreme Being, excludes all pofTibility of obligation B.om.ii-35- to another, Who hath fir fl given to the Lord, and it fhdhe recom^enjed to him again < And of fubjecflion to a Law, for fupremacy and fubjedion are incom- patible-, fo the quality of a Creature includes the relation of dependance, and natural fubjedion to the Will of God. This is moft evident from that common Principle which governs the z;^^^%^;^/- Crea- tion. 'Tis a moral Maxime to which the reafonable nature necelTartly afTents, That the difpenfing of benefits acquires to the Giver a Right to command, and lays on the Receiver an Obligation to obey •, and thefe rights and duties are meafured by the nature of the benefits as their juft Rule. This is vifible iii that Dominion which is amongft rnen. If we afcend to thtfirfi Springs of Humane Laws, •we (Imll find the original Right of Power to arife either from Generation in Naturcor Prefervation in War,or fomc piblick Good accruing to the Society by the prudent care of the Governor. Now the being and blcffednefs of the creature are thegreateft and in the Contrhance of Man's Redemption] "i^ and moft valuable benefits that can bereccu cd •, and in the beftowing of them is laid the moft real founda- tion of Power and Authority. Upon this account Man who derives his life and felicity from God, is under a natural and ftrong obligation to comply with his will. From this right of deation God alTerts his univerfal Dominion : / have made the j/ Earth^and created Man upon it^ even my hands have firetcht out the Heavens^ and all their hofis haze I commanded. And the Ffalmifi tells us. Know ye that the Lord he ^ God, it is He that made m^ and not Pfal. 100.5. vpe our pelves • v^e are his people and the fheep of his pafiure. His Jurifdi(5tion is grounded on his pro- priety in Man ; and chat arifes from his giving being to him. Kememher^ O Jfrael, for thou ^^^Ifa. 44.21^ mjf prvant, I have formed thee^ From hence he hath a fupreme Right to impofe any Law, for the performance of which Man had an original Pow^r. Univerfal Obedience is the juft confequenc of X)ur obligations to the Divine Goodnefs. Suppofe that Man were not the* work of God's hands, yet the infinite excellency of his nature gives him a better title to command us, than Man hath upon the account of his reafon to govern thofe Creatures that are inferiour to him. Or fuppofe that God had not created the matter of which the Body is compos d, but only infpir'd it with a living Soul, yet his right over us had been unqueftionable. The Civil Law determines, that when an Artificer works on rich materials, and the engraving be not of extraordinajy value, that the whole belongs to hira who is the owner of the materials. But if the matter be mean, and the workmanihip excellent, in which rj6 the Harmnyofthe Vhtne Attributes which the £ ace wholly lies-, as if a Painter (hould draw an admiiable Picture on a piece of Canvas, the Pidure of rij^ht belongs to him that drew it. So if, pj *Q^ according to the crrour of fome Philojophers^ the matter of which the World was made had been Eter- nal, yet God having infufed a reafonable Soul into a piece of f//«/, which is the principle of its life, and gives it a tranfcendenr value above all other beings which were made of the fame element, it is moft juft: he fhould have a property in him, and dominion over him. The Law of Nature to which Man was fub^ed up- on his Creation, contains thofe moral Principles concerning good and evil, which have an effential equity in them, and are the meafures of his duty to God, to himfelf, and to his fellow creatures. This p , was publiiht by the voiceof Reaf n,andis ^()/y,j»/? md good: Holy as it enjoins thoie ihings wherein there is a conformity, to. thofe Attributes and Adli- ons of God, which are the pattern of our imitation : iPet.i.i^. So the general Rule is, Be holy ^ as God is holj^^ in all manner of cmv^rfation-j and this is. moll: honourable to the humane nature. 'Ti juft, that is, exadly agreable to the frame of mans faculties, and moft fuicable to his condition in the world : and good, that is, beneficial to the obferver of it. In keeping of it there is great reward. And the obligation to it PfaJ.ip.ii* is eternal, it being the unchangeable will of God grounded on the natural and unvariable relations between God and Man, and between Man and the Creatures. Befides the particular dirc6lions of the Law of Nature, this general Principle was planted in the reafonable i>^ the Contrivunce of Man's Kedemptkn] Yj. reafonable Soul, to obey God in any inftance where-" in he did prefcribc his plcafure. Moreover, God was pleafcd to enter into a Cove- nant with Adam^ and with all his Pofterity, natu- rally defccnding from him : And this was the effcd; I. Of admirable Goodnefs ; For by his Supre- macy over Man he might have fignificd his Will mcerly by the way of Empire, and rcquir'd Obe- dience. But he was pleafed to condcfcend fo far as to deal with Man in a fweeter manner, as with a Creature capable of his Love, and to work upon him by rewards andpunifliments, congruoufly to the reafonable Nature. 2. Of VVifdom to fecure Man's obedience ; For the Covenant being a mutual engagement between God and Man, as it gave him infallible aflfurance of the reward to ftrengthen his Faith, fo it was the fiireft: bond to preferve his Fidelity. 'Tis true the Precept alone binds by vcrtucof the authority that , impofcs it, but the confent of the Creature in- creafes the Obligation ; It twifis the cords of the Law, and binds more flrongly to Obedience. Thus Adam was God's fervant, as by the condition of his nature, fo by his choice, acccpring the Covenant, from which he could not recede without the guilt and infuny of the worft perhdioufnefs. The terms of the Covenant were becoming the Parties concern'd, Gcd and Man •, It cflabliflied an infeparablc Connexion between Duty and Fehcity. This appears by the Sandion, In the dajthou eatcfi ^, of the forbidden fruity thou fjait die. In that parti- ' ' cular Ijccies of bin the whole getna is included •, ac- cording to the A^oflles Expofirion : Cur fed zs every D one "ig Vhe Uarmony of the Dhme Attrihutes^ Gal. 3. 1 o. one that doth not continue in aUthe rvorks of the Law to do them. The thrcatningof Death was expreft, it being more ditficult to beconceivd. Thcpromifeof Life upon his Obedience was im- plied, and eafily fuggelled it fclf to the rational Mind. Thcfe were the moft proper and powerful motives to excite hi^ Reafon, and affed his Will. For Death primarily fignifies the diflblution of the vital union between the Soul and Body, and conse- quently all the preparatory difpofitions thereunto 5 Difeafes, Pains, and all the AHedtions of Morta- lity, which terminate in Death as their center. This is the extremeft of temporal Evils, which inno- cent Nature Ibrunk from, it being a deprivation of that excellent ftate which Man enjoyed. Butprin- eipally itfignified the feparation of the Soul irom God's reviving prefence, who is the only Fountain of Felicity. Thus the Law is interpreted by the Lawgiver, the Soul that fins jhall die. Briefly, E2elf.i84' Death in the threatning is comprehenfive of all kinds and degrees of evils, from the leaft Pain, to the compleatnefs of Damnation. Now 'tis an mvio- lable Principle deeply fet in the Human Nature, to preferve its being and bleffednefs, fo that nothing could be a more powerful rcflrainr from Sin, than the fear of Death vvhich is deftrudive to both. This confticution of the Covenant was founded not only in the Will of God, but in the nature of the things thcmfelves : And this appears by con- iidering, I, That Holinefs is more excellent in it felf, and feparatcly confidered, than the reward that at- tends it. 'Tis the peculiar glory of the Divine Na- ture, God is ^loriofi-s in Holinefs, And as He prefers the in the Contrivance of Man's Redemfthn, ip the infinirc purity of his Nature, before the immor- tal felicity of his ftatc, fo he values in the reafona- ble Creature the vertues by which they reprefent his Holincfs, more than their pcrfetft Contentment by which they are like Him in BlcffeJnefs. Now God is the mofi: juft efteemer of things, his judgment is the infallible mcafure of their real worth ; 'tis therefore according to natural order that the Hap- pinefs of M:m lliould depend upon his Integrity'', and the reward be the fruit of his Obedience. And although it is impoifible that a meer Creature, in what flare foever, iliould obtain any thing from God by any other title but his voluntary Promife, the" effc<^ of his Goodnefs •, yet 'twas fuch Good- nefs as God was invited to exercife, by the confi- deration of Mans obedience. And as the negledl of his Duty had difcharged the Obligation on God's part, fo the performance gave him a claim, by right of the Promife, to everlafting Life. 2. As the firfi part of the alliance was moft reafonable, fo was the Seco^/dj that Death fhould be the wages of Sin. It is not conceivable that God ihould continue his favour to Man, if he turn'd Rebel againfl: Him : For this were to diHirm the Law, and cxpofe the Authority of the Lawgiver to con- tempt, and would reflcd upon the Wisdom of God, Befides, If the reafonable Creature violates the Law, it ncccfUirily contrads an obligation to pu- nilhment, So that if the Sinner who deferves death ibould enjoy life, without fatisfaftion for the of- fence, or Repentance to qualifie him for pardon, (both which were with'" !t the compafs of the ^^y? Covenant) this would inhinge the unchangable rights of Juftice, and difparage the Divine Purity. D 2 In 20 the Harmony of the Divine Attributes In the jfr/ Covenant there was afpecial clat^fe^ which refpedted Man as the inhabitant of Faradifc, Q That he (hould not eat of the tree of Kmvpledg of good ' and evil upon pain of Death. And this J^rohihi- tion was upon moft wife and juft reafons. 1 . To declare God's Sovereign Right in all things. In the quality of Creator he is Supreme Lord. Man enjoyed nothing but by a derived title from his Boun- ty and Allowance, and with an obligation to render to him the Homage of all. As Princes when they give eftates to their Subjech^ flill retain the Roy- alty, and receive a fmall rent^, which though incon- iiderable in its value, is an acknowledgment of de- pendance upon them. So when God placed Adum in Faradife^ he referved this mark of his Soveruign- ty, that in the free ufe of all other things, Man fhould abftain from the forbidden tree, 2. To make trial of Mans Obedience in a matter t^dTentS^'p^ very congruous ta difcovcr it. If the Prohibition ricuiumfaci- had been grounded on any moral internal evil in the re"^ ^o^^Tc- nature of the thing it felf, there had not been fo gifiatoris ad clear a teftimony of God's Dominion, nor o£jda7ns ?h\fl^l^"' Subjeaion to it. But when ihat which in it felf potius haben- was indifiPetent, became unlawful meerly by the da eftiatio ^ -^ ^f q^^ ^^^ ^[^^^^ ^^^ Command had no other cuamreiuc »' 7 t 1 • a i • r 1 qua lex lata exccllency, but to make his Authority more lacred, ^^' this was a confining of Mans liberty, and to abr {lain was pure Obedience. Befides, The reftraint was from that which was very grateful and alluring to both the parts of Mans Gen. ^'6* compounded Nature. The Senfitive Appetite is ftrongly excited by the Luft of the Eye 5 and this fruit being beautiful to the iight,the forbearance was an excellent excrcifeof yertue in keeping the lower ^ - ^ _^ ..- _ - - appetite in the Contrivance of Mans Redemption. 2 1 appetite in obedience. Again, Thedefireof Know- ledg is extremely quick and earneft, and in appea- rance moft worthy of the rational Nitme ; -^«^'^ La(5tan. animofuaztorcihu^, Tis the moft high and liifcious food of the Soul. Now the Tree of Knorvledg was forbidden ; So that the obfervance of the Law was the more emi- nent, in keeping the mtc lie dual Appetite in Medi- ocrity. In ihort, God required Obedience as a Sacrifice.. For the Frohibition being in a matcer of natural Plea- obfequii gi» furc, and a curb to Curiofity, which is the Luft andriaeiiineo Concupifcence of the Mind after things conceal'd •, quil°minTs°** by a reverent regard to it, Man prefented his Soul veiit. pUn, and Body to God as a living Sacrifice, which was „ his rcafonable fervicc. Rom.12.1. CHAP. 22 7 he Harmony of the Divine Attnhntes^ CHAP. II. "Mjtns N^atttral Jlate wns mutable, The JDevii^ moved hy hatred and envy, attempts to fediice him, J he "temptation w^s fmtahle . o Mans compounded JVa- ture. "the Woman b:-n' deceived-) perfrvades her ■ Husband. The quality of the firfl Sin. Many were combind in it. '7rras perfect ly voluntary, Man hadPorver to fland. The Devil could only allure^ not compel him. His Under fanding and Will the caufes of his Fall. The piinifomentwas of the fame date rcith his Sin. He forfeited his 'Righteoufn'fs and Felicity. The lofs of original BJghteoiifi/efs^ as it figmfies the purity and liberty of the Soul. The torment of Conscience that rvas consequent to Sin. A whole Army of FjvUs enter nnth it into the World* MA N was created perfetflly holy, but in a natural, therefore mutable ftate. He was inverted with power to prevent his Falling ^ yet un- der a pofifibility of it. He was complcac in his own order, but receptive of finful impreflions. An in- vincible Perfeverance in Holinefs belongs to a fu- pernatural ftate 5 'tis the pi iviledg of Grace, and exceeds the defign of th^firfi Creation. The rebellious Spirits, who by a furious ambition had raifed a war in Heaven, and were fallen from their obedience and glory, defigned to corrupt Man, and to make him a companion with them m their revolt. The mod: fubtile amongft them fcts about this work. in the Contrivxnce of Man's R<:demi)thn] 2 5 work, urged by fyvo ftrong paflions, Hatred and Envy. 1. By Hatred. For being under a final and ir- revocable Doom, he lookt on God as an irreconcilc- able enemy : And not being able to injure his Effcncc, heftruck at his Image: As the fury of fome beads difcharges itfelf upon the Picture of a Man. He fingledout Adam as the mark of his ma- lice, that by feducing him from his Duty, he might defeat God's dehgn, which was, to be honoured by Mans free obedience, and fo obfcure his Glory as i£ He had made Man in vain. 2. He was follicited by hnvy^ the firji native of Hell: For having loft the favour of God, and being cart out of Heaven the Region of Joy and BlclTed- nefs, the light of Adams Felicity exafperated his Grief. That Man who by the condition of his nature was below him, ihould be Prince of the wor.d, whilrt he was a Prifoner under thofe chains whiJi reftrain d him and tormented him, the power and wrath of God, this made his ftatemorc intollcrablc. His torment was incapable of allay, but by ren- dering man as miferable as himfelf. And as hatred excited his envy, fo envy inflam'd bis hatred, and both joynd in mifchicf. And thus puihton, his Subtilty being equal to his Malice, he contrives a Temptation which might be mod taking and dan- gerous to Man, in h:s raifed and happy date. He attempts him with art, by propounding the lure of Knowledg and Pieafure, to inveigle the Spintml and Scy/Jitive Appetites at once. And that he might the better fuccecd, he addreffes to the Woman the weakcdand mod liable to feduction. He hides himfelf in the body of a Scype,!t\, wiucn before Sin was 2 A f^^ TJarntonyofthe Divine Attributes was not terrible unto her : And by this inftrument infinuates his Temptation. Wt firft allures with the hopes of impunity, Xe fljall not die^ then he promifeth an univerfal knowledg of good and evil. By thefe pretences he ruin'd innocence it felf. For the Woman deceived bythofe fpecious Jlle^ivesy fwallowed the poifon of tht Serpent^ and having tafted Death, llie perfwaded her Husband by t\\Q fame motives to defpife the Law of their Creator, Thus Sin enter d and brought confuiion into the World. For the moral Harmony of the World confifting in the juft fubordination of the feveral ranks of beings to one another, and of all to God : When Man who was placed next to God, broke the Union, his Fall brought a defperate diforder into Gods Government. And although the matter of the Offence fcems fmall, yet the Difobedience was infinitely great 5 it being the tranfgreffion of that command, which was given to be the inftance and real proof of Mans Tc tul fubjcudon to God. Itotam legem vioiavit in illo lega- lis ohedienttA fr^ecepto. The Honour and Majefty of the whole Law was violated in the breach of that fymbolical Precept, 'Twas a dired 2Lr\^ formal Rebel- lion, a public k and univerfal renouncing of Obe- dience. Many Sins were combin'd in that fingle ad. I . Infidelity : This was the fir/l ilep to ruine. It appears by the order of the Temptation : 'twas firft fa id by the Devil, tefhall not die ^ to weaken their Faith ; then jefljail be like gods^ to flatter their ambi- tion. Thefear of Death would have contrould the efficacy of all his Arguments •, till that redraint: was broke, he could fallen nothing upon them. This account in the Contrivance of Man'sRcde/^ption, 2T account the Apoftlc gives of the Fall ; 7he vcontjin being dcceiv'd^ rv,u tn thetranj^rejjion. As Obedience ' '"^'^'H* is thecffcdof Faith, fo Dilobcdience of Infldelicy. And as Faith comes by hearing the Word of God, fo Inrtdelity bylilicnin^ to the words of the Devil. From the deception of the Mind proceeded the deprd- vaticnvtithc Will, the tntempera.nce of the Appe- tite, and the defection of the whole Man. Thus as the naturaL ^o the fpirttual Death made its firft en- trance by the Eye. And this Infidelity is ex-^^T' ^"^°- tremely aggravated, as it implies un accuiation of luTcoJi!'"'*"' God both 01 envy and faliliood. ^^"»' I. Of £^i;v^ As if he had deni'd them thcper- fciflions becoming the humane Nature ; and they might afcend to a higher Orh, than that wherein they were placed , by eating the forbidden fruit. And what greater difparagement could there be of the Divine Goodnefs, than to fufpcd the Deity of fuch a low and bafe PalTion, which is the fpecial charaChr of the Angels of Darknefs. And twas equally injurious to the honour of God's Truth. For it is not eafy to conceive that Ada?n who was fo larcly the effe(5l of Gods Omnipotence Hiould prcfently diftruft it as unable toinflid the punifh- ment threatned, but his alTent was weakened as to the truth of the threatening : He did not believe the danger to be fo great or certain upon his Difobe- dience. And he that believes not God, makes him a i Joh. 5.15. Liar. An impiety not to be thought on without horror. And that which heightens the affront, is, that when he diftrulfed t\\Q Fountain of Truth, he gave credit to the Father of Lies 5 as appears by his compliance, the real evidence of his Faith. Now what viler contumely could be offered to the Creator. E 2. Prodi- 2 S the Harmony of the Divine Attributes ^ 2 . Prodigious Pride. He was fcarce out of the ftate of nothing, no fooner created, but he afpir'd ^. to be as God. Not content with his Image, he af- of theTempttr feded an equality, to be like him in his inimitable thatt-ey Attributes. He would rob God of his Eternity to encouraged live withouc cnd ; ot his Soveraignty, to command him to believe ^^j-j^Q^j. Jependancc i of his Wifdomc, to know all that hemouid ,. , f ^' r r ■ t r \ i f enjoy an im- thmgs without relerve. Inhnite Inlolcnce I and mortality, not worthy of the moft fiery indignation. That Man, G^wifu" the Son of the Earth, forgetful of his Original, but abfoiute ; {]^ould ufurp the Prerogatives which are effential to pel 'to God' al the Dcity, and fet uphimfelfa real Idol, was a ^ne- drain of that arrogancy which corrupted the An- gels. 3 . Horrid Ingratitude. He was appointed Heir apparent of all things •, yet undervalumg his prefent portion, he entertains a project of improving his Happinefs. The excellent ftate newly conferr'd up- on him, was a ftrong obligation to pay fo fmall an acknowledgment to his Lord. The ufeof all the Garden was allowed to him, only a Tree excepted. Now in the midft of fuch variety and plenty, to be inflam'd with the intemperate appetite of the for- bidden Fruit, and to break a Command fo equal and eafie, what was it but a defpifing the rich Goodnefs of his great Benefaiftor. Belides, Man was endued with a divmer Spirit than the inferiour order of Creatures : Reafon and Liberty were the fpecial priviledges of his Nature, and to abufe them to Rebellion, renders him as more unreafonable, fo more difingenuous than the Creatures below him? who inflexibly obey the Will of God. 4. The vifible Contempt of God's Majefty, with a (lighting hisjuftice., iot the Frshihition was fo £X£r.efe. in the Contrivance of Man's Kedemftm* 17 cxprcfs and terrible, that till he had caft off all refpcds to the Lawgiver, 'twas not pofliblehe fliould venture to difobey him. The Sin of Adam is there- fore called by the Apoftle, Difihdience • as emi- Rom.5.ip. nently fuch, it being thefrfi and highcft inftance of it. Twas the profanation of Parad/fe it felf, the place of God s fpecial prefence. There he fell, and trample d on God's Command before his face. What juft caufe of aftonifliment is it, that a reafona- ble creature fliould bid open Defiance to the Author cf its Life ! That a little breathing duft iliould con- temn its Creator / That Man fliould prefer fervile compliance to the will of the Tempter, before /rr^ fubjedion to bis Father and Sovereign 1 To depofe God and place the Devil in his Throne, was double Treafon, and provok'd his infinite jea- loufie. 5. Unaccountable and amazing Folly. What a defpicablc acquifition tempted him out of Happi- nefs < If there had been any pofifible comparifon be- tween them, the choice had been more cxcufable. But that the pleafures of Tafle and Curiofity fhould outvie the favour of God, which is better than Life, that the mofl pernicious evil^ guilded with the thin appearance of good^ fliould be preferr'd before the fubftantial and fupreme Good, is the reproach of his Rcafon, and makes the choice fo crimind. And what lefs than voluntary Madnefs could encline him to defire that, which he ought mfinitely to have fcard, that is, the knowlcdg of ^'Z/// : for no- thing could deflroy his Happinefs, but the expe- rience of Evil. What but a wilful dijlraction could induce him to believe that by defacing God's image, he fliould become more like him i Thus Man being E 2 in i8- the Harmony of the Dii'ine Atirihutcs, V^2\,i\^. 12, in honour^ hut -without under jlanding^ became like the lieafts that peri/b, d. A hioody cTxxQlty to himfelf, and all his Pofte- rity. When God had made him a depojitary in a matter of infinite moment, that is of his own Bap- pinefs, and all mankinds, this fliould have been a powerful motive to have kept him vigilant : But giving a ready ear to the Tempter, he betraid his truft, and at once breaks bbth the Tables of the Law, and becomes guilty of the higheft Impiety and Cruelty. He was a iMurdcrer before a Parent, he difinherited all his Children before .they were born, and made them Slaves before they knew the price of Liberty. And that which increafcs the malignity of this Sin, and adds an infinite e?nphajis .to it, is, that 'twas perfealy voluntary, his Will was the file caufe of his Fall. And this is evident by confi- dering •, I. That .^^4»? innocent had a fufficient power to peferuit, & p^j^f^v^re in his holy State. There was no fub- defeftus ell. r*- *;;^ . J ^Mg. ftradlion of any Grace which was requiiite to his (landing'. He left God . before he was forfaken by Him. Much lefs was there any />/^fr;^^/ impulfion from God. 'Tis inconfiftent with the Divine Puri- ty to encline the Creature to fin : As God cannot be tempted to evil, neither tempts he any man. 'Tis injurious to his Wifdom to think that God would fpoil that work, which he had compos d with fo much defign and counfel. And 'tis dillionourable to his Goodnefs •, He loved his Creature, and Love is an inclination to do gpod ; 'twas impolTible there- fore for God to induce Man to fin, or to withdraw tbat power whigh Wvts iieceftviry to refift the'Temptai tiop. iiierito ex-' in tf}€ Contrivance ofM.ins 'Redemption* ip. tion, when the confequenC muft be his inevitable mine. 2. The Devil did; only allure, he couli not ra- in villi his content. Though his m.iliccis infinite, y^t ^^""-''"'l^ ^^^- his power is fo rcftraind that he cant faften an qi.^' impuik! immediate, much icis an inciiilable imprcflion on^Y-"'!"^''^' the Will : he therefore made ufe of an external Oh- h,^ & pcrfon!^ jev5t, to invite him. Now Ol/jeCfs have no con- ^■''''"^^•'*^'^ llraining force, they are but partial age?ns^ and dc-'cll!^'^''^' rive all their eflicucy from the Paculties to which tliey are agreable. And although, (incc Sin hath difordered the flcih, there is difliculty in reliiting thofc oujecfs which pleaiantly infinuate thcmfelvcs, yet fuch an univerfal rectitude was in Adam^ and fo entire a fubjcclion in the fenfual Appetite to the fuperiour power of Reafon, that he might have ob- tamd an eaficconqueft. A refolute iV^^^/^/i^^ had made him vidorious : . by a ftrong Denial he had Quant6 po: baffled that proud Spirit. As the heavenly Adam^ tcius vitandi when he, w'lo is only rich in promifes, offer'd to [i'dj/tamo him tlie Mjnanhy of the World with all its glory, contumaciam difdain d the. offer, and caft off Satan with contempt. Stur" Md. The true .Rock was unmov'd, and broke all the lium facii»s proud waves that daflit again ft it. V?l7,Tr!!.^' 5. It will fully appear that the Difobedience was I'oliiut.i-y^ by confidering what denominates an action CO be fo. The tivo fprings of humane adions are the Underftanding and Will •, and as there is no- particular good but may have the appearance of fome ditiicult unpleafant quality annexed, upon which account the Will may reject it ; fo any par- ticular evil may be fo difguifed by the falfe lufire of goodnej'sy as to encline the Will to receive it. This IS. clearly verified in J^4//>'s Fall,. For z fpeciot^ . Objea.. "50 the Harmony of the Drvine Annl^»tes, Obj*e<5t was convcighed, through the unguarded Sence to his Fancy, and from that to his Under- ftanding, which by a vicious carelcfnefs ncgleding to connder the danger, or judging that the excel- lency of the end did out- weigh the evil of the means, commended it to the Will, and that rcfolved to em- fbrace it. It is e\ident therefore, that the a(5lion which refulted from the dire(ftion of the Mind, and the choice of the Will was abfolutely free. Befides, As the regrei^ that is mixt with an adion, is a certain Character that the pcrfon is under con- ftraint^ So the delight that attends it, is a clear Evi- Tain.i.i4« dence that he is free. When the Appetite is drawn by the lure of Pleafure, the more violent, the more voluntary is its motion. Now the reprefcntations of the forl?iddc/2 fruit were under the notion of Pleafure. The Woman faw the fruit was good for food^ that is, pleafurable to the Palate, and pUafant to the EjeSy and to be dejired to make one xvi^c •, that is, to increafe Gen.3.^. Knowledg, which is the pleafure of the Mind, and thefe Alleciives drew her into a fnare. Adam with complacency receiv'd the temptation, and by the enticement of Satan committed adultery with the Creature, from whence the curfed race of Sin and Miferies proceed. Suppofe the Devil had fo difguis'd the Temptati- ' ©n, that notwithftanding all his circumfpcdion ami care, Adam could not have difcovered its evil: his invincible Ignorance had rendered the adticn invo- luntary : But Adam was confciom of his own action, there was light in his mind to difcern the evil, and ftrength in his will to decline it. For the manner o( the defection^ whether it was from affeded Igno- rance, or fecure Negle6t, or tranfport of Paflion, it in the Contrivance of Man's Redemption:. i-j. it doth not excufe : The af^ion it felf was of that moment, and the fupreme Law-giver fo worthy of Reverence, that it lliould have awakened all the powers of his Soul to beware of that which was Re- ■ bcllion againft God, and ruin to himfclf. Or fuppofcjlie had been tried by Torments, whofe extremity and continuance had vehemently oppreil his nature ; this had only lefTen'd the guilt, the adion had ftili been voluntary . fur no external force can compel the Will to choofe any thing, but Job 3(5. 2 1.. under the notion of comparative gooodnefs. Now to choofe Sin rather than pains, and to prefer eafe before obedience, is highly dilhonourablc to God, whofe Glory ought to be infinitly more valuable to us than Life and all its endearment^\ And al- though (harp Pains by difcompofing the Body, make the Soul unfit for its higheft and noblelt Operations, fo that it cannot perform the ads of Vertue with delight and freedome, yet then it may abflainfrom cviL But this was not Adam's cafe : The Devil had no power over him (as over Job^ who felt the extremity of his rage, and yet came off more than. conqueror) to diilurb his felicity, he prevailed by a limple fuAJion, Briefly, Though Man hadftrength fufficientto repel all the Powers of Darkncfs, yet he was vanquiilit by the afTiult of a finglc Temptation.. Thefe are the cir- cumftances which derive a crimfon guilt to Man's rebellious Sin,and render it above raeafure finful. This will mere fully appear by the con- vincing declaration of God's difpleafure againfl it, in the dreadful effeds that enfued. The puniili- mentof Man was of the fame date with his Sin. Im- Daediatly after his Treafon againfl Heaven, he made a W the llarmcny of the Divine Attributes a deadly forfeiture of his Original Righteoufnefs, and his Felicity. I. He loft his Original Rightcoufnefs, which we may confider under the notion of the purity and beauty of rhe SouUor of its dominion and liberty5in, oppofition to which, Sin is reprefented inth^ Scrip- tureby loathfom Deformity and Servitude. I . His Soul degenerated from its purity •, the paculties remam'd, but the mora^ perfedions were loft, wherein the brighmefs of Gods Image was moil confpicuous. How is Man disfigurd by his FalW How is he transform'd in an inftant from the Image of God J into the image of the Devil :" He is defiled with the filthinefs of flelh and fpirit • he is aiham'd at the fight of his own nakednefs that reproacht him for his crime ^ but the moft Ihameful was that of the Soul : The one might be cover d with leaves, the other nothing could conceal. To fee a Face of exquifite Beauty devour'd by z cancer, how doth it move compafTion ^ But were the natural Eye height- ned to that clearnefs and perfpicacity, as to difcover the deformity which Sin hath brought upon the Soul, how would it ftrike with grief, 'norrour and averfation :* 2. He was deprived of his Dominion and Liber- ty. The Underftanding was fo wounded by the Fall^ that as it loft its light, that it doth not judge aright, fo its Empire is relax and weakened ;is to the lower Appetites, which it can no more govern than an Infant can manage a ftubborn horfe. The Will :exchang'd its Liberty for Licentioufnefs. It loft its true Freedom, whereby 'twas enlarged to the extent and amplitude of the Divine Will, in loving what- foever was pleafing to God 3 and 'tis contraii^ed to mean in the ContrivAnce of Man's Redemftkn* Ji mean and bafc Objeds. What a furious diforder i% in r!;c Affedions 1 The reftraint of Reafon to check their violent courfe, provokes them to fwell higher and to be more impetuous, and the more they are gratified, the more infolent and outragious they grow. The Scfif's^ whofc office is to be the Intelligencers of rhc>Soul, to make difcovery and to give a naked report without dillurbing the higher Faculties, they fomctimes miftakc difgulfed enemies for friends ; andfometimcs by a falfe aUrm\\\ovQ the lower Ap- petites, and rill the Soul with diforder andconfufi- on that the voice of Keafon can't be heard. By the irritation of Grief, the infmttation of Pleafure, or fome other Fcrturbation, the boul is captivated and wounded through the Senfes. In lliort, when Man turn'd Rebel to God, he became a Have to all the Creatures. By their primitive IniHtution they were appointed to be fubjhvient to the Glory of God, and the ufe of Man,tobc;5W//x'(?j'of Loveand Obedience to the Creator but Sin hith corr jpred and changed them into fo many inftrumcnts of vice, th?y are made jkbjeci nnto vanity: And Man ^^ ^<^Rom.8.''o. far fank in»^o the ^r^j^j of !)cr\'itude, that he is fub- je(il to them. For by forQiking God the Supreme Object of Love, with as much injuftice as folly, and choofing the Creature in his Head he becomes a Servant ro the meaneft thing, upon wlich he places an inordinate aftcdion. Bjieflv, Man who bv his Creation was the fon of God, is madea flavc to 5'4//«;? trat damned fpint and moft cuifcd creature. Deplorable Degradation l and wort'iy of the decpeft flT.mc and forrow. 2. Man loft Jiis Felicity. Befides the trouble F that 3^ ihi Uarmmy of the Divine Attrihttks that Sin hath in its own nature, which I have toucht on before, there is a confequent guilt and torment attends it. . Adam whilfl obedient c*ijoyed peace with God, a ^ss^Qt ferenity of mind, a divine cahn in the, Confcicncej and lull fatisfadion in himfelf. . But after his Sin, he trembled at God's Voice and Geji.g. 10. was tormented at his Prcfence. / beard thy voice^ and was afraid^ faith guilty Adam, He lookt on God as angry, and arm d againll him, ready to exe- cute the fevere Sentence-, Confcience began an. early Hell within him: Faradife with all its Plea- fures could not fccure him from that ftingin his Breaft, and that Iharpen'd by the hand of God*. What confufionof Thoughts, what a combat of Pafllons was he in ^ when the Temptation which deceived him vaniiht, and his fpirit recovered out of the furprife, and took a clear view of his guilt in its true horrour, what indignation did it kindle in his Breaft^ How did Shame, Sorrow, Revenge, Defpair, thofe fecret executioners torment nis fpirit. The intelligent Nature, his peculiar excel- leiicy above tht brutes^ arm'd mifery againft him, and put a keener edge to it.: i . By refle the foolifli exchange he made, of God himfelf, for the fruit of a tree ; That fo flender a Temptatioa fhould cheat him of his Bleffedncfs. His prefect mifery is aggravated ,by the fad comparifon of it with his primitive Felicity. Nothing remitins of his /r/? Innocence, but the vexatious rr^r^^ of ha- viiig loft it. 2. By the foreiight of the Death he deferved. The confcienc^ of his Crimes tackt his Soul with the certain and fearful expe(^ation of judgment. B^fidcs the Jnward tprixiem of his Mind, he was expos'd in the CcKtrhance of Man's Redemption. 5 j expos'd to all miferies from without. Sin having made a breach into the World, the whole Army of Evils enter d with it; the Curfe extends it fclf to tht whole Creation. For the World being made for Man, the place of his rcfidence, in his punidi- ment it hath felt the cffcCis of Gods difpleafure. The whole courfe of Nature is fee on fire. Whereas a general P^.tr^r and amicable Corr^^W*?/;^'^ waselbblilht between Heaven and Earth, whilft all were united in fubjedion to tho. Creator : Sin that broke the Jirfi Union between God and Man, hath ruin'd the fee o»d. As in ix State when one part of the Subjects fall from their Obedience, the reft which are conftant in their Duty, break with the Rebels and make war upon them till they return to their Allegiance. So univerfal Nature was arm'd againft rebellious Man, and had dcftroyed him with- out the merciful intcrpoiition of God. The Angels with flaming Swords expell'dhim from Faradife, The Beafls who were all innocent, whilfl: Man remained innocent, they efpoufe Gods interell, and are ready to revenge the quarrel of their Creator. The infcnfible Creation which at firrt: was altogether beneficial to Man, is become /7//rf- ful. The Heavens fomtimes are hardened as Brafs^'m a long ?jC ob'Lim:\tc firenity : Sometimes are diffolved in a Deluge of rain : The earth is barren, and un- faithful to the Sower J it brings forth thorns andQ^^^^^^j^ IhifL's inikad of Bread. In ihorr, Man is an ene- 18. * * my to Man. When there were but tvoo Brothers to divide the World the one ftain'd his hands in the Blood oi the other. And (ince the Progeny of Adam is increaft into vaft Societies, all the difafters ^*^''^''"'" '^- of the world, as Famine, Peftilcncc, Deluges, the ni'fi qTod ufx' F 2 fury 5^ the Harmony of the Divirte Attributes' inter fepiaci- f ^fy of Bcafts havc not been fo deftrudive of Man- rrqS'fim'iiium kind, as thcfole malignity of Man againitthofe that abitinent, fai partake of the humane Nature. Sefidan"' To conclude, Who can make a lid of the evils tur. -Sfwecrf n of anv aclutl Sin. The Cries of lofancs who arc only eloquent to grief, but dumb to all things els, difcovcr thitMifcries attend them. The Tears which arc born with their Hyes, fignifie they are come into a ftate of i^orrow. How many Troops of Deadly Difcafes are ready to feize on thctn, immediitiy after their Entrance into the World :* So th^it tis apparent God deals with Man as an enemy, and therefore guilty of fome great ^^ ^ crime from his Birth. The Ignorance of this madearftimne Pa. t^Q Hcazhens accufe Nature, an J blafpheme God [,^,j,';?^^'''^" under that mask, as lefs kind and indulgent to Man triftior 'nover- than to the Creatures below him. They are not ",•"""•., under fo hard a Law of coming into the world. They are prefently in{iru<^ed to Swim, to Fly, to Run for their prefervacion. They are cloathed by Nature, and iheir Habits grow in proportion with their Bo- dies, fome with Feathers, fome with Wool, others with Scales which are both Habit and Armour : But Man who is aloneTenfible of lliamc, is born naked, and though of a more delicate tv:mper, is more ex- pofed to injuries by diilemper'd Seafons, and utter- ly ^unable to repel, or avoid the evils that encompafs him. Novvthe account the Scripture gives of Ori- gina/ Sin filences all tbefe .<:omplaints. Man is a Ttraofgrclfof from the Womb, and how can he ex- pei^t a favourable Reception into the Empire of an offended God c" Briefly, Som.crimes Death enters into the retirements of Nature,, and changes the Womb ., ^ ^"f-he Uarmcny of the J>tvtne Attrihutfs^ 'Womb into a Grave, which proves that affoon as we partake ot the human Nature, we are guilty of the bin that is ccmmon to it-, For the wages of Sin is Rom.5.23. j^^^^^ j^^ ^^ 1^-^ innocent ftate had the Privi- ledges of Immc rtalitv, buc by ium Sin entered int-o Rom."). 12, the rvorld^ and death by Jin^ and fi death pdffed npn all 14, i7» men^^s a juft Sentence upon the guilty, for that all nien have finned. 2. An f/frf^/>^r>' Corrupticn is tranfmitted to all •that naturally deicend from iim. If Adam had continued in his Obedience, thcfpiritual as well as the natural Life had been conveiglicd to his Chil- dren, but for his Rebellion he loft his primitive re«5litud95 and contradedan univcrfal Corruption 5 which he derives to all his Poftcrity. And as in a Difeafc there is the defetv of Health, andadiftem- per of zhQ humours that aifedls the Body ^ lb in the depravation of Nature there is not the meet want of holinefs, but a (Irong proclivity to fin. This pri- vation of (?/-/^/>/i/Righteoulnels confidcrd as a Sin, is naturally From^^^w^, the principle of lapfed and corrupt Nature : But as a punilhiiicnt, 'tis merito- rioujly from him, and falls under the ordination of Divine J uftice, Man call: it away, and God righ: :e- oufly refufes to rcffore it. 'Tis a foUicitous impcr- tinency to enquire nJce/y about the manner of con- veying this univerfal Corruption. For the bare knowledg o\ it is jneffed:ual to the cure. And what greater folly than to make our cwn evils the (7^jVr^ of fimple Spxulation. I (hail conlider only that general account of it, which is fet down in the Scripture, 'Tis the univerfal and unchangable Law of Na- ture, that every thing produce its like, not only in regard in the Contrivance of Man's Redemftton^ '^l" regard of the fame nature that is propagated from one individual to another, without a change of the fpecies^ but in refpe<5lof the qualities with which that nature is eminently afte(5ted. This is vifible in the fevcral kinds of Creatures in the world, they all prefervc the n:iture of the principle from whence they are derived, and retain the vein of their original^ the quality of their extraUion. Thus our Saviour tells us that the fruit partakes of the rcttennejs cfthe\^^xq,i%, tree : and rvhatever is born of theflefh^ ^^(/^. The John 3. d. title of Flefli doth not fignifie the material part of our humanity^ but the Corruption of Sin with which the whole nature is infeded. This is evident by the defcription the Jpoftlegvves of it ; That the flcflj Rom. 8.7. is not fubjccl to the Larv of God, and that which ag- gravates the evil is, that it can't be. Sinful Corrup- tion is expreft by this title, partly in regard it is tranfmitted by the way of carnal propagation : Be- hold I rv/ts fjjapen in iniquity^ and in Sin did my Tno-VCs}. '^1,$. ther conceive me ^ And partly in regard 'tis exercifed by the carnal members. This Corruption is a poifon fo fubtile, that it pierces into all the powers of the Soul •, fo contagious, that it infeds all the Adions ; fo obflinate, that only Omnipotent Grace can heal it. More particularly ; I. 'Tis an i nnare Habit^ not meerly acquir'd , by Imitation. The root of bittern efs is planted in the Hu?nane Nature, and produces its fruits in the various feafons of Life. No age is free from its working 5 Every imagination of the thoughts of Mans heart are only evil^ and continually ^^^'^* ^'■ evil. We fee this verified in Children, when the nioft early a<5ts of their Reafon, and the firft in- G Ibnces 4* "ihe Harmony of the Divine Attrihutes] (lances of their apprehenfion are in Sin. If we afcend higher, and confider Man in his Infant- ftate, the vi- cious inclinations which appear in the Cradle^ the violent motions of anger which difturbs Sucklings^ their endeavour to exercife a weak revenge on thofe that difpleafe them, convince us that the Corruption is riAturd^ and proceeds from an in- feded Original. Job.14.4. 2. As 'tis Natural, fo Univerfal. Who can bring a clean thing out of an uncle ani That is. How can a Righteous perfon be born of a Sinner :' The An- fwer is peremptory, Not one. The Fountain was poifon'd in Adam:, and all the Streams partake of the infedion. All that are derived from him in a natural way, and have a relation to him as their common father^ are fliarers in this depravation. What difference foever there is in their Climates^ Colours and external conditions of life, yet the blood from whence they fpring taints them all, 3 . Corrupt Nature is f regnant with the feeds of all Sin, although they do not ihoot forth together : And for this feveral accounts may be given, i . Al- though all Sins agree in their caufe and end^ yeC fome are contrary in their exercife. 2 . The hu- mane fpirit is not capable of many Paifions in their height at the fame time •, and 'tis the art of our spiritual Enemies to fuit their Temptations to the ca- pacity of Man. 3. As the fame Poifon produces different efecls in different Bodies, according to thofe various Humours which are predominant iii them; fo the fame Corruption of Nature works va- rioufly according to the different tempers of Men. For although the conception of Sin depends imme- diatly upon the Soul , yet to the bringing of it forthj in the Contrivance of -Man's Redem^tio^, 4 J forth, the concun-encc oF the external Faculties is rcquiiice. Thus a Voluptuary who is rcftrain'd from the grofs atfts cf Se?ifnality by a Dl^Qa^Qj or Age, mav be as vicious in his Dciires, as another who follosvs the pernicious fwing of his Appetite, ha- ving a vigorous Complexion. Briefly, The variety of circumilances, by which the inward corruption is excited and drawn forth, makes a great difference as to the open and viable acls of it. Thus an ambitious pcrfon who ufes Clemency to accompliib his defign, would cxercife Cruelty if 'twere neccflfliry to his end. Tis true, fome are really more temperate^ and exempted from the tyranny of the flelh than others ; (tcero was more vertuous than Catiline, and Socrates than Arifiophanes : But thefe arc priviledged perfons, in whom the efficacy of Divine Providence cither by forming them in the Womb, or in their Education, or by conducing them in their maturer Age, hath corrected the malignity of Nature. All men have finn d and come fjjort of the glory of God's '^' ^*" im!t^e. And that Sin breaks not forth fo outragi- ouily in fome as in others, the reftraint is from an higher Principle, than common and corrupt Na- ture. 4. This Corruption although natural^ yet 'tis Voluntary and Cnlp.xbh, , I . Voluntary : All Habits receive their character from thofe adts by which they are produced, and as the Difobedience of Adam was voluntary, fo is the Depravation that fprung from it. 2 . 'tIs inherent in the Will. If Adam had derived a Leproiie to all Men, it were an involuntary evil ; Becaufe the Dif- eafes of the Body are forreign to tlie Soul ; But when the Corruption invades the internal Faculties, G 2 'tis 44 *ihe liarmony of the Divine Attributes^ 'tis denominated from the y/^^jVtT/ wherein 'tis feated. 3. 'lis the voluntary caufeof ai^ual Sins- and if the acts proceeding from this corruption are volun- tary the principle mufl: be of the fame nature. 2. 'lis Culpable. ^]\t for?nality oi S'm CQ)n{\^s in its oppoGtion to the harv, according to the dejim- tion of the Apoftie, Sin is a, tranfgreffion of the Larv. Now the Law requires an entire recfitude in all the Faculties. It condemns corrupt inclinationsj the originals as well as the acts of Sin. Befides,. Con- cupifcen:e was not inherent in the humane Nature in its Creation, but was contraded by the Fall. The Soul is ftript of its native Righteoufnefs and Holi- nefs, and is inverted with contrary qualities. There- is as great a difference between the corruption of the Soul in its degenerate ftate, and its primitive puri- ty, as between the loathfomnefs of a Carcafs^ and the beauty of a //■'L'/V^g' JBi?^. Sad change ! and to be lamented with tears of confufion. That the Sin of Adam fliould be fo fatal to all his- PoUerity, is the moft difficult part in the whole or-, der : of Divine Providence. Nothing more offends ■ frfr^/^/Reafon, which forms many j^m^;/// Obje(5ti- . ens againft it. I will briefly confider them. Since God. faw that Ada^n would not refift the Temptation, and that upon his FaU^ the whole race - of Mankind, which he fupporte, nor forc'd by a forreign power, but embraces what it knows and Qnamlo Ani- approves, it then enjoyes the moft true Liberty, '"^.^^nu Thus in the glorified Spirits above, bythefuU andvifionc,'^^ conftant Light of the Mind, the Will is indeclina- ^^^^a inflam-. bly fixt upon its fupreme Good, and this is its rhtte Ar^Snt; Crown and Per fedlion. risboni, utad. 2. Itwasmoft fuitable to the Divine Wifdom, pt^,^';,"jf j^. to leave Man to ftand or fall by his own choice : Hccreab iiJius I . To difcover the neceffary dependanqe of all polf^'^;^ ""'" Second C^u^Qi upon the Jirfi. No Creature is ab- ^/A4'fo«r. folutely impeccable, but the mofl perfe(5t is liable to •^"^* imperfechon. He t\\:ii is effe/^tialfy-^ is only unchange- ably Good. Infinite Goodnefs alone excludes all poflibility of receiving Corruption. The Fall o£ Angels and Man convince us, that there is one foie Beeing, immutably Pure and Holy, on whom all de- pend, and wirhouc whofe Influence they cannot be,- or mufl be eternally miferable. 2. 'Twas very fit that J^/^w fliould be Jirfl in a ftate of trial, before he was confirnVd in his Hippi- ncfs. TheSeafon of it is clear, he was left to his own judgment and r/.f//i?«,- that.O^W/>;!?f^ might be his choice, and in the performance, of it, he might ac<5uire a tnle to the reward. A determinating ver- . tue over him had croft the end of his Creation, which was to glorifie God in a free manner, There- . fore . 4^ The Harmony of the Divirie Attributes fore in FaraMfe there were amiable objeds to allure the lower Faculties, before they were dlford-rei by Sin. The forbiddt'^ Fruit had beauty to invite the JEk, andfweetnefs to delight the Palate, And iF upon the compctiuion of the Scnfual with the Intel- lecfttalGooi he had re e^fled the one and chofe the other, he had been rais'd to an unchangeable llace ; his Innocence had been crown'd with Pcrfcverahce. As the Angels who continued in their Duty, when the reft revolted, are finally eiiabliiht in their In- tegrity and Felicity. And the Jpofile gives us an account of this order, when he tells us, That was I Cor. I y\6firjl: vphich was natural^ then that which isjpiiitiial and fupernaturaU Man was created in a Itate of per- fedion, but 'twas natural, therefore mutable, the confirming of him immediatly had been Grace, which belongs to a more excellent Difpenfation. Now to bring Man from not being to a [up er natural ftate, without trial of the middle Hate oi^ Nature, was not fo congruous to the Divine Wifdome. 3.- The permifTion of the Fall doth not refledi on the Divine Purity •, For I . Man was made Upright 5 He had no inward Corruption to betray him ^ There was Jnttdcte enough in his Nature to expel the flrongefl Tempta- tion. 2 . God was not bound to hinder the ccmmijjlcn of Sin: 'Tis a true M^jc^'w?^, that in debars caufadcjici- ens efficit morditer : But God is not only free from fubje(5fion to a Law, as having no Superiour, but was under no voluntary Obligation by Promife to prevent the Fall. 3. Neither doth that firfi Ad of Sin re fled on -Gcds unfpotted Providence which fuflferd it, as if Sin ii$the Contrivance of Man s Rcdcmptim, 47 Sin were in any degree allowed by Him. The Holy Law which God gave to dired Man, the terrible Threatning annext to warn him, declare his irre- concileable i/4/r^^ againft Sin. He permits innu- merable Sins every day, ye: He is as jealous of the Honour of his Holincfs now, as in the beginning. 'Tis theworft impiety for the Sinner to think God like himfcIf:\s\^\\Q took complacency in fin, becaufc ^^^^' 50'-i* he is fiicnt for a time and fullers the commilTion of it. In the nextlhiTC he will hilly vindicate his Giory^and convince the whole World of his eternal averfation from fin, by inflicting on fmners the mod dreadful and durable torments. 4. Thegoodnefs of God is not difparag'd by per- mitting the fall ; This appears by conlidering, 1 . That God bellowed on Man an excellent being, and a happinefs that might fatisfie his nature, con- fider'd as humane, or holy. But he perverted the favours of God, to his diflionour, and this doth not lelTen the goodnefs that gave them. 'Tis unreafo- nable to jud^^ of the value of a Benefit, by the in- grateful abufe of the receiver, and not from its own nature. Tis a chofen Mifcry that is come upon Man, and not to be imputed to anydefcv^l of the Divine Goodnefs. 2. God is infinitely Good notwithflanding the entrance of Sin and Mifery into the World. We muft diftrnguiili between natural in^ voluntary agents, Natunl agents have no power to fufpend their acts, bat are entirely deLermin'd, and their Operations are ad extreynMn virium^ to the utmoft of their Cificacy. If there w^re infinite degrees of Heat, there would be no Cold, it being overcome by the force of its contrary. But God is a wife and free A^enty '^8 'i^^ Harmony of the Divine Attributes^ ' Agent ^ and as he is Infinite in Goodnefs ; fo the exercife of it is voltintarjj and only fo far as he pleafes. 3. God is an ^/^;;/^ Good, and 'tis his pecu- liar glory to bring Good out of Evil, that by the oppofition and lurtre of Contraries^ his Goodnefs might be the more confpicuous. To fpeak (Iridly, Sin is the only evil in the world : for all the reft which appear fo to our fancies and appetites, are either abfolutely good, or upon the fuppofal of Sin: •z//>.. either for the r^f/'^rw^^/^?;? of Sinners, or for the rttine of the ObXlinare. Now the Evil of Sin God permitted as a fit orcafion for the more glorious difcovery of his Attributes j in fending his Son into the world to repair his Image which was defac d,and to raife Man from an Earthly to Celejlial Happiness, 1 {hall conclude with the excellent Anfwer of St. Aujlin to the adverfary of the Law and the Pro- c tra stiver phcts : ^uihf^ autem videter jic hominem fieri dcbuij^e^ leg. &. Pioph. ut pec care nolle t^ non eis Mfpliceatfc e^e factum^ ut non Lib.x.c, 14. p(,(;(;are po/^et^Ji noUct. Nunr^uid enimji melior efsct aid fiou pofit peccare, ideo nonbenefaolta est qui po pet c^ mn peccare < An vero usque adeo difcipiendum est^ ut homo videat melius aliquid fieri debui^e, (jr Ijoc Deum vidijie non putet ? Autputet vidifie^ dr credat facere noluijie i Aut voluifie quidem (^ minime petmfie < Avertat hoc Deus a Cordibus piorum. The fubftance of which is ; that 'tis an impious folly to imagine that God was either defedive in wifdom, not to ktiow what was the beft ftate for man in his Creation • or defedive in goodnefs, that knowing it, he would not confer it up- on him i, or dcFedive in powcr5that willing, he was unable to make him better. There is arot'ier Objedion vehemently urg'djthat the in the Contrivance of Ma.^'s Redemption, 49 the imputation of Adam's lin to all his poftericy who were not cxillcnt at that time, and did not give their pcrfonal confcnt to the treaty between God and him, i> inconfiftent with Juftice •, To this I anfwer. 1. The terms of the fir (t Covenant are fuci],that the common Reafon of Mankind cannot juftly rcf ufe. For fuppofe all the Progeny of Adam had appear'd with him before their Creator, and this had been propounded, that God would make an agreement with their common father on their behalf, That if he continued in his Obedience, they thould enjoy a happy Immortality • if he declin'd from it, they (houldhedeprivd ot BlelTednefs. What ihadow of exception can be form d againft this propofai < For God who is the Mafter of his own favours, and give« them upon what terms he pleafes, might upon their refufal have juftly aKmbiiatedth^m. The Command was equal, and his Obedience for all was as eafie, as that of every particular perfon for himfclf. Befide!^, Adam was as much concerned to obferve the Conditions of the Covenant, for fecuring his own interei}, as their-^, and after a lliort rime of trial they (liould be confirm'd in their BleiTcdnefs, By all which 'tis apparent how reafonable the con- ditions of the originaL Agreement between God and Man are. 2 . God hath a power over our Wills fupcriour to that we our felves have. If God offers a Covenant to the Creature, the terms being equal, it becom.es a Law, and confcnt is due as an aCi of Obedience. And if a Community may appoint one of their num- ber to be their Repnfentative^ to tranfa^i: affairs of the greateft moment, and according to his manage- H n,cnc >0 *the Harmony of the Divine Attributes ment, the benefit, or damage, fliall accrue to them ; may not God who hath a fupreme dominion over us, IT ide conftitute Adam the Reprefentative of Mankindjand Pcc'cat. origin, unite the confent ofallin hisgeneral Will, fo that as he fulfilled or negledled his Duty, they fhould be happy or miferable C This Confideration alone,that the FirJ} Covenant was order'd by God, may per- fectly fatisfie all enquiries. As Sahian having confeft his Ignorance of the reafons of fome difpofi- tions of Providence, filences all Objections with this; S4iy. lib.3. De ^jjj^i lyi f;ac re opui efi aliqiud audire, fatisjit fro urn- ^^^* verjis rAtionibus Author Deus, Neither is this a meet extrinfick Argument, as Authority ufually is, be- caufe there is an intrinfick reafon of this Authority, the absolute Reditude and Juftice of Gods nature, Pfal.i45.i7»^^^ ^ r/^/>^^ the Contrivance of Mans Redemption. 'jj' CHAP, IV. 7he impojjihility of Mans Recovery, by his Natural Power. He cannot regain his Primitive Holinefs, Ti^^ Under/landing 4W Will, the fuperiour Facul- ties are depravd. T-^^Mind is ignorant and in- fenfible of our Corruption, the Will is more de- praved than the Mind. It embraces only Senfual Good, Carnal Objcdls are wounding to the Confer- ence, and unsatisfying to the Aflcdions, yet the Will eagerly pursues thejn, the moral Impotence^ that arij'ethfrom aperverfe Difpofition of the Will, is culpable, Keither the Beauty, nor the Reward ^Holinefs can prevail upon the unrenewed Will. Guilty Man cannot recover the Favour of God, He is unable to make Satisfadion to Juftice. He is incapable of real Repentance^ which might qualifie him for Pardon. WHcn Adam was cxpell'd from Faradife^ the entrance was guarded by 2i faming Sword^ to fignific, That all hopes of Return by the way of Nature are cut off for ever. He loft his Right, and could not recover it by Power. The chiefcft ornaments of Faradife are the Image and Favour of God, of which he is juftly depriv'd; and there is no poifibility for him to regain them. What can lie expe>5l from his own Reafon that be- trayed him to ruin c' If it did not fupport him when he flood, how can ic raife him when he is fallen C If there were a power in lapfid Man to reftorc hmifelf, H 2 it ^^ ^he Ihnro/iy of th^ Divine Attribntes, it would exceed the original 9o\\tx: he had to rvill and cbey ; It being infimtely more difficult for a dead, man to rife, than for a living man to put forth vitd A(^-ions. For the clearer opening of this Poin", concerning Mans abfobts Difabi'.ity to recover }iis Frimitivc State, I will d'firn.Jly confidcr ic, with refpecft to the Image and Favour of God, upon which his BlefL^d- nefs depends. T. He cannot recover his Frimitivj Holinefs. This Will appear by confidcring, that wharfoever is corrupted in its noble parts, can never reilore it fclf ; the power of an external agent is requilke for the recovering of its Integrity. This is verified by innumerable inftances, in things artificial 2iX\di natu- ral. If a Clock be d forder d by a fall, the Workman mud mend it, before it can be ufcful. UJV/ne that is rich and generous declines by the lofs of fpirits, it can never be revived svithout a new fupply. In the humane Body, where there is a more no^lc form, and more powerful to rcdrefs any evil that may happen to the parts, if a Gangrene feize on any Member, nothing can refifl itscourfe, but the application of outward means ; it cannot be cured by the internal principles of its conftitution. And proportiona- bly in moral Agents, when the Faculdes which are the principles of aotion are corrupted, it is impoffi- ble, without the virtue of a Divine caufe,they ihoald ever be reftor'd to their original Rectitude. As the Image of God was at firft imprinted on the I/.'//»j«^ "Nature by Creation, fo the renewed Image is wrought in him by the fame creating Power. This Ephef.4.24. ^illbemore evident byconfidcring that inward ;ind deep depravation of the Underflanding and Will, the t,vo in the Contrivance ofNLxns 'Kcdcm^tion, ^ 3 two Supcriour Faculties which command the I . The Undrrfianding hach I jfl the right appre- henfioii Oi' things. As vi//? b.gan in rhe darimcfs of the Mini, fj one of i:s \wovXcj]'eCfs is, the encrea- (ing that Darknefs, which can only bcdifpeild by a [Hpern.ttural Light. Now whac the Eye is to the Body, that is the Mmd for the direiting the Will and conia<5tin;^the Life. J/difth: l:;ht: thjitis in ^, mb: dxrkn:[s, bo \^ great is that da/knefs < How irre- *" ^* gular iind dangerous mull our motions be :* Not only the lower part of the Soul is unier a dreaifal difjrJcr •, bat the Sj^irit of the r^^-nd^thc divineli part Eplicf. 4.23. is depraved with li^norance and Error. The Li^ht of Reafbn is not pure •, But as the Sun when with its h-^ams it faiis down pcftiiential Influences, and corrj,'>ts the ^/r inthc eniightnin^ ic, fo the carnal Mini corrupts the whole Man, by reprefenring good us eviL and evil as (food. Thelfifdome of the iiefh d ■ a ^ 1 All A ni 1 ,- .1 " Kom.ii 7. js cn''a:ty aga:r,lt God. Ana the Apolile deicribes the ftace of the Gentile World, That their under- E^hcC^.iu jtandings roere darkened^ being alienated from the life of God^ through the ignorance that is in them ^ beca:tje oj the b!ind?zcfs of their hearts. The corruption of their M uincrs proceeded from their Minds. For all Vcrtaes are directed by Reafon in their E>:ercife, fo that if the Llnicrilanding be darken'd, all vertuous Operat.'o.-/s ceafe. Bc(ideS:Corrupt: Min being without Light and Life can neither difcern, nor feci his Mifery5The carnal ^P^-^-'^ 9 - Mind is infe.ifi'ole of its Infirmity, ignorant of its 1^^)^.2.14. I.3;nora!i:c, and faffers under the incurable ^.v/r^w:/ " "^*^* of being blind, and imagining that 'tii very clcar- lighred. More particularly the Reafons why the carn^ 54 TZ'-' Harmony of ths D'tvim Attributes carnal Mind hath not a due fenfe of finful Corrupti- on are, 1 . Becaufe 'tis naturaljind cleaves to the principles of our being, from the Birth and Conception, and natural things do not affed us. 2 . "Tis confirm'd by Cuflome, which is a fecond Nature, and hath aftrange power to ftupifie Co;?- fcience and render it infcnfible. As the Hiflorian ob- ferved concerning the Reman Soldiers, that by con- ftant ufe, their Arms were no more a burthen to thera than their natural Members. 3. In t\\t tranfition from the Infant- (late, to the age of difcerning, Man is incapable of obferving his native Corruption : fince ^tfirjl he ac^s evilly, and is in conftant converfation with Sinners, who bring Vice into his acquaintance- and by making it fa- miliar,lefren the horrour and averfation from it. Be- fides, thofe corrupt and numerous examples where- with he is encompaft, c«ll forth his finful inclina- tions, which as they are heightened by repeated adts, and become more ftrong and obftinatc, fo lefs fen- fible to him. And by this we may under/land how irrecoverable Man is by his own Reafon. The firft ftep to our Cure is begun in the knowledge of our Difeafe, and this difcovery is made by the Underftanding, when 'tis feeing and vigilant, not when 'tis blind, A Difeafe in the Body is per- ceived by the Mind, but when the Soul is the af- feded part, and the reCiitude of Reafon is loft, there is no remaining principle to give notice of it. And as that Difeafe is moft dangerous which ftrikes at the Life, and is wirhout Pain : for Pain is not the chief evil but fuppofes it, 'tis the fpur of Nature urging us to feck for Cure : So d\Q corruption of the Under- in the Contrivance of Irian's KeJemptien, Llnderftanding is vcty fatal to Man ; for althouc^h he labours under many pernicious Lufts which in the iffue will prove deadly, yet he is infenfiblc of them and from thence follows a Carelefncfs and Conrempt of the means for his Recovery. 2. The Corruption of the Will is more incurable than that of the Mind.For 'tis full not only of Im- potence, but contrariety to what is Jpiritually good. There are fome weak firiciures of Truth in Uffed Man, but they dye in the Brain, and are powcrlcfs and ineifcdual as to the Will, which rulhes into the embraces of worldly ObjcCis. This the univcrfal Experience of Mankind fince the Fall^ doth evi- dently prove, and the account of it is in the fol- lowing Coniidcrations. I . There is a ftrong inclination in Man to Hap- piaefs. This defire is born and brought up with him, and is common to all that partake of the rea- fonable Nature. From the Prince to the poorcft wretch ; from the moft knowing, to the meaneft in underftanding, every one defircs to be happy : As the great flames and the little fparks of fire all na- turally afcend to their fphere. 2. The conftituting of any thing to be our Hap- pinefs, is the Jirft and univerfal Maxime^ from whence all wi^r^/confequences are deriv'd. 'Tis the rule of our Dcfires, and the end of our actions. As in natural things, the principles of their produdion operate according to their qu.ility, fo in moral things the end is as powerful to form the Soul for its Ope- rations in order to it. Therefore as all defire to be happy, fo they apply themfelves to thofe means » which appear to be convenient for the obtaining of it. 3. Eveiy 55 5 6 Th: IhrmrKy of the Divine Attributes oTTo'i^zrod' 5. Every one frames a Happincfs acccrdin'^ to txc^cs tq j^j^g temper. The apprchenficns of it are anfwer- I^'iT^i^ able to thedifpofitions of the pcrfDn. For Felicitv d>cav£Taj ^^ ^^"^^ plealure which arilcs trom tne harmcmcus avTTj- Arlfl. agreement between the Object and the Appetite. Lib.3. Ethic. Now Man by his origin.tl and contracted corruption, is altogether CArnd, he inhedts the Serf rats curfe to creep on the en-rthy he cleaves to dehijng and de- bafing objects^ and is only qualified for /Iv-zy/z/^/fatif- £i(51ions. The Soul is incarnatcdj and it lliares a H.ippinefs to it felf, in the enjoyment of thofe things which are delicious to theSenfcs. The Iha- dow of felicity is puriiicd with equal ardour, as that which is real and fab/lapiti a/* The fupreme part of Man^the U!nderfl:anding, is employ'd to feivc the lower Faculties, Reafon is ufcd to make him more ingenious and luxurious in Sen^udUty : So much more /'r/v'^//2? than the Er/.tcsis he become, when be- fiJes tha*: part which is fo by its natural condi- tions, the mofl noble part is made fo by unnatural choice and corruption. From hence the Jp^flle gives diXwxmvci^ACharacler of Men in their corrupt ftate, Tit. 3. 3. T^hat they are foolijjj and dijobcdient^ deceived^ ferving divers hjis and fleafures. This purfuit of Senfual pleafurc, is the fervice of a Slave, which hath no other Law of his Life but the Will of his Mailer. The Servitude is divers, but all are Slaves, the chains are not the fame, fome are more glittering but not lefs weighty, and every one is deprived oT true Liberty. But the Bcniage is fo pleafing,that corrupted Man prefers it before^/>/>«^/ and real Freedom. Senfual Lufts Wind the Underiia; ding, and bind the Will fo that he is unable becaufe unwilling to rcfcue himfclf. He in the Contrivance of Man's Redemption, ' j-y He is deluded with the falfc appearance of Liberty, and imaguies that to live according to Rule, is a flavidi Confinement. As if the Horfe were free, be- caufe his Rider allowes him a full careerin a picafant Road^ when the hid/e is in his mouthy and he is under its imperious check at plcafure. Or a Galley-flave were free, becaufe the VelTel wherein he rorvs with fo much toil, roams over the valt Ocean. And whereas there are two Confiderations which are proper to convince Man that the full and unconfin'd enjoyment of Worldly things, cannot make him happy, becaufe they are wounding to the Confer- ence, and unfatisfying to the Affe(5tions • yet thefe are ineffedual to take him off from an eager purfuic of them. I will particularly confiderthis, to Hiew how unable Man in his /apfcd condition is todifin- tangle himfelf from miierablc vanities, and con- fcquently to recover his loft Holinefs. I . Senfual Pleafurcs are wounding to the Con- fcience. There is a fccrec acknowledgment in every Mans breaft of a Superiour Power to whom he muft give an account, and though Confcience is much impair'd in its Integrity, yet fomtimes it re- coils upon the Sinner by the foulnefs of his actions, and its tcftimony brings fuch terrour, as makes Sin very unplcafant. The P<7^/^ tells us, that of all the Torments of Hell, thcmoft cruel and that which ex- ceeds the reft is, N'ocfe die que fuum gcflare in foot ore tefiem. And how can the Sinner delight freely in that which vexes and frets the mod vital and tender part. He cannot enjoy his charini?ig Lufts without guiltjuor embrace them without the relu^lamy of a contra- I discing *g 'tho Harmony of the Divine Attributes dicing Principle within him. As the fear of Poi- fon will imbitter the fwecreft Cup, fo the pureftPlea- fures are allayed with afflicting apprchenfions of the future^ and the ^rt'/^^^ of Judgment to come. Now Man in liis SenfualilatQ tries all waies to difarm Confcience, that he may pleafe the lower appetites without regret, I will inftancc in the principal. 1. He ufes many pleas and pretexts to juftifie, or extenuate the evil, and if poifible to fatisfie car- nality^ and Confcience too. Self-love^ which is the eloquent advocate of Sence, puts a varni/h upon Sin, to take off from its horrid appearance ; and endea- vors not only to colour the objed, but to corrupt the Eye by a difguiiing tincfurey that the fight of things may not be according to truth, but the de- fire* Thus the Heathens allowed Intemperance, Qncleannefs, and other infamous Vices as innocent gratifications of Nature. Now if the Principles in Man are poifoned, fo that evil is efteemed good^ he then lives in the quiet pra(5l:ice of Sin without reflc<^ion or remorfe. There is no fttng remains to awaken him out of Security. But if he cannot fo far bribe Confcience as to make it filent, or fa- vourable to that which delights the Sence, if he cannot efcape its internal condemnation, the next method is by a ftrong diverfion to leffen the trouble. 2, When 1^^ carnal Mind fees nothing within but what torments, and finds an intolerable pain in converfing with it felf, it runs abroad, and ufes allthe artsof ^i'//i^/^;^tolofe the remembrance of its true ftate. As Cain, to drown the voice of Confcience, fell a biulding Cities ; and Saul, to difpel his Melancholy, call'd for Mufick : The bufi- nefs and pleafures of this life are dangerous amufe- ments in the Contrivance »f Mans Kcdembtion. r^ mcnts to divert the Soul, by the representation of what is profitable or pleafant, from conliderincr the moral qualities of good and evil. Thus Confcicnce, like an intermitting JP////^, ceafes for a while. Mife- rable confolation ! which doth not remove, but conceal the evi/tWl it be paft remedy. But if Con- fcicnce, notwithftanding all thefe evafions, ftill purfues a Sinner, and at times fomething difturbs his reafon, and his reft, yet he will not part with carnal Pleafures. For being only acquainted with thofe things that affefl the Senfes, & having noreliih of that Happinefs which is fuhlime and fupernaturaly if he parts with them he is deprived of all delight, which is to him a ftate more intollcrable than that wherein there is a mixture of delight and torment. From hence it appears that the interpofition of Confcicnce, though with a flaming [word between Man carnal^ and his beloved objects^ is not cffe(5lual to reftrain him. 2. All worldly things are unfatisfying to the Affedions. There are three Confiderations which depreciate and leifen the value of any good. 1 . The fliortncfs of its duration. 2. If it brings only a {[\g\\cpleafure, 3 . If that pleafure be attended with torments. All which are contrary to the efential properties of the fitpreme Good, which is perpetual, and fincere without the leaft mixture of evil, and produces the higheft delight to the Soul. Now all thcfe concur to vilifie rvorldfy things : i. They are lliort in their ira.40.^,7. dm-ation : Not only the voice of Heaven but of the i Pct.i.:4* EarLJ: declares this , That allflefljisgrafs^ and the glory 25-^ cf It 04 the florver of^ the o^ rafs. Life the foundation ^^^^ ovcc^ of all temporal enjoyments is but a Span : The ^;'^C,^^©-* T , 1 o Pindar. 1 2 longcft ^0 ■ ^he Harmon)/ of the Divine Attributes, longcft Liver can meafure in a thought the fpace of time between his Infant-ftateand che prefcnt hour: how long foever, it feeais as fliorc to him as the twinkling of an eye. And all the glory of tlie flelli, as Titles, Treafures, Delights, are as the flower of the grafs, which is the moft tender amongfl: Vegetables^ and of fo weak a fubfiftmce, that a lit- tle breath of Wind, the hand of an Infant, the Bcbii'2S' ^^^^^ ^^ a Worm can dcftroy it. 'the pleafures of Siniundtrvfh'ich Secular Greatnefs and Wealth are comprehended) are but for a feafon. They are fo fbort liv'd, that they expire in the birth, and die whilft they are tafted. Again; they bring only a flight pleafurc, being difproportionable to the de- fires of the Soul. They are confin'd to the Senfes, v/herein the Beafis are more accurate than Man^ but can't reach to the upper and more comprehenjive Ecckf.i. Faculties. Nay they cannot fatisfie the greedy Senfes^ much lefs quiet the Jpiritual and immortal Appetite. What the ^oet fpeaks with aflonilh- jnent of Alexander's infatiable Ambition, JEfluat infelix anguflo limit e mundi., That the whole W^orld feem'd to him as a narrow Prifon, wherein he was miferable, and as it were fuffocated, is true of every one. If the World was feated in the Heart of Man, it can no more fatisfie it, than the Pi(5lure of a Feaft can fill the Stomach. Befides, vexation is added to the vanity of worldly things. And that either becaufe the vehement ^de- lights of 5^>^/^ corrupt the temperament ohhe Body in which the vital complexion confifls, and expofe ~ . k to thofe. fliarp Difeafes, that it may be fiiid without in the Contrivance of^lans "Ke demotion, 6i withou!: an Hy^criolc^ That a thoH^anA^ltx^wi^s, are not equal to one Hours pain thtt attends them : or, becaufe of the inward torture of the Mind, ariiing from the fence of Guilt and Folly, which is the anticipation of Hell it felf, the beginning of eternal borrow^". Now thefe things "are not obfcure Articles of Faith^ nor ahflraclcii Dotirines^ to be confider d only by refined Keafon, but are manifcfl: and clear as the Light, and verified by continual Experience; 'Tis therefore ilrange to amazement, that Man fhould fearch after Happinefs in thefe things where he knows 'tis not to be found, and court real Infe-. ticity under a deceitful appearance, when the FalU- cy is tranfparent. Who froma^rm/y>/^of Reafon would choofe for his Happinefs a real Good, which. after a little time he (hould be dcpriv'd of for ever; or a (light good for ever ; as the fight of a Fiiiure^ or the hearing of Mufick, Yet thus unreafonable is Man in his /apfediiitQ, whofe Soul is trucly /w- Mortal, and capable of infinite Bleffedncfs, yet he choofes thofe delights which are neither fatisfying^ nor lading. And becaufe the Humane Under- ftanding ftom time to time is convinced of the vani- ty of all fublunary things, therefore to leilen the vexation whicS arifes from Difappointment, and that the Appetite may not be taken oflf from them, corrupted Man tries • I . By variety of ohjeCls to prcferve uniformity in Delight. The moft pleafing if confind to them grow naufeous and injiptd^ after the expirmg of a few moments there remains nothing but /^/^/V(>' and fickly refentrmnts : and then changes are the reme- dies, to take off the wcarincfs of one pleafure by another.. 6z lihi Harmony of the Divine Attributes another. The Humane Soul is under a perpetual inftability of reiUefs defircs, it defpifes what it cn- joyes, and values what is ne^^ as if Novelty and Goodnels were the fame in all temporal things. And as the Viirds remain in the Air by conftant motion, without which they would quickly fall to the Earth as other heavy bodies, there being no- thing ^olU to fupport tliem ; fo the Spirit of Man, by many unquiet Agitations and continual changes fubfiils for a time, till at laft it falls into Difcontent and-Defpair, the center of corrupt Nature. 2. When prefent things are unfatisfacflory, he entertains himfelf with Hope : for that being ter- minated on a future Object which is of a doubtful nature, the Mind attends to thofe Arguments which produce a pleafant beliefs to find that in feveral objetis , which it cannot in any (ingle one, and to make up in number-^ what is wanting in meafurcy whereas the prefent is manifeft and takes away all liberty of thinking. Upon this ground Senfual Pleafure is more in eccpectation than fruition : For Hope by a marvellous enchantment not only makes that which \% future prefent, but reprefenting in one view that which cannot be enjoyed but in the in- tervals of time, it unites all the fucceflive parts in one point, fo that what is divided and leflfen'd in the fruition, which is alwaies^r^^W, is offer d at once and entire. Thus Man carnal deceived by the imperfed: light of Vancy^ and the falfe glafs of Pfal. 3.(5. Ho^e^ chQo[cs aficfitious felicity. Man walks in a vain {hew. His original Errour hath produced this in its own image. And although the complacency he takes in fenfual objects is like the joy of a diftrai^- cd Perfon, the iffue of folly and /^'/t'^^, and Expe- rience in tJ e Contrivance efMans Keae?»ption, ^j. rience difcov crs the deceit tlut is in them ^ as fmcl- ling to an artificial Rofe, undeceives the Eye •, yet he will embrace his Error. Man is in a voluntary Dream, which reprefents to him the World as his Happinefs, and when he is awakened, he dreams again, choofing to be decciv'd with delight rather than to difcover the truth without it. This is fee forth by the Prophet, Tlmt an wearied in th^ great- ness of thy way^ yet faidjl thou not there ts no hope ; ^^^•57«io; that is, Thou arc tired in the chafe of fatisf i.^tion from one thing to another, yet thou wouldil not give over, but flill purfuell thofe fliadows which can never be brought nearer to thee. And the true rea- fonof it is, that in the huma?ie Nature there is an intenfe and continual defire of Pleafurc, without which Life itCQl£ hath no fatisfadion. For Life confining in the operation's of the Soul, cither the external of the Senfes, or the internal oi the Mind 'tis fwcetned by thofe delights which arc fui -able to them. So that if all plcafant operations ceafe, with- out poifibility of returning, Death is more de/ire- able than Life. And in the corrupt ftatc there is {^0 ftri(fl an alliance between the Fleili and Spirit, that there is but one appetite between them, and that is of the flelh. All the Defigns and Endeavors of the carn^ilMin are by fit means to obtain fatisf idion to his SenCes: as if the Contentment of the Flcili and the Happi- nefs of the Soul were the fame thing- or as if the Soul were to die with the Body, and with both, all Hopes and Fears, all Joys and Sorrows were at: an end. The Fle^ is now grown abfolute^ and hath acquir'd a perfeft Empire, and taken a full poffeifion of all the Faculties, for this reafon tiie ApoJlU tells us. ^4 T^^ IJarmony of the Divine Attributes Pvom. 8.7,8. us, they that are in theFle(h cannot pleafe God. And the carnal will is enmity againfi Godj ^tis not fubjeci^ neither can it be, 'Tis inlnar d in the cords of Con- cupifcence^ and cannot recover it felf from its foo- Uih bondage. But that doth not leflfca the guilty which will appear by coniidering, there is a t-wofcld Impotence. 1. There is a natural Impotence which proteds from the feverity of Juftice. No Man is bound to flop the Sun in its courfe, or to remove Mountains : For the humane Nature was never endued with Fa- culties to do thofe things. They are inculpably without our power. Now the L.«w enjoins rothing but what Man had in his Creation an original Power to perform. 2. There is 2, moral Impotence, which arifes from a perverfe difpofitionof the Will, and is join'd with a delight to Sin, and a ftrong aver/ion from the holy Commands of God ; and the more deep and invete- Ethic^, rate this is, the moreworthy 'tis of punilluiient. Ariftotle afTerts, That thofe who contrad: invin- cible Habits by Cuftome,are inexcufable though they cannot abflain from evil. For fince Liberty conlifts in djing what one wils, this impoffibility doth notde- ftroy Liberty ; the depravation of the Faculties doth not hinder their ^'^/zz/^/-^// operations. The Under- fianding conceives, the Will choofes, the Appetite de- fires freely. A diftrad:ed Perfon that Jcils is not guilty of Murder^ and therefore fccure from the Sentence of the Law. For his Underftanding being diftemper'd by the difordcr of the images in his Fancy, it doth not judg aright, fo tliat thea(fi:ion is involuntary, and therefore not culpable. But there is a vaft difference between the caufes of DijlraCfion^ and thofe which in ducc i» the Contrivance of Man's Redemption, £^ induce a carnal Man to fin. The Jirjf are feared in thcdiftempcr of the Brain, over which the Willhath no Power ; whereas there flwuld be a rcguUr fub- jedion of the lower af petite to the Will enlightned and directed by the Mmd. The Will itfelf is cor- rupted and brought into captivity by things pleafing to the lower Faculties : It cannot dilintanglc it fclf, but its impotence lies in its obftinacy. This is the meaning of Sr. Pctcr^ fpeaking concerning unclean Perfons, that their eyes are full of adultery^ and they cannot ceafefrom Sin, 'Tis from their fault alone that they are without power. Therefore the Scri- pture reprefents Man to be ocodnxh and a^re^Jis, weak but wicked. His difability to fuper natural Good^ arifes from an inordinate Affedion to that which is fcnfuaL So that 'tis fb far from cxcufing, that it renders inexcufable, being voluntary and vitiom. And in this the Difcafes of the Body are different from thofe of the Soul. In thQ firft the defire of healing is ineff_'«ftual, through want of knowledg or power to apply Sovereign Remedies. Whereas in thefecond, the fincere delire of their Cure is fuffici- cnt, for the Difeafes are corrupt defires. The Natural Man is wholly led by Sence^ by Fancy , and the Pafftons^ and he eflcems it his infe- licity to be other wife •, as the degenerous Slave^ who was difpleafcd with a ^ubile^ and refufed Liberty. Servitude is his Senfuality. He is not only in love with the unworthy oi^jecf-, but with the vitio/M af- fciflion, and abhors the cure of it. As one in the Toet that was fo delighted in his pleafant Madncfs, that he was offended at his Recovery • ■ — Cuifs extort a voluptas Ft demptus per vim mentis gratijjimns error. K This ^ *the Harmony of the Divine Attributes This is acknowledged by St. Auflin in his ConfcJJl- »/is^ where he dcfcibes the conflict bccwcen Conviction and Corruption in his Soul. He tells us in the ftrife between Ae.il'on and Luil, th.ic he had recourfe to God, and his Prayer was, Damihi contin:'ntiam,fecl n&li modo^ he delired Chaflity^ but not too foon. This is the general fence thougii not the general dffcourfe oF men. As the Sick Perfon that defired his Phyjiciizn to remove his Fever^ but not his thirfty . which made his drink verv pleahng to him ; So Man . in his fenfud ftate would fain be freed from the difltiAtions of Confcience, but he cheriflies thofe tr^/T-Zij/defires, which give a high taft to objects fuita- ble to them. From hence it appears, . that although in the corrupt Nature there is no liberty of indiffc- rency to good aad evil^ yet there is a liberty of de- light in evil* . and though the Will in its naturd capacity maychoofe^^'c^, yet 'tis ///tfr^/Zydetermin'd by its love to evil' In lliort. There is fo much power not to fin as is fufficient to fin -, that is, that the forbidden a(5tion be free, and fo become a Sin . Which firange combi- nation of Liberty and NecefTity is excellently ex- preft by St. Bernard^ '• That the Soul which fell by Qnod fiirgere ^^ .^^ ^^^ choice, Can't tecover it felf, is from the ^' corruption of the Will, which overcome by the " vitious love of the Body, rejeds the love of Righ- ^'teoufnefs, fo that in a manner as ftrange as evil, *' the Will being corrupted with Sin, makes a ne- ^' celfity to it felf, yet fo that the neceifity being vo* '' luntary, doth not excufe the Will, nor the Will ^' being pleafantly and powerfully allur'd exclude Inter cxtcra Mo:taii:atis incommoda, hocert, eiran di nccefTitas, & err oris a- raor, Se»ec, Anima per fe non poeih qU3e per fe ca- dere pouiit, ".oluntas in caufaelt, cjux coviupte cor- poris vitiofo a more lan- puefcens, & jacens, amo- rem juftitiae , . r /-i t B^n adraittit: Ita r.efcio quo pravo, fed rairo modo, ipfa hbi voluntas, peccato quidem in deterius awtata, neceditatem facit, ut nee neceflitas cum voluntaria fir, excufare yaJeat solajatateiiv, nee volwitas.<;uin lit il]f^a,,excJudeie necefliutem. (f Neceffity, in the Contrivance «f Mahs Redemption. ^ <»Neceflity. The Law therefore remains in its full force, and God is righteous in the commanding and condemning Sinners. From all that hath been difcours'd 'tis evident, how impoliibie it is for cor- rupt Man to recover his loft Holinefs ; For there are only ^»v^ Motives to induce the reafonablc Creature to feek after it. 1. Its B^4«;;' and Lovelinefs. 2. The il^H'W that attends ir. And both thcfc Argumemsd.ve inelfedual to work upon him. I, The Bfatity of Holtnefs^ which excels all other created Perfections, it being a conformity to the moft: glorious Jttrtbiacoi the Deity ^ doth not allure him • For, Umtfqitifque ut nffelUis c(i ita juMcat; Man underftands according to his Atfedions, The renewed Mind can only fee the ejfential ^nd intimate Beauty of Holinefs. Now mfa/n Man theclearnefs of the difcerning power is loft. As the natural Eye till 'tis purged from vicious qualities, can't look on things that are bright and fnblime^ and if it hath been long in darknefs^ it fuffers by the moft pleafing Objecl the light: fo the internal tyt of the Mind, that it may fee the lively //^^-^ of Holinefs, it muft be cleanfed fiom the filthinefs of carnal Afte»5lions, and having been fo long under thick darknefs it muft be ftrength- ncd, before it can fuftain the brightnefs of things jpiritual. Till it be prepared, it can fee nothing amtahle and defireable in the Image of God. 2. The Reward of Holinefs hath no attraiJive power on the carnal Will ^ becaufc 'tis Future^ and Spiritual. I. 'Tis Future^ andtheiefore ther(j;?f ^/'//V;// of it are very dark and impcrfeU : The Soul is iunk down K 2 mto 58 the Harmony of the Dhhe AttrihitteSy into the Se^fes^ and they are iliort-fighted and can't look beyond what is prefentj to the next life. And as the images of things are weakcn'd and confus'd proportionably to their diftance, and make a fainter impreflion upon the Faculty, fo the reprcfen ration of Heaven and BlefTednefs, as a Happincfs to come hereafter, and therefore remote^ doth but coldly affed the Will. A prefent v unity, in the judgment of the carnd Soul, outweighs the moftglorioi^' futw rity, 'Till there be taken from before its eyes the Qux illi dif i^jj^ tertulLian ^\^n^^^t) thick curtain of the vilible nitatb"a'l-Ei World, it cannot difcern the difference between vice oppanfa ^^xx\. nor valuc the reward for its excellency and '^^"'"- duration. 2. 'Tis Sfirltud^ and there muft be a divine Difpofition of the Soul, before it is capable of it. ^j. « Xhe Pure in heart can only fee the pure God, The ^^*^' ' Felicity above is that which Eye hath not feen^ nor 1 Cor. 2'9» -^^^ heard J neither hath it entered into the heart of man to conceive. Now the carnal Man is only at fe(Sted Wixk^grofs and corporeal t\\\^^'>. The certainty^ immenfity^ and immortality of the Heavenly Rewerd, doth not prevail with him to fcek after it. He hath no palate for Spiritual Pleafures, 'tis vitiated by lufcious Vanities, and cant rellilli rational and re- fined Joys. 'Till the temper of the Soul be altered, the bread of Angels isdiftailful to it. For the Ap- petite is according to the difpoikion of the Stomachy and when that is corrupted, it longs for things hurtful and rcje(5i:s wholfomc food. If a carnal Man were tranflated to Heaven, where the Love of God reigns, and where the brightcft and fwecteft difcoveries of his Glory appear, he would not find Faradife in Heaven it fclf. For Delight uvifes not meerly in the Contrivance of Man's Redemption, meerly from the excellency of the ol/jeSfj but from the proportionablencfs to the Faculty. Though God is an t?^fimtc Good in himfclf, yet if he is not concciv'd as the Supreme Goodi ro Man, he cannot make him happy. Suppofe fome flight Convictions to be in the Mind, that Happintfs con(ili> in the enjoyment of God, yet this being offer d upon the terms of quit- ting all pnfual Lufis, the carnal Man efteems the condition impolfible and therefore is difcouragd from ufing any endeavours to obtain it. For to ex- cite Hope, 'tis not fufficient to propofe a Reward that is real and excellent, but that is attainable. For although Hope hath its tendency to a difficult Good, as its proper object^ and the difficulty is fo far from difcouraging, that it quickens the Soul, and draws forth all the a.ltve Powers, by rendering it greater in our efleem, yet when the difficulty is exceffive and confines upon imfoffibility^ it dejeds the Soul and enclines it to defpair : Thus when the condition of obtaining fome good is necefTary, but infuffcrable, it takes off from all endeavours in order to it. To confider it in a temporal Cafe, will make it more clear. As one that labours under a Dropjlc^ and is vext with an intollerable and infatiable thirfi^ ii jiPhyJician ihould affure him of ^«r^ upon condi- tion he would abflain from drinking^ he could not conceive any r=al hope of being healed, judging it impoffible to rcfifl the impor:unity of his drought, . he therefore negleds the means, he drinks and dies. Thus the corrupt Heart of Man, that is under a perpetual thirft of carnal Pleafurcs, and is more inflamed by the fatisfai^ion it receives, judges it an ^9 -^0^ *Thc Harmony of the Divine Attributes an infupcrable condition to pare with thetn for the acquiring of fpiritual Happinefs : And this fcnfiuil and fottijh Defpaix caufes a total ncgle(5l of the means. 'Tis thus exp.eft by the Ijraelitcs^ when God commanded them to return from the evil of their waies in order to their Happinefs, and they faidj there U no hofe^ but rve will walk after our own ^ueo.Gvoi. devices, and we will every one do the imagination of his Jer.i8.i2. evil heart. They were Slaves to their domineering Appetites, and refolved to make no trial about thac they judged impofTible. Briefly, In fain Man there is {omt\img^redominant^ which he values above the favour ^tid fruition of God, and that is the World. As in the Parable^ where Happinefs is fet for.h under the familiar representation of a Feaft, thofe who were invited to it, excufe themfelves by fuch rcafons as clearly difcover that fome amiable Luft charm'd them fo ftrongly, that in the competition 'twas prcfer'd before Heaven. One faith^ I have Luk.i 4- 1 8« bought a piece of ground, and I miifl needs go fee it; and another^ I have bought a yoke of oxen, and mufl go to prove them •, and a thirds I have married a wife and cannot come. The objects of their Pafifions are dif- ferent but they all produce the fame effecfl, they rc- jeift Happinefs. The fum of all is, That as Man fell from his Obedience, and loft the Image of God, by feeking Perfedion and Satisfaction, that is, Happinefs in the creature ^ fo he can never re- turn to his Obedience, and acknowledg God as lis Supreme Lord, till he choofes him for his Happinef'^. And this he can never entirely do, till he is born again, and hath a new principle of Life that may change the complexion of the Soul, and qualifie it for thofe delights which zxefublimc and fpiritual. Secondly^ in the Contrivance of Man's Redem^tki^l y* Secondly^ Fain Man can never recover the Favour of God 5 And this is evident upon a double ac- count. I. He is not able to make fatisfadion to Gods Judicc, for the diflionour brought to him. 2. He is incapable of real Repentance, which might qualifie him for Pardon. Firji, He is unable to fatisfie Juftice for his offence, cither by eyadl obedience for the future or by enduring t\\Q. punifliment that is due to Sin. I . Suppoiing that Man could perform exad Obe- dience after his Fall^ yet that could not be fatif- fac^ion. Tis effential to Satisfadion, that the acti- on by which 'tis made, be in the power of the perfon thatfatisfies. A Servant as a Servant cannot make (atisfadion for an injury done to his Lord, for what- foeverfcrvicehe performs was due before the offence, and is not properly a rcftitution, becaufe 'tis not of his own. Now the compleat Obedience of the Creature is due to God. He is the Lord of all our Adions, and whatever Man doth is but the pay- ment of the original Debt. The Law requires a perpetual reverence of the Law-giver, and exprefs Obedience to his Will in all things. So that 'tis impoffible that the higheft refpcd to it afterwards^ fhould compenfate for the leafl violation of it, Befides, To make Satisfadion for a Fault, 'tis neceflfary the Offender do fome volunt/try ad, that may be as honourable to the perfon, and as much above what he was before obliged to, as the contempt was diflionourable and below that which was due» Unlefs God receive that which is as eftimable in the nature of Obedience, as the injury htreceived is in - u:hs.- j£ 7 he Harmony of the Vmne Attributes^ the nature of Contempt, there can be no Satif- ' fadlion. Now there is a greater diilionour brought to God by the commiiTion of one Sin, than triere is honour by the perfect Obedience of all the Angels :, For in their Obedience God is preferred by the Creature, before things infinitely beneath him, which is but a fmall honour, but by one Sin he is difvalued in the comparifon, which is infinite Contempt. 2. Man cannot make fatisfadion by Suffering. For the Punifliment muft be equal to the Offence, which derives its guilt from the dignity of the Pcrfon offended, and the indignity of the offender. Now God is the Unherfal King, his Juftice is 7;^- finite^ which Man hath injur'd, and his Glory, which Man hath obfcur'd • and Man is finite. And what proportion is there h^iw&cn finite and iKpnite < How can a worthlefs Rebel that is hateful to God expiate the offence of fo excellent a Majefty f If he facri- , fice himfelfjhe can never appeafe the Divine Dif- pleafure, for what doth he offer but a lump of Re- bellion and Ingratitude < He can make no other Satisfatftion but that ot the Devils, which continues forever, and is not compleated. Secondly^ Fain Man confidered only in his cor- rupt and miferable ftate is incapable of real Repen- tance, which is a neceffary Condition to qualifie him for Pardon. For whereas K*?^^;?/^;^^^ includes an ingenuous forrow for Sin paft, and a (incere forflik- ing of it, he is utterly indifpos'd for both. I. He cannot be ingenuoufly forrowful for his offence. "Tis true, when the circumftances are changed, that which was pleafing will caufc trouble of Spirit •, As when a Malefador fuffers for his Crimes, he refle(^s upon his Ad^ions with Sorrow. But in the Contrivance of Man's Kedemptioff* 'ff But this hath no moral worth in it: For 'tis a forc'd acf, proceeding from a violent Principle, and is con- ' ,'"^'1^ iiftent with as great a love to Sin as he had before, g'^H^ '"^ and is intirely terminated on himfelf. But that grief which is divine, and is accompanied with a change in heart and life, rcfpeds the ftain more than the punilhment of Sin: and arifes horn Love to God, who is difobcyed and dilhonored by it : Now 'tis not conceivable, that the guilty Creature can love God, whilft he looks on him as an irreconcileablc enemy. Diftruil: of the favour of a perfon, which is a degree of fear, is attended with coldnefs of affedion, a ftrong fear, which flill intimates an uncertainty in the event, inclines to hatred : But when fear is turn'd into defpair, it caufcth direct: hatred. An inftance of this wc have in the Devils, .who curfe the Fountain of Blcjfedncfs, If the Evil be paft Remedy, the fence of it is attended with rage and tranfports of blafphemy againft God him- Rev. id.21. felf. A defpairing Sinner begins in this life the gnalliing of teeth againil: his Judg, and kindles the fire that (liall torment him for ever. 'Tis for this reafon the Scripture propounds the Goodnefs of God, as the moll powerful perfuajivc to lead men toKepc?2t:inci\ There can be no kindly Rom. 2.4.. relentings without ^///^/Affcdion, and that is alwaies temper'd with the expedation of favour. Without hope of Pardon, all ot\\tK. motives arc incffcdual to melt the heart. Now the firfl Covenant obliged Man to Obedi- ence or Punilhment : It required Innocence^ and did not accept of Rcpc/7tance. The final voice of the Law is, Doy or Die, Guilty Man cannot look on God with comfort under the notion of a Holy Creator, L "that 74 ^^- Barmny ^ftht Divide Jttrihtes that delights to view his own refembUme in the in- nocent creature, nor of a compaflionate Father that rpares an offending Son, but he apprehends him to be an inexorable Judge, who hath Right and Power to revenge the Difobedence. He can find no expedient for his Deliverance, nor conceive how Mercy can fave him, without the violation of 'JtiflicCy an Attribute as e^ential to the Divine Nature as Mercy. And what can induce hmi to make an hum- ble confefTion of his fAtdt^ when he expected no- thin^y but an irrevccable Veom : An inftance of this we have in Jdam:, who being under the ccnviciion of fiis Sin, and an affrehenfion that God would be fevere, did not follicite for Mercy, but cndeavour'd ^ to transfer the guilt on God himfelf. the vccman thou <,en.3.i2. ^^^ji^^^ jjjggave meof the tree, and I dideat. As if flie had been defign'd for a fnarc, and not to be an aid in his innocent (late. 2. A CmQCTQ Refolution to forfakeSin, is built on the hopes of Mercy. Till the reafon able Creature know that Heaven is open to Repentance, to his fecond and better thoughts, he is irreclaimable. He that never hopes to receive a.ny good^ will continue in doing evil, Defpair o^ Mercy caufcth a dcfpifing of the Law. The Jpofiate Angels who are without the referves of Pardon, are confirm d in their Re- bellion : their Guilt is mixt with Fury, they perfift in their war againft God, though they know the iflfue will be deadly to them. And had there not been an early revelation of Mercy to Adam^ he had been incorrigibly wicked as the Devils. For deffair had inflam^d his tor^i againft God^ which is'of all the PaJJions the moft incureablc. Thofe vicious Affecfi$ns that depend on the hu- ntmrs in the Contriva-ice $f Mjins Rfd^m^tJon. we m:furs of the Body which are m jtablc, alter with them : h.\t Hatred is leatcd in the fupcriour part of the Soul, which is of a Spiruual nature and Diabo- lical in obftinacy. h fjjorty When the rcafon able Creature is guil- ty and vitious, and knows that God is jC/^'Z/and Ih- ly^ and that He will hz fever e'vc\ revenging all Difo- bedience, he hath no Care nor Defire to reform him- felf. He will not lay a reftraint on his pleafino- Jppctites^ when he expects no recompencc: he eltcems it loft labour to abftain : And all his deficrn is to allay and fweeten the fear of ////'//r*? Evils by />r^/?-^/^ enjoyments. When he is fcorcht with the apprehenf ions of wrath to come, \\ftplunges himfelf into fenfual excefles for fom.e relief. He refolves to make his befl of Sin for a time : according to the Principle of the Epicures^ Let tis eat and drink rvhtle i Cor. 15. nv Jnay^ to morrow we (hall die. 'XhcSmn of all is this, that an unrelenting and unreformcd Sinner is incapable of Pardon ; For un- Icfs God iliojuld renounce his own Nature, an-d deny his Deitj/y He cannot receive him 10 favour. And it is inconceivable how the rational Creature once lapfcd^ lliould ever be encouraged to Repentance without the expedation of Mercy : And there being an infeparable ailnnce between the integrity and feli- city of Man by the terms of the firjl Covenant, the one failing, he could not entertain the lead degree of i/i^^r concerning the other. By all which it appears he is under an invincible neceifity o^ finning and fuffering for ever • his Mi- fery iscompleat and defpcrate. L 2 CHAP. 'jS the Harmony of the Divine At tributes , CHAP. V. Of the Divine Wifdome in the contrivance of Mans Redemption. Underftanding agents profoimd an Endi:,and choofe Means /^r the obtaining it. the End of God i6 of the high^fi co/ifequencet his own Glory and]s\d.ns Recovery, the dijficiilty ofaccomplijhmg it. the Means are proportionable, the Divine Wifdome glorified in taking occafionfrom the Sin and Fall of Man to bring Glory to God, and to raife Man to a more excellent State. It appears in or- daining fuch a Mediator, as was fit to reconcile God to Man, and Man to God. tis difcovered in the dcfignation of the Second Ferfin to be our Saviour. And making the Remedy to have a proportion to the caufe of our Ruinc. 'tis vifible in the manner whereby our Redemption is accompUPjt. And in the ordaining fuch contemptible means to produce fuch glorious efreds. And laying the defign of the Gofpel, fo as to provide for the comfort^ and promote the holinefs ^/Man. GO D by his infallible Prefcience (to which all things are eternally prcfent) viewing the Fall o£ Adam^ and that all Mankind lay bleeding in him, out of deep comp^fTion to his Creature, and that the Devil might not be finally vidorious over him_, in his Councel decreed the Recovery of Man from his langui(hing and miferable ftate. The defign and the means are moft worthy of God, and in both his Wifdom appears. This in the Contrlvunce of Man's Redcmpt/vn, 'jj This will be made vifible by confidenng, that ail underftanding Agents firil: propound ?.n end^ and then choofe the mcAns for the obtaining of it. And t\\Q. more pcrfed: the Underftandirig is, the more exccilenc is thtend it defigns, and the more fit and convenient are the me/ins it makes ufe of for the acquiring it. Now when God whofe Undcrflanding is infinite^ (and in comparifon of whom the moll: prudent and ad- vifed are but as dark lliadows) when he determines to work, cfpecially in a moft glorious manner, the end and the means are equally admirable. F/r//, The end is of the higheil Consequence ."SS tit it feme low inconiidcrable thing, it were unworthy one thought of God for the effeding it. To be curious in the contriving how to accomplilli that which is of no importance, expofes to a jufl impu- tation of Folly •, But when the moflcxcelkncGood is the end^ and the difficulties which hmdcr the obtaining of it are innumerable to a finite undcrftan- ding, it then becomes the only w'//i? G(?i to difcovcr iTim.i.iy, the Divinity of his Wifdom, in making a way where he finds none. And fuch was the end of God in the work of our Redemption. This was declar'd by the Angels, who were fent AmbafTadors extra- ordinary to bring tidings of peace to the world, Ihey Luk.2. 13, ' praifed Gody faying^ Glory to God in the highejl^andon H* Earth Peace J good Will towards men. The fupreme End is his own Glory, and in order to it, the Salvation of Man hath the nature and refpeft of a medium. The fubord/nate is the Recovery of the world from its lapfed and wtetched flate. I. The fupreme JEW is the Glory of God. This fignifies principally his internal ^nd^fiential Glory : and «^ Jhe llArmonycf the Divine Atirlhulcs and that confifts in the Perfedions of his Nature. uhich can never be fully conceived by the Angels, but ovcrwhehii by their excellent greatncfs all crea- ted Underftandings. But the Glory that refults from Gods works is properly intended in the prefent Argument, and implies, 2. The mAnifefiation whereby he is plcafed to reprcfent Himfelf in the cxerciib of his Attributes, As the Druin? Nature is the //r/V«.'?;7.andcompleat Ob]eci of his Love, fo he takes delight in thofe A(f}ions wherein the image and brightnefs of his own V crtues appear. Now in all the works of God there is an evidence of his hxcellrncies. But as fome Stars iliine with a differc'nt glory, fo there are fome noble effecis, wherein the Divine Attributes are fo confpicuous, that in (■i'w/^r^ with them, the reft of Gods works are but cbfcnre exprelTions of his Greatnefs. The principal are Creation and Redemption. T/^r Heavens Pfal.ip^. I. declare the ghry of God^ and the Fir mamefit Im handy- work. And when God furveyed the whole Crca- Gen. I. tion, and farv that all -which he had made wm goodt He ordain'd a Sabhath^ to fignific the content and fatisfaf]:ion he had in the difcovery of his eternal Pcrfedions therein. But efpecially his Glory is moft re[l?lcndent in the Work of Kedemftion-, wherein more of the Divine Attributes arc exercisd than in x}at Creation^ and in | a more glorious manner. 'Tis here that Wifdom, J Goodnffs] Jujiice^ Holinejs and lorvT are unired in 1 their higheft degree and exaltution. Upon this ac- count the Ap^ftte ufeth that exprelTion, Theglorims iT\m,iAUQpfpgl of the Bhjfed God : It being the clearelt reve- lation of his excellent Attributes, the unfpottei mirrour in the Cotitrlvame tfMan^s Redempthft, »jg mirrour wherein the great and wonderful effects oFtt^ //.e>«- the De/tjf ate fct forth. Aeot tS6£»' 3. The Praifc and Thankfgiving that arifeth from ^^' 2- n- the difcovery of his Perfedions by r-eafonable Crc.iturcs, who confider and acknowlcJg them. When there is a foiemn vcnsrAtion of his excellen- cies, and the mofl: ardent Affections to Him for the communication of his gcodnefs. Thus in Gods ac- count, Wh)fo offers praipj glonjics him. An eminent ^^^^' 5^* 23. example of this is ^Qt down in Jc^^ 38.7. when at the birth of the World, the Morning Stars fang to^re- ther^ and. all the Sons ofGodfjouteUforjcy. And at its new Birth, they defcend and make his praife FCil^^.2, glorioiis in a triumphant Song. It will be the eternal exercife of the Saints in Heaven, where they more fully under/land the iVfiy/^r;' of our Redemption, and conlidcr every circumllance that may adde a lurtre to it, to afcribe BlefJIng^ Honour^ Glory and Forver to him that Jits on the throne -^ and unto the Lamh for Rev. 5. 13. ever and ever* Secondly^ The fnhordinate End is the redorin^ of Man ; And this is inviolably joy nd with the o:her. *Tis expreft by Feace on earthy and good will towards men. Sin had broke that/^crr^ Alliance which was between God and Man: and expofed him to his juft difpleafure. A mifcry inconceivable. And what is mere becoming God,who is the Father of Mercies^ than to glorific his dear Attribute^ and tha-: which in a peculiar manner chxraclerifes his Nature, by the Salvation of the mferahL": What is more ho- God it love. nourable to Him, than by his Almighty Mercy to ^ ]c»h4-P» raife fo many Monuments from the dud, wherein his Goodncfs may live and reign forever ^ Now ioi: go the Harmony of the Divine Attributes^ for the accomplilliing of thefe excellent JE Wj-, the Divine VVifdom pitcht upon thofe means which were mod fit and congruous, which I lliall dijlinctly confider : The Mifcry oi fain Man confided in the Cor- ruption of his nature by Sin, and the Punilliment that enfues : And his Happincfs is in the reftoring Jiim to his p-imitive Holincfs, and in Reconciliation to God, and the ^vM fruition of him. The way to effe6l this was beyond the compafsof any created Underftanding. That God, who is rich in Goodnef-;, fliould be favourable to the Angels, who icrve him in perfed Purity, wc may cafily conceive ; for although they do not merit his favour, yet they never provokt his Anger. And 'tis impofTible but that he Ihould love the linage of his Holinefs wherever it (liines. Or fuppofe an innocent creature in Mifcry, the Divine Mercy would fpeedily excite his power to refcueit : For God is LiOve to all his Creatures as fuch, till fome exprinfccal caufe intervenes^ which God hates more than he loves the Creature ; and that is Sin, which alone flops the efufion of his Goodnefs, and opens a wide pafTage for wrath to fall upon the guilty. But how to fave the Crea- ture that is undone by its own choice, and is asfin- ful as miferable, will pofe the wifdom of the world. Heaven it felf feem'd to be divided. Mer^ cy enclin'd to fave, but J«/?/V^ interposed for fatif- fa(5lion. Mercy regarded Man with refped: to his mifery, and the pleas of it are. Shall the Almighty build to ruine 1 Shall the moft excellent creature in the lower world pcrifh, the fault not being folely his < Shall the enemy triumph for ever, and raifc his in the C-ontrivdnce of Man's Rcdcm^ti^/i, g f his Trophies from the Works of the moft High^ Shall the reafoAj-Ue Creature lofe the fruition of God, and God the fuhjccL'on and fcrvice of the Creature, and all Mankind be made in vain <: Jw (lice conliJer'd Man as guilty of a tranfccndent Crimc^ and 'tis its nature to render to every one what is due^ now the wages of Sin is Death, and /ball not th: Judg of a'l the world do right '^ All the the other Attribtttes fecm'd to be attendants on Ju^ Jlice, The Wifdom of God enforc d its P/f/«, it being molt indecent that Sin which provokes the execution, ilioald procure the abrogation of the Law •, this would encourage the commifTion of Sin without fear. The Majefy of God was concern'd, for it was not becoming his excellent Greatncfs to treat with deiilcd dnjlj and to offer Pardon to a pre- fumptuous Rebel immediately after his Offence, and before he m.ide Supplication to his Judge. The Holinefs of God did quicken his Juftice to execute the threatning, For he is of purer eyes than to behold n^^^]^ j Iniquity. As Gocd/;efs is the eflcntial objcdl of his VVill, which he loves unchangeably wherever it is, fois 5"//^ the eternal objed of his hatred, and where 'tis found in :iie love of it, renders the fubjeifi odious to him. He will net tak^ the wicked by the h.:;r;d. The Job 8. 20. Law of contrariety forbids Puiity and l-'oliiition to^ -^'/jf^^TTiv mix together. And the veracity of God requir'd the "^ }^'^' ^^" infli(5ling the puniiliment. For the L,aw bein^ a^'^^^'.'^^" declaration of Gods Jr7i/, according to which He ^^?2.%^^* would difpenfe Rewards and Puniihments, either it '^^'''^' ^^' mufl be executed upon the OJtendcr, or if extra- ordinarily difpens'd with, it mull be upon fuch terms, as the honour k^^ Gods Truth may be preierved. This leemiiigconflivtl was between the Attributes, M The $2 'the Harmony of ths T>h'me Attributes, The fublimcji Spirits in Heaven were at a lofs how 10 unravel the difficulty, and to find out the mira- culous way to reconcile injimte Mercy with injiexible Juftice • how to fatisfie the ^L-'^i^.^Wj- of theonc^ and the reauefis of the other. God was to overcome Himfelt' before He reftored Man. In this exigence his Mercj excited his Wifdom to interpofe as an Arbiter^ which in the Treafurcs of its incom^rehcn^ ftble Light, found out an admirable expedient zojkve Man, without prejudice to his other 'Eer feci ions ; That was, by conitituting a Mediator both able and willing, between the guilty creature and Himfclf : That by transferring the puniiliment on the Surety^ he might puniQi Sin, and pardon the Sinner. And here, the more fevcre and rigorous Juftice is, the more admirable is the Mercy that faves. In the fame ftupendious Sacrifice he declared his refpe(5i: to Juftice, and his delight in Mercy. The t^,o prin- cipal relations of our Redeemer are, the one of a gift from God to man, the other of an oblation for men to God. By the one God flitisfies his infinite Love to Man, and by the other fatisfies his infinite Juftice for Man. Neither is it unbecoming God to condefcend in accepting the returning Sinner, when a Mediator of infinite dignity intercedes for favour. The Divine Majefty is not lefTend when God is in P Chrifi reconciling the world unto himfclf Neither is the ^ °'"* ^' Sanctity of God difparagdby his (JA'^^^/^r^ to Sin- ners, for t\ic Redeemer h the principle and pattern of Holinefs to all that are (lived. The fame Grace that enclin'd God to fend his Son to die for us, gives his Spirit to live m us, to renew us in the inward Man, that by conformity to God we may be prepared for communion with him^ Here is a fweet concur- rence in the Contrivance of Man's Redemption. 8^ rence of all the attributes jArcr^y and Truth are met to- Pfal.85.1 o. gether^ 'Righteoufnefi and, Feace kij^each other. Who can count up this heap of wonders :' Who can unfold all the treafures of this my (I cr ions Love < The tongue of an Angel cannot explicate it according to its dignity: 'Tis the faired copy of the P/zv;?^ Wif- . dome, the conptmrnation of all God's Counfels, wherein all the Attributes are difplayed in their brightcft luftre : 'Tis here the manifold ''^^fdome of ^^ ^^ God appears. The Angels of Light bend themfclves i Pet.1.12. with extraordinary application of Mind, and ardent -m^^^KJu- Aftciftions to lludy the rich and ///^/f.frr/'^^/c? variety "^'5 a" that is in it, only the fame Underftanding compre- ^^«P^« ^^ hcnds it which con^riv'd it. But as one that views ^'j>' f ° r7^. the Ocean, although he cannot fee its bounds or ,.^^^^^^|qqJ^_ bottom, yet he fees fo much as to know that that ing into the vaft collection of waters is £ir greater than what is Aik. within the compafs of his fliort fight. So although we cannot underftand all the depths of that immenfe Wifdom, which order d the way of our Salvation, yet we may difcover fo much, as to know with the Apoftle, that k furpaps knoivledg. He that is the Eph. 3. Brightnefs of his Fathers Glory, and the Light of the World, fo ill'.tminj.te our dark Underftandings that we may conceive aright of this great My- fiery. The Firfl thing that offers it fclf to ConfiJeration is, the compafs of theD/i/;^.' Wifdome, in taking occafion from the Sin and Fall of Man to bring more Glory to God, and to raife him to a more excellent flate. Sin in i:s own nature hath no tendency to oood^ 'tis not an x^t medium to promote the Glory of God: lb far is it from a dired contributing to it, that on the contrary 'tis the moft real diihoiloui^ to M 2 Him. § J. ' 'the Harmony of the Divine Attributes In Tidufj Hiin. But as a black ground in a Pivlur.-" which in lumewnm it lelf only defiles, when placed by Art, fcts off the alia res brighter colours and hei^jhtens the. r beauty : So the ToZil?daT evil of ^-i;^, which confidered ^^/^iJ/z/^/y, obfcures the PJin. ' ^^"^^7 ^^ God, yet by the difpoficion of his Provi- dence, it ferves to illuilrate his Name, and to make Bon Specie^ it niore glorious in the eflceni of reafonai/e Crca- jcdOrdine tj^es. Without the 5"//^ of Man there had been no j> aanu place for the mofl: pcrfed exercife of his Goodnefs. O fcclix culpa. qu£ tantirm Q" talcm meruit habere ^e- demptorem. H.ippy £iait not: in it felf, but by the wi(e and iRcrcifuI Counfei of God to berepair'd in a way fo advantageous, that the Salvation of the Eiirth is the Wonder of Heaven, the Redemption of .Man raviilies the Angels. The Glory of God is more vifible in the recovery oilapf d Man, than if the Law had been obeyed, or executed, l^Jdam had perfever'd in his Duty, the Keward had been from Gaace, for owing himfelf to God, he could receive nothing but as a gift from his Bounty •, fo that Goodnefs only had then been exer- ci'sd, and not in its highefl: and mod: obliging Aifts, which are to fave the guilty and the miferable : for Innoccr^ce is incapable of Mercy. If the Sentence had been inflided, Jufticc had been honour d with a folemn Sacrifice, but Mercy the fvveet, tender, and indulgent Attribute^ had never appcar'd. But now the Wifdom of God is eminent in the accord of both thefe Attributes. God is equally glorious, as equally God in prefcrving the /s';f^/'^r/>yofhis Law by an act of Juftice upon our Surety, as in the exer- cife of Mercy by remitting the puniiliment to the Offender. And 'tis BO lefs honourable to God's Wifdom to redore hi th? ContrivdHce of M.w's Kcd-mptio^. gc rcllorc Man with infinite advantage. 'Tis a myHery in Nature, Thar the ^-^/'ny/'/zV-y of one thing is the generation of another- tis more ;^vJfm<7//y inGrace, that the Fallot Man Cnould cccaiicn his more noble KeHitution, ]m/occHcc was not his l.x^l End, his fu- ^itvaQ felicity tranfcends the /T;/^. Theholinefsof Adam was pcrfec>, but mutable : But Holinefs in the i^"^rj«^Y/, though in a kTs degree, (liall be vidorlous over all Temptations : for they r.re joind to the hea- venly Adxm in a ftrid and inviolable union. And thofe Gr:ices arc avfled by them, for the excrcifcof which there was no obje: s an J x occasions in irim- cr/ice. As Companion to the mirerable,rorgivenefs i Pct. 2.20. of injuries. For itudc and Patience, all which as they arc a moll lively rc[c-mblame Q>{&it Divine Per- ^ ^*^^' 4*H' fe-flions, fo an excellent ornament to the Soul, and mtinitely endear it to God. And theHappinefs of ouc renewed (hite exceeds our primitive Felicity, Whether we confidcr the nature of it, 'tis wholly j^irttiial^ or the place of it, Heaven the Saniiluary of Life and Immortality, or the conftitutionof the Body which ihali be cloathed with ccleUid qualities : But this will be particularly difcuifed in its proper place. Thefe arc the effsas of infimtc Wifdome, to the produdion of which Sin atiords no cafuality^ but ha:h meerly aD accidental refped. As the Jpo^le interprets tl>e words of David^ -^g^^^f f^^^ only, p have I ^nncd) that thou might cH be juftijied in thy, flyings^ and overcane when thou jud^eH. Which doth not refpc(ft the intention of David, but the event only. The greater his injuftice was in the co7nmijfon, the mere clear wo»ld God's Juftice be in ^ the ccndcmnation of his Sin, 2. The %6 The llarmcny of the Divine Attributes 2. The Wifdom of God appeared in ordaining fucha Mediator y who was quaUfied to reconcile God to Man, and Man to God. Theji-fi and moll ad- mirable Article in the my fiery of Godlinefs, and the t Tim. 3.15. foundation of all the reil is, that God is mar/ifefi in theficflf. The middle mu/l equally touch the ex- tremes. A Mediator muft be capable of the fenti- ments and affedions of both the parties he will re- concile. He muft be ajull: eftecmcr of the Rights and Injuries of the one and the other, and have a common interefi: in both. The Son of God alTuming the Humane Nature, perfectly poffefles thefe quali- ties, he hath ^f^/ for God, and compaffioniox M2in, He hath taken pledges of Heaven and Earth •, the fnpreme Nature m Heaven, and the moil: excellent on the Earth, to make the hofiility ceafc be:ween them. He is Immanuel by nature and ofifice. And if no lefs than an infpired Wifdom could devife how to Exod. 3^. frame the earthly Tabernacle, wherein God dwelt in a fhadovvy and typical manner, what Wifdcm was requifite to frame the Humane Nature of Chrift, Tohn I. wherein the Deity was really to dwell. Now to difcover more clearly the Divine Wif- Colof. I. dome in uniting the tvio Natures in Chrift, to qua- lifiehim for his Ojjicey 'tisrequifiteto confider that the office of Mediator hath three charges annext to it 5 the Pr/^//y, which refpeds God 3 the Propheti- cal and Kingly^ which regards Men. Thefe have a refped to the evils which opprefs fain Man : And they are Guilt. Ignrrance^ ^in and Death. Man was capitally gmhy of the breach of Gods Law, and under the tyranny of his Lufts, and in the iffue liable to Death. The Redeemer is made to liim Wifdom, Kigh- teoufnejfj in the Cmtrivame cfM.ms Kedcmptio>2, %n teotifncfs^ SaKittjication :i.ndi Redemption. Thcfc Be- nefits arc difpeas'd by Him in his threefold O^qq-^ As a Prieft he exipatcs Sin, as a Prophet [\q inflruds the Church, as a King he regulates the lives of his Subjedls, delivers them from their Enemies, and makes them happy, ^ow t\\Q Divine 'mdiHnmaKe Nature arerequilite for the performance of allthefc. For nothing is effcdual to an end, but what is pro- portionable and corHmen[nr:ite thereunto, and to proportion exceps as well as defeCh are oppofite. This will appear by raking a diftmil view of the fe- ver al Ojfices of our Mediator, I . The Frieflly Office hath trvo parts. 1 . To make expiation for Sin. 2 . Intercejfion for Sinners, Now for the making expiation of Sin, ther^ was a neceffary concurrence of the two Natures in our Redeemer. He muft be Man • for the Deity was not capable of thofc Submilfions and Sulferings which were requilicc to expiate Sin. And he muft be Man^ that \\\q firming nature might fuffer, and there- by acquire a title to the Satistadion that is made. The meritorious imputation of Chrifts Sufferings to Man is grounded on the union between them, which is as well natural in his partaking of Flelh and Blood, as moral in the confcnt of their Wills. As the Jpofile obfcrves, that he vcho fanclificsj ^^Heb. 2.ii« th:y that are fantlififd are all one ; So he that fuffcrs, and they for whom he fuffers muft have communion in the fame nature. For this reafon, God having refolved never to difpenfe Mercy to the fallen An- gels, SS the Harmony of the Divine Attribnics gels, the Redeemer did not aflame the Anq^elicd nature, but the feed of Abraham. And as the Humane Nature was necelTary to qualifie him iox Sufferings^ and to make them fuica" blc, fo the D/W;;^ was to make them ////J^r/V///. The lower nature confider'd in it fclf, could make no fatisfadion : The Dignity of the Divine Perfon makes a temporal punilhment to be of an infinite value in God's account. The humane ^^.twvn was Solm 'Deus the Sacrifice^ the divine the Fricft to render it ac- fentirefoliis ceptable. He had funk under the weight of wrath, H'mo /^f^- if the Dity Iiad not been perfonally prefent to fup- rare mortem . . -^ -n ■ n t- . - \ n n r \ • uon potuiu P°^^ ^^^' ^^^^fly> To perform the>y? part of his quampro Office, he mu(i fuffer, ytt hi- rmpaffible -, Die, yet imbis obire be immortal-^ and undergo the wrath of God, todeli- debuit* vcr Man from if. 2. To make Intciceffon for us, it was requifite that He fliould partake of both Natures^ that he might have wW//" with God, ^vi^ccmpafjion to Man. The Son hath a prevailing intcrcft in the Father y as T0h.11.42. ^^ telHfies, ] I'notv thou heardftme aiwaies, A Pri- viledgc which neither Abraham, Mofes^ nor any other who were the m.oft favoured Sainrs enjoyed. And, as Man, he was fit for Pajfion and Compajlion, The Humane nature is the proper fubjed: of fo Ung pity, cfpccially v.hen it hath felt miferv. Gcd u capable of hove^ not in ftriilnef> of Compaffim. For Sympathy proceeds from an experimental fence of what one hath fuffer'd, and the fight o^ the like a'f iiiion'm orhers revives the affeCtiens which wee felt in that flate, and enclines ro pity. The Apojlle offers this to Believers as the ground of comfort, that He who took our nature and felt TT L our '^nch intercedes for us. For rve hxje not an "'•'•+• '5- High. in the Contrivance ef Man's Redemption. gp High-Priefi that cannot be toucht with the feeling of V{ih.^.i^* cur Infirmities, but was in all things tempted as we are^ yet without Sin ; that with an humble con- fidence we may come to the 'throne of Grace, He hath drunk dcepeft of the cup of Sorrows, that he may be an AlLfufcient Comforter to thofe that mourn. He hath fuch tender Bowels we may truft him to foUicite our Salvation, In lliort, 'Tis the great fupport of our Faith that we have accefs to the Father by the Son^ and prefent all our requefls by a Epher.2.18. Mediator^ fo worthy and fo dear to Him, and by One who left the Joys of Heaven, that by enduring Afflidion on Earth, his heart might be made iune- able to the hearts of the afflicled. Secondly^ For the difcharge of the Prophetical Office, t A'as necefTary the ^lediator fliould be God and Man* I. He mufl: be God, that he might deliver his Counfels* with more authority and cfcacy than any meer Creature could. He mufl be a Teacher fent from Heaven that reveals to us the Will of God concerning the way thither, and the certainty and excellency of timt ftate. Now Chrift is the original of all Wifdom, 'tis not faid the Word of the Lord came to Him,a<; to the Prophets •, He is the Fountain of all Sacred Knowlcdg. The Son came from the Bofom of the Father, the Seat of his Counfels and^°^" '' ^^' Compafllons, to reveal thofe Secrets wliich were concealed from the Angels, in that Light which is in/KceJpble^ And 'tis God alone can teach the Hearty and convince the Confcience, fo as to pro- duce a favi?}g Belief of the Heavenly Doflrine, and a delight in the difcovery, and a rcfolution to follow it wherever it directs, N 2. 'Twas k(^ the itarmonji ofth: Djvine Attributes, 2. Twas fie he fhould be iVLf;^; that he might be familiarly converfant with us, and conveigh the Counfcls of God in fuch a way as Ma^ could receive. All f^'ving Truth comes from God, and it follows by juft confequence, that the nearei he is to us the bet- ter we are like to be inltruded. Now there are tvoo things which render iinful man incapable of immedi- Hte convcrfe with God. 1, the Infirmity of Im Nature. 2 . the Guilt that cleaves to him, Firft^ The Infirmity of Man's Nature cannot en- dure the Glory of God s appearance. When the Law was delivered on Mount Sinai ^ the IJraelites were under great terrors at the Sights and Frodigis which accompanied the i^/V/^c Preftnce, and they dcfired DcLit. 5.25. ^^^ God would fpeak to them no more in his Ma- Job 1 3 . II- jefly and Greatnejs, left theyfhoidd die, T Ircre is fuch a difproportion between bur mcancj's and his excel- Dan. 10. 1 7. lencies^ th^t Daniel^ though a /'/cz^^«r/>^ of Heaven, yet hisComlinefs was turn'd into corruption at the fight of a Vifion, And die beloved .Difciple/^// down Rev. 1.17' ^^ ^"^'^ ^^ ^^^ affearatice ofChrift in his Glory, When the 'Eye gazes on the Sun^ 'tis more tormented with the brightnefs than pleafed with the beauty of it; But when the beams are tranfmitted through a colou- red mediufn^ they are more temperate and fweetned to the fight. The Eternal Word is cloatiied with a robe of Ughty which the more bright it is, the Icfs vifible it renders him to mortal eyes • but the incar- Hfb 20 ^^^^ Word is eclipfed and allayed by avail effie/h, * and fo made accelTible tour. God out of a tender refpe6t to our frailty and fears, promifed to raife /f a ifz the Contrivance of Man's Redemption, p i aFrophct cloathcd in our nature^ that we might com- Deu. 18.15. forcably and quietly receive his Inftrudions. 2. Guilt makes us fearful of his Prcfence. The approach of God awakens the Confcience, which is his (^y in our bofoms, and caufes a dreadful af- paritio4 of Sin in its view. When one beam of Chrifts Divinity broke forth in the miraculofts draught offilhes-, Feter cries out^ Depart from me^ w . g for I am a jinfiil man, O Lord. Holinefs arm d with terrors ftrikes a binner into confternacion. Now when the Mind is lliaken with a ftorm of fear, it cannot calmly attend to the counfels of Wifdom. But the Son of God appearing in our Nature, to expiate Sin and appeafe Divine Juflice, we are en- couraged to dra\v near to him, and fit at his feet, to \\t2.r:t\\2ivords of eternal L^fe. Thus God com- plied with our necclfity, that with a freer difpenfa- tion we might receive the counfels of our Saviour. 3 . He is qualified for his JLingly Office, by the Union of the tvc^ Natures in him. He muft be God to conquer SAtan, and convert the World. As eminent an ad of Power was neceffary to redeem, as to create. For although the Snpreme Judge was to befatisfied by hwvchXc Sufferings, yet Satan who ufurptthc Right of God, (for Man had no power to Alienate himfclf ) was to be fubdued : having nojuft -^ title, he was to be c^t?*^ by power. And no lefsLuk. 11.38. than the Divine Power could accomplidi our victo- rious refcue from him. In his love he pitied us, and his holy Arm got himthe victory. He is the Author ifg. ^^.g, oi eternal Salvation^ which no inferiour ^^^/^f could ever accomplini. 'Tis God alone can overcome ^'^h.'].2^». Deaths and him that had the porver cf Death, and^-^'H* bring us fafely to Felicity. N 2. Befidcs,. n2 the Harmoffy of the Divine Attributes Befides, our King muft be Man^ that by the ex- cellency of his Example, He might lead us in the way of Life. The moft rationd Method to reform the World is, not only to enaci La.vs to be the Rule of vertuous JCfions, but for Lavvgivcrs to make Vertue honourable and inuiiable by their own pra- (f>ice. And to encourage us in the holy War againfl our enemies vilible and invifible, 'twas congruous that the Pnme of our Salvution ihould take the Hu- mane Nature, and fubmit to the inconveniences of our vparfaring ftate. As Kings when they defign a glorious Conqueft^ go forth in Perfon, and willingly endure the hardlhips of :i military condition, to animate their Armies. The Apoftle tells us, that Heb.2.io. i^ hecame him^ for whom are all things j and by whom art all thingSy in bringing many fons to Glory ■> to make the Captain of their SdXvition perfect thro.'ighSw&tz- ings. God the great Dejigner of all tluags, fore- feeing the Sufferings tC) which the Godly would be expofed in the world, ordained it as moft conveni- ent, that the Author of their Deliverance fliould by Sufferings obtain the Reward, that by his example he might ftrengthen and deliver thofc tliat iuffer to the erid. Again, the Son of God enter 'd into our Ti, I Family, and is not afhamed to call t^ brethren^ to make his Scepter amiable to us. He exercifeth his Dominion ^^'ithz natural and y^;^/Wf touch of pity, he pardons om failings and puts a value on our Jincere though mean Services, as an honour done to him. ^riefly^ In him there is a combination of Power and Love •, The Power of the Deity wicli the tendernefs ,p and clemency of the Human; Nature. He ts the mighty God and Frince of peace. He is a King juft Zcc.p. And povycfful againft our enemies, but mild and gentle to in the Contrivance of Man's Kedcmt tun. p> to his People, He is willing to remove from us all the evils we cannot cnduic, our Sins and Sorrows; and able to convey to us all the BlefTings we are capable to enjoy. In all his Glory He remembers that he is our Saviour. Ac the Day of J-udgment, -t-. when He Hiall come with a train of mighty Angels, * * ^* He will be as tender of Man, as when He fuftered on the Crofs. And fiom hence we may difcover the excellency of God's contrivance in uniting the Di- vine and Humane Nature in our Redecm:r» that He might have ability and affection to qualifie him for that great and bleffcd Work, thirdly^ The Divine Wifdome appears in the defignation of the Perfon. For God rcfolving to fave Man in a way that is honourable to his Juftice, it was expedient a Perfon in the BlefTed trinity flwuld be put into a ftate of fubjedion, to endure the puniflimcnt due to Sin •, But it was not conve- nient tlic Father fliould : For I . He muft then have been fcnt into the World, which is incongruous to the Relations that are be- tween thofe glorious Pcrfons. For as they fubfid in a certain Order, fo their Operations are according to the manner of their fuhjiftence. The Father is from Himfelf, and the Jirfi motions in all things arc afcribed to Him-, the o^;^ is from i\\e Father^ and all his actions take their rife from him. the Son can do nothing of himfelf^ hut rvhat he feeth the Father do. J*^^^-5-^?' The effecting our Redemption is rcfer'd to the Fathers Will as the fupreme caufe : our Saviour, upon his entrance into the world to undertake that work, de- clares, Iccme to do thy xv:llO God, Upon this ac- count the Jpoflle iddrciTes his thanks to the Father ^^^h.10.7. as the /r/? Agent in our Salvation: which is not to Cbl Icflcn 94 *Ihe Harmony of the Divine Attrihutes lefTen the glory of the Son and Spirit, but to fignifie that in the accomplilhment of it, their working fol- lows their being. 2. It was not fit that the F^^/?^/ fhould be incar- nate, for He muft then have fuftained the part of a Criminal^ and appcar'd in that quality before the Supreme Judg ; But this was not confonant to the order among the 'Persons, For although they are of equal Majefty, being one God, yet the Father is the firfi Perfon, and to him it belongs moft congruoufly to be the Guardian of the Laws and Rights of Heaven, to eyacft Satisfadion for offences, and to receive Intercefifions for the Pardon of the Penitent. 5. Neither was it fit that the I'/'/W Perfon fliould undertake that work. For befides the Sacrifice for propitiation^ it was neceffary the Divine Power fliould be exerted to enlighten the Minds, and en- cline the Wills of men to receive the Redeemer^ that the Benefits of his Death might be applied to Vid. Amyr. them. Now the Redeemer is confider'd as the Ob- dn Trin. j^^-^^ ^^d the Holy Spirit as the Difpofer of the faculty to receive it. And in the natural order of things, the object mud exifi before the operation of the faculty upon it. There muft be Light before the Eye can fee it. So in the difpofition of the caufes of our Salvation, the Redeemer muft be ordain'd, and Salvation purchas'd before the Divine Power is put forth to enable the Soul to receive it, and accordingly 'tis the Office of the Spirit, who is Luke I. 35. the Fower of God^ and by whom the Father and the Son execute alt things, to render effectual theRe- . demtion procured by the Son. Brtejly^ The Miffian of the Perfons is according to tneic in the Contrivunc* of Man s Kcclcmttion. p^ their principle. The Father fends the Son to ac-john3.i7. quire Salvation for us ; the Son fends the 5/'/;v> tojoh.16.7. apply it. Thus there is no diflurbing of their Sacred order ♦, more particularly in appointing the Son to affume the Hu??ia,ve Nature, and to reftore lapfeJ. Manjthe Wifdoni of God is evident •, Forbythur, 1 . The Properties of the Sacred Pcrfons are prc- fervcd irltire : the fame 'title is appropriated to both Natures in our Redeemer, His ftateon Earth cor- rcfponds with his ilate in Heaven. He is the onh Son froiii Eternity, and the firfi-hoin in tiwe : and the Honour due to rhe eternal and divine^ and to the temporal \i\x\ ^upernaturalSQW^-ix^-^ is attributed to Him. 2 . To unite the glorious titles of Creator and Redeemer in the fame Perfon. The father made ^•^* '•^* the vcorld hy the Son. By this title he had an origi- nal propriety in Man, which could not be cxtin- guifht : Though we had forfeited our Right in Him, He did not lofe his Right in us. Our contracft with Satan could not nu^l-fie it. Now 'twas confo- nant that tlie Son iliould be employed to recover his own, that tlie Q-eator in the begining fliould be the Redeemer in the fulncfs of time. 5. Who could more fitly rcftorc us to Favour, and the Right of Children, than the only b gotten^ and only hdoved Son, who is thefingular andever- lafting ob]eci of his Father's delight ^ Our relation to God is an imita ion and exprclfionof Chriils. He is a Son by nature, a Servant by condefcention, we are Servants by Nature, and Sons by Grace and ^ Favour, Oi\r Adoption into (he line of Heaven is P'"'*^*5' by the purchafe of his Blood, The Eternal Son took p6 7he Harmony of the Divine Attributes Rom.8.2p. took flcfhj and was wade under the haw, that we might receive the Adoption of fons. Who was more fit to repair the Image of God in Man, and to bcautifie our Natures, that were de- filed with Sin, than the Son who is the exprefs Image Heb. 1.3. ^y fj^ Fathers perfon^ and brighnefs and beauty ic felf ^ Who can better communicate the Divine Counfels to us, than the Eternal Word :* 4. The Wifdom of God appears in making the Remedy to have a proportion to the caufe of our Ruine •, that as we fell in Ada^/* our Reprefentative^ c 2^0^^^ ^^^ raifed by Chrift, who is made the Head of our Recovery. The Apoftle makes the compa- rifon between the Jirjl and fecond Adam* 'therefore « o as by the offence of one judgment cume upon aU to con- Rom.5.18, ^*^ V . i/ r I {1 I r r r ^/ /- ip. demnatton^ even jo by thertghtconjnejsof one^ the free gift came upon all men to the jujlification of Life, For as by one Mans Disobedience many were made Jinncrs^ fo by the obedience of one many jhallbe made righteous, ^muia ratio- -r-j^^y ^re confidct'd as Caufes having the lame re- ne recupeiavit *"•>;'"■ ^ .^i rr -, nesDeus. fped to thc ^^c7/ produccd by them, A nQ effects Ttrfai. ^^^ ^'^^ ^^^ Righteoufnefs, Condemnation and Ju- ftification. As the Difobedience of the firft Adam is meritorioufly imputed to all his ;?4/^«r^/Pofterity, and brings Death upon all ; fo the Righteoufncfs of the fecond is meritorioufly imputed to all his fpiritud Progeny, to obtain life for them. And as the carnal Adam by his Rebellion made forfeiture of our original Righteoufncfs, and derives a corrupt nature to all that defcend from him. So thej(^/>7>//4/hath by his Obedience purchafed Divine Grace for us, that being the price without which ^o rich a trea- fure as Holinefs could not be obtain'd* And fiom him there is a wW efficacy conveighed to re- new in the Contrivance of Man's Redemption, ^"f new his People. The fame Spirit of Holinefs which annointed our Redeemerydoth quicken all his race, that as They have horn the Image of the earthly^ they ^ °^' ^ 5-4P way hear the:, hrtage of the heavenly Adam. 5. 'Xht Divine Wifdoni is vifible in the manner whereby our Redemption is accompliihc •, that is, by ^\t Humiliation oi the Son of God. By this He yyium ami- did counterwork the Sin of Angels and Man, ^ride c^ue eod^m is the poifon of every Sin, for in every one, the ^»odo dij[l- Creatucc prefers his picafurc, and fets up his Will ^'ttf^r.ciuo above Gods : but it was the fpecial Sino( Jdam.''''^^'*'*'"''' The Devil would have levell'd Heaven by an unpar- donable ufurpation-, hcfaid, I -will he like the Moft High : and Man was infected with his breath, {yo» (JjSd be like God , and became (ick of the fame Dif- eafe. Now Chrift that by the quality of the Re- medy, he might cure our Difeafe in its fource and cau[e^ He applies to our pride an unfpeakable humi- lity. Man was guilty of the highert Rohbery in affcding to be equal with God, and the Eternal Son who was in the form of Gody who was equal to Himi\ Ma- p[^ii,2.(^.. jcfty and Authority, witlx)ut Sacriledg or Ufjr- pation, he emptied himfelf by affuming the Hw mane Nature in its fervile ftatc. the Word wa^ made Flefi, the meaneft part is fpecificxi, to (ig- John i. 14. nific the greatnefs of his ab.tfemcnt. There is fuch an infinite diftance between God and flefli, that the coniefcenfion is as admirable as t\\Q: con- trivance. So great -was the malignity of our Pride, for the cure of which fuch a profound Hu- mility was rcquidte. By this he deftroyed the i joli. 3.S. hr!l work of the Devil. 6, The VVildom of God appeals in ordaining O fuch ^8 the HAvmony of the Jji'vine Attributes^ fuch contemptible^ and in appearance oppojite means j to accomplilh fuch glorious cffev5ts. The Way is as wonderful as the Work. That Chrift by dying on the Crofs^ a reputed Malcfadlor, fliould be made our eternal Rightcoufnefs, that defcending to the grave^ He fliould bring up the lojl World to Life and immortality, is fo incredible to our narrow Undcr- ftandings, that He favcs us, and aftonillies us at once. And in nothing 'tis more vifible, That the ira.55.S. thoughts of God are as far above our thought Sy and his vcays above our ways-, as Heaven is above ths^arth, Tis a. fecret mFhyfck to compound the moil: noble Remedies of things deflrudlive to Nature, and there- by make one Death vidorious over another : But that Eternal Life fliould fpring from Death, Glory from Ignominy, BlelTednefs from a Curfe, is fo repugnant to Hujnane Senfe, that to render the be- lief of It eafic, 'twas foretold by many Frophefes^ that when it came to pafs, it might belooktonas the cffed of God's eternal Counfel. The Apojlle 1 Lor. 1. 23. j.^|g ^g ^j^^j. Chrift crucified was to the Jews aft umhling block y and to the Gentiles fooUp^nefs. The grand So- phies of the world eileemed it abfurd and unreafona- ble to believe, that He who was expofed to S'ifer- ings QO'Svdifave ol\\Qxs^ but thofe \\\io lue Called ^\£- cover that the Dottrine of Salvation by the Cro^s of Chriil:, which the world counted folly, is the great ver. 24. Wijdo/ne of God^ and mo ft convenient for his end, A double reafon is given of this method, I . Becaufe the Heathen world did not find and own God in the way of Nature. For after That in I Cor. i'2i. the Wifdome of God the World by Wifdome knew not God.) It pie a fed God by the foolifhnefs of preaching to fave them that believe. The fi'amc of the World is called the in the Contrivance of Man's Kedcmpth^, ^^ the Wirdom of God ; the name of the Canfe is given to the J^ffn'i-y in regard the Divtne Wifdom is fo clearly difcovered there, as if ic had taken a vilible form, and had p: efenred it fclf to the view of Men. But thofe who profjfcd themselves n^/fcj did not ac- knovvledg the Creator: For fome conceited the ^^"^•^.' -2. World to be eternal^ others that it was the product of chance^ and became guilty of the mo/l absolute contradidion lO Reafon. For who can believe that one who is ^//W from his birth ^ and by confequencc perfedly ignorant of all Colours^ and of the Art of Fainting^ ihould take a bundle of Pencils into his Hand, and dipping them in Colours mixt and cor- rupted, fxint a great Battel with that pcrfcdion in \}citdcfign, propriety in the colours, diftindtion in the habits and countenances ^ as if it were not reprefen- ted but prefent to che Spctators, Who ever faw a temple^ or Pallace^ or any ngular Building, fpring from the flony bowels of a Mountain < Yet fome famous Philofophers became thus vain in their imaginations^ fancying that the World pro- ^ • •-!• ceeded from the cafual concourfe of Atomes. And the reil: of them neglec:1ed to know God fo far as they might, and to honour him fo far as they knew* They debafeJ x}\^Q:Dcity by unworthy conceptions of his Nature, and by performing fuch a(5ls of Wor- iTiip, as were not fit for a rational Spirit to offer, nor for the furc Majefty of Heaven to receive. Be- iides, they afcribed his Name, Attributes and Honour to 'Creatures ^ not only the Lights of Hea- ven, and the ^ecret Powers which they fuppofcd did govern them, not only Kings:, and Great Men, who were by their Authority raifed above others, but the mofl: dcfpicable things in nature, Bealts and O 2 Birds jQQ the lUrmony of th3 Divine Attributes, Birds were theobjc(fts of their Adoration. 7 hey changed the Glory of the micorriiptilfU Gody into an image made like to a corruftihle man^ andto h/rds, and four-footed heap:, and creeping things. A Sin fo foul, that it betrayed them to bnaifb Blindnefs, and to the nioft infamous Lufts, natural and unnatural. Now fince the itioft clear and open difcovery of Gods Wif- dom. was ineffedual to reclaim the World, He was pleafed to change his method. They negleded Him appearing in his Majefly^ and he now comes cloathed _ with Infirmities : And fince by natural light they w^ould not fee Goi the Creator, He is imperceftihle to the light of Nature as Redeemer : The difcovery of Him depends on revelation. The Wifdom of God in making the World is evident to every Eye, 1 Cor.2.7. but in the Gofpel 'tis Wifdome in a Myflery, The Deity was confpicuous in the Creation^, but conceal'd under a vail of Tle^j, when he wrought our Redempti- on. He was more eafily difcoverd when invifiblci than when vifible ; He created the World by Power, but reftor'ditby Sufferings^ 2. That the Honour oi: all might folely redound to him ; God hath chofen Phe foolifh- things of the aCor. iv IJ/'orld to confound the wife -^ and the weak things of the 27,2 8,2p.. i^'orld to confound the things that are mighty^ and bafe things of the Worlds and things which are defpifed God bath chofen ; yedy and things that are not , to bring to nought things that, are ^ that no flejJj jhould glory in his pre fence. Thus Mofes^ the Redeemer of IfiraeX was anJnfant exposed to the mercy of the Waters, drawn forth from an Aik of Bul-ruihes, and not employed whilft he lived in the fplcndour of the Court,, but when Banifht as a Criminal, and de- guiv'd of ail power. And our Redeemer took not QVkx Inthe Contrivance of Mans Redcmptio.n, lOi on him the Nature of Angels, equal to Satan in power, huttookparfof flejh and Ujoj^ the more lig- nally to triumph over that proud Spirit in the Hu- mane Nature which was inferiour to his, and had been vanquKht by him in Paradile. Therefore he did not immediately exercife Omnipotent power to deftroy him, but manag dour weaknefs and infirmi- ty to foil the roanng Lyon. He did not enter into the Combat in the glory of his Deity, but difguisd fefije i[n.r* under the Humane Nature, which was fubje(fl tof"^,/f'^'^^iu» Mortality. And thus the Devil is overcome in the 7.!''.1 X^"': , lame manner as he hrit got the Vidory : for as the " txtcr. Mankind. In this God is not only lovely, but luove 5 and Xvi's.'Love is not only vifiblc to our Underftan- dings, but 'to our Senfcs: The Divine Nature in Chrift is joyned to the Humane^ in an union that is not typical or temporary^ but real and permanent, J oh. I. ^^^ Word rvas made Flefh, And in him dwells the r ulnejs i in the Contrlvx/ice of Mean's Redcmptio/i. i © 5 Ffdnefs of the Godhead bodtlj. Now as J^ove is an AF- fcdion of Umo}i^ fo the ftrideft union is an 'Evi- dence of the greatefl: hove. The Son of God cook the Seed of Abraham, the original clement of our f^'-^^-^* Nature, that our intereft in Him might be more clear and certain. He floopt from the height of his Glory to our low embraces, that we might with more confidence lay hold on his Mercy, 2 . By providing compleac Satisf Action to oftcnded Jiijlice. The guilty convinced Creature is reiHefs, and inquifiti\'e after a way to efcape the wrath to come. For being under the apprehenf ion that God is an in- , cenfed Judg, 'tis very fcnfiblc of thegreatnefs and nearnefsof the danger, there being nothing between it and eternal Torments, but a thin vail of fleih. Now God hath prepared fuch a Satisfa(5tion5 as ex- ceeds the guilt of Sin; t\\2.t is 2. temporary acSt, but of infinite evil being committed againft an infinite objcdi; the Death of Chrift was a temporary PaOion, but oi infinite value in refpedi of the fubjed: •, the honour oVthe Law is fully repaired, fothat God is juCtly merciful, and difpenfes Pardon to the glory of his Kightcoufnefs. He hath Jet forth his Son to be a Propitiation through Faith in his Blood .^ to declare his ^ KighteoufnefSi that he might be yifl^ andthe jiififier '^"'^' of him who believes in -Jefi/s. And what ftronger Security can be given, that God is ready to pardon Man, upon his accepting the termes of the G^^f/^ than the "ivin^ his Son to be our Ato-nement 1 if the Stream fwell lo high as to overflow the Banks, will it flop in a dcfcending Valley :" Hath He with fo dear an ^jf^^'';?^^ fatisfied his Juffice, and will he de- ny his Mercy to relenting and returning Sinners ^ This 104 T^he Harmmy of the Divine Attriiutes This Argument is powerful enough to overcome the molt obftinate InHdelity. 3 . By the unfpcakable Gift of his Son, he aflures our hopes cf Heaven, which is a Reward {o great and glorious, that our guilty Hearts are apt to fuf- ped we fliall never enjoy it. We are fecure of his Faithfulnefs, having his i/ifalUble Promife-, and of his Goodncfs, having fuch a Pled^ in our hands. p g^ As the Afofile argues, Ifhe hath given us his Sort^ ' '^ ' rvill he mtrvith him give u-s all things < Will He give us the Tree of Life, and not permit us to eat of the Fruit of it < Is it conceivable that having laid the Foundation of our Happtnefs in the Death of his Son, an adt to which his tender Affe^^lion ieem'd fo repugnant^ that He will not perform the reft, which He can do by the meer fignification of his Will ^ 'Tis an excellent encouragement St. Aufiin pro- pounds from hence ; Securus ejio accepturum te vitam ipjius-i qmpignus hahes mortis ipjius^ ^Q, Be aflured thou flialt partake of his Life, who haft the Pledg of it in his Death. He hath performed more than He promifed. 'Tis more incredible that the Eternal lliould die, than that a mortal Creature fliould live, for ever. In fljortj Since no mortal Eye can difcover the Heavenly Glory, to convince us of the reality of the invifihle ftate, and to fupport our departing Souls in their pafTage through the dark and terrible Valley, our Saviour rofe from the Grave, afcended in our Nature to Heaven, and is the mo^el of our Happi- nefs : He is at the right Hand of God to difpenfe Life and Immortality to all that believe on Him. And what can be more comfortable to us, than the aflurance of that Bleirednefs, which as it cclipfesi all in the Contrivance of Man^s 'Redemption* jby' all the glory of the World/o it makes Death it felf defirable in order to the enjoyment of it. 2. As the Comfort, fo the HoUncfs of Man is moft promoted in rhis way of our Redemption. Sup- pofe vvc had been recovered upon eafier terms, the cuil of Sin would have been lelfen'd in our efteem. We are ape to judg of the dwinger of a Difeafe from the diiiiculty of its Cure. Hunger is reputed a fmall trouble, (although if it be not fatished 'twill prove deadly) becaufe a fmall price will procure what may remove it. And the Mercy that faves us, had not appeared fo great. He thac falls into a P/^, and is drawn forth by an eafie pull of the Hand, doth not think himfelf grratly obliged to the perfon thathelpt him, though if he had remained there he muft have perilled. But when the Son of God hath fuffcred for us, more than ever one Friend fuffered for another, or a Father for a Son, or than the ftrength and patience of an Angel could endure 5 Who would not be ftruck with horrour at the thoughts of that Poifon which required fuch a dreadful Cure ''. And the benefit we receive in fo coftly away, isjufUy magnified by us. Now what is more apt to inflame our love to God, than the admirable exprelHon of his Love to us, in that with }^\^ moft precious Blood he ranfom'd us from Hell i How doth it endear Obcdienee, that God hath Hi- crificcd his !.on, to keep us from a(51s of hoftility. So that the Grace of the Gofpel is fo far from in- dulging Sin, that it gives the moft deadly wound to it. Eljpecially when the tcmur of the new Cove- nant is. That the Condemned Creature, in order to receiving Pardon, and the Benefits that are pur- chafed, muft receive the Benefaiftor with the moft P intirc iC(5 '^^ Ihrmony of the Divine Attributes intire confent for his Prince aad Saviour. The Law of Faich requires us to fubmic co his Scepter, as Mreli as to depend upon his Sacrifice. The Gofpel is a conditional Aii of Oblivion^ that none may venture to (in upon confidence of Pardon. And fince the occafion of the TaIL was from a con- ceit that Man could better his eilatc by complying with the Tempter, and obtain a more deiirable Happinefs in the Creature, than in the Favour of God : his Recovery is by revealing to him wherein true BlefTednefs confifts ; and giving him an aflii- ranee thic he may obtain it. For Man will never fubje(^ himfelf to God as his Higheft Lord, till he looks on him as his laft End, and Soveraign Good. Now the Gofpel offers to us the moft effed:ual means, to convince Man of the folly of his choice, in making the Creature his Happinefs. For the Son of God who was Heir of all things when He came into the world- was in the perpetual exercife of Self-denial. He lived a defpifed Life, and died an ignominious Dea»-h, to difcover to us. That as themiftries of this Life can t make us miferable, fo the good things of it can't make us happy. Be/ides, how is it polTible that the wretched enjoyment of this World, lliovild be the Bleffcdnefs for which He fpent his Sweat, his Tears, his Blood. The rich price he laid down doth moft powerfully convince us, That our Felicity is infinitely more valuable than all earthly things, and can be no kfs than the fruition of God himfelf. Thus the Divine Wif- domhath fo ordered the way of our Salvation, that as Mercy and Juftice inGod,fo Holinefs and Com- fort may be perfedly united in the reafonable Crea- ture. CHAP.. in the Contrivance of M.xn$ Ked,'m^tion, 107 CHAP. VI. Frjictical Inferences, A fuperlative degree of Fraife and thankjulnefs due to God for fh.' revelation of the Gofpel. tis not difcovered hyth.'QxQmon, 'tis ab^ve the reach of Natural Rcafon. The Heathen World is intirely ignorant of it, 'tis pure Grace that difingiiifhes one \^dit\.onfrom a-rjother, in fend- ing the Gofpel. Evangelical K.norvledg deferves curmoflferiousfltidy, the Qo^'^ii^. exceeds all con- templacive and pracflick Sciences. Contemplative in the greatnefs of its objccfl, and the certainty of />/ principle. Pradick in the excellency of its End^ and the efficacy of the Means. I. T XT' Hat a Superlative degree of Praife and V V Thankfulnefs is due to God, for revealing his eternal and compaflionate Counfel in order to our Salvation. The Fall of Man was fo wounding and deadly, that only an Infinite Undcrlbnding could find out the means for his Recovery. And if that Mercy which mov'd the Lord to ordain the Re- medy, had not difcover'd it, a thick cloud of Defpair had cover d Mankind, being for ever unable to con- ceive the way of our Redemption. 'Tis a Myftery which eye hath not feen, nor ear heardy nor bath entred ^ Cor. 2. into the heart of man to conceive. All Humane Know- ledg is acquir'd by two forts of Faculties 5 the exter- nal and inter naL Of the /r/?, Sight and Hearing axe t'^e moft fpiritual, and convey the knowledge of the mofl: worthy objcds. They arc the Senfes ofDifciplinc, the oth^i three :iic immerjl in matter, P 2 and -Qg T[he "Harmony of the DivirjeAttrilputes^ and are incapable to make fuch clear difcovcries. Befides thcfe impr. {funs that are made on the fen- fes we may form fonic Ideas in the imagine f ion; upon which the mind reflev5lin^ may aigae ani dif- courfe : Thus far the light and vigour of the un* derftanding can only go. So that the Apoille de- clares that the whole piotof theGou)' I was \\iLhout the compafsofoLir moft fcarching faculties : this will be evident by confidcring, I. There was no difcovery of it in the Creation : the Voice of the Heavens infl:ru(5t us concerning the bein^ of God, but not in the fecrets of his Will. Theoeconomy of Mans Redemption is the merciful defi<^n of God, which hath no connexion with the exigence of the creatures, but depends only upon his good pleafure. Tis as impofTible to read the Divine Decrees in the Volume of»the World,asfor the eye to difcover a found which hath neither Figure, Co- lour, nor vifible motion. Befides, the Glorious Na- ture of God in three Pcrfons, which is the foundation of this My (lerious Mercy, is not made known by the vifible frame of the Univcrfe. 'Tis true m ail Exter- nal Works the three Perfons are equally concerned: being of one EflVnce, they are of one Efficacy, and the Elfential perfections of ihe Deity as they concur, fothey are evident in the produ(5lionof all thing<^. The firlf motive is Goodnefs, that which orders and Rom.i.20. dire^s is Wifdom: that which executes is Power. Andthefeveral ranks of Creatures,according to their ftate, refled an honour on their Author. Things endued with life, declare him to be the fountain of Life, and intelledual creatures rcprtfent him to be the Father of Lights. But the perfonal being as Perfonalj operating nothing out of the Divine Na- ture, in the Contrivance of Plan's "Redemption, ^rg ture, there is no refemblance in the World that cx- prefles the Diftindion, Propriety, and Singularity of the Pcrfons/o as to difcover them to the humane un- dcrftanding. Thofe deeper Mylteries uFche Deicy are only made known by the Word of God. 2. Tis above the ftrain and reach of natural Reafon to attain to the knowledge of it. There are feminal (parks of the have in the heart of Mm^ fome Rom. 2, 15. common principles of Piety, Juftice, and Charity, without which the World would foon disband, and fall inro conf ufion •, but there is not the leaft pre- fumption or conjed:ure of the contrivance of the Go- fpel. Though mifery lliarpens the mind, and makes it more ingenious to find out wayes of Deliver- ance, yet here Reafon was utterly at a lofs. How could it ever enrer into the thoughts of the Ifmclites that by cred:ing a Brazen Serpent on a Pole, and looking towards it^ the wounds made by the Fiery Serpents Ihouldbc healed. And how could guilty Man find out a way to fatisfic Infinite Juftice by the Sufferings of a Mcdiacor, and to heal the wounded fpirit by believing on him. The mod inquiring Rea- fon, could never have thought of the Wonders of the Incarnation, that a Virgin ihould conceive, and a God be born, nor o. the Death of the Prince of Life, and the Refurreition, and Afcenfion of the Lord of Glory, We may fee how impoffible it is for the na ural unierlbnding to difcover the myftery of Redemption, when thofe that had the higheft repu- tation for wifdom were ignorant of the Creation. The Philofophers were divided in nothing more, then F-fciLnt inter in their account of the Worlds Oriirinal. Some ''^°''°'^^"* imagin dit to proceed from Water, others from Fire yPiuiofopLs fomc from Order, others from Confuficn •, fome to ^°»^'""^^ Se- be I lO The Harmony of the Divine Attributes be from Eternity, others in Time. If the Souls eye be fo weakned as not to fee that Eternal Power, which is fo apparent in its effe(5tSjmuch lefs could it pierceinto the Will,and free determinations of God, ofwhich there is not the Icaft intimation or fliadow in the things that arc made. This Wifdom comes from Rom.i^.25. above and was hidden fro7n Ages^ and Generations, EpheC34. 'Tis called the 3f;y? VcS.^Jf. unaccountable Pleafure of God was the [ole motive M Sei'r,7. a of Mar.i3.ii« jjM The Harn:0f?)i of the Divine Attributes. of the different Difpenfation. Our Saviour breaks T \rp forth in an extajie of Joy, / thank thee, O Father, Lord of Heaven and Earth, that thou haji hid thefe things from the wife c^ prudent^and revealed them unto babes ; evenfo Father^ for fo itfeemedgood in thy fight, 'Tis the Prerogative of God to reveal the fecrcts of theKingdon:! to whom he pleafcs. 'Tis an aci^ of pure Grace, putting a difference between one Na- tion and another, with the fame liberty, as in the Creation of the fame indigefted matter He form'd the Earth, the dregs of the Univerfe^ and the Sun and Stars the ornaments of the Heavens, and the glory of the vifible World. How can we refle(5l on our Spiritual Obligations to Divine Grace without a rapture of Soul < The corruption of Nature was univerfal, our Ignorance as perverfe, and our Man- ners as profane as of other Nations, and we had been condemn'd to an eternal Night, if the Light of Life had not gracioufly fliin'd upon us.. This Ihould warm our hearts in affe(ftionate acknowledg- ments to God, Who hath made known to m the riches of the glory of this myfiery a?nongH the Gentiles ; and with that revelation the concomitant power of the Spirit, to tranflate us from the kingdom of darknefs into the Kingdom of his dear Son.U the Publication of the Law by the Miniftry of Angels to the T/r^^Z/^^j were fuch a Priviled^ that 'tis reckon'd their peculiar Trcafure : pral.T47. He hath (hewed his Statutes unto Ifrael ; He hath not i5>j20. ^^^if j}, -poiph any Nation ; What is the revelation of the Gofpel by the Son of God Himfelf ^ For al- though the Law is obfcured and defaced fince the Tall, yet there are Tome ingrafted Notions of it in the humane Nature, but there is not the lea ft fufpi- tion of the GoffeL. The Law difcovexs ourMife- in the Contrivance of Man's Redemption. tiy ry, but the Gofpel alone lliews the way to be deli- vered from it. If an Advantage fo great and ^o pre- cious d©th not touch our hearts • and in pofTefling it with joy, we are notfenfible of the engagements the Father of Mercies hath laid upon us, we Hiall be the ungratefuileft wretches in the world. 2 . This inconiprehenfiblc Myftery is worthy of our mod ferious thoughts and ftudy, that we may arrive to a fuller knowledge of it. And to incite us, it will be fit to confider thofe excellencies, which will render it moft defirable. Knowledge is a quality fo eminent, that it truly enobles one Spirit above another. As Rcafon is the fingular Ornament of the humane Nature, whereby it excels the Bruits, fo.in proportion Knowledge, which is the perfection of the Underftanding, raifes thofe who are pofTef- fors of it, above others that want it. The Teftimony of Salomon confirms this, then Ifaw that Wtfdom ex- Ecdef 2.13. cells Folly as far as Light excellcth Darknefs, And ac- cording to the nature and quality of the Knowledge, fuch is the advantage it brings to us. Now the Do- drine of the Gofpel excels the moft noble Sciences, as well contemplative as pradtick : it excels the con- templative in rhe fublimity of the object, and in the certainty of its Principle. 1 . In the fublimity and greatnefs of the Objed : and it is no lefs then the highcftdcfign of the eter- nal Wifdom, the moft glorious work of the great God. In the Creation his foot-fteps appear, in our Redemption his Image: In the Law his Jufticc and Holinefs, but in the Gofpel all his Perfedions fliine forth in their brightcft lufter. The bare theory of this inrichcs the mind, and the contemplation of it alfeds the Soul, that is convcrfant about it, with the hii^heft admiration and the mo-ft fincere and laftins deli'^ht CL.2 I. It II 6 ^^^' Harmony of the Divine Attributes N;que enim 1 . It affeds thc Soul With the hlghefl admirati- quicquamh^-^j^^ -j-j^^ ftrongcft Spirits cannot comprehend its mate'ix ui-^ juft greatnefs : the underftanding- finks under thc aatio pi'.khri- .^c\o\\i of Glorv. The Apoftle who had ^qqr the light habcat futura of HeavcH, and had Inch knowledg as never any «^^ ij r^"^ ^^^^ before-, yet upon confidcring one part of the niTgniHcaii'ir Divine Wifdom, breaks forth in aftonilhment. Oh fui detinct,nec ^^^ ^^^^^ oftherichcs of the Wifdom and Kmwledg cf miiacufo coli- G'od ! horv u/^fearchahk are his Decrees^ and his waies. xx^x.Sivtc, ^a^ finding out I 'Tis fit when we have fpent the ftrength of our minds in the confidcration of this excelling obje^ft, and are at the end of ourfubtilty, to fupply the defers of our Underftandings with Admiration. As the Ffalmifi expreffes hinifclf, p. - hord'j how wonder fid are thy thoughts to m-wardv The Angels adore this glorious Myflery with an humble Reverence. The admiration that is caufed by it, is a principal delight of the Mind: 'Tis true, the wonder that proceeds from Ignorance ('when the caufe of fome vifible effed is not known) is the imperfection and torment of the fpirit,but that which: arifethfrom the knowledg of thofe things which arc mofl above our conception and our hope, is the highefl: advancement of our Minds, and brings the greatell fluisfadion to the Soul. Now the contri- vance of our Redemption, was infinitely above the Bfa.i2d. I. flight of Reafon, and our expcdation. When the Lord turned the captivity of S ion, they were as in a. dream : The way of accomplidiing it was fo incre- dible, that it feem'd rather the picture of Fancy, than a real Deliverance. And there is fat greater reafon that the refcuing of us from the Powers of Hell, and the reftoring us to Liberty and Glory by Chrift, (liould raife our wonder. iPct. 2. ^. The Gofpel is called a. marvella^ Light ^ upon the account inth? Cof'itrhd^ice of Ma»'s Redemption. ll^Y account of the objcds it difcovcrs. But fuch a pcrverfe judgment is in men, that they ncgle(5l rhofe things which defcrvc the higheft admiration, and fpcnd their wonder on meaner things. Art is more admir'd than Nature : a counterfeit Eye of Chriftal^ which hath neither fight nor motion, than the livincr Eye, the Sun of the little world, that dire(f>s the whole Man. And the eifecfls of Nature are more admir'd, than the fublime and fupcrnatural works of Grace. Yet thefe infinitely exceed the other. The World is the work of Gods hand, but thcGo- fpel is his plot, and the chiefell of all his waies. What a combination of Wonders is there in the great Myftery of Godlinefs :' That He who fills Heaven and Earth (liould be confin'd to the Virgins Womb-, that Life lliould die, and being dead revive 5 that Mercy fhould triumph without any difparage- ment to Juftice : thefe are Miracles that tranfccnd ail that is done in Nature. And this appears by the judgment of God him- felf, who beft knows the excellency of his own. works. For whereas upon the finifiiing the firfi: Creation, he ordain'd the Seventh Day, that rea- fonable Creatures might more folemnly afcribe to him the Glory of his Attributes, which are vifible in the things that are made ; he hath upon the com- pleating our Redemtion, by the rifingof Chrift frora the Dead, made the Firft-Day Sacred for his Ser- vice and Praife, there being the cleareft illuftracion of his Perfc<5tions in that BlelTed Work. God is more plcafed in the contemplation of the new World, than of the old. The latter by its extraordinary Magnificence hath lefTcn'd the dignity of the former, , as the greater Light obfcures the lefs. Therefore the II 8 The Harmony of the Divine Attributes S Math IS ch^vigt^ into the Lf3r^j-Day. And what a juft reproach is it to Man that he (liould be inob- fervant and unaffected with this glorious Mercy, wherein he may alwaies find new caufe of Admira- Pral.p2.5,<5. tion. O Lord, horv great are thy Works ! and thy thouf^hts horv deep ! a brtitijJj man knoveeth mtj neither doth a foci under f and this. The admiring of any other thing in comparifon of this Myftery, is the effe(5l of Inconfideration, or Infidelity. 2. It produces the moft fincere and lafting plea- fure. As the tafte is to meatjto allure us to feed for th-e fupport of our bodies •, that is delight to Know- ledge, to excite the mind to feek after it. But its vaft capacity can never be fatisfiedwith the know- ledge of inferior things. The pleafure is more in the acquifition, than in the pofTeiTion of it. For the mind is diverted in the fearch, but having attained to that knowledge which cannot fill the rational appe- tite, 'tis difgufted with the fruits of its travel, and feeks fome other objed: to relieve its langour. From hence it is, that variety is the fpring of delight, and pleafure is the product of novelty. We find the plea- fure of the firft tafte in learning fomcthing new, is alwayes moft fenfible. The moft elegant compofiti- ons, and excellent difcourfes, which raviQit at the firft reading, yet repeated often are naufeous and irkfome. The exercife of the mind on an objed fully known,is unprofitable, and therefore tedious ; where- as by turning the thoughts on fomething elfe, it may acquire new knowledge. But the Apoftle tells us that the Myftery of our Redemption contains all the treafitres of Wifdom and Knowledge, to intimate Col.2. j.[^eij- excellence, and abundance : the unfearchahle riches of Grace are laid up in it. There is infinite va- riety in the Contrivance of Mans Redemption. up rictyand perpetual matter for the inquiry of themoft excellent underflanding : no created reafon is able to reachits height or found its depths : by the con- tinual ftudy, and increafe in the knowledge of it, the miad enjoys a pcrfevering pleafure, that far exceeds the fliorc vehemence of fenfual delights. 2. It excels other Sciences in the certainty of its Principle •, which is divine Revelation. Humane Sciences are built upon uncertain maximes, which being admitted with precipitation, and not confirm'd by fufficient Experiments, the Mind can never fully acquicfce in them. Thofe Doctrines which were cfteemed in one Age, the vanity of them is difco- vered in another. Modern Philofophy difcards the Jntient. But the Doctrine of Salvation is the Word of 'trtuh^ its original is from Heaven, it bears the characters and marks of its Divine defcent. 'Tis confirmed by the Demonjlration of the Spirit, and of Fower. 'Tis alwaies the fame, unchangeable as ' Cor.2.4.^ God the Author, and Chrift the Objed of it, who is the r^itne yefierdajj to day ^ and for ever* And thepj^jj.. knowledg which thefincere and cnlightned Mind hath of it, is not uncertain opinion, but a clear, folid and firm apprehcnfion. 'Tis a Contemplation of the Glory of God -with open face* This appears by 2 Cor.3^ ^^ the effei^s it produces in thofe that have received the true ti?jCture of it in their Souls, they defpife all things vvhich carnal Men admire, in comparifon of this ineftimable Treafurc. 2. The Doctrine of the Gofpel exceeds all pr attic Sciences in the excellency of its end, and- the effica- cy of' the means to obtain it. The end of it is. The Supreme Happinefs of Man: the reftoring of him to the Innocence and Excellency. j£q the Harmony of the Divim Attribute's Excellency of his firfi ftate. And the means are appointed by infinite Wifdom, fo that the moft in- fuperable obftaclcs are removed : and thefe are the JulUce of God that condemns the guilty, and that ftrong and obftinate averfion which is in corrupted man from true Felicity. Here is a Mediator re- Heb. 7. 25. veal'd, who is able tofave to the uttermofl : who hath quencht the Wrath of God by the Blood of his Di- vine Sacrifice : who hath expiated Sin by the value of his Death, and purifies the Soul by the vertue of his Life, that it may confcnc to its own Salvation. No lefs than a Divine Porver could perform this work. From hence tht fupcrUtive excellency oi Evangelical Knowledg doth arife : all other Knowledg is unprofi- table without it, and that alone can marke us perfedly Toh.17.". blcffed; Ihis is Life eternal ^ to kmiv thee^ and ^efm Chrift whom thou hajl fent. I will briefly confider how ineffedual all other Knowledge is, whether Natural^ Political, or Moraly to recover us from our Mifery. The moft exa<5i: iniight into Natural things leaves the Mind blind and poor, ignorant of Happiacfs, and the way to it. Solomon who had an extraordinary mea- fure of iV^/z/r^/ Knowledg, and was able to fetajuft price upon it, tels us that the tncreafe of knowledg was E lef. I attended with prof ortionable degrees of forrow. For the more a man knows, the more he difcerns the infuffici- ency of that knowledg to fupply his dcfed:s, and fa- tisfie his defires. He was therefore weary of his Wif- dom, as well as of his Folly. The Devils know more than the profoundeft Philofiphersyyet their Knowledge doth not alleviate their Torments. 'Tis fo far from di- reding how to efcape mifery, that it will more expofe (so it, by enlarging the Faculties, and making them more capable of Tforment. 'Tis the obfervation of St. Ambrofe i» the ContrivAnce of Ma»s Kcdem^tioff. 121 Aml/rofe^ that when God difcovercd the Creation of the World to Mofes^ He did not inform hira of the greatnefs of the Heavens, the number of the Stars, their JficCfs and lnfluc?iccs ; whether they derive their light from the S/m, or have ic inherent in their own bodies •, from whence EcJ/pfis are caufed ; how the Raifflfow is painted 5 how the JVf^ds fly in the Jirj or the caufes of the ehhing zx^d. flowing of the Sea •, but fo much as might be a foundation of Faith and Obedience, and left the reft, ^uafi marccfcentis Ambrof. p.? comparifin of the Excel- Phil. 3.8. lencj/ of the Knowledge of Chrifi fefus. Other know- ledge fvvells the mind and increafes the efteem ofour felves, this gives us a fincere view of our ftate. Id ■ difcovers our mifery in its caufes and the Almighty Mercy that faves us. Other knowledge inlightcns the underftanding, without changing the heart, but this infpires us with the love of God, with the hatred of fin, and makes us truly better. Infeeking after other knowledge, the mind is perplext by endlefs inquiries : here 'tis at reft, as the wavering Needle is fixt when turn'd to its beloved Star. Ignorance of other things may be without any real damage to us ; for we may be directed by the skilful how to preferve Ifa. 5«ii« Life and Eftate. But this Knowledge is abfolutely neceflary to Juftifie, Sanctifie, and Save us. All 0- ther knowledge is ufelefs at the hour of death, then the richeft flock of Learning is lofl, the vefTel being fplit wherein the treafure was laid •, but this Pearl of ineftimable price, as tis the ornament ofour profpe- rity, fo 'tis tlie fupport of our adverfity : A little R 2 ray 124 ^^^ HArmonj of the Divine Attrihutes ray of this is infinitely more defirable, then the light of all humane Sciences in their luftre and perfection* And what an amazing folly is it, that men who are poifeft with an earneft pailion of knowing, fhould wafte their time and ftrengthin fearching after thefe things, the knowledge of which can't remove thofe evils which opprefs them, and be carelefs of the faving knowledge of the Gofpel. Were there no other rea- fon to diminilli the eftecm of earthly knowledge, but the ditficulty of its acquifition, tliat error often fur- prifes thofe who are fearching after truth, this might check our intemperate purfuit of it. Sin hath not only (liortncdour underftandingSj but our lives, that^ we cannot arrive to the perfect diicovery of inferior things. But fuppofe that one by bis vaft mind ihould comprehend all created things, from the Centra? of the Earth to the Circumference of the Heavens, and werenotfavingly inllghten'din the Myftery of our Redemption, with all his knowledge he would be a prey to Satan,and increafe the triumphs of Hell. The (^U mn mt- Hiftcrian upbraids the Ueman luxury, that with fo rttur umbrA j^iuch coft and hazzatd they {lx)uld fend to foreign \7lT^imo parts, lor Trees that were beautiful but barren, and pttutm orbt, produced a (hadow only without fruit. With greater ^^"' reafon we may wonder that men lliould with the cx- peftce of their previous hours purchafe barren curio- lities, which are unprofitable to their laft end. How can a condemned Criminal, who is in fufpence be- tween Life and Death, attend tb ftudy the fecrets of Nature and Art, when all his thoughts ate taken up how to prevent the execution of the Sentence i and 'tis no lefs than a prodigy of madnefs, that men who have but a fhort and uncertain fpace allowed them to efcape the wrath to come^ ihould rack their brains in the ContrivA>i€e of Ma/t^s "Ked^mptiov, 1 3 5 brams in ftudying tilings impertinent to falv^tkin, andnegled the Knowiedgof a Redeemer. Efpeci- ai>ly when there is fo dear a Revelation ofhiin/ the right eoHfnejs ofFAtth doth not commxnci tis to dfscftdto ^''"'•^°- ^' 7. the HexveNSj or de fiend into the deep to make a difiirjery of It J htit the Word is nigh ii^ that difcovers the certmn way to a haffy immortallity. Seneca a Philofopher, sentc. prarf. 1. and a Courtier, valued his being in the world only "^^' '^"'^* upon this account^that he might contemplate the Starry Heaven. QhU »rat c»r m n,,mno ytyentinm mt He only Taw the vifible beauty /?/'>«^' ^^^ /-^^-^^'f^ ? anut cthstt po- of the Firmament, but was ig- ^cjiutdum, ftriturunjc^uentftfuhLdetm^ norant of the Glory within it, l'^'^''^''^f''rciremfay,),cremwgr,mimfer-> dpi J 1 1 . ut mortt ttmtrtm cut omnes njCctmur > Ot the way that leads to it, den-ahe hocn ^tmabth bonumin^n eft yet to our fliame he fpeaks, that ^'"-^ '''"^' utfudem^ ut ^ftuim, o cju^m \,\ r 1. r-*. J I- J r -r '^°"^^'"f^'^^'^ ^fi homo nifl fupnt humane the light or it made him defpile fienxerttl j i f nm^ ^ the Earth, and without the con- templation of the Ccleftial bodies, he efteem'd his continuance in the World not the life of a Man, but the toil of a Beaft. But what tranfports had he been in, if he had been acquainted with the contrivance of our Redemption, the admirable order of its parts, and the beauty that refults from the compofition of the whole. But we that with open face may in the Glafs - Co''-3'^8» of the Gojpcl behold the Glory of the Lord^ turn away our eyes from it to vanity. Here the complaint is more juft, Ad fapientiam quis accedit < quis dignam judicat nifi quam in tranfitu noverit 1 we content our fclves with flight and tranfient glances, but do not ferioufly and fixedly confider this bleffed defign of God, upon which the beginning of our happinefs in this, and the perfe(ftion of it in the next life is built.. Let us provoke our felves by the example of the Angels who are not concern'd in this Redemption as man. 1 2 6 *Ihc Harmony of the Divine Attributes, man is, for they continued in their fidelity to their Creator, and were alwayes happy in his favour ^ and where there is no alienation between parties, recon- cilement is unneceffary* yet they are Students with us in the fame Book, and unite all their powers in 'trtt.i. 11. ^^ contemplation of this myftery: they are repre- fented (looping to pry into thefe fecrets, to fignifie their delight in what they know, and their dctire to advance in the knowledge of them. With what in- tention then fhould we ftudy the Gofpel, who are the Subje(St and end of it. I CHAP. ifi the Contrivance of Mjin's Redemption, j^j CHAP. VII. Ibe Jimple Speculation of the Gofpcl not jujfcient mth- out a. red Belief, and Cordial Acceptance, the Reafons rvhy the Jews and Gentiles conjpird in the contempt of it, Horvjufl it is to rejlgn up the Un- derflanding to Revelation. God knows his own ^3.tuicand Will, and cannot deceive us. We mufi believe the things that are clearly revealed^ though rve do no*- unde^jia d the manner of their exijlence : Although they are attended with feeming contra- diitions. No Article of Faith is re ally repugnant to Reafon. We mufi difiinguifh between things incomprchcnfible, and inconceivable.. Between corrupt and right Reafon. How Reafon is fuhfer^ vient /(? Faith. Humility and Holinefs qualifie for the belief of the GofyQl-myJieries, A naked belief of Supernatural Truths is tmprofi able for Salva^-ion* An effectual AlTent that prevails upon the Will, and renders the whole JS/LanohfequiouSj is due to the quality of the Go^^tl-Kev elation, r^jp He (Tmple Speculation of this glorious Myftery X will be of no profit without a real belief of it, and a cordial acceptance of Salvation, upon the terms which the P/T^/;?^ Wifdora prefcribcs.. The Gofpel requires the Obedience of the Ur.derllanding, and of the Will ; unlefs it obtains a full polfelfion of the Soul, there is no faving efficacy derived from^ it. And fuch is the fublimity and purity of the Objcci, that till Reafon is fandified, and fubdaed, it cannot fincerely entertain it^ I will therjfore diiUnClly 128 27;^ llarmdnyof the Divine Attributes diftindly confider the oppofi don which carnalKQdL- Ton hath made againft it, and fliew liow juft it is, that the Humane Underftanding fliould with reve- rence yield up it felf to the Word of God, that re- veals this great My f cry to us, I Cor. I. The ^/^^/^ tells us, that Jf rw/ 2Xi^ Gentiles con- fpired in the contenapt of the Gofpel. Reafon cannot hear without great aftonifliinenr, for the ap- pearing contradidtion between the terms, that God fhould be made Man. and the Eternal die. The Jevos efteem'd it an intolerable Blafpheray, and Tvitkout any Procefs of Law were i-eady to ftone the Jon.10.33. Lqj.^ Jefus, Jhat being jiman^ hs fijotdd make himfelf e^nd with God., And they upbraided hirn in his SufiTerrngs that he could not fave himfelf. \f he be 'tA.it.2y. ^2. the King of Ifrad^ ht him come down from the Crofsj and we will heliev.e on him. The Gentiles defpifed I oi^'i-23. ^j^^ Go]fe.l as an abfurd ill-concrived Fable. For Negaut Deo what ia appearance is more unbecoming Go J, and dignum, ut injurious to his Perfections, than to take the frail homo hen •' r -i-r n 1 1 11 veiiet, feque garment or Flelh, to be torn and trampled on. infirmitate xhcir natural Knowledg of the Deity enclin'd them ret, iitpaffio-to thmk the Incarnatton impoliible. There is no f^^^\ "V^o- refemblance of it in the whole compafs of Nature, moidfeipfe For , natural Union fuppofes the parts incompleat, fubjiceret. ^^d capable of Perfe<5tion by their joyning together : But that: a Being infinitly perfed iliould aflQjmeby perfonal Union a nature inferiour to it felf, the -Heathens lookt on it as a Fable forg'd according to the model of theiidions concerning I>/?;?^r, and On^. contra j^f^Q^^^ p^^^ j- j^g Dodrine of our Saviours Death on the Crofs they rejeded as an impiety contume- lious to God. They judged it inconfiftent with the Majelly and Happinefs of the Deity, to afcribe to Him in the Contrivame of Man's Redemption. 1 2'p Him that, which is the puniOimcnt of t/ic moft guilty and mifcrable. In the account of carnal Reafon they thought more worthily of God by de- nying that of Him, which is only due to the worft of men. Ce/fi/^, who with as much Subtilty as Ma- lice, urges all that with any appearance could ^'"'c^* cf>»"Jtra be objected againft our Saviour, principally infifts on ^^^^' ^^^* '• his Poverty and Sufferings, the Meannefs and Mi- fery of his condition in the world. Twas fit, faith he, that the Son of God lliouid appear as the Sun, k(\(tq- which renders it fclf c^nfpicuous by its own light ; °*^^,^^ "^ But the Gofpcl having declared the Word to be the f^7^'^^ Son of God, relates that he was a man of Sorrovvs,that ^"^g - ' had no power to defend himfelf, and was deferted by /^„' jjo^^v- his Father and Followers, fcourged with Rods, and^v77vzro lliamefuUy executed. He could not reconcile fo '^ ttkT^^^'s, many things that feem'd utterly incomfatihlc^ as ^/"-^'^^'^-^ Sovereignty and Servitude, Innocence and Punifh- ^^'^^^'^^ ment, the loweft oi humane Miferies, Death, with^"^'^^'' the highed o^ divine Honours, Adoration. Briefly, Nothing was more contrary to Flefli and Blood,than to believe that pcrfon to be the Redeemer of the World, who did not rcfcue himfelf from his Ene- mies , and to exped Immortality from him that was overcome by Death. Now the Caufes of this Infidelity are, I . The Darknefs of the Mind, which is fo cor- rupted by Original Gravity, that it cannot behold Heavenly Myfteries in their proper light, {o as to acquiefce in the truth of them. Xhe natural man i Cor.2.14. receives not the things of the Spirit of God ; for they are foolifjjnefs to him, and he cannot know them ; he- caufe they are (piritnally dtfcerncd. There is no pro- portion between the Natural Underilanding and S Super- J 50 T^he Harmony of the Divine Attributes, Supernatural Truths. Tor although the tAtionxl Soul is a Spirit J as 'tis diftinguillit from corporeal Beings, yet till 'tis purged from Errour, and vitious Affedions, it can never difcover the Divinity of things Spiritual, fo as to embrace them with cer- tainty and delight. As there muft be a Spirit of Ephef.i.i7' Revelation to unvail the obje(5t, foof Wifdom to enlighten the eye, that it may be prepar'd for the reception of it. As Heaven is only feen by its own Light, So Chr.ft is by his own Spirit. Divine Ob- ie the Undcrilanding is a rational Faculty, and every acfl of it is really or in appearance groun- ded on Reafon. But there is a wide difference be- tween the proving a Doctrine by Reafon, and the giving a reafon why we believe the truth of it. For inflance, we cannot prove the "trinity by natural Reafon-, and the fubtilty of the Schoolm:n^ who affe<5t to givefome reafon of all things, is here more prejudicial than advantageous to the Truth : For he that pretends to maintain a point by Reafon, and is unfuccefsful, doth weaken the credit which the Au- thority of Revelation gives. And 'tis confiderable, that the Scripture in delivering fupernatural truths, produces God s Authority as their only proof, without ufing any other way of arguing : But al- though we cannot demon ffrate thefe Myfleries by Reafon, yet we may give a r^/^/i?;^^/ account why we believe them. Is it not the higheft Reafon to believe the difco- very that God haui made of Himfelf, and his De- crees < IH the Centrivaftc* of Mans Kedcmptiort, I ^ j^ crees ^ For he peifc:l:ly knows his o.vn Nat are and Will •, and 'tis impolTible He ihouid deceive us : This iV4^«r4/ Principle is the Foundation of P^/V//. When God fpcaks, it becomes Man to hear with Silence and Submiiri )n. His naked Word is as cer- tain as a Demonftration. And is it not moft reafonable to believe, that the Deity cannot be fully unde rftood by us 1 The Sun may moreeafily be included in a fpark of Fire, than the infinite Pertcdions of God be comprehended by a finite Mind. The Angels who dwell fo near the Fountain of Light, cover their faces in a holy jf^j, ^, 2. Confufion, not being able to comprehend Him, How much Icfs can Man in this earthly ftate, diflant From God, and oppreft with a burthen of FlelL. Now from hence it follows • I. That Ignorance of the manner how Divine M.yfi:r>es exift, is no flifficient Plea for Infidelity, when the Scripture reveals that they are- For Reafon that is limited and reftrain'd, cannot frame a Conception that is commenfurate to the EJfence and Power of God. This will appear more clearly by confidering the Myjierio/^ Excellencies of the -D/x7» Having a form of Godlinefs and denying the power of ity arc in Sm/'/z/rf-languagc failed Infidels: It being impofifible that thofe who truly and heartily believe this great Myfiery of Godlinefs, fliould re- main ungodly. 'Tis a ftrong and effedual Jfenp that defcends from the Brain to the Heart and Life, that denominates us true Believers ; So that when the Death of Chrift is propounded as the caufe of our Reconciliation with God, the wonder of the Myjlery doth not make it incredible: when as the reafon of the Mortification of our Lufts, the Plea- furesof Sin do not difguife itshorrour: When Sal- vation is offer'd upon our accepting of Chrift for our Prince and Saviour, the Soul is raviflit with its Beauty, and choofes it for an everlafting porti-' on. To conclude, The Doiflrinc of the Gofpel clearly difcovers its Divine Original r Tis fo reafonable in itfelf, and profitable to i^s, fo fublime and ele- vated above Man, yet hath fuch an admirable agree- ment with Natural Truths, 'tis fo perfedly cor- refponding in all its parts • that without affeded Obftinacy no man can reje(5t it. And if after the open revelation of it we are fo ftupid and wicked, as not to fee its Superlative Excellency, and not to receive it with the Faith, Love, and Obe- dience which is due to it •, what contempt is this of that infinite Wifdom which contriv d the aftonifliing way of our Salvation^ What a reproach to the Divine in the Contrivance of Man's Redemption, 14 j Divine Underftanding, as if it had been employed from Eternity about a matter of no moment, and that deferv^s not our ferious Confideration and Ac- ceptance^ Thcnegie(5l ofit will juftly bring a more fevere punifhmentthan the Hell of the uninftruded Heathens, who are flrangers to Supernatural My- fteries. V CHAR U5 "ifj^ Harmony of the Divine Attrilfutes^ CHAP. VIII. the Meny of God is reprefented mth peculiar advan^ tAoes above the other Attributes, ^tis eminently glorified in our Redemption in ref^eCi of its freene^ And greatness. The freenef^ of it Amplified from the con- pderation of the original and ohjecf of it, God is per- feM happy inHimfelf and needs not the Creature to preferve or heighten his felicity, the gloriotis reward conferred upon our Saviour doth not prejudice the free- nelfofhis love to Man, there was no tie upon God tofave Man. the Objei^ of Mercy is Man in his lapfedjiate, tis illuftrated by the confideration of what he is in himfelf No motives of love are in him. He is a rebel impotent and obfiinate, the freenefi of mercy fet firth by comparing him with the faHlen Angels who are left in pcrfeU irremediable mifery, their firfi fate, fall, and puni/hment, the Reafons vphy the Wifdom tf God made no provijionfor theiv ^Itfofery. Lthough all the Divine Attributes are equal ,^ _^ as they are in God, (for one Infinite cannot exceed another)yet in their excrcife and eifedls, they fhine with a different glory. And Mercy is repre- fented in Scripture with peculiar advantages above the reft. 'Tis God's natural off-fpring , he is ftiled jfcCor.i.B- the 'Sather of Mercies. 'Tis his dear Attribute* that which he places next to himfelf. He is proclaim'd Exod. 34..d.the Lord God Gracious and Merc if uL 'Tis his delight^ Mcb.7.18. Mercy pUafes him. 'Tis his Treafure, he is rich ^ Ephef. 2. 4. Mercy, 'Tis his triumphant Attribute, and the fpe- cial A' in thi Contrivance ofMtns RedemftioH, \ 47 cialnWtter ©f his Glory, Mercy rejoyces over J//^- Jam.2. 15. m?nt. Now in the performance of our Redemption, Mercy is the predominant Attribute, that fees all the reft a working. The ads of his Wifdom, Jufticc, and Power were in order to the illuftration of his Mercy. And if we duly confider that Glorious Work^ wc fliall find in it all the ingredients of the moft fovereign Mercy. In difcourfing of it, I Hiall prin- cipally confider two things wherein this Attribute is eminently glorified, the Frecncfs, and the Grear- nefs of it. The Freencfs of this Mercy will appear by confidering the original, and objcd of it. I. The Original is God: and the notion of a Dei- ty includes infinite pcrfedions, fo that it necelfarily follows that he hath no need of the creatures fervice to prefenT cr heighten his felicity. If thou he r'tgh- Job 55.7, teouSf rvhat givefi thou him? or what rcceheth he of thine hand ? From Eternity he was without external honour, yet in that infinite duration he was perfed^- ly joyful and happy. He is the fountain of his own bleflfednefs, the Theatre of his own Glory, the Glafs of his own Beauty. One drop encreafes the Ocean, but to God a million of Worlds can add nothing. Every thing hath fo much of Goodncfs as it derives from him. As there was no^ain to him by the Crea- tion, fo there can be no lofs by the annihilation of all thing"!. The World proceeded from his Wifdom as the He a and Exemplar, and from his Power as the efficient caufe ; and it fo proceeds from him, as to re- main more perfedly in him. And as the pofTcfifion of all things, and the obedience of Angels and Men is of no advantage to God, fo the oppofition of im- penitent Rebels cannot leflen his BlefTedncfs. If thou t ^j^ ^ finneH^iwhat doHthoHagaif^Hhim? o'-^ifthy tranfgref- V 2 Jlons 148 the Harmony of the Divine Attributes jicns he mtdtiplied^ what dofh thou unto him ? The Sun fuffcrs no lofs of its light by the darknefs of the night, or an Eclipfe, but the World lofes its day : if intelligent Beings do not efteem him for his Great- nefs, and love him for his Goodnefs, 'tis no injury to himjbut their own infelicity. Were it for his intereft, he could by one ad of Power conquer the obftinacy of his fierceft Enemies. If he require fubjedion from his creatures, 'tis not that he may be happy but liberal, that his Goodnefs may take its rife to reward them. Now this is the fpecial commendation of Divine Love, it doth not arife out of indigency as Created Love, but out of fulnefs and redundancy. Our Sa- MaMc. 17. viour tells us there isnone ^oodbut God: not only in refpc(5toftheperfe(5iionof that Attribute, as it is in God in a tranfcendent manner, but as to the ef- fe(5ls of his goodnefs, which are meerly for the be- nefit of the receiver. He is only rich in Mercy^ to whom nothing is wanting, or profitable. The moft liberal Monarch doth not always give, for he ftandsin need of his Subjedbs. And where there is an expedation of Service for the fupport of the giver, 'tis trafique and no gift. Humane affedion is begot- ten, and nourifht by fomething without, but the Love of God is from within : the mifery of the Creature is the occafion, but the reafon of it is from himfelf. And how free was that Love, that caufd the infinitely bleffed God to do fo much for our recovery, as if his felicity were imperfed without ours I It doth not prejudice the freenefs of redeeming Mercy, that Chrift's perfonal Glory was the reward of his Sufferings. , I . 'Tis true, that our Redeemer for the ^oy that ^ ' ^ ^' ^' wasfet before bim^ endured the Crof^dejpifing the p)ame, and in the CmtrlvAme of Mjtn s"Re demotion. 14^ dfid. is fet down at the right hand of the Throne of God : but he was not firft drawn to the undertaking of that hard fervice by the intereft of the reward. For if we confidcr him in his Divine Nature, he was the fe- cond Perfon in the Trinity, equal to the firfl, he pofleftall the fupreme Excellencies of the Deity,and by afTuining our Nature the only gain he purchafd to himfelf, was to be capable of lofs for the accom- plifliingour Salvation. Such was the Grace of our 2 Cor.S.p. Lord fefw Chrifi^ that being rich yet for our fakes hs became por^ that we through his poverty might be made rich. And although his humane Soul was encoura- ged by the glorious recompence the Father promi- led, to make him Kmg and Judge of the World, yet his Love to Man was not kindled from that con- (ideration,neither is it IclTened by his obtaining of it. For iminediately upon the union of the humane Na- ture to the cternalSon5the higheft honour was due to him. When the firft- begotten was brought into the World, 'twas faid, Let all the Angels of God Worjbip Heb. i. C- him. The Soveraign Power in Heaven and Earth was his inheritance, annexe to the dignity of his pri- mogeniture : the Name above every name was a pre- ferment due to his Perfon . He voluntarily renounc'd his right for a time, and appeared in t\\Qform of a Ser- vant upon our account, that by humbling himfelf he might accomplilh our Salvation. He entred into Glo- ry after a courfe of Sufferings, becaufe the oeconomy of our redemption fo required, but his original title to it was by the pcrfonal union. To illuftrate this by a lower inftance : the Mother of Mofes was call'd to be his Nurfe by Fharoahs Daughter, witfi the pro- mife of a reward, as if ihe had no relation to him : Now the pure love of a Mother, not the gain of a Nurfe Yjo the Uarmofiy of the Divine Attrihiaei\ Nurfe, was the motive that inclin'd her to nouri(l\ chriftu; enim him with her Milk. Thus the Love of Chrift was the per natuiam primary a(ftive caufe that made him liberal to us of ^""''"^"^ his Blood; neither did the juflexpeaation of there- ward take off from it. The Sum is : the elfence of Love confifls in de firing the good of another without refpcd to our felves, and Love is fo much the more free, as the benefit we give to another, is lefs profitable, or more damageable to us. Now among men 'tis impoffible that to a vertu- ous bencfadour there fhould not redound a double Benefit. 1. From the Eternal Reward which God hath pro- prom i fed. And, 2 . From the Internal Beauty of an honeft adlion, which the Philofopher affirms, doth exceed any lofs that canbefalus. For if one dyes for his Friend, yet he loves himfelf moft, for he would not chufe to be lefs virtuous than his Friend, and by dying for him he excels hmi in virtue, which is more valuable than life it felf. But to the Son of God no fuch ad* vantage could accrue •, for being infinitely holy and happy in his effence, there can be no addition to his felicity or vertues by any external emanation from him. His Love was for our profit, not his own. 2 . The freenefs of Gods Mercy is evident by con- fidering there was no tie upon him to difpence it. Grace ftri(5lly taken differs from Love : for that may be a Debt, and without injuftice not denyed. There are inviolable obligations on Children to love their Parents •, and duty lefTens defertj the performance of it doih not fo nmch deferve praifc, as the negled merits eer^fure and reproof. But the Love of God to Man is a pure, free , and. liberal Affedion, no way due. M the Contrivance of Mam "RedemptioM, iji due. the Grace of God ^ and the gift by Grace ^4f^ Rom. 5. 1 5. Abomdtd unto many. The Creation was an effufion of goodiiefsj much more Redemption, thou art vcor- r^v. ^ j j. thj^ Lord) to receive Glory ^ and Honour, and Forver : for thou h.tjl created all things ^ and for thy pleafure they are, and were created. Tis Grace that gave being to the Angels, with all the prerogatives that adorn their Natures : 'tis Grace confirm'd them in their ori- ginal integrity. For God ows them nothing, and they are nothing to him. 'Twas Grace that plac't Adam in Paradife, and made him as a vifible God in the lower World. And if Grace alone difpenfed benefits to innocent Creatures, much more to thofe who are obnoxious to juftice : the firft was free, but this is merciful. And this leads to the fecond confi- deration, which exalts redeeming Love. The obje(5l of it is Man in his lapfed ftate. In this refped it excels the goodnefs that prevented him at the beginning. In the Creation as there was no objed to invite, fo nothing repugnant to mans being and happinefs : the duft of the Earth did not merit fuch an excellent condition as it received from the pure bounty of God, but there was no moral unworthi- nefs. But the Grace of the Gofpel hath a different objeifb, the wretched and unworthy, and it produ- ces different operations, 'tis healing and medicinal, ranforaing and delivering, and hath a peculiar cha- rader among the Divine Attributes. 'Tis goodnefs that crowns the Angels, but 'tis Mercy, the Sandlu- ary of the guilty, and refuge of the miferable, that faves Man. The Scripture hath confecrated the nam* of Grace in a fpecial manner, to fignifie the mofl ex- cellent and admirable favour of God in recovering u& from our juiUy defcrv'd mifcry. We -ixt juflified freely i 52 'ihe Harmony of the Divine Attrihutes Rom.3.24. freely by hts Grace: By Grace we are faved: Grace Eph.2.5. and "truth is come by ^efw Ch, 7? : 'tis the Grace of ] oh. 1. 17. Q^^ ^y^^ brings Salvation. / »id this is glorioufly Tit. 2. II. j^^i^ifefted towards Man in that, i. confideredin himfelf he is altogether unworthy of it. 2. As compared with the fallen Angels, who are left un- der pcrfed irremediable Mifery. Firfl:, Man confidered in himfelf is unworthy of the Favour of God. The ufual Motives of Love are, 1. The Goodnels of things or perfons. This is the proper aHeCiive of the Rational Jfpetite: There is fuch a ravifhing Beauty in it, that it powerfully calls forth Affe(5tion. When there is an union of amiable qualities in a Perfon, every one finds an attractive, 2 . A Conformity in Difpofition hath a mighty force to beget Love. KefembUnce is the common Principle of Union in Nature : Social Plants thrive beft when near together : Senjitive Creatures afTo- ciate with thofe of their kind* And Love which is an affectionate Union, and a voluntary Band, is beft caufed by a Similitude in inclinations. The Harmony of Tempers is the ftrongeft and fweeteft tye of Fricndihip. 3. Love is an innocent ^nd powerful charm to Tibimonftra- produceLovc : 'tis of univerfai Virtue, and known bo amaroiium f,y ^\\ ^q World. Nonc are of fuch an unnatural mcnw^ fine" Hardncfs, but they are foftned and receive impref- Heibis, fire (iQn from it. Now there are none of thefc induce- Ca'rmincT II ments to encline God to love Man. The firft qua- usamariama. Yyiy he was Utterly deftituteof .* Nothing excellent ''*^"' or amiable was in him ; Nothing but Deformity and Defilements. The Love of God makes us amiable^ but in the Co/2trivance of Man's Kedct?t^tt, utterly.unable to repel ot avoid his difplea- fure : And what amazing Love is it to.fpare Rebels j,^jj„,2ip, that were under his feet c' When a, manfindshis ene^ my-i will, he let him go well away 1 but God when we were all at his Mercy fpar'd and fav'd us. . Befides, Rebels fometimes follicle the favour of their Prince by their Acknowledgments, their Tears and Supplications, the teftimonies of their Repen- tance ; but Man perfifled in his fierce enmity,and had the . weapons of defiance in his hands againft his Cre- ator ; he trampled on his Laws and defpifed his Deity, yet then the Lord of Hoft became the God of peace. In fliort, there was nothing to call forth the Divine CompaflTion but our mifery : The Breach be- g^n on Maii^ part , but Reconciliation on God's. _ Mercjf it} the ContrivAnce of Man's Redemption, ; ijj Mercy open'd his melting E) Cjaniprcventcd not only our dcfert, but our expe(5lation, and dcfires. The dcfign was laid from Eternity. God forefaw our fin, and our mifcry, and appointed a Saviour before the i Pet. i. 20. foundation of the World, 'Twas t\\Q^ mofl: early and I^a. 55. 10. pure Love to provide a ranfom for us before wc had a being •, therefore we could not be dcfcrving5nor dcfirous of it-, and after we were made, we deferv d nothing but Damnation. 2. The Grace of God eminently appears in Mans recovery, by comparing his ftate with that of the fallen Angels who are left under mifery : this is a fpecial circumftance that magnifies the favour- and to make it more fcnfible to us, it will be convenient briefly to confider the firft fiatc of the Angels, their fall, and their punifliment. God in creating the Worlds formed two natures capable of his Image and Favour, to glorifie and enjoy him. Angels, and Men-, and plac*d them in the principal pares of the univerfe, Heaven and Earth. The Angels were the eldeft Off-fpring of his Love, the pureft productions of that fupreme Light : Man in his befl: ftate was inferiourtothem. A great num- ber of them kc-^t not their firft fate of integrity and fe- P^al. 8.5. licity. Their finis intimated in Scripture ; Ordain^^^^' ^' not a Noruice.lef being lifted up rvith pride Jje fall intc the j Yim. 2 . i r us tn Nature. Otir Deliverance ts compleat. the Divine Love is magnified in the Means by which our Kcd^QmcT is nccomplifhd, They are the Incarnation and Suffer- ings of the Son of God. Love is manifefed in the Incarnation, upon the account of the eucntial Con^ dition of the Nature ajfumed^ and its Seivile fate, Chrilt took our Nature after it had loft its Inno- cency. the mo ft evident Proof of God's hove is in the Sufferings of Chrift. the defer iption of them with refpect to his Soul and Body, the Sufferings tf his Soul fet forth front 'the Caufes of his Grief 5 JheDifpofition of Chrift, and the Defi^n of God in ajflichng Him, the firrojvs of his forfaken fate, AU comforting Influences were fujpendedy but with- cut prejudice to the 'PevibnaXUnion^ or the perfection of his Grace, or the Love of his Fathei towards Bim. the Death of the Crofs confJered, with refpeot to the Ignominy and torment that concurr d in it. the Love of the Father and of Chrift ampli- fied upon the account of his enduring it, rip He next Circumftance to be confldered in the J Divine Mercy is the degree of it : And this is defcribed by the Apofle in all the dimenfions which can in the CmtrhjAms of Man's Kedempthn^ I $ i canCgnifie its greatncrs. He prays for the Ep/7. ifi- ansythat they may be able to coni^rcbend rvhh all Sai^Jts l-pi'.-.iS. the hreadt^jy and lengthy and de^th^ and height of the love of God in Chrifi which papcs kmwilcd^e. No 1 in- guage is fufficient to exprcfs it : if our hearts were as large as the Sand on the Sca-fhore, yet they were too ftraight to comprehend it. But althouf^h vvc cannot arrive to the perfed knowledg of this excel- lent Love, yet 'tis our duty to ftudy it with the frcatefl: application of mind 5 for aur happinefs epends upon it j and fo far we may underftand as to inflame our hearts with a fuperlative Affet5hon to God. And the full difcovery which here wc defire, and fearch after, in the future ftate fliall be obtained by the prefencc and light of our Redeemer. Now the greatnefs of the Divine Love in •ur Re- demption appears, 1 . By refleding on the mighty Evils from whicli we are freed. 2. The means by which our Redemption is accom- pliflit. 3. That excellent State to which we are advanced by our Redeemer, I . If wc refled upon the horrour of our natural ftate, it will exceedingly heighten the mercy that de- livered us. This I have in part opened bcfore,there- fore I will be the fliorter in defcribing it. Man by his rebellion had forfeited Gods favour, and the honour and happinefs he injoyed in Paradife. And as there is no middle ftate between Sovereignty and mifery, he that fails from the Throne ftops not till he comes to the bottom • fo when Man fell from God and the dig- nity of his innocent ftate, he became cxtreanily mi- fcrable. He is under the fervitude of fm, the tyranny Y Qf i6i 'the JJarntony of the Divine Attributes^ of Satan, the bondage of the Law, and the empire of Death. I.. Man is a.captive to fin. He is fallen from the hand of his counfel, under the power of his palTi- ons. Love, Hatred, Ambition, Envy, Fear, Sorrow^ and all the other flinging AfFc(5lions, ( of which is true what the Hiftorian Ipcaks of the feveral kinds of Serpents in Africa^ ^uantm nominwn tnmu^s mor- tmm niimerm ) exercife a tyranny over him. And M;it.6.2 4. if no mm ca.n ferve two M^jlers^ as the Oracle of Truth tells us, how wretched is the flavery of Man>j whofc pafTions arefo oppofit, that in obeying onejie cannot efcapc the laOi of many imperious Mailers* He is poffeft with a Legion of impure lufts. And as the Demoniac in the Gofpel was fometimes caft into the fire, and fometimes into the water-, fo is he hurried by the fury of contrary paiTions. Thisfcrr vitude to fin is in all refpedls compleat. For thofc who ferve are either born fcrvants, or bought with a price, or made captives by force ; and fin hath all Pfai .51. thefc kinds of title to man . He is conceived and horn Rom. 7. in Jin : he is fold under fin : and fells himfelf to do evil, Ifa. 28.1 5. As that which is fold palTes into the pofTeflfion of the buyer, — fo the finner exchanging himfelf for the pleafures of fin, is under its power. Original fin took poffefifion of our nature, and adual of our lives. He is the fervant of corruption by ycilding to it : „ p^^^ 2. 19./^'* ofvphom a mtn ts overcome-, of the fame he is brought in bondage. The condition of the moft wretclied bond- flave is more fweet and lefs fcrvUe than that of a fin? ner. For\the fevered tyranny iS exercifed only upon Shves are the body,thc foul remains free in themidfl of chains- '^^^-'^ '^''^/^■^'" but the power of fin opprefTes the Soul, the moft Ta,Bo^/f/, noble part, and defiicesthe bright char adcr of the *^^'-'^''^' Deity in the Contrivance of Mans Ke demotion. 16 1 Deity that was ftampt upon its vifagc. The word: fla- very is terminated with this prefcnc life. In th:^ grave Job 3. iS, ip the Prifoners rcjl together ^ they hear not the voice of the Obprejior, The [mail and the great are there ^ and. the Servant is free from his Mafier. But there is no ex- emption from this fcrvitudcby death, it extends its fclf to Eternity. 2. Man iincehis fall is under the tyranny of Sa- tan , who is call d the God of this World , and is more abfolutc then all temporal Princes, his domini- on bemg over the will. He overcame mxn in Faradife, and by the right of War hcrulesover him. The foul is kept in his bondage by fubtile Chains, of which the fpiritual nature is capable. The underflanding is captivated by ignorance and errors •, the will by in- ordinate & dangerous lufts ♦, the memory by the ima- ges of linful plcafures, thofc mortal viiions which inchant the foul, and make it notdciirous of liberty. Never did cruel Pirat fo incompafTionately urge his Slaves to ply their Oares in charging, or flying from an enemy, as Satan incites thofe who are his cap- tives to do his will. And can there be a more afflidling zTim 2. 16* calamity, then to be the flaveof ones enemy, efpeci- ally if bafe and cruel c This is the condition of man, he is a captive to the Devil, who was a L'ar and a Murderer from the beginning. He is under the rage of that bloody Tyrant, whofe ambition was to ren- der Man as miferable as himfelf, who in triumph upbraids him for his folly, and»adds dcrifion to his Cruelty. 3. Fallen Man is under the Curfe and Terrors of the Law. For being guilty, he is juftly expofed to the puniilimcnt threatned againft tranfgrclTours, without the allowance of repentance to obtain par, Y 2 don. r^4 '^^^ Harmony of the Divine Attrihtties don. And Confcience,which is the JEcf/;o of the Law in his bofomj repeats the dreadful fentence. This is an Accufer whi.ch none can filence, a Judge that none can decline: and from hence it is that Men all Hwh. 2. their life are fuhject to bondage, being obnoxious to the wrath of God, which the awakened Confcience fearfully fets before them. This complicated Servitude of a Sinner, the 5"^^/'- pture reprelents under great variety of Similitudes^ that the defe<5ls of one may be fupplied by another. Johf 8. 34. Every Sinner is a Servant ^ now a Servant by flight may recover his Liberty : But he is not only a Ser- aTim.2.«/^ vant, but a Captive in chains : A Captive may be freed by laying down aRanfom ; but the Sinner is Mac. 18. not only a Captive, but deeply in debt : Every Debtor is not miferable by his ownfadt, it may be his Infelicity not his Crime that he is poor 5 but the Sinner is guilty of the higheft offence : A guilty Ifa.i. 6. Perfon may enjoy his Health, but the Sinner is fick of a deadly Difeafe, an incu- 2 Tim. 2. 2'^. HheApojUe fets forth rable wound : He that is fick the anverfm of ^Sinner, by the ^^^ wounded may fend for the W avav.cp.^ ^;.;J. rj«^^^^ an p^^^ .^^ -^ ^^^^^ ^.^ ^^^^ au>ahngoHt of jleep^ catejed by the JJ „ ^ ^ c- • • fumsofWhte, orJhoHg Liquor: very. But the Smner is m a xvbich is an excellent refemUance of deep flecp. He that is afleep th? Sinners jhte^ n>hereinjhe Spi- may awake 5 But the Sinner is ritual Senfes are bound up, and the ^^ ^ ft^te of Death, which im- FaftonsoifncJ^and malignant Va~ i-^^ ^^^ ^^y ^ Cej^mm from tour s. cloud we Mind^ that it can- ^,, -^ 1 mm.- u ^ ^ ur tr «>S .i-^ thi, Miferk.. f ^f:^i^""' ' ^f a« ^bfo- "' lute dilability to pcrtonn them. The Under (landing is difabled for any Spiritual Per- ception, the Will for any Holy Inclinations, the whole Man is difabled for the fenfe of his wretched ftate. This is t\iQ fpiriPHol Death which juftly ex- pofes in the Contrivance 9f Mans K/dem^thn, i5j pofes the Sinner to Death tem^ral and eternal, 4. Every Man as dcfcending from Adam^ is born a Sacrifice to Death. His condition in this world is fo wretched and unworthy the original excellency of his Nature, that it deferves not the name of Life: *Tis a continual exercife of finful Anions didionourable to God, and damning to himfclf, and after the fucceffion of a few Years in the defilements of Sin, and the accidents o£ this frail (late, in doing and f offering evil, Man comes to his fatal Period, and falls into the bottomlefs Pit, the place of Pol- lutions and Horrors, of Sin and Torments. Tis there That the -wrath of God abides on him ; and rvho Pfil.^o. I2i knows th? power of his wrath < According to his fear fo is his wrath. Fear is an unbounded Palfion, and can extend it felf to the apprehenfion of fuch Torments, which no finite Power can inflicft : But the Wrath of God exceeds the moil jealous fears of the guilty Confcicnce. It proceeds from infinite Juftice, and is executed by Almighty Power, and contains emi- nently all kinds of evils. A Lake of flaming Brim- flone, and whatever is moft dreadful t© Senfe^ is but an imperfedl AUufion to reprefent it. And how great is that Love which pitied & refcu- ed us from Sin and Hell :* This Saving Mercy is fet out for its tendernefs and vehemence by the commo- tion of the bowels^ at the fight of one in mifery ; Lyj^g j, -g^ efpecially the working of the Mother's, when any evil befals her Children : Such an inward deep refentmcnt of our diftrefs was in the Father of Mercies. When we were in our bloody Hefaidto us^Ltive, And that which E^^k, further difcovers the eminent degree of his Love is, that He might have been unconcerned with our Diftrcfs, and left us under defpair of Deliverance. 1 66 the Harmony of the Divine Attributes^ There is u Coiiipaliion which anfcth from Self-love, when the light of anothers Mifcry fiirprifesus, and affcvftii us in fach a manner as to difturb our Repofe, and imbitcer our Joy, fcy confidcring our liablcnefs to the fame troubles, and from hence we arc cnclin'd to help them. And there is a CompafTion that pro- ceeds from pure love to the miferabie, when the Pcrfon thac exprefTes it, is above all the aflauks of evil, and incapable of all Aifedions that might leiTen his FeHcity, and yet applies himfelf to relieve the afflidled ; and fuch was God s towards Man. If it had b. en a tollcrable Evil under which we were £iln, the Mercy that recovered us had been lefs ; For Benefits are valued by the necelTity of the receiver. But Man was difinhcrited o^Faradife, an Heir of Helly his Mifery was inconceivably great. Now the meafure of God's Love is proportionable to the Mifery from whence we ar£ redeemed. If there had been any pofTible Remedy for us in Na- ture, our engagements had not been fo great : But only He that creared us by his Power, could reflore us by his Love. Briefly, it magnifies the Divi;2c CompafTion that our Deliverance is full and intire. It had been admirable Favour to have mitigated our Mifery, but wc have perfe<5i: Redemption, fweetned by the remembrance of thofe dreadful evils that op- prefl us. As the three Hebrew Martyrs came un- hurt out of the fiery Fu»*nacc, the hxir of their heads were not finged^ nor their coats changed^ nor the fmell Dan.3.27. ^^^^^ j^^^ 1^^^^ ^^jj-^^ ^^^ ^^^^^ 5^ j,^^ Saints above have no marks of Sin or Mifery remaining upon them, not the leafl fpot or wrinkle to blaft their Beau- ty, nor the leaft trouble to diminifli their Bleffed- ncfs J but for ever pollcfs the Fulnefs of Joy, and Glory, in the Contrivance of ^Ims Kcdcmi>tiott . l6j Glory, a pure and triumphant Felicity. 2 . The Gicatnefs of the Divin: Love towards fain Man appears in the means by which our Re- demption is accompliflT. And thofe are the Inca^r- nxtion and Sufferings of the Son of God. The In- carnxtio^i manifefts this Love upon a double account. I. In regard of the elTential condition of the na- ture he afTum'd, 2, 1's Servile ftate and meanncfs. I. The eifential condition of the humane nature adimi'd by our Redeemer difcovcrs his tranfcen- dent Lovetous,. For what proportion is there be- ^" tween God and Man < Infinite and Finite are not terms that admit comparifon, as Greater and Lefs, but arc diihnt5as All and Nothing.The whole World jq .^^ j ,- before him, is hut as the dro^ of the Bucket that hath j-. fcarce -weight to fall •, and the fmall duf of the Eailanccy that Is not of fuch fnoment as to turn the fcales • "tis as nothing-^ and counted lefithen nothing and vanity* The Deity in its own nature includes Independence and Sovereignty. To be a Creature implys dependence, and fubjedion. The Angelical Nature is infinitely inferior to the Divine, and Man. is lower then the Angels •, yet the Word n\tsmade Flejh. Add to this, he was not made as Adam in the perfcdion of his nature, and beginning the firft ftepof his life in the full exercife of Rearon,and Dominion over the Crea- tures, but he came into the World by the way of a natural birth, and dependancc upon a mortal Crea- ture. The Eternal Wifdom of the Father floopt to a (late of infancy, which is mofi: diftant from that of Wifdom, wherein though the Life yet the Light of tlic reafonablc Soul is not vifible, & the mighty God to a condition o£ indigence and infirmity. The Lord . of. 1^8 ^he Barmony of the Diving Attrihufei of Nature fubmitted to the Laws of it. AdmlraWe Love, wherein God feemed to forget his own Great- nefs, and the meanncfs of the Creature ! This is more indeared to us by confidering, 2. The Servile ftate of the Nature he afTumed. An account of this we have in the Words of the Apoftle. Phii.!.5,^i-. 'Tis therefore faid, that at the bareapprc^henfionof them. He began to be forrowful^ as if He had never felc any Grief till then : His former Afflictions were like fcatter'd drops of Rain 5 But as in the Deluge All the Fountains beneath^ and all the Windows of Heaven above were opened • So in our Saviours laft Sufferings^ the Anger of God, the . Cruelty of Men, the Fury of Devils broke out to- gether againft him. And that the degrees of his Love may be meafured by thofe of his Sufferings, it will be fie to confider them with refped to his Soul and his Body. The Gofpel delivers to us the relation of both. I. Upon his entrance into the Garden, He com- plains, M-y Soul is exceeding forrorvful^ even unto Death. There were prefent only Peter^ James^and John his happy Favourites, who affured him of their fidelity •, there was no vifible enemy to affli(5t Him, yethis Soul was environed with 5'^;'r(?n'/. 'Tis f^vw.. eafic to conceive the injuries He fuffered from the rage of Men, for they were terminated upon his Body •, But how to underftand his inward Suffer- ings, the wounds of his Spirit^ the crofs to which his in the Contrivance of Mans Redemption, 1 73 Ms Soul was nailed, is very difficult. Yet thcfe were in expreffibly greater as the vifible effeoftle as the loweft degree of his Humiliation, in which the fucceflion of all his Bodily Snjfcrings is included, it being the complement of all. And if we confider the quality of it, the Goodnefs of our Redeemer will be more vifible in his voluntary fubmiilion to it. tvfo Circumftances make the kind of death which is to be fuffered, very terrible to us. Ignominy and Torment, and they eminently concur in the Dtath of the Crofs. I . The greateft Ignominy attended it5and that in the account of God and Men, As honour is in horn- rantey it depends upon the efteem of others 5 fo infa- my confifts in the judgment of others. Now in the acount of the World every Death infiided for a Crime is attended with difgrace : But that receives its degrees from the manner of it. To be executed privately is a favour, but to be made a fpedacle to the multitude, cncreafes the dishonour of one that fuffers. When Death is fpeedily inflided, the fence of fhame is prefently part • but to be expofed to publick view for many Hours, as a Malefad:or, whilft the Beholders deteft the CrimC; and abhor the A a Punilli- I7S DeUt.2i.23. Tone Crucem Sery>o. Juvcn. Sat. 6. Liberi Homi- nes aut Gives Rom.tni hoc fupplicio afEci nop poterant, niu feivi poens fierent. Facinus eft vincire Roma- num Civem, Sceluseftver- bcraie, piope Parricidium necare, quid dicara in Cru- cem toller e ? Verbo quidem fatis digno tam nefaria res-appcUari nulle modo poteil. the llannoffy of the Divine Attribtties Puniflimcnr, is an heavy aggravation of it. Be- heading which is fuddenly difpatcht by a Sword, a militar.y Inftrument, and therefore more honourable, was a Priviledg : But to hang on the Crofs, was the mod confpicuous mark of the publick Juftice and Difpleafure : a fpecial Infamy was concomitant with it. Among the Jews hanging on a Tree was branded with tiie Curfe ; Therefore God comman- ded that the bodies ofthofc that -were hanged on a tree^ fhould be taken dorvn in the Evening, that the Land might not be defiled with a Curfe, And the judgment of other Nations was anfwerable^ for it was only infli(5led on the moft infamous Offenders,, as Fugi- tives, Slaves, Thieves, and Traitors,, fucli whom the lownefs of their Quality, or the height of their Crimes rendred unworthy of any refpe(5l. Hence 'tis, that Cicero to aggravate the Cruelty oiV^erres in crucifying a Roman Citizen, calls it an unnamed wickednefs. ^o Eloquence could equal the evil of it. 2 . The pain of that Death was extreme. The Hands and Feet, thofe parts wherein the com- plexion of the Nerves meet, andare of exquifite Sence^ were nailed.. Crucified perfons fuffered a flow Death, but quick Torments : They felt them- felves die.. Therefore in pity the Soldiers broke their Legs, to put a period to their Mifery* And to compleat their Punidiment, they were judg'd unworthy of Burial, the laft confolation of the dead ; they were deprived of Repofe in the bofom of the Earth our common Mother, and expofedas a prey to Birds and Beafts. Now the Son of Cod endured no gentler or nobler Death than that of the Crofs. His pure and gra- cious Hands^ which were never ftretcht out but to do in th'f Contrivance of MaH's Redemption. ijp do.good, were pierced; and thofe Feet which borePfal.21. the Redeemer of the World, and for which the Wa- ters had a reverence, were nail'd. His Body, t[e precious workmanQiip of the Holy Ghoft, the Tem- ple of the Deity, was deftroy ed. He that is the Glo- ry of Heaven was made the fcorn of the Earth : The King of Kings was crucified between /"nv Thieves,in ^erufa/cm^ at their Sacred Feaft, in the face of the World. His naked Body was expofed on the Crofs iox three Hours, only- covered with a Veil of Dark- nefs. This was fuch z ftttpendious rubmiilion of the Son of God, that his Death aftonillit the Univerfe in another manner, than his Birth and Life, his Re- furredion and Afoenfion. Univerfal Nature re- lented at his laft Sufferings, The Sun was ftruck with horrour and withdrew its light ; it did not ap- pear crown 'd with beams j when the Creator was with thorns. The Earth trembled, and the Rocks rent, the mofl: infcnfible creatures Jjmpathiyd with Him, and 'tis in this we have the moft vifible inftance of Divine Love to us. The Scripture dilHndly reprefents the Love of God in giving his Sen, and the Love of Chriji in giving Himfelf to die for Man, and both require ourdecpcft confideration. The Father expreft fuch an excefs of Love, that our Saviour himfelf fpeaks of it with admiration : Godfo loved the -world, that He gave his only begotten Son, that rvhofoever believes on Him (hould not per /Jh, Toh.'^.i(^. hut have everlajling Life. If Abraham's refolution to offer his fon, was in the judgment of God a con- Gcn.22.12, vincing Evidence of his Affcdion, how much more is the acJual facrificing of Chrijl the ftrongefl: proof of God s Love to us :* For God had a higher A a 2 Title l8o the Harmony of the Divine Attributes^ Title to Ifaac than Jhraharn had : The Father of Spirits hath a nearer claim , than the Fathers of the Fledi. Abraham's readinefs to offer up his fon was Obedience to a Command^ not his own choice ^ 'twas rather an ad of Juftice than Love, by which he render'd to God what was his own. But God Stared not his orvn Son in whom he had an Eternal Riaht : And He was not only free from Obligation, bu?notfued to for our Salvation in that wonderful way. For what Love of Men, or of the moft cha- ritable Spirits in Heaven could have conceived fuch a thought, that the Son oi God (hould die for our Redemption ^ It had been an impious Blafphemy to have defired it ^ fo that Chrifi is the mofl: abfolute aift of God to us. Befides, The love of Abraham is to be meafured by the Reafons that might excite it ♦, For according to the amiablenefs of the objedJ*, fo'much greater is the love that gives it. Many endearing cirumftances made Jfaac the joy of his fa- ther, yet at the beft be was an iraprafe(^ mortal crea- ture, fo that but a moderate affedion was regularly due to him. Whereas our Redeemer was not a meer Man, or an Angel, but God's only begotten Son, which Title (ignifies his unity with him in his ftate and perfections, and according to the Excel- lency of his Nature fuch is his Fathers Love to him. T h 4..9. ^^ this was manifeHed the hove of God to us^ becaufe that Godfent his only begotten Son into the vporld^ that we might live through Him, The Love of God in all temporal bleffmgs is bur faint in the comparifon with the Love that is expreft in our Redeemer. As much as the Creator exceeds the creature, the gift of Chrift is above the gift of the whole world. Herein utpve, faith the Apoitle, that is the cleareft and " ^ - - --^ higheft intheCoHtrhance cf Mans 'Redemption, ■ x8l higheft expreffion of it that can be, God fent his Son to be a Propitiation for our Sins. The Wifdom and Power of God never adled to the utmoft of their efficacy •, he could frame a more Glorious World, but the Love of God cannot in a higher degree be expreft. ' As the Apoftle to fet forth how facred and inviolable Gods promife is, faith, that becaufe he could Heb. 5. i- frvear by no greater, he [ware by himfelf-^ fo when he ' would give the moft excellent teftimony of his fa- vour to mankind, he gave his Eternal Son, the Heir of his Love and BlcfTcdnefs. The giving of Heaven it felf with all its Joys and Glory, is not fo perfcd and full a dcmonftration of the Love of God, as the giving of his Son to die for us. According to the rule of common efteem, a grea- ter Love was expreft to wretched Man, than to Chrift himfelf : for we expend things lefs valuable for thofe that are more precious ; fo that God in gi- ving him to die for us, declared that our Salvation was more dear to hinvthen the life of his only Son, When no meaner Ranfom than the Blood Royal of Heaven could purchafe our Redemption, God de- lighted in the expence of that facred Trcafure for us. It pleafed the Lord to bruife him. Though the Ifa. 5> Death of Chriftabfolutely confider'd was the high- eft provocation of God's difpleafure, and brought the grcateft guilt upon the Jen^s, £01 which Wrath came upon them to the uttermoft'^ yet in refped of the end, namely the Salvation of Men, 'twas the moft greatful Offering to him, a Sacrifice of a fiveet fmel- Eph.5. 2. ling favour. This is an endearing circumftance of Gods Love to us. God repented that he made Man, but never that he redeem'd him. And as the Love of the Father, fothe Love of - - ' ' Chrift 1 82 the Harmony of the Divine Attributes Chrift appears in a fuperlative manner in dying for Joh. 1 5.8. ^g^ Greater Love hath no Man than this^ that a Man lay Aovon his life for his Friend, There is no kind of Love that exceeds the affcdion which is expreit in dying for another : but there are diverfe degrees of it : and the higheft is to die for our enemies. The Kora.5.7. Apoftle CMhy perhaps for a good man feme would dare to die. 'Tis poifible gratitude may prevail upon one who is under ftrong obligations, to die for his bene- factor. Or fome may from a generous principle be willing with the lofs of their lives to preferve one, who is a general and publick good. But this is a rare, and almoft incredible thing. 'Tis recorded as a miraculous inftance of the power of Love, that the two Sicilian Philofophers Damon^ and Fithias^ each had courage to die for his Friend. For one of them being condcmn'd to die by the Tyrant, anddc- firing to give the laft farewel to his Family5his Friend entered into Prifon as his Surety to die for him, if he did not return at the appointe^d time. And he came to the amazement of all, that expedied the iCTue of fuch a hazardous caution. Yet in this example there fcems to be in the Second fuch a confidence of the fi- delity of the firft, that he was alTured he fliould not die in being a pledge for him : and in the firfl 'twas not meet frienddiip, or fenfe of the obligation, but the regard of his own honour that made him rcfcue his Friend from Death. And if Love were the fole motive, yet the higheft cxprellion of it was to part with a (hort life, whidi in a little time muft have been refigned by the order of nature. But the Love of our Saviour was fo pure and great, there can be no refemblance, much lefs any parallel of it. For he was perfed-lly Holy, andfo the priviledgc of im- mortallity in the Contrivance ef Mxns Redemption. \%y mortality was due to him, and his life was infinitely- more precious than the lives of Angels and Men, yet he laid it down and fubmittcd to a curfed Death, and to that which was infinitely more bitter, the Wrath of God. And all this for linful men, who were under the juft and heavy difplcafurc of the Almigh- ty. He loved u^^ and gave himfelffor us: If he had ^ only interpofed as an Advocate to fpeak for us, or ^ *^'^°* only had acled for our recovery, his Love had been Qii mc un- admirable •, but he fuffered for us. He is not only ^T^.^^i^^S^ our Mediator^ but Redeemer • not only Redeemer, inrcHcknao but Ranfom. &tciiitmS' 'Twas excellent goodnefs in David^ when he faw ^ pcuuiit m- the de/lru(flion of his People, to offer Himfelf and ^''^'''''^"'"' Family as a Sacrifice to avert the Wrath of God 2Sam.24.17 from them. But his pride was the caufe of the Judgment, whereas our Redeemer was perfc(5tly in- nocent; 'D^L'/Wintcrceeded for his Subjeds, Chrifl for his Enemies. Hereceiv'd the Ajrrows of the Almighty into his Brcaft to flielter us. He bore our Ifa. 53.4,5. • griefs y and carried our forrows, he Wfts -wounded for our tranfgreffions^ he was bruifed for our iniquites^ the chajlifement of our peace n\ts upon him, and with his • fripesw: a-e healed. Among the Romans the Def- potick power was fo terrible, that if a flave had at- temped upon the Life of his Mafter, all the reft had been crucified with the guilty pcrfon. But our gra- cious Mafter dyed for his (laves who had confpir'd ' againft him. He ihed his Blood for thofe who fpilt it. And the readinefs of our Lord to fave us, though by the fliarpeft fufferings, magnifies his Love. When the richeft Sacrifices under the Law were Infufficient to take away fin, and no lower price then theblcodof God ■' 1^4 Heb.io. 5, ^3 7' Mat.1d.23. Job. 13. 1. ^l ^ AJOt Pherecid. a- ptd Trod* the Harmony of the Dhtne Attrihutes^ G(>^ could obtain our pardon, upon his entering in- to, the World toexcute that wonderful Commifli- on which coft him his Life, with what ardour of af- fedion did he undertake it! Lo, I come to do thy willy O God, When P^^^r from carnal atfedion deprecated his fufferings, Majler Jfare thy felf^ he who was in- carnate goodnefs, and never quench'd the fmoking flax, exprelfes the fame indignation againft him, Get thee behind me Satan^ as he did formerly againft the Devil tempting to worfhip him. He efleemed him the worft adverfary that would divert him from his Sufferings: He long^d for the Bapt/fm of his B.ood. And when Death was in his view with all the cir- cumftances of terrour, and the fupreme Judge flood before him ready to inflid the jufl punifhment of fin, though the appreheniion of it was fo dreadful that he could fcarce live under it, yet he refolved to ac- complilli his Work, Our Salvation was amiable to him in his Agony. This is fpecially obferved by the Evangelifl, that Jefm having loved his oTvn, he loved them to the end. When the Souldiers came to feize upon him, though by one word he could have commanded Legions of Angels for his refcue, yet he y elided up himfelf to their Cruelty ; Twas not any defed of power, but the fbrength of his Love that made him to fuffer. He was willing to be Cruci- fied, that we might be Glorified : our Redemption was fweeter to him , than Death was bitter , by which it was to be obtained. Twas excellently faid by Thcrecides^ that God transformed himfelf into Love when he made the World i but with greater reafon 'tis faid by the Apoftle, God is hove, when he redeemed it. 'Twas Love that by a miraculous condefcenfion took our Nature, accomplifhing the defire tn the Contrivance of Man's Redem^tio/j'* 185 dcfirc of the myflical Spoufc, Let h'mi kij^ me mth the Cant.i, i'ljfesofhis Mouth i 'Twas Lovc thac ftoop't to the form of a Servant, and led a poor dcfpifcd life liere below • 'Twas Love that cndur'd a Death nei- ther eafie, nor honourable, but moft unworthy tlic glory of the Divine, and the innocency of the Hu- mane nature. Love chofe to die on the Crofs, tliat we might live in Heaven, rather than to en- joy that bleflednefs, and leave Mankind ih mifc- CHAP. X. Divine Mercy is magnified, in the excellency ofthefiate to which Man is advanced. He is inricht with high- er Prerogatives, under a better Covenant, enti- tled to a more glorious Reward than Adam at firjl enjoyed, "the Humane Nature is perfonally united to the Son »f God. Believers are fpiritually united to Chrift. 'the Gofpel is a better Covenant than that of the Law. It admits of Repentance and Reconciliation after Sin. It accents of Sin- cerity infield of Perfc(flion. It affords fuper- natural Jfjiftance to Believers, whereby they jhall be vtCioriom over all oppojition in their way to Hea- ven, the difference between the Grace (f the Crciton and that of the Kedecmtr. th.^ftab/lity of the New-Covenant is bui/t on the hove of God which is unchangeable^ and the Operations of his B b Spirit 1 8 6 the Harmony of the Divine Attributes^ S^intthxt are effectual, 'the mutability and weak- m'fs of the Humane Will^and theflrength of 'tempta- tions fhallnot frujirate the merciful Defign of God m regard of his Eled. the glorious Reward of the Gofpel exceeds the Primitive Felicity (f Adam, ifi the place of it, the highefi Heaven. Adam "j life was attended with innocent Infirmities, from which the glorified Life is entirely exempt* The Felicity of Heaven exceeds the firft, in the manner^ degrees J and continuance of the fruition* THe T/'/WConfideration which makes the Love of God fo admirable to lapfed Miin, is, the ex- cellency of that flateto which he is advanc'dby the Redeemer, To be only exempted from Death is a great favour: The grace of a Prince is eminent in releaiing a condemned Perfon from the puniili- ment of the Law. This is futficicnt for the Mercy of Man, but not for the Love of God ; He pardons and prefers the guilty-. He refcues us from Hell, and raifes us to Glory • He beftows Eternity upon thofe who wereunworthy of Life. The excel- lency of our condition under the Gofpel will be fet off, by comparing it with that of ij^nocentr Man. in Faradife, Tis true he v/as then in aftate of Holi- nefs and Honour, and in perfect polTellion of tliat. BlelTednefs which was fuitableto hi^ Nature 5 yet in many refpeds our. kill ftatc tranfccnds our firft, and redeeming Love exceeds creating. If Miin had been only reftor'd to his forfeited Rights, to the enjoyment of the faoie Happinefs which was loft, his firft ftatc were moft deiirable ; And it had been greater Goodnefs to have preferv'd him innocent, tlian tq recover liim fromi ruinc. As he in the ContriVcWce of Man's Redemption, i S7 he that prcferves his Friend from falling into the hands of the Enemy, by interpofing between him and danger, in the midft of the Combat, delivers him in a more noble mann-er, than by paying a Ranfom for him after many dales f]."»ent in woful Captivity. And that Thyfician is more excellent in his Arty who prevents Difeafes, and keeps the Body in health and vigour, than another that expels them by Iharp Remcdie^\ But the Grace of the Gof^d hath fo much mended our condition, that if it were offered to our choice, cither to enjoy the innocent ftate of Adam^ or the renewed by Chrift^ it were folly like that of our Jirfi Parents, to prefer the former be- fore the latter. The jubilee of the L.77v reftor d to the fmie Inheritance, but the ^'ubiiee oiWicGo^fe/ gives us the Inveftiture of that which is tranfcen- dently better than what we at firftpoffeft. Smcc The Day-Jpring frcm on High hath v'lfitedtis in tender ?n?rcy, we arc enricht with higher Prerogatives, and are under a better Covenant, and entitled to a more glorious Reward, than was due to Man by the Law of his Creation. F/>/?, The Humane Nature is raifcd to an higher degree of Honour, than if Man had continued in his Innocent llate. 1 . By Its intimate Union with the Son of God. He afTum'd it as the fit Inftrumcnt of our Redemption, and prefevr'd it before the Angelical, which fiirpaft Man's in his Primitive Statc.T/;^ Fulnejs of the God- Col. 2. p. the ad d)ve!ls in our Redeemer bodily. From hence it is, that the Angels defccnded to pay Him homage at his Birth, and attended his Majcfty in his difguife. The Son of Man hath thofe Titles which are above the Dignity of any meer Creature •, He is King of B b 2 the igS tk' Harmony of the Divine. Attributes the Church, and Judg of the World •, he exercifes Divine Power, and receives Divine Praife. Briefly^ The humane Nature in our Redeemer is an afTociate with the Divine •, and being made a little lower then the Angles for a time, is now advanced far above all Fphcf.i.2i. Principalities and Powers, 2, Inallthofc who are partakers of Giiice and Glory by the Lord Jefus. Jdam was the Son of God by Creation, but to be joyned ro Chrid as our head, G 1 2 20. ^y ^ n^'^oii fo intimate, that he lives in //^, and counts Ephelii.^V himfelf mcompleat without us, and by that union ^ to be adopted into the line of Heaven, and thereby ^^hi'r lld\ "^ t^ ^^^^ '^^ intereft in the exceeding great and precious dcnan!^'' pyomifes of the Gofpel -, to be conftUuted Heirs of God ^ and coheirs -with Chriji, are fuch difcoveries of the dignity of our fupernatural ftate, that the loweft Be- liever is advanced above Adam in all his honour. Nay, the Angels though fuperior to Man in the ex- cellency of their nature, yet are accidently lower by the honour of our alliance: Their King is our Brother. And this relative dignity which feems Xo eclipfe their Glory, might excite their envy, but fuch an in- genuous goodnefs dwells in thofe pure and bleflcd Spirits, that they rejoycein our reftoration and ad- vancement. To this I fliall add, that as the Son of God hath a fpecial relation to Man, fo the moft tender affedions for him. To illuftrate this by a fenfible inilance : An- gels and Men are as two different Nations in Lan- guage and Cuftoms, but under the fame Empire : and if a Prince that commands two Nations fhould employ one for the fafety and profperity of the o- ther, it were an Argument of fpecial favour. Now the Angels are [ent forth to miniihr for them who etre i» the ContrivAncc of Mans Redemption, i Sp 4re Heirs of Salvdtio/2. Beiidcs, in two other thini:ysHcb. 1.14. the peculiar affeclion of the Prince would be molt evident to that Nation. 1. If he put on their habit, and attire himfelf ac- cording to their fadiion. 2. If he fixt his refidence among them. Now the Son of God was cloathed with our flelli, and found in fafbion as a. man^ and for ever appears in it in Hea- ven •, and will at the laft day invert our bodies with glory like to his own. He now dwells in us by his Spirit, and when our warfare is accompliiht, he fhall inafpe.ial manner be prefentwith us in the eter- nal Manlions. As God incarnate he converfl: with Men on Earth, and as fuch he will converfe with them in heaven. There he raigns as thefirH-born in the mid^ of many Brethren, Now all thefe Prero- gatives are the fruits of our Redemption. And how great is that Mercy which hath raifed Mankind more glorious out of i ts ruines .' The Apo- ftle breaks out with a Heavenly aftonifhment. Behold what manner of hove the Father hath heflowed upon i Joh.3.1. us^ that rve pjould be called the Sons of God ! that we who are Strangers and Eneir>ies, Children of Wrath by nature^ (hould be dignified wich the honorable, and amiable title of his Sons ! 'Twas a rare and inoft merciful condcfcen/ion in Pharaoh's Daugh- ter, to refcue an innocent and forfaken Intant from perilliing by the waters, and adopt him to * be her Son but how much greater kindnefs was it for God to fave guilty and wretched Man from Eternal Flames, and to take him into his Family, The Ambition of the Prodigal rofe no higher than to be a Servant > what an ineilimable favour is it to - - - - - - - ^ , luakg j^o 1h: Harmony of the Dhine Attributes, make us Children! When God would exprefs the moftdear and peculiar affedion to Solomon^ he faith, Innllbe his Father^ and he fJjall he my Son : this was 'iSam;. M- t{^e f-jigj-i-ft |;iQv^our he could promifc ^ and all belie- vers are dignified with it. 'Tis the fame relation that Chrift hath : when he was 2oin<^ to Heaven he comforted his Difciples with thefe words, / afcend to my Father and your Father, to my God and yoitr Gcd. There is indeed a divcrfity in the foundation of it : Chrift is a Son by .Nature, we are by mecr Favour -, he is by Generation, we are by Adoption. Briefly, J-efrs Chrifi hath made tM IQngs c!r Priefts unto God cj' his Father : Thefe are the higheft Offices upon Earth, and were attended with the mod confpicuous Ho- nour •, and the Holy Spirit chofe thofe bright Ima- ges, to convey a clearer notice of the glory to which our Redeemer hath railed us. Not only all the Crowns and Scepcers in this perilling World are in- finitely beneath this dignity, but the honour of oi:r innocent ftate was not equal to it. Secondly^ The Gofpcl is a better Covenant than that which was eftablilht with Man in his Creation ; and the excellency of it will appear, by coniidering, I. Tis more beneficial, in that it admits of Repen- tance and Reconciliation after iin, and accepts of Sincerity inftead ofperfedion. The Apoftle magni- Hcb.S.5. fics the Office of Chrift, By horv much he is a Medi- ator of a better Covenant ^nhlch n^as efiab/ifhedupcn h,t- • terpromifes. The comparifon there, is, between the Minidry of theGofpd and the Mofa:t;alceconomy,hwA' the excellency of the Gofpcl is fpecified, in refped of thofe infinitely better promises that are in it. The ceremonial Law appointed Sacrifices for fins o!i ignorance and error, and to obtain only legal impunity i» the Contrivxnce of Mans Kedcmptiof?. jgi impunity ^ but the Gofpel upon the account of Chrift's aU-fnfficic/7t Sacrihce, offers full Pardon for all Sins that are repented of and forfakcn. Now with greater reafon the Covenant of Grace is to be prcfcrr'd before the Covenant of Works, for the Law coniidered Man as holy, and endued with pcr- fcd:ion of Grace equal to whatfoevcr was comman- ded: 'Twas the meafurc of his Ability as well as Duty, and rcquir^d exa^fl Obedience, or threatncd extreme Mifery. The Icafl: breach of it is fatal; A finale Offence as certainly expofes to the curfc, as if the vvholc were violated. And in oui lapfiJ ihite we are utterly difabled to comply with its Purity and PerFcction. But the G^.V contains the Promifes of Mercy, and is in ththwds of a Med/ator. The tenor A(fl.2.38. of it is, J'hat Repentance and Remijfion of Sins he preached in the JM^ame of Chrift. Jndifwe jud^e our ^ or. 11.31. felves,\vejhall not be judged. 'Tis not it we are inno- cent, tor then none could be exempt from Conden:- nation : But if the convinced Sinner cred; a Tribunal in Confcicnce, andilrips Sin of its dif^uife, to view it in its ;?.T//t'^ deformity •, if he pronounce the Sen- tence of the Law againll himfelf, and gloritie the Jufticc of God which he cannot fatisfic, and forfakc the Sins which arc the caufts of his forrow, he is qualihed for pardoning Mercy. Bciides, The Gofpel doth not only apply Pardon to us for all forfaken Sins, but provides a Remedy for thofc Infirmities to which the beft are incident. Whilft we arc in this mortal (tare, we are expofcd ta Temptations from without, and have Corrupti- ons within that often betray us; Nowtofupport our drooping Spirits, our Redeemer (Its in Heaven to plead for us^ and perpetually renews the Pardon thac -jpjT Ihe Harmony of the Divine Attrihiftes that was once purchafed, to every contrite fpirit, for thofe unavoidable fi\lilties which cleave to us here. The promife of Grace is not made void by the fudden furprizes of Pafifions. If any manfin^ i]oh.2. ^,^ have an Advocate with th; Father ^ ^efmChrift the Kighteom. The rigour of the Law is molli- fied by his Mediation with the Father : A title of Love and Tendernefs. God deals not with the ^ , Severity of a Judg, but He (pares m as a man (pares his ovpnfon that ferves him. And as He pardons us upon our Repentance, fo He accepts our hearty, though mean, feivices. Now the hegalj that is, unfinning and compleat Obedi- ence cannot be performed 5 the Evangelical^ that is, the fincere, though imperfed, is gracioufly received, God doth not require the duties of a Man by the meafures of an Angel. Unfeigned Endeavours * to pleafe Him, unreferved Refpeds to all his Commands, lingle and holy aims at his Glory are rewarded. Briefly^ Although the Law is conti- nued as a Rule of living, yet not as the Cove- nant of Life. And what an admirable exaltation of Mercy is there in this new Treaty of God with Sinners i ^ 'Tis true, the firfi Covenant was holy^ jujl^ ^ndgoodj but it made no abatements of favour, Rom.p. znd^'tis now weak through the jleflj : that is. The c^r- nal corrupt Nature is lb ftrong and impetuous, that the reftraints of the Law are incffe(5lual to flop its ■ defires, and therefore cannot bring Man to that Life that is promifed, by the performance of the Conditioa required. But the G^^/ provides an In- dulgence for relenting and returning Sinners. This is the language of God in that Covenant, I will be Heb.8' merciful to their unrightcoufnefs and their Jins^ and their in the Contrivance of Mans Redemption, tp^ their Iniquities vcill J remember no more. 2. The excellency of the Evangelical Covenant above the L^galy is, in that Supernatural Afiiftance which is conveyed by it to Believers, whereby they fliall be certainly vidorious o\xr all oppoficion in their way to Heaven. 'Tis true J^.i;?Mvas endued with perfed holincfs and freedom, but he might in- tangle himfclf in the fnarcs of Sin, and Death. The Grace of the Creator given to him was alwaies prefcnt, but it depended on the natural ufe of his Faculties, without the interpofing any extraordinary operation of God's Spirit. The Principle of Holi- nefs was m himfelf, and 'twas fubjeded to his Will : He had a power to obey if he would, but not that actually determined his will, for then he had per- fevered. B ut the Grace of the Redeemer that flows from Chrift as our quickening Head, and is con- veyed to all his Members, enclines the Will fo powerfully that 'tis made fubjed to it. God -works in us to vcili and to do of his good pleasure 5 The ufe of Phil.2.13. our Faculties, and the exercife of Grace, depends on the good plcafure of God, who is unchangeable, and the operations of the Spirit which are prevaiUng and effedual. And upon thefe tvoo the flability of the New Covenant is founded. I . On the Love of God, who is as unchangable in his Will, as in his Nature. This Love is the caufc of Eledion, from whence there can be no f^om-S.??- reparation. This gives Chrift to Believers, and Be- Ifa.^. lievers to Him: thine they tv ere ^ faith our Saviour, Joh.17.^. and thou gaveji them me. Which words fignifie not the common title God hath to all by Creation : for Men thus univerfally confider'd, compofc the world ; and our Saviour diflingui flies thofe that are given Joh.1^.17. C c him jpj. the Harmony of the Divine Attrihtit(is hijnfrom the world • but that fpecial right God hath in them by eledlion. And all thofe are given by the Father to Chrift in their effedual Calling, Joh.5.44. (^vhich is expreft by his drawif^g them to th: Son) and are committed to his care, to lead them through a courfe ot Obedience to Glory. For them Chrift John i7» abfolutely praies as Mediator, Fat her ^ I iv/U that thofe whom thou hafi given me^ he with me where I afn, and fee my Glory : And he is alwaies heard in his requefts. 'Tis from hence that the Apoftle challenges all Creatures in Heaven and Earth, with that full and ftrong perfuafion, that nothing could fcparate be- Pvom. 8. "S. tween Believers, and their Happinefs. For I am perfuaded that neither Death nor Life^ nor Angels^ nor Principalities nor Powers^ nor things prefent^ nor things to come-, nor heigth, nor depths nor any other creature (haH be able tofeparate m from the Love of God in Chrift feftis our Lord. His affurance is not built on the fpecial Prerogatives he had as an Apoflle, not on his rapture to Paradife, nor Revelations, nor the Apparition of Angels, forof thefe he makes no mention ; but on that which is common to all Believers, the Love of God declar'd in the Word, ^n^fhed abroad in their he arts. And 'tis obfervable that the Apoftle having fpokcn in his own perfon, changes the number, I am perfuaded that nothing fhaU feparate m^ to affociate with himfclf in the partaking of that bleffcd Priviledg, all true Believers, who have anintereft in the fame Love of God, the famePro- inifcs of Salvation, and had felt the /^/^(.'?//^/;?g- work of the Spirit, the certain proof of their hleotion* For how is it pofifible that God (liould retract his mer- ciful purpoie to fave his People i. He that chofe them from in the Ccntrhmce of Man's Redempiic/2. jp? from Eternity before they could know Him, and from pure Love (there being nothing in the Creature to induce Himj gave his bon to fufter Death for them, will He flop there, without beflowino- that Grace which may render it effcdual :" Wha't can change his Affections r* He that prevented them in his Mercy, when they were m the;r pollutions, will He leave them after his Image is engraven upon them.^ He that loved them fo as to unite them to Chriil when they were ftrangers, will He hate them when they are his Members C No : His loving kind- nefs is everlafting, and the Covenant that is buik on Jer.3i. it, is more firm than the Pillars of Heaven, and the Foundations of the Earth. This fupported David in his dying hours, that God had made mth him an ^ q everlafiifig Covenant^ ordered in all things and f/ 07 till every fpot be taken away,and their purified Soi:l? afcend to H raven. 2. The Grace of the Spirit fliall make true Chri- ftians finally vid:orious over Temptations to which they may be expofed. And thofe are various : Some are pleafant and infinuating, ethers arc lliarp and furious, and arc managed by the Devil our fub- tile and indurtrious Enemy, to undermine, or by- open battery to overthrow us. And how difficult is it for the Soul vvhilO: united to Flefli, to refift the charms of what is amiable, or to endure the afHiults of what is terrible to fenfe 1 But the renewed Chri- ftian hath no rCoifon to be afrighted with difquieting fears, that any fmful temptation may come, which notwithftanding his watchfulncfs, may overcome him irrecoverably. For, 1 . Temptations are External, and have no power over our fpirits but what we give them. A volunta- ry refinance fecures the victory to us. And the Apo- flle tells us, Greater is he that is in Believers^ then he j joh, 4.1, that is in the World. God is Wronger not only in . himfelf, but as working in us, by the vigorous afH- flance of his Grace to confirm us, than the Devil a'Ulled with all the delights and terrours of the world, and taking advantage of that remaining con- cupifctnce which is not intirely extinguiilied, is, to corrupt, and deftroy us. 2. All Temptations in their degrees and con- tinuance, are ordered by Gods Providence. He is the prcfidcnt of the combat : none enters into the lifts but by his call : in all Ages the Promife ih jU be verified, God will not fujfcr his People to be /^^;«^/^^^-i Cor.10.13 above what they are able, they (Jj all come off more then ^^^^'^•^•'^1* Con^uerours^ through Chrijl that loves them. And as. ipS "the Harmony of the Divine Attributes Major qnippe as St. Jiijlin obfcrvcs •, ncre powerful Grace is afriiS,advcr- i"iccc(r:?ry to fortifie Chriftians, in the miJil of all fustot,cttan- oppofition, then ^^^;» at firft received. This is nes,qux^ ^r vilible in the glorious iiTue of the Martyrs, Who paradifo ncn loved not their Lives unto the Death : For Jdam ftxer^utiJ^^' when "no pcrfon threatned him, nay againil: the munua,ac fir- prchlbition of God; abufing his Liberty, did not ^muibima-" ^bidc in his Happinefs, when 'twas moft eafie to roribus&er- him to avoid Sin. But the M^^'^jr^ remain d firm viiicatur limn- in the Faith, not only under Terrors, but Torments. d^s- And which is the more admirable, in t\rjtJda?n[d.\w the Happinefs^r^y^;?/-, which he diould forfeit by his Difobedience, and the Martyrs believed only the future Glory they were to receive. This proceeded only from God who was (b merciful, as to make them faithful. Briefly., Unlefs there were a power above the Divine^ the ^leci are fecured irom fi/Ml Jpoflacy, Our Saviour tells us that his Father is greater than ally and none is able to pluck them out of his hand. His In- variable Will and Almighty Power prevents their periQiing. Indeed if it were only by the ftrength of Natural ReafonjOr Courage,that we arc to overcome Temptations, fomc might be fo violent as to make the ftrongeft to faint and £ill away : But if the Di- vine Power be the Principle that fupports us, it will make the weakeft victorious. For the Grace of God makes us flrcng, and is not made weak by us. From hence we may fully difcovcr the advantage we have by theGofpel, above the terms of the j?;;y? Covenant. Reftoring Mercy hath better'd our Condition: We have loll the integrity ofthej^j/?, and got the perfedion oFtht fecond Adam : Our Sal- vation is put into a flronger and fafer hand. / give, Job. 10. faithour Redeemer, un to my fieep eternal Lfe, and they in the CcritrivAnce of Mms Ke demotion, jgA they fJjxU never per i{Jj^ neither (hall any pi nek them out of my hand* ThaC is an inviolable Sanctuary, from whence no Believer can be taken. Chrift is our Friend, not only to the Alt^r^ but now in the 7'hronc : Our Reconciliation is afcrii/ed to his Death, i^om «f.io our Confcrv.U'ion to his Ltfe. He that was created in a ftate of Nature could (in and die, but He that is horn of God cant fin un'o death : the new birth is i Joh.3.<7. unto Eternal Life. In ihorr. As the Mercy of God is glorified in the whole work of our Salvation, fo efpecially in the firft, and laft Grace, it confers upon us. In Vocation that prevents us, and Perfe- verance that crowns us : according to the dotible change made in our ftate, trandating us from Dark- nefs to Light, and from the imperfed: Light of Grace, to the full Light of Glory. I have more particularly difcours d of this Ad- vantage by the New Covenant, in regard the Glory of God, and the comfort of true Chriflians is fo much concern d in it. For if Grace and Free-Will are put in joint commifion^ fo that the eilicacy of ic depends on the mutability of the Will, which may receive orrejed it, the confequence is vifible, that (which is impious to fuppofe) the Son of God miglic have died in vain. For that which is not cfifedual without a contingent condition, muft needs be as un- certain, as the condition on which it depends. So • that although the Wifdom of God fo admirably formed the defign of our Salvation, and there is fuch a connexion in his Counfcls, yet all may be defeated by the mutability of Mans dclires. And x\\'z mofl fincere Chriftians would be alwaies teriih- ed with perplexing jealoufies, that notwi:hfl:anding their moft ferious llefolutions to continue in their Dutyy ^ ■ ioo 'ihe Harmony of the 'Divine 'Attrihutes^ Duty, yet one day they may perifli by their Afo- fin fie. But the Gofpel aiTures us, that God will not revcrfe his own Eternal Decrees : And that the Id 53.11. Redee?ner /ball fee the travel of his Soiil^ an^ be fatisfed : and that Believers arc kept bj the I\nver of God through Faith unto Salvation. 3. There is an excellent manifcftation of Divine Love, in the glorious reward that is promifcd to Be- lievers, which far exceeds the primitive felicity of Man. Adam was under the Covenant of nature, that promifed a reward futable to his obedience, and ftate. The manner of declaring that Covenant was natural. r. External,by thedifcovery of God's Attributes in his Worksjfrom which it was eafie for man to col- , ledt his duty and his reward. 2. Internal, by his natural faculties. By the light of Reafon he underftood that fo long as he continu- ed in his original Innocence, the Creator who from pure goodncfs gave him his being, and all the hap- pincfs which was concomitant with it,would certain- ly preferve him in the perpecual enjoyment of it. But there was no promife of Heaven annexed to that Covenant, without which Adam could attain no knowledg, nor conceive any hopes of it. If there had been a neceffary connexion between his perfed Obedience, und the life o£ Glory,it would have been revealed to him, to allure his will : for there can be no defire of an unknown good. And whereas in the Covenant God principally and primarily regards the promife, and but fecondarily the threatning, the exercife of goodnefs being more pleafing to him than of revenging juftice ♦, 'tis faid, that God exprefly threatned Deathjbut he made no promife of Heaven : by in the Contrivance of Man's Redemption, 201 by which 'tis evident it did not belong to that Cove- nant. For it was caficr for Man to underftand rhe quality of the punilhmcnt that attended fin, than to conceive of Celeftial Happincfs, of which he was in- capable in his animal ftate. Tis true, God might have beftowed Heaven as an abfolute gift upon Man, after a courfe of obedicncc- but 'twas not due by the condition of the firfl Cove- nant. A natural work can give no tide to a fuper- natural reward. Mans perfcverance in his duty, ac- cording to the Original Treaty, had been attended with Immortal Happincfs upon the Earth 5 but the MleffedHo^ is only promifed in the Gofpel, and un- Tit. 2.1 3. fpeakably tranfcends the felicity of Nature in its confummat ftate. This Reward is anfwerable to the unvaluable trea- fure which was laid down for it.The Blood of the Son of God as 'tis a Ranfom to redeem us from mifcry, fo 'tis a Price to purchafe glory for Believers. 'Tis called ' '^''^i--'^^' the Blood of the New-Hefiamcntj becaufe it conveys a Mat.2(5. -'S title to the Heavenly Inheritance. Our impunity is the t^tCt of his Satisfaction, our pofitivc happinefs of his redundant merit. God was fo wellpleafed with his per- f ed ObediencCj which infinitely furpaffes that of any mecr creature, that he promifed to confer upon thofe who believe in him, all the glorious qualities becom- ing the Sons of Go J, and to make them affociates with him in his Eternal Kingdom. The compleat happinefs Oi the Redeemed, is the Redeemers recompence, in which he is fully fatisficd for .dl his fuiferings. Now the tranfccndent excellency of this above the firft ftate of Man, will more diftindly appear by confidering, I. The place where 'tis enjoyed, and that is the Hrazen of Heavens, Adam was put into the Terre- D d ftnal 2 02 'the Harmony of the Divine Attributes^ ftrial Paradife^2. place futable to his natural being,and abounding with all plcafing objeds • but they were fuch as aearuies of a lower kind enjoyed with him.. But Heaven is the Element of Angels, their native feat, who are the moft noble part of the Creation. 'T.is the true Palace of God, intirely feparated from the impurities and impcrfedions, the alterations and changes of the lower World •, where he reigns in E- ternal Peace. 'Tis the Temple of the Divine Majefty, where his exi; client Glory is revelled in the moft con- fpicuous manner, ^'tis the habitation of his holinej^^ the place where his honour dwells. ' Tis the facre d Man- fion of Light, and Joy, and Glory. Paradife with all its pleafures was but a fliadow of it. II. The Life of Adam was attended with innocent infirmities. For the body being compofcd of the fame principles with other fenfitivc creatures, 'twas liable to hunger, and third, and wearinefs, and was to be repaired by food and fleep. Ada7n was made a ^ living Soalj therefore fubjed to thofe. inclinations iv.cr.1545 ^^^ neceiTities which are purely animal. And although whilft innocent, no difeafe could feize on him, yet he w as capable of hurtful imprelTions : though he ihould have been ureferved from death, yet he was perifli- aMe. His life was in a perpetual flux ; 'twas Immor- tal not mecrly from the temperament of his Body, but to be fuftained by the power of God in the ufe of means. From hence it follows that j^^^^j^ in his na- tural ftate was not capable of the vifian of God. Heaven is too pure an Air for him to have lived in. The Glory of it is inconfiftent with fuch a tempered Body. Flefh and Blood cannot inherit the Kingdom of ^^''^^'^^ Heaven. The faculties would be confounded with its overcoming brightnefs. Till the fenfitive powers are ifi the Contrivance ofMansKedemptUn, 20 j arercfin'd, and exalted to that degree that they be- comefpiritual, they cannot converfe with glorified objedls. Now the bodies of the Saints lliallbe in- verted with Celcdial qualiries. The Natural fliall be changed into a Spiritual body, and be prefcrved as the Angels by the fole venue of the quickning Spirit. The life above lliall flourilh in its ful vigour, wirhout any other fupporr, than the Divine power that firH: created it. And as the body lliall be fpi- ritual, fo truely immortal, and free from all corrup- tive change •, as the Sun which for fo many ages hath fliined with an equal brightnefs to the World, and hath a dureable fulnefs of light in it. In this refped the ChiUrejj of the Kefurrection^ are equal to the Aft- Luk.20. i6» gels J who being pure Spirits, do not marry to per- petuate their kind, for they never die. And the glorified body iliall be cloathed with a more Divine beauty in the Refurre(^VLon, than Adam had in the Creation. The glory of the fecond Temple Hiall ex- cel that of the firft. In lliort, the fir ft Man iv^/ ^/ r^or. 15.47. the Earth earthy^ and could derive but an earthy condition to his dcfcendents : But the Lord Cbrifi is from Heaven^ and is the principle of an Heavenly and Glorious life to all that are united to him. in. The felicity of Heaven exceeds the fiill:,in the manner and degrees of the fruition, and the con- tinuance of it. I . The Vifion of God in Heaven is immedi- ate, Adam was a fpcdaror of Gods Works, and his underftanding being full of Light, he clearly dif- coverM the Divme Attributes in their effeds. The ftroaks of the Creators Hand are engraven in all the parts of the Univerfe. The Heavens, and Earth, and all things in them, are evident .teftimomes of Dd 2 the 204 1'/^^ llarwony of the Dhine Attributes the excellency of their Author. The invifible things Rom.i.20.- of God from the Creation of the World are c learly feen-. And the knowledg that ihined in his foul, produced a tranfccndenc eftecnn of the Deity, in whom Wif- domand Power are united in their fupreme degree, and a fuperlative love and delight in him for his goodnefs. Yet his fight of God was but throttgh a. G/^/Tjan eclipfing medium. For inferior beings are fo imperfe(ft,that tfiey can give but a weak refemblance of his infinite perfedions. But the fight of God in i^]oh-3.2. Heaven, is called, the /^r/>^ ^//'/w ^s he is, and fig- nifies the moft clear and compieat knowledge, which the rational foul when purified and raifed to its moft perfedftate can receive •, and out- (liines all the dif- coveries of God in the lower World. Adam had a vifible copy of his invifible beauty, but the Saints in Heaven fee the glorious Original. HefawGodin the reflexion of the Creature, but the Saints are * iCor.i'^.12. under the dired beams of Glory, and/^^ him face to face. All the Attributes appear in their full and brighteft luftre to them. Wifdom, Love, Jufiice, Holinefs, Power, are manifefled in their exaltation. And the glorified Soul, to qualify it for converfe with God in this intimate manner, hath a more excel- lent conftitution then was given to it in the Crea- tion. A new edge is put upon the faculties whereby they are fitted for thofe'objeds which are peculiar to Heaven. The intelledual eye is fortified for the im- mediate intuition of God, Adam in Paradife was ab- fent from iheLord^'m comparifon of the Saints who en- compafs his Throne ^Sc are in the prefcnce of hisG/orj, Befides, 'Tis the peculiar excellency of the Hea- venly Life, that the Saints every moment enjoy it without any allajf, in. the bigheft degree of its Per- fedion^ in the Contri%K%nce ofMxri s Kedcnmlon, '205 fe(5lion. The life of ALi.m was alwaics in a circle of low and mean fun^flions of the Animd Nature, which being common to him and Bcafts, the ads of it arc not *kx\dXy HHm.tne. But the 5/>/y////.^/ Life in Heaven is entirely freed from thofey^rz'//^ necefii- ties, and is fpent in the eternal performance of the moft noble a^lions of which the intelligent Nature is capable. The Saints do alwaies contemplate, ad- mire, love, enjoy, and praife their cverlafting Bc- nefaiftor. God is to them all in all. In iliort, That which prefers the Glory of Hea- ven infinitely before the firfi ihte of Man, is the continuance of it for ever : 'Tis an unwithering and never-fading Glory. Jdam was liable to Temptati- ons, and capable of Change, he fell in the Garden oiEd:n^ and was fentenc-d to die. But Heaven is the Sanctuary of Life and Immortality, tis inac- celTible to any evil. The Serpent that corrupted Paradife with its Poifon, can't enter t'lere. As there is no feed of Corruption within, fo nocaufc of it without. Our Redeemer offerM Himfelf by the Eternal Spirit^ and purchafed an eternal Inheri- tance for his People. Their Felicity is full and per- petual, without encreafe, for in the/V/? moment 'tis perfed, and iliall continue without declination. The Day of Judgment is called the Laft Day : For Daies, and Weeks, and Months, and Years, the Revolutions which now meafurc Timc,fliall then be fwallowed up in an unchangeable Eternity. The Saints fljall he fa i Thcr.4. ever rcith the Lord. And in all thefe refped:*^, t!ie Glory of the Redeemed, as far exceeds the Felicity of Man in the Creation, as Heaven, the bright Seat: of it, is above the fading beauty of the terrejlrial Pa- radifc. CHAR. 20 6 Ihc Harmony of the Divine Attributes, CHAP. XI. 'Kedceming Love deferves our highcji Admiration^ and humble Acknowledgments, The illujlration of it by r^i^n'rf/ Confidcrarions. God is infinitely amiable in Himfelf yet his hove is tr an [lent to the Crea- tnre. "Tis admirable in Creating and Frefcrving Man, more in Redeeming him and by the Death of his Son, The difcovery of Goi's Love in our'^Qr dcmption is the Jlrongefi perfuajiue to Repentance. The Law is in^ffeclual to produce ;Y/i/ Repentance. The common benefits of Providence are infujlcient to caufe Faith and Repentance in the guilty Creature, The clear difcovery of pardoning Mercy in the Gofpel can only remove our Fears^ and induce us to return to God* The tranfcend.ent Love of God fjould kindle inus avec'i^i'oc'dl Love to Him. i/zV ExcellenCv^ and His ordinary Bounty to h\'X\'\k^\.ndi cannot prevail upon MS to love Him, His Love to us in Chrift only cont^uers our Hatred. Our Love to Him mufl be {incerc and fuperlativc. The dejpifng of Saving Mercy is the highefl Provocation.lt ?nakes the Con- demnation of Men mcjl jujl, certain^ and heavy, I. /'^pHis Redeeming Love deferves our highed 1. Admiration, and moft humble acknr/wledg- nicnts. If wc confider God aright, itmay raif? our wonder, that He is pleafed to be/low kindnefs upon any created being. For in Him is all that is excellent and amiabh t, and 'tis effential ro the Deity ^ to have the pcrfed knowledg of Himfelf, and perfe(5t Love to Himfelf. His Love being proportioned to his Excellencies, the a^ is infinite, as the objeH: And the inthe ContrivAnce of M.tn's Kedc?n^tio/j, 207 the pcrfcdions of the Divine Nature, being equal to his Love, 'tis a juftcaufe of admiration that 'tis not confined to himfelf, but is tranfient and goes forth to the Creature. When Z)jt/i looked up to the Heavens, and (luv the Majcfty of God written in Charaders of light, he admires that Love which firll mxdc ]\fLxn a, title lovc^r then the A^igels,and Crorvn- pf^;. g, ed him -with Glory andHof^our^ and that providential care which is mindful of him, and vifits him every moment. Such an inconceivable diliance there is between God and Man, that 'tis wonderful, God will fpend a thought upon us. Lord^ what is Man that thoti' take]} knorv ledge of him'', or the Son of Man that ^^^\^^,. thou mxkcfl Account of him -f Man is like to I'anity, his dayes are as a jhadoxvjhat pajfeth aivay. His being in this world hath nothing firm, or folid • 'tis like a lliadow, that depends upon a caufe that is in per- petual motion, the light oi the Sun, and is alwayes changing^tlU it vanilhes in the darkncfs of the night. But if we confider Man inthe quality of a finner, and what God hath wrought for his recovery, we are overcome with aouzement. All temporal favours are but foils to this miraculous Mercy, and unfpeak- ably below the lead inllance of it : without it all the priviledges we enjoy above inferior Creatures in this life, will prove aggravations of our future mifery. . God faw us in our degenerate ftate, deftroyed by our felves, and yct,0 Goodnefs truly Divine 1 he loved us fo iar,as to make the way for our recovery. High Mountains were to be levelled, and great depths to be filled up, before we could arrive at blelTednefs : all this God hath done. He hath brought the Curfe of the guilty upon the innocent, and expofcd his be- loved Son to the Sword of his Juftice, to turn the- blow. 20§ 7he Harmony of the Divine Attributes blow from us. What aftonilliing goodncfs is it, that God who is the Author and end of all things, lliould become the means of our Salvation < And by the loweft abafementc' What is fo worthy of admiration as that the Eternal (liould become mortal, that being in the form of God, he Ihouid take on him the form ofaSer\^ant, that the Judge of the World iliould be condemned by the guilty ^ that he Ihould leave his Throne in Heaven to be nailed to the Crofs, that the Prince of Life lliould tafte of Death ^ Thefe are the great Wonders which the Lord of Love hath performed, and ali forlinful, miferable and unworthy Man, who deferved not thelcf^' ;'op of that hweat and Blood he fpent for him : an'cl without any ad- vantage to himfelf, for what content can be add- ed to his felicity by a curfed Creature < Intinite Love,that is as admirable as faving ! Love that paffah Knorv/edge J and is as much above our comprehen/i- onasdeiert. In natural things, admiration is the Ci^ed of ignorance, but here 'tis increafed by Know- ledg. For the more we under/land the excellent Greatnefs of God, and the vilenefs of Man, the more we fliall admire faving Mercy, And the moil humble acknowledgments are due for it. When David told Mephihofljeth^ that he 2Sam-p.7,8' (liOuld eat bread with him at hist ble continiLxHy^ he bow^d himfelf^ and faid^ What is thy Servant , that thou jhotddcH look on ftich a dead Dog ^s I am ? A » fpeech ful of gratitude, and humility • yet he was of a Royal extraction, though at that titeHin a low con- dition. With a far greater fenfe of our unworthi- nefs,we ihould refled; upon that condefcending Love, , that provides the Bread of God for the food of our Souls, without which we had periflit for want. Da- vid In th3 Contrivunce of Man's Kedemptkn, 2 op t'/W in that divine tliankfi^ivins: recorded in tlic Scripture, refleds upon his own mcanncfs, and from that magnifies the favour of God towards hi.]i. Who a'ru /, O luord God''. And ivhat is my houfc^ th.ttthcu^ ^ Sajn.y.iS. hajl brought me hitherto ''.and this n\ts yet a [ma'd thing in thy fight .^ O Lord God, hut thou hafi: fpoken of thy 'Servants honfc^ for agrext while to coinc^ and is this the manner of Man ^ O Lord God ^ if fuch humble and thankful acknowledgments were due for the Sceprcr of Ifraely what is for the Crown of Heaven c' and and rhat procured for us by the fuffcrings of the Son of Goj. Briefly ^oodncfs is the foundation of Glory, therefore the mod folemn and affectionate Praife is to be rendered for tranfccndent Goodnefs, The confent of Heaven and Earth, is •, in afcrihing p bleffing^ and honour^ and glory to him that fits on the "^ '^' ^' Throne J and the Lamb for ever. 2. The Love of God difcovered in our Redemp- tion, is the moft powerful perfuafive to Repentance. For the difcovery of this we mulf confider, that real Repentance is the confequent of Faith, and always in proportion to it. Tlierefore, the Lany which re- prefents to us the Divine Purity and Juftice, with- out any allay of Mercy, can never work true Re- pentance in a Sinner. When (o-nfcience is under the ftrong conv;'dlion oi: guilt, and of Gods Juftice as tmplacable^ it caufes a dreadful flight from him, and a retchlcfs neglcct of means, Defpair hardens. Neither is the difcovery of God in Naturcjprevailinff over the impenitent Hearts of men. 'Tis rxuc, the vifible frame of the World, and the conrin'jal bene- fits of PrO'.iJence, inftrud: Men in t'lofe prime Truths, the Being and Bounty of God ro t\\:>{^ that ferve Him, and invite them to their DatVv Gcd E e ' nivct 2 lO ■ 'ihe Harmony of the Divine Attrihutes^ A(St.4. 17- never left himj'eif without a vpitnefs in any age : His Goodnefs is dclign'd Tlo lead, men to Repentance. And the Apoftle aggravates the obftinacy of Men, thac render d that method, entirely fruitlcfs. But the Declaration of Gods Goodnefs in the Gospel is infi- nitely more clear and powerful, than the lilent reve- lation by the works of Creation and Providence. For although the Patience and general Goodnefs of God offered fome intimations that he xsplacahle, yeC not a fuflicient fupport for a guilty and jealous Crea- ture to rely on. The natural notion of Gods Juftice is fo deeply rooted in the Humane Soul, that till He is pleafed to proclaim an Aci of Grace and Pardon,on the conditions of Faith and Repentance, 'tis hardly pofilble that convinced Sinners fliould apprehend Him other wife than an Enemy; and that all the common Benefits they enjoy, are but Provifions ^ allowed in the interval between the Sentence pro- nounc d by the J^av^-, and the Execution of it at Death. Therefore God to overcome our fears, and to melt us into a compliance, hath given in the Scripture the higheft a{furance of his willingnefs to receive all relenting and returning Sinners. He in- terpofes the moft folemn Oath to remove our fufpi- Ezek.33.n. cions. As I live^ faith the Lord^ I delight not in the death of the vpicked^ hut that the wicked turn from his Bzoii' 1^*2 ^. y^pay and live* And have lanyplcafure at all that the wicked fhould die^ faith the Lord God: And not that he fhould return from his ways and live ? The majefty and ardency of the JSjf^?-^^^;;/ teftifie the truth and vehemency of his defire, fo far as the Excellency of his Nature is capable to feel our Affedions. And the Reafon of it is clear ; for theConverfionof a Sinner implies a thorough diange in the Will and Affc(5tions in the Contrivance of Mans Rcdcm^tiofu. 2 1 1 Aifedions from Sin to Grace, and that is inhnitcly pleafing to Gods Holincfs, and the giving of Life to the converted is mod fuitable to his^4el■cy. Tlie Angels ^]\o 'AtQ infinitly infcriour to HiminGood- nefs, reioyce in the Repentance and Salvation of Men ^ Much more God dotR. There is an eminent difference between his inclinations to exercife Mer- cy, and Juff ice. He nfes expreffions of regret when He is condrained to punifh. O that my People h.'fi V(d\.%i» 13. hearknedto me^ and Ifracl had rvalkcd in my way:s. And Hof. 1 1. 8. how {Jj all 1 give thee «/',Ephraim < howjJjall I deliver thee^ Ifraelc" mine heart is turned within me: As 3. merciful Judg, that pities the Man when he con- demns the Malefadlor. But He difpenfes Ads of Grace with pleafure, He pardons Iniquitjij andpaffes hy Mioy.iS. tranfgrejjions^ hecaufc He delights in Mercy, 'Tis true, when Sinners ar^ finally obdurate, God is pleafed in their Ruinc/or the honour of his Juftice •, yet,tis not in fuch a manner as in their Converfion and Life. He doth not invite Sinners to tranfgrefs5that He may- condemn them: He is no** pleafed when they give oc- cafion for the exercife of his Anger. And above alljwe have the clccireft and fureft difcovery of pardoning Mercv in the Death of rhri{^. Tor v;hat Wronger evidence r-^n there be of God's readinefs to pardon, than fending his Son into the World to be a Sacrifice forSin5that Mercy without prejudice to his-otherPer- fedions might upon our Repentance forgive us:* And what more rational argument is there, and nioro con- gruous to the Brcall: of a Man, to worli in him a fe- rious grief and hearty dcteftation of Sin,, not only as a curfed thing, bat as 'tis contrary to .^ie Divine Will, than the belief tint God, ii-* whofe^ower alone E e 2 ' it , - J 'the Harmony of the Divine Attributes it is to pardon Sinners, is moft defirous to pardon them, if they will return to Obedience < The Prodigal in his extream diftrefs refolved to go to his Father with penitential acknowledgments and fubmiflion : and, toufethe words of a devout Wri- ter, His guilty Confcience as defperate asks him, l^uAjpe^ with what hope < He replies to himfclf, Ilia qua, Fatcr efi. Ego perdidi q-^od erat filii ^ ille q:iod pa- tris ejl ncn amifit : Though I have neglected the du- ty and loft the confidence of a Son, he hath not loft the compa-iTion of a Father. That Parable reprcfents Man in his degenerate forlorn ftate, and that the Di- vine Goodnefs is the Motive that prevails upon him to return to his duty. 3 . The tranfcendent Love that God hath expreft in our Redemption by Chrift, (hould kindle in us a reciprocal affe(5i:ion to him. For what is more natural than that one flame (liould produce another ^ We love him^ because he loved mfirfi* The original of our Love to God is from the evidence of his to us : this alone can ftrongly and fwectly draw the heart to him. 'Tis true, the divine excellencies as they deferve a fuperlative efteem, fo the higheft affedion : but the bare contemplation of them is ineffedtual to iire the Heart with a zealous Love to God. For Man in his Corrupt ftate hath a Diabolical Seed in him 5 he is inclined not only to Senfuality, which is an implicit hatred of God, (for an eager Appetite to thofe things which God forbids, and a fixed Aver- fation from what He commands, are the Natural effce Lamb of Godprcfenred Himfelf : 'tis Gal. 14. faid. He gave bimfelf for as, to fignifie his willing- Tit.2-1 4.,^ nefs in dying. . Now the Freenefs of our Redeemer iu. 2^1 th Harmony of the Divine Attrihiites in dying for us, qualified his Sufferings to be meri- Rom.5.ip. torioti^. The Afofile tells us, that By the obedience of one many are made righteem \ that is. By his volun- tary Sufferings we are juftified ; for without his Confenr, his Death could not have therefpedof a puniQiment for our Sins. No Man can be compel- led to pay anothcrs Debt, unlefs he make himfelf Surety for it. Briefly^ The Appointment of God, and the Undertaking of Chrift, to redeem us from the Curfe of tf;c Law by his fuffering it, are the Founda- tion of the New'Tefiament, 3 . He that interposd as Mediator mufl be per- fcdly Holy, otherwife he had been liable to Juflice for his ovvn Sin. And guilty Blood is impure and cor- rupt, apter to ftain by its cffufion and fprinkling, than to purge away Sin. The Jpojile joins thefe ijoh.3.5. ^^^ ^^ infeparable. He appeared to take away Sin, and in Him is no Jin. The JBrifhood under the haw was imperfecta ; as for other reafons,fo for the fins of the Priefls. Aaron the firft and chief of the hevi- tical Order, was guilty of grofs Idolatry, fo that Reconciliation could not be obtained by their Mi- niftry : For how can one Captive ranfora another^ or Sin expiate Sin < But our Mediator was abfolute- ly innocent, without the leaft tindure of Sin original, or actual. He was conceived in a miraculous man- ner, infinitely diftant from all the impurities of the earth. That which is produced in an ordinary way receives its propriety from fecond Caufes, and con- tra(5bs the defilement that cleaves to the whole Jpe- cies : Whatever is born of bloody and the will of the flejh^ that is formd of the fubflance of the Fiefli, and by the fenf»al Ai^^QUtQ is defiled: but though He was in the Contrivance of Main's Redi m^thff, 235 was form'd of rhe fubftance of the Virgin, yet by vercue of an Heavenly Principle, according to the words of the Angel to her, 7hj Holy GhoHfJjali come upon thee-, and the power of th: Highcfi fljall ovcrfJjxdew ' '^ ^' thee ; therefore alfo th.tt Holy thingthxt (Jj^ll he hern of th:e^ /hall he calicd the Son of God, He came in the appearance only of Jlnful flcfly. As the Brazen Ser- ^003*8.3. pent had the figure, and not the poifon of the fiery Serpent. He was without acfual Sin •, He foii'd the Tempter in all his arts and methods wherewith he tried Him. He refilled the Lufl of the Flelli, by refufing to make the floncs Bread to aiTwage his Hunger* and the Luft of the Eyes, hidefpifing the Kingdoms of the World with all their Treafures ^ and the Pride of Life, when he would not throw him- fclf down, that by the interpofing of Angels for His refcue, there might be a vifible proof that He was the Son of God. The Accufer himfelf confeft Him to \)Qt\iC Holy One of God : he found no cor- Mar. i.:4. ruption within Him, and could draw nothing out of h-'m. Jud,ts that betrayed \\\vn^^vidiFiUte that con- demned him, acknowledged his Innocence. He perfe(^ly fulfill'd the Law, and did alwaics what pleafed his Father. In the midll: of his Sufferings, no irregular motion difturbed his Soul, but He al- waies expreft: the higheft Reverence to God, and in- credible Charity to Men. He was compared to a Lamb,(forhis PalTion and his Patience) that quietly dies at the foot of the Altar. Befides, We may confidcr in our Mediator not only a perfect freedom from Sin, but an impoflibility that he ihould be toucht by it. The Angelical Na- ture was liable to folly •, but the Humane Nature by its in.imaie and unchangeable Union with the H h Divine ^->A Hhe llAYtriony of the Divine Attributes Divine is edabliAit above all poffibility of Falling. The Deity is Holinefs it felf, and by its peffon:il prefence, is a greater prefervative from fin, than ei- ther the vifion of God in Heaven, or the raoft perma- nent habit of Grace. Our Saviour tells us the S»ft cm do nothing of him felf :, but according to the fattern John 5.ip- ^^^^, p^jherfets himMo^N the perfed Holinefs of our Redeemer hath a fpecial efficacy in making his Death to be the expiation of Sinjas the Scripture fre- Heb. -^.2 6, quently declares. For fuch an high Triefi became m 27. ' -who 16 holy^ harmlef^ undefiled and fepar ate from [inner s. And he that knew nofin^ was made fin for tcs^ that we 2 Cor. 5.21. f^^g^ji: be made *the Righteoufnefs of God in him. We are Redeemed not with corruj)tible things, as Silver^and I Pet. 1.18. Q^i^^ i^,^f j^^ffj thefreciom Blood ofChriftas of a hdmb ira.53.11. without blemifh^ and without fpot. And by hts knowledg jhallmy right eou^s Servant jufiifie many, 4. 'Twas requifite the Mediator Ihould be God and Man. He muft affume the nature of Man, that he mif^ht be put in his ftead in order to itiake fatisfacfti- on for him. He was to be our reprefentative, there- fore fuch a coniun(Stion between us riiuft be, that God might efteem all his People tofufferin him. By theLawof//r^^/ the right of Redemption belonged to him that was next m blood : Now Chrift took the Seed of Abraham^ die original element of our nature, that having a right of Propriety in us as GodjHe might have a right of Propinquity as Man. He was allied to all Men, as Men : that His fuffer^ ings might be univerfally beneficial. And Hemufl be God: 'tis not his Innocency onely, or Deputati- on, but the Dignity of His Perfon that qualifies Him to be an all-fufficient Sacrifice for Sin, fo that God may difpenfe pardon, in a way that is honourable to Juflice. i» the Contrivance of Man's Redemption. J35 Juftice.For Juftxce requires a proportion between the Puniiliment and the Crime : and that receives its quality from the dignity of the perfon offended. Nowiincethe Majefty of God is infinite againft whom finis committed, the guilt of it can never be expiated but by an infinite Satisfadlion. Tiicre is no name under Heaven, nor in Heaven that could fave ^^ ^ us, but the Son of God, who being equal to Him in ' '^'^ ' greatnefs, became Man. If there had been fuch compafTion in the Angels as to have inclined them, tointerpofe between Juftice and us, they had not been qualified for that Work; not only upon the account of their different nature, fo that by fubftitutionthey could not fatisfie for us - nor that being immaterial fubftances, they are ex- empted from the dominion of death, which was tlic puniiliment denounced againft the finner,and to which his Surety muft be fubjeded : but principally that being finite Creatures they are incapable to atone an incenfed God. Who among all their glorious Orders durft appear before fo confuming a fire :' who could have been an Altar whereon to fandifie a Sa- crifice to Divine Juftice C no meer Creature how worthy fo ever could propitiate the fupremc Majcfty when juflly provoked. Our Redeemer was to be the Lord oi Angels. The Apoflle tells us that it f leafed the Father that in him all fidncj^ fljoiild dwelt. This refpei5ls not his original Nature, but his Of- fice, and the reafon of it is, to reconcile by the blood of the Crof^ things in Heaven^ and in the Earth. From the greatnefs ok the Work we may infer the quality of the means, and from the quality of the means, the Nature of the Perfon that is to perform it. Peace with God who was provoked by our Rebellion, could H h 2 only ^ , ^ "the Harmony ofth; Divine Attributes^ onlv be made by an infinite Sacrifice. Now inChrift the Deity it fclf, not its influences, and the lulncfs of it, nor any particular perfedion only, dwelt really and flibftancially. God was prefent in the Ark in a (liadow, and reprefentatioa •, He is prefent in na- ture bv his fuftaining Power, and in his Saints by fpecial favour, and the eminent effeds,the Graces and Comforts that proceed from it i but he is prefent in Cb.rift in afingular and tranfcendent manner. The Humanity is related to the Word not only as a Creature to the Author of its being, for in this re- gard it hach an equal rcfpe<^ to all the perfons, but by a peculiar conjundlion : for 'tis ac'^uated by the fame fc4biifl:encc as the Divine Effence is in the Son, but with this dirfercnce, the one is voluntary, the other ncceffary-, the one is cfpoufed by Love, the other received by Nature. Now from this intimate Union,there is a commu- nication of the fpecial qualities of both natures to the Perfon of Chrift; Man is exalted to be the Son of God, and the Word abafed to be the Son of Man. As by reafon of the vital Union between the Soul and Body, the elfential parts of Man, 'tis truly faid that he is rational inrefpedof his foul, and mortal in refpe(5i: of his body. This Union derives an infinite merit to the obedience of Chrift. For the humane nature having its complement from the Divine Per- fon, 'tis not the nature fimply confidered, but the perfon that is the fountainof adions. To illuftratc this by an inftance : the civil Law determines that a tree tranpTpl anted from one foile to another, and taking root there, it belongs to the owner of that ground-, in regard that receiving nouriflament from a new earth, it becomes as it were another tree, though there in the Contrivance of Man's Redemption. 237 there be the fame individual root, die fiime body, and the fame foul of vegetation as before. Thus the humane nature taken from the common mafs of Mankind, and tranfplanted by pcrfonal Unijn into the Divine, is to be reckoned as inrirely belonging to the Divine, and the a^flions proceeding from it arenot meerly humane, but are raifed above their natural worth, and become meritorious. One hour of Chrif|-s Life glorified God more, than an everlaft- i«g duration fpent by Angels and Men in theprai- fcsof him.^ For the raoft perfcd creatures are li- mited, and finite, and their ferv'ccs cannot fully correfpond with the Majefty of God-, but when the Word was made Flcil^, and entered into a new ftatc offubjedion, he glorified God in a Divine manner and moll worthy of him. He that comes from abovCj is above alL Tf he allfufficicncy of his Satisfa(ft;on arifes from hence, He that was in the form ofGod^ J^ ^-S-? ^' and thought It »o robbery to be equalrvith God-^ that is, Phil.2.<5. in the truth of the Divine Nature He was equal with the Father, and without facriledgc, or ufurpation polT^ft Divine Honour, he became obedient to ^^-" j Cor "• 8. Death of the Crofs. The Lord of Glory vi>,ts Crticified. We are purchafed by the Blood of God. A^id the Blood of ^^-^0,^%. Jcfus Chrifi his Son clean feth'ti^ from all Sin-. The Di- vine Nature gives it an mfinfte and evcrlafting efiica- cy. And 'tis obfervable, that the Socinians the declar- ed enemies of if's Eternity, confcntancoufly to their firfl: impious error, deny his Satis fad ion. For if Jefus ChriO: were but a titular God, his Sufferings how deep foever , had been infufficient to expiutc our offence : in His Death He had been only a Martyr, not a Mediator. For no Satisfaction can be -ncC 2^g the Harmo^ of the Divine Attrthutes be made to Divine Juftice, but by fuffcring that which is equivalent to the guilt of fin, which as 'tis I it a t6j Mii#) Tuch muft the Satisfadion be. CHAP. XIII. Divine Juftice is tkcUred and glorified in the Death of Chriih 'the thxttioldi account the Scn'^tyJitQ gives ofit: Js a VumOnment inJlicJed fir Sin J /tsaVncQ to redeem m from Hell, as a Sacrifice to reconcile us to God. Man voas Capitally gmlty, Clirift with the aUorvance of God interpfes as hts Surety. His Death was infilled on hitn by the Supreme Judg, the impullive Gaule of it rvas Sin. His Sufferings were equivalent to the Sentence of the Law. the Effed: of them is our Freedom. An Anfwer to the Objedion, that 'tis a violation of Juftice to transfer the Punifliment from the guilty to the innocent, the Death of Chrift is the Frice that redeems from Hell, thts finguUr efieci of his Death difingui/bes it from the death of the.Mzx- tyrs. An Anfwer to the Objeiflions. How could God receive this Price^ Jince he gave his Son to that Death which redeemfus''. And how our Kedcemtr^ fuppojlng him God, can make Satisfa(^ion to Him^ felf'^ the Death of Chrift reprefented as a Sacri- fice, the Expiatory Sacrifices under the Law were (ub(lituted in the place of guilty Men. the Effecfts of them anfwer able to their threefold rleafedtheLordto hruifehim: this principally re- Jfa.r-.iQ. fpcds the Imprcffions of Wrath made upon his in- ward Man. Had the Cup he fear'd been oncly Death, with the bitter ingredients of difhonour and pain, many have drank it with more appearing rc- folution. The Martyrs endured more cruel tor- ments without complaint-, nay in tbetr fliarpeft con- fli;5ts have exprefl a triumphant joy. Whereas cur 1 i 2 Redeemer j^ the IJArmonycf the Divine Attributes Redeemer was under all the innocent degrees of fear and fv'iTOW at the approach of his Sufferings. From whence was the Jlfterence ^ Hid Chriil: lefs Cou- rage ? He was the Fountain of- their Fortitude: the d.ftLrcnce was not in thcdiCpcfition of the Patients, hue in the Nature of the Sufferings. He endured that which is infinitely more terrible than all out- ward torments. The Light of Joy that always Ihi- nedinhis .^oul, af,ve;.t Image of Heaven, was then totally eclips'd. God, the Fountain of Compaflion, leilraind himfelf-, his Father appeared a fevere inexorable Judge, and dealt with him not as his , ^on, but our Surety. Under all the Cruelties ex- trcis d by men, the Lamb of God open'd not his mouth, but when t^A^Tathcr of Mercies^ and the God of aU ConfoUtions forfook him, then he broke forth into a mournful complaint. Now by this ac- count of Chrills Sufferings from Scripture, 'tis evident, they were truly penal •, for they were inr flicled for Sin, by the Supreme Judg, and were equivalent to the Sentence of the Law., And the benefit we receive upon their account, proves- that they are fatisfadion to Divine Juftice, for we are exempted from Puni.hment, by his SubmiiTion to it. He freed us from the Curfe of the Lawj hcin^ jnadc ^r '\ ^^* a Curfe for us. "the Chafii^ements of our Teace was upon him J by whofe (Iripes we are healed. So that his Death being the Meritorious Caufe of fxeeing the Guilty, is properly Satisfadion, Before I proceed to the fecond Coniideration of ChriftsDea;h,. I will briefly anfwer the Objedion^ cf the Socinians^ viz. That 'tis a. Violation of Juftice to tranter the Puniihment from one to ano- iher, fo that. the Righteous God could not Puniili his ^ in the Co^Urivdnce ef Maris Kedemftion. 245 his innocent Son for our Sins. Now to fhow th^ invalidity of this Pretence we muft confider. 1 . That Juftice is not an irregular appetite of Vengeance arifing from Hatred that cannot be fa- tisfiedbut with the Dcftrudion of the Guilty. It preferves Right with pure Affedions, and is content when the Injury is repair'd, from whomfoevcr fatis- fad:ion comes. 2 . Though an innocent pcrfon can't fuffer as in- nocent without Injudice, yet he may voluntarily contra(5t an Obligation, which will expcfe him to defer vcd iuffcrings. The VVifdom and Juftice of all Nations agree in punidiing one for anothers fault, wht-reconfent is preceding, as in the cafe of Hofta- ges. And although it is tflfential to the Nature of Punilliment to be inflicted for Sin, yet not on the Peifon of the Sinner : for in Conf^eCiu. fori^ the Sm- ner and Surety arc one. 3. That exchange is not allowed in Criminal Caufeswhere the Guilry ought to fuffer m Perfon, 'tis not from any Injuftice in the Nature of the thing, for then it would not be allowed in Civil; but there are fpecial Realons why an Innocent Perfon is not ordinarily admitted to fuffer for an offen^ der. 1. No man hath abfolutc Power over his own life. 'Tis a depofitum configned to him for a time, and mufl be prelcrv d till God jOr the Publick good, calls for i:. 2 . Tlie Publick would fuffer prejudice by.the lofs ^ of a good Subje(5t. Therefore the Rule of tlie Law is juff, Ncn audttur per ire volens. The defire of one that devotes himfelf to ruine is not to be heard. Andthe guilty perfon who is fpared might grow worfe ; r 2^6 "ihi Ihrmony of the Divifii Attributes^ worfeby impunitVv and caufe great diforders by his evil example. But thefe confiderations are of no force in the cafe of our Sav/our ; For, 1. He had full Power to difpofe of his life : I Joh.io.iS. If^rijg^ff'pp^yfo lay it doKvn^and I have poTver to take it agiiiff : this Commandment hive I received of my Father. He declares his Power as God, that his ^ life intirely depended on his will 5 to prefer ve it, or part with it: and his fubjedicri as Mediator to i he order of his Father. 2 . Our Saviour could not finally Perifh. 'Tvvas A6t.2.24. j^Qj. poffible he (liould be held under the power of Death.. Otherwife it had been againft the Laws cF reafon, that the precious fiiould for ever fuffer for the vile. Better ten thoufand Worlds had been loft, than that the Holy One of God fliould perifli. He faved us through his Sufferings, though as by fire : and had a glorious reward in the ilfue. 3 . There is an infinite good redounds frnm his Suf- ferings : for Sinners are exempted from Death, and the prefervation of theguilty is for the glory of Gods government; ibr thofe who are redeemed by his Death, are renewed by his Spirit. He covers their fins, that he may cure them. He is made I CotA.^O'^ig^JteoufneJ^ and Sanulification to his People. The ferious belief that Chrift by dying hath refcued us from Hell, produces a fuperlative Love to him, an ingehuous and grateful fear left we iliould offend Him, an ambition to pleafe Him in all things 5 bri fly^ Univerfal Obedience to his Will, as its moft natural and necelfary effe(5l. So that in laying the puniiliment on Chrift, under which Mankind muft have funk for ever, there is nothing againft Ju- ftice. 2. The in the Contrivance of Mans Redempticn, 247 2. The Death of Chrift is the price which re- deems us from our woful Captivity. Mankind was fallen under the dominion of Satan and Death, and could not obtain freedom by cfcape, or meer power. For by the order of Divine Juftice we were detained Prifoners • So that till God the Supreme Judg is fatisficd, there can be no difcharge. Now the Lord Chrift hath procured our deliverance by his Den h, according to the teftimony of the Apoftlc^ ]Ve h.tve Redemption through his Bloody even the for- Col. 1.14. givcncfs of Jins. His Blood is congruoufly called 4 price^ b caufe in consideration of it our Freedom is purchaltd. fie is our Redeemer by Ranfom ^ He i Tim.2.<5. gave htmfclf a Ranfom for all: and that iignifies the price paid ibr the fleemgof a Captive. The word ufed by the A ruffle aiTiAurpov, hath a fpecial Em- ph.xfis^ it fignifies an exchange of conditions with us, the redeeming us from Death, bv dying for us. As the a'.rf^^Jto'j who devoted themfcK'es to Death, for the refcuing of others. Our Saviour told his Difciples that the Son of Man come to 2ive his Life , , a ranfom for many: ocv-n Iignihes a commutation w " , or exchange, with relpc(5l of thing? . or perfons ; ^^^•. Thus we arc commanded to render to none Evil for ' evH: And if a Son ask of his Father a Fijlj will he Luke 11.12. giv:' him a Serp:nt for a Fifi ? When cis ufed m^^'^ ,1^^'^' rcfped of perfons it imports a fubil itution in ano- ®" °^'^" thcrs place. ArcheUmxQ\gv{QA injt adof his Fath:r ths Contrivance of Mans Kcdempthn* 249 fadiuti to Godj and to deny this, is to Rob him of the Glory of his Death, andtodcftroy all our Com- fort. 'Tis obje(5led by thofewho nulHfiethe Myftery of the Crofs o^ the Lord Jefus •, H j\v could God re- ceive this Price, fince he gave up his Son to that Death which Redeems us < And how can our Re- dc"emer, fuppofing him God,m.ike fatisfudlion to him • felf':' Totiiis lanfwer. I . The inHnite Goodnefs of God in giving our Redeemer, doth not dcveft him of the Office of Su- pi-cme Judge, nor prejudice his examining of the Caufe accorJmg to his Sovereign JurifdiLtion, and his receiving a Ranfom to preferve the Rights of Juftice inviolable. There is an eminent inftancc of this in Z^leucm^ the Prince of the hocrians ^ who pafta Law tha: Adulterers (liould lofe both their eyes : and when his Son was convicfled of that Crime, the people who rcfpecfted him for his Excel- lent Vertues, out of pity to him, interceded for the Offender. ^^/i'//f/^in a Confli(5t between Zeal for r/W. iEiian Juftice, and Affeaion to his Son, took but one Eye ^J' • ''^^'^'• from him, and parted with one of his own to fatisfie the Law. And thus he paid and received the Pu- nidiment : he paid it as a Father, and received it as the Confervator of Publick Juftice. Thus when guilty Mankind m its Poverty could not pay the Forfeiture to the Law, God the Fatlier of Mer- cies was pleafed to give it from the Treafures of his Love-, that is, the Blood of his Son for our Ranfom. And this he receives from the Hand of Chriff, offer'd upon the Crofs, as the Supreme Judge, and declares itfulJy valuable, and the Rights of Juflice to be truly performed. Kk 2. It ' 250 the Harm on J of the Divine Attributes 2. It IS noc iaconfiftenc with Reafoxi, that the Sort of God cloathed with our Nature, Ihould by his Death make Satisfad:ion to the Deity, and therefore to himfeiF. In the according. of two Partrts, a P?rfon that belongs.ioone oFthem, may interpofe for Re^ conciliation, provided that he devefts his own Inte- reft, aad leaves it with the Party from whom he comes. Thus when the Senate of Rom^^ and the MeiKsiis A- People were in dilTenfion, one of the Senators truft- ii' ippa, i-/> . ^^ j^^s Q^j^ Concernment with the Council, of which he was a Member, and mediated between the Parties to reconcile them. Thus when the Faiher and the Son both pofTeftof the Imperial Power, have been offended by Rebellious Subjeds, 'tis not incon- venient tha: the Son interpofe as a Mediator, tore- ftore them to the Favour of the Prince. And by this he reconciles them to himfelf, and procures them Pardon of an Offence, by which his own Majefly was violated. This he doth as Mediator, not as a a Party conccrn'd. Now this is a fit Illuftration of the Great Work of our Redemption, fo far as Humane things can reprefent Divine. For all the Pcrfons of the Glorious Trinity were equally pror vok'd by our Sin 5 and to obtain our Pardon the Son with the content of the Father depofits his Interefl into his Hands, and as a Mediator intervenes bcr tween us and him, who in this Tranfa(5lion is the Depofitary of the Rights o£ Heaven, and having performed what Juftice required, he reconciled the World to God,that is, to the Father, Himfelf, and the Eternal Spirit. Inthis Caufehis Perfon is the fame, but his Quality is different : he made Satif- fa(ftion as Mediator, and receiv d it as God. 'Tis iathis fenfe that the Apoftle faith, We have an Ai- vacate ia the Contrivance of Man's Redemption, j 5 r vocate with the Father^ ^^f^^ Chrtfl the righteous: i Joh.2.2. Not to>excludc the other Perfons, but in regard the Father as theP/>/? Perfon is the Protedlor ok Juftice, our Mediator in appeafing Him appeafes the others alfo. 3. The Death of Chrift is reprefented under the notion of a Sacrifice offer'd up to God. For the more full under/landing of this, we muft confidcr that Sacrifices were oi two kinds. I. Some were Ei*charij}ical: They are called Pe.ice- offerings, by which the Sacrificer acknow- ledged the Bounty of God, and his own unworthi- nefs, and rendered Praifefor a favour received, and defired the Divine Blcfifing. 2. Expiatory : The Sin-oflerings for the averting of Gods wrath. The Inllitution of them was upon a do/Me Reafon 5 I. That Man is afinncr, and therefore obnoxi- ous to the juft indignation and extreme difpleafurc of the Holy and Righteous God. 2 . That God was to be propitiated, that he might pardon them. Thefe Truths are engraven in the natural Confciences of Men, as appeares by their pretended Expiations of fin among theHeathens: But arc more clearly reveal d m the Scripture, Under the Law without the ejfujion Hcb.p.22. of Blood there was no Kemijfton • To fignifie, that God would not forgive Sin without the atonement of Ju- ftice, which required the Death of the Offender •, but It being tempered with Mercy,accepted a Sacrifice in his ffead. And that there was a Subffitution of the Beafl in the place of the guilty Offender, appeares by the Law concerning Sacrifices, i. None were inftituted for Capital Offences, as Murder, Ido- latry, Adultery, c^f. Becaufe the Sinner himfelf K k 2 was J - J *the Harmony of the Divine Attributes^ was to be cut off: But for other S'/^/, which al- though in ftridtnefs they dcferved Death, yet God who was the King oHfrae/j was pleafed to remit ihe Forfeiture, and to accept the life of the Sacrifice for the Life of the ^y^/f^r. 2. The guilty Perfbn was to offer a clean Bead of his own ; to fignifie the Surrcgation of it in his ftcad. For in the relation of a PofTelTour he had a dominion over it, to apply Fxo.v^o- ^^ ^° ^^"^^^ "^'^* ^* ^^^^ Pi'l'^^ftj or the perfon that Lcv.1.4. offer'd, was to lay his hands on the head of the Sa- crifice, thereby Confecrating it to God, and De- voting It in his Head to bear the Puniiliment.For this reafon 'twas called a S'/V;, and a Cnrfe, 4. The cv.17.11. (-^j^|:-^|]Qqj^ qP 5iri by the People, or the Pricll:, as in the day of Atonement, fignified that the guilt of .all met on the Saciifice for Expiation.. 5. The Blood was to be ilicd wherein the ^'/>^/ fpirits are, an exprefs reprcfentaticn what the Sinner dcferved : and that ic was accepted for his Life. 6. Lafify,The dcprecati'/tg of God's Anger was joyned with the Sa- crifice. As when a Man was {lain,and the Murderer was not found •, the Elders of the City next to the dead Body, were to kill an Heifer in a Valley, and ;o pray that innocent Blood might not be laid to their charge : otherwife the Land could not be clenfcd from the guilt of ijlood,bat by the Blood of the Murderer. Tbcfceffeas ^^ -pj^^ JE/jf^c'/j- of thcfc Sacrifices declare their ^^^^^l^^^^ nature: And they are anfwcrable to their ^/;ri^5 faid to be of a fweet favour unto ths hord^ and to' a- ^"3'- tone in the Contrivance of Man's Redemption. 25'' tone \\nx\'f Lev . 1 , 17. and the Remiirion of Sms, with the Releafe of the Sinner followed •, tb: Frieji /bail expiate it^ that is declarativcly, and it /ball be forgiven him. Now there was a double Guilt con- traded by thofe that were under the Mofaical Dif- penfation. I . typical yVi'om the breach of a Ceremonial Con- fticution, which had no relation to Morality, Such were natural Pollutions, accidental Difeafcs, the touching of a dead Body, dre, which were eilcemed vicious according to the Law, and the Defiled were excluded from Sacred and Civil Society. Now thefc hnpurities, confidered in thcmfclves, defcived no punilhment. For involvmtary and inevitable Infinniries , and corporeal things, which do not in- fetl the inward man, arc the marks of our abjcct and weak ftarc, but are not in thcmfelves Hnfull. Therefo e Ceremonial Guilt was expiated by a Ceremonial Offering. For 'tis according to the nature of things, that Obiii^ations iliould be dif- folved by the fame means, by which they are con- traded. As therefore thofe Pollutions were penal mei-ely by the/'j///-/z'c' Will of God- So, (the exer- cife of his Supreme Right being tempered wirh Wil- dome and Equity,) he ordained that the guile Ihould be aboliiht by a Sacrifice, and that they ihould be fully reHored to their former Privilcdges. Thus the Jpojlle tells us, that the Blood of thofe Sacrifices SanClifics to the purifying of the jie/lj^ that is, commu-Hcb.^. 13. nicated a legal Purity to the Ofl-crers, and confc- quently a right to approach the holy Place. Now the realcn of thefe InlUtutions was, that t\\^ legal Impurity might reprefent the true defilements of Sin ^ and the Expiatory Sacrifice i prefi^arc that gi-eat ^^A The Harmony of the Divine Attributes great and admirable Oblation, which (hould purge away all Sin. 2 . A real Guilt which refpecfls the Confcience, and was contraded from the breach of the Moral Law, and fubjeded the Offender to Death temporal and eternal. This could not be purged away by thofe Sacrifices. For how is it poffible the Blood of a Bcafl fliould cleanfe the Soul of a Man, or con- tent the Juftice of an offended God c" Nay on the contrary they reviv'd the guilt of Sin, and reinfor- ced the rigour of the Law, and were a publick pro- felTion, of the Mifery of Men : For this reafon the Law is called the Miniflry of Death. AstheiVfa,:7s abroad, but 'twas typical, to (hew their fccurity was in being under the guard of the Lambs Blood, which was llied to fpare theirs. Thus the Apaftle Fct:r tells us , We are red.'em^d by the Blood of the pure and perfect * ^^^' ^-^S. Lamb, And he was reprefcnted by the red Heifer, whofs allies were the chief ingredient in the water of Purification. For if the Blcod of Bulls and Goats, and Hcb p. 15, th; ajjj:s of an Heifer (prink ling the unclean, fanCiifeth H- to the purifying of the Flcfj^ Horv much more fh.iil the Blood of Ghriji purge the Confiience? Efpecially t\iQ Annivcrfary Sacrifice, which was the Abridgment and Recapitulation of all the reft, had an eminent tefped to Chrift ; The vjhole Eprjlle to the Hcbrervs is tmdured with this divine Doiiiine. Secondly The EfiF.ds of Chrifts Death are inji^ nitely more excellent than thofe that proceeded from Levitical Sacrifices, the Larv had a jhadorv of good Heb. laio- thjngs to come ; But the real Virtue and Etficacy is only found in Chrift. I . The Averfion of Gods Wrath is afcribed to his Death ; according to the Words of the Apoftle : . whom God hath jet forth to be a Eropitiation^ through Faith in his Bloody to declare his Kighteoufnefs for the ^^"^•B'S* KemiJJion of Sins that are paft^ through the forbearance of God ^ to declare^ I fay,^/- this tirtte his Right eoufnefs-, that he might be Jujl^ and the juflifier of him that be- lieved in feft^.A. Propitiation iAasKf^^ov,The Title of the Mercy-Seat, partly in regard it cover'dthe Tables Heb.5.5. of the Law which were broke by us, to llgnifte that by Him: 2^6 Ihc Uarmony of the Divinf Attributes, Him Pardon is procur'd for us , and principally becaufe God was rendrcd Propitious by the fprink- ling the Blood of the Sacrifice on it, and exhi- bited himfelf there , as on a Throne of Grace, fa- vourable to his people. For this lleafon he gives the name of the Figure to Chrift, for he alone anfvvers the Charge of the Law, and interpofes be- tween Juflice and our Guilt, and by his own Blood hath reconciled God to us. Now the deiign of God in this appointment was to declare his Righteoufaefs^ that is, that Glorious Attribute that inclines him to punilli Sinners : For in the Legal Propitiations, iJ- though the guilt of Men was publick'y declared in the Death of the Sacrifices, yet the Juftice of God did not fully appear, (ince he accepted the Life of a Beaft in Compenfation for the Life of a Man; but intheDeath of Chrifthe hath given the mod clear Demonftration of his Juftice, a fufficicnt Example of his Hatred to Sin, Condemning it, and Reveng- ing himfelf upon it, in the Perfon of his beloved Son; that the whole World may acknowledge 'twas not from any Inadvertency, but meerly by the Difpenfation of his Wifdom and Goodnefs that he forbore fo long. And by the Death of Chrift he hath declared that Glorious My fiery which no created »ne;ff>«(^^^»i*^"^^^^^"'^^"g^^^^^^'^^^h'^^^ conceived, that he is an aUui^on lo inflexibly iuft, and will not fuffer fin to pafs unpu- dngTnT1n!'niil^'d. and that hc juftifics thofe wbo are guilty in ofie'rin§;foithethemfclves, if by a purifying Faith they receive ln"tt''Kot^^J^^^ft^or Pardon. The fame Apoftle tells us, that Chiirt , which Chrift hath givefi himfelf for us^ ''' an Offering and a aKuinWie '^'^'^''(^'^^ to Qo^ for a fiveet fmeUifgg favour^ Eph. Bkffngs that 5.2. He is qualified as a Prieft, whofe Office it mo^. "" '"^ w^^ ^^ piefent to God an offering for Appeafing his in the Contrivance of Mans Kccicmftjon. 157 his Anger ♦, He gave himfelf •, the Oblation that is added to his Death, gives the compleat For- mality of a Sacrifice to it •, for 'tis the Prieft giv^s being to the Sacrifice : and the effc^fl of it is, to be a fweet fmclling favour to God, that is, to conciliate his Favour to us. The fame phrafeis apply ed to q « the Sin- Offering under the Law. We may obfcrve Exod. 29, ' that upon this account our Reconciliation to God is Lev. i.io. attributed to the Death of ChriH-, in diftindiion from his Glorified Life : For if when we voere ene-^^^^''^'^^* mies we were reconciled. t« God, hy the death of his Son^ much more being reconciled y wefhallhe faved by his Lfe* And the fame Apoftle tells us, that God was in Cljrifl reconciling the World to himfelf not imputing iQ^i.e,^^, their treffaffes unto them ; w^ pray you therefore in Chrifsjieadj be reconciled to God. A d.ouble Reconci- liation is mentioned, that of God to Men, and of Men to God : the firft is the ground of the Apoftle's exhortation, the latter the effed of it. The firft was obtained by the Death of Chrifl, who by impu- tation had our guilt transferred upon Him, and con- fequently our punilliment, and in confideration of it, God who is Jufl; and Holy is -willing to pardon pe- nitent Believers. The latter is by the powerful . working of the Spirit, who aflures Men that are guil- ty, and therefore fufpicious and fearful of God's anger, that be is moft willing to pardon them upon their repentance, fince he hath in fuch an admirable manner found out the means to fatisfie his Juftice. 2 ■ The true expiation of fin is the efFed of Chrifts Death. He is called the Lamb of God, that takes iJohn2p. away the fins of the World, Now fin may be taken away in two mannei-s. P/>/?, by removing its guilt, and exempting the L 1 Perlbn ^ 5 1 'the Ihymony of the Divin* Anrilmtes Pcrfon that committed it from Death •, and when this is e(feded by enduring the punidimentthat was due to (in, 'tis properly expiation. Secon.ily^^y healing the corrupt inclinations of the Heart, from whence adlual fms proceed. Tis true, our Redeemer takes away fin in both thefe refpe(5ls : he delivers from the Damnation and Dominion of P it : for he is made of God our Kightcoufn'f a)td San- '^ ' CJfication. But the firft fenfc is only convenient here : for 'tis evident that the Lamb took away fm, that is, the guilt of it, by dying inftcad of the finner, and had no effc(5t for the deftroying the malignant habits of fin in thofe who offered them. It appears further that this Divine Lamb hath taken away the I Pct.2.24. guilt ofour fins, in that He bore them in his own Body , / en th: tr a. Vor the native force of the word fignifies, "'^^'^* not only to take away, but to carry and bear,which apply ed to fin is nothing elfe but tofuffer the penal- ty of it. And 'tis to be obferved, when Cleanfing, Purify ing, and Wadiing are attributed to the Blood of Chrift, they have an immediat refped to the guilt of fin, and declare its efficacy to take off the obli- .. gation to punifhment. Thus 'tis faid that His E/(7(7^ Heb 9 4. cleanfeth from all fin : and that it purgeth the Conf- Rev. i.<5. cience foom dead Works ; and that rve are wafht from our fins in His Blood. The frequent Sprinklings and Purifications with Water under the Law, prefigur- ed our cleanfing from the defilements of fin by the Grace of the Spirit • but the fhedding of the Blood of Sacrifices was to purge away fins fo far as they made liable to a Curfe. "thirdly^ Our exemption from punifiiment, and our reftoration to Commuriion with God in Grace and Glory is the fruit of his expiating fin. For this reafon in the Contrhame of Man's Redemption, 2 yp reafon the Blood of the HQ^iztot /peaks better t/jwgsi^^i^ the nrkit of Jbel : Tov thu cry edior revenge againil ' "' ^^' the Murderer, but his procures remiHicn to Belie- vers. And as the julldefertof fin is reparation from the prefence of God, who is the fountain uf felicity, fo when the guilt is taken away, the perfon is receiv^- ed into God's favour, and fel lowlliip. A reprefenta- tion of this is fet down in the 2 4 of Exod. where ^'^°^' ^'^'^' we have defcribed the manner of dedicating the Co- 1 1. t> venant between God and Ifraelhy bloody Sacrifices : after Mofes had finillic the Offering, and fprinkled the Blood on the Altar and the People, the Elders of Ifraelwho were forbid before to approach ncer to the Lord, were then invited to come into his pre- fence, and m token of reconciliation feafted before ^'^od. 24.P, him. Thus the Eternal Covenant is eftablilht by J?'/ ^' the Blood of the Mediator, and all the benefits it Luk.'zi'.^.Q contains, as remiifion of fins, freedom to draw near to the Throne of Grace, and the enjoyment of God in Glory, are the fruits of his reconciling Sacrifice- Thc fum of all is tliis, That as under the Law God was not appeafed without Ihedding of Blood, nor fin expiated without fuffering the punilhment, nor the finner pardoned without the fubftitution of a facrifice 5 fo all tbefe are eminently accompli(ht in the Death of Chrift, He reconciled God to us by his moft precious Blood, and expiated fin by en- during the Curfe, and hath procured our pardon by being made Jin far us. So that 'tis moft evident, that the proper and dire(5t end of the Death of Chrift was, that God might exercife his Mercy to the guilty finner in a way that is honourable to his Juftice, *Tis obje(^ed, that if God from infinite Mercy gave his Son to us, then antecedently to the coming LI 2 of iSo The Harmofty oftije Dhhe Attrihutcs^ of Chrifl he had the higheft love for mankind , and ccnfequcntly there was no need that Chrift by his Death iliouid flitisfic Juftice ^ to reconcile him to us. But a clear aiifwer may be given to this by con- fiJering, 1. That Anger and Love arc confident at the fame time, and may in fevcral refpc(fts be termin^ated on the fame fubjed. A Father refents a double affedion towards a rebellious Son-, he loves him as his Son, is angry with with him as difjbedient.. Thus in our laps'dllate Gcd had compaffiun on us as his creatures, and was angry with us as finners. As the injured par:y he laid afide his anger, but as the prcferver of Juftice he required fatisfadion. 2. We muft dinftinguifli between a love of good* will and compafTion, and a love of complacency. The firftisthat which moved God to ordain the means, that without prejudice to his other perfedi- ons he might confer pardon and all fpiritual benefits upon us ; the other is that whereby he delights irt us being reconciled to hiiii, and renewed according to his Image. The firft fuppofes him placable, the latter that he is appcafed. There is a vifible in/lance of this in the cafe of ;5ftf/^'j- Friends. The Lord faid ]ob42. 7,8. to Eli^haz, the Temanhe, My anger is kindled agaif?fl theey and thy two Friends '^ hecaufe ye have not fpoken of me the things that are rights a^my Servant Job. Here is a declaration of God s anger, yet with the mixture of Love : for it follows, ^therefore take, unto you now [even Bullocks,^ and f even Rams,, and go to my Servant Job, and offer up for your felves a burnt- offer- ings and my Servant Job /hall pray for you^ for him will I accept. He loved them when he dircded the way that they might be reflored to his Favour; yet he in the Contrivance of Mans Kederfrpticn, i$i be was not reconciled, for then there had been no need of Sacrifices to atone his anger* 2. Tis further obie(5led, that fuppofing the Satis- faftion of Chrift to Jufticc, both the freenefs and greatncfs of God's Love in pardoning finners,\vill be much lefTen'd. But it will appear that the Divine Mercy is not prejudiced in either of thofe refpeds. Firfty The freenfs of Gods Love is not diminilhed, for that is the original mover in our Salvation, and hath no caufe above it, to excite or draw it forth, but meerly arifes from his own will. This Love is fo ab- Rom.9.18. folute that ic hath ho refped to the fufferings of Chrift as Mediator ; for God fo loved the Worlds that he gave his Son to die for m * and that which is the cffedand teftimony of his Love, cannot be the im- puKive caufe of it. This lirft Love of God to Min is commended to us in Chrift, who is the vadium to bring it honorably about. Secondly^ Grace in Scripture is riever oppofed to Chrifts Merits, but to ours, if we had made Sa- tisfadion, Juftice it felf had abfolved us. For the Law having two parts, the command of our Duty which confifts in a moral good, and the fandion of the punilliment that is a phyfical evil •, to do or to fuffer is neceflary, not both : or, if we had provided a Surety, fuch as the Judge could not rejed, we had been infinitely obliged to him, but not to the favour of thejudg. But 'tis otherwife here.. Godfentthc Reconciler when we were enemies, and the Pardon that is difpenc'd to us upon the account of his Suffer- ings, is the effed of meer Mercy. We are jtiftified freely by his Grace , through the Redfmftion that ts in JefusChrtfl. 'Tis pure Love that appointed and ac- cepted, that imputes and applies his Rightcoufnefs to us. And 262 The Harmdfiy of the Divine Attributes And as the Freenefs, fo the Riches of his Mer- cy is not leflened by the Satisfa(5tion Chrift made for us. 'Tis true we have a pattern of God's JulUce, never to be pardllel'd,in the Death of Chrift ; but to the feverity of Juftice towards his only beloved Sor, his clennency towards us guilty Rebels isiifuUy com- enfurate. For He pardons us without the expence of one drop of our Blood, though the Soul of ChriH: was poured forth as an Offering for Sin. Thus in an admirable manner He fatisfies Juftice, and glorifies Mercy : and this could have been no other way ef- ieded : for if He had given His Spirit alone to re- ilore us to His Image, His Love had emin ntly ap- peared, but the honour of his Juftice had not been fecured. But in our Redemption they are infinitely magnified 5 His Love could give no more than the LiS of His Son, and Juffice required no lefs : for Death being the Wages of Sin^ there could be no fatisfa(5tion without the Death of our Redeemer, CHAP. in the Contrivance tf Mans Redemption, 267 CHAP. XIV. Thf Compleatnefs of Chrift's SatufaCtion proved from the Caufes and Eflfeds of it. 7he Caufes are the Quality of his Pcrfon, and Degrees of his Sufferings. 'the Effects are H^s Refarraf.'on, Afcenfion^ Interccffion at Gods right hxnd^ and his ex2rcifwg the Supreme Power in Heaven and Earth, the excellent Benefits which God reconciled heftorvs en Men J are the Ejfei^s and Evidences of his com- fleat Sacisfadion. they are Pardon 0} SinjGracc, and Glory, that Repentance and Faith are re* quired^ in order to the partaking of the Benefits pur- chafed hy Chrift's Death, doth not le^enthe Merit of his Sufferings. That AjfliCtions and Death are tnfliCfed on Believers, doth not derogate from their All- f efficiency, THe third thing to be confidered is the Com- pleatnefs of the Satisfadion that Chrift hath made, by which it will appear that Gods Jufticc as well as Mercy is fully glorified in his Sufferings. For the proof of this I will firfi confider the Caufes from whence the compleatnefs of his Satisfa(flion arifes. Secondly J The Effeds that proceed from it, which are convincing Evidences that God is fully appcas'd. The Caufes or his compleat Satisfaction are two, I. The Quality of his Pcrfon derives an infinite value to his obedient Sufferings. Our Surety was equally God, and as truely Infinite in His Per- fevftlons 2^4 "^^^ Harnmy of the Vrvine Attrihutes, fcdions as the Father, who was provoked by our Slnsj therefore he was able to make Satisfadion lor them. * He is the Son of God not nieerly in refpedt of the honour of his Office, or the fpecial Favour of God, for on thefe accounts that TiUle is communi- cated to others : but his only Son by Nature. The 1*1 i'^' folc preheminence in Gifts and Dignity would give ]ohn V-6' Him the title of the firfl-born, but not deprive them Htb. 1.5. of the quality of Br^/^Z-'r^^. Now thewifdom and juftice of all Nations agree, that Punilliments re- ceive their eftimatc from tlie quality of the Perfons that fuffer. The Foet obferves that the Death of a vertuous Perfon is more precious than of Legions. Of what ineftimabk value then is the death of piuiis enim Chtift , and how worthy a Ranfom for loft man- ^urfervamui ^'^^^' ^^^ although the Deity is impaflibie, yet abiiiis.y«ve;7.he that was a Divine Perfon he fuffered A King fuffers more than a private perfon, although the ftrokes he endures in his body , cannot im- mediatly reach his honour. And 'tis fpecially to be obferved , that the Efficacy oi Chrifts Blood is afcribed to his Divine Nature : This the C0I.1.14. Apoftle declares. In -whom we have Redemption through his Blood, even the forgivenej's of Sins, who is the image of the invifible God : Not an artificial Image which imperfectly reprefents the Original 5 Asa Pidure that fcts forth the Colour and Figure of a Man, but not his Life and Nature : But the efTcntial and exad Image of his Father, that ex- preflTes all his glorious Perfeftions in their iramen- lity and eternity. This is tefiified exprefly in Hebr. 1.3. the Son of God^ the hrightnefs of his Glory ^ and th: exprefs Image of his Perfon^ havmg purged by himfelf our fins ^ is jet down on the right hand of Ma- jefj ift the Contrivance of Man's Redemfthn, '2^5 jefly on Hi^, From hence arifes the infinite diffe- rence between the Sacrifices of the Lawjand Chrifts, in their value and vertue. This with admirable Emphajis is fet down in Hebr. p.13,14. For if the blood of Bulls a?td of Goats j and the ajhes of an Heifer fpr inkling the uncle an fan ^ifieth to the purification of the flefb •, hoiv much 7?iore flj.ill the Blood of Chri^^ who through the Bujrnal :ipirit offered himfclf without (pot to God , purge your Consciences from dead works toferve the living God C Wherein the Jpojlle makes a double Hypothefes, 1, That the L^gal Sacrifices were ineffectual topurifie from real guilt. 2. That by their typical Cleanfing, they fignlfied the walhing away of moral guilt by the Blood of Chrift. I. Their infulficiency to expiate Sin appears, if we confider the fubjed 5 Sin is to be expiated in the fame nature wherein 'twas committed 5 now the Beads are of an infcriour rank, and have no com- munion with Man in his nature : Or, if we confider the obje(^, God was provoked by Sin, and He is a Spirit, and not to be appeafed by grofs material?Ca}. 50. ij* things ; His Wifdom requires that a rational Sacri- fice Ihould expiate the guilt of a rational Creature: And Juflice is not fatisfied without a proportion between the Guilt and the Punilhment. This weaknefs and infufliciency of the Legal Sacrifices to expiate Sin, is evident from their variety and repe- tition : For if full RemifTion had been ob ained, the worfhippers once purged jJjould have had ?io more con- Yich. 10.2, fcience of fin, »Tis the fenfe of Guilt, and the fear of Condemnation that required the renewing of che Sacrifice. Now under the L^iv, the M'nifli y of the Priefh never came to a period or perfe(5tion. The Millions of Sacrifices in all Ages, from the eredling M m the 25^ 'ihe Harmony of the Divine Attributes the Tabernacle to the coming of Chrift, had not vertue to expiate one Sin. They were only (hadows which could give no refrellimcnt to the inflamed Confcience, but as they depended on Chrift, the body and fubflance of them. But the Son of God, who offered hhnfelf up by the Eternal Sprit to the Father^ is a Sacrifice not only Intelligent and Rea- fonable, but incomparably more precious than the moft noble Creatures in Earth or m Heaven it felR He was Prieft and Sacrifice in refped of both His Natures, His entire Fcrfon was the Offerer and Oiiering: Therefore the AfoHle from the excel- lency of his Sacrifice, infers the unity of its Obla- tion, and from thence concludes its Efficacy. Chrifl; did not by the Blood of Bulls and Goats^but by his ovon H b 10. 14. Blood He entred in once to the Holy PUce^ having ob- tained eternal Kedenipion for us ; and by one Offering He hath for ever perfected them who are fa notified. Upon this account Godpromifed in the New-Cove- nant, Tihat their Sins and Iniquities He rvould re- member no more^ having received compleat fatisfadi- on by the Suflferings of his Son. 'T/j- novQ faid that Heb. p. 2^) once in the end of the world hath he appeared, to put 27) 28. aveay Sin by the Sacrifice of himfelf And 4s it is Appointed for all men once to die., and after Death comes Judgment : So Chri^ voas once offered to bear the Sins of many ^ and unto them that look for him fh all he appear the fecond time without fin. As there is no other natural death to fuifer between Death and Judg- ment, fo there is no other propitiatory Sacrifice be- tween his all-fuiEcient Death on the Crofs, and the laft coming of our Redeemer. There is one Con- fideration 1 fliall adde, to (hew the great difference between Legal Sacrifices and the Death ofChrift as in the Contrivance of Man's Redemption. $$■] to its faving vertue. The Law abfolutely forbids tiie eating ot Blood, and the peoples tafting of the Sin-offerings •, to fignifie the imperfedion of thofe Sacrifices. For (ince they were confumed in their Confecracion to Gods Juftice, and nothing was left for the nourifliment of the Offerers, 'twas a Ci^n they could not appeafe God. The Offerers had communion with them when they brought them to the Altar, and in a manner derived their guilt to them, but they had no vertue by them in comino- from it. The Smner conveyed death to the Sacri^ fice, but did not receive life from it. But Chrift the Lamb of God was not fwallowed up in his Offer- ing to Divine Juftice : 'Tis his peculiar Glory that He hath compleatly made Satisfadion. We may feed upon the ficili of this precious VUiim^ and drink his Blood. As He cnter'd into communion of Death with us, fo we are partakers of Life by Him. 2. The Compleatnefs of his Satisfadion is grounded on the degrees of his Sufferings. There was no defed in the payment He made. We owed a debt of Blood to the Law, and his Life was offer'd up as a Sacrifice ; otherwife the have had remained ' in its full vigour, and Juftice had been unfatibfied. That a Divine Perfon hathfuffered our Puniihment, is pr. perly the rcafon of our lUdemption. As 'tis not the quality of the Surety that iC'Lafes the D.-b- tor from Prifon, but che^xiyment wl»i.'h he mak^s in his nuiiie. "ihe Blood of Chnft fbed^ pv)ured f ;nh ^'^' -^- ^S. frjm his Veins, ard offered up lo Got, in haty^re- '^^-^'^^---t' cife confidcratior. ratifies t.ic Ncvv t-ftam^nt, l\.c fuinis, Our Saviour by his Del h fairer d the mjle- diction Q^ the Luw, and hi.s Divine Nature gave a M m 2 full J 58 ibe Harmony ef the Divine Attrihtftes^ full value to his Sufferings, fo that the fatisfadion proceeding from them, was not meerly ex fuCio^ as Brafs Money is currant by compofition ; but ex me- rito, as pure Gold hath an intrinjick worth • and God who was infinitly provokt, is infinitely plea- fed. 2. The effeds and evidences of his compleatSa- tisfadlion are, F/V/, His Refurredion from the Grave. For if we confide r the Lord Chrift in the quality of our Surety5He fatisfied the Law in his Death : and having made compleat payment of our debt, He received the acquittance in his Refurre(^ion. His Death ap- peafedGod, His Refurredion allures Men. Ashe rofe himfelf, fo in one concurrent a(5tion God is [aid. Rom. 6.4. to raifebim» He was releaft from the Grave, asyr(>/^/ 1(4.53. 13. Prififf, by publick fentence^ which is an indubita- ble argument of the validity and acceptance of the payment made by him in our name. For being un- der fuch bonds as the Jufticeand Power of God, he A(5t.2 24» could never have Uofed the fains of Death, if his Sufferings had not fully been fully Satisfadory and received by him for our difcharge. And 'tis obferva- * ble that the raifing of Chiift is afcribed to God as Heb.n.20. reconciled. Now the God of peace who brought again from the dead the great Shepherd of the Sheef^ through the Blood of the everlafiingCovenant* The Divine Po- wer was not put forth till God was pacified. Juftice incenfed expofed him to Death,and Juftice appeafed freed Him from the dead. And his Refurredlion is at- tributed to his Blood, that being' the ,' full price of his and our liberty. Infhort,when inflexible Juftice ceafes to punifhjthere is the ftrongeft proof 'tis fatis- fied. Secoffdljf, io» pn the Contrivance of Man's Redemption, ^ 69 Secondly^ His Afcent into Heaven, and Intcrceffi- on for us prove the complcatncfs and aifufficien- cy of his Sacrifice. If He had been excluded from the Divine Prefence, there had been juft caulc to fufped that anger had been ftill remaining in God's Brc;ift ; but His admiflfion into Heaven is an infal- lible teftimony that God is reconciled. This our Saviour produces as the Argument b/ which the Holv Ghoft will overcome the guilcy fears of Men. He /hail convince the World of Kighteoufn^^ hecaufi /tq^ j^ go to my Father, Chrill in his Sufferings was num- bred among tranfgreffors. He dyed as a guilty per- fon, not only in rcfped of the calumnies of Men, but the curfe of the Law, and the Wrath of God which then appeared inexorable againft fin. But having overcome Death, and broke through the weight of the Law, and retired to his Father, he made apparent the innocency of his righteous Per- fon, and that a compleat Righteoufnefs is acquired by his Sufferings, fufficient to juftifie all that fhall truly accept of it. This will be more evident, by confiderlng his en- try into Heaven as the true High Pricff , who carried the Blood of the New-Covenant into the Celeflial Sanduary. For the opening this, we are to confider there are two parts of the Prieftly Office^ 1. To offer Sacrifice. 2. To make interceffion for the People by vertue of the Sacrifice. This was performed by the High- Priefl in the Feafl of Atonement which was cclcbrat- ^^^^^*^^* cd in the month tifri. The oblation of the Sacrifices '"^''5* was without,at the Altar : the Interceffion was made in the Holy of Holies, intovvhich none might enter but the High-Prieil once a year. And firfthemuft expiate 270 ^^^ Harmony of the Divine Attributes expiate his own fins, and the fins of the people by Sacrifices, before he could remove the Vail,and enter into that facred and venerable place, vy^here no fin- , i^er had right to appear Then he was to prefent the Hb 4.. precious Incenfe, and.the Bluod of the SacrificeSjto ^ render God favourable to them. Now thefe were fliadows of what Chrifi: was to perform. The Holy of Holies was the type of the third Heaven, in its Situation, Qu^ility and Furniture. For it was the moft fecret part of the Tabernacle, feparated by a double Vaii, by that which was between it and the firft ' anctuary, and by another that diftinguiflit the firilfrom the outward Court. Thus the Heaven of Heavens is the moft dift ant part of the Univerfc, and feparated from the lower World, by the Starry Heaven, and by the Airy Uegion, which reaches down to the Earth. Befides, t\\^ mo/l Holy part of the Tabernacle was inaccelTible to finners: as Hea- ven is ftilcd by the Apoftle the place of tnacceffible- light. And it was the throne of God, where he reigned : according t(Vthc Language of the Pfalmift, Pfal. 80.1. Jie dwelt betrveen the (^eruhims. The figures of the Cherubims reprcfinted the Myriads of holy Angels, that adore the incomprehenfible Deity , and arc al- ways ready to execute his commands. The Tables of the Law were a Symbol of that infinite Wifdom and Holincfs which ordained them : and the High- Priefts entering with the Blood of the Sacrifice, and carrying with him ?\\ tho^ tribes of 7^;'^^/ upon his Breaft, fignified that Jefus Chrift the true High- Prieft after he had really expiated fin by his Divine Sacrifice in the lower World, fliould enter into the Eternal Sanduary with his own Blood, and intro- duce with him all his People. Of this there was a marvelloMs in the Contrivance of Mans Redemption, 271 marvellous fign given, for in the fame moment that Chriil expired, the Vail of the Temple thatfcpa- rated the Oracle from the firll part, was rent from the top to the bottom-, to fignifie that the true High- Pricfl had Authority and Right to enter into Heaven itfelf. And thcfpecial end of his afcending is cx- preft by the Apoftle : For Cbrifi is not enterednch p.2^» into the Holy places made with hands^ rvhich are the Figures of the true^ but into Heaven its felf now to appear in the presence of God for t^. As the High- Prieft might not enter into that facred and terrible place, neither could he propitiate God without fprinkling the Blood of the flain Sacrifice ^ So our Redeemer firll performed what was ncceflary for the Expiation of bin^ and then He part through the vifible Heavens, and afcended before the Throne of God to appear as our Advocate. He made an obla- tion ofHimfelf onthe Earth, before He could make intercejfion for us in Heaven, which is the confum- mation of his Prieftly Office. The firfl was a proper Sacrifice,they^fW is a commemoration of it: There- fore He is faid to appear before his Father by Sacrifice, „ Befides what hath been difcours'd of the order ''•^•^^' and depcndance of thefe parts of his Prieftly Office, which proves that He had accomplilht the expiatiort of Sin,before He was admitted into Heaven to inter- cede for us : There are txvo other Confidcrations which manifeft the compleatnefs of his Satisf adion » I. The manner of his Intercefifion. 2. Yt^omni- ^(?^^«f Efficacy. I . The manner of it. He doth not appear in the form of a Suppliant upon his Knees before the Throne, offering up tears and flrong cries as in the day of his flcfh, but He fits at Gods right hand mak- ing 2 7 i *The Harmony of tie Divine Attn hutes", ing interceffion for lis. He folUcits our Salvatton," not as a favour to him, but as the price of his Suf- ferings, and as due to his infnite Merit. His Blood in the fame manner pleads for our Pardon, as the Heb.12.24. blood of righteous ^^f/call'd for vengeance againft the Murderer : Not by an articulate voice, but by fuing to Juftice for a full recompence of it. la fhort, His Intercefllon is the continual reprefenta- tion of h's moft worthy PafTion. 2. The omnipotent Efficacy of his IntercefTion pruves that God is fully fatisfied. He frees us from the greateft Evils, and obta ns for us the gteateft ijohn 2.2. Qqq^ in the quality of Mediator. If any man fin^ vce have an AAvoiate with the "father ^efm Chrijt the Righteous •, and he is the propitiation for our Sins, and not for ours only, but for the Sins sfthe whole world. He difarms the Anger of Godj and hinders the effeds of his Indignation againft repenting Sinners. Now the prevalency of his Mediation is grounded on the perfc(5tion of his Sacrifice. The blelTednefs of Hea- ven is confer'd on Believers according to his Will. Toh.i7.24» F^f^'fy I will that thofe whom thou hafi given me^ be with me where I am to fee my glory » his requeft is effectual, not only becaufe He is Gods Son, and in bigheft favour with Him, but for his meritorious Sufferings. 'Tis for this reafon that the Office of Mediator is incommunicable to any Creature, there is one God^ and one Mediator between God and Man, the Man J Tim. 2.5. Qy-^^ Jefu^j who gave himfelf a ranfomfor all. The Jpofile makes a Parallel between the unity of the Mediator, and of the Deity, which is moft Sacred and inviolable. For the right of Intercefllon, as 'tis unauthoritative adt, is founded in Redemption, they in the CoHtnvaHce of Mans Redemption, 2^* they cannot be divided. And we may obferve by the way, How the Popiffj Dodtrinc that ereds as many Advocates as Angels, or Saints, or who- ever are Canonifed^ is guilty of Impiety and Folly: O!^ Impiety, In taking the Sovereign Crown from the Head of Chrift to adorn others with it, as if they had more credit with God, or compalTion for Men ; And of Folly, In expe(aing benefits by their Intcr^ cefifion, who have n3 fatisfadory Merit to purchafe them. The numerous Advocates that are con- ceived by fuperftitious Perfons in their Fancies, arc like the counterfeit Suns , that are drawn in th'* ^<'« '-""^w Clouds by Reflexion , as in a Gbfs : which al- ^Z^Z'e^'J^ though they fliine with a confiderable brightnefs, yet/l?'"'**'«f«^ they are only Suns in appearance, and derive no ]tll?„T aZt!!' quickening Influences to the Earth. The blefTed ^-*^, ^^^'tes cs* Spirits above, who enjoy a dependant Light from K^rc^ii'"* the Sun of Righteourners,yet convey no Benefits to Men by Meritorious interceding for them. We obtain Grace & Glory only upon the requefts of our Redee- mer. Briefly^ The ads of his Prieft-hood refpecft the Attributes, which in a fpecial manner are to be glo- rified in our Salvation. By his Death He made Sa- tisfa(ftion to Juftice, by his Interce(fioii he follicites Mercy: And they both join together with the fame readincfs and warmth to difpenle the Benefits which He purchafed for his People. "thirdly^ The Compleatnefs of his Satisfadfon is fully proved by the glorious ifTuc of his Suffering;?, This will be mod evident by confid: ring the con- nexion and depcndance which his Glory hath upon his Humiliation : And that is twofold: I . A dependance of Order. His A'feafement and Sufferings were to precede his Majefly aad Power : N n . As 2JA the IJarmcnyof the Divine Attributes h'i^ in Nature things pafs from a lower ftate to Per- fecftion. This Order was necciTary. For being ori- • 7,7 i gi^^'-^^^y ^^ the form of God, it was impofTible he lliould M%endr,mfi- bc udvauced, if he did not voluntarily defccnd fronv fng,umf:ii,er- ^^^ Glory^ that io he might be capable of exaltation. ^iiocr'tfceie po- Hc was fir ft made a little lovoer than the Angels . and tijK ^'i' 'fl^ after ratfcd above them. ^^!Zs'm%!i' 2* A dependance of efficacy. Glory is the re- /udimsju£. ward of his Sufferings. This is cxprcfly declared by ai. ^»egy, j.|^^ y^p^^l^^ Chrif humbled himfe If and became obe- Phil.2.5?. dient to the Death of the Crofi^ vcherefore God hath hiohly exalted him^ and given him a Name above every name^ that at the Name of ^efus every kn:e fljotild bow ; The mark of that homage that all creatures pay to him. This exaltation is correfpondent to the degrees of his abafcment. His Body was reftored to Life and Immortality, and afcended on a bright Cloud, Gods Chariot, being attended with Angels, and the everlasting Gates opened to receive the King of Glory ; He is fet down at the right hand of the throne cfthe Majefly in Heaven ; this fignifies that Divine Heb. i.3» Dignity to which He is advanced, next to his Fa- ther, For God being an infinite Spirit hath neither right nor left hand in ftrid fenfe. Our Redeemers Honour is the fame , and His Empire of the fame extent with his Fathers. Thus the Apoftle in- terprets the words of the Ffalmift^ that the Mejfiah Pfal. iio.i' fl^^^^^^ fi^ ^^ ^^^ ^^i,^^ ^^^^ of God^ till he made his ^r:emies his Footflool^ by reigning •, for he mufi reign I Cor !«;. ^^^^' ^^^^ f^^ ^^ ^^^ hnemies under his feet, 25. And Saint Feter tells us, that the Father hath made him Lord and Chrifl : That is, by a Soveraign truft hath committed to him the Govern- ment cfthe Church, and the World: notdeveft- in the Contrivance of Man's Redemption, 275 ing himn^^lf of h's elFential Dominion, but excrciiinfr it by C ill 111:. The heigh*- of this Dignity is em- phatic:tiiy fet forth by the Apolllc : the Father hath featedhim at his own right hz?id in the Heavenly pla- p ces, fur above all ltri?7citaLitics, a:nd ^ovoers^ and P '^^^ M'^htj and Dominion^ (which tides fignify the fcve- ra] degrees ol Glory, among the Angels ) and every na-'U-' that is nam^d not only in this World, but that ivhch IS to come: chat js, hath given him a tranfcen- dentand incommuaicable Glory, the ufe of names bemg to fignirV the quality of Perfons. In lliort, he is made the Head of the Church, and Judge of the World ; Angels and Men iliall (knd before his Tri- bunal, and receive their Eternal decifion from him. Novv mchis oeconomy of our Mediator, his Humili- ation was the cauieof his Exal ration upon a double account. 1. As the Death of Chiift was an expreflion of fuch humility, fuch admirable Obedience to God fuch Divme Love to Men, that it was perfedly plca- fingto his Father, and his Power being equal to his Love he infinitely rewarded it. 2. The Death of Chrift was for Satisfadion to Juftice, and when he h.id done that Work, he was to enter into ref}. It behoved Chrifi to Surfer andcn- ter into Glory Tis true, Divine Honour wa^ due to Luk.24. him upon another title, as the Son of God : but the receiving of it was deferred by difpenflition for a time. Firft, He muft redeem us, and then Rei<^n. The Scripmre is very clear in referring his avftual poflefTion of Glory, as thejuft confcquent to his com- pleat expiation of fin . [f Ijen by himfdf He had pur- Hcb. i .5 . ged our fins^ He fat dorvn on the right hand of the Ma- c> 10.12, ]cfty on high,' And after he had made one Sacrifice Nn 2 joy 27^ l^he Harmony ^fthe Divine Attrl-butes^^ for fms^ for ever fate down on the right hand of God, And not only the Will of the Father, but the nature of the thing it felf required this way of pro- ceeding. For Jefus Chrift by voluntary fufception undertaking to fatisfie the Law for us, as he was obliged to fuffcr what was neccfTliry in order to our Redemption, fo 'twas reafonablc after Juiiice was farisfied, that the humane nature iliould be freed from its infirmities, and the Glory of his Divine be fo confpicuous, that every tongue fhou/d confejs that Jefus who was defpifcd on Earth is fupremc Lord : The Apoflle fums up all together in that triumphant challeng, Who fh all lay my thing to the charge of God's P,.om,8^4, J^leCi'i 'IW God that jufiifies, who is he that condem- 35* ncth^ "tis Chrijl that diedt yea rather is rifcn again y who is even at the right hand of God^ who alfo maketh interceffion for us, 3 . The excellent benefits which God reconciled beftows upon us, are the etfeds and evidences of the compleatnefs of Chrifls Satisfa(5i:ion. And thefe are pardon of Sin, Grace, and Glory. The Apoflle H b 7 10. ^^"^ ^^ ^^"^ ^^^ ^^^ made nothing perfect : all its Sa- crifices and Ceremonies could not expiate the guilt, nor cleanfe the flain of fin, nor open Heaven for us : which three are requifit to our perfcdion. But Chrift hy one Offering hath perfected for ever them that Heb.10.14. ay g Sanctified. By him we obtain full Juftification, Renovation and Communion with God : therefore his Sacrifice, the Meritorious caufe of procuring them, muflbe perfed. I . Our Ju/tification is the effe(5l of his Death : for the obligation of the Law is made void by it. God forgives us our TrefpajfeSy blotti/ig out the hand- * * ^* writing of Ordinances that was againfi:uSy and took it in the Contrlvame of Mans RedemptloH, 277 it oftt of thevoay^ nailing it to his CroJ^. The terms arc ufcd, that are proper to the cancelling a civil Bond. The killing letter of the Law is abolidit by the Blood of the Crofs, the Nails and the Spear have ren: it in pieces, to iignifie that irs condem- ning power is taken away. Now the infinite vcrtue of his Death intakin^r away the guilt of iin will more fully appear, if wc coniiJcr. I . That it hath procured Pardon for fins com- mitted in all ages of the World. Without the in- tervention of a Sacrifice God would not Pardon,and the mofl: coftly that were oifcred up by finners, were of no value to make compenfation ro Juftice: but the Blood of Chrift was the only propitiation for fins committed before his -comming. The Apoflle tells us, He Wits mt obliged to ojfcr himfelf ofteri^ ^z Heb.9.2 5j, the Higb-Friefl entered into the Holy ^Uce every year ^ 25. voith the Blood of others^ hut norv once in the end of the World hath he af>pe ared to put away jin^ by the Sacri- fice of himfelf. The direct fervfe of the Words if?, that the virtue of his Sacrifice extended it fclf to all times : for otherwife in regard Men have always needed propitiation, He mufl have Suffered often fince the Creation of the World. And if it be askt how His Death had a faving influence before He a(ftually Suffered < the anfwer is clear : We muft confider the Death of Chrifl not as a Natural but Moral caufe : 'tis not as a Medicine that heals, but as a Ranfom that frees a Captive. Natural Caufes operate nothing before their real exift- ence ♦, but 'tis not neccffary that- moral Caufes fliould have an adual being ; 'tis fufficient that they fliall be, and that the perfon with whom they are ef- feiflual. ^7^ Tihcl1.arrmnyof the Divine Attributes feilual, accept the Promiie. As a Captive is re- leaft upon aiTurance given that he will fend his ran- foni, though tis not actually depofited. Thus the death of Chrift was available to purchafe pardon for Believers before his coming > for he inrerpofed as their Surety , and God , to whom all things are prefent, knew the accompiifliment of it in the ap- pointed time. He is thereibre cali'd the Lamb [Iain Rev.i3'8. Jro?nthe fou'fjdaticn of the world -^ not only in refpedt of God's Decree, but his Efficacy. The falvacion we derive from him, was ever in him. He appeared under the Empire of J.Y^»///iy, and dyed under Jybe- ritis^ but he was a Redeemer in all ages, otherwife the comparifon were not juft, that as by Adam all 1C0r.15.22. ^/>, y^ by Chriji all arc made alive. 'Tis true, under the old Teilament they had not a clear knowledg of him,yet they enjo , ed the benefit of his unvaluable Sufferings. Fortije medium by which the benefits our Red^'emer pnrchafed, are con- veyed to Men, is not the exad knowledg of what he did and fuffcred, but fincere Faith in the Pro- mife of God. Now the Divine Revelation being the rule and meafure of Faith, fuch a degree was fufficient to Salvation, as anfwered the general dif- covery of Grace. Believers depended upon God's goodnefs to pardon them in fuch a way as was ho- nourable to his Juftice. They had fome general Knowledge that the Mel^ah Hiould come, and bring Salvation ; Abraham rejoiced to fee the day of Chrijl : Mofes valued the AffJicJio.vs ofChriJl. more than the 'tr^afnrjs of ALgyft. A;'d Believers in general are defer ibcd to be vpaitersforthe Confolation of Israel, In fliort, the Jewiili and Chriftian Church are effen- tially one ; they differ no more than the morning and in the ContrtvA'/7ce of "MAns Redem^tioft, 2.j^ and Evening Star, which is the fame, but is divL^f- ly called, from its appearance before thc^iin-iiling, or after its fetting. So our Faith rcipcd , a Saviour that is paft, theirs refpeded Him as to coaie, Bcfiies, The faving vertue of his Deati- as it reaches to all former, fo to all fucceeding Age^. He is th^ fam^y^cficrday^ tod.iy^ and for e^uer ; not oaly ik.y^^\^^-^^^%^ rcfpe^i of his Perjo/i^ but his Office. The vertue of the Lcgd Sacrifices expired with the Oftciing : upon a new lin they were repeated. Their irnperfcdion is argued from their repetition. But th: precious Oblation of Chrifl: hath an everlafting efHcacy to obtain full Pardon for Believers. His Blood is as powerful to propitiate God, as if it were this day lined upon the Crofs. He is able to five to pjrPctuity all that /hall addrefi to God by Him : Since He ever lives to make Jntcrcejjhn The Pardon that He once purchafed, (liall ever be applied to contrite Believers.. The Covenant that was fcaled with his Blood is eter- nal, and the Mercies contained in it, 2 . The pcrfedion of his Sacrifice is evident, by its expiating univerfally the guilt of all tranfgreiH' ons. 'Tis true. Sins in their own nature are dif* ferent, fome have a crimfon guilt attending them, and accordingly Confciencc llwuld be atfeded : Yyt the Grace of the Gofpel makes no difference. The Apoftle tells us , that the Blcod of Chrijl cleanfeth^ from all fins : Whatever the kinds, degrees and cir- cumftances are. As the Deluge overflowed the higheft Mountains, as well as the ieaO: Hill, fo par- doning Mercy covers Sins of the firi magnitude as well as the fmallefl. Under the Law, one Sacrifice could expiate but one Offence, though but agninfl a carnal Commandment, but this one walhes away the: t$o the Harmony of the Divine ' Attributes^ the guilt of all Sins againft the Moral Law. And in that Difpenfation no Sacrifices were inftituted for Idolatry, Adultery, Murder, and other Crimes •, .. which were certainly punilht with Death. But under the Gofpel, Sins of what quality foever, if re- pented of, are pardoned. The Jpoftle having rec- koned up Idolaters, Adulterers, and many other notorious Sinners that (liall not inherit the Kingdom iCor.^.i !• of Heaven, tells the Corinthians^ that fuch were fome of them •, hut they were fancttjiedj tind juftified in the Name of the Lord fefii^ Chrift, 'Tis true, Thofe who (in againft the Holy Ghoft are excepted from Pardon : But the Reafon is, Becaufe the Death of Chrift was not appointed for the Expiation of ii: ; And there being no Sacrifice, there is no Satisfadion, and confequently no Pardon. The VVifdome and Tuftice of God requires this Severity againft them : Hcbio.ad' for ifhe that dejjfifed Mofes Larv died nithout Mercy, of horv much for er funifhment (hall he he thought wor- thy -i who hath troden under foot the Son of God, and Hcb.10.28) hath counted the Blood of the Covenant wherewith he a^. was fanchfied an unholy things and hath dom defpte to the S fir it of Grace < that is, They renounce their Redeemer as if he were not the Son of God, and virtually confent to the cruel Sentence paft againft Him, as ifhe had blafphemed when He declared Himfelf to be fo, and thereby outfin his Sufferings, How reafon able is it they iliould be for ever de- prived of the Benefits, who obftinately reje(a the Means that purchafed them. 2. The Death of Chrift hath procured Grace for Men. We made a Forfeiture of our Original Huli^ nefs, and were righreoufly deprived of it. And till Divine Juftice was appealed, all influences of Grace were in the Contrivance of Man's Redemption, xSt wercfufpended. Now the Death of C/irift opened Heaven, and brought down the Spirit, who is the Principle of Renoviition in us. "the nwr/d lay in voickedncfs as a Carcafs in the grave, infenliblc of'its ^J^""^*'^* horror and corruption. The Holy Spirit hath in- fpircd it with a new life, and by a marvellous change ha:h caufed Purity to fuccecd Pollution. 5. The receiving Believers into Heaven is a con- vincing prjof of the all-futliciency of his Sacrifice. For Jaftice will not permit that Glory and Immor- tality, which are the Priviledges of the Righteous, lliould be given to guilty & defiled Creatures. There- fore our Saviour's firft and greateft work was to re- move the bar, that excluded us from the place of Felicity. Tis more difficult to juftifie a Sinner, than t'.j glorifie a Sainr. The Goodnefs of God inclines Him to be/low Happinefs on thofe who arc not obnoxious to the Law •, but his Juftice was to be aton'd by Sufferings. Now what ftronger Argu- ment can there be, that God is infinitely pleafed with what His Son hath done and fuifered for his People, than the taking of them into his Prefenceto fee his Glory :' The Affile fets down this order in the work of our Redemption, 'that Chriji being made perfect by Hch.^.^, Sufferings, that is, havmg confummated that part of^ his Office which refpeSed the expiation of Sin ; He became the Author of eternal Salvation to all that obey him. To fum up all, 'tis obfervable, that the Scripture attributes to the Death of Chrift not only Satisfadion, whereby we are redeemed from Pu- nilhmcnt •, but fuch a redundant Merit, as purchafes q^ for us Adoption, and all the glorious Prerogatives ofthe Children of God. Upon thefe accounts his Blood hath a double Efficacy. As the "Blood of the O o Covenant^ lLb-iO'i9' 282 The Harmony of the Divine Attrihates^ Hcb- 1 5. 20. Covenant^ it procured our peace •, as the Blood of the Luk.22.20 Jejl^mcnt^ it conveyes to us a Title to Heaven it felt •, according to that of St. T^ul^ we have boldnef to enter into the Ihliefl by his Blood. I will remove tvco (lender prejudices againfl this Dodrine •, I. lh.it Repentance and Faith arc required in order to the pai taking of the precious benefits which Chriit hath purchafed, doth not lefTen the Merit of his Death, and the compleatnefs of the Satis- fadion made t<^ God by it. For we mull: confider. There is a great difference between the pay- ment of that the Law requires by the Debtor, and the payment cf that which was not in the original Obligation by another in his ftead. Upon the pay- ment of the firft, adual freedom immediately fol- lows. If a Debtor pays the fum he ows, or a Cri- minal epdure the puniiliment of the Law, they are a(5lually difcharged, and never liable to be fued or fuffer again. But when the fame that the Law requires is not paid, but fomething elfe; by ano- ther •, the releafe of the guilty is flifpended upon thofe conditions, which he that freely makes fatis- fadion, and the Governour who by favour accepts it, are pleafcd to appoint, Now 'tis thus in the tranfai^tion of our Redemption : Chriit laid down his Life for us, and this was not the very thing in ftiid fenfe that the Law required. For according to the threatning, the Sonlthatfin^ fballdie ^ the De- linquent in his own perfon was to fuffer the penal- ty : and there was no neceflity natural or moral that obliged God to admit of his Satisfaction for our dif- charge. If the Law had cxprcft that the finner or his furety fliould fuffer, there had been no need of a better in the Comrivince of Man's Kcdemptm* a S3 hetter Covenant, But in this the Grace of God fo illuflroufly appears, that by hisappointnientthepu- nillimentofthe guilty was transfer d to rhe Innocent, who voluntarily undertook for them. In tliis rcfpec't God truly pardons fin, though he received intirc Sa- tisfaction ., for he might in right have refufed it. Now thefe things being fuppofed, although the Blood of Chrift: was a price fo precious, that it can only be valued by God t!iat received ir, and miglit worthily have redeemed a thoufand Worlds, yet the effecis of it arv! to be difpenfed according to the Eternal Covenant between the Father and the Son, and the tenor of it is revealed in the Gofpel, ivc^ that Repentance and Faith are the conditions, upon which the obtaining pardon of /in, and all the blef- fings which arc the confequentsof it depends: thus Chrift who makes Satisfadion, and God that accepts ft, declare. The Commiflion of the A- poftles from his own mouth was to preach Rcpen- Luke 24.47. tnHcc,andKc7?iijJio»ofJi/2s tn his name to all Nati- ons : and he was exalted by God to be a. Tr'tncey and a Ads 5.3 1. Saviour^ for to give repentance to Ifrael^ and forgive nefs offw. The eftabhlliing of this order is not a meer po- fitive command, wherein the will of the Law-giver is the fole ground of our duty 5 but there is a fpeci- al congruity and reafon in the nature of the thing itfclf. For Chrift hath fatisfied Jufticc, that God may exercifc pardoning Mercy in fuch a manner as isfuitable to his other perfedions. Now 'tis contra- ry to his Wifdom to difpenfe the precious benefits of his Sons Blood to impenitent Unbelievers ^ to give fuch ffch Pearls, and fo dearly bought, to Swine that will trample them wnder rheir feet 5 to beftow O o 2 Salva- ^g^ ^he Harmony of the Divif^e Attributes Salvation on thofe who defpife the Saviour. =Tis con'.rary to his Holinefs to forgive thofcwho will fccurcly abafe his favour, as if his pardon were a priviledge and licenfe to fin againft him. Nay, final Impenitcncy is unpardonable to Mercy it felf. For the obje(5ts of Juftice and Mercy can- not be the fame: now an impenitent finncr is necef- farily under the revenging Juftice of God. Tis na difparagemcnt to his omnipotency that he cannot fave fuch. For although God can do wharfoever he will, yet he can will nothing but what is agree- able to his Nature. Not that there is any Law above God, that obliges him to ad, but he is a Law to himfelf. And the more excellent his perfedions are, the lefs he can contradict them. As 'tis no reflexion upon his power that he cannot die, neither is it that he can do nothing unbecoming his perfedi- ons. On the contrary,it implies weakncfs to be liar ble to any fuch a(5t. Thus fuppofing the Crea.- ture Holy, it is irapolTible but he (liould love it, not that he ows any thing to the Creature, but in regard he is infinitely good: and if impenitent and obfti- nate in fin, he cannot but hate and puniili it-, not that he is accountable for his Adions, but becaufe he is infinitely Juft. And from hence it appears, that the requiring of Repentance and Faith in order to the adual partaking of the bleflings our Redeemer pur- chafed, doth not diminifh the value of his Satisfadti- on, they being not the caufes of pardon, but ne- ceflary qualifications in the fubjed that receives it. 2 . It doth not lefTen the Compleatnefs of his Sa- tisfadion, that Believers are liable to AfiliAions and Death. in the Contrivance of Mans Kedemption, 285 Death. For tKcfe are continued according to the agreement between God and our Redeemer, for other ends than fatisfa(5lion to Juftice, which was fully accompliiht by him. This will appear by feveral Confideratlons. I. Some Afflidions have not the nature of a Pu- nifhment, but arc intended only for the exercife of their Graces- That the trid of their Fatth^ Pati- iPcM 7. encey and Hope being much tnore preciot^ than of Gold \^n\,i.i* thxt perijhcth^ though it be tried by thefre^ might be found unto praife. Now thcfe Afflidions are the ^^"^•5*-'3' occalion of their Joy, and in order to their Glory. Of this kind are ail the Sufferings that Chriilians endure for the promotion of the Gofpel. Thus the Apofles ciieemed themfclves digmticd, in fulfering whac was contumelious and reproachful for the . r. Name of Chrift. And St, Paul interprets it as ap^.'^*"^^* fpecial favour, that God calld forth the Philippians to the Combat, to you it is given in the behalf of Chriji to fuffer : Not only the Graces of Faith ancl Fortitude, but the Afflidion was giv^n ; So Believers are declared Happy^ when they are partakers of Chrtfts iPet.4.14^ Sufferings : for the Spirit of Glory refls on them. Now it IS evident that Attiidlions of this nature are no Punilhments. For iince 'tis efTential to Pu- nilhment to beinflided for a Fault, and every Fault hath a turpitude in it •, It neceflfarily follows, that Punillimcnt which is the brand of a crimemuft beal- waies attended with infamy, and the Sufferer un- der Chame. But Chriftians are honourable by their Sufferings for God , as they conform them to th: Image of his Son^ who was confecrated by Suffer- ings. 2, AtHi(5lions are l^ent fometiiiies not with rcrpe»5l - to 2^6 T^^ lltirfnmy of the Divine Jftriimtef, to a Sia committed, but to prevent the commiflioti of it : and this diftinguiflies them from Punifli- ments. For the Law deters from Evil, not by in- Aiding, but threatning the Penalty. But in the Divine Difcipline there is another Reafon. God affii<5ls to reftrain from Sin ; As St. Paul had a thorn 2 Cor. 1 2.7. j^p theflefh to prevent Pride. 3. Thofe Evils that are infli(5led on Believers for Sin, do notdiminiHi the power and value of Chrift's Pafiion. For we muft diftinguifli between Pun:(li- ments which are meerly cajtigatory for the good of the Offender, and that are purely vindictive for the iufl Satisfadion of the Law. Now Believers arc liable to the firft, but are freed from the other. For Chrifi hath redeemed them from the Cnrfe of the Lajv^ being ' made A Ct^rjefcr them. The Vopi[h Do6trine of Satisfacflion to offended Jufticc by our fuffering temporal Evils, is attended with many pernicious Confequences. 1, It robs the Grofs ofChrift of one part of its Glory, as if fomething were left to us to make up, in the degrees and vertue of his Sufferings. 2 . It refleds on Gods Juftice, as if He exaded two different Satisfadlions for Sin : the one from Chrift our Surety, the other from the Sinner. '3. It difparages his Mercy, in making Him to punifli whom He pardons, and to inflid a Penalty after the Sin is remitted. 4. 'Tis dangerous to Man, by feeding a falfe Prcfumption in him, as if by the merit of his fu£fer- ings he could expiate Sin, and obtain part of that Salvation which we entirely owe to the Death of our Redeemer. The in the Contrivance of Man's Kedem^tion, 1 87 The difference between Chaftifemencs, and pure- ly vtnditiive Punilhrnenrs, appears in three things. 1 . In the Caufes from whence they proceed. The fcvereft Sufferings of the Godly arc not the effeds of the Divine Vengeance. *Tis true, they are Evi- dences of Gods difpleafure againft them for Sin, but not of Hatred. For being reconciled to them in ChriH-j He beares an unchangeable Affc^flion ro them •, and Love cannot hatC, though it may be angry. The motive that excites God to corrc(^^ them is Love : according to that teffimony of the Apoftle, Whom the hori loves He chaflens. As fom-Hcb.12.^ times out of his fevereft difpleafure Heforbeares to^^"^^'^*^* ftrikc, and condemns obftmate Sinners to Profperity here, fo from the tendered Mercy he afl1i(fls his own. But purely vindictive Judgments proceed from meer wrath. 2. They differ in their mcafures. The Evils that Believers fuffer arc alwaies proportioned to their ftrcngti). They are not the fudden eruptions of Anger, but deliberate Difpenfations : Dxvid de- precates Gods Judgment as 'tis oppofed to Favour, Enter not into Judgment v(>ith thy Servant^ OL(?r^: pfal. 142. 2. and Jeremiah defires Gods Judgment, as tis oppo- fed co Fury, Correci me>, Oh hord^ inthy judgment ^I^t ^10,1^, not in thy Fury, *Tis the gracious Promife of God to David with refped to ^Solomon : If he commit Ini- 2 Sam.7. 14. qtiity I rvilich/iflen him with the rod of men^ and -with the frizes of the chtldaen of men : that is, Chaftife him moderately: For in the (tile of the Serif ture as things are tiiagmfied by the Epithet Divine, or of God, a^^ City of God^ that is, very great : So to lignific tUngs that are in a mediocrity, the Scripture ufes j88 7he Harmony of the Divine AttribHtes ufcs the Epithet humane ^ or of Men : And according to the Rule of Oppofition,the Rod of God is an ex- traordinary Affliction which deftroys the Sinner ^ 'tis fuch a Punifliment as a man can neither inflid, nor endure : But the Rod of Men is a moderate Cor- redlion, that doth not exceed the flrength of the ' Patient. But every purely vindiiiive Punifliment which the Law pronounces, is in proportion to the nature of the Crime, not the ftrength of the Cri- minal. 3. They are diftinguillit by the intention and end of God in infli(5bing them. I . In Chaftifements God primarily defigns the Heb. 12.10. Profit of his People, that they may be partakers of his Holi?iefs, When they are fecure and carnal^ He awakens Confcience by the fliarp voice of the Rod 5 to refled upon Sin, to make them obfervant for the future •, to render their Affedlions more indifferent to the World, and Itronger towards Heaven. The Tmit/^euo'- '^P'^ft^^ exprefles the nature of Chaftifements, When iM^- ^^ ^^^ judge dy voe are infiruited by the Lord : They 1C0r.11.32. are more lively LefTons than thofc which are by the Word alone, and make a deeper impreffion upon the heart. X>4'z//W acknowledges. Before heivasaf- Pf. I J9'67' pcfed he went aflray^ but novo have 1 kept thy -words* Corrupt Nature makes Gods Favours pernicious, but his Grace makes our Puniihments profitable. Briefly^ They are not fatisfadions for what is pafl, but admonitions for the time to come. But purely vindictive Judgments are not inflided for the refor- mation of an Offender, but to preferve the honour of the Sovereign, and Publick Order, and t^ make ccm^:^cnfation for the breach of the Law. / If any ivantage i i<»u i» the ContrivAHce (f/MafiJ Redemption, % $p advantage accrue to the Offender 'tis accidental, and befides the intention of the Judg. 2» The end of cliaftifcmcnts upon Believers is to prevent their final deftruvflion. Wh:?f we ^r^^Cor. ii, Judgedj we are Chaji:/ied of th: Lord, that w: mjty * mil}: condemned xvith the World. And thisfweetens and allays all their Sufferings. As the Ffalmiit de- clares, Let the Kighteoii-s fmite me, and it Pj all Lea klndne^^let him reprove mcy it fljall be an excellent die, •which fiall not break my h:ad. But the VtndicHvc Punillimentofa MalcfaCloris not to prevent his con- demnation •, for Death is fomctimes the Sentence. In tliis refped: the temporal evils that bcfal the Wicked and the Godly, though materially the dune, yet legally differ. For to the Wicked they arc as fo many earnefts of the compleat payment they ihall make to Juftice in another World-, the beginnings of Eternal Sorrows : but to the Godly they are in order to their Salvation. They are as the Red-Sea, through which the Ifraelites pad to the Land of Pro- mife, but the Egyptians were drowned in it. Briefly, their Suffermgs differ as much in their iffue, as the Kingdoms of Heaven and of Hell. 2 . That Death remains to Believers, doth not lef- fen the perfedtton of Chrifts Satisfadion. 'Tis true confidered abfolutely^'tis the revenge of the Law for fin, and the grcateft temporal evil, fo that it may fecm ftrange5tha£ thofe who are Redeemed by an Al- fufficient ranfom, fliould pay this Tribute to the King of Terrors. But the nature of it is changed : 'tis a Curfe to the wicked inflided for Satisfadion to ^ Jufticc, but a Priviledge to Believers. As God ap- '^"*" pointing the Rainbow to be the Sign of his Cove- nant, that he would drown the World no more, or- Pp dain'd i^6 the Harmony of the Divine Attributes dain'd the fame Waters to be the token of his Mer- Rev.14. 13. ^y-> ^^'hJ-ch were the inftrument of his Juftice. Blef- fed are the dead that die in the Lord^ And the Tfalmift Piai. id.ip. j.^^g ^g^ ^^^^ precious in the fight of the Lord is the Death of his Saints : Chrift hath taken away what is truly deftruclive m it. 'Tis continued for their advantage. I . Corruption hath fo depraved the fenficive ap- petite, that during our natural ftate we are not in- tirely freed from it : but Death that deftroyes the natural frame of the Body, puts an end to fin. And in this refpe(5l, there is a great difference between the Death of Chrift and of Believers : the end of his was to remove the guilt of fin^ of theirs to extin- guidi thereliques or it. 2. Tis a delivery from Temporal evils, and an entrance into Glory. Death and Defpair feizeon the Wicked at once, hift the Righteous hath hope in his Death, 3 . The Grave fliall give up its fpoils at the laft. It retains the Body for a time, not to deftroy but Jo-in 1 1. purifie it. Our Saviour tells us that whoever believes on hi?n fh all not fee deaths for he will raife them up at the lafl day. He that dies a Man, iliall revive an Angel,cloathed with Light and Immortality. I will conclude this argument with the words of St. Auflin : Ablato criminis mxu^ re Hut a eft mors. Nunc vero Lib. i3.cle mawre ^ mirabiliore gratia Salvatoris in uftu juftitix civit. c4« peccati poena eft converfa : turn enim dictum efi Homini^ morieris fipeccaveris^ nunc dictum eft M-artyri-^ morere ne pecces, Etjic per ineffabilem Dei mifericordiam ^ ipfapoenavitiorum tranjitin armavirtutis^^^fit jufli meritum^ etiamfupplicium peccatoris. Although the Guilt of Sin is removed, yet death remains. But by in the CoHtrivAme of Man's Redemption. 291 by the admirable Grace of the Redeemer, the pu- ni(hment of fin is made an advantage to Holinefs. TheLaw threatned Man with Death if he finned •, the Gofpel commands a Martyr to die, that he may not fin. And thus by the unfpeakable Mercy of God, the puniQiment of Vice becomes the fecuricy of Vir- tue •, and that which was revenged upon the finner, gives to the Righteous a title to a glorious reward. CHAP, XV. Inferences, In the Death of ChriH there is the cleared discovery of the evil of fin, "the firiCtneJ^ of divine fuHice is mofi vifihle in it. the confderation of the ends of Chrifis Death takes off the feandal of the Crofsyand changes the offence into admiration. The Satisfaction of Juflice by ChriH s Sufferings affords the flrongeH ajfurance that God is ready to fard^n jinncrs, the ah fo lute neceffity of complying -with the terms of the Goffelfor ^uflification, there are but trvo wayes of appearing before the fupreme Judge : either in Innocence^ or by the Right eoufnefs of ChriH : the Caufes why men reject ChrtH are^ a legal temper that is natural to them^ and the predominant love of fin, the unavoidable mifcry of all that rviU not fubmit to our Savtmr, I. THRom hence we may difcovermoft clearly thii X^ evil of Sin, which no Sacrifice could expi- ate but the Blood of the Son of God. Tis true, the internal Malignity of Sin, abftra(fted from its dread- ful effects, is moft worthy of our hatred. For 'tis in Pp 2 its J ^ J the Harmony ofphe Divine Attril^tttef^ its own nature direct enmity againft God, and ob- fcures the Glory of all his Attributes. 'Tis the vio- lation of his Majefty, who is the univerfal Sovereign of Heaven and Earth. A contrariety to his Holi. nef?, which Ihines forth in his Law. A defpifing his Goodnef?, the atractive to Obedience. The conteirpt of his Omnifcience, which fees every fin when 'tis cummited. The flighting of his terrible Juftice and Power, as if the Sinner could fecure him- felf from his Indignation. A denial of his Truth, as if the threatning wercavain terror to fcare Men from fin. And all this done voluntarily to pleafe an irregular corrupt Appetite,by a defpicable Creature, who abfolutely depends upon God for his being and happincfs. Thefe Confiderations ferioufly pondered, aremofl: pruoer to difc^ver the extremity of its evil. But fenhble demonftrations are moft powerful to con- vince and affect us : and thofe are taken from the fearful Puniihments that are inflicted for Sin. Now the Torments of Hell which are the juft and full re- cumpence of Sin, are not fenfible till they are in- evitable. And temporal Judgments cannot fully declare the infinite Difpleafure of God againfi: the wiliul contempt of his Authority. But in the Suf- ferings of Chrifi: 'tis expreft to the utmoft. If Juftice it felr had rent the Heavens, and come down in the moft vifible Terrour to revenge the Rebellions of Men, it could never have made ftronger impreffions upon us, than the Death ol Chrift duely confidered. The Deftrudion of the World by Water •, the mira- culous burning of S^dom and Gomorrah by /howers of Fire,, and all other the moft terrible Judgments, do not afford fuch a fenfible inftruction of the evil of V in the Contrivance of Mam Redemption. 29; of Sin. If we regard the Dignity of his Perfon, and the depth of his Sufferings, He is an unparallcl'd ex- ample of Gods Indignation for the breach of his Holy Law. For He that was the Son of God, and the Lord of Glory, was made a Man of Sorrowes. He endured Derifion, Scourgings, Stripes, and at laft a cruci and curfed Death. The Holy of Holies was crucified between two Thieves. By how much the Life of Chnrt: was more precious than the lives of all men, fo much in his Death doth the wrath of God appear more fully againd: Sin, than it would in the deftruction of the whole world of Sinners. And His Spiritual Sufferings mfiniicly exceeded all His Corporeal, The Imprcfllons of Wrath that were in- flicted by Gods immediate Hand upon his Soul, forced from him thofe ftrong Cries, thap moved all the powers of Heaven and Earth with Compaffion. If the curtain were drawn afidc, and we lliould look into the Chambers of Death, where Sinners //> don^n in Sorrow for ever i and hear the woful ex- prelfions, and deep Complaints of the Damned, with what horrour and diftraction they fpeak of their torments, we could not have a fuller re/limony of God's Infinite difplcafurc againft iin, than in the An- guilh and Agonies of our Redeemer. For what- ever His Sufferings were in kind, yet in thtir degree and mcafure they were equally terrible with thofe that condemned Sinners endure. Now how is ic pofiible that Rational Agents fliould freely, in the open light, for perifliing vanities dare to commit fin c" Can they avoid or endure the Wrath of an Incenfed God ^ If God fpa red not his Son when he came in the fimilitudc offinful flefh, how (hall Sinners who aredee9lyand univerfally defiled efcapc ^ Can they fortifie 2p4 "^^^^ Harmony of the Dkine Attributes fortifie themfclvcs againft the Supreme Judged Can they encounter with the fury of the Almighty, the apprehenfions of which made the Soul of Chrtji hea.- ^ ^^u^e who was made a Curfc. To thofe who look on the c^*-^/^* '"'^^ Death of Chrift with the eyes of carnal wifdom, and^j/^'^.'X;l/* according to the Laws of corrupt reafon, it appears '^««'^', '^ '^f- folly and weaknefs, andmoft unworthy of God •, but ^^^"z,; J,'^)^,'^^; if we confider it in its principles and ends, all the ^^^'^^ c^///^ prejudices vanifli, and we clearly difcover it to be the Aug^eim^f mofl: noble and eminent effed of the Wifdom, Po- ^fO. Apoh. wer, Goodnefs and Juftice of God. To the eye of fenfe 'twas a fpedacle of horrour, that a perfect In- nocent lliould be cruelly tormented •, but to the eye of Faith,under that fad and ignominious appearance, there was a Divine Myftery, able to raife our won- der, and ra villi our affections. For he that was naked, and nailed to the Crofs, was really the Son of God, and the Saviour of Men : And his Death with all the penal circumftances of diflionour and pam,is the only Expiation of fin, and Satisfaction to Juflicc.He by offering up his B/ood appca'sd the wrath of God, quencht tlie flaming Sword that made Pa- radife inacceifible to us ; he took away fin, the true dillionour of our natures, and purchafed for us the Graces of the Spirit, the ri heft ornaments of the rcafonablc Creature, The Doctrine of the Crofs Q^q is 2pS ^^^^ Harmony of the Divine Attributes, is the only foundation of the Gofpcl, that unites all its parts, andfupporcs the whole buiiding. Tjs the caufeofour Righteoufnefs and Peace, of our Re- demption and Reconciliation. Hav blefTcd an ex- change have the Merits of his Sufferings made with thofe of our Sins ? Life inftcad of Death, Glory for Shame, and Happincfs f ;r Mifery. For this reafon the Apoftlc with vehemence declares, that, to be '.he fole ground oFhis boafling and triumph, which others efttem^d a caufe of blufning. Gcdfo; bid th.it I fljculd Gald. H* . Glory fave in the Crofs of t hrijl. He reacts with ex- treme detcflation the mention of any ether thing, as the caufe of his Happinefs, and matter of his Glo- ry. The Crofs was a tree of Death to Chriff, and of Life to us. The fupremc Wifdom is jullified of its Children. 4. -TheSatisfadlonof Divine Juflice by the Suf- ferings of Chrift, affords the flrongcfl aflurance to Man, who is a guilty and fufpicious creuure, that God is moft ready to pardon fin. There is in the na- tural Confcience when opened by a piercing con- viction of fin, fuch a quick fenfe of Guilt, and Gcds Juilice, that it can never have an intire confidence in his Mercy, till Juffice be atoned. From ht;ncc the convinced Sinner isrefilefly innuifitive, how to find out the way of reconciliation with a Righte- ous God. Thus he is rcprefented inquiring by the M1c.(^.5j7» Prophet, Whfrervith JJjali I com: before the Lord^ and bow my felf before the njoil High God? jjjalilcome be- fore him vifith Burnt -Offerings, with Calves of a year old? will the Lord be pleafedwith thoufands of RamSy or with ten thousand rivers of oil < fljall I give my fir H- born for my tratifgreffion^ the fruit of my Body for the fin of my Soul ? The Scripture tells us that fome con- fum*d in the Contrivance of J^Ian's Redemption, ^gg fumd their Children to render their Idols favour- able Co tliem. But all thefe means were ineffectual : their molt coftly Sacrifices were only food for the fire. Niy, inltead of expiating their old, they com- mitted new fins, and were fo fu* from appeafing, that they inflamed the Wrath of God, by tlieir cruel oblations. But in the Gofpel there is the moil ra- tional and eafy way propounded, for the Satisfadi- on of God and the [uftification of Man. The Ri^hte- « r r rr^ ■ i n I 1 i ■ r c ft Rom.IO.^, 0^1 fie] s of r atthifc:ikcth on this nule,Ciay not in thy hearty ^ g^ Who [hall a fee nd into Heaven'', (^t hat is to bring down Chrijl: from ahove) Or nho fJjaU defcend into the deep 1 (that is to bring up Chri^ again from the dead ) Bfit if thou vpilt conffs with thy month thj Lord J^f'^, and fjjalt believe in thy h art that God hath raifed him from the dead^ thoitfjjalt be faved. The Apoltle fets forth the anxiety of an awakened Sinner, he is atalofsto find out a way to efcape Judgment : for things that are on the furface of the Earth, or floatinji on the Waters, are within our view, and miy be obtained : but thofe that are above our Undcrlfanding to dif- cover, or Power to obtain, are proverbially faid to to be in the Heavens above, or in the Deeps. And 'tis applied h.Te to the different waycs of Juftifica- tion, by the Law and the Gofpel. The Law pro- pounds Life, upon an impolfible condition ; but the Gofpel clearly reveals to us, that Chrift hath per- formed what is neceffary for our Juffification, and that by a lively and praotical Faith we lliall have an Interclf in it. The Lord Jefus being afcended, hath given us a convincing proof, that the Propitiation for our Sins isperfe(5l: For orhervvife He had not been received into Gods Sanctuary. Therefore to be under perplexities how we may be jultified^ is to Q^q 2 deny 590 'the Harmony of the Divin e Attributes deny the value of his Righteoufnefs, and the truth of his Afcenfion . And fay not who /hall dcj'cend into the deep, to bear the Torments of Hell, and expiate Sin, this is to deny the vertuc of his Death, where- by lie appeafed God, and redeemed us from the wrath to come. In the Law the condemning Righ- teoufnefs of God is made vifible, intheGofpel his juftifying Righteoufncfs is revealed, fro/u Faith to Rom. I* 17* Faith, And this is an infallible proof of its divtn^ defcent. For whereas all other Religions either ftupifie C^nfcience, and harden it in carnal Secu- rity, or terrific it by continual Alarms of Venge- ance •, the Gofpei alone hath difcovcred how God may (hew Mercy to repenting Sinners without in- jury to his Juftice. The Heathens robbd one Attri- bute to enrich another: either they conceived God • to be indulgent to their Sins, and eafie to pardon, to the prejudice of his Juftice •, or cruel and rcveng- ful, to the diilicnourof his Goodncfs: hut ChriJIi- ^;?/ are in(lru6ted howthefeare wonderfully recon- ciled and magnified in our Redemption. From hence there is a divine calm in the Confcience, md that Teace rvhich pafieth Under jlanding. The Soul is not only freed from the Fear of Gods anger, but hath a lively Hope of his Favour and Love. This is ex- preft by the Apoftle, when he reckons among the u u 2-^, Priviledges of Believers, That they are come to God ^'thejudgofall, andto^efmthe Mediator of the New- Covenant, and to the Blood of fprinklirjg that freaks better things than the blood oj^ Abel. The appre- henfion of God as the Judg of the world, ftrikes the guilty with fear and terrour •, but as He is fweet- ned by the Mediator, we may approach to Him with confiderice. For what Sins are there which fo tnthe Contriv.tnce ofM.Ans Kedcmpticn, 30 1 fb entire a Satisfadion doth not expLacc c' What Torments can they deferve, which his wounds and ftnpes have not removed < God is Juft as well as Merciful in juftifying thofc who believe in Jefti^. 'Tis not the quality of SinSj but of Sinners that excepts them from Pardjn. Chrift is the golden Altar in Heaven for penitent Believers to flie to, from whence God will never pluck any one to de- ftroy him. 5 . From hence we may learn, how abfolute a ne- ceffity there is for our coming to Chrift for Jufti- ficaticn. There are but tvco waies of appearing before the Righteous and Supreme Judg. I . In Innocence and linlcfs Obedience •, or by the Righteoufnefs of Chrift: The one is by the Law, the other by Grace, And thefe two can ne- ver be compounded, for he that pleads Innocence, in that difclaims Favour •, and he that fucs for Fa- vour, acknowledges Guilt. Now the firjl cannot be performed by us. For entire Obedience to the Law fuppofes the integrity of our natures, there being a Moral impolTibility that the Faculties once cor- rupted ihould avt regularly : But Man is (lain d with Original Sin from his Conception. And the rorm of the Law runs univerfally, Curjed is every one that obeys not in all things which arc written in the Book of 5*^*^' the haw to do them. In thefe Scales one evil work preponderatv s i thou^a^d good. If a Man were guil- ty but of (J«f (ingle Error, his entire Obedience after- wards could not iave him ; for that being al waies due to the Law, the payment of it cannot difcount for the former Debt. So that we cannot in any de- gree bejuftified by the Law, for there is no middle between 5 02 'the Harmony of the Divine AttrH^ufef^ between tranfgreiring, and not tranfgrelfing it. He that breaks one Article in a Covenant, cuts off his claim to any benefit by it. Briefly, the Law Juftifies only the Perfect, and condemns without diftindion all that are Guilty. So that to pretend JuiHfication by the works of it, is as unreafonable, as for a man to produce in Court the Bond which obliges him to his Creditor, in tefti- mony that he ows him nothing. Whoever prefumes to appear before God's Judgment-.^ cat in his own righccoufnefs , fliall be covered with confufion . 2. By the Righteoufnefs of Cl^rill. This alone ab- folvcs from the Guilt of iin, faves from Hell, and can endure the trial of God's Tribunal. This the Apo- ftle prized as his unvaluable creafure, in comparifon of which, aH other thi'//gs are hut drofs and dung: " 3 '9 • ffj^f I Ynay he found in him-^ not having mine own Righ- teoufnefs^ which is of the Larv^ hut that which is through the Faith of Chrift^i the Righteoufnefs rvhich is of God by Faith. That which he ordained, and re- warded in the Perfon of our Redeemer, he cannot but accept. Now this Righteoufnefs is meritori- oully imputed only to Believers. For depending fole- ly upon the Will of God as to its being and effeds, it cannot pofifibly be reckoned to any for their benefit and advantage, but in that way which he hath ap- pointed. The Lord Chrift who made Satisfadion, tells us, that the benefit of it is communicated only- through our Believing. God fo kvedthe Worlds that Joh.3.16. he gave his only begotten Son. that rohofoever believes m him jjjould not pcrijh. As all fins are mortal inre- fpecft of their guilt, but death is not a(5lually inflicted for them, upon the account of the Grace of the New Covenant : fo all fins are venial in refpe<5t of the Sa- tisfai^ion i?t the Contriv Alice of Ma^^s Red. mbtion, ^ 03 tisfa;flionmade by ChriH:, but they are notae^ually pardoned, till the performing of the condition to which pardon is anncxt. Fai:h tansfers the guile from the Sinner ro the Sacrifice. And this is not an act retrained tc^ the underllanding, but principally refpe<^s the will, by which wc accept or refufe Sal- vation. The nature of it is bcH: expreft: by the Scrip- ture-phrafc, /■/':' recjivlngChriil . which refpe^ls thejoh.1.12. terms, upon which God offers him in the Gofpel, to .^^ he ourVrinceand Saviour, Tlie fl.ite of favour be- ^ *^'^ ^Ins upon ourconfent to the New Covenant. And how reafonable is the conditidn it requires < how impofTiblc is it to be otherwife < God is reconcilca- ble by the D.^ath of Chrif^, To that he may excrcife Mercy without injury to his Juflice and Holinefs: He is willing and defirous to be upon terms of ami- ty with Men, but cannot be ad:ually reconciled till they accept of them : for reconcilement is between two. Though God upon the account of Chri.l: is made placable to the humane nature, which he is not to the Angelical in its lapfed (late, and hath condefcended fo far as to offer conditions of peace to Men, yec they are reconciled at once. ThatChrift becomes an effectual Mediator, there mufl be the confent of both parties. As God ha:h declared his by laying the puniiliment of our fins on Chrilf ^ fa Man gives his, by fubmitting to the Law of Faith. And the great end of Preaching the Gofpel is, to overcome theobffinacy of Men, and reconcile them to God, and their happincfs : We are Amhajfadours for Chrif ; and fray you in Chrifis [tead^to be record Icd^- Cor. 5,20. to God, With this difference, Chrift furniiht the means, they only bring the melTage of reconciliati- on. >Jo\v Mt'n are with dilticulty wrought on, to comply Y34 ^^^^ Harmony of the Divine Attribntes comply with the conditions of Pardon by Chrifl:. I . Upon the account of a legal Temperthat uni- verfally i n.clines them to feek for Jujlification by their own Works. This is mod fuitablc to the Lawji light of nature ; for the tenour of the firft Covenant was. Do and live. So that the way ofGofpd-JulUficati- on, as 'tis fupernatural in its difcovcry, fo in its con- trariety to Mans Principles. Bcfides, a;-. Pride^ac firft afpir'd to make Man as God, fo it tempts him to ulurp the honour of Chrifl: to be his own Saviour. He is unwilling to ftoop, that he may drink of the Waters of Life. Till the Heart by the weight of its guilt is broken in pieces, and loofes its former fallnon and figure it will not humbly comply with the offer of Salvation for the Merits of another. And 'tis very remarkable, that upon the firft opening of the Gofpel, no Evangelical Doctrine was more dif- rcliflit by the Jews, than Juftification by imputed Righteoufnefs. The Apoftle gives this account of their oppofition, that being ignorant of God's Kigh- Kom. 1 0. teoiifnefsj and going about to cjhblijh their own Righteouf- nefs they fuhmitted not to the Righteoufnefs of God, They were prcpolfcft with this Principle, that Life was to be obtained by their works : bccaufc the ex- prefs condition of the Law was fo. And miftaking the end of its Inflitution by Mofes^ they let the Law againft the Promifes. For fince the Fall, the Law was given, not abfolutely to be a Covenant of Life, but with a defign to prepare Men for the Gofpel : that upon the fight of their Guilt, and the Curfe, they might have rccourfe to the Redeemer, and by Faith embrace that Satisfaction he hath made for them. Chrijiis the end of the Larv, for Right eouf- Rom.ic.4. nefs, to every one that believcth. From the example of in the CoHtriVAKce f>f Man's Redemption, 20 5 of the Jews we may fee how Men are naturally alFedcd. And 'tis worthy of obfervatLon, that the reformation of Religion took its rife by the fime controverfie with the Papifts, by which the Gofpcl was firil introduced into the VVorld. For bcfidcs innumerable abufes crept into the Church, the Peo- ple were pcrfwaded that^by *purchafing Indulgences, they fliould be fiv^edfrom the Wrath of God. And when this darknefs covered the face of the Earth, the zeal of thc^;;^? Reformers broke forth- who, to un- deceive the world, clearly demonftrated from Scrip- tures, that Juftification is alone obtained by a live- ly and purifying Faith in the Blood of Chrilh A ftrong proof that the fame Gofpcl which was fTrit revealed by the Apoftles, was revived by thofe ex- cellent Men ; and the fame Church which was firft built by the Apoflles, was raifed out of its ruines by them. Now the Gofpel.to eradicate tiiis difpofition which is fo natural and ftrong in fain Man, is in nothing more clear and exprefs, than in declaring that liy the deeds of the Law there (hAllmfi.jhbe jaHified in Gods Rom. 3.10. fight. The Apoftle alferts without aiftin(5lion, that ^ by the Works of the Law JuHificatton cannot he obtained: -*' ^ ^' whether they proceed from the power of Nature, or the Grace of the Spirit. For he argues againft the merit of Works to Juftification, not againfl: the principle from whence they proceed. And where Rom.:? 2-. hemoft affedionately declares his efteem of Chrift, ' "" and his Righteoufnefs, as the fole meritorious caufe of his Juftification, he exprefly rejeds his own Kigh- teoufnefsj which is of the Law. By his own Righte- Phil. 3. 9. oufnefs, he comprehends all the works of the renew- ed, as well as natural ft ate, for they arc performed R r by ioS ' ^^^ Harmony of the Divine Attrihutes^ by Man, and are ads of Obedience to the Law, which commands perfect Love to God. Thefe are withering leaves that cannot conceal our (hame, when we appear before God in Judgment, Not but that good works aremoft pleafing to him, but nht for this end,to expiate Sm. We muft diftingui(h between their fubi^ance, and the quality that er- rour giveth them. The opinion of merit changes their nature, and turns Gold into Drofs, And if our real Righte6ufners,how exa(5t foever, cannot abfolve us from the leait guilt, much lefs can the perfor- mance of fome external adlions, though fpecious in appearance, yet not commanded by God, and that have no moral value. All the Difciplines and Seve- rities, whereby men think to make Satisfaction to the Law, are like a Crown of Straw, that diflionours the Head inftead of adorning it. But that Righteouf nefs which was acquired by the Meritorious Suffer- ings of Chrift, and is embraced by Faith, is alfuffi- cient for our Juftification. This is as pure as Inno- cence, to all the effeds of Pardon and Reconciliati- on •, this alone fecures us fromi the charge o\ the Law,, and the chalenge of Juftice. Being clothed with this, we may enter Heaven, and converfe with the pure fociety of Angels without blufhing. The Saints who now reign in Glory, were not Men who lived in the perfection of Holincfs here below, but Repenting, Believing Sinners, who are wafhed white in the Blood of the Lamb. a. The moftuniverfalhindcranccof Mens com- plying with the conditions of Pardon by Chrift, is, the predominant love of fome Luft. Although Men would entertain hina as a Saviour to redeem them from Hell, yet they rejed him as their Lord. Thofc intheCoHtrivance of Mans Redemptien, 307 Thofc in the Ptfr4^/^ who faid, We will mt haveLxxk.i^.i^ this Man to reign over m, expreft the inward fenfe and filcnt thoughts of alU4r;?4/ Men. Many would depend on his Sacrifice, yet will not fubmit to his Scepter 5 they would hive Chrift to pacifie their ConfcienceSjand the world to pleafe their AfFe(^ions. Thus they divide between the Offices of Chrift, his Prieftly and his Regal. They would have Chriil to die for them, but not to live in them. They divide the acfs of the fame Office : they lean on his Crofs to fupport them from falling to Hell, butCruc'He not one Liift on it. They are defirous he fliould re- concile them to God by his Sacrifice, but not to blefs them, in turning them f rem their Iniquities. And ^^^^ thus in effe(^ they abfolutely refufe him, and render his Death unavailable, For the receiving of Chrift as Mediator in all Jhis Offices, is the Condition in- difpenfably requifite to partake of the Benefits of his Sufferings. TheRefigningup ofourfelves to hira as our Prince, is as neceflary an a(5t of juftifying Faith, as the Apprehending the Crucified Saviour. So that in every real Chrtjliany Faith is the Principle of Obedience and Peace, and is as infeparable from Holincfs as from Salvation. To conclude this Argument : From hence we may fee, How defperace the ftate is of impenitent Unbe- lievers. They are cut off from any claim to the Benefits of Chrifts Death. The Law of F:hth, like t\\QLtoix}[it MedesTkTidiFerJians^ is unalterable. He that believeth not the Son, (fj all not fee life. Chrift died not to expiate final Infidelity. This is the mortal Sin, that aciualiy A^xixns. It charges ail tlieir guilt upon Sinners: It renders die Sufferings of Chrift fruitlefs and ineflfedual to them. For 'tis K r 2 not 2o8 ^^-'' Harmony of the Divine Attributes not the Preparatioa of a SovereignRemedy that cures theDifeafe, but the applying it. As our Sins were imp ited to him, upon the account of his Union with us in nature, and his confent to be our Surety-, fo his Rightcoufnefs is mcritoiiouflj imputed to us, up- on our Union wi h him by a lively Faith, The man that Ibokt on the Rainbow^ when he was ready to bedrown'd, what relief was ic to hlra^ that God had promifcd not to drown the world, when he muft perilli in the waters < So though Chrift hath pur- Rev. 4. 3. chafed Pardon for repenting Believers, znd a Rain- bow encompafies the Ithrone ofGod^ the fign of Recon- ciliation, what advantage is this to the Unbeliever, who dies in his Sins and drops into the Lake of Fire:/ 'Tis not from any defed of Mercy in God, or Righ- teoufnefs in Chrift, but for the oblHnate refufal of it, that men certainly perifh. This inhances their Guilt and Mifery. AH the rich expence of Grace for their Redemption fhall be charged upon them-. The Blood of Chrift fliall not be imputed for their Ranfom, but for their- deeper Damnation ; and in- flead of fpeaking better things than the Blood oiAbel, fliall call louder for Vengeance againft them than that innocent blood which reacht Heaven with its voice againft the Murderer. Briefly^ whom fo pre- cious a Sacrifice doth not redeem, they are referved Mark p. 4p. entire victims^ whole burntOfferings to Divine Ju- ftice. Every impenitent Unbeliever fhall be falted mthfire. CHAP. ift the Contrivance of Mans Redemption. 309 CHAP. XVI. Of all the DtvineFerfections Holincfs tsfeculUrly ad- mirable, th: honour of it ts fccured in our Redemp- tion, hi the bitt:r Sufferings of Chrill: God dc^ dared Himfelf unappeafable to Sin^ though appeafe- able to Sinners. The Privil dges parch 1 fed by Ch rift J are coriveighed upon terms hono^rabL' to Ho^ linefs. Pardon ofS'in^ Adoption, the hhcrita,^ce of Glory are annex, d tofpecial ^aalificaticns in thofe rvho receive them. The Redeemer is ?nade a quick- ening Principle to infpire tis with n:vsf Life, In or- der to our Sandification He hath given tis the ?nofl perfect Rule of Holinefs^ He exhibited a compleat Pattern of it^ He pttrchas^d and conveyes the Spi- rit of Holincfs to us. He prefcnts the ftron^efl Mo- tives toperfwade m to be holy, the perfect Laws of Chrift are conjideredj as they enjoin an ab folate fepa- ration from all Evil^ and command th: practice of all fnbftantial Goodnefs, Some particular Precepts^ which the Gofpcl efpecially enforces ^with the R cafons of them are conjidered.. OP all the Perfeillons of the Deity^ none is more worthy of his Nature, and fo peculiarly admirable as his Infinite Purity. Tis the mofl: iliining Attribute that derives a luftrc to all the reft : He u glorious in Holinefs, Wifdom degenerates into Craft, Power into Tyranny, Mercy lofes its nature ^^^'^'^ 5- 5" without Holinefs. He fwears by it as his Supreme Excellency. OnQc have I fworn by my Hglmefs, iPral.8p.35, rvilL . 5X0 the Harmony of the Divine AttrihuteSy will not lie unto David. 'Tis the moft venerahU At- tribute, in the Praife whereof the Harmony of Hea- ven agrees. The Angels and Saints above are re^ prefentcd, exprelTing their extafy and ^raviihment at Ifa. <5.3- j^g beauty of Holinefs. Holy^ Holy, Holy is the .Pfal'.H7. ^^^^ ^f ^'P^ ^^^ ^^^^^ ^^''^^ ^/''^ ^/^^ ^^'7- 10,1 1. * This He only loves and values in the Creature, being the Impreffion of his moft Divine and amiable Perfe(5tion. Inferiour Creatures have a refem- blance of other Divine Attributes: The Winds and Thunder fct forth God's Power, the firmnefs of the Rocks, and the incorruptibility of the Heavens are an obfcurc reprefentation of his Unchangeablenefs ^ but Holinefs, that is the moft Orient- Pearl in the Crown of Heaven, only ftiines in the reafonable r Creature. Upon this account Man only is faid to be formed after his Image, And in Men there are fome appearances of the Deity, that do not entitle to his fpecial Love. In Princes there is a ftiadow of his Sovereignty, yet they may be the objei^s of his difpleafure^ but a likenefs to God in Holinefs atrai6ts his Eye and Heart, and infinitely endears the Crea- ture to him. Now this Attribute is in a fpecial man- ner provokt by Mans fin, and we are reftored to the -v favour and friendftiip of God, in fuch a manner, as may preferve the Honour of it intire and inviola- ble. This will fully appear by confidering what our Redeemer fuffered for the purchafing our Pardon, and the terms upon which the precious Benefits of his Death are conveied to us, and what he hath done to reftore our loft Holinefs, that we may be qualified for the enjoyment of God. I. pod s Infinite Purity is declared in, his Juj(||^c, ^:^.■^ in m the Contrivaftce of Mans Kedempticn. * j 1 1 in that He would not pardon Sin but upon fuch terms as might fully demonftrate how odious 'twas to him. What inflam'd the Wrath of God againft his Belo- ved Son, whom by a voice from Heaven he declared to be the obje^fl of his delight :' What made Him in- exorable to his Prayers and Tears, when He folli- cited the Divine Power and Love, the Attributes that relieve the mifcrable, crying, Abba, Father, all things are pojjible to thee, let this Cup pafsfrom me ^ What made him fufpend all comforting Influences, and by a dreadful Defertion afiiid him when he was environ'd with Sorrows c* 'Tis Sin only that caufed this fierce difpleafure, not inherent, {for the Meffiah vcAS cut ojf but not for himself ) but imputed by his voluntary undertaking for us. God fo loved the World, and ^o hated Sin, that He gave his Son to purchafe our Pardon by Sufferings. When his Compafllons to Man were at the higheft, yet then his antipathy againft Sin was fo (Irong, that no lefs Sacrifice could reconcile Him to us. Thus God de- clared himfelf to be unappeafable co Sin, though not to Sinners. 2 .- The Priviledges that are purchafed by our Redeemers Sufferings, are difpenft upon thofe terms which are honourable to Gods Holinefs. I will in- flance m the three great Benefits of the Evangelical' Covenant. The Pardon of Sin, Adoption into God's Family, and the Inheritance of Glory. All which are conditional, and annext to fpecial Quali- fications in the perfons who have a title to them. I. The Death of Chrifl is beneficial to Pardon and Life, only to thofe who repent and believe. The Holy God will by no means fparc the guilty, that is, declare the guilty innocent, or forgive an incapable. ,3 1 2 the Harmny of the Divine Attributes incapuble fubjed. All the Promifes of Grace and Mercy are with refpedt to Repentance from dead works, and to a lively Faith, the Son of God is wade A Prince and a Saviour^ to give Repenta/ice and KemiJJion of Sins, And the Apoftle tells us, that being juflijied by FAith^ rve have peace with Gody through cur Lord Jefu^ Chrifl. The firfi includes a cordiAl grief for bins part, and fincere effedual lle- . foiutions to for fake them •, and hath a neceffary conjundion with Pardon,as by vcrtue of the Divine Command, fo frcm a condecency and fitnefs with refped to Gcd the giver of Pardon, and to the qua- lity of the Blelfmg it felf. The other (Salificati- on is Faith, to which Juftification is in a fpecial manner attributed, not in refpe(5t of Efficiency or Merit, for the Mercy of God upon the account of Chrifls Satisfadion is the fole Caufe of our Par- don •, but as a moral inflrument, that is the Condi- tion upon which God abfolves Man from his guilt. And this Grace of Faith as it refpeds entire Chrift in all his Offices, fo it contains the Seed and jir/? Life - o^ Ev Angelic aI Obedience. It crucifies our Lufts, overcomes the World, works by Love, as well as juftifies the perfon by relying on the Merits of Chrift for Salvation. 2 Adoption into Gods Family ( the purchafe of Chrift's Meritorious Sufferings, who Redecm- Ga^?,.> ed us from the Servitude of Sin and Death) is conferred upon us in Regeneration. For this Prerogative confifls not meerly in an Extrinfick Relat^on to God , and a title to the Eternal In- heritance ^ but in our participation of the Divine Nature, whereby we are the living Images of Gods Holinefs. Civil Adoption gives the title, but not the in the Contrivance of Mans Redemption. 2 j 5 the reality of a Son •, But the Divine is efficacious, and changes us into the real likcncfs of our Heaven- ly Fatlicr. We cannot enter into this ft:.*:e of Fa- vour, but upon our cleaniing irom all Impurity: Be fcparate from the pollutions of the profane world, and 2 Cor. 5. 17. / vcill receive you, and will he a Father unto you, and yefJjall be my Sons and Daughters, faith the Lord Al- mighty, f hefe are die indifpcnfablc terms upon which we are received into that honourable Alliance. None can enjoy the Priviledge, but thofe that yield the Obedience of Children. 3. Holinefs is the Condition on which our future BleiTednefs depends. Eleding Mercy doth not pro- duce our Glorification immediately, but begins in our Vocation and Juftification, which are the inter- mediate Links in the Chain of Salvation. As Na- tural Caufes work on a didant objecl, by pafllni^ through the medium. God firft gives Grace, then p^ , „ Glory. The everlafting Covenant that is fcaled by ^' the Blood of Chrift, cllabliflies the connexion be- tween them. Elejjed arf the pure in hearty for they Mzt.^.S. /ball fee God. The cxclufion of all others is per- emptory and univerfal: Without Holinefs no Man fj all fee the Lord, 'the Right eoufnefs (f the Kingdom ^^.^^j.^ 14. is the only way of entring into it. A few good actions fcattered in our lives, arc not availeable, but a courfe of Obedience brings to Happinefs. Thofe ^^^'"^'7' who hy patient continuance in well-doing, fee k for Glory, and Honour, and Immortality, fiall inherit et-ernal life. This is not a mere politive Appointment, but grounded on the unchangeable refped of things. There is a r4r/(?«4/ convenience between Holinefs and Happinefs, according to the Wifdom and Goudnefs of God, and 'tis exprell in Scripture by the natural S f relation - *J[h2 llArrr.ony of the Divine Attributes relacion of tlie Scei to t\\Q Harveft, both as to the Gtl/.y- qaalitv and m:'afiir.\ Wh.it amA-a fovps that Pj:iII he r:ap^ ' We mull belike God in purity, before we can be in fcUcitv. Indeedj't would be a difpaiageraent to Gois Holinels, and pollute Heaven it felf, to re- ceive unfandiiied Pcifons as impure as thofein Hell. *Ti3 equally impofuble for the Creature to be happy .without the favour of the Hjly God, and for God to communicate His favour to the finful Creature. Briefly, according to the Law of Faith ^ no wicked' Perfon hath any right to the Satisfadion Chrift made, nor to the Inheritance he pur chafed for Be- lievers. 3. Man in his corrupt ftate is deprived of Spiritual Life, fo that till he is revived by fpecial Grace, he can neither obey nor enjoy God. Now the Redeemer is made a quickning Principle to infpire us with new life. In order to our Sandincation he hath done four things. Fir^h He hath given to us the moft perfed Laws as the Rule of Kolinefs. Secondly^ He exhibited the rtioft compleat Pa tern of Holinefs in his Life upon the Earth. thirdly^ He purchaf'd and conveyes the Spirit of Holinefs, to renew, and to enable us for the per- formance of our Duties. Fourthly^ He hath prefented the ftrongefl induce- Hients and motives to perfwade us to be Holy. Firft^ He hath given to Men the moft perfedl Laws as the rule of Holinefs. The principal parts Ifa.i.i<5 i7« oilhcHolyLikiareceafag fr(m evil.and the doing well. ' Mow the Commands of Chrift refer to the purifying of us from fin,, and the adorning us with ail Graces for in the Contrivance of Man's Redcm^tioff* 3 1 J ^ for the difcharge of our univcrfal Duty. I .They enjoyn a real and abfolutefeparaticnj/r^^w ^Cor, 7.1, all Jiithinefs of the F/efh and Spirit, The cutward and inward Man muft be clcanfcd not only from Pollu- tions of a deeper dy, but from all Carnality and Hypociifie. The Grace of God that brings Salvation 2TiUiut2» hath appeared to all Men^ teaching thc?H to deny ungod- lincfs^ and voorldly hujls. All thofe irregular and impetuous defires which are raifed by worldly Ob- jed^s. Honours, Riches, and Pleafures, and reign ijoh. 2.1^, in worldly Men, Pride, Covetoufnefs and Volup- tuoufnefs. The Gofpel is moft clear, full, and ve- hement, for the true and inward Mortification of the whole body of corruption, of every particular darling fin. It commands us to pluck out the rioht cye^ Mat. 5. And to cut off the right hand : That is,to part with eve- ry grateful and gainful lufl. It obliges us to cruci- Gal.5. 2,11. fie the Flcflfy With the affections andlujls. Humane Laws regard External adions as prejudicial to Soci- eties : but thoughts and refolutions that break not forth into ad, are not within the Jurifdidion of the Magiftrate. But the Law of Chriit reforms the po • wers of the Soul, and all the moll fecret and inward motions that depend upon them. It forbids the firft irregular defires of the carnal appetite. We muft hate fin in all its degrees, ftrangle it in the birth, dellroy it in the conception. We are enjoy ned to fly the appearances and accelTes of evil •, what ever is ofafufpitious nature, and not fully confident with the purity of the Gofpel, and what ever invites to ■fin and expofcs us to the power of it, becomes vici- ous and muft be avoided. That glorious purity, that fliall adorn the Church when our Redeemer prefents it -without [pot or vprinkle^ or any fuch things every Ephef»5-^7* S f 2 Chriftian ", ^ 5 The Harmony of the Divine Attributes, Chriflian muilafpire to in this Life-. In Hiorc, the xPct.i.i5' Gofpel commands us to be Holy, as God is Holy, who is iniinitcly diftant from the lead conceivable pollu- tion. 2. The Precepts of Chrift contain all folid fub- flantial goodncfs^ that is cffentially neceflary in order to our fuprenie Happinefs, and prepares us fcr the Life of Heaven. In his Sermon on the Mount, He commends to us Humility, Meeknefs, and Mer- cy, Pcaceablenefs and Patience, and doing good for evil, which arc fo many beams of Gods linage, the reflexions of his Goodnefs upon intelligent Crea- tures. And that comprehenfive precept of the Apo- flle defcribes the Duties of all Chriftians : rvh'atjoevcr Phil4. 8. ffjj^^gs are trtte-^ Truth is the principal character of our profelfion, and is to be expreft in our Words and A6tions: rvhatfocver things are. honeft^ or venerable, that is anfvver the dignity of our High-calling, and agree with the gravity and comelinefs of the Chrifli- an profefllon ; rvhatjoever things are jujl according to Divine and Humane Laws : whatfiever things are pure^ we muft preferve the Heart, the Hand, the Tongue, the Eye from impurity ^ whatfiever things are lovely and of good report^ feme Graces are amiable and attra(5live in the view of Men, as eafinefs to par- don, a readinefs to oblige, compaffion to the afflic^cd^ liberality to the neceflitous, fweerncfs of converfati- on without gall and bitternefs : thefe are of umver- fal efteem with mankind, and fofcen the moft favage tempers . If there be any Vertue^ and if there be any Fraife think en thefe things. And St. Peter excites Believers , to joyn to their Faith, by which the Gof- pel of Chnft is cmbrac't, Intcllcdual and Moral veitues, without which 'tis but a vain pidure of Chrifliani- in thf CoHtr'rj^nce of Man^s Kedimpthf/, 3 1 y Chriftianity. Add to your Faith Vertuc^ andtoVer- 2 Pec. i. 5. tu:^ K.no\vledge^andto K-nowledgeT^cmperance^ and to temperance I'atienccj and to Patience Godltnej'sy and to Gcdluzrji Brotherly ki?idneji\ and to Brotherly kindn.fl Ch.irity. He enforces the commind,^/!/^ all diligence that thefe things abound tnjou^ and yep all neither he barren^ nor unfruitful in the Kjmvledge cfChrtf. Now thcfe Graces puritie and perfcvfl, rerine and ra fe :hc humane nature, and without a Coirmand their Gocd* nef s is a ftrong obligation . I will take a more diftinJt view of the Precepts of Chriil as they are fet down in that excellent abrid^^cment of them by the Apoftlc. Ih: Grace ^/Tit.2.ii,;2 God that bringeth Salvation hath appeared to all Men, teaching tcs thAt denying ungodliness and worldly luHs, vs>e fljould live Soberly ^Kighteoujly^ and Godly in this prefent rvorld. Here is a diftribution of our duties with rcrpcct to their feveral Objeds, ourfelves, others, and God; The firft arc regulated by Temperance, the fccond by Juftice, the third by Godlincfs. And from the accompUniment of thefe is formed that Holinefs without which no man lliall fceGod. I . In refpe^fb to our fclves •, we muft live fober- ly.. Temperance governs the fenfual appetites and affc(5lions by fandlfied reafon. The Gofpel allows the fober and chaft ufe of pleafurcs, but abfolutely and feverely forbids all exccfs in thofe that are law- ful, and abftinence from all that are unlawful, that ftain & vilify the .Soul, and alienare it from converfe with God, and mort ifie its luft to fpiritual delights. By fenfual complacency Man hrft loft his Innocence and Happinefs, and till the flclh is fubdued to the fpint, he can never recover them, the car ml nund is cnmit-y :3 iB "Ihe Harmcijy of the Divine Attributes ^Pec. 2. 1 1, enmity againfi God, Flefhly lujls rvar againd the SouL Therefore we are urged with the moll affedionate carneftnefs, to ab^ain from them^ by withdrawing their incentives, and crucifying our corrupt inclina- tions. In fliort, the Law of Chrift obliges us, as to deal with the body as an enemy, (that is difpofed to revolt againft the Spirit) by watching over all our fenfes, left they (liould betray us to temptations, fo to preferve it as a thing confecrated to God, from all impurity, that will render it unworthy the ho- nour of being the Temple of the Holy Ghoft. 2. We are commanded to live Righteoufly, in ourrelation to others. Juftice is the fupreme Vir- tue of humane Life, that renders to every one what is due. The Gofpel gives rules for Men in every ftate and place, to do what Rcafon requires. As no condition is excluded from its Bleffednefs, fo eve- ry one is obliged by its Precepts. Subjeds are com- .Rem.13.1, mandedtoobey all the lawful commands of Autho- 2« rity, and not refifi 5 and that upon the ftrongeft motive not onely for Wrath , hut for Confiimce, iPet. 2. 13- They muft obey Man for Gods fake, but never dif- Ad. 5. 2p. obey God for Mans fake. And Princes are obligedto •o , ^ be an encouragement to good Works^ and a terror to the evil ; thatthoje who are under them may lead a quiet iTim.2.2. and a peaceable life, in aU Godlinefand Honefty. Ic in- E h f. «c joynes all the refpedive duties of Husbands, and ^ ^ Wives, Parents, and Children, Mafters and Ser- vants. And that in all eontrads and commerce iThef.4.5. ^one defrauds his Brother : accordingly in the efteem -^p.'fdms ii-.e of Chriflians, he is more religious who is more righ- fjpfo'Siinuu teous than others. Briefly, Chriftian righteoufnefs is not to be meafured by the rigor of Laws, but by that rule of univerfal Equity delivered by our Saviour, What' intl^ Contrh>anceofMans Kedcmpfion, 2ip Whatfoever ye rvould have otJjers do toyou^ do ittothtm, Mat.7.1; 3. Wc are inflru(5ted by the Law of Chrift to live Godly. This part of our duty refpc(fls our apprcr hcnfions, affcdions and demeanour to God, which muft be f.itable to his Glorious perfedlions. The Gofpel hath revealed them clearly to us, viz,, the Unity, Simplicity, Eternity and Purity of the Di- vine Nature, that it fubfiils in three Perfons, the Fa- ther, Son, and Spirit, and his Wifdom Power and . Goodncfs in the Work of our Redemption. It requires that we pay the fpecial Honour that is due to God, in the cfteem and veneration of our Minds, in the fubjcdion of our Wills, in the af- fent of our Affe(5llons to him as their proper objed. That we have an intire Faith in his Word, a firm Hope in his Promifcs, a Holy Jealouiie for his Ho- nour, a Religious care in his Service. And that we exprefs our reverence, love, and dependance on him in our Prayers and Praifes. That our Worllip of. Him be in fuch a manner, as becomes God who re- ceives it,and Ntan that prefents it. God is a pure Spirit , an i Man is a reafonable Creature, there- fore he m:ift worflnp him in Spirit and truth. And fince Man in his fallen State cannot approach the Holy and Juft God without a Mediator, he is direct- ed by the Gofpel to addrefs hirafelf to the throne of Grace^ in the name of the Lord ^efmChrifty who alone can reconcile our Perfons, and render our Services acceptable with his Father. Befides the immediate fervice of the Deity, God- linefs includes the propenfion and tendency of the Soul to him in the whole converfation, and it con- tains three things, * I . Th^it our Obedience proceeds from love to God.. 2 2 o "the IJarmor?y of the Divine Attrihates^ God as its vital Principle. This muft warm and ani- mate the external a<5tion : this alone makes Obedi- ence as delightful to us, fo pleafing to God. He Exod ■'o.^. /^-''^^'^ yiercy tofhofe who Icve hitn, and keep hit Com- mandments, Faith ivcrks hy hove ^ and enciincs the houl to obey with the fame Aflfc(5lion, that God en- joins the Precept. 2 . That all our Convcrfation be regulated by his Will as the Rule. He is our Father and Sovereign, and the refpcift to his Law gives to every adlion the formality of Obedience. Werauftchoofe our Duty becaufe he commands it, Whatfoever ye do in Yford, or deedy do all in the name of the Lord Jejks^ that is, for his command, and by his afififtancc. 3 . That the Glory of God be the fuprcmc End - of all our Actions. This Qu^alification rouft adhere not only to neceifary Duties, but to our natural and civil Aiflions. Our light mujt fo jhine before men^ t^^*^'^ \ that they may fee our good works ^ andglorifie our Fa- ^ ther ivhich is in Heaven. Whether we eat or drink, or whatfoever we do^ all mufl be done in a regular^ and due troportton to the Glory of God. A general Defignation 1Pet.4-.11. Qf" this is abfolutely requilitc, and the renewing of our intentions actually in matters of moment. For He being the fole Author of our Lives and Happi- 1 Cor.6.ip:n^efs, we cannot without extrcam ingratitude and dif- ^°' obedience, negle(5l to glorifie Him in our Bodies And Spirits which are his. This Refigious tendency of the Soul to God, as the Supreme Lord and our utmofl End, fandtifies our Atitions, and gives an excellency to them above what is inherent in their own nature. Thus moral Heb.i3*id. D^t-ies towards Men, when thcijare dhrcdtedto God-, become Divine* At^s of Charity are fo many Sa- cred in the Cofitrivance of Mans Redemption. 321 cr^d Oblations to the Deity. Men are but the Altar3 upon which we lay our Prefents, God re- ceives them, asif immediatlyoffer'dto his Majefty, and confumed to his Honour. Such was the charity of the Philtppians towards the relief of the Apoftle, which he calls An odour of afiveet fmcll^ a Sacrifice p, j « accept aUcy rv ell p leafing to God, The fame Bounty was an ad of Compalfion to Man, and Devotion to God. This changes the nature of the meancft and moil troublefome things. What was more vile and harlli than the employment of a Slave, yet a refped to God makes it a Religious Service, that is the raoft noble & voluntary of all humane Anions. For the Be- liever addrelling hisfervice to ChriSf^ and the Infidel Epiief ^.5. only to his Mafter,he doth chearfuUy what the other doth by conftraint,and adorns the GoJpelofGod our Sa- ^^^' ^* *°* 'viour as truly, as if he were in a higher condition. All Vertues are of the fame defcent and family, though in refped of the matter about which they are converfant, and their exercife they are different. Some are heroical^ fome are humble, and the loweft being conduced by Love to God in the meaneft offices, fhall have an eternal Reward. In fliort. Piety is the principle and chief ingredient of High- teoufnefs and Charity to Men. For fincc God is the Author of our common Nature, and the relations whereby we are united one to another, 'tis neceffary that a regard to him (liould be the jfr/?, and have an influence upon all other Duties. I fliall further confider fome particular Precepts, which the Gofpel doth efpecially enforce upon us, and the Reafons of them, I . That concerning Humility^ the peculiar Grace of Chriftians, fo becoming our ft ate as Creatures T t and ^22 the Harmony of the Divine Attributes and Sinners, the parent and nurfe of other Graces, that preferves in us the light of Faich, and the heat of Love •, that procures Modefty in Profperity, and Patience in Adverfity •, that is the root of Gratitude and Obedience, and is fo lovely in God's eyes, that He gives Grace to the Humble: This our Saviour makes a ncceffary qualification in all thofe who (hall enter into his Kingdom ; Except ye be converted and. Mat. 1 8.3 . y^comc ds little children^ ycjhall not enter into the King- dom of Heaven, As by Humility he purchas'd our Salvation, fo by that Grace we polTefs it. And fince Pride arifes out of Ignorance, the Gofpel to caufe in us a juft and lowly fenfe of our unworthinefs, difco- vers the nakednefs and mifery of the humane Nature, devefted of its primitive Righteoufnefs. It reveals the tranjmiffion of Original Sin, from thcfirfl Man to all his Pofterity, wherewith they are infededand debafed ; a Myftery fo far from our knowledg, that the participation of it feems impoflible, ana unjuft Ephef. 2 . to carnal Reafon . We are dead in Sins and Trefpajfes^ without any Spiritual ftrength to perform our Duty. The Gofpel afcribes all that is good in Man to the free and powerful Grace of God. Hevporks in us to Phil.2. 1 2 . ^^^ ^^^ j.^ ^^ ^jr y^ ^^^^ pleafure. He gives Grace to feme becaufe He he is Good, denies it to others be- caufe He is Juft, but doth injury to none, becaufe all being guilty. He owes it to none. Grace in its being and adivity entirely depends upon Him. As the drowfie Sap is drawn forth into flourifhing and fruitfulnefs by the approaches of the Sun-, fo habitual Grace is drawn forth into act by the prefence ,, ^^ and influences of the Sun of Righteoufnefs. With- '*' out me^ our Saviour tells his Difciples, ye can do no- thing, 1 have laboured more abundantly than th^y all, /aith in the ContrtvAnce of Man^s Redcmptia. ^2^ faith the Apoftle, yet not /, biathe Grace of God /■>/ iCor.ti.io me. The operations of Grace are ours, but the Power that enables us is from God. Our prefer- \^ation from Evil , and pcrfeverance in Good, is a moft free unmerited Favour, the effe(5l of his renew- ed Grace in the courfe of our Lives. Without his fpecial afliftance, we (hould every hour forfake Him, and provoke Him to forfake us. As the Iron can- not afcend or hang in the Air longer than the virtue of the Loadftone draws it; So our Atfe(5iions can- not afcend to thofe glorious things that are above, without the continually attrading Power of Grace. 'Tis by humble Prayer wherein we acknowledg our wants and unworthinefs, and declare our depen- dance upon the Divine Mercy and Power, that we obtain Grace. Now from thefe Reafons the Gofpel commands Humility, in our demeanor towards God and Men. And if we ferioufly confider them, how can any crevtfe be opened in the heart for the leaft breath of Pride to enter r How can a poor difcafed wretch that hath neither Money, nor can by any induftry procure nourilhment, or Phyfick for his deadly Difcafcs, and receives from a merciful per- fon not only Food, but Soveraign Medicines brought from another World ( for fuch is the Divine Grace fentrous from Heaven) without his defert, orpof- fibility'of retribution^ be proud towards his Bene- fadorf How can he that only lives upon Alms, boaft that he is rich f How can a Creature be proud oftheGiftsofGod,which it cannot poffvfs without Humility, and without acknowledging that they are derived from Mercy < If we Iiad continued in our Integrity, the praife of all had been entirely due to God •, For our Faculties and the excellent difpofi- Tt 2 tijrs ^2± 'The Harmony of the Divine Attributes^ tions that fitted them for action, were bellowed upon us freely by Him, and depended upon his Grace in their exercife. But there is now greater reafon to attribute the Glory of all our goodnefs folely to himi for He revives our dead Souls by the infufion of Grace, without which we are to every ^good rvork re- probate. Since all our Spiritual Abilities are Gra- ces, the more we have received the more we are obliged, and therefore ihould be more humble and thankful to the Author of them. And in comparing our felves with other;*, the Gofpel forbids all proud refle(5lions upon our felves as dignified above them. For voho maketh thee to differ from another < And what haji thoti that thou dtdjl not receive < And if thou didji receive it^ jvhjf dofl thou glory y as if thou hadfi not received it i If God difcern one from another by fpecial gifts, the Man hath nothing of his own that makes him excellent. Although inherent Graces command a refped from others to the Perfon in whom they ihine, yet he that poffeffes them ought rather to confider himfelf in thofe qualities that are natural, and make him like the worfl, than in thofe that are divine, proceeding from the [ole Favour of God, and that exalt him above them. Add further, that God hath ordained in the Gofpel Repentance, and Faith, which are humbling Graces, to be the conditions of our obtaining Pardon. By Repentance we acknowledge that if we are con- demned, 'tis juft feverity, and if we are Saved 'tis Kom.5.27. j.|^|^ Mercy. And Faith abfolutely excludes boaft- ^^^*^* ing. For it fuppofes the Creature guilty, and re- ceives Pardon from the Sovereign Grace of God, up- ^ on the account of our Crucined Redeemer. The benefit^ and the manner of our receiving it was ty- pified in the Contrivance of Mans Redemption, 355 pifieJ' in the miraculous cure of the Ifraelitcs by looking up to the Brafen Serpent, For the act of feeing is performed by receiving the Images which are derived from the objects : 'tis rather a Paflion then an Action •, that it might appear that the heal- ing Virtue was meerly from the Power of God, and the Honor of it indrely his. In (liort, God had rc- fpect to the lowlinefs of this Grace, in appointing it to be the qualification of a Juftified pcrfon : for themoft firm reliance on Gods Mercy> is alwayes joyned with the ftrongeft renouncing of our own Me- rits. Briefly, to excite humility in us, the Gofpel tells us, that the Glorious reward is from rich bounty and liberality, the gift of God is Eternal Life through fe- Ron:3.^.23. fus Chrtft our Lord. As the Election of us to Glory, fo the. actual polfefTion of it proceeds from pure Favour. There is no more proportion between all our Services and that High and Eternal felicity ^ than between the running a few fteps, and tlie obtain- ing an Imperial Crown. Indeed not only Heaven, but all the Graces that are necelfary to purify and prepare us for it , we receive from undeferved Mercy. So that God crowns in us not our proper Works, but his own proper Gifts. 2. The Gofpel ftrictly commands Self denial, when the Honor of God and Religion is concern'd.. Jefus tells his Difciples, If any Man mil come ^/^-^^ Mat. i (5.2 4= mc^let him deny himfelf and take up his Crofs andfoUorv me. Life and all the endearments of it, Eftates, Honours, Relations, Pleafures muft be put under our feet, to take the firfl: ftep with our Redeemer. This is abfolutely necelfary to the being of a Chrilli- an. In the preparation of his mind and the refoluti- on of his will, he muft live a Martyr, and whenfo- evfr; 5 2 6 ^^^ BarmoHy of the Divine Attributes ever his duty requires, he muft break all the Retina^ cftU Vit^t the voluntary bands that faften us to the World and die aMartyr, rather than fuffer a di- vorce to be' made between his Heart and Chrift. Whatfoever is moft efteem'd and lov'd in the world, muft be parted with as a fnare, if it tempts us from our Obedience •, or offered up as a Sacrifice, when the Glory of God calls for it. And this command that appears fo hard to fenfe, is moft juft and reafon- able. For God hath by fo many titles a right to us, that we ought to make an intire Dedication of our felves and our moft valuable interefcs to him. Our Redeemer infinitely denied himfelf to fave us, and 'tis moll juft we fliould in gratitude deny our felves toferve him. Befides,an infinite advantage redounds to us : for our Saviour aflfures us, that vehofoever rvill M \6'2<,» /^^'^ ^^^ ^^fi ^^^^ '^^^ inconfiftent with the performance of his dutyy /hail lofe it -^ and rvhofoever will lofe his life for his fake ^jhall find it. Now what is more pru- dent,than of two evils that are propounded to choofe the leaft^ that is, Temporal Deathjrather thaa Eter- nal-, and of two goods that are offered to our choice, to prefer the greater, a Life in Heaven, before that on the Earth. Efpecially if we confider that we muftfhortly yeeld the prefent life to the infirmities of Nature, and 'tis the richcfc tralfick to exchange that which is frail and mortal, for that which remains in its perfecii-on for ever. 3. Tie Gofpel enjoy ns Univerfal Love among Rom. 13.14- Men. This is that fire which Chrift came to kindle upon the Earth ♦, *tis the abridgment of all Chnftian per- perfedion, the fulfilling of the Divine Law, for all the particular Precepts are in fubflance. Love. He that loves his Neigiibor will have a tender regard to his in the CcHtrivance of JS^Lt/g s Kedemption. 327 his Life, Honour and Eftate, which is the fum of the fccond Table. The extent of our Love muft be to all that partake of the fanne common nature. The univerfal confanguinity between Men (liould make us regard them as our allies. E very- Man that wants our help is our Hci^hhowi.Do goodto Luk. 10.3(5. itU^ is the command of the Apoftlc. For the quality Gal. 6 10. of our Love \imu^t be unfeigned, voithoiit diffimuLxtion. ' Pt't.r.22. The Image of it in Words without real Effev5ts, ^^^^^' ^2-?» provokes the Div^ine difpleafure: for as all fallhood is odious to the God of Truth, fo efpccially the counterfeiting of Charity, that is the impreffion of his Spirit, and thefeal of his Kingdom. A finc^re pure affedion, thatrejoyces at the good, and refents the evils of others as our own J and exprefifes it felf in all real Offices, not for our private refpeds, but their benefitjis required of us. And as to the degree of our Love, we are commanded above aIL things to \^tt.\,%, have fervent Charity among our pelves. This princi- pally refpeds ChriAians, who are united by fo mmych;^I„TZ^ facred and amiable bands, as being formed of the ""'"^^ ^''^'^"/'- fame Eternal Seed, Children of the fame Heavenly Auguir''** Father, and joynt-Heirs of the fame Glorious Inheri- tance. Chriftian Charity hath a more noble Principle than the aftedions of nature, for it proceeds from the Love of God flied abroad in Believers, to make them one Heart and one Soul, and a more Divine pattern, which is the Example of Chrift ^ Who hath by his Sufferings reftored us to the Favour of God, that we fliould Love one another, as He hath Loved us. This Duty is moft flridy injoyn'd, for without Love, Angelical Eloquence is but an empty noife, ^^'^^-^3' and all other Virtues have but a falfe luitrc ^ Pro- phefic. Faith, Knowledge, Miracles, the higheft out- ward 328 the Bmnony of the Dhine Attnbutes^ ward A<5ls of Charity or Sclf-denial,the giving our E- ftates to the PoorjOr Bodies to Martyrdonijare neither pleafing to God,nor profitableto him tliat does them. Befides, That fpecial branch of Love , the for- giving of Injuries, is the peculiar Precept of oub Saviour. For the whole World confents to the returning evil for evil. The vicious Love of our felves makes us very fenfible, and according to our preverfe judgments to revenge an injury, feems as juft as to requite a benefit. From hence revenge is the moft Rebellious and Obftinate Paffion. An Of- fence remains as a thorn in the mind, that inflames and torments it, t ill 'tis appeafed by a vindication, 'Tis m.ore difficult to overcame the Spirit then to gain a Battel. We are apt to revolve in our thoughts in- juries that have been done to us, and after a long diftance of time the memory reprefents them as frefli as at the firft. Now the Gofpel commands a hearty and intire forgivenefs of injuries, though repeated never fo often to feventy [even times • We muft not only quench the Fire of Anger,but kindle the Fire of Love towards our greateft Enemies. Ifay unto you^ Mat. 5.44. Liove your Enemies ^ Blefs them that ^urfe yot^j do good to them that hate you^ 1^ ray for them which defpitcfuliy ufe you-, and Ferfecute you. This is urged from the C0I.3.13. coniidiQiSition of God's forgiving us^ who being infi- nitely provoked, yet pardons innumerable faults to us, moved only by his Mercy. And how reafonable is it that we ihould at his command remit a few faults to our Brethren f To extinguidi the ftrong inclina- tion that is in corrupt Nature to revenge, our Sa- viour hath fufpended the Promife of Pardon to us upon our pardoning others. For if ye forgive men their trefpajfes^ your Heavenly Father vpill alfo for- give in the Contrivance of Man's Redemption, 5 j p give you. But if ye forgive not their trefpaJ^eSy neither -will your Father forgive your trejpajfes. He that is cruel to another cannot exped: Mercy, but in every Prayer to God indites himfelf, and virtually pro- nounces his own Condemnation. 4. The Gofpel enjoins Contentment in every ftate, which is our great Duty and Felicity, mainly influential upon our whole life, to prevent both Sm and Mifery, Be content mth fuch things as you have, tt,u ^ for he hath faid, I will never leave thee^ nor for fake thee. It forbids all Murmurings again ft Providence, which is the feed of Rebellion, and all anxious thoughts concerning things future, take no thought y{^x,6 \ i for to morrorv, we ihould not anticipate ^"irAs^ by our apprehenfions and fears, they come faft enough ; Sujficientforthe day is the evil thereof Our corrupt Defiles are vaft and reftlefs as the Sea, and when contradided they betray us to Difcontent and Dif- obedience. The Gofpel therefore retrenches all in- ordinate Affections, and vehemently condemns Co- vetoufnefs, as a Vice not to be named among Saints but with abhorrency . It difcovers to us moft clea rly, that temporal thmgs are not the materials of our Happinefs. For the Son of God voluntarily denied himfelf the enjoyment of them. And as the high- eft Stars are fo much diftant from an Eclipfe^ as they are above the Shadow of the Earth • fo the Soul that in its efteem and deliics is above the world, its brightnefs and joy cannot be darkened or eclipfcd by any accidents there. The Gofpel forbids all vain Sorrows, as well as vain Pieafurcs 5 and diftin- guirties real Godimefs from an appearance, by con- tentment as Its infeparabie C harader. Godlinefs rvith . Content is great gain. When we are in the faddeft '"^' V V circum- . .Q 'ihe Harmony of the Divine Attributes circumftances, our Saviour commands us to pojfefs Luk. 2#.ip. our Sods in Patience j to preferve acalmConftitu.ion oF Spi it, which no florins from without can dif- compofe. For.this end he alTures us that nothiug comes to pafs without the Knowledge and Efficien- cy, or at lead, PermilHon of Goi. 'that the Hairs of our Head are numhred^ and not one falls to the Earth without his Licenfe, Now the ferijus belief of a Wife, Juft and Powerful Providence that governs all things, hath a mighty efficacy to maiiitam a con- ftant tranquillity and equal temper in the Soul a- midft the ccnfufions of the World. God works all Ephcf.i.n. things according to the counfcl of his own will: and if we could difcof er the immediate reafons of every Providence^ we cannot have more fatisfadion thea from this General Principle, that is app icable to all,as light to every colour. That what God doth is al- ways beft. This refolves all the doubts of the mofl: in- tangled minds, and redifies our falfe judgments. From hence a Believer hath as true content in com- plvingwith God's Will, as if God had compiyed with his, and is reconciled to every condition. JBe- fides, the Gofpel affures us. that all things nork to- - o gether for the good of thofe thxt love God. For their ^"^* ' * Spiritual good at prefent •, by weakening their cor- ruptions : for affiiClion is a kind (;f manage, by which the fenfual part is exercifed and made pliable to the motions of the Spirit: and by increafing their Graces, the unvaluable Treafures of Heaven. If the deareft Ob.le*5ls of our Affedions, the mofl: worthy of our Love; and Grief are taken away, 'tis for this reafon, that God may have our Love himfclf, in its moft fulland inflamed degree. And AfHidions are in order to their Everlafling good. Now the certainex- pedation in the Contrivance of Man's Redemption, 2 ? £ pedation of a blefTed ilTue out of all troubles, is to the Heart of a Chriftian as the putting aRudder to a Ship, which without it is expofedto the fury of the winds, and in continual dangers, but by its guidance makes ufc of every Wind to convey it to its Porr. Hope j^q,^.j^ j. produces not only acquiefcence, but joy in the ibar- pell Tribulations. Fe.r every true Christian bein^T, or- dained to a Glorious and Supernatural Bleflcdnefs hereafter •, all things that befal them here below, as means^are regulated and transformed mto the nature of the Imd to which they carry them. Thus temporal evils are turned into good. Our light AfjlUUons which aCor.^. are hut for a moment, work for m a far more exceedin'r weight of Glory. To coniider this Life as the pafTagc to anotlier, that is as durable as Eternity, and as blelTcd as theEnjoyment of God can make it- that the prefent miferies have a final refpe(5l to future Happi- nefs, will change our opinion about them, and render them not only tolerable, but fo far eligible as they are inftrumental and preparatory for it. If the Bloo- dy as well as the Milky way leads to God's Throne, aChriflian willingly walks in it. In fhort, A lively Hope, accompanies a Chriftian to his laft expiring breath, till it is confummatcd in Celeftial fruition. So that Death itfelf,the univeiTal terror of Mankind, is made defirable, as an entrance into Immortality, and the firit day of our Triumph. Thus I have confide red fome particular Precepts of Chrift, which are of grcateft ufe for the government of our Hearts and Lives-, and the reafons upon which they are grounded, to make them effedual. Now to difcov^er more fully the compleatnefs of the Evange- lical Rule, I will confider it with refpsd to the Law ofiMofes^ and the Philofophy" of the Heathens. Uu 2 CHAP. 33* the Harmony of the Divine Anrihtes, CHAP. XVII. 'The FerfecfionofChviU's Laves appears by comparing them vpith the Precepts ^/ Moles. T^^ Temple- Service tvas managd with Fompfuttahle to the dif- pojition of the Jews, and the difpcnfation of the Law. Jhe Chriftian Service is Pure and Spiri- tual . The Levitical Ceremonies and Ornaments are excluded from it, not only as unneceffary, but incon- (ifl with its Spirituality, The obligation to the "Rituals of Mofes is abolifht^ to introduce real 'Riohteoufnefs, the Indulgence of Polygariiy and Divorce is taken away by Clirifl-, and Marriage re- ftoredto its Vn^ciitiVt Purity, He clear d the T.aw from the darkening Gloffes ^^/^^-Pharifees. And enforced it by new Obligations, the Law ^Chrifi: exceeds the Rules which the higheft Mafters of Mo- rality in the School of Nature ever prescribed, Philofophy is defective as to Piety, and in jeveral things contrary to it, Philofophers delivered nn- ■worthy Conceptions of GQ» to be eternal, others that Matter was •, and in that ^t-7^;X''^^' denied Him to be the Jir/l Caufe of all things. Some i-kdofophia. limited his Being, confining Him to one of the Foles ^e.^^li ^ of Heaven: Others extended it only to the Araplu -^ M«;'i*e"»^ tudc of the World. The t Epicureans totally denied ^'iT^Vt*^ his governing Providence, and made Him an idle h}h «" *«-» Spedlator of things below. They afferted. That I^Sendum God was contented with his own Majefty and Glorv -, agere cumm ^ That whatever was without Him was neither in his ^^Ivmy^^^d^' thoughts nor care : as if to be employed in ordering quicquid eft the various accidents of the w^orld, were incompa- ^IiTtlc^tTm tible with his Blelfedncfs, and He needed their tiiiH atque Impiety to relieve Him. Thus by confining his "J^i'^j^^;^^""" Power, who is Infinite, they denied Him in con- poiiui ocda- feffing Him. li Others allowed Him to regard the '""^'^"•^^^^: great afrairs cl Kingdoms and Nations, to manage iib.i-c.7. Crowns aod Scepters ^ but to ifoop fo low as to re- ti^ui^.^''^ "^"^ gard ^4^ "^^^^ ii^y^o^y <^ff^J^ Divine Attributes gard particular things, they judged as unbcccming the Divine Nature, as for the Sun to defccnd from Heaven to light a Candle for a Servant in the dark. They took the Scepter out of God's hand, and fet up a foolilh and blind Power, to difpofe of all mu- y\i-Ep//} 74. table things. Seneca himfelf represents Fortune as not difcerning the worthy from the unworthy, and fcattering its gifts without refped to Vertue. Some made Him a Servant to Nature-, That he neceffarily -iloteTes'zJel'/Wturn'd the Spheres-^ Others fubjeded Him to an in- ciuodtn entt- vinciblc Pcftiny, that He could not do what He de- fAZTlp fircd. Thus the wifeft cf the Heathens diihonoured optimum^ fh^ Dcicv bv thcii falfe imaginations, and inftead of eJ'punnfe^ leprefcnting him with his proper Attributes, drew Mundtfacit a pid:urc of themfelves. Eefides, their impious fan- ^NatuvA^ut cies had a pernicious influence upon the lives of Men : tn agerdo fe- cfpccially the denial of his Providence •, for that took Sier^brinas ^way the flrongeft reftraint of corrupt nature, the in jupttert feat offututc Judgment. For humane Laws do not God fpTSg puniih fccret crimes that are innumerable, nor all to vcituous open, as thofe of perfons in power, which are moft ^oTl?;,;!"" hurtful: Therefore they are a weak inflrument to Qutanonfo- prcfervc lunoccnce and Virtue. Only therefped of teramyos ,(i^ q^^ ^ whom cvcry heart is manifeft, every adion a yerfusomnta Teflimony, and cvcry great Perion a Subjed, is of equal force to give check to fihin all, in the dakrncfs of the night, and the light of the day, in the works of the hand, and the thoughts of the heart. 2. Philofophy is very defcdive as to Pfety, in not injoyningthe Love of God. The fir ft and great Com- mand in the Law of Nature, (the order of the Pre- cepts being according to their dignity^ is, 'Thou [halt love th:^Liord with all thy Heart^Soul^ and Strength. 'Tis moft reafonable that our Love iliould firft afcend to Him armayi. in the Contrivance of JMa^is Redemption. 3 a? Himjand in its full vigor : For our Obligations to him are infinite, and all inferior objcdis are incompara- bly beneath him. Yet Philofophcrs fpeak little or nothing of this, which is the principal part of natu- ral Religion. Ariftotle who was fo clear-fighted in other things, when he difcourfes of God, isnotr only affededly obfcure, to conceal his ignorance, as the Filh which troubles the Water for fearof beino- catchc- but 'tis on the occaiion of fpeculative Sci- ences, as in his Phrjicks , when he confiders him as the firJT: caufe of all the motions in the World-, or in his Mctjplnjickx^a.s the fupreme Being,the knowlcdg of whom he fciith- is moil: noble in it felf, but of no ufc to Men. But in his Mora/s^ where he had rcafon to confider the Deity as an objecfl mcft worthy of our Love, Rcfped, and Obedience in an infinite De- gree, he totally omits fuch a reprefentation of him^ alrhough the Love of God is that alone which gives price to all moral Virtues. And from hence it is that Philofophy is fo defe(fi:ive as to Rules for the pre- paring Men for an intimate and delightful Communi- on with God, which is the effe(5tof Holy and Pcrfe^a Love, and the fupreme Happincfs of the rcafonable Nature, if in the TUtonicd Philofophy there are fome things direding to it, yet they are but frigidly exprefl, andfoobfcurely, that like Infcriptions in ancient Medals or Marbles which are defact, they are hardly legible. This is the lingular Charader of theGofpcl, that diflingui (lies it from all humane Inftitutions . it reprefents the infinite amiablenefs of God, and his goodnefs to us, to excite our Affedi- ^ ons to him inaS'/z/^fr/lz/ii^^mannner : it commands us to follow him as dear Children^ and preiTes us to feek . for thofe Difpoficions which may qualifie. : us.. 344 ^^^^ Harmony of the Divine Attributes^ us for the enjoyment of him in a way of Friendiliip and Love. 3. The beft Philofophers laid down this fervile ^3.*^ and pernicious Maximey That a wife Man flsould al- puto ^^«o>/^ ^^^yg5 conform to the Religion of his Country. So- %mZuJ%l crates who acknowledged one Supreme God, yet (ac- jice>7i um\trji, ^-Qj-^j^g to thc couttfcl of thc Oracle that direded all ^ulu/jDeo'l'" to Sacrifice according to the Law of the Cityj he ad- d4j>itces,^ Dx- ^Jl{Q^ l^is Friends to comply with the common Idola- "^o^^^^HthJ' try, and thofe who did otherwife he branded as fu- [acr^jiert perftitious and vain. And his pracflice was accor- Vt'n^I'o'f.c. dingly. Forhe&equented the Temples, afTiftedat rit:f*'ntatHr>p fj^eir Saciifices, which he declares before his Judges, ^Zm\luc]ort- to purge himfelffrom the Crime of which he was busfurerent, accufcd. Seneca fpeaking of the Heathen worfliip, ""fatrocm^um acknowledgcs 'twas unreafonable, and only the mul- inf.tntenttum ^itudc of fools lendeicd it excufable, yet he would 'omnVf^pens\\2.v^ a Philofophct to conform to thofe cuftoms in [ey-^abtt tan- Qbediencc to the Law, not as pleafing to the Gods. J«/j; ^not" Thus they made R eligion a dependance on the State. tan^uam Dm ^hey performed the Rites oi heathenifli Superftiti- fb?5'!'c^io.deon, that were either filthy, phantaftical, or cruel, Civitat.^ fm^j^ as the Devil the mafler of thofe Ceremonies or- dain'd. They became Icfs than Men by worlliippihg the mod vile and defpicable Creatures, and funk themfelves by the moft execrable Idolatry beneath the Powers of darknefs, to whom they offered Sacri- fice. Now this Philofophical Principle is the mod palpable violation of the Law of Nature : for that inflru(5ts us that God is the only objed of Religion, and that we are to obey him without exception fi-om any inferior Power. Here 'twas Confcienceto dif- obey the Law, and a mofl worthy caufe wherein they {Ipuld have manifefted that generous contempt of Death in the Contrivance of Man" s Redemption. 94 j Death they fo much boaftei of. Bnt they detained the truth in tmrighteoi4[nefs^and although they knevo God^ Rom. 1.23, they glorified him not a^s God^ but changd the Glory of the ^^^'^^ ^ ^ , Incorruptible God, into an Image made like to a corrup- dts-erfa. f„tt~ tible Man. and to Birds.andBeaHs, and creeping things, ^7' ^^^Z*'** ' I • 1 ^ ,^ *^ I "^ haberent com- A iin or 10 provoking a nature, that God gave them ^»»i^t cum uptothevileft lufts, whereby they defiled and dc- ^//^^^'■^^^J;^^^ bafed themfelves •, Carnal impurity being a juftpu- niOimcnt of Spiritual. 4. They arrogated to themfelves the folc praife of ^^tZZ'^JlZ their Virtues and Happinefs. This impiety is mod r.:!,um,forru- vifible in the writings of the 5^^-/, thePharifesin TeZL^a/{!' Philufophy. They were fo far from depending on tf>fof*mtndam God for Light and Grace in the condud of their ^^^;^;;;'^'"- Lives, & from praying to him to make them vertuous, that they oppofed nothing with more pride and con- J/.^X/X^' tempt. They thought that Wifdom would loofe its ^'fjy'm'fg»!fcii value and luftre, that nothing were in it worthy o£ If^^lJ"'^ ^°^ admiration, if it came from above, and depended up- ///.»/» ^u,f^ue on the Grace of another. They acknowledged that ^I'/j^"^} ^'^'"^ the natural Life, that Riches, Honours, and other ntur: ^uj'' inferiour things, common to theworft, were the gifts 'l^rJl^'J" ^^i' of God ; but afferted that Wifdom and Vertue, the fujp,cetll'!ft be- fpecial perfedion of the Humane Nature, were the ^^J'^'^c''' T" elfeds of their own indultry. Impious folly ! to be- l//^?. 9!^"'^'^* ' lieve that we owe the greateft benefits to our felv^es, kif^^'i'^odyir and the lefTer only to God. Thus they robb'd him t"J^Dm\^gn of the Honour of his moft precious Gifts. So ftrongly **»^'*'''» ? ^t did the poifon of the old Serpent, breathed forth in ^«o^ 'Lnlrlt. thofe words, Te fljall be as God^ that infedled the firft J'^,^«'^/y<'- Man, ftill work in his Pofterity. Were they Angels deZ^at. o'eorl' Virtuttm nemo unquam accept am Deo retultt : ntmtrum rtEte. Propter "firtutem entm jure iau- da/nu>\ i^ tnytrtute ttS't gloriamur.) ^od non contmgtrtt fi tJ. donum a Dcot non a no- bfs halftrtmuf. Y y in ^^6 The Harmony of the Divine Attributes in pcrfed:ion, yet the prcud reflecting on their excel- lencies would inftantly turn them into Devils. And as they boafted of vertue, fo of happinefs as intirely depending upon themfclves. They afcribe to their Wife-man an abfolute Empire over all things, they raife him above the Clouds •, what ever may difquiet, ' or diforder, they exempt him from all Palfions, and make him ever equal to himfelf, that he is never fur- prifedwithaccidentSj that 'tis not m the power of pains or troubles to draw a figh or tear from him, that he defpifes all that the World can give or take, and is contented with pure and naked Vertue; in fliort they put the Crown upon his Head, by attributing all to the power of his own Spirit. Thus they con- tradid:cd the Rites of Heaven. Their impiety Deits KOft-y^ift- was fo bold that they put no difference between God '''[■^''^'r/^^t and their wife perfon, but this, that God was an im- amfiXlnat ' mortal Wifc-Petfon, and a wife Man was a mortal ^tate. senec. q^^^ -^^y^ ^^^ j^g \^^^ this advantage, (fince 'tis great art to comprize many things in a little fpace, ) to enjoy as much happinefs in an age, as Jupiter .. ^.^ in his eternity. And which is the higheft excefs of ^ufs4'elT Pride and Blafphemy, they prefer'd the wretched im- ^ntecedatDe- ^^^^^Q^ vcrtuc and happincfs of their Wife- Man, lZ''ficiZ*mn before the Infinite and unchangeable Purity and Feli- pe (fisaptms. ^^^.y of God himfelf.For God they faid is wife & happy fafer^mJe-' by the privilcdg of his Nature, where as a Philofo- ciiiitatimho. pf-^^j. ^5 £q ^y fhe difcourfc of Reafon, and the choice 7!tTtemDet of his will, notwithftanding the refiflance of his Fate forti- Paffions, and the difficulties he encounters in the Sii"^J//r7- World. Thus to raife themfclvcs above the Throne d,ttts,tiie extra ^f Qq^^ fincc thc rcbellious Angels, none have ever ^mJb>7^'"eff, attempted belides the Stoicks. Tis no wonder, that \osf»pr.tpatt. j.|^^„ were the mofl early oppofers of the Goipel •. for now in the Contrivance of Man s Redemttion, 347 how could they acknowlcdg God in his ftate of abafe- ment and humility, who exalted their Verutous Man above him m his Majefty and Glory. Yet this ^.^^^^ is the Sed that was moft renowned among the Hea- dyG/ZyS/ yXl thens. ^''M'- ^»<^- 5. Philofophy is very defective, in not propound- ing the Glory of God, as the end to which all our adions iliould finally refer. This ihouid have the firfl and chief place in that Pradical Science : For every Adion receiving its fpecification and value from its End, that which is the Supreme and com- mon to all Adions, muft be fixt before we come to the particular and fubordinate •, and that is the Glory of God. Now the defign of Philofophtrs in their Precepts , was either. Firft, To ufe Vertue as the means to obtain Repu- ^.^//^ e^^ tation and Honour in the World. This was evident in TJ^^"' ^^'^~ their Books and Actions. They were fick of felf love, £n"^urpt' and did many things to fatisfie the Eye. They led their '^"^ "joratusy lives as in a bcene, where 6nc perlon is within, and a- ^ttk cor,ffit». nother is rcprefented without, by an Artificial imita- ''''/J' '■-*"" . tionofwhatis true. They were fwell'd with pre- S^/^wi''' fumption, having little merit, and a great deal o^h'"^"^'* vanity. Now this refped to the Opinion of others, 'sTeTtl^^T'ju corrupts the intention, and vitiates the adion. 'Tis '''•^^'^ ■^'^'* not fincere Vertue, but a fuperficial appearance that '^''^ - * is regarded. For 'tis fufficient to that purpofe, to feem to be vertuous without being fo. Asa proud perfon would rather wear counterfeit Pearls that are efteemed right, then right which are efteem- ed counterfeit. So one that is vain-glorious prefers -^'''•' '"f^'-i-: the reputation of being vertuous, before real Vertue. TntlL^^lft'Jtt From hence we may difcovcr that many of their mod '"^' '? '/''''»ropttfi-' This was the pretended defign of Epicurus^ to whom lumcitMct- Vcrtue was amiable only as the Inftrument of plea- musDeasytr- r tutum coriVir- *"■•■*-• tc nos. Aiigull. cont-]i\\. lii>.^. Or thirdly. The heighth of Philofophy was to ■^«/£i'i//?^ propound the beauty of Vertue, and its charming wtHibf^s unum Afpcct, as the moft worthy Motive to draw the At- ]^^»^nt fe(aions. Now fuppofing that fome of the Heathens, ejfefut. iffi ( although very few ) by difcovering the internal tZ/pfl'£ beauty of Vertue, had a love to it, and performd deftnt i Non fomc things without any private refpect, but for the ^fpLftefejie rcctitudc of thc action, and the inward fatisfaction probum. Ovid that fprings from it, yet they were ftill defective. ^%ul) -virtu. For Vertue is but a ray of the Deity, and our duty urn defcrtffe- is not compleat, unlefs it be referred to his Glory, r/i/^%^ vvho is the principle and patern of it. Infliort, the cmmbus ube- great Creator made Man for nimfelf, and 'tis moft \Tii!ft\{°i J^ft ^^^^ ^s b^s Favour is our fovereign happinefs, To mtlm Uedit- his Glory (liould be our fupreme end, without which Xmillnlm"^^^^^^ is regular, and truly beautiful. By thefefe- ej" honeft^pu- veral inftances it appears how infufficient Philofophy tentur ejje ^ -^^ ^^ dircctus in our principal duty,that refpects God. Ad fetpfas refirttnturncc propter aliud expetuntur') etiam tunc inflate ac fupirht a funt^ tdeonon Virtutes fedyitta judtcandafmt. Aug. lib. 19? deCivit. c.zj. 2, Phi^ in the CoHtrivAnce of Ma»'s Kedempthts, 3Ap 2 . Philofophy was defedive in its dire<5lions iibout moral duties that refped our felves ur others. I. Philofophers were not fenfible of the firfl in- clinations to fin. They allow the difordcr of the fcnfitive appetite as innocent, till it paflTes to tfie fuprenie part of the Soul, and induces it to delibe- rate, or refolve upon moral adlion?. For they were ignorant of that Original and intimate pollution that cleaves to the humane nature • and becauPj our faculties are natural, they thought the firil: motions to forbidden objeds, that are univerfal in the beft as well as worft, to be the neceffity of Nature rather then the effect of Corruption. Accordingly all their Precepts reach no farther than the Counfels of the Heart : But the defires and motions of the lower fa- cukies,thoughvery culpable, are left by them indiffe- rent. So that 'tis evident that many defilements and ftains are in their purgative vertues. 2, The Stoicks not being able to reconcile the palfions with reafon, wholly renounced them. Their Philofophy is like the River in Ihrace^ — ^^od fotum faxea reddit Ovid. MeUr Vffcera, quod facets ind(*cit mar mora rebus ^ For by a fiction of fancy they turn their vertuous Perfon into a Statue, that ifeels neither the inclinati- ons of Love, nor averfions of hatred 5 that is not toucht with Joy or Sorrow ^ that is exempt from Fears and Hopes. The tender and melting affecti- ons of nature towards the mifery of others, they intirely extinguifli as unbecoming perfect Vertue. They attribute Wifdom to none, but whom they rob of Humanity. Now as 'tis the ordinary effect of foU ^ ^ ly ■^ .to The Uarmojsy of the Divine Attribntes ly to run into one extreme by avoiding another, fo 'tis moft vifibly here. For the Affedions are not like poifonous plants to be eradicated-, but as wild, to be cultivated. They were at firft fet|in thefrefh foil of Mans nature by the hand of God. And the Scripture defcribcs the Divine perfedions, and the a6tions proceeding from them, by terms borrowed from humane affedions, which proves them to be innocent in their own nature. Plutarch obferves when Lycurgm commanded to cut up all the Vines in Sparta^ to prevent Drunkennefs, he fliould rather have made Fountains by them, to allay the heat of the Wines, and make them bene- ficial ; So true Wifdom prefcribes how to moderate and temper the affe<5tions, not to deftroy them. *Tis true they are now finfully inclined, yet being removed from Carnal to Spiritual objeds, they are excellently ferviceable. As Reafonis toguide the Affe(5lions, fo they are to excite Reafon, whofe o- perations would be languid without them. The na- tures that are purely fpiritual, as the Angels, have an underftanding fo clear, as fuddenly to difcover in objects their qualiteis, and to feel their efficacy 5 but Man is compounded of two natures,and the mat- ter of his body obfcures the light of his mind, that he cannot make fuch a full difcovery of good or evil at the firft view, as may be requifite to quicken his purfuit of the one, and flight from the other : Now the Affedions awaken the vigour of the Mind, to make an earneft application to its objed. They are as the Winds which although fometimes tempeftu- ous,yct are necelfary to convey the Ship to the Port. So that 'tis contumelious to the Creator, and injuri- ous to the humane nature, to t^kQ them away as abfo- in the Contrivance of Mans Redemption, 2 ? t abfolutely vicious. The Lord Jefus who was pure and perfedl, expreft all humane affcdions accordino- to the quality of theobje(5ts prefcntedto him. And his Law requires us not to mortifie, bu:: to purify, confccrate, and employ them for fpiritual and ho- nourable ufes. 4. Philofophy is ineffec^lual by all its Rules to form the Soul to true Patience and Contentment under fufferings. Now confidering the variety and greatnefs of the changes, and calamitys to which theprefent life is obnoxious, there is no Vertue more necefl'ary. And if we look into the World before Chriftianity had reformed the thoughts and lan- guage of Men, we fliall difcover their miferable er- rours upon the account of the feeming confufion in humane affairs, the unequal diftribution of temporal good and evils here below. If the Heathens faw Injuftice triumph over Innocence-, and crimes worthy of the fevereft puniOiment, crown'd with Profperity ; if a young man dyed who in their eflccm deferved to live for ever, and a vicious perfon lived an age, who was unworthy to be born, they complained that the World was not governed according to Righte- oufncfs : but radi fortune or blind £ite ruled all. . As the Fharifee in the Gofpcl, feeing the Woman, that had been a notorious (inner fo kindly received: by Chrift, faid within himfelf. If this Man were a. prophet J he veould know who it is that touches him. So they concluded, if there were a Providence, that did fee and take care of fublunary things, that did not only permit, butdifpofe of all affairs, it \yould make a vifible diftindion between the Vertuous and the Wicked. 'Tis true, God did not to leave the Gentiles with- out: 2 52 the Harm&ny of the Dhme Attribates, out A witnejl of himfelf-^ for fomctimes the reafons of his Providence in the great changes of the World were fo confpicuous, that they might difcover an eye in the Scepter, that his Government was managed with infinite Wifdora. Other Providences were vail'd and myfterious , and the fight of thofe that were clear {hould have induc'd them to believe the Juftice and Wifdom of thofe they could not com- prehend. As Socrates having read a Book of Hera- r/W^piog. ^j-^^^^ ^ giQ2Lt 'Philofopher, but ftudioufly obfcurcj and his Judgment being demanded concerning it, reply^d, that what he underftood was very rational, and he thought what he did not underftand was fo. But they did not wifely confider things. The prefent fenfe of troubles tempted them, either to deny Pro- - .. vidence, or accufe it. Every day fome unhappy was""guiky^of wretchor other reproacht their Gods for the difafters this impiery : ^q fuffered. Now the end of Philofophy was to re- ^'^tT'drefs thefe evils, to make anafflidedto be acon- cafitjj'me coiu- tented ftate. The Philofophers fpeak much of the Po- w"5t''S^ wer of their Precepts to eftablifli the Soul in the infta- fery^-ri [emper bHity of worMly things, to put it iuto an impregna- itlkrHnu"" ble fortrefs, by its fituation above the moft terrible TuU o,Epfi. accidents. They boafted in a Poetical bravery, of adVxor. their Vi(^ories over Fortune, that they defpifed its flattery in a calm, and its fury in a ftorm, and in eve- ry place ered Trophies to Vertue triumphing over it. Thefe are great words, and found high, but are empty of fubftance and reality. Upon tryal we fhall find that all their Armour though polifli't and {liming, yet is not of proof againft fliarp Afflictions. The Arguments they ufed for comfort are taken, ^''z' ""morta- ^ • F^om neceflfity •, that we are born to Sufferings, "i^m mAia. thc Laws of humanity, which are unchangeble, fub- Naevius. j^^ tK the Contrivance of Mans Redemption, 35^ ject us to them. But this confidcration is not only . ineffectual tocaufc true contentment, but produces the contrary effect. As the flrength o£ Egypt is de- cribed CO be hkea reed that will pierce the hand in- flead oFfuportmg it. For our dedres after fircedom from miferies are inviolable : fo that every evil the more fatal and inevitable 'tis, the more it a'fiiicts us. If the^^ encounter it, argue a fecret fear in their Breafts. to^Lw^Uvl^I Mai; 7 Difcourfes, Reafonings, and Arguments are ''*• employed to fweeten that cruel neceffity of it, but they are all ineffe(5lual. stHitumeftti- I. That 'tis the condition of our nature: to be a «7^r^, ^«o«?v/- ^aji and immortal are inconfiftent. But this con- Labenr"^^ folation afflids to extremity. If there were any qutmorhofm- means to efcapc, the foul might take courage. He TJmlx'"t*pfa is doubly miferable, whofe mifery is without reme- necejfitate fo- ^y^ vlS^'^' 2. That it puts a period to all temporal evils. Monar -, hec : ^^^^ ^g x\\\s isof nofotcc with thofc who are profpe- ^J^"otJfpop! rous, and never felt thofe miferies which make Life defnjm .lilt- intolerable, foit cannot rationally relieve any that %'/J-Lf' have not good hopes of felicity after death. The foffe. Scnec. Heathens difcovered not the fting of Deathj as 'tis the wages of fin, and configns the guilty to eternal ; Death-, fo that they built upon a falfe foundation, as if it were the cure of all evils. 3. They encouraged themfelves from their igno- rance of theconfequencesofdeath, whether it on- in the Co'itrivance of Mans Redemption. 3 5^7 ly changed their place, or extinguillvd their perfons. ^'t>nfi[upre~ Sosratcs who dyed with a Teeming indifTercnce, g2iVcZ'!!cltLuito. this account of it ^ That he did not know whether ''^'^' /'- "'^'- death was good o r evil. But this is not fortitude, but 7ferfica,'^u,d folly: as Arijiotle obferves, That a readinefs tocn-''y^^'^'/'t'"'/'' counter dangers arifing from ignorance, is not true ^^'^^ f'.l^'^ valour but a brutilh boldnefs. What madnefs is it6;^»/«^>?«^«f then for one that enters upon an eternal ftate, not'^'^^^''".^*''''! knowing whether it ihall be Happy or Miferable, uionht** eb. to be uneflFed:ed with that dreadful uncertainty ^ dormtfcn-e*' But now the Gofpel furnilhcs us with real reme- dies againft all the evils of our prefent ftate. *Tis the true Paradife wherein the Tree of Life is planted, whofe heaves are for the healing of the Nations, We are affured that God difpofes all things with the Wifdom and Love of a Father, and that his Pro- vidence is meft admirable, and worthy of praife in thofe things, wherein they who are only led by fence, doubt whether it be at all. For as 'tis the firft point of prudence to keep off evils, fo the fecond and more excellent is, to make them beneficial. Chriflians are more then Conqtierours through Chrifi that loves them. They are always in an afcendent State ; and believing.^ r e Joyce veith an unffcakable and glorified Joy.. Death it felf is not only difirmed, but made fubfer- vient to their everlafting good. Briefly, Chriftian Patience endures all things, as well as Charity, be- caufe it expe(5ts a blefled iffue. It draws from pre^ fent miferies the affurance of future Happinfs. A Believer while he poflcfTes nothing but the Crofs, fees by Faith the Crown of the Eternal Kingdom hanging over his head ; and the lively hope of it makes him not only patient, but thankful and joyful. This fweetens the lofs of all temporal goods and the prefence 5 5 "8 t^J' Harm>ny of the Divine JtPrihtes prefence of all temporal evils. St. Faul in his Chains was infinitely more contented than Cdfar or Seneca^ than all the Princes and Philofophers in the World. , I will conclude this Argument by a fliort refledti- Ithtota^ on on the immoral maxims of feveral St^s ofPhi- {Ytcienda efi. lofophers. The Cynicks alTert that all natural adi- Eji enim in- ons may be done in the face of the Sun •, that 'tis imicavere- worthy of a Philofopher, to do thofe things in the cundU^fme piefence of all, which would make impudence it felf (jiia mhd ^^ \y\^^i^^^ A maxime contrary to all the rules of de- poteii, tiihil cency, and corruptive of good manners. For as the honejium. defpiling of Vertue, produces the flighting o f repu- Ciccr. tation : So the contempt of reputation caufes the Et qui nee ncgle^^ of Vertue. Yet the Stoicks with all their Cynicos,«fc gj..^y^fy y^^^Q not far from this advice. Befidesjamong malTle ^^^^^ unreafonable Paradoxes, they affert all fins A Cynias' ^^^ equal ♦, that the killing a Bird is of the fame tmicA di- guilt with the murdering a Parent : a Principle that flamia.]i\vQ- breaks the reftraints of fear, and fliamc, and opens "^1* a pafTage to all licentioufnefs. They commended 'Eiayicyyj Self- Murder in feveral cafes •, which unnatural 'ivKcyy fury is culpable in many refpedls, of rebellion againft Jnpmofum God, injufticc to others, and cruelty to ones felf. tji rapto vi- ^eno the founder of that Se(5t pradtifed his own ■vere, at con- Doif^rine. For falling to the ground, he interpreted tra pulcber- ^^ ^^ ^^ ^ Summons to appear in another World, Z'orlH^ ^'^^^'^ ^^'^ ftrangled himfelf. Jrifiotle allows the appetite ^y^/reMarc. of rcvenging injuries, to be as natural astheincli- Catonem y^- ^^l^^q^ ^q gratitude, judging according to the com- cro iuo feclort a ■> J o r> re i fHrt£:ma* ma- mon Tulc that one contrary is the meaiure or another. «^''S^Wwnma. yverfuliy tcaches US to follow his fteps who juffered ""tToniU'cln^ct for us , If a Fhyfician of great efteem, in aDifeafe }'^T' ^"^ ^^^^^ ^ bitter Potion, it would perfwade thofe who v^V/^rrio^r- are in the fame danger, to ufe the fame Remedy. i>at^et npeiure Sincc thc Sou of God to purchafe our Happinefs, de- '^uTmtraTdL ^ied himfclf the enjoyment of worldly delights, and )tc,t. Tcit. ^^ ensured the word of temporal Evils^ nothing can be «/w. ,>y . ^^Q^Q effedual to convince us, that the Pleafures of the world are not confiderable as to our laft end, and that prefent Afflidions are fo far from being in- confiflent with our fupreme Bleffednefs, that they prepare us for it. //^ /borty His excellent Example not only en- lightens our Minds to difcover our Duty, but inables and excites to perform it.. As the Eye in beholding vifible objeds receives their Image, fo by contem- plating the Graces that are confpicuous in our Re- deemer, we derive 2ijimilitude from them. We ally 2Cor.3.iS. faith the Apoftle, with of en face beholding ,ts in aglafs the Glory of the Lord, that is by viewing in the Go- fpel the Life of Chrift, which was glorious in Ho- linefs. We are changed into the fame Image from Clory to Glory ^ even as by the Sprit of the Lord : that is, gradually fafliioned in Grace according to his likenefs. And what can more powerfully move and per- fwade in the Contrivance of Man's Kedemp'tion. j^p fwade us to Holinefs, than to confidcr the Prefident that Chriit hath fet before us. For how honourable is it to be like the Son of God ^ By conformity to . Chrift, we partake of the Divine Perfcdions. The King of Heaven will acknowledge us for his Chil- " drcn, when we bear the refemblance of our elder Brother. Befides the motive of Honour, Love doth ftron^rly incline to follow Holinefs in imitation of our Redeemer. This is one difference between Knowledge and Love, the underftanding draws the objeth». «*-.^ vil, under the oifguife of that famous Fhyficiafj, To Socrates I (hall add Seneca : Never any, excep- ting the Sacred Writers, and thofe who are in- ftrudcd by them, hath writ more excellently. He defcribes Vertue as if the living Original were in his Bread ^ but how dull a Copy was drawn in his Life. There is as great a difference between the expreflion of it by his Pen and by his Adions, as be- ^ ' ^ tweenthe lively Pidure of a Face by a rare Pencil, tvavri-o'TO- and the rude Draught of it with a Coal. What a Ta o';s Icpi- viUainouspart did he adt in exciting Arr<7 to murder ^orccpet his Mother^ and after in writing an ^p^logy for ir, ^f'^^' ^~ employing the colours of his Rhetorick to cover one ^,^J^1^•* of the fbuleil blots which hath appeared in the fuc- j^^ y-^^ 'i^[ ' ceilion of all Ages ^ His Fhilofophy was not a power- ful Antidote againft the Contagion of the Court. What juft excufe can there be of his Cruelty to his Wife, in cutting her Veins, that flic might die with y^-^^^^^' him •, from a vain-glorious defire to eternize their * Reputation 1 And whereas among the whole Choru^s VimUim eji ofVertues, he in a fpecial manner exalts Magna- inqitonavi- nimity in the contempt of earthly things, andde- .^•^''^^ incjuo termines that the neceflities of Nature arc the ^^^^'^^'^^^ '^ juft meafures of Riches and Delights, and all other 'J-i'^'-jff things which the irregular Appetites of men purfue •, /j^'JS ^^t- So that one would think him an Angel in flcili, con- gemia^atu verfing below to inftru(5t the world how to be happy : in qnomm yet the Hiflorians of thofe times tax him for infatia- plPjponem ble Avarice, that in a little time by unworthy arts ^'^/^f'^ ^^- he rak'd up an incredible Sum of Money. Suppofing '^,^^"[^.^* it a Calumny that he forged many Wills to feize nat.mtji}! upon the Inheritance belonging to others, what ex- cafe can there be foe his excelTiveUfuiy, his forcing the Britains to borrow a Million ol Se/Iercesj and C c c calling ki 2«g ^he Harmony of the Divine Attributes calling for it in, fo much to their prejudice, as was likely to have ca '.fed their Rebellion < What for his funiptuuus Palaces, and Gardens of Pleafurc, ex- ceeding the Luxury of iyr^r^)? And all thcfe pofTeft by a man who had no Son to inherit, a Philofopher, a Stoick^ the great commender of bleffed Poverty. All the Apology he makes, is, that a Wife man that is himfelf, Ncn am^t Divitiasfed mavult, non in ani- mum ili.ti fd in domum inducity non refpicit foffe^sas fedcontinet. Agreeing with Ariftipp^^ a ; hilofophi- zing Jnimal who being reproved for his intangle- ment inbrmtijh love with a famous Harlot, replyed.; Diog.Laert. I poffeji her, not (he me, T le only difiPcrence is in the matter of their Affections, the one was Riches, the other Pleafure. By thefe inftances we m.ay judg of the reft of the I'hilofophcrs : Although a Vein of Gold appear in their Writings, yet their Lives were full of Drofs.The beft of them Vid.'^\\\\oms judic'mm ^^Platonico are charged to have pradifed convivio, in Lib. de vit£ Contempt, ylc^ with thofe,to whom they g^anquam illorum fe tngenia amare commended the Precepts of dicebant ea fere potifmum amabant ^^ ^^^ ^^^^^^ ^^.^^^ Qtt£ bene habit abant. mus eit enim ,j u r j %e amor amiciti, ? curneque defor- were approv d by fome, and memAdoUfcentemqwfiuamamat.nec themoft excellent condemned formofumfenem ? Cicer. by Others that pretended to Venerem nefandam & quofvis In- Philofophical Perfcdion. Un- ceflits cjfe aMaphora dicebant mn fo- j^^tural Luft was allowed as lum Epicurei^ fed feverj ^^^ fjj^ct. indifferent by Zeno and Chrr c^fo^ Sextus EmpincLis nos docet ex j \.u^ li /i t " Zenone, & Chryfippo. fW^' ' And the nobleft Love m giving Life itfelf for the Glory of God in Martyrdom is cenfured by Epicfefus and Atnoninus^ as the elfcd: of foolifii and iiicurable Melancholy in Chrijlians^ who were difguffed with the World, and devoted themfelves to Death. The Spirit m the Contrivance of Man's Redemption, ^jg Spirit of Holinefs who formes the powerful and laiUng hal^its of true Vcrtue in the Soul -, that ef- fedually endines from the Love of God, and with an intention for his Glory, to obey his Will, as it was purchased by Jefus Chrift, fo it is peculiar to the Difpenfation of the Gofpcl that reveals Him. The DoCirtne of it is not delivered with fo much Pomp, but with infinite more efficacy than the moft eloquent Inftrudions o^ Philosophers. One plain Sermon that reprcfcnts Chrift as Crucified before our eyes, to obtain Pardon of Sni for us ^ inflames the Soul with a more ardent Love to God, and vehement hatred of Sin, than all their elegant and fublimc Difcourfcs. There is ths. fame difference between their iVf(?^^A- and the ^vangcHcal\vi^\x.\xi\Qw^ as be- tween /n?^Narles-, Tlie one is adorned, and looks lovely to the eye, but wants Milk to nourilh the Li- fant in her Arms 5 the other is not fo amiable m appearance, but hath a living fpring of Milk to nourilh her Child. Philofophy hath the advantage of artijicialhtdiWtYf but cannot fupply the nourilhment that is necefl ary to maintain the fpirttual Life. But the Gofpel affords the Jincere rational milk to the Sotil^ that It 7nxy grorv thereby. 'Tis therefore call d the WorAofUfe^ x title thatdiflinguifliesitfromthcLaw, and all humane Inflitutions. 4. Jefus Chrift hath prefented the /Irongeft in- ducements and mo: ives to perfwade us to Hulinefs. The way which he takes to fave us, is not by a meer ad: of Power to raife us above our felves, but he deals with us conveniently t^y our frame, m making ufe of our Affcdions to bring us to himfelf. And whereas there arc /^/;/ri? AffeCHons that have a mighty power over the reafonable Nature, 'and arc the' inward C c c 2 fprings 380 the Harmony of the Divine Attributes^ fprings of humane ^Cixons^viz,, Fcar,Hope5and Lovc^ He hath propounded fuch Objcds to thenijwhich be- ing duely confidercd, are infinitely more efficacious than any thing that may divert us from our duty. The great temptations to fin are from the terrors or delights of Senfe, and to overcome thcfe, he hath brought to our afliftance the Fcwers of the World to come I that is, hath revealed the dreadful preparati- ons for the Punilliment of the Wicked, and the Glo- rious Rewards that attend the Godly in their future State. Now to difcover the efficacy of thofe Ob;e(5i:s for the perfwading Men to be Holy I will confider, 1. Their Greatnefs, as 'tis defcribed intheGofpel. 2 . Their Truth and Reality, of which our Saviour hath given us convincing evidence and affurance. I . To excite our Fear, he ^:hrcatens Torments ex- treme and eternal. Thefe are fet forth by fuch re- prefentations, as itiay imprefs the quickcft fenfe of them upon Men. For the Imagination depends on fenfible experience, and is flrongly affecSted with thofe things that are terrible to our outward fiicul- Mar.p.44. ti^s. Now Hell is defcribed by ^ JfV;;^ gnawing the moft tender parts,that are mofi; capable of pain; to fignify the furious reflections of the guilty Soul, the ftingof the inraged Confciencc, the torment of thofe perfect Paffions that continually vex the Dam- ned. And 'tis fet forth by Fire and Brimjtone^ that is moft fierce to fenfe, the ferious confideration of v/hich is enough tocaufe terror and amazement in all that are liable to it. And if the fole apprchenfi- on be intolerable, how much more will the dwelling with devouring f ire ^and ever lajitng burning 'i 'Tis cal- led the blacknefs ofdarknefs^ toiignifiethe compleat horroui in the Contrivance of Mans K-: demotion, ^gj horrour of that ftate. The Fire harh only force t-o burn, not to give any light to mitigate theubfcuii- ty. 'Tis called the y^^c-^i-Dr^M, in comparifon of p which tlwtofthe body is but the fliadowof Death. „^^^/^^ ^^^^ Nothing of Life remains but the fenfe of Mifery, and & moni fie' that will be as ftrong for ever, as at the firft entrance.;??/^ viciKri, into it. This infinitely increafes the Torment, that it ^^Z- - fliali never end. The fuifering Soul knows it iliall be Eternal, and as fuch it is felt and arfiidls. The Tire that devours ihall never fay 'ris etiough, that fad Night lliall never have a Mcrnlng^that hornhls 'ttm- fefl never any Calm. The Damned have no breathing of Reft in their extreme pains, nolhadowof Hope to refrcili them in their intolerable heat, but are under Rev. 20.1c, tormrnt day and nighty for ever a fid ever. Now what can be more powerful to reftrain Men from fin than the terrours ut the Lord :' if the defires of carnal and momentany pleafures are impetuous and urgent, what can be more effectual to give check to them, than the Cunfideration that they are attended with a painful Eternity, that within a little while nothing will remain of the moft plcafant lufts but the Worm and the Fire ^ Thus one extreme is cured by another. Or, if the fear of Men who can inflict but outward evils, and Death on the Body, at any time refills the performance of our Duty, what is more proper to lerten the imprcfiTion, than to remember how dread- ful a thing it is to fall into the revenging hands of the living God, who lives for ever, and can punilli for ever c" Thus our Saviour fortified his Difciples againft Perfecution, I fay unto you, my Friends, ^e not afraid «i^LLik.i ^4,5.' them that kill the body, and after that haze no more th:y can do •, but I yvill forwarnyourvhom you fjjall fear : fear him vohish after he hath killed hath power to cafl into Vg^' The Harmony of the Divine Attributes HeU'^ yea I fay unto yoi^^ fear htm. Eternal Damna- tion is infinitely more fearful than Temporal Death. As the Rod of M^j/^j devoured the Rods of the Magi- cians, So tlie fear of Hell overcomes the fear of Death, and all the Torments which end with this Life. I fliall add further, to fiiew how fit an Argument this IS to work on mankind • That ufually the Fear of evil more deeply affects than the Hope of good. When the Imagination is violently flruck with an object, it hath a mighty force to turn the Mind and Will it felf. Therefore Laws are fecured by Punilhments, not by Rewards. Indeed the fear of Hell at firft difpofes us for the love of Heaven : to efcapc the one we fly to the other. As the virtue of the Loadftone is increaft by arming it with Iron, v/hich although it hath no attractive power in it felf 5 yet by conjunction, it makes the others more forcible : So the promife of Heaven makes a ftron- ger imprelTion upon us by the tbreatning of Hell to allthatdefpifeit. Were it not for the Torments of Hell ( which are more cafily conceived by us whilft we are cloathed with flcflijthan Celeftial Joys, and therefore more flrongly afted; us) Heaven would be neglected, and be as empty of Saints as tis full of Glory. To awaken us out of the deep Lethargy of fenfual Lufts, the moft pleafant Muiick is inef- fectual, nothing lefs is requiiite than cutting and fca- rifying. And not only thofe that begin, and firfi: enter in the ways of Godlinefs, but thofe who areadvanc'd in Chriftianity have need of this Bridle. For there are feme temptations wherein the Flelh afiaults the Spirit with that violence, that Love it felf is obliged to in the Contrivance of Mans Redemption, 3 g , to call in Fear to its afiTiftancej as being more proper to reprefs its inordinate motions. 'Tis only m Heavca that pericd Love will confume all concupifcence, and caft out fear of Judgment : but whillt wc are encompaft with temptations, wcmuft not think un- der the pretext o f a more raifcd Spirituality, that thefcar of Hell is either unbecoming orunneccffa- ry. Tis not unworthy a Child of God to employ all the Motives of the Gofpel.We are commanded to workout our oven Salvation vcith fear and trembliwj^ Pinl.^.i-* But the opening of Hell to our view is not Tufficient alone to make us Holy. For the flrongcll terrors although they reilrain from the outward forbidden ad:, yet they do not change the Heart. Accordin'j- to that of St. Aufiin^ Inaniter fe viciorem putat effs peccati^ qui pee n£ timore nonpeccat-^ quiaetji non tm- pl'jtur forts ncgotiwn rnaU cupiditatis^ ipfa tamen cu- pidttM intiis cH hoflis i Thar is, the fear of Punilh- ment can never make us truly v,(5coriousover fin^ be- caufe although wc do not a<5lually accompli ill the de- fires of the corrupt Will,yet the corrupt Will is ftili an enemy that lives within, and is only deftroycd by the love of Holinefs, which allures us by the excel- lent Reward that is promifed to it. Befidcs, Fear is a violent PaiTion to which Nature is repugnant, fo that although its pow^r is great, yet not conftant : how ilrong foever the force is by which a ftone is thrown upwards, yet 'tis weakned by degrees, and overcome by the natural weight of the Stone, where- by it falls to the Centre. So the Humane Nature re- (ifts Fear, and Icflens its mipetuoufnefs fo far, that frequently it returns to fenfual Lufts.Therefore,that the Law of the Spirit may be perfed and Itable, it mud be confirmed by the hopes of Heaven. Ai the Na.ural ^ Qx the "HAYmony of the Divine Attrihtttes^ Natural, ^o the Spiritual Lifemuftbe nourifhtby crrateful food, 'tis not preferv'd with Aloes or Worm- vvood* For this reafon our Saviour, 2 . To encourage and raifc our Hopes, offers to us a Reward infinitely valuable : for as God is Infinite fuch is the Happinefs he beftows on his favourites. 'Tis defcribed to us in Scripture under the moft en- amouring reprefentations • as a ftate of Peace and Love, of Joy and Glory. TLheFnnce of TeAce reigns in the Hcly femfalem thatisAhove^ and preferves an everlafting ferenity andcalmnefs. The mutinous Spirits thatrebell'd, were prefently chafed from thence, into this lower Reeion, where they brought trouble and diforder. He make th ^eace in his high FUces. The Peace of llea,vef\ is like the Chryfial Seabsfore the Throne of the hamh^ which no unquiet agitation ever troubles ordifturbs. An inviolable Love unites all his Subjeds, no di- vifion or jealouiie difcompofes their Concord. They enjoy without envy : for infinite BleflTednefs is not diminiflied by the number of the poffeflours. the Inheritance in light is communicated to all. Although the Angels are diftinguifh'd by their feveral Orders and Miniftrations, as Seraphims , and Cherubims^ Thrones and Powers, yet a Chain of Holy Love binds all their affed:ions together. And the Saints although they dune with different degrees of Glory, yet as in a Chorus o^ Mufick ; although the voices are different; they make but one intire harmo- ny : So Love that ever continues, unites their willis in a delightful harmonious Agreement. Although there are millions of the Celeflial Inhabitants, yet tJieyall make but one Society, Love mixing in one mafs in the Contrivance of Mans Ke^emptioH. 2 $ j mafs of Light; and Glory, all their undcrflandings and wills. And fince all true Joy and Swectnefs fynn^s from Love, 'tis impoinble but they mull feel unfpeak- able complacency, m the reciprocal cxercifeoFfo Holy and Pure an Affcdion, But principally, their Joy arifes from the poflelTion of God himfclf ; by the cleareft Knowledg and purefl Love of his Excel- lencies, "they fee him as he is. Sight is themofl: Spi- i Joh-3.2. ritual and noble Senfe, that gives the moft diftind and evident difcovery of its objecls. The Soul in its exalted If ate, fees the King in his Beauty ^ all the per- fedions of that infinitely Glorious and BlelTed Na- ture, in their brightnefs and purity. And this Sight caufes the moff ardent Love> by which there is an intimate and vital union between the foul and its happinefs ^ and from hence fprings perfed delight; In thy ^re fence is ftdnefs of Joy. It expels all evil that Pral. i againfi aliungodlinefs^andtmrighteoufnejsofM.en, And our Saviour hath brought Light and Immortality ti light. He hath declared the nature and quality 2 Tim.i.io. of Eternal Life; that it coniills in the moft perfed ads of our raifed and moft receptive Faculties, upon the moll: excellent objcdls. That it contains per- fed HoHnefs and pure Felicitv, being forever diftant from the infirmities and defilcmenrs of our mortal ftate. He hath revealed as the qualitv, fo the ex- tent of it, relating to the Body as well as the Souh Whereas the Philofophers of all forts, the Aca^ demicks^ Stoicks^Peripatetich,Fp/cureanS) labouring with all the force of their underftanding, formed a Felicity according to their Fancies, which was either wholly Senfral, or elfe but for half of man : For ofi /-i ^^ the llarmny of the Divine Attributes of the Refurre6:ion, and confequently the Immorta- Lity of the Body, not the leaft notice for many Ages ever arrived to them • Oar Saviour who alone had the rvords of eternal life^ hath promifed a Happinefs that refpedts entire man ; The Soul and the Body which are his ejfentid parts (hall be united and en- dued with all the glorious qualities becoming the Sons of God. And of all this he hath given to the world the higheft alTurance : For he verihed his Do- ilrineby his own Example-,rifing from theGrave5and appearing to his A^odles crown'd with Immortality, and vifibly afcen ding before them to Heaven, Since there is no greater Faradox to Reafon than the Re- furre(5tion5 which feem'd utterly incredible to .men, and not to be the obje(5t of a rational defire 3 God by railing him from the Grave, hath given the mod convincing Argument that our Redeemer was fent from him,to acquaint the World with the future ftate. ^ Thus the Jpofle fpeaks to the Athenians, the times ^f ig^^Y^^^^ G^^ vpinkcd at^ but now commandeth all men every where to repent ; becaufe he hath appointed a day ^wherein he will judg the World in righteoufnefsj by that M.an whom he hath ordained^ whereof he hath given ajjurance unto all Men^ in that he hath raifed him from the dead, Jefus Chrift who was attefted from Heaven to be the Son of God by that great and power£il Ad, declared theRecompences that {hallat- tend Men after Death ; Therefore a full and perfe<5l alTent is due to his Teftimony. Hell with all its Dread and Terror is not a Pid;ure drawn by fancy to affright the World, but is reveal'd by him, whofe Words (ball remain when Heaven and lEarth fball paf away. The Heavenly Glories are not the Vifions of a contemplative perfon that have no exigence, but are i^ the Contrivance $f Mans RedemptioH. 7^^ are great Realities, promifed by him who as he died to purchafe, fo he rofe to witnefs the Truth of them. And to bring thefe Great Things, that are fcparate and diftant from this prefent ftate, nearer to us ; He fometimes caufes Hell to rife up from heneath and flalh in the face of fccure finners, that they may break off their Sins by Repentance : and fomedmes he opens Heaven from above, the Paradife of true de- lights, and fends down of the precious fruits of the Sun^ of the precioM things of the lafiing HiUs^ that by the fight of their Beauty, and the tafteof their fvveetnefs,we may forever abhor the pleafurcs ofSin. By the frequent and fenfible experience of the truth of the Gofpel in its Threatnings and Promifes, in- numerable perfons have been converted from Sin to Holincfs, from Earth to Heaven, from Vanity to Kternity. 3. Love is a prevalent afFeci:ion, ftronger than Death ^ and Kindnefs is the greateft endearment of Love. Now the Lord Jefus exprcft fuch admirable Love to us, that being duly confidered, it cannot but infpire us with Love to him again, and with a grateful defire to pleafe him in all things. He de- scended from Heaven to Earth, and delivered him- felfto a fhameful Death, that Hq mi'^t redeem us from all Iniquity^ and pur i fie unto himfelf a peculiar Tit.2.1^, people zealous of good vcorks. And what Argument is more powerful to caufe in us a fcrious hatred of Sin, than the Confidcration of what Chrifl hath fuifer'd to free us from the punilliment and power of it:' If a Man for his Crimes were condemned to the Gallyes, and a Friend of his who had been extremely injur'd by him, lliould ranfomhimby agreatfum-, when the guilty perfon is reftor^d to liberty, will he E e e not 2 04. '^he Harmony of the Divine Attrihtites^ notblulliforl'hameat the memory of what he hath done ^ But how much more if his Friend would fuf- fcr for him the pains and infamy of his flavcry, if any fpark of Humanity remain in him, can he ever delight himfelf in thofe Adions, which made fuch a benefit neceffary to him^ And is it pofTible for a Chriftian to live in thofe Sins for which Chrift died < Will not Love caufe an humble Fear, left he fliould fruftrate the great Defign, and make void the moft bleffed effed of his terrible Sufferings < why did he Redeem us withfo excellent a price, from our cruel Luk. 1.74. Bondage, but to reftore us to his free fervice c' why did he vindicate us from the power of the Ufurper to whom we were captives, but to make us Subjeds to our Natural Prince < Why did he purifie us with his moft precious Blood from Ergo tedigmm gere tali pretio^ne our deadly Defilements, but ve mat Chrijhts qui te mundavit, qui te that we might be int irely con- red^mit & ft te infeccato invenerit, fecrated to his Glory, and be aicat tmh qu£ utilitoi in ianffuine r ^- j y \ xhtv. ^ meo > quidprofeci tibt dum d.fcendo ^^"^^^^^ ^" g^^^ ^^^^^^ ' ^^^^ incorru^tionem> kmh.d.tV\x^m\u can work upon an mge- p. 3. nious Perfon more thanfenfe- of Kindnefs i What can ob- lige more ftrongly to duty than Gratieude :' What more powerful attradive to Obedinnce than Love ^ This pure Love confirms the Glorified Saints for ever inHolinefs. For they are not Holy to obtain Hea- ven, becaufe they are pofteftofit; nor topref^rve their BlefTednefs, becaufe, they are paft all hazard of lofing it . but from the moft lively and perma- nent fenfe of their Obligations : becaufe they have obtained that incomparable Felicity, by a Gift never to be reverft, and by a Mercy tranfcendently great. And the faraeLove to God chat is in the Saints above in .Ik- ,L inthe ContrivuHce cf Mans 'Redemp tic ff. 3P5 in the higheft degree of pcrfedion, and makes tfiem for ever to Glorifie him, will proportion ably to our ftate in this life caufe us to obfervc his Commands with delight and conftancy. A true Chriftian is moved by Fear,more by HopCjUiofl by Love. CHAP. XIX ■TheCompkAt/ieJ^of ourKecoz'cry by'Jeffis Cifi. lie frees us from the Fower as rvell as Guilt of ^in» Stn IS the Difeafe and Wound of the Soul: the mecr Par- don of it cannot mx ke u^ happy* Sanctification equals tfnot excels fuftijication. It qualifies u-s for the en- joyment of God, Saving Grace doth not encourage the Fraclice of Jin. 'the Promife of Pardon and Hea- ven are conditional, to abufe the Mercy of the Gof- , pel J is difljonourable to God^ andpcrniciom to Man. the excellency of the Chriftian licligion difcovered from its defign and effecf, the defign is to purge Men from Sin^ and conform them to God's Holinefs ac- cording to their capacity, this gives it the mojl vifihle preheminence above other Keligions. the admirable ejfeCt of the Gofpel in the primitive Christians , An earneft Exhortation to live according to the purity of the Gofpel^and the great Obligations our Saviour hath laid on ifs. I . "T^Rom hence we may difcovcr the Perfection and X^ Complcatnefs of the Redemption, that our Saviour purchafcd for us. He fully repairs what Mat.i.2[« was ruin'd by the Fall. He was called fefu^s^ he- caufe Hejhonld five his People from their Sins. He E e e 2 rccon- 3^^ "the Harmony of the Divine Attributes reconciles them to God, and redeems them from their vain conversation. He came by Water and Bloody to fignifie th:^ accompliflmient Ox what was reprefented by the Ceremonial Purification, and the Blood of the Sacrifices ; Satisfaction and Sandification are found in Him* And this was not a needlefs CompafTion, but abfolutely requifitc ingorder to our Felicity. Man in his guilty, corrupt flate may be compared to a condemn'd Malefactor, infeded with noifom and painful wounds and difeafes, and wants the Grace of the Prince to pardon him, and Sovereign Reme- dies to heal him. Suppofing the Sentence were re- verft, yet he cannot enjoy his Life, till he is reftor'd to health. Thus the Sinner is under the condem- nation of the Law, and under many fpiritual, pow- erful Diftempers, that make him truly miferable. His irregular Paflions are fo many forts of Dileafes, not only contrary to Health but to one another, • that continually torment him. He feels all the effects of Sicknefs. He is inflam'd by his Lufts, and made refllefs, being without power to accomplifh or to reftrain them. All his Faculties are difabled for the Spiritual Life, that is only worthy of his Nature, and whofe operations are mixt with fincere and lafting Pleafure. Sin as 'tis the Difeafe, fo 'tis the Wound of the Soul, and attended with all the evils of thofe that are moft terrible, the vohole head is fick^ the whole heart ts faint-, from thefole of the faot^ Efay. !• even to the heady there is no foundefs init^ hut wounds, andbruijes, and ^utrifying fores. Now our Redeemer as he hath obtain'd a full Remiflion of our Sins, fo he reftoresHolinefs to us, the true health and vi- gour of the Soul. He hath made a Plaider of his living Flefli, mixt with his Tears and Blood, thofe divine //? the Contrivance of Man's Redemption, 'jpy divine and powerful Ingredients to heal our Wounds. By the Holy Spirit 'tis applied to us, that we may partake of its vercue and influence. His Grace that pardons us, doth alfo purifle the Confcience /r(?w dead rvorks^ that we may ferve the Living God. Without this the bare exemption from Punifliment, were not fufficient to make us happy : For although the guilty Confcicnce were fecure from Wrath to come, yet thofe fierce unruly PafTion"?, the gene- ration of Vipers that lodg in the breafi: of the Sinner, would caufe a real Hell. Till thefe are mortified there can be no eafe nor reft. Bcfides, Sin is the true dilhonour of Mans Nature, that degrades him from his excellency, and changes him into a Beaft or a Devil. So that to have a licence to -wallow in the mire, to live inthepradicc of Sin, that defiles and debafes him, were a miferable Priviledg. The Scri- pture therefore reprefents the curing of our corrupt Inclinations, and the cleanfing of us from our Pol- lutions, to be the eminent effed and bleffed work of Saving Mercy. Accordingly St. P^/ct tells thcjcws^ that God having raifed up his Son Jefm^ fent him to .n blefs yoH^ in turning away every one of you from his ' Iniquities : that is, Chrill in his glorified (late gives the Spirit of Holinefs to work a lincere thorough Change in men, from all prefumptuous reigning Sins to univerfal Holinefs. An unvaluable benefit, that equals if not excels our Juftification. For as the evil of Sin is in its own nature worfe than the evil of Punilhment, fo the freeing us from its dominion is a greater Blelllng than meer impunity. The Son of God for a time was made fubjed to our Miferies, not to our Sins. He dcvefted himfelf of his Glory, not of Holinefs. And xh^ Apojile in the extafie of his 3^ 'ihe Barmny of tha Divine Attributes.^ his affct^tion defircd to be made unhappy for the Sal- vation of the ^'^w/, not to be unholy. Befides, the ^Wis more noble than the mc-ans : Now Jefus Chrift purchafcd our Pardon, that we might be reftoredto our forfeited Holinefs. He ranfomed us by his Death, that he might blefs us by his Rcfurredion. He gave 111.2.14. hi mf elf for tt^y that he might redeem mfrom aUim- mity^ and to purific to himfelf a p:culiar -people^ zealous cf good -works, h andification is the laft ^ W of all he did and fuffered for us, Holinefs is the chiefeft excellency of Man, his higheft advantage above inieiicur Beings. *Tis the Supream Beauty of the Soul, the refemblance of An- gels, the Image of God Himfelf. In this the per- fection of the reafonable Nature truly ccnfifts, and Glory naturally refults from it. As a Diamond., when its earthy and colourlefs parts are taken away, lliines forth in its luftre ^ fo when the Soul is freed from its Impurities, and all terrene Affei5ticns, it will appear with a Divine Brightnefs . ■ the Church Jhall then he glorious j tvhen clean fed from every fpot^ and made compleat in Holinefs. To this I will only add, that without Holinefs we cannot fee God, that is, ;,. delightfully enjoy Him. Suppofe the Law were difpenft with, that forbids any unclean perfon to enter into the Holy ^erufakm, the place cannot make him happy. For Happinefs conhfts in the Fruition of an objecSt that is fuitable & fatisfying to our defires. The Holy God cannot be our Fehcity, without our partaking of his Nature. Imputed Righteoufnefs frees us from Hell, inherent makes us^fit for Heaven. Thefumis, Jefus Chrift that he might be a perfedi: Saviour, fan(5cities all whom •He juflifies •, forotherwife we could not be totally exempted .^rM in the Contrivance of Mans Redemption, 3 pp exempted from fuffering evil, nor capable of en- joying the fupreme Good; we could not be happy here nor hereafter. 2. From hence it appears, that Saving Grace gives no encouragement to the prjd:ice of Sin. For the principal aim of our Redeemers Luve in dying for us, was to fanltijie and cleanfe /^, by the rt afJ:fing of -water and the Word, And accordingly all the Promifes of Pardon and Salvation are conditional. The holy Mercy of the Gofpel offers Forgivenefs only to Penitent Believers, that return from Sin to Obedience : We are commanded to repent and be convertcd,that our Jin s may be blotted out^ in the time of Ad. 3. ip. refreshment-, from the presence of the Lord. And Heaven is the reward of perfevering Obedience : To them who by patient continuance in voell-doing^ fcekfor ^^"^•^•7» glory ^ and honour, and immortalityy eternal Itfe, There cannot be the leaft ground of a rational juft Hope in any perfon without Holinefs» Whoever hath this jjohn ^.2, hope in him^ purifies himfelf even as he is pure* ■ By which it appears, that the genuine and proper ufe we are to make of the exceeding great, and precious Promifes is, that by them we may be partakers of the 2 Pet. 14. Divine Nature, and efcape the pollution that is in the world through luft. Yet the corrupt hearts of men are fo ftrongly encllned to their lufts, that they turn the Grace of God into wantonnefs ^and make an advantage of Mercy to aflift their Security •, prefuming to fin with lefs fear and more licence, upon r he account of the glorious Revelation of it by our Redeemer. The moft live as if they might be faved without be- ing Saints, and enjoy the Paradife of the Flclli here, and not be excluded from that of the Spirit here- after, Bnt Grace doth not in the leaft degree au- thorize: jL.a ^^Q_ ^he Harmony of the Divine Attributes thorize and favour their Lufts, nor relax the Sinews of Obedience ^ 'tis perfedly innocent of their un- natural abufe of it. The Poifon is not in the Flower, but the Spider. Therefore the ^/^^/^ propounds it p with indignation, Sha,\l voe fin that Grace may abound ? Kom.3-3' Qo^^crbid, He ufes this form of Speech, to exprefs an extreme abhorrency of a thing that is either im- pious and diihonourable to God, or pernicious and deftru6bive to Men. As when he puts the queftion. Is God unjuft who taketh vengeance < God forbid. Rom.9.14. ^^^ ^^ ^^^^^ iniquity in God C God forbid. He reje<5ls the mention of it with infinite averfation. Indeed what greater difparagement can there be of the Divine Purity, than to indulge our felves in Sin upon confidence of an eafie Forgivenefs :^ As if the Son of God had been confecrated by fuch ter-. rible Sufferings, to purchafe and prepare a Pardon for thofe who fin fecurely < What an unexprelTible indignity is it to make a monftrous alliance between Chrift and Belial ? Aud this abufe of Grace is pernicious to men, if the Antidote be turn d into Poifon, and the Remedy cherifhtheDifeafe, thecafe isdelperate. TheApo- file tells us, Tihofe that do evil that good may come there- by, their damnation is ]uH. Suppofe a prefuming Sinner were alTured, that after he had gratified his carnal vile defires, he fliould repent and be pardon'd, yet twere an unreafonable defeCt of Self-love to do fo : What Israelite was fo fool- hardy as to provoke a fiery Serpent to bite him, though he knew he fiiould be healed by the brazen Serpent i But 'tis a degree beyond madnefs, for Men to live in a courfe of Sin upon the hopes of Salvation, making the Mercy of God to be his bondage, as if he could not be happy without in the Contrivance of Mans Redemption, 40 1 without them. An unrenewed Sinner may be the ofejed of Gods CompafiTion, but while he remains fo, he is uncapable of Communion with him here, much lefs hereafter. Under the Law the Lepers were excluded the Camp of Ifracl^ where the pre- fence of God was in a fpecial manner ; much more (hall thofe who are cover'd with moral Polluticns, be kept out from the habitation of his Holinefs. 'Tis a mortal Delufion for any to pretend that elect- ing Mercy will bring them to Glory, or that the all- fuiticient Sacrifice of Chrift will atone God's dif- pleafure towards thein, although they indulge thcm- felves in a courfcof Sin. The Book of Life is fe- crec, QT\\y theLamO with whofe Blood the names of the Eled are written there, can open the feals of it. But the Gofpel that is a lower Book of Life, tells us the qualifications of thofe who are vefTels of Mercy, they are by Grace prepar'd for Glory, and that there can be no benefit by the Deatli of Chrift with- out conformity to his Life. Thofe who abufe Mer- cy now, ihall have Juftice for ever. 3. From hence we may difcover the peculiar ex- cellency of the Chriftian Religion, above all other Inftitutions ^ and that in refpe(5t of its Defign and effe(5l. The whole Defign of the Gofpel is expre/l in the words of Chrift from Heaven to Paul, when he fent him to the Gentiles^ to open their eyes, and to ^ turn them from darknefs to light, and from the power 2 (5. 15. if Satan to God, that they may receive forgivcnefs of fins^ and inheritance among the?n that are fanclijied by Faith in Chrift. One great End of it is to take away all the filrhincfs and malignity wherewith Sin hath infedcd the world, and to caufc in men a real con- formity to Gods Holinefs, according to their capa- i:*' ^'^ city. 4"^ a Fit iotum Fabnla Martial. the Harmony of the Divine Attributes-^ city. As the Reward it promifes is not an earthly Happinefs, fuch as we enjoy here, but Celeftial ♦, fo the Holinefs it requires, is not an ordinary natural Perfedion, which Men honour with the title of Virtue, but an j^;iJ^^//W Divine quality that fancii- jies us throughout in Spirit^ Soul and Body^ that cleanfes the Thoughts and Affections, and exprefTes itfelf in a courfe of univcrfal Obedience to Gods Will. Indeed ther^are other things that commend the Gofpel to any, that with judgment compares it with other Religions. The heigth of its My Series which are fo facred and venerable, that upon the difcovery, they affcd with reverence and admira- tion. Whereas the Religion of tht Gentiles was built on trollies and Fables. Their moft folemn Myfteries to which they were admitted after fo long a circuit of Ceremonies and great preparations^ contained nothing but a prodigious mixture of Va- nity and Impiety, worthy to be concealed in ever- lafting darknefs. Eefides, the confirmation of the Gofpel by Miracles doth authorize it above all hti- mane Inftitutions. And the glorious eternal Re- ward of it infinitely exceeds whatever is propounded by them. But that which gives it the mofl vifible 1 Tim.d.3« preheminence, is, "That it is a Doctrine according to godlinefs. The End is the character of its nature. The whole contexture and harmony of its Dodrines, Precepts, Promifes, Threatnings is for the exalta- tion of Godlinefs. The obje(5ls of Faith revealed are not meerly fpeculative^ to be conceived and be- lieved only as true, or to begaz'd on in an Ex- tafic of Wonder, but are Myfteries of Godlinefs^ that have a powerful influence upon practice. The De- fignofGodin the publication of them, is not only to en)igh:en the Mind, but to v;arm the Heart, and purifie in the Contrivance of Main's Redemption, ^ q . purifie the Affc(5lions. God difcovers his Nature that; we may imitate Him, and his Works that we may glorifieHim. All the Precepts of the Gofpel are to embrace Chriil: by a lively Faith, to feck for Righteoufnefs and Holinefs in Him; to live Godly, Righteoufly, and Soberly in this prefent world. When our Saviour was un the Earth, the End of his Sermons, as appears in the Gofpel, was to regu- late the lives of Men, to corred their vicious Palfi- ons rather than to explicate the greatcft Myfteries. Other Religions oblige their Difciplcs either to fome external a^flions, that have no mora/ worth in them, fo that 'ris impoffible for any one that is guided by lleafon to be taken with fuch vanities. Or they require things incommodious and burthenfome. The Priefts of Baal cut themfelves. And among the Chinefes^ though in great reputation for wifdome, t\\€iz Fenitents expofe themfelves half naked to the injuries of the Hiarpefl Weather, with a double cruelty & pleafure of the Devil, who makes themfreez here, and expeds they fliould burn for ever. 'Tis not the moil: ftricfl obfervance of fcrious Trifles, nor fub- mitting to rigorous Auderities that ennobles the hw mane nature-, and commends us to God. Themoft zealous performers of things indifferent, and that chaflife themfelves with a bloody Difcipline^ labour for nothing, and may pafs to Hell through Furg:.' tory. But the Religion of Chrift reforms the Under- • /landing and Will, and all the acftions depending on them. It chafes away Errour, and Vice, and Hatred, and fiieds abroad Light and Love, Purity and Peace •, and forms on Earth a lively reprefenta- tion of that pure Society that is in Heaven. The End of it is to render men l:ke the Af?gcls in Ho'ine s, \i(^(^y.l\-^^' F f f 2 that '''" ^04 ^^^ Harmony of the Divine Attribntes that they may be fo in Bleffednefs^This will render it amiable to all that confider it without PaiTion. And 'tis worthy of obfervation, that although many Heathens and Hereticks have contradi(5bed other parts of the Chrifiian Religion • yet none have dard openly to condemn the Moral part of it. The Effect oi the Gofpel hath been anfwerable to the Dejign* One main difference between the old and new Law, is, that the oldgZMt theknowledg of Rules without power to obferve them ^ the new that is at- tended with the Grace of Chrift enables us by a holy. Love to perform that, which the other made men only to underftand. Of this we have the moft fenfible Evi- dence in the primitive Church, that was produc'd by the frjl beams of the Sun of Righteoufnefs, & had received the firft fruits of the Spirit. What is more wonderful and worthy of God, than that perfe<5l: Love, which made all the firft Believers to have one Heart and one Soul ^ What greater contempt of the World can be imagined, than the voluntary parting with all their Goods in confccrating them to God for the relief of the Poor i And the Churches of the Gentiles^ while the Blood of Chrift was warm, and His Ad;ionsfre(h in the memories of men, were ex- emplary in Holinefs, 'they were a^ Stars Jhining in a perverfe generation. There was fuch a brightnefs in their Converfations, that it pierc'd through the darknefs of Faganifme^ and made a vifible difterence between them and all others. Their words and a(5vions were fo full of zeal for the Glory of God, of Chaftity, Temperance, Juftice, Charity, that the Heathens frcmthe Holinefs of their lives concluded the Holinefs of their Law, and that the Dodrine that produc'd fuch fruits could not be evil. The firft ia the Contrivance ef Man's Redemption, aok firft light that difcovered the Truth of the Chrifitan Faith to many, was from the Graces and Vertucs that appear'd in the Faithful. The Purity of thdr Lives, their Courage in Death, were as powerful to convert the Worlds as their Sermons, Difputa- Vid. CJiry- tions and Miracles. And thofe who were under fuch foft.z« Ho- ftrong prejudices, that they would not examine tiie "^''*^.' '", Doctnne of the Gofpel, yet they could not but ad- ^Sh mire the Integrity and Innocency, that was vifible in the converfation of Chrijiians, They efteem d their perfons from the goocl qualities that were vi- fible in them, when they hated the Chrtfiim name for the conceal'd evil they unreafonably fufpcded to be under it. This tertuUian excellently reprefents in his Apology. The mod: part are fo prejudiced a- gainft the Name, and are poflelt with fuch a blind hatred to it, that they make it a matter of reproach g^^^ y^^ even to thofe whom they otherwife efteem'd. Cains^ CaiusSejus, they fiiy , is a good man, he hath no fault, but that niji ChrilU- he is a ChriHian. Thus the excellent Holinefs of the. ^""s* ProfefTors of the Gofpel forc'd a veneration from their Enemies. But we are fallen from Heaven, and mixt with the duft. Our converfation hath nothing Angular in Holinefs to diftinguifh us from the World. The fame corrupt PalTions reign in Profeffors of Chriftiamty, - as in thofe who are ftrangers from the Sacred Cove- nant. If we compare our felves with the Primitive Church, we muft confefs our unworchinefs to be call'd their fucceflbrs. Sixteen hundred years are runoutfince the Son of God came down to fandifie and fave the World, which are fo many degrees^ whereby we are defcended from the firft Perfe(5lion. We are more diftant from them in Holinefs than ia - Time, So univerfal and great is the Corruption, that 'tis L«jj> AoiJ ' the Harmony of the Divine Attrihntes^ 'tis almoft as difficult to revive the dying Faith of Cbriftians, and to reform their Lives according to the purity of their ProfefTion, as the Converfion of the World was kom He athenifm to Chrifiiamty. 'lis true, In every Age there are fome Examples of the Vertue of the Gofpel, that reflect an honour upon it. And this laft Age, which we may call the Winter of the World, in which the Holy Spirit hath foretold, Tihat the loue of man> {hall grow cold^ by a marvellous J;2/-/^^?'//?^j- hath mflam'd the hearts of fome excellent Saints towards God and Religion, But the great number of the wicked, and the progrefs of Sin in their Lives, there is no meafure of Tears fufficient to lament. Tourthly, I fhall prefs Chriftians tovpdk as becomes - the Gofpel of Chrtft, anfwerably to the Hohnefs and Purity of that Divine Liftitution, and to thofe threat and ftricft Obligations it laies upon us. The Gofpel requires an entire Holinefs in all our Faculties, an equal refped: to all our Duties : Wc are commanded to cleanfe our felves from all pollutions offlejb and fpirit, to be holy in all manner of conversation. We are en- join'd ,T(9 he perfecting Holinefs in the fear of God, to be holy, as He that hath called u^ is Holy. A certain meafure of Faith, and Love, and Obedience, a me- diocrity in Vertue, we muft not content our felves with. 'Tis not a counfel of Perfedion given only to fome Chriftians of a peculiar order and elevation- But the command of a Law that without exception binds all. Be perfect as your Heavenly Father is per- fect. The Gofpel gives no Difpenfation to any Per- fon, nor in any Duty. The Dodrine that afferts there are fome excellent works to which the lower fort of Chriftians is not obliged; is equally perni- cious in the Contrivance of Man's Redempthn, 407 ciouSjboth to tliofe who do them by PrefuQiption, as if they were not due, and were therefore meritorious-^ and to thofe who negled them, by a bhnd Security, as if they might be laved, without flriving to reach the highefl: degrees of Obedience. 'Tis a weak pre- tence, that becaufe the confummate meafure of San- dification can only be attained in the next life, therefore we ihould not endeavour after it here. For by fmcere and conftant endeav^ours we mike nearer approaches to it, and according to the degrees of our progrefs, fuch are thofe of our joy . As Nacure hath prefcribed to all heavy Bodies their going to the Centre, and although none comes to it, and many are ac a great diitance from it, yet the ordination of Nature is not in vain : Becaufe by virtue of it,every heavy Body is alwaies tending thither in motion or inclination. So although we cannot reach to com- pleat Holinefs in this imperfed ftate, yet 'tis not in vain that the Gofpel prefcribes it, and infufes into Chrijlians thofe difpoiitions whereby they are grx- dually carried to the full accomplillimentof it. Not to arrive to Perfcifiion is the weaknefs of the Fledi, nottoafpire after it is the fault of the Spirit. To excite us, it will be of moment to conlider the great Obligations that the Gofpel laies upon Chrifiians to be holy» By that Covenant the Holy God is plcafed j Joh.3.1. to take them into the Relation of his Children ; and as the nature of Sandification, fo the motives of it are contained in that Title. For i^o near an Alliance obliges them to a faithful obfervation of his Com- mands, and to imitate him with the greateft care, that the Vein of his Spirit, and the Marks of his Blood may appear in all their a(5lions. Whofoevcr ts horn of God doth not commit (in : The allowed practice ^ Tyj^^.o, of • ^g '{he Barmony of the Vivwe Attributes of it is inconfiftent with the quality of a bon of God, 'tis contrary to the Grace of his Divine Birch. Nay, the omiiTion of Good, as ^ell as the commifTiun of Evil is inconfiftent with that Relation. 'Tis for this reafon, that Holinefs is fo much the character of a true Chriftian, that to be a Chriftian and a Saint are the fame thing in the Writings of the Apoflles, That venerable Title obliges him to a higher pra(5tice of Vertue, than ever the P/i^^;;^ imagined. He is far behind them, if he do not furpafs them, and if he is furpalTed by them, he will be cloathed with (li ame. Beiides, our Redeemer who hath a right to us by fo aiany titles, by his Divine and Humane Nature, by his Life and Death, by his Glory and Sufferings-, as He ftridly commands us to be holy, fo he hath joyiv ed Example to his Authority, "that we may walk as he walk'd^ and be as he was in the world, St. ^aul imakes ufe of this con{ideration,'to r eftrain the Difci- plesof ChriftfromallSin, and to perfwadc them to E h 4 20. univerfal Holinefs. After he had mentioned the ^ * * diforders oftheG^;^^//^/, todeter the JE/>^^4;?/ from rhe like-, he tells i^zm^'But y^have mt fo learned Chrifi^ .that is, his rule and pradice inftru^ted them other- wife. And when he commands the Komans^Ho walk Rom. 1 3. IjQj^eJlly as in the day^ not in rioting and drunkenness^ not in chambering and wantonness ^ not in firife and envying'^ he oppofes to all thefe vices, the pattern that Chrift fet before us, But pit ye on the Lord ^efas Chrift* The exprcffion intimates the Duty, that as the Garment is commcnfurate to the Body, fo we are to imitate all the parts of his Holy Convetfation. 'Tis no wondtr that the Heathens gratified the inclinations of Lufi: or Rage, when their Gods were reprcfentcd ading in fuch a manner, as to autho- rize in the Contrivance of Man's Rejempthf?] ' 40P rife their Vic^s. Scmin.i-^cne omnium ^ccknim^ a D 'tis ]uis pcccantium turba coU^'git^ as JuIim^ Virmtcuis juftly reproaches them. There was no Villany, how no- torious foever, but had fome Deity for its Protestor. They found in Heaven a Juftification of all their crimes, and became vicious by imitation. For 'tis Veorum cul- very congruous for men to follow thofe v^^hom they * res boniejfe efteem to be perfed, and to whom they think them- nonpjlim ; felves accountable. If they attrjibutc to their Supreme ^^.'^-^'-^^"''^ God, the Judg of the World, Vices as Vcrtues, untl7adm' What Vertues will there be to reward, or VicestojK/hVijw. punidi in Men :' But for thofe that name the Name ^Ladtaw. Chri ft to continue in iniquity^ is the moft unbecoming thing in the world. For they live in the perfed: con- tradiction of their ProfcfTion. An unholy Chrifti.in is a real Apof^ate from Chrifl, that retra(5ls by his wickednefs the Dedication that was made of him in hisBaptifm. Although he doth not abjure our Sa- viour in words, he denies him in his works, A proud perfon renounces his Humility, the revengful his Mercy, the luke-warm his Zeal, the unclean his Purity, the covetous his Bounty and CompalTun, the hypocrite his Sincerity. And can there be any thing more indecent and abfurd, than to pretend the rela- tion and refpc(5l of Difciples to fuch an holy Mafter, and yet by Difobedience to deny him i When the bloody Spectacles of the Gladiators were firft brought to Athens, a Wife man cried out to the Mailers of the Prizes, That they fliould remove the Statue and Altar of Mfrrv out of the City, there being fuch an incongruity between the Goddefs they pretended to worlhipj and that cruel Sacrilice of Men for the fport of the People. It were more fuitable for thofe who are net afraid to violate the moft Holy Laws, and to Ggg contra- •u. 410 'the Barmoity of the Divine Attributes contradid the Pattern of drift, to leave their Pro- fefllon, and to take fome other more complying with their Lufts. 'Tis not the Title of a Chriftian that fandifies thofe who pollute and deflime it. *Tis not wearing the Livery of ChriiT: that can honour thofe who ftain it by their fikliincfs •, but 'tis an aggra- vation of their guilt. 'Tis an unconceivable in- dignity to our Si.viour, and revives the old calum- Celfm-, ^''i^'nies of the Heathens, as ii the Gofpelwcre a Sandu- ^^^* ary for Ciiminals, when thofe that call him Lordy do not what he commands them, I knovp-i faith Chrift, the blalphemy of them that fay ^ they are Jews and are Rev. 2.p. ^otj but are the Synagogue of Satan. Thofe that own the Profeflionof Chrutianity, and live in unchrifti- an Pradices, are baptifed Pagans^ and in effed revile our BlefTed Redeemer, us if He had pro- clainVd a licentious impunity for Sinners. Such Wretches may deceive themfelves with a pretence they believe in Chiiil, and that vifibly they declare their dependence on him; but this pretence will be as unprofitable as 'tis vain. 'Tis not the calling him Lordy ^ * ^* . * that will give themadmiffion into the kingdom of heaven. The naked name of a Chiiftian cannot protedt them from the wrath of God. 'tertu\lian{m;xix\')' upbraids Lih.de TixH. fomein his time who werecarelcfs of the Dignity & Purity of the Chriftian Profeflion in their Lives, ima- gining that they might reverence God in their hearts, without regarding him in their adions : tha they might Salvo metuty-fde p^c.^are^ Sin without lofing their fear of God, and their Fai h : To refute this grofs conrradidion, he propounds it in a fei.fible example. Hoc eftfalva caftitate matrimonium vioUre, falv.T' pietitte parenti v:nenhmtcmp:rare^ Th sis the fame thing as to violate the Fidelity of Marriage, without in the Contrivance $f Mans Redem^tioff. a\i without the wounding of Chaftity, or to poifon a Parent- without failing in the duty that is owing to th m. And to exprefs his indignation, he tells them, Sic ergo ^- i^fi falia venia in Gchcn»am de- trudtmtur^ dtmi falio metu peccant. Let them ex- pe^:^ that God will caft them into Hell, without pre^ judice to their Pardon, as they pretend toSin with- out pr judice to the rcfped they bear him. To fum up all •, Jefus Chrift as by his Dod:rine and Life he clearly difcover'd our Duty, fo he offers to us the Aid of his Spirit for our aflfiftance, by which the Commands of the Gofpel are not only polTiblc but eafy ; And to enforce our obligations he hath thrcatned fach Vengeance to the rebellious, and pro- mifed fuch a Reward to thofe that obey the Gofpel, that it is impoffible we fliould not be deeply affected with them, if wc ferioufly believe thcni, and He hath given fuch evidence of their truth, that 'tis impolli- ble we fliould not believe them, unlefs the God of this world hath blinded our minds. 'Tis matter there- fore of juft aftonilhment, that Chriilians iLould not exprefs the efficacy of the Gofpel in their adions. How can a reafonable Creature believe that eternal Damnation fliall be the Punilliment of Sin, and yet live in the wilf il pradice cf it < The Hiftorian £^txk'm^ o£ Mufhroms that fomthues prov'd deadly ^^^..• to whole Families, asks with wonder. What plea- ;;«/;. ^^-^^^.y. furc could allure them to eat fuch doubtful Meat :' i/?;w,e^ /t?/^ Yet they may be fo corre/ Ghnfi jjjall come u^on thee ^ and the power of the Highcft jhall ^ overfiadorv thee^ therefore a/fo that Holy thing that /ball be horn of thee ^ [hall he calledthe Son of God. This was foretold many Ages as an admirable Effetfl of God's Power. When Judah was oppreft by two potent Kings, & defpair'd of an efcape,to raife theirdroopin^^ vSpirits, the Prophet tells them,?/?.' Lord htmfelfwould give them a Jign of their future Deliverance. Behold^ a Virgin /ball conceive and bear a Son, and fh all call his ' 7''-^' Name Immanuel. The Argument is from the greater to the lefs: for 'tis apparently more difficult that a Virgin, without injury or blcmiih to her purity and integrity, fliould conceive and bring forth Immanuel, than the defeating humane forces how great foever. If God will uccompliili that Stupendious, unheard Hhh of 41 8 "the Harmon)/ of the Divine ' Attributes^ _ __ of wonder, much more would he refcue his People from the fury of their adveiTaries. 3. The Divine Power was em/mently declar d in the Miracles our Saviour wrought during the time of his " publick Miniftry, to verifie his Divine Miffion, that He was the great Prophet fent from God to inftrucl Men in the way of Life. In difcouifing of this,! will briefly fliew, that Miracles were a convincing proof of his Ccleftial Calling, and that the performance of them was neceffary in order to rhe ccnvidion of the World, and confider particularly thofe He wrought. I . A Miracle is an extraordinary Operation of God in Nature, either in flopping its courfe, or in producing fome eife(5ls that are above its Laws and Power : So that when He is pleafed to work any, they are his Seal to authorife the Perfon and Dodrine to which they are anncxt. By them Faith is made vifible : The Unbeliever is convinc'd by his Senfes, the only wi neffes above reproach in his account. T^l From \\twzi: Nicodemm addrelTes himfelt to Chrift, ^ JVLafier-, we know that thou art a "teacher come from God; for no man ccin do thofe IVLiracles that thou dofl^ except Godbe Tvith him: That is, No inferiour Agent can perform them, without the fpecial aififtance of the Divine Power, And 'tis not to be fuppofcd, that God will lend his Omnipotency to the Devil to work a real Miracle, to confirm a falfity •, and thereby, ne- ccffarily induce Men into errour in a matter of infi- nite moment: f.rfuchis the Do^lrine of S.ilvation that Chrill Preach'd. 2. The wo: king of Miracles was neceffary to convince the World, that Jefus Chrifl was fent from Gud, whether we confider the Jews or the Gentiles. To in the Contrivance of Mans Redemption, 419 To convince the Jews, upon a double account. 1. Becaufc fhe perfoiman e of them was one of thechara(5leis of thcproiiufcd Melliah. For this reafon when two of Johas Difciples came to in- quire whether he were the expected Prophet, he returns this anfwer to the queftion, Go and /Z'fiv John ^'^^^'^ '•^'5' thofe things which ye do hear and fee ^ the Blind receive th.'ir Sights and the La/n,' walk^ the Lepers are clean fed J and the Deaf hcar^ the Dead are raifed up, a?7d the poor have the Gojpei preach' d to them. Thus he defcribed his Office, and verified the CommifTion he had from God, by reprefenting his Miracles in the Wordi of thj Prophecy. ^^^•35- 5.<^- 2. Our Saviour came to alter tiie Religion of the Jews that had been confirmed by many illuftrious Miracles, therefore to aflfure them that he was Au- thorif'd from Heaven, he wrought fuch arid fo ma- ny, that for their greatnefs, clearnefs and number exceeded all that were done before his coming. Our Saviour tells the Jews, If I had not don? amongthem the Works which none other man did^ they had not had fin: that is, in rejeding him. For if he had exercifed only a Power like unto that of Mofs and the Prophxts, in his Miraculous Adions, they had been obliged to have honoured him as one of their rank, but not to have attributed an incomparable Dignity to him. But he did thofe which neither Mo- fcs nor the Prophets had performed5and m thofe that had been done, Chrift excell'd them in the manner of doing them. This the Jews could not concradid-, and from hence their infidelity was made culpable. Secondly^ Miracles were neccflliry to convince the Gentiles, i. For the Gofpel forbids the various Religions amongthem, and commands all to worihip Hhh 2 God Aao T/^^ Harmofjy of the Divine JttriifMfes God alone in Jcfus Chrift, fo that without a fenfible dcmonftration, that thatvf3.s the way wher.inHe would be ferved, their prejudices had been invin- cible. 2 . The Gofpel propounds Threatnings and Promifes that regard a future ftate, where no living Eye can fee their efFe(5i:s, fo that without an extra- ordinary confirmation, it was not Hkely that men {liould yield a firm alTent to them. If it be faid. Our Saviour did his Miracles only in Judea, where very few of the Gentiles faw his Perfon or Works. I anfwer. His Miracles were primarily defign'dfor the convidion of the Jevps^ and in a fecondary in- tention to difarm Infidelity among the Gentiles. Therefore the Teftimony of them was conveyed by thofe who were Eye- witneffes, and moft worthy of credit, and who did many great wonders in the Name of Chrift, to verifie the report of his famous Miracles, and declare his Power and Divinity. Of this more afterwards. Now I will briefly confider the Miracles wrought byChrift, that were the certain Signs of Gods fa- vouring of him, and made bis Commi{fion authen- tick. Before his coming the hand of the Synagogue was dried up, and impotent to produce Miracles. The Holy Spirit was withdrawn, and for the fpace oi four hundred years, no Prophet nor Worker of Wonders appeared. John the Baptifl, though the J;^^f/ deputed to fignifie the coming of Chriii, yet did no Miracles. But our Saviour was inveflei with Power from above, and performed many. Their quality and number is confidcrable. I. They were not mere Signs, as the conver- fion of Mofcs Rod into a Serpent ; nor deftrudtive and punifliing, as the Wonders in Egypt •, but ad- vantageous ia the Contrivance of Man's Redemption, 421 vantageous and U^ncfitial to men, the equal dcmon- ftrarions of his Mercy and Po^ver. He cured Difea- fes that were abfolutely defperate, by the mere figniHcation of his Will •, As the Son of the Noble- John 4.45. man who was fick at CapernaKm^ when FUmfclf vvas at Cana in Galilee : or by fuch vifible means, that the Spectators might be fully convinced, that it was not the external application,but his fole Vertue & Divine Power that produced the effccft •, Thus by anointino- with Clay and Spittle the Eyes of him tliat was born blind, who never had any natural poflibility of feeing, he wrought an unparallcld Cure. It mts never yet , , heard^ that any man opened the eyes of one that vo.ts ^* born blind. Therefore he that was healed, inferred from that, as a mod pregnant proof, that oui Savi- our vp^ts from God, He rais'd the dead. This effecft exceeds the power not only of Men, but of the An- gels. 'Tis true, That one Angel deftroy'd in a night an hundred fourscore and five thoufand of the Jfyrian Army 5 but 'tis as true, that all the Angels together cannot raife from the dead one Man. 'Tis wholly the work of the Lord of Nature, who holds the Keys of Life and Death in his hands. 'Tis only his Light can difpel the darknefs, his Voice can break the filence of the Grave. And 'tis ob- fervablc, that our Saviour who fometimcs conceal'd his miraculous works, and forbid the publilhing of them, yet perform 'd this kind before many Wit- neifes, that they might publilli and vcrifie it, as being mod conclusive of his miffion from God. He Mar. 5.42. riifed to life the Rulers Daughter, to the aftonilh- mcnt of all that were prefent to attend her Funeral. The Widows Son o£ Nairn was carried without the Gates of the City to his Grave, Jefus ftops the fad rrjin. '^11 * jT"/^^ Harmoriy of the Divine Attributes^ train, and reftorcs life to the young Man, and to his Mother fomcthing more dear tlian Iki life. And the Luk.7.15' j^-jQj-g fignally to triumph over Deach,he p ifu.d it to its fort, the obfcurity of the Grave. Lazarus was buried four dayes, bis Carcafe was ccrruj. ted, Jcr fus calls him from the bottom of his Tomb with that powerful voice that created the World ^ The Dead anfwcrs and comes forth to the amazement of Joh.ii.44« ^11 ti-i^t f^^y tp^g Glory of God fo clearly, manifelled. 'The Evangelift reports that the People afterward were as delirous to fee L.izarus as Jefus. Add to thefe his cafting out of Devils. Before the Fall, the unclean Spirit was incorporated with the Serpent, but now with Man himfelf. Hcfeizeson the Ex- ternal Organs and Internal Faculties, and rules him at his pleafure. In the time of Chrift great num- bers were polTeft : for the Devil perceiving the ruine of his Kingdom approaching, he would ex- tend the limits of it here, and by the perfect pof- feffmg of linners, begin their torment, which is one zCt of his principality. The cafe of thofe perfons was moft companionable. For in that clofe fight the foul was difarmed of its defenfive weapons, being hindered in a great meafure of the free ufe of its fa- culties. Whereas in other Temptations he works by outward objed at a difiance, here he makes a vi- olent alTault on both parts. 'Tis the true anticipa- tion of Hell, fcrthepoffeft perfon is not exemp- ted from Suflieiing, the priviledge of Death, nor en- joys the free power of doing, the effed of Life, Now the ejeding of this En^my was above the force of any humane means ; no material applica- tions had power over imimaterial Spirits. But our Saviour by a Word commanded them forth of their in the Contrivance of Mans Kedcmption, 423 their Garrifons. And the Evangelists obferve that the fight ofitaffeded the People in an extracr-il- nary manner above what his other Miracles did. 'Tis faid, they were all amaz^ed, infofm/ch that they ^^^^' '* ^7* qi^cflion d among themfelves fay ingj what thing is this^ ^'^^' what new Doctrine is this ? For with Authority com- mandeth he even the unUean Sprits, and they obey him. His Empire over evil Spirits was more admired than over Difeafcs, or Death it felf. Thofe who were infenlible of his former Miracles, received imprelTi- on from this: Ihey were a^ontfljd at the mighty Power Luk.p.43. ofGod^ confejjing that it was never fo feen in Ifrael. ^i^^-^' 3i* And another time they faid, is not this the ^ on of David i i. e. the MelfLih. The Pharifecs his obili- nate enemies were more troubled about this, than any other adion; and to elude the prefent con- vi(5lion that He came from God, afcribed it to a fecrct compad with Beelzehub, as if there were a coUufion between the evil Spirits, a leffer Devil re- tired that the Prince might reign. But fo great was the Evidence of the Spirit uf God in that ad of Jurif- di(5iion over the Devils, that our Saviour charges them with unpardonable Guilt for their wilful de- nying it. Tlie number of his Miracles was fo grea^, that St. 3^i they exercife in the World. His Principality hath tvoo parts ^ To tempt Men powerfully to fin, and to execute the wrath of God upon them. He works effectually in the Children of Difobedience, He fires their Lufts, and by the thick afcending finoak dar- kens their Minds, and hurries them to do the vileft A<5lions. And he hath the power of deaths to torment Sinners •, God juftly permitting him to exercife his Cruelty upon thofe who comply with his Tempta- tions. Now in the time of Chrift feeing, many ra- villvd out of his hands, and tranflated into the Kingdom of God, he grew jealous of his flate, and by his inftruments brought Him to a cruel and fname- ful Death. He then in appearance obtained a corn- pleat Conqueft, but in truth was abfolutely over- come. And from hence the glorious Power of Chrift is moft clearly manifefted. As he that will take the height of a Mountain, muft defcend to the loweft part of in the Contrivance of Man's Redcwpthn, 409 of the Valley, where fixing his Infirumenc, he may difcover the diftance from the foot to the top of it : So we mufl: defcend to the lowelt degree of our Sa- viours abafemcnt, to underftand the height of his exaltation. By Death he overcame htm that had /^Ae Hcb.2. 14. power of Deaths that is the Devtl. For his cruel Em- pire was founded in Mans Sin ; his greatnefs was built on our Ruins. All the fcnal Evils he brings oniMankind are upon the account of our Difobe- dience, and his mighty power in Temptations, is from our inward Corruption. Ocherwiie he might furround, but could not furprife us. Now the Lord Chrift by his Death hath taken away the Guilt and Power of Sin : The Guilt in enduring the Curfe of the Law, and thereby fatisfying Eternal Juftice, which all the Creatures in Heaven and Earth could not do : and the Power of it, By crucifying our ^ old man vcith him^ that the body of fin might he de- Jlroycd, that henceforth we fhould not fervefin. By the Gi\.6. Crofs of (hrift thervorld is crucified tous^ andrve are crucfi:d to the rvorld. By it we are vindicated from the power of Satan, into the gloriom liberty of the Sons of God, For this reafon our Saviour, a little before his Paflion, faid, NoxvfioalL the 'Prince of this world be cafl out. By the Crofs hefpoiTd Principalities 2 Co].i 5. and Porversy and made a fhew of them openly^ trium- phing over them inity to their extreme confufion, in the view of Heaven and Earth- Although the Re- furredion and Afcenfion of Chrift are the proper ads of his Triumph, yet his Death is the folecaufe and original of it. The Nails and Spear that pierced his Body, were his omnipotent Arms, and tlie Crofs the mftrument of his Sufferings, wastheTro^//^^ of his Vidory. All our triumphant Palms arc gathered 1 i i from ^i6^ The Harmony of the Divine Attributes^ from that tree. 'Tis there our Saviour bruifed the head of the old Serpent, and r<:new€d his ancient Vitlory over him. And from hence it was, that upon t\\tfirft Preach - ino- of Chrift crucitied, Oracles were ftruck dumb, and put to eternal filence, in- M^TT)v ?aue^v, iij 7T mn^o^io)} vifible Powers were forc'd' to 7n)c8©^, ^R '^Tz (|)(xn'a;i^^e< T»s av- do him vifible honour. As the eeaV^s 'Ao-MAn'7nos,^«^a.M(^ Rifing Sun caufes the Night- vaTi^Xav ii0Zs. theodor, deCur. ^^^0 darknefs. They conti- Gr£c, Affe&. Lib. i2, nue to be our enemies, but not our lords. Now where did the Divine Power ever appear more glorious than in our crucified Saviour^ He hath done greater things fuffering as Man, than a(5ling as God. The Works of Creation and Providence are not equal to the effetSls of his Death. In the Creation a corruptible World was produced from Nothing, which as it had no difpofition, fo no contrariety to receive the form the Creator gave it: But thenew World of Grace that is immortal, was form'd out of rebellious mat- ter. The moft eminent work of Providence was the drowning the Egyptians in the H^^-Sea : But the fpiritual Fharaoh and all his Hofts were drowned in bis Blood. In (liort, the Crofs hath opened Heavenc to us, and wrought a miraculous change on the Earth. But this I fliall more particularly confider under another Head of Difcourfc. Fifthly^ The Divine Power was eminently mag- nified in Chrifts Refurre(^ion from the Grave. This was foretold concerning the M-^i^^^ by the Prophet David. in the Contrivance of Mans "Redemption, 42 7 2?4i//W fpeaking mthctype, My ihlbjhdilrcfiinbop,\ Pul.id.ro. for thou wilt not tcAve my SohI in Helt.^ neither rviit thoufuffcr thy Holy On^ to fee corrupticn. As it was ordain'dby Gods Counfcl, fo 'twas executed by his Power. This is dccifivc^ that He is the MeJJiah. His other Miracles were perlornicd by the Prophets, but this was fingular and only done by the God of the Prophets. TheReafonsof it prove, that 'twas equally necelTary for his Glory and our Salvati- on. 1. The Quality of his Perfon required it. For He was a Heavenly Man without Guilt, therefore immortal hy the original Conftitution of his Nature. Death that is the wages of Sin had no power over him. He was fubjed: to ic not by the Law of his Conception, but the Difpenflition of his Love, not to fatisfie Nature, but purchafe our Salvation. Therefore the Eternal Law that annexes Immortality to Innocence, would not fuffer that He ihould re- main in the ftate of Death. 2. The Nature of his Office made it neceHiiry, As the Oeconomy of our Redemption required, that He fliould defcend from Heaven the Seat of his Glory, that by dying He might expiate our Sins, fo after his lying in the Grave fo long as to atteft the reality of his Death •, 'twas neceffary he ihould rife again in order to his difpcnfing the glorious Benefits He had purchas'd. The Apofile tells the Corinthians^ If ^ ^or. « 14. ChriH he not rifen^ then oi^r preaching is in vain^ and ' your faith is alp in vain. For theFaith of Chriftians hath a threefold reference. i. To the Perfon of Chrift, that he is the Son of God, 2. To his Death, that 'tis an alUfufficicnt Sacrifice for Sin. 3. To his Promife, that He will raife Belierers at the laft Day. lii a Now .^j the Harmony of the Divine Attrihutes^ >^o\v the Refurredion of Chrift is the Foundation of paith in refpea: ot all thefc. I . He was declar'd to be the Son of God with Ponder, according to the Sprit ofHolin^f-, by the RefurreCtion om. .4- fy^y^ the dead. He was the Son of God from Eterni- ty as the Word, and from the firft moment of his In- carnation as God-Man •, But the honour of this re 1 a- tion was much eclips'd in his poor Life, and igno- minious Death. And although his darkeft night was inlightened with fome difcoveries of his Deity, yet they were tranfient and foon vanifli'd. But in his Refurredion God did publickly own him in the face of the World, therefore he is reprefented, teftifying A A J,, 2 2.fro^^'^ Heaven, thou art my Son, this day have I be- ^ 'gotten thee^ According to the Phrafe of Scripture j then things are faid to be, when they confpicu- oufly appear. All the Miraculous proofs by which God acknowledged him for his Son during his Life, had been ineffe(5tual without this. If he had remain'd in the Grave it had been reafonable to believe him an ordinary perfon, and that his Death had been the puniihment of his prefumption ; but his Refurredi- on was the moft illuftrious and convincing evidence, that he was what he declar'd himfelf to be. For it is not conceiveable that God fhould put forth an Al- mighty power to raifehim, and thereby au horife his ufurpation, if by robbery he had affum.ed that Glorious Title. He is thtre£oiefaU to be jufijied by Tim.3»i • ^1^^ Spirit, which raifed him^ from all the accufnti- ons of his Enemies, who charg'd him with Blafphe- my for making himfelf equal with God : Upon the evidence of ir, thomtcs ador'd him as his Lord and God. 2. His Refurredion is the moft pregnant proof \ ~ of in the Contrivance of Man's Redtmntion of the AUfuffitiency of his Satisfa(5lion. This was fpecial in the death of Chrift, that the Curfe of the Law accompanied it, and feemed like an Infinite weight to lie on his Grave. But in riling attain, the Value and Vertue of His Sufferings was fully declared. Therefore the Apoftle tells us, that he was delivered for ottr Offences^ and vcxs raifed a^ain ^^^^'^ 5* for our Jttflijication, Although his D.ath was fu(fi- cient to Merit our Pardon, yet fince Believers alone adtually partake of the benefit, and none could be- lieve, ifhehadnot rofe from the Grave ; 'tis clear His Death had been ineffedual without it, 5. Our Faith in His Promifcs to give Life and Glory to his Servants, is built on his Refurredion : for how could we believe him to be the Authour of Life, who remained under the power of Death ? How could he quicken and Glorifie us, who finally perirtit 1 If he had been confined to the Grave , all our hopes had been buried with him. But his Refur- redion is the Caufe, Patern and Argument of ours : he did not only raife his Body from the Grave, but his Church with him. Now the elfe(5ling this is at- tributed to the Divine Power with a note of eminen- cy: Chriftrvas raifed by the Glory of his Father that Rom.^.4. is by his Power, which in that Adt was manifefted in its full fplendour- for what is ftronger thandeatk f and more in exorable than the Graved Omnipo- tency alone can break its Gates , and loofe its Bands. CHAP. 43 o The Harm ony of the Divine Attrii^tttcs^ CHAP. XXI. "Xhe Divine Fewer was glorified in the Convcrjion of the World ^:^io}ies trad'ilas cohre^ Coecll. T^uutum Sanrtit.t's attribuere co/tfuevit-, cjMJutum aliru^erit vetuJhtisM.Voj], Hoc funUum a'j> £Vo tii^ Hoc ab At avis traiitum. Prudent. K k k V cnera- A 3 J. the Harmony of the Divine Attrihntes venerable in n:iatters of Religion. Therefore the Heathens accufed the Chriftian Religion of Novel- ty, and urged nothing more plaufibly than the Ar- gument of tmmemorid Prefcription for their Super- liition. They would not confider whether it were juft and reafonable, but with a blind deference yielded up thcmfelves to the Authority of the An- tients. They refolv'd not to condemn their Parents and Friends, that had gone before them in the Road of Damnation, but chole to dye in their Idolatry. So hard is it to refift the current of the World, and to refcue our fclves from the Bondage o^ -popular Errours. 5. The Pomp of the Pagan Wprfhip was very pleafing to the fleih. The Magnificence of their Temples adorn'd with the Trophies of Super ftition, their Myfterious Ceremonies, their Mufick, their Proceflions, their Images and Altars, their Sacrifi- ces and purifications, and the reft of the Equipage of a carnal Religion, drew their refpc(5ts and ff rongly affe(5led their Mmds through their Senfes x Whereas the Religion of the Gofpel is Spiritual and ferious, holy and pure, and hath nothing to move the Carnal part. Now how difficult was it to overcome Faga^ nifme when fortified by Cuftom, Antiquity, and fo agreeable to Senfe. 2 . The depravation of Manners was fuch in the Heathen World, that if the unclean Spirits iiad been incarnate, and taken their relidence among Men, they could not have aded worfe VilLmies. The whole Earth was covered with Ab. minaiions, as JE- gyp with the Frogs that poifonc d the whole Climate. We may fee a pidure of their converfation in the firft to the Romans, And it could not be otherwile ; For i i;tt'he Contrivance of M-nn s Kedcm^tion. ajj For as the Apoftlc (iiith, Thofe who are drunk are drunk in the flight. So when the Mind is darkened with Ignorance and Errour, the Affections are cor- rupted, and Men give up themfelvcs to the unfruitful works of darknefs. Unnatural Crimes were com- mittcd even among the Grecians and Romans with that liberty^ as if no fpark of common lleafon had remained in them. The moft filthy Lufts had loft the fear and ihame that naturally attends them. They eftecm'd thofc things to be the means to obtain Happinefs, that were caufes of the contrary. They plac'd their Sovereign Good in extreme Evil, i.e. fm- f'ul Pleafures. They were encouraged to work all"^^^^^^"^*"' uncleannc^s with grcedinefsj not only upon the ac- ^ ^"^r^'^^^'*^ count of prcfenr Impunity, for their Laws left al- hanitas. M. moft all Vices indifferent but what difturbed the tran- Vxl. quillity of the State, and not only by the multitude of Examples, fothat Vices by their common nefs had loft their names, and were ftilcd Vertues, nay 'twas a Crime to appear innocent among the guilcy, but principally becaufc they thought themfelves fccure as to a future ftate : For either they wholly disbe- lieved it, and 'tis congruous that thofe who think to die like Beafts, fliould live like Beafts 3 or els bv ^^ ^^""^^ ^''- attributing to their Deities thofe Paffions and Vice's ^^''^V^/'»«^ that fo powerfully reigned in themfelves, they were ^* -^^V^^'^w ftrongly perfwaded no Punilhmcnt would be infli(5led. cx^mplaVe- For how could the gods make them Sacrifices to their omm. Bihlis Juftice, who were companions with them in their tempting Crimes ^ Or revenge the imitation of their own '''■y brother a(5tions 1 This was to caft down the banks, and to J?\""'^\ let the torrent of corrupt Nature break forth m all /.^^ jf*.j)^[l'' its fury. As St. J/^yr/> obfervcs of //(jw^t, t';e fa- '* ther of Poetical Fi(5tions, that reprcfcnrirg the K k k 2 Murder:, 43^ ^ ths Harmony of the Divine Attributes Murders, Thefts and Adulteries of their gods, he made thofe Sins divine Properties, and effcdually commended them to the Heathens ; ^'uifquis ca fc- Confcl. cip:t^ non homines perdttos fed cccleftes Decs videhatur Mtque e- j^^if^f.^^^^ y^nd he givers an inftance of this froma tmiplJcocli Comedy of Terence^ Where a vicious young Man is fitmmsSo- introduced, reporting how he animated hm:ifelf to nitu concu- fatisfie his brtttijh lull, as having no lefs a Deity cit, Ego th^j-i 'Jupiter for his Mafter and Model. In fliort, ^mZnface' ^^^ ^^^^% ^'^ ^^e Tagans inflam'd them to the bold rem^?^E^o commiflion of every pleafant Sin. The Hiftory of illud vera their gods was fo interfperft with the mod infamous itafeci ac Impurities, that at the firft reading, Vertenmt pu- lubens' pillas Virgines in Mere trices. They loft the Virginity Teren.Eun.^£^.j^g|j. Eyes,then of their Souls, and then of their Bo- dies. Now the Gofpel is a holy Difcipline that for- bids all exceffes, that enjoins univerfal Purity and Chaftity ^ So that when it was firft preach'd to the Heathens, they thought it impoHible to be obeyed, unlefs Men were Angels without Bodies, or Statues without Souls. I fliall adde further, That the averfion of the Heathens from Chriftianity was much ftrengthened by thofe who were in Veneration among them, and vehemently oppofed it. And they were the Philo- fophers greatly efteem'd for Wifdome, their Priefts that had dominion over their Confciences, and their Princes that had power over their dates and lives. I . Philofophers vehemently oppofed the receiving of the Gofpel-. At the firft view it may be juft mat- ter of wonder that they fhould be enemies to it, whe- ther we confider the obje^^s of Faith, or the rules of Life laid down in it. The objeds of Faith were new in the Contrivnace of Man's "Ke demotion, 43-7 new andnoblcj of infinite beauty and proHc, and moft worthy of a rational Contemplation to be cx- ercifed upon : Now that the Fhilofophers who were " £0 diligent to improve their minds who re- ceived with complacency truths of a lower defccnt, and of infinitely lefs importance, Hiould reje<5i: Evan- gelicd Truths, fublime in their Nature, faving in their Efficacy, and reveal'd from Heaven, what ac- count can be given of it c* tertuUian reproaches them with reafon, That the Chriftian Faith was the only thing, which Curiofity did not tempt them to fearch into. Hie folum curiofitas human.t torpefcit. ^q. Apol.ci. fides, whereas the Gofpel is a plain and perfed In- ftitution for the government of Life, wholly con- verfant about the Souls of men,and afTuies a Bleficd- nefs infinitely more excellent than was ever thought of by them,it might have been expededthatthofc who in regard of Morality feem'd moft to approach to it, and whofe profeft defign was to fearch after Happi- nefs, lliould have readily entertain 'd, and ufed their be/l endeavours to have drawn others to embrace it. But if we confider things aright, our wonder will vanilli : for their Knowledg and Morality which in themfelves were Preparatives, yet accidentally hin- dered their fubmillion to the Gofpel^ and caufed the moft potent prejudices againft it, and that upon a double account. Mmdl Thl^ Firjly Of Pride. Secondly, Of Satisfadion mifophm cji tlieir own way. ghrU am. I . Pride was their Univerfal Difeafe, they ^^^l^ & po- had a liberal efteem of themfelves, as raifed M^-'"-^ '"^''•^ above the common rank of Men, And becaufe '^^'?^^^'^^'"" Philofophy had inftruded them m fome truths, 2!rm7n^ they believed the falfe as well as the true, and con-Jp^.^^'^ eluded all things impolTible that did not concur with nier. ' the ^ M^^ the llArmony of the Divine Attribtttes their old tenets : they admitted no highe r Principle than natural Rcafon, and utterly rejeded Divine Revelation : which was as unrcafonable as if one that never faw but the light of a Candle, ihould contend there was no other light in the World. NowaPerfonthatdothnot believe Divine Revela- tion, iswholy unqualified to judge of fupernatural Myfteries. For till the Authority of the Rcvealer is fubmitted to, he cannot truly confider their Caufe and their End. Eefides, they lookt on it as a re- proach that any fecret fliould be revealed toothers and not to them. It fecm*d to darken their Glory that any School fhould be more knowing than theirs. Therefore they chofe to be inftru(51:ors of Error, rather than Difciples to the Truth. Add further, they thought their honour concerned to defend the Princi- ples they had once efpoufed. From hence a rofe the great conteftations between themfelves, accompa- nied with Inve(5tives and vS'^/^r^, being very jealous for their Opinions, and paifionate for the intereft of their Seds. Now the Gofpel was in fome things contrary to all of them , fo that being toucht in their tendered part,no wonder they w^re fo violent againft it. Our Saviour asks the Jews, hovp can ye believe^ which receive honour one from another^ and feek not the Honour which comes from God only 't He propounds it as an impoffible thing. The Gofpel would ftrip them of all their pretended excellencies •, and com- manded as its firft Article, they Ihould humbly re- fign their underflandings to Divine Revelation •, this they lookt on as afubmilTioD unworthy their refined ftrong Spirits. 2. 1 hey had fatisfaction in their own imperfect Vertuei.Becau fe they did fome things to recover the » Humane ia the Contrivance of Mali's Redemption* a^q Humane Nature from its degenerate ftate, they were more confirmed in their Infidelity, than the grofTcft Idolaters and the moft vicious Perfons. For the more probable Arguments they had to obtain happinefsin their own way, the more obltinarely they refufed any other. They thought there was no need of a Saviour to intercede for them, or of the Spirit of Grace to aflfift them, but they had felf- Sufficiency for the acquiring of Felicity. Like foolilli Chymifis that have melted away a great part of their Eitates in vain, yet in expectation of the great Elixir^ create in their Emcies treafures of Gold, and inrich themfelves. So the Philofophcrs who waited their time and Spirits in fearching after Happinefs to little purpofe, although the beft of their Pruiciplcs and t\\Q height of their Vertue were infufficient to fupport them under any preifing Affliction, yet they had vain hopes of obtaining perfect Tranquillity and Content by them. Now the Gofpel command- ing an intire renounceing of our fclves, to embrace the fole Goodnefs and Will of God, it was hard for thofe who were fo full of pride and vanity, to reliili a Dodrine fo contrary to them. In truth, whatever the Philofophcrs pretended concerning the incredi- bility that the Son of God fliould fuffer death, yet it was not fo much the Crofs to which Chhft was nai- led by his Enemiesjthat made them rejed the Gofpel, ^«'^ in his as the other Crofs to which Jrfri^ would fallen them -, ^'P^^^endai i. e. the ftria and holy Difcipline to which he com- ^[^^//^'^^^ mands them to fubmir. A Difcipline that condemns perpeumin e- the vanity and glory of their Wifdom & Vertue, that mm.&quan mortifies fenfual pieafures, which many ofthePhilo- dxm ex aro- fophers indulged themfelves in, nofevvithftand ng all S:*'^^^-* ^^^^ their difcouffes o£ the P^fr^ative and iUnmimtive life. '^^'^'^'^• And^""^* i. 440 I'he Harmony cf the Divine Attributes ThihCopho' And that this vvas the real caufe or their rejeaing rMmfrperci' Chrift crucified, is evident., for they knew, it was Vucontem- not unufual, for Perfons cl:' extraordinary Wifdom 7iimui, v'ltii ^^^ Vertac, to fulfer in the World. Their prcfents f^cmdijftme ^^^ example upbraids the Vitious, and Wounds ^ . ITC. their Spirirs: as a great light fore and diftempered ipfivmis eyes. And fome of thein acknowledged the Wil- mJentes. dome of Pro\'idencc ; in permitting this for an ex- M. Fa?l. cellent end, that Vertue, tried by the fire, might be the more refplendent. Sccrates himfclf fo admir'd by them, was fo difguifcd by the malice of his ene- mies, that he was condemned to die by Poifon : Yet this was fo far from obfcuring his Reputation5that his fuffering Death was efteem'd the moft noble effed of his courage, and the moft excellent Proof of his Ver- tue. Why then.fhould they make a contrary judg- ment of our Redeemers Sufferings ., whofe Innocence was perfed, and whofe Patience was fo Holy and Di- vine •, that in the midft of His torments he Prayed for his Murderers 1 No reafon can be juftly alledged; but fome darling luft fpiritual or fleflily which they were refolved to cheriili.The light that comes from a- bove illuminates the humble, and dazlcs the proud. The prefumption of their own knowledg, was the caufe of their Prodigious ftupidity. Simple ignorance is not fo dangerous as errour, which hath a falfc light that deceives and leads toprecipies. We find there- fore that none were fiercer enemies to the Gofpel then the Phi/ofophers. The facred ftory tells us, that when the JpoHle Preacht at Athens^ that was as much the feat of Su- pcrftition as of Sciences, the 'Bfcureans and Stoicks though moft oppofite in their Principles, yet con- rpir'd to encounter him 3 they entertained him with 44 J To Si 'i-ni/LLo'J T»TO, Vvoc aW/^m ^Tsra^^TOcliv 6js 0/ x?'?^avoi* Lib. 2. "^Ei-vxi inn) (juzviax; /miv t/'maizjcj 775 I'TTD t3»s 0/ rocKiKocToi' 1. 4. c. 7. ^'/; fh ContrivdKce of Man's Rede fii.pt td^l with fcorn, what will this Babler fay 1 and his fuc- ccfs was but fmall there. He that fiOit with a net in other places, and brought great numbers to Baptifm, there did only with an angle, and caught but <»«ly forbade their unconfin'd enjoyment of fcnfual delights, which they elleem'd the Prerogative annext to their fupream dignity. From what hath been difcours'd. we may judge how great reiiftance the Gofpel ^met with in its firft publi- cation. For all things that can make an entc-rpnfe impoflible, were united together againft it. Wif- dom and Power, th^ pleafures of Sin and zeal for Religion, the underltandmgs and wills of Men, the Learned and Ignorant, Magiftrates and People, Men and Devils, joyn'd to fupprefs it. Hell was in a Commotion, and the Prince of Darkncfs in Arms, not to fuifer the Crowns of fo many Kingdoms to fall from his Head, which for fo many ages he had kept: He wascnrag'd tolofc the Homage and fcr- \ L 1 1 2 vice. AA^ 'the Harmony of the Divine Attributes^ vice, efpecially of the more knowing Nations, as the GrMians and KomarjSi, who, by how much the more capable of truth, with fo much the more art to the didicnour of God, for a long time had been kept under his Deceit. 2 . If we confider the means by which the Gofpel was conveyed, it will be more evident that Omni- potence alone made it fuccesiiil . When Chrift came frcm Heaven to convert the World, it had been ac- cording to the Law of reaftn more fuicable to his pur- pofe, to have been burn at jR(j;??^thefeatof the£^- tire^ wherein the confluence of all Nations met, than in an obfcure corner. So when the Apoftles were firft fent forth to propagate the Gofpel, hu- mane prudence would judge, that they lliould have been alTifled either wich Authority and Power, or with Learning and eloquence, to compel, or pec- fwade to a fubmiflion to it. But if there had been any proportion between the quality oftheiaftrur ments, and the effeds produced, the Gofpel had been efteem'd a Dcdrine purely Humane. The immediate Agents had been intituled to all the ho'. nour by the fuffrage of the fenfes • and their proper _ fufficiency would have obfcur'd the Vertue of Chrift o * " ^' that wrought in them, therefore God chofe the weak things of the Worldj to confound the mighty ; and bafe things of the World, and things which are defpifed hath God chofe n : Tea and things that are not^ to bring to nought things that are^ that his Glorious Forvey may he fully wamfefed. The perfons employed were a (ewf/bermen^ with a Publican and a Tent-maker, without Authority and Power to force Men to obedience^ and without the k in the Contrivance of Man's Redemption. 445 the charms of Eloquence to infinuaie the belief oF the Dcdrines they dclivcr'd. 1. They were without Authority and Power. O- thcr Religions were cftablilhed in fcvcral Nations, by perfons of the greatcft Eminency and credit among them, l^hdit oi the Ferjians hy Zj>roafiyes^ that ot the Egyptians by Hermes, that of the Grecians by Orphet^s^ that of the Romans by Numa-y all Kings or of great Reputation for their Wifdom and Vertuc ^ and they were received without contradi<5lion. For being correfpondenc to the corrupt inclinations ofMf^^it was not flrangc that the Princes had cither capacity to invent them, or power to plant them. ^ And in later times Mahomet opened a way for his Religion by his fword, and advanced it by hi?? Con- queft. Now 'tis no wonder that a Religion fo pleaf- kig to the lower appetites that gives licence to all corrupt affedions in the prefent Life, and promifes a fcnfualP^r^^/y^fuitable to beafts in the future, (liou Id be embrac'd by thofe who were fubjed: to his arms. V>utt\\eJpoftles were meanlyborn and educated, with- out credit and reputation, deflitute of all humane ftrength, and had only a Crucified Perfon for their leader. Chriftianity was expofed naked in the day of its birth, without any flielter from fecular Pow- ers. 2. They had not the advantage of Art and Elo- quence to commend their Religion . There is a kind of charm in Rhetorick that makes things appear 0- iherwife than they are : the bed: caufe it ruins, the word it confirms. Truth, though in its felf invin- cible, yet by it feems to be overcome 5 and Errour obtains a falfe triumph. We have a vifible proof of this in the Writings oi Celfr^, Sj/mmachftSy C^cilins ^ and • 44^ the Earmonj^ of the Divine Attributes^ and others for Paganifm againfl Chriflianity. What a vaft difference is there between the lyes and filthi- nefs of the one, and the Truth and Sandity of the other ^ Yet with what admirable addrefs did they manage that Infamous Subjed < Although it feem'd incapable of any defence, yet they gave fuch colours to it, by the beauty of their expreffion??, and thei-r apparent reafons, that it feem'd plaufible; and Chri- ftianity notwithftanding its brightnefs and piidty was made odious to the people. But the Apoftles were moft of them wholly unlearned. St, PWhimfelf 2 Cor. 2.4. acknowledges that he was weak i;^ prefe//ce^ and his Speech was not with the enticing words of Mans IP'if- dome, A crucified Chrift was all their Rhctorick. Now thefe impotent defpicable Perfons, were ira- ployed ro fubdue the World to the Crofs of Chrift; and in that feafon, when the Roman Empire was at its height, when the moft rigorous Severities weie ufed againft all Innovations, when Philofophy and Eloquence were in their flower and Vigour, fo that Truth unlefsadorn'd with the drefs and artifice of f allliood was defpis'd, and a Meffage from God him- felf, unlefs eloquently convey'd, had no force to per- fwade. Therefore the Apoftles debafed themfelvcs in the fenfe of their own weaknefs, J'^^^ad^ vour, were afraid ?o efcape h1 ^0-^"^^ ''"'^r^^ , ' n r ' ^ nlioli^quid mihi profit cs2,o [cio.Hie- the common Perfecution, e- ro?t. Dc Script. Ecdeftaji. Mrara i fteemmo- 45 2 2^/?^ Harmonj of the Divine Attributes fteeming no Death precious but Martyrdom. They contended earneftly to faffer, and envied others the honourable Ignoniiny and happy Torments that were endur d for their beloved Redeemer. We have an inftance of their Courage in tiburtius^ who thus fpake to his Judges : Bind me to Racks and Wheels, condemn me, baniQime, load me with Chains, burn me, tear me, omit no kmdof Torment. If you banilli me, the fmalleft corner of the Earth (liall be to me as the vvliolc World, becaufe I iliall find my God there : Ifycu kill me, by the fame ad you will give me the happy Liberty I figh after, and deliver me fiomaPrifon on Earth to reign in Heaven; If you condemn me to the fire,! have quencht other flames in refilling Concupifcence : Ordain whst Torment you pleafe, it flmll not trouble me, fince my Heart is fill'd with Love to fufl^cr and defire it. They were J 1 (1 J thankful to thofe who condemned them, and re- ibidemfen- girded their Executioners with the fame eye, as tentiisve- §t. feter did the Angel, that brake off his Fetters, fins gratis to reftore him to Freedom. They chearfuUy re- agimus* ccived them, as thofe who brought the keys o^Fara- "^^^^' dife in the fame hands wherewith they brought their Swords. They enter 'd into the Fire with joy, and were not only patient but triumphant in their Suf- Hicefiha- ferings. as if they had been glorified in their Souls, hitm viUo- ^^^ impaffible to the Sufferings of their Bodies. I ri£Hojir, great num- bers of C/;r//?/.4/^j- were at Rome^ at a great di/lance from the place where the Gofjf>:/ was firft preach 'd. It appears from the Writings of the Frim/tive Chri- ftians, that in the SecondCcntury after the Death of Chriil:, the Roman Empire was hU'd with Chrijli^in Churches. The World was peopled with a new Generation. Now what Secret Power produced that fuddain and univerfal Change "t How came it to pafs that the Gofpel^ contrary to the ordtr of new Things, fhould befo readily rcceiv'd, and inthofe places where the moft infuperable obflacles oppos'd it cT In Corinth the Seat of Luxury and Voluptuouf- nefs-, in Ephefn^ where Idolatry had its Throne- in JRx\& ^2.xt?> of the Empire-, yet thofe infcnptions are the Chniiianor. ^^^'-^^^ Monuments of their Vanity,not Vi(5tory. Ty- r7//i Rcmp. ' rants are perilht, but Truth remains forever. By evenebam^ which 'tis evident, that as the Gofpel had a higher exiincio. , Principle than what is from below, fo it was arfilfed with more than Humane Power, To fum up in iliort what hath been amplified; liow Gloriouily was the ..Arm of the Lord revealed in raifing the World thac for in the Contrivame of Man's Redempthft. 45^ for fourthoufand years lay in WickcdnelTc ? Whac lefs than a Divine Power could foftcn fuch an obfti- natc hardneffe as long cuftome in Sin brings 1 What could pluck uperrours that had taken fuch deep rooc in the Spirits of Men,and were Naturaliz'd to them, and plant a Difcipline fo auftere and thorny to fcnfe-f Who but the Almighty could caft out the Devil from his Empire, and withdraw his Subjeds that were captivated by the tcrrourof Laws, and by the delights of the fleflic' What invifible Power made innu- merable of the tender fex who were not by temper couragious, nor by obftinacy inflexible, nay, who were fo fearful that they could not fee a drawn fword without affrightmcnt, yet fo refolute, as to defpife all the inftruments of Cruelty ''. What is more afto- nilhing than to fee a flock offlicep encounter and overcome an Army of Lyons < This was the Lords doing,and ought to be marvelous in our Eyes. Brief- ly, the making a Crucified Perfon to Reign in the ' midftof his Enemies, and to give Laws to the whole Earth, is a Vi<5lory worthy the Lord of Hofts. The Converlion of the World to Chriftianity was the effed of infinite Mercy,and equal Power. Laflly, The Divine Power fliall be Glorioufly manifeftcd in the complcat Sulvation of the Church at the end of the World. Jefus Chrift as Media- tour is inverted with Sovereign Po-wcr in Heaven And, Earth : and in that quality he iliall exercife it, ^ Cor. 1 5. till our Salvation is Hniflit. For hs mujt reign till^')' he hath put all JLncmies under his feet. But rve fee 2 Hcb. not yet all things put under him. Although thofe Pcrfons and thmgs that never degenerated from their Original, are intircly fubjecl to him 5 the Angels obey his Will, Univcrfal Nature is Go- N n n vcrn'd ^ 5 ^ Tt^e Harmony of the Divine AttribuUS^ VTrn'dby his Providence ^ The Heavens, the Earth, the Waters, and all things product from them, ne- ver reiift tlie Dire(5tion of his hand •, yet there are others that fell from their Integrity, and fome things confequent to Mans Rebellion, which either oppofe the Power of Chrift, or are not yet adually fub- dued ; and they are the Enemies of our Salvation, Satan, Sin, and Death. Now the perfed Freedom of the Church from all thefe, will be the laft Glori- ous A<51 of Chrifts Regal Office. And 'tis obferve^ able, the Day of Judgment is call'd the Day of Re- demption, with refped to the final accomplifliment of our Felicity, that was purchafd by the infinite Pxice of his Sufferings. The day of Chrifts Death was the Day of Redemption, as to our Right and^ Title-, for then our Ranfom was fully paid , and 'tis by the Immortal efficacy of his Blood that we par- take of the Glorious Liberty of the Sons of God : but the Adual enjoyment of it fl^iall be at the laft day. Therefore the perfedion of all our Spiritual Privi- ledges is refer 'd to that time, when 'Death our Lafi' R^m. 8.. £;^^;5j;^ ihall be overcome. The Apoftle faith, and not only they hut our felves aifo, which have the jirft Fruits of the S^irit^ even we our felves , groan within our felves ^ waiting for the Adoption • to wit , the Redemption of our Bodies, During the prefent Life, we are taken into Gods Family, in the quality of his Children-, but the moft Solemn Ad of our Adoption iliall be at the laft Day. In this - there is a fimilitude between Ghrift and his Members: for although he was the Son of God by his marve- lous Conception, and own'd by him while he per- form'd his Miniftry upon the Earthy yet all the Te- ftimonics of Gods Favour to him, were not compar- able inthe CofttrlvdHce of Mans Redem^ti0?i. 45P able to the Declaration of it, in raifing him from the Grave : Then in the face of Heaven and Earth, He faid, tho» art my Son^ this Day have I begotten thee. So in this Life God acknowledges and treats us as his Children, he cloaths us with the Rightc- oufnefs of his Son, feeds us with his Word, defends us from our Spiritual Enemies i but the moft Pub- lick Declaration of his favour fliall be in the next Life, when all the GhiUren of th: Refurrcition lliall be born in a Day. Add further; although the Souls of Believers immediately upon their Separation are receiv'd into Heaven, and during the flccp of Death enjoy admirable Vi(ions of Glory, yet their Blef- fednefs is imperfedl, in comparifon of that excel- lent degree which lliall be enjoyed at the Rcfurredi- on. As the Roman Generals after a compleat Con- queft, firft enter'd the City privately , and after having obtain'd Licenfe of the Senate, made their Triumphant entry with all the magnificence & fplen- dour becoming the Greatnefs of their Viv^ories : So after a Faithful Chriftian hath fought the good fight^ and is come off, more than a Conqtterour, he enters privately into the Coeleflial City , but when the bo- dy is rais'd to Immortality, he ihall then in the com- fany and with the acclamations of the Holy Angels, ave a Glorious entry into it. I will briefly confi- der why the Bodies of the Saints fhall be rais'd, and how the Divine Power will be manifeftedin that laft Ad. I . The General reafon is from Gods Juftice. As the Oeconomy of Divine Providence requires, there mufl be a Future State, when God fhall fit upon a ju- dicial Throne to weigh the Adions of all Men, and render to e\»ery one according to their quality^ fo 'tis N n n 2 as 4^0 the Harmony of the Divine Attribtttes] as neceffary that the Perfon be Judged , and not one Part alone. The Law Commands the entire Man compos'dofhis Eflential Parts the Soul and Body : And 'tis obeyed or violated by both of them. Al- though the Guilt or Moral Goodnefs of Adions is chiefly Attributed to the Soul, becaufe 'tis the Principle of them, yet the A<5tions are imputed to the whole Man. The Soul is the Guide, the Body ^^^^•o^Colto- ^^ Inftrument : as reaConable therefore that both ris fervitio ^^0^1^^ receive their recompence. We fee the Ex- magis titi- ample of this in Humane Juftice, which is a copy of tnur, Sal. the Divine. The whole Man is puniQit or rewarded. The Soul is puniflit with Difgrace and Infamy, the Body with Pains : the Soul is rewarded with Efteem and Honour, the Body with External marks of Dig- nity. Thus the Divine Juftice will render to every one according- to things done in the Body, whether ^-^•'■•^■'°- Good cr EviU. ■ 2. The fpecial reafon of the Saints Refurredion is their Union with Chrift : for he is not only our Redeemer and Prince, but our fecond AdAm^ the fame in Grace as the firft was in Nature. Now as from the firft the Soul was deftroyed by Sin, and the Body by Death, fo the fecond reftores them both to their Primitive ftate ^ the one by Grace, the other 1 Cor. K. ^y^^ Glorious Refurredion. Accordingly the A- 21. poftle faith, thxt by Man came Deaths and hy Man came the "Refitrreciion from the Dead, Chrift re- moved the Moral and Natural impofifibility of our Glorious Refurredion ; the Moral, by the infinite meritof his Death, whereby Divine Juftice is fatif- fied^ that otherwife would not permit the Guilty to be reftor'd to Eternal Life : and the Natural, by his rifing from the Grave to a Glorious Imortality. • ' " For /"« the Cof2trivance of Man's Redemption. 4^'. Tor his Infinite Power can do the fame in all Belie- vers. *Tis obfervablejthe Apoftle infers the Refurrec- tionof Believers from that of Chrift, not only as the Caufe, but the Original Example. For the Members muftbe conform'd to the Head, the Children to their Father,^ the younger to the elder Brother, there- j Qq^ j ^ fore he is cali'd^ the jirft- fruits of them that (lecp : and the fir ft begotten of th?' Dead. In ChrilVs Refur- R^v. i re(5tion ours is fo fully afTur'd, that the event is in- fallible. Now no lefs than Infinite Power is requi- fite to raife the Bodies of the Saints from the duftjund to transform them into the fimilitude of Chrifts. I. To raife them. Nothing is more aftonifhing to Nature than that the Bodies which afcer fo many .'^f^^J. Ages in the perpetual circulation or the Elements fi^y.^^ pr^d- have pafl: into a thoufand different Forms, one part pua Jjhtiay of them being refolved into Water, another cvapo- neVeumqui rated into Air, another turn'd into Duft, fhould dempofeom- be reftor'd to their firft State. What Wifdom is ''j^f' ''^j''^''' rcquifite to feparate the Parts fo mixt and confound- LlJf r % y -ry, r 1 I ttioi tern LoH- ed / in the midfl of a Valley cover'd p]nib.'>.c.7 with bones, and caufed him to confider attentively their Number which was very great, and their ex- treara drynefs, he askt him, whether thefe bones could „ Uvei upon which as one divided and ballanc'tbc- ^^J^*3^'4j tween the feeming Impoifibility of the thing in it felf, and the conlideration of the Divine Power to which nothing is impoffiblc, he anfwered, hord thou kmwe^t. Upon this God commanded him, toVrophefie upork 4^2 the Earmmy of the Divine 'Attributes^ upon thofe bones J and Jpeak to thcm^ as if they had been endued with Senie and Underftanding. Oye dry Bones^ hear the Word of the Lord : Thus faith the Lord God unto thefe Bones, Behold I rvill caufe breath to en- ter intoyou^ and ye /hall live. And I rvtlilayjinews up- on you^^ and will bring inflejhnponyou^ and cover you with skin, .and put Breath in you, andyefjjall live^ and ye jhall know that I am the Lord. And immediately r there was a general commotion among them^ they joyn'd together, the fmews and flefh came upon . — them, and the skin cover'dthem. And upon a fe- cond Prophefy they were all infpir'd with the Breach of Life, and flood up an exceeding great Army. Now whether this was really reprefented to his out- ward fenfes5or only by the efficacy of the Spirit to his imagination, no doubt fo ftrange a Spedacle vehe- ^ .^^ mently affedied him^ as with Joy in hope of the mi- Veocredis fi r^culous Reftoration of Ifrael^svhich that Vifion fore- quid oculis told, fo with admiration of the Divine Power. But Hofiris hehe- yvhen the Trumpet of the Arch- Angel ihall found the tibusfubtra- Univerfal Jubilee^ and call forth the Dead from all htur.CorpHs ^^^-^ Receptacles, when the Elements as Faithful TfcitZ\ul- Depofitaries (hall effe^ively reftore what was com- verlm-flve in mitted to them. How Admirable will the Power of .humoremfol' God appear ^ vitur, vel in 2 . No lefs thati Infinite Power is able to change cinerem com- ^y^^ ^^jf^^ Bodies into the likenefTe of Chrifts. The fnmitur.vcl p^^q^\q fpeaks withan exaggeration of it : For our tenuaturMtb Converjatton ts tn Heaven^ from vphence aljo we look ducituT \o'for the Saviour the Lord Jefu^s^ Chrifts who fh all change his ^ fed Veo our V tie Bodies^ that it may be fafhioned like unto his tUmentorttm QUrious Body^ according to the working whereby he is cufiodid T^^' able to fubdue all things to himfelf This refemblance iiJ,Tbul' ^^^ ^^ ^""h ^» the.Perfon of Believers. All Men fliall rife in the ContrivAHce of Mans Redemption. j^gy rife to be judged, but not all to be transforai'd. There is a Refurredion to Death as well as to Life. Unhappy Refurredion ] Which only ferves to make the Body the Food of Eternal Death. But the Saints who endeavoured to be like to ChriiHn pu- rity, Hull then have a perfe(5l conformity to him in ^ Glory and Immortality. How Glorious the Body of Chrifl: is, we may conic(5ture in part by what the Apoftle relates to J^rippa: At mid-tiay^ O ILing^ / A(ft.2(5.K. favfi in the rvny a light from Heaven above the bright- nefs of the Sun fhining round about me -^ Which was no other but the Light of the Face of Chrift that ftruck him with BlindnclTc. One Ray of this re- fle(!:1ing upon the firft Martyr Saint Stephen in his Sufferings, gave an Angelical Glory to his coun- tenance. And Saint John tells us^ when he appears ijoh.3.2.' rve/ballbe like him. He alludes to the rifingofthe Sun, but with this difference : when the Sun ap- pears in the Morning, the Stars are made invifible y but the Bodies of the Saints (liall be cloathed with a Sun-like luftre, and Ihine in the midft of Chrifts Glory. Omnipotency alone that Subdues all things, can raife and refine them from their Drofs unto fuch an admirable Brightnefs. The Angels will be fur- pris'd with wonder to fee Millions of Stars fpring out of the Duft. The Lord ^tfus Chrifl will be 2Thef.i id admir'd in all them that Believe* • 2. Their Bodies ftiall be raifed to a Glorious Immortality. In this the General Refurredion is Different from that which was Particular, as of Lazarus : by the one Death was overcome and put to flight, only for feme time: for his fecondlife " was no more exempt from Death, than his firfl: But 4<^4 '^^^ Harmony of the Divine Jtfrihtef^ I Cor. 1 5. But by the other , Death fhAll he fwallorved in Vic' 54' tory , and lofe its force for ever. Then fliaLl our true Jojhua be magnified in the fight of the whole World, and the Glorious number of Saints fliall caft their Crowns at his Feet, and fing the Trium- phant Song, 'thou haft Kedeem'd us to God by thy Bloody and refcued us by thy Power from all our E- nemies, and art rvorthy ef Honour and Glory and Blejfingfor iver. CHAP. in the Contrivance of Ma/i s Redcm^tioff, a^j CHAP. XXII. "the extraordinary vcorking of the Druine Fewer u a convinciri;! proof of the Verity of th: Chriftian Reli- gion. Jhf internal Exceil:nctes of tt are clrar marks of its Divinity^ to the piri fed. 'Mind. the external Op. rations of God's power were requifte to convince men in their corrupt fate^ that the DoCirine th: Gofpcl came fr 9m God. The miracitUm ownin(r of Chnit by the whole Divinity from Heaven. The Rcf/irreClion of Chrift the mof important Article of of the Gofpclj and the demonflratioti of ail the refl. How valuable the Tefiimony of the Apoftles is con- cerning it. That twa4 impojjible theyfljould deceive^ or be deceived. The quality, cf the Witnef^es con- fidered. Th:Te cannot be the leaf reasonable fufpicion cf them. 'Tis utterly incredible that any humane temporal reflects mov d them to feign the Rcfurredti- on of ChrilL The nature of the Teflimony confi- dered. It was of a matter cf facl^ and verified to all their Senfcs. The UniForniity of it fe cures us there was no corruption in the Witnepes^ and that it voM no illufion. They feal'd the truth of it with their 'Blood. The Miracles the Apoftlcs did tn the Na-mc of Chrifl .a ftrong demonftration that he was rais'd to a glorious life. That Power was continued in the Church for a time. The Concluiionjwwreafonable ft is to give an entire Aflcnt to the truth of ChudL anity. 'T/V defpcrate Infidelity ?iot to believe it; and the high eft Madnefs to pretend to believe it^ a;:d to live in difobedience to it. O o I , From 4^5 the lUrmony of the Divine Anrihutes^ Fid. Mr. Baxter's excellent account of Ihe Reafo- fiahlemfs of Cbrijiianity I. T7^om what hath been difcours'd concerning J^ the extraordinary working of the Divine Power, we have a nioft convincing proof of the Ve- ritv of the Chrtfiian Religion. For (ince God hath by' fo many miraculous Effeds, the inEillible indi- cations of His Favour to the Perfon of Jefus Chrift, juftiiied his Dodrine, no reafonable doubt can re- main concerning it. Indeed the internal excellent cies of it which are vifible to the purged Eye of the Soul, are clear marks of its Divinity. The Myfte- ry of our Redemption is made up of various parts, in the Union of which fuch an evident Wifdom ap- pears, that the rational Mind, unlefs enllaved by prejudice, muft be raviflit into a compliance. Even that which moft offends Senfe, the Meannefsofour ■ Saviours condition in the world, and the miferies to which He was expos'd, do fo perfedly correfpond with his great defign to make Men holy and heaven- ly, that it appears to be the effect of moft wife Counfel. And fuch a Beauty of Holinefs fliines in the Moral p^rt, as clearly proves God to be its Au- thour. It denounces war againft all Vices, and commands every Vertue. All that is excellent in htmane Inflitutions it delivers with infinite more authority and efficacy : And what natural rcafon did not reach to^ it fully defcribes in order to the Glory of God and the Happinefs of Man. Now as God, the Authour of Nature, hath by Tafts, and Smells, and otherfenfible qualities,diftinguifli'd things whol- fom from noxious, even to the loweft living Crea- tures : So He hath much more diftinguilli'd objed:s that are faving from deadly, that is, the true Religion from the falfe, by undoubted evidences to any who will: in the Contrivance of Mans Redcmptien. 4^7 will cxercifc their Spiritual Senfes, and (incerely dc- fire to know and obey it. And that all the wife and holy embraced it in the face of the greaLcft difcoiu ragements, is an unanfwerablc Argument that 'ris plea(ing to God. For how is it polTiblc that the Good God (liould fuffer thofe to fall into mortal Er- rour, who from an ardent Affcdion to Him dcfpis'd whatever is amiable or terrible in the world <• How is it poflible He fliould deny the Knowledg of Himfelf to thofe to whom He gave fuch a pure Love to Him- felf^ But the humane Nature in its corrupted ftate is contrary both to tiic Do(5lrine of the Gofpd, that propounds Supernatural Verities hard to believe, and to the commands of it, that enjoin things hard to do : For this reafon 'twas nccelfary that God by fome ex- ternal Operations, the undeniable cffcds of His Power, fliOuld difcover to the World his approbation of it. Now that Chrill is the Son of God, and Redeemer of the World, was miraculoufly declared from Hea- ven by the whole Divinity, ihere are Three that i John i^j*. bear Record in Hc.xvcn^ the Father^ and the Word) and the Holy Ghofi, and thefe three are One, The Father teftified by u Voice as loud as Thunder at his Baptifm, and Transfiguration, Thou art my beloved M^t.-^.i-j^ Son, in vchom lam tveUpleafed. The Son by his glo- rious appariton to Tanl^ when He ftruck him to the earth with thefe words. Why perfecuteft thou me ? b^Q^ The Light was fo radiant^ the Voice fo ftrong, the imprcflion it made fo deep and fenfible, that he knew it came from God. And He manifefted Himfelf to St. John with that brightncfs, that he fell at his feet as dead, till in compaffion He reviv'd him, and faid, Ooo 2 t 4^8 The BarmofJ)' of the Divine Attributes Rtv.1.17. lam He that liieth and w.^ dead^ ar:d behold I am alive for evermore. And the Holy Spirit by his mi- raculous dtfcent: in ilie ihape oi a Dove upon Him, end in fiery Tongues upon the Jfofilcs, gave avifibie tePamony iliit J tfniChr : ft was fent from God to fave ihe World. 1 will particulaiiy conlider oneEffed of the Dvine fowtr, die Kefuirediion ofChrift, this being the moft important Article of theGofpc), ar.d ch-e dr monllration of all 'he rei}. For 'tis not conceivable ihatGcd would by his Almighty Power have rais'd Him from the Grave to a glorious Life, (and it is impoffible He fliould be othcrwife) if He had taken the Name of the Son of God in vain, and arrogated to himfelf Divine Honour, and only pre- tended that he was fent from Him. By the Rejur- reclion He was declard to he the Son of God with Rom. 1.4- J^ower. For that being the proof of his Mifflon^ juftifies the truth of his Doflrine, and particularly of the quality of God's Son, which He alwaics attri- buted to Himfelf. Now if I^i fidelity objrrd:, that we who live in the prcfent Age have no icnfible tcftimony that Chrifl is rifen, and what afTurance is there, that the Jpofles who reported it were not Deceivers or deceived c' In Anfwer to this, I will briefly fliew how valuable the Teflimony of the Apo- flles is, ■ and worthy of all acc'.ptation •, and that 'twas equLiUy im^poiTibletheyiliould be deceived, or intend to deceive. His Death is atteilcd by his Enemies. Tacitus a JB^-gan relates that He Suffered xxnditx Pontim Pilate. And the Jews to this day are fo unhappy as to boaff of their being the caufes of his Crucifixion, and call him by a name thut is the mark of his Punifliment. But his Refurre(5lion ti"iey peremptorily deny. Now the Jpoftks Ixing len'c in the Contrivance of Man's Kedsm^tim, ^gp fent to convert the World, were ro lay this down as the foundation of their Preaching, that Jcfus Chrill was rais'dfrom the dead, that all might yield Faith and Obedience to Him. This was the:r fpe- cial charp,e, as St. jP^r^'r declares. Wherefore of tbefe ^^'-''^''^^' men w hich have compamed with m^ a'i the time that the ^}. '^"^^' Liord^efiiswent ifi and out among m^ beginning fro?n '' ' '^-' the Baptifm of John, unto the fime day that He was taken up from m^ mufl be one ordained to he a witnefs of hisRefurreofion. They were to tcftifie concerning His Dodrinc and Life, His Miracles and Sufferings, but principally His RcfurreJtion. For this rcafon tv, Paul^ who was extraordmunly admitted into their Order, had a miraculous Sight of Chrift from Heaven (Laft of all He was fcen of me) to teil:ifie it to the World. Now for our full convid:ion, 'tis ne- iCor. 15. 8. ccffary to confidcr the quality of the WitnefTes, and the nature of their Teftimony. I . The Wirncllcs were fuch of whom there can- not be the lead reafonablc Sufpicion. In Ctvil !^ f^fi'>»^>^^^ Caufes of thcgreateft moment, the Tellimony of the fif/f''^^^^ Honourable and the Rich are accounted valuable, be- rrlviuHx- caufe they are not eafily corrupted : one of a low ZmmMda . degree may from bafencfs of Spirit, through Co- tf- wardize and Fear be tempted to deny the Truth : one in a poor condition may befodazled with theluike of Gold, when he conlidcrs the price if Perjurv, as to be induced to alTert a fallhood. But who is more incorruptible, the Noble that from a fenfe of Honour abhoraj^ie, orthofe who by their Divine Birth and Rom.:^3, Qualities did fo dcteft it, that they would not tell a Lie for the Glory or God < Who is more worthy of Credit, the Rich wJiofe Riches fometimcs excites their delires after more, or thofe who by a generous. difdai.i j^jQ 'J^he Harmony of the Divine Attributes^ difdain defpifed all things. Befides, Perfons of known Integrity whom the different images of hopes and fears cannot probably encline to evil, are ad- mitted to decide the weightieft Caufes ; Now the Apoftles were fo innocent, fober, honeft and un- blameable in the whole tenour of their Converfati- ons, that their moil malignant Adverfaries could never fallen an accufation upon them. Indeed if their carnal Interefts had been concerned, there might have been fome colourable Objedions againfl: their Teftimony : But if we duely confider things, it will appear utterly incredible that any deceit could be in it. For as all the ad:ions of reafonable Men proceed from Reafon folid or apparent, fo particularly Im- pofture and Fidion are never without fome Motive andDefign; For being contrary to Nature, there muft intervene a forreign Confideration for their con- trivance. Now the univerfal Motives to invent Fa- bles are Honour, Riches, or Pleafure. But none of thefe could poilibly move the Apoftles to feign the Refurre6lion of Chrift. Not to infift on the Mean- nefs of their Extradion and Education, who had only feen Boats and Nets, and convers'd with Lakes and Fifhes, whereas Ambition ufually fprings up in Perfons of high birth and breeding •, 'tis evident that no refped: to humane Praife excited them, iince they attributed the Dodrine of the Gofpel^that ihould give them reputation in the World, to the Holy Spirit, and afcribed the Glory of their miraculous Adicns •AfV.3.12513 entirely to the Divine Power. When the People of Lyfira would have given Divine Honour to St. Faul^ 6c 4.10. he difclaim'd it with abhorrency : And prefently after, thofe who would have ador'd him as a God, ftoned him as a Malefadoi: ^ he chofe rather to be their Sacrifice i)tthe Contrivance of Mam Redemption. 471 Sacrifice than their Idol. Bcfides, how could they expcd to be great or rich by declaring that One who came to fuch a tragical End in the face of the world, wasrais'd to Life, when the hands of thtjcws were flill bloody with the Wounds of their Mafter, and their hearts fo enraged againft all that honoured his Name, as to excommunicate them for execrable Perfons. It had been as extravagant to have de- fignedthc acquiring of Reputation or Riches by their Preaching, as for one to throw himfelf into a flaming Furnace to be cool 'd and refieih'd : And that Plca- fure could not be their Aim is manifcft: For they met with nothing but Poverty and Pcrfecution, with Derifion and Difgrace, with Hardlliips and all the . effeds of Fury, which they willingly endured rather than ccafe from Preaching, or deny what they had Preach'd. Their unheard of Refolution to fbrfake their Native Countey, and travel to all the known parts of the Earth, to convey the Dodlrine oijefi^- Chrid-, is a ftrong Dcmonftration that they believed it to be true, and of infinite moment, moft worthy of all the dangers to which they voluntarily expofed themfelves. Never did Ambition or Avarice, the moft^c^/i;^ PafTions, caufementobe more diligent, than they were to communicate the Knowledg of our Saviour to all Nations. Now what greater affurance can we poflTibly receive that they were fincere in their Report. Secondly^ The nature of the Teftimony makes it very credible. I. Itwasof amatter ofFadl. If it had been fome high Speculation of univcrfal Things abftraded from Matter, and above the cognizance of the Senfes, there might be fomc pretence to objed, That the Difeiples ^_j ths Harmony of the Divine Attributes Difciplcs, uncxercifcd in Sciences^ were deceived by the Subtlety of ther Maftcr : But 'tis a fingular Tliin^of which the Senfes arc the moft faithful In- formers, and competent Judges. 2 . It was an ocular Teftimony, which as it makes the flrongeft imprelTion upon the Spedator, fo upon the belief of others. Thus St. John^ "that which T u . we have [een with our ejes^ which we have looked on ' ' declare we unto you. And that they were not de- ceived we havcgrcat certafnty ; Votjeff^ had con- versed a long time with them before his Death, and their RcfpeS and Love to Him, and after their Com- palTion had deeply engraved the lineaments of his Vifage in their memories, and He prefented him- felf not many years, but three daies after his ab- fence, fo that it was impolTible they fliould have for- got his Countenance. He appear'd to them not once or twice^ but many times, and not fuddenly as a fladi of Lightning that prefcntly vanifheth, but converft with them familiarly for forty dales. And 'ris obrcrvable,the Jpofiles themfelves were not eafily wrought on to believe this Truth. When the Tefti- mony of the Angels alfur'd them that He was rifcn, yet they were fufpended between Hopes and Fears. And at his firft Appearance they were vehemently furpriz'd ; '1 hey faw Him die on the Crofs three daies before, and their Memories were ftiU fill'd with the frightful images of his Sufferings, fo that Luk. 24.57, they were ballanc'd between the prtfent telfimony S95 43- of Senfe, and the fre(h remembrance of what they had feen. Therefore He juftified the truth of his Refurrection to all their Senfcs. He difcours'd with ^ . them, made them feel his Wounds, eat and drank ^ ^'^' ' ' with them, fo that 'twas impoifiblc they iliould be ^ deceived. i» the Contrivance of Mans Redemption, 47 3 deceived, unlefs willingly. Thus by the wifedif- penfation of God, their doubting hath confirmed our Faith. thirdly^ The Uniformity of the teflimony makes it valuable upon a double account. Firft^ As it ^c- cures us, there was no corruption in the Witnefles. Secondly^ That it was no lUufion. 1. That there was no Corruption in the Wit- nefles. The moft prudent way to difcover the falfity of a teftimony,is to interrogate the Witnelfes fcverally, to fee if there be any contradidion between them. But if they concur not only as to the Subftance, but Circumiiances, their Depoiicion is very credible. Now the Apoftles cxadlly agreed in their teftimony, as appears by the feveral Gofpels, in which, al- though wrote in divers times and places, yet there is an admirable Harmony not only as to the Fa(5l it felf^ but the leaft particularities. 2. The Agreement of fo many proves it was no lllufion. If He had only appear'd to Tome perfons feparately, carnal Rcafon, which is ingenious to de- ceive itfelf, might obje(5t that it was only the effed of a diftemper'd fancy, and no real obje(S: of Sence. But after He had lliewn Himfclf to fome of the Difciples apart, and that holy Company was met together, uniting the feveral fparks, to encourage their hopes of his Refurre(5tion, He came to theai altogether •, and for many dales converfed with them. Now who can believe that fo many iliould be obftrudted with Melancholy for fo long time, fo as conftantly to remain under the power of a Dc- lufion c* Bcfides, He afterwards appear'd to Jive hundred uoviCQ : Now how could fuch a number of P p p different 'Xhe Harmony tfthe Divine AttrilHttes^ different Ages, Sexes, Temperaments be at the fame time ftruck. with the fame Imagination 1 Add further, IF a ftrong Imagination had deceiv'd them by MeUncholy, there would have been fome difcoveries of thut Humour in their Atlions. For 'tis impolTible that the Mind fo indifpofed, fhould for a long time ad: regularly. But in the whole courfe of their Lives not the lead extravagan- cy appears. Their Zeal was temper'd with Pru- dence, their Innocence was without Folly, their Converfation was becoming their great Office. And of this we have unqucftionable Evidence : For other- wife fo many Perfons of excellent Wifdom had never been perfwaded by them to embrace Chrijliamty^ neither had their Enemies fo furioufly peifecuted them : For 'tis beyond behef that they had fo far ex- tinguifli'd the Sentiments of Humanity, as to treat the Afo^tles as the moft guilty Criminals, whom they knew to be diftraded, and therefore worthy of Com- pafTion rather than Hatred. But if it be ot^eded, that it might be a Fhantafmy or folid Body form'd according to the Likenefs of C/->r^, that abus'd the A poftles, and after fome time withdrew itfelf. The vanitv of the Objedion is ve- ry apparent : For fuch an effed could not be without the operation of a Spiritual Caufe. Now the good Angels cannot be guilty of falfhood, of which they had been in that reprcfcntarion: for He that appear'd, declared himfelf to be Jefia that fuffer'd: neither would the evil ufe fuch an Artifice : The old Serpent was too wife to promote the belief of Chrift's Re- furre(5tion, which is the Foundation of Chriftianity. An Inftitution moft holy, that would deftroy his Altars, difcredit his Oracles, bring Glory to God, intheCoutrhmce ef MAn'sKedem^tion* aj't andHappinefs to Man, to both which he is eternally oppofite. By all which it appears there was no de- ceit in the fubjed nor objcd:. 4. They fcal'd it with their Blood. This Jafl proof confirms all the other. If a perfon of clear fame affert a things which he is ready to maintain with the lofs of his Life, there is no reafon to doubt of the truth of his Dcpolltion. Tis no wonder that Fhilcfhatns^ a bold GrcciAn^ to llicw his Art, painted Jpollo?7ius Ijanxus as a Demi-god, exempted irom death, and cloached with immortality. But if he had been drawn irom his Study, where he dreft that Idol of Iniquity, to appear before the Magi- ftrates, to give an account of the truth of his Rela- tion, he certainly would have rcnounc'd his preten- ded H^r<>, rather than have given his Life for a Lie. Now the Jpofi/es endur'd the moil cruel Deaths to confirm the Truth of their Teftimony. And what could pofifibly induce them to it, if they had not been certain of his Refurrcction ^ Could love to their dead Mafter animate them to fuffcr for the honour of his Name :" This is inconceivcable : For He pro- mis'd that He would rife the third Day, and afccnd to Heaven, and make them partakers of his Glory : So that if He had lain in the rotrennefs of the Grave, What charm, what ftupidity was able to make them prefervc fo high a Veneration for a Deceiver :* No- thing could remain in them but the memory and in- dignation of his Impofture. Now if it be the diCtate of natural Reafon, that the concurrent Teftimany of two or three credible Perfon s, not weakened by any exception, is futficient to decide anyCaufeof the grcateit moment, that rcfpeds Life, Honour and Eftate, how much more Ihould the attcftation of P p p 2 the 47^ T^hs Harmony of the Divine Jttril^utes, the Jpoji/fs put this great Truth beyond all doubt, fincetheyp.irred with their Lives, the moft precious poffeflion in this World, for it •, and which is infinite- ^ ly m; re, if Deceivers, they would certainly be de- prived of Eternal Life in the next. In lliorr, Since rhe Creation never was a Teifiniony fo clear and aa- thenticl:^ the Divine Providence fo' ordering thecir- cumftanccs, that the Evidence iliould be above all Sufpicion. Neither did it ever happen, that any thing affirm'd by fo many and fuch worthy Perfons, was ever fufpcc'lcd, much lefs found,to be falfe. Tis the moft unreafonable ftifnefs not to yeeldan intire AlTent to it. For there wouldbe no fecure Founda- tion of determining innumerable weighty Cafes, if we (hould doubt of things reported by the moft cre- dible circurafpeca Perfons, lince we can be certified by our own Senfes but of a few Objects. lihall only add. That the J/>^y>/^J- did many and great Miracles in the Name oiChrift^ which was the llrongefl: demonftration that He was rais'd to a glo- rious Life. They were inverted by the Spirit with the habits of various Tongues. This kind of Miracle was nectlTary for the univerfal Preaching of the Gofpel : For how diliftcult and obHrudive had it been to their Work, if they muft have return 'd to their Infant- ftate, to learn the Signification of forrein Lan- guages, to pronounce the words in their original Sound, and th^ Accents ^lo^ei to their Countrey c* Therefore the Holy Spirit, according to the promife of Chrift, defcended upon them, and became their Mafter, and in a moment impreft on their Memories rhe forms of difcourfing, and on their Tongues the manner of exprefTing them. Where-ever the Do- (fcrine of Jefus was preach'd, God hare themwitnefs both intheContrivAHceofMansKedefn^tioft, 477 both with Signes and Wonders^ andvoith divers Mi- Hcb. 2.4. rac/es and (jtfts of the Holy Ghoft^ accordir/g to his ovpn will. When St. Peter pafs'd through the ftrcet;?, lill'd vvithperfons difcafcd and half dead, hecaufed , an univcrfal rcfurredion by touching thcni with his reviving fliidow. They tamed Serpents, andquencht the malignity of their Poifon. they commiinded Death to leave its prey, and Life to return to its manfion that was not habitable for it. And that miraculous Power continued in their SuccefTours fo long as was reqnifite for the convidion of the World. Jiiftin Martyr i Irenxu^s , lertuUian^ Origen^ Cyprian^ mention divers Miracles perform 'd by Chriltians in thofe times. 'terttMian offers to the Emperour, to whom he addreft his admirable Jpology,. to compel the Devils that poffcft Hurnan: Bodies to confefs themfelves to be evil Spirits, to conftrain the Prince of darknefs to enlighten his own Slaves. And Cyprian affures the Governour of Africa^ that he would force the Devils to come out of the Bodies they tormented, lamenting their ejc(5tion. Nowwc cannot imagine they would fo fardifcredit their Do- (flrine and Reputation, as to pretend to fuch a Power without they had it. In fliort. To deny the Mira- cles wrought by the Primitive Chriftians, were as great radinefs, as to deny that C^far conqucr'd Pompey, or that titti^ fucceeded Vefpajtan, For we have the concurrent Teftimony of the graveft and beft Men, of Underftanding and Confcience, who were Eye-witnefTes, and which was not contradi^fled by thofe of the fame Age. Briefly, There are fuch clear characters of the Divine Hand to render the Gofpel authentick, that to deny it to be true, is to- make God a liar* . The 478 Wu' Udrmony rf the Divine Jttril^uteSy ThiiCo»cUJio» is this. We fee how reafonable it is to give an entire aflent to the truth oi'Chripiamty, The Nature of the Doctrine that is pcrfedy Di- vine, declares its Original. 'Tis confirmed by Su- pernatural Teftimonics. The Do(^rine diftin- guillics the Miracles from all falfe wonders, the illu,^ lions of Satan^and the Miracles confirm theDo(5lrine. What doabtcan there be after the full depofition of the Spirit in raifing Chrift from the Grave 5 in qua- lifying the Apofilcs^ who were rude and ignorant, with Knowlcdg, Zeal, Courage, Charity, and all Graces requifite for their great enterprife, nnd in converting the World by their Miniftry and Mi- racles ^ If we believe not fo clear a Revelation, our Infidelity isdefperate. When our Saviour was up- on the Earth, the Meannefs and Poverty of his iippearance lefTen'd their Crime, who did not uc- knowledg and honour him in the difguife of a Ser- vant : Therefore they were capable of favour. Many of his bloody Perfccutors were converted and faved by the Preaching of the A^oslles. But fince the Holy Ghoft hath convinc'd the World by fo ftrongv a Light, of Sin, Righteoufncfs and Judgment 5 viz.. That Jefi^^s whom the Jews mod unworthily Crucified was the Son of God, that in dying He purchafcd the Pardon of Sin ; fince He is rifen and received to Glory, 1h.it all power in Heaven and 'Earth is given to Him^ the eifed: of which is moft vifible : For fpiritual Wickedncifes trembled at his Name, were expelled from their Dominions, and fent to their old Prifon to fuffcr the Chains and Flames due to them : To refufc his Teftimony, is a degree of Obftinacy not far diftant from Malice of of the Devils, andputs Men without the rcfcrves of pardon- /« tke Ci>ntrivAme of Mdn's Kedtm^tion, 47^ pardoning Mercy. And 'tis not a Hight, fuperficial Belief of this great Truth that is fufficienr, but that which is powerful ininaklng us univerfally obedient to our Gloiified Redeemer, who will dirtribute Crowns to all his iaidif ul Servants. We cannot truly believe his Refurredtion, without believing his Dodrine, nor believe his Dodrine without un- feigned Delircs after the eternal Felicity it promifes, nor defire that Felicity without a fincere compliance to his Commands in order to the obtaining it. In (hortj 'Tis Infidelity approaching Madnefs, not to believe the Truth of the Gofpel, but 'tis Madnefs of an higher kind and more prodigious, to pretend to believe it, and yet to live in difobedience to its Pre- cepts, in contempt of its Promifes and Threatnings, as if it were a meet Fable, ^•^Kmmmmmmmmm CHAP. . gQ the Harmony of the Divine Attrihtttes^ CHAP. XXII. 'Xhe Honour of God's Truth with refpeCt to the Legal threatning^ was freftrv'd in the Death ofChriJi, 'the Divine truth with refpeci to the Promifes and types of Chrift under the Law, was juflified in his Comings and the accomplijhment of our Redemption by him. Some (fecial Prcdidions confdcr'd that rejpect the time of his Coming, the particular Cir^ cumftances that rejpeci the Mefliah are verified in Jeliis Chrift. the Confequents of the Mefifia's Comings f retold by the Prophets, are all come to , pa^s. the types of the Law Are compteatcd in Chrifi, A particular c onjideration of Manm^ the Kock, and the brazen Serpent, as they referfd to him. tht Pafchal L,amb conjidered. Afhort Parallel betweert Melchifedec and Chrift. T'/'i? ^Divinity of the Goi^p^l proved J by comparing the antient Figures with the prefent Truth, and Predictions with the Events, the Happinefs ^Chriftians above the Jews in the clear revelation of our Saviour to them* From the accomplishment of Prophecies concerning the fir ft Coming of Chrift^ our Faith jhould be confirmed in the Promifes of his fecond. THe Original Law given to Man in Paradife had a fevere Penalty annexe, that upon the firji breach of it he fliould die. The end of the threat-- ning was to preferve in him a conftant reverence of the Command. After his Difobedience, the ho- nour of the Divine Truth was concerned as to the inflicting the puniftiment. For although the Su- preme in the Contrivance of Mans Redemption, 48: preme Lawgiver hath power over the Law to relax the Puniilimcnt as to particular perfons; yet havin"- declar'd that according to that Rule He would pro- ceed in judgment with Man, the Pcrfed-ion of his Truth required, that Sin (hould be punifh'd infuch a manner, that his Rightcoufnefs and Holincfs might eminently appear, and the reafonablc Creature for ever fear to offend Him. Now the God of Truth hath by the Death of his only Son fo compleatly an- fwered the Ends of the legal Thrcatning, that the glory of that Attribute is broke forth like the Sun through all the Clouds that feem'd to obfcurc it. JMLercy and Truth meet together^ Kighteonfrcfs and Peace kifs each other. Of this I have fo largely treated before, thatlfliall add nothing more concerning it. There is a Secondary refpe(5t wherein the truth of God is concern'd, as to the accompliiliing our Redempti- on by Jefus Chrift, which I will briefly cKplicate. God having decreed the fending of his Son in the quality of Mediator to purchafe our Salvation, was pleafed by feveral Promifes to declare his merciful purpofe, and by various Types to Ihew the defign of that glorious Work, before the exhibition of it. This was the effed of his Supreme Wifdom and Goodnefs : Ftrfi, To comply with the weaknefs of the Church, when 'twas newly feparated from the World. For as a fuddcn ftrong Light overpowers the Eye that hath been long in the dark,^ that full bright Revelation of the Gofpel had been above tlie capa- city of the Church J when 'twas firft freed from a ftate of Ignorance : Light miyt with Shadows was proportionable to their Sight. Therefore he was pleafed by feveral Reprefentatlons and PrediLtions toexcrcife the Faith, entertain the Hope, and excite Qjl q the 481 T^^ Harmofty oftheDivine Attributes the Defires of his People before the accompliihment of our Salvation by his Son; Secondly, To render the belief of it eafie and certain afterwards*. Now for the honour of his Truth he was engaged to make good his word : For although pure Love and. Mercy IS the Original of all God's Promifes to Man, yet his Truth and Fidelity are the reafons of his fui^ fiUingthera. Not that God is under the obligation of a Law, but his own righteous Nature is the in- violable Rule of his a(5lions. Accordingly the J/^^ pie laies it as the foundation of our Hopes 5 That Tit. 1. 2. God who CAnnot lie hath promifed eterndJ^ife, The Divine Decree alone concerning our Salvation by Chrift, is a fure Foundation : For God is as un- changeable in his Will as his Nature. In Him there J'am. 1.17. - ^^ ^Q variablenefsj mr jhadorv of turmng. But the Promife determines the Will of God to perform ic upon another account:. For 'tis not fingle Incon*. ftancy but Falfliood, not to perform what is pro- mifed, from both which He is infinitely diftant. St. Fatd alledges this for the reafon why the Cove- nant of Grace is unchangeable and of everlafting Efficacy, in that the counfel of God was by his Pro- Heb. d. 17, mife and Oath confirmed, that hy tvoo immutable J 8. things^ in which it voas impojfible for God to lye^ rve might have fir ong confolation. For the Promife gives arightful claim to the Creature, and the fulfilling of it is the juftification of God's Fidelity. In this laho 1,17. Sence 'tis f ^ id^T^^ l^aw was given by Mofes, but Grace and "truth came by Jefits Chrijl^ /. e. the Grace of the Gofpel is the fubftantial and compleat accomplifli- mcnt of the Types and Promifes under the Law. I will not enter into the difculTion of all the Prophecies concerning the Mefflah in x}[[QO\^teftafnent'y to fliew how in the CcntriVAnce of Mms Redemption. 48 j how they are verified in Jcfus Chrift -, But briefly confider fome fpecial Predidions that concern the time of the Me(/ial/s Coming,his Perfon and Offices, I. The Prophecy of dying ^acoh. th^ Scepter ^*^"' ^^'^^ /hall not depart /row Judah, nor a Lawgiver from be- tvoeen his feet^ till Shiloh come. By the Scepter and Lawgiver are meant divers Forms of Govern- ment ; the firft being the mark of Regal Power, the other title refped:s thofe whofe Power fucceeded that of their Kings, in the perfon of ^erobahel and his Succeflbrs. ^acob prophetically declares two thino-s- their eftabliOiment in Judah, and their continuance till the coming of Shiloh. This Oracle doth not precifely refped the perfon of Judah, for he never afcended the Throne, nor poffeft the Empire over his Brethren 5 nor folely his Poftenty as a Tribe di- ftinguiilit from ths. reft, although it had fpecial ad- vantages from that time : For the Banner of fudah Nurab.2.5. led the Camp in their march through the wilder- nefs : That Tribe had the firft polTeffion of the land of Canaan; thefe were the beginnings of its future Glo- ry. And itomDaviA to the Captivity, that Tribe poffeft the Kingdom^ But the glory of his Scepter was loft in the perfon of ^cdekiah: Therefore the full meaning of the Prophecy regards the People of Ifrael^ in the relation they had to the Tribe of ^udah: For that Tribe alone returned entire from the Cap- tivity with fome reliques of Levi and Benjamin, fo that the Nation from that time was diftinguiflit by the title of the J^wjf in relation to it-, and the Right to difpofe of the Scepter was alwaies in the Tribe of J/tdah : For the Lcvttcs that ruled after the Capti- vity received their Power from them. T/i/ Shiloh come J that is, the Mefflah, as the Chaldee Paraphrafe, and the antienc ye-rv/'/i Interpreters expound -, So that Q.q q 2 the A^4 the Harmony of the Divine Attributes^ the intent of the Oracle is, that after the eftablifli- ment of the Supreme Power in the Family oi^udahy it fliould not pafs into the hands of Strangers but as a certain Frefage^ and immediate Fore-runner of of the coming of Shiloh, And this was fully ac- complilVt. For in the Captivity there was an in- terruption rather than extindion of their Govern- ment. Their Return was promifed at the time they were carried Captives to Babylon. But at the coming of Chrift, fudea was a Province of the Roman Em- pire, Herod an Edomite fate on the Throne5 and as the Tribe of ^udah in general, fo the Family of Da- vid in particular was in fuch a low ftate, that fofeph and Mary that were defcended from him, were con- ftrain'd to lodg in a liable at Bethlehem, And fince the bleffed Peace-maker hath appear'd on the Earth, the fews have loft all Authority ^ their Civil and Ecclefiaftical State is utterly ruin'd, and they bear the vifible marks of infamous Servitude. Dan.p. 25. 2. The Second famous Predi(5lion is by an Angel to Daniel, when he was lamenting theruine of Jeru- falem^ who comforted him with an aflurance that the City (hould be rebuilt ; And further told him, that from the going forth of the Commandment to rejlore" Nnmerus ijle af^4 (0 hui/d Jerusalem, unto the MciHah the Prince, frdteralln- fljallbefeven rveeksy and threefcore and two Weeks the ftonem ad jiy^gfjjjj^liyebmltagain^ and the wall even in trouble- laptivhatis, fi^^ times* And after threefcore and two weeks {hall the non fine my Meffiah be cut off, but not for himfelf and the Feople of Jhrio intra the Prince that fljall come^ /hall dejlroy the (ity and f occult et & Sanctuary^ and the end thereof fhall be with a food, femitas,& ^^^f^ the end of the war defolations are determined, Zsl^Ue T^e clear intent of the Angels Meffage is. That exhaHriat; Within the fpace of feventy Prophetical Weeks (that IS /> the Contrivance of Mans Redemptiort, 48 5 is four hundred and ninety years according to the Ex- „ polition of the Rabbins themfelves) after the ifTuing '^uMmad^ ibrth the order for the rebuilding ferufalcf?t^ t\\Qfunt totidem Mejfiah iliould corne, and be put to Death for he (ins femue^ «^ of Men which wasexadly fulfil'd. dems continent JuhiUos. Jam quia annus Sabbatarius & Jubilsus iftfallibiles funt cha- raixeres ChromlogUfacra^ ex its certa poteji peti ratio conneUendi 70. Hehdo- tnadas cum annis Mundu Fuit enim annus feciindus Darii Sabbatarius & Ju- hiUtis: Kurfus anr.us pr^ccdens excidiKmVi!Kxo(o\ymoium & ipfeSabba- tarius ftiit & JtthiUus p^remHs \ inter qrtos velut terminos yo. Hebdomad£ deatrrttnt. Vid. Helvic. Diatrib. de Hebdom. Daniel, 3. Thetimeof the manifeflationofthe Mejjiahis evidently fetdown in t\\tHa^ai i>6,'j^ 8, p. / mil Jhake all Nations^ and tbedejire of all Nations /ball cowe, and I rviUfll this houfe with Glory faith the herd of hofts. the Silver is mine and the Gold is mine ^ faith the Lord ofHofs. the Glory of the latter fhall be greater thanthat of the former^ faith the Lord of Hofts, and in this place "will I give peace. The Prophet to en- courage the Jews in buildin^ the Temple affur'd them that it (liould have a furpalung Glory by the prefence of the MeJJiahy who is call'd the Defireof all Nations, - and being the Prince of Peace his coming is defcribed by that bleffcd effed, and in this place will I give Peace, faith the Lord of Hofts. The fecond Temple was much inferiour to Solo- mons as in Magnificence and external Ornaments, fo efpecially becaufe defedive in thofeExcellencies that were peculiar to the firft. They were the Ark of the Covenant, and the appearance of Glory between the Cherubims, the fire from Heaven to confurae the Sacrifices,the Urim and thtrnmim^dnd. the Holy Ghoft who infpir'd the Prophets. But when the Lord came to his temple^ and perfbrm'd many of his Mira- • des 4^^, "^he Harmony of the Divine Attrihutes "cles there, this brought a Glory to it infinitely ex- ceeding that of tlie former. For what comparifon is there between the fliadowy prefence of God between the Cherubims, and his real prefence in the hu- mane Nature of Chrift^in whom the fulnefs of the God-head dwelt bodily. How much inferiour were x}i\^ Priefts and Prophets to him, who came from Hea- ven, and had the Spirit without mcafure, to reveal the Counfel of God for the Salvation of the World. 2 . The particular Circumftances foretold concer- ning the MeJ/tah are, all verified in Jefus Ghrift. It was" Efay 40. foretold that the Mejjtah iliould have a fore-runner-, to IfaVii! prepare his way by preaching the Dodrine of Re- Sam. 12. 7. pentance, that he ihould be Born of a Virgin^ and Pfal. 1 1 .p. of the Pamily of David and in the Town o^Bethlehem Micha. I . that he flaold go imoE^fft.dc be cal'd forth from thence Hof.i I.I. \jy God,that his chief refidence fliould be mGa/i/ee tfie Zl^ h^! region of Z^bulon and Nephthali^ that he fhouldbe Ifa^VVc, poor and humble, and enter into Hierufalem on the Ifa.p.d. i^ole of an Afs, that he fhould perform great mira- ira.3.i. cles in reftoring the Blind, the Lame, the Deaf and ira.5d.5>7. Dumb, that he fhould fuffer many afflidions, Con- p?^j tempt, Scorn, Stripes, be Spit on, Scourg'd^ be- j - 1*5. ' tray'd by his familiar Friend, fold for a fordid Price, Pfal.(5p.22. that he fhould be put to Death, that his hands and pral.22.1p. feet fhould be bored, and his fide piercM, that he Pfal.i6.io. fhould dy between Thieves, that in his Palfion he Pfal.d5.p. {]^ould tafte vinegar and gall,that his garments fliould Ifa.«?V.°'^' be divided and Lots be cafl for his Coat, that he fliould be buried,and his Body not fee corruption but rife again the third day, that he fhould afcend to Heaven and fit at the right hand of God, and all thefe Predi<5tions are exa(Sly fulfil'd in the Lord Chrifl. 3. The i/t the CcHtrlvance of MansKecUmptiom. 487 3» The confequents of his Coming are foretold. i« That the ^ervs fhould rejecl him becaufe of the meanncfs of his appearance. They neither under- ftood die Greatnefs and Majefty, nor the Abafement ^^"^^'53' of the Meffiah defcribed in their Prophefies : not his Greatiiefs, that the Son of David was his Lord, that lie was before Ah/iham^ who rejoyced to his Day : for they did not believe the Eternity of his Divine Na- ture, They did not underftand his humiliation to Death : Therefore 'twas objeded by them that the Melfiah remains for ever, and this Perfon faith he fliall dy. They fancied a carnal MelTiah fhining with Worldly pomp, accompanied with thundring legions, to deliver them from Temporal Servitude, fo that when they farv hifn without form and com^- linefs^ And. that no Beauty was in him to make him dejireabley they hid their Faces from him^ they de/pifed andejieemedhim not. Thus by their obftinate refufal of the Meiliah, they really and vifibly fulfild the Prophecies concerning him. ;- 2 . That the Levitical Ceremonies and Sacrifices Daniel fliould ceafe upon the Death of the MefTiah, and the 27. Jewish Nation be diffolved. Although the legal Ser- Jer.3. 1^.17. vice was eftablilht with great folemnity, yet there was alwayesafufficient indication that it Hiould not be perpetual. ikf^y^/ who delivered the Law told them that God would raife another Prophet whom they miiji pr 1 hear. And David compos'd a Pfalm to be fung in ' the Temple, containing the eftablilliment of a Pricf]:, not according to the order of Levi but Melchifedec, who flK>uld bring in a Worlliip Spiritual and Divine. And we fee this accompliflit,all the Ceremonies were buried in his grave & the Sacrifices for above fixteen hundred years are ceaft. Be/ides the deftru<^ioaof the Holy 4S5 The Harmony of the Divine ' Attributes^ Holy City and Sanduary, the Jews are fcatter'd in all parts, and in their dreadful difperfion fufifer the juft punifliment of their Infidelity. , 3 . It was Prophefied that in the time of the Me(Ii- Mal.*i.*i«).* a^ Iclols fhould be ruin d, and Idolaters converted to Gen. 4$). 10, the knowledg of the true God. That he jhould be a 'Light to the Gentiles^ and to him x}cit gather tag of the People fhotild he. And thisis fo vifibly.accomplillit in the converfion of the World to Chri/lianity, that not one jot or title of Gods Word hath fail'd^ fo that bc- fides the Glory due to his Power and Mercy, we are obliged to honour him as the Fountain of Truth. I will now make fome lliort reflexions upon the Types of the Law to fhow hu w they are compleated in Chrift. TheMofaic-Difpenfation was fo contriv'd as to bear a refemblance oith^MeJ/iah in all its parts. the Law had a (hadovo of good things to come :' Chrifi ^' '^^" was the end of the Law : the fubftance of thofe fha- Rom. 10. , -^ dows. The main defign of theEpiftle to the Hebrews is to fhew, that in the antient Tabernacle there were models of the Heavenly things reveal'd in the Gof- pel. The great number of Types declares the varie- ty of the Divine Wifdom, and the admirable fulnefs of Chrifi in whom they are verified, three forts were inftituted. I . Some were things without Life, whofe quaU- ties and eiFe(5ts fhadowed forth his Vertues and Bene- fits. 2. Things endued with Life and Sence. 3 . Reafonable Perfons that either in their offices, adions, or the memorable accidents that befel them, reprefented the Meffiah. Of the firft fort I will briefly ccnfider \\\zl4annA that miraculoufly fell from Hea- ven, the Kock that by its flream refreflit the Ifrae- Ittes i;t the Contrivance of Man's Redemption, 48^ litcs in their Journey to Canaan^ and the Brafen Serpent: preniifing two things, i. That in com- paring theni with the Truth we are to obfcrve the defignoFGod, and not to fcek for Myfleriesin eve- ry thing. As in Pi(5turcs fome ftrokcs of the Pencil are only for ornament, others for fignification. Be- lides,when Superlative things aie fpokcn of them ex- ceeding their Nature, and that cannot be applied to them without a violent figure, the full and entire Truth is only found in Jefus Chrift. I. Manna was an eminent Type of him. Accor- dingly the Apoftle declares of the Ifraelites^ they did all eat the fame Spiritual meat^ not in refpedi of its Material but Symbolical Nature. The exprefs A- nalogy between Manna and Chrift, is vifible in re- fped of its marvelous produdion. The Mofaical Manna was not the fruit of the Earth procur'd by humane induftry, but form'd by the Divine Power, and rain'd down upon them : therefore 'tis called the Corn of Heaven, This typified the celeftial ori^ ginal of our Redeemer. He is the true bread from Heaven, given by the Father. He is call'd the gift f ^^'J^* ^^^ of God eminently, being the richeft and freeft, without ' '^^* any merit or indeavour oi Men to procure it. And we may obferve the truth infinitely exceeded the Type-, for Manna defccnded only from the Clouds , therefore our Saviour tells the Jews, Mofes gave ye not that bread from Heaven^ But he really came from Heaven, where the great and Glorious Prefence of God is manifefted, and appear'd under a vifible form in the World. Manna was only iHl'd the Bread of Angels y to fignify its excellency above common food, but the bread of God is he which cometh down from Hea- ven, R rr 2. Mannx ^QQ the llArmony of the Divine Attrihntes 2, Manna was difpeaft to all the Ifraelites equal- ly-, not as the delicious fruits of the Earth that are the portion of a few, but as the light and influences of the Heavens that are common to all : and herein 'twas a repiefcntation of Chrift who is offer 'd to all without diftindkion of Nations, to the fervs and Gen- tiles, to the Grecians and Barbari^s^ and without the diftindion of quality, to the Honourable and Mean, the Rich and the Poor, the Learned and Ig- norant. And here we may obferve the excellency of the Spiritual Manna above the Mofaical : for that fed but one Nation, but the bread of God gives life to the World; his infinite merit is fufficient for the Salvation of all. 3. Manna was a delicious food: the Tufle of it is defcnbed to be like wafers mixt with honey thathavie a pure chaft fweetnefs : this typified the Love of Chrill (lied abroad in the hearts of Believers. Such an exalted ravilliing pleafurc proceeds from it, that the Pfalmift breaks forth in an extafy, 7ajie and fee how Good the Lard is, 4. . Manna was their only fupport in the Wilder- Ffal.34'? nefs-, ftrengthning them to vanquilh their Enemies, and- endure the hardlhipsto wliich they were incident in their paffage to Canaan. In this regard 'twas a lively image of Chrift who is our Spiritual food,whie we are in the defert of the lower World,the place of our trial, expofed to dangers. By him alone we fliall be finally vidorious over the Enemies of our Salvati- on. And in this alfo the Truth is infinitely above the Type that prefigured it. For Manna could only pre- fcrve the Natural Life for a time. As our Saviour tells the Jetvs, your fathers eat Manna in the Wilder- nefs J and are dead. But Jefus Chrift is the living bread i» the Contrivance cf Man's Kcdem^tion, 4"^ \ bread that came down from Heaven, and hath a Su- pernatural Vertue, to convey a Life incomparably Joh.d.5T, more noble and anfwcrable to the quality of his Original. 'Tis incorruptible as Heaven from whence He came. If any man cat oftlm Breads he {hall live for ever. Death is fo far from extinguilhing, that it advances the Spritual Life to its pcrfe(5tion. 2 . The Jpoftle teftifics that the Ifraelites drank of that Spiritual Rock that foUoived thcm^ and that Rock was Chrift, That the Miracle was myflerious is evi- ^ dent from the circumftances related of it. When ^ oj^'i^^' the Ifraelites were in great diftrefs for water, The Lord [aid to Mofes, I will /land btfore thee there nfon the Rock in Horebj and thou fljaltfmite the Rock^ and Exod.17.^. there [hall come water out of it^ that the Teofle may drink, \^ there had been no other defign but the relieving their necclTKy, that might have been fup- plied by rain from Heaven- or if only to give a vifible effe(5l of the Divine Power, that had been difcovered in caufing new Springs to rife from the Earth, or the Command of God had been fufficient to ftrike the Rock • But he went to it to lignifie the refpedl it had to himfclf. He was the Son of God that fpake to Mofes, and conduced the People ; For this reafon He is ftiled the Angel of Gods prefence, not with refped to his Nature, but Offices. I will briefly obferve the /j^r^i/L'/ between the Rock and Chrift. I. A Rock is the ordinary Title of God in Scrip' ture^ toreprefent his unchangeable Nature, and in- finite Power, whereby He upholds the World. And Dcut.4.42. in a fpecial manner it rcfembles the JSlefiah. He is pral.-!.42. called TA^ Stone which the builders refufed^ that wis Pf^'- i5'2 2. made the head of the corner. He is the Rock upon which ^ P^f'257>o> R r r 2 the 4^2 *lhe Harmony of the Divine Attriyutes] theCh»rch is built ^ and fecufd againft the violence of Hell. Now Ifr^el was not fupplied from the Clouds or the Valleys, but th-e Rock- to fhewthat the my- flical Rock, the Son of God, can only refreih the "Spiiitual Ifracl with living Water. 2. The quality of the Rock hatha proper Signi- fication : For although it had in ^s Veins a rich a- bundance of Waters, yet to appearance nothing was more dry and hard. In this it was a Figure of the Spiritual Rock : The eifedls have difcovered in him unfathomable depths of Righteoufnefs, Grace and Salvation-, yet at the firft: view we had no hopes. For if we conlider Him as God, He is infinitely Holy and Juft, encompaft with everlafting flames againft Sin, and how can we exped any cooling ftrcartis from Him If If we confider him as Man, he i^ refemhtcd to a root out of a dry ground '^ the Juflice of the Divine Ifei %% ^^^ ^^^ infirmity of the Humane Nature did not promife any comfort to us. But what cannot infinite Lovcjunited to infinite Power, perform ^ Di- vine Goodnefs hath chang'd the Laws of Nature in our favour, and by an admirable ad: open'd the Rock torefrellius, 3 . The Rock was ftruck with the Rod of Mofes a Type of the Law,before it fent forth its ftreams : thus our Spiritual Rockw^ wounded for ourtranforeffions, bruifed for our Iniquities,*:^ then operjed all his treafures '^^^53* f0 fis. Being confecrated by^ Sufferings, he is the Au- thor ofK'ternal Salvation. In this refpe(5l the Gofpel propounds him y^r the objecf of Ca.ving Faith. / de- ter nfi^ed to kmrv nothing among you but Jefus Chrifi a nd him! Crucified. The Sacraments, the Seals of the New Covenant,have a fpecial reference to his Death the Foundation of it. 4. Jhe in the Contrivance of Man's Redcmptioff, ^p • 4. The Miraculous Waters followed the Ifraelitcs in their Journey, without which they had perilht in the Wildernefs. This rcprcfents the Indcficiency of the Grace of Chrift. A Soveraign llream flows ' from him to fatisfy all Believers, He tells us, Who- foiTucr drifiketh of the Water that I /hall give him^^ fljjiH never thirff. hut the Water that I jhaUgive him^ /ball he in him a Well of Water jprif^ging np nntJ Ever- la/ting Life. Joh 7.37. 3. The Brafen Serpent fenfibly expreft the manner Ioh.4. 14. of his Death and the benefits derived from it. There- fore ^efi^ being the Minifter ot the CircumciHon chofe this Figure for the Inftrudion of the "jews. As Mofes lifted up the Serpent in the Wildernefs^ even fa Mufh the Son of Man be lifted up : that whofiever h e- leeves in himfbouldmt ^erifh^ hut have Eternal hifc, Joh. -'. The Sacred Story relates5that the Ifraclites by their Num.21, rebellious murmuring provoked God to fend Scr^xnts among them, whofe Poifon was fo Hery and mortal, that it brought the moft Painful Death. In thisaf- fli(5tion they addrcft themfelvcs to the Father of Mer- cies, who World by their Repentance, Commanded Mofes to make a Serpent of Brafs, and erccfl it on a Pole in the view of the whole Camp, that whofoever lookc on itdiould be healed. By this account from Scripture we may clearly underftand fomething of greatcft confequence was reprefcntcd by it : For the only Wife God ordains nothing without juft reafon. Why muft a Serpent of Brafs be elevated on a Pole c* could not the Divine Power recover them without it^ Why muft they look towards it < could not a healing vertue be conveyed to their wounds but through their ^ eyes :' All this had a dired: reference to the Myfte- ry of Chrift. For the biting of the Ifraelitcs by the fiery ^94 ^^^ Ilarmo/^y of the Divine Attributes fiery Serpents, doth n^ituraly reprefent the effects of Sin, that torments the Confcience, and inflames the Soul with the apprehenfions of Future Judgment. And the ereding a Brafen Serpent upon a Pole, that had the Figure not the Poifon of thofe Serpents, doth in a hvely manner fet forth the lifting up of Jelus Chrift on the Crofs, who only had the fimilitude of (infulflefh^ -The looking towards the Brafen Serpent is a fit refemblance of Believing in Chrift Crucified for Salvation. The Sight of the eye was the only means to derive vertue from it, and the Faith of the heart is the means by which the Sovereign efficacy of our Re- deemer is conveyed .T/'/f is the will of htm thatfent me^ faith our Saviour^ that every one which feeth the Son andbelievcthon hinzy may have -Eternal Life, As in the camp of Ifracl^ whoever lookt towards the Brafen Serpent, whatever his wounds were or the weaknefs of his fight, had a prefent remedy; fo how numerous and grievous foever our Sins be,how infirm our Faith, yet if we fincerely regard the Son of God fuffering, he will prefervc us from Death, For this end he is prefented in the Gofpel as crucified before the eyes of all Perfons. 2. Things endued with Life and Senfe prefigur'd the MeJJiah, [1 3 Shall particularly confider the Pafchal Lamb, an illuftrious Type of him. Chrijl our Fajfovcr was facrificedfor us. The whole fcene, as it is laid down in the 1 2th Q^'Exodt^s^ ^lows an admirable agreement twcen them. I. A Lamb in refped of its natural innoccncy and meeknefs, that fuffcrs without rcfiflance, waas fit emblem of our Saviour, whofe voice was not heard in thejlreetywho did not break the Bruifcd Reed^nor quench the iTtthe Contrivance of Man's Redemption. 4.^5 thefmoking F/ax, He was opprejfcd and he rv^is ajpict- ed^yet he opend not his Mouth* He is hrought as a hamb to the Jlattghter.and as afheep before the fearers is diimb^ fo he openeth not his Mouth. 2. The Lamb was to be without Spot, to fignify his abfolote perfedion. We are Rcdsemed with the precious Blood ofChrifl^ as of a Lamb -without blemijhy and without Spot . i Pet. i . i " 3 . The Lamb was to be feparated from the Flock i8. four days : the Lord Jefus was feparated from Men, and confecrated to be the Sacrifice for the World, af- ter three or four years fpent in his Minifterial office, preparing himfelf for that great Work. 4. The Pafchal Lamb was facrificed and fubftituted in the place of the firft-Born. The Levitical Pricfl- hood not being inftituted at their going forth from Egypt, every Mafter of a Family had a riglitto excr- cife it in his own Houfe. Our Redeemer fuffcr'd in our (lead, to propitiate Gods Juflicc towards us. 5. TheBlood was tobe fprinkled upon the Pofts of the door, that Death might not enter into their Houfes. That facred Ceremony was typical : for the fign it felf hadno refemblance of fparing, and certainly the Angel could diftinguilli birtwcen the If- raelites and the Egyptians without the bloody mark of Gods Favour : but it had a final refped to Chrifl. We are fecur'd from deftru(5lion by the blood of (prink- ling. They were to eat the wliole Flelli of the Lamb, to lignify our intire taking of Chrift upon the terms of theGofpel to be our Prince and Saviour. 6. The cffed:s attributed to the Pafchal Lambji^/W Redemption from Death and BondagCjclearly repre- fent the Glorious Benttxts wc enjoy by Jefus Cbrift. The - rt5 the Harmony of the Divine Attributes^ The deftroying Angel pad over their houfes, and caus'd the 'Egiptians to reftorc them to full liberty. That which all the dreadful figns wrought by Mofcs could not do, was effected by the PulTover- that overcame the ftubbornnefs of Fhjiraohj and infpir'd the Ifrae/ites with courage to undertake their journey to the promifed Land, Thus we pais from Death to Life, and from bondage to the Glorious liberty oft he Sons of God, by vertue of Chrifts Blood. 3. Reafunable Perfons reprefented our Saviour either in their Offices, ai^lion^, or the menK^rable ac- cidents that befel them. Jofe^htht beloved of his Father, fent by him to vifit his brethren, by them un- worthily fold to ftrangers, and thereby rais'd to be their Lord and Saviour, was a lively type of him. Jo- nxch three dayes and nights in the Whales belly,and miraculoufly rellor'd, was a type of his lying in the Grave and Refurredion. Mo^es in his Prophetical, Da.vid in his Kingly Office, prsefigur'd him. The Prieftly Office being the Foundation of the other two, and that upon which our Salvation principally de- pends, was illuftrated by two Glorious types. Mel- chifedec and Aaron, 'Xht one the high Prieft in ordina- ry , the other the Priefl of God by extraordina- ry defignation. I will briefly touch upon the refem- blance between him and Chrift. Although Sacrifi- ces were offer'd from the Beginning 5 yet he is the £ri1: to whom that Tide is given, as called to that office in a fpecial manner. The Divinity of Chrifts Perfon, the Eternity of his Office, and the Infinite Value of his Oblation were fhadowed forth by him. Melchifedec is introduc'd into the Sacred ftory as one defcending from Heaven and afcending thither, with- out any account of his Birth or Death. The filence of in the Contrivance of Man s Redemption. /^gj of the Scripture is Myfterious : for the Spirit con- duced Holy Men in their Writings. The Leviti- cal Priefts defcended by Natural Generation from their predecefTours, and had fucceiTours in their Of- fice, which was annext to the race oiLcz>i. But Mel- cbifedec is reprefented without Father and Mother^ without Beginning and End of Days ^ whofe Priefthood was permanent in himfelf. For things and Perfons have a double being, real in themfelvcs, and notion- ' al as they exift in the mind-, fo that no mention being made of his coming into the World or leaving it, the iilence of the Scripture is equivalent to his continual duration. Now in this was an adumbration of Chrift who was the Eternal Son of God, and really came from Heaven to execute his office, and afcendcd thi- ther. And although his oblation was finilht on the Earth, and his interceffion (hall ceafe in Heaven 5 yet the effedis of it fliall be Eternal in his People , and the Glory of it in himfelf. The Apoftle obfen^es an other refemblance between the Supreme Quality of Me/chifedec King oiSalem and Jefus Chrift : He was King of Righteoufnefs and Peace, He Govern'd his Subjeds in Righteoufnefs, and never ftain'd thofe hands with humane Blood that were employed in the Sacred office of the Priefthood. And by thofe Glo- rious T itles are (ignified the benefits our Saviour conveys to his People. He is the true King of Righ- teoufnefs : By which is not intended the Righteouf- nefs that juftifies before God, in which refped he is cAVdi\iQ Lord our Righteoufnefs^ andisfaid, to have brought in Eternal Righteoufnefs ^ for that refpeds his PrieiUy office : in that quality he acquir'd it. But thatTitlefignifies his giving moft Righteous Laws for the Government of the Church, and hisdifpcnfmg S f f Riahte- ^p8 the Harmony of the Divine Attributes^ Righteous Rewards and Punifhments, Eternal Life and Death) by which he prefcrves the Majefty of his Laws, andfecures the obedience of his Subje<5ls.And he is Kin(T of Feace^ by which we are not to under- lland his temper and difpofitionj not owr peace with Godj for reconciliation is grounded on his Sacrifice; nor peace with Confcience the effe(5t of the otherjbut that which depends on his Royalty. As the King of • Peace he keeps his Subjeds in a calm and quiet Obe- dience ; all their Thoughts and PalTions are regulated by his Will. The Laws of fecular Kings are only ex- pofed to the eyes, or proclaimed to the ears of their Subjeds, but His are engraven in their hearts. By the inward and Almighty efficacy of his Spirit he in- clines them to their Univerfal Duty ; and will bring them to Eternal Peace in his Glorious Kingdom. Inferences* Firft^ From hence we have an irrefragable Argu- ment of the Truth and Divinity of the Gojpel ; For 'tis evident by comparing the antient Figures with the prefent Truth, the Copies with the Original, the Pidures with the Life, that Eternal Wifdom contrived them. For no created Underftanding could frame fo various Reprefen" ations of Chriftjand all exa(5^ly agreeing with him at fuch a diftance before His appearance -f And if we compare the Predicti- ons with the Events, 'tis mod clear that only the Divine Knowledg could reveal them. For other- wife how was it pofifible, that the Prophets, fo ma- ny Ages before the Coming of Chrift fliould pre- didthofe things concerning Him, that exceeded the forefightof all the Angels of Light < What Intelli- gence could there be between M(?/?j z-nA David and Ifaiah^ that lived fuch a diftance of time from one anotherjto deliver fuch tlungs as meet in him as their Centred in the Contrivance of Mans Redemption, /^p Centred And thefe Prophecies are conveyed to us by the fervs^ the moftobftinate Enemies oF Chrifti- anity, who although they reverence the Letter, yet abhor the accompli ihiiicnt of them; So that there can be no poflible fufpicion that they arc feigned, and of a later Date chan their titles declare. Their fuccefTive fulfilling is a perpetual Miracle to juftifie the truth of our Religion. Our Saviour ufed this Method for the inftruLtion of his Difciples. Thefe Lnli.24.44. are the words rvhich I fpake unto you^ that all things mnfl be fulfilled which tvere written in the Law of Mo- ^'^' ^7'-* fes, and in the Prophets, and in the PCAms concerning me. And St. I'aul fram'd a powerful Demonftration from the Scriptures to prove that Jefm wxs the Chrifl, In his Writings he deciphers the riddles of the Law, and removes the Veil, todifcover the Faceof Chrift engraven by the Divine Artificer. Briefly jby Ihew- ing the confent between the two Teftaments, he il- luminates the Old by the Mew^ and conhrms the New by the Old. Now what Religion is there in the World whofe Myteies were foretold by the Oracles of God, and figured by his Inliitutions above two thousand Years before 'twas exhibited < Whofe Dodrine perfedly accords with the moft antient, venerable and Divine Writings < Can that Religion beany other than Divine, which God did fo expref- \y prediH^ and pourtray in fuch various manner, for the receivivg whereof He made fuch early Prepara- tions in the World c* Certainly without offering the greatcft violence to our rational Faculties, none can disbelieve It. He degrades him felf from the dignity of being a Man, thatrefufes to be a Chriflian. 2. From hence we may underfland the incompa- rable Happinefs of Chriflians^ not only above the Sffz Hca- 500 ^^^ Harmony of the Divine Attributes Heathens, who by Divine Defertion were wholly Strangers to the Covenants of Mercy ^ but above God's peculiar People. The Mejfiah was the expe(5tation and defire of Heaven and Earth. Before his coming the Saints had fome glimmerings ©f Light, which made them inwardly languifli after the blelTed Mani- feft ation of it : But that was referved for Believers in the laft Ages of the World. That antient Pro- mire (the Morning Blufl: of the Gofpel-Day) that the Seed of the Woman [hould break the head of the Ser- tent^ and the Serpent bruife his heel^ fignified the bloody Vidory the Meffiah iliould obtain over Satan, but how httle of it was underftood ■: One may as well from the fight of the Root foretel the dimen- fions of a Tree, the colour, figure, and tafte of its Fruits, as from that Prediction have difcover'd all the parts of our Mediator's Office, and the excellent benefits refuking from it. The Incarnation, Cru- cifixion, Refurredion, and Afcenfion ofChrift are in the Types and Prophecies of the Old Teftament, as Corporeal beings are in the darknefs of the Night-, they have a real exiftence, but no" Eye is fo < clear as to enlighten the obfcurity. The moft fliarp- fighted Seer might fay, I fljall fee him^ but not now, 2 PeM.i2. jhe^iniftry of the Law is compar'd/^t? the Light of a Candle • that is (hadowy, and confin'd to a fmall place. That of the Gojpel is like the Sun in its rtrength, that enlightens the World. The Prophets who were nearer the coming of Chrtfi had clearer Revelations, but did not bring pcrfed Day. As iGmtnevi> Stars appearing in the Firmament increafe, but do not change the nature of the Light. Ifaiah who is fo exad in defcribing all the Circumftanccs of our Saviours Death, and his Innocence, Humility, and i/t the Contrruance ef Mans Kcdem^tiejf, ^oi" and Patience •, that he feems to be an Evxnge/ijl t2l> thcr than a Prophet ^ yec the Ethiopian Piofjlyte,vvho certainly was a proficient in the Jewiflj Religion, underftood not of whom the Prophet fpake. We fee what they were ignorant of, not that our iightis ftronger,but our light is more clear. The full dif- covery of thefe Myfteries was referved as an honour to our Saviours Coming, He is the Sun of Righte- oufncfs, and the Light that He hath flied abroad ex- cels that of all the Prophets in brightnefs, as well as his Perfon tranfcends theirs in dignity. And how (liould the Evangelicd Light warm our hearts with thankfulnefs to God for this admirable Privilcdo-^ The dim forefight of the Mef/iah^ trvo thottfand years before his Coming, put Abraham in an extafie of Joy, how fliould the full Revelation of Him aifed: us ? Many holy Prophets and Kings defired to fee the things that we fee. Ihey embraced the Fromifes^ we have the blelTed effeds ; They had the Shadows, we have the Light. They only faw the veiled face of MofeSj We allrvith open face as in a glad's fee the Glory of the Lord ^ Now what is our Duty becoming- this Priviledg, But to he transformed into the fame Imxge from Glory to Glory ^ as by the Spirit of the Lord 1 The Life of every Chrifiian iliould be a ihining Re- prefentation of the Graces and Vertues of Chrift that are fo vifible in the GoJpcL Their Holinefs and Heavenlinefs, their Hopes and Joy fliould as much exceed the Graces and Comforts of Believers under the hegal Difpenfation, as their Knovvledg is incomparably more clear and perfect. To conclude ^ From the accompli ihment of the ancient Prophecies in zhcfirjl Coming of the Meffiah^ we may confirm our Faith in thofe glorious Promifes that " 50i the -i^armmy of the Divine 'Attributes'^ that are to be fulfill'd at his fecond. For 'tis the fame Divine Goodnefs, the fame Fidelity, the fame Power ftill, upon which we are to build our Hopes. And the Confideration, that the Perfcdion of our Happinefs is referved till that time, fhould enflame our defires after it. • 'Twas t\\c character of Believers of the Old Tefta- mcnt^ they xvaited for the confoUtion of \[z^q[: 'Tis the defcription of the Saints in the Nerv, they love the Appearance of Chrift. If they long'd for his Coming in the Flefh, though it was attended with all the circumftances of iMe/nncfsand Diflionour5the effects of our Sins-, with what ardent and impatient Defires (liould we haften His Coming in Glory^ when Hcb.p.28. He jhatl appear the Second time to them that look for him,-without Sin-, unto Salvation''. Then He will put an end to ail the diforders of the World, and be- gin the glorious State, wherein Holinefs and Righ- teoufnefs ihall be crown'd, and reign for ever. Ihe Christian Church joyns in that ardent Addrefs to our ira.45.ii2. Saiviour^ Ohy that thoti wouldft rent the Heavens and vpouldftcome dorvn^thatthe mountains might jlorv dorvn at thy Prefence.As when the meltingjire burneth, the Fire caufeth the waters to boile : to make thy Name known to thine adversaries-, that the Nations may tremble at thy 'Presence, Although the Beauty and Frame of this vifible World fhall be deftroyed, yet that dreadful Day fhall be joyful to the Saints : For then all the Preparations of Infinite Wisdom and Goodnefs-^ Ihe ^'^'"^' things that Eye hath notfeen^ nor Ear heard ^ neither have entered into the heart of man-, (hall be the ever- lafting portion of thcfe who love God, Come Lord Jefm, FINIS. i^MiiiiiiiiSiiiiiiiiiiiii EKK A r A, pAge48.l. aj. r. defiffiendum. P. 8j. 1. i6.t. C4ufalitj. P. i ii. L l, f. and. r. are -*■ p. 151.1.23 i tloe/r. r. the. P. 24^. 1. 7. r. reVfw/^.. P. 164. if tev perfon ie\c he. p. 5 17. L jr. f. /*/?. r. ta^t. 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Q.uocirca.quemadrnodum cfl actrbitas probanda, qui JDr^ri»«i lUi.cujti |l4cu.t ; aut quam L;.«ri«^ orator , qoi lU 1 piufe fertur, quafl morttfero ventno calamum buiffct. taptopcre approbavit. Qn^D in h'/ce bumanitatis ac literal ftudns magnam c(Tc dilficultatem putatts: e nequidcm, fed non tam magna , quam for vobisviictur. Vcrum,ut.uceftquivolunra d.fccndi ica fufcepit , uc .rdore qnodam aa ^^, .... * *^^p'nb rjaod 313 .ipn^niBsnqiujoini y.nb suu.i, f^p c^bu.^i^ 03 ;? s5do.|pp|A sonq^ ^u^jd n,np ^injjoj ^nb J9..|d 'aun«p|pojd suDj.f s^uiuioq , mm uul'dBi ^mpou, ....J srpun3.j s.. y, /nMOLjj.p S. §uoi •aEojaqt.uoD ^jojsooi snjniSj^iouoa ^b^^?H;.§.um., nu^,u sn,dap^ ul,.iuoq"n? 3U03 ?8 imBguEjj 010.UB syi^ApE annt f sn,E,S > jy sq^ioju. s|pun33j snq^i 01 jnc ' jn 'jobj b 5i^^Bjuou snmiuBugBm ;5 s i i ^ og . 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Q-ii 1 ns.fidem yiolirunc , qui fidem ipfis habu?. ; quoruDj dextri, quas fidei teftes cffe oftenr ; perhdra func & fcclcre violate; qui deniqut max?me fallupt,id agunt at viri boni efle vi- itur r Qonne humanitarem omnem videntur fle,a: immanitacem bcUuae induifle ? Merii. jqueperfidos homines , quos & oculis fugi- ,& aunb^ refpuimas, & animodereftamuri :i«cr-qfihdem &quirquilijs civitatis noftrx (27) <•»» cumnavibus urhes depopttUtHs j Ac cJW. ^iWro, cum ei objiceretui plurcs ipfius teftimonio damnatos cinio abfolutcs effc .- quisnercif , ( caofam dicere jufTus, w» Met is, ( i tjtM^de Afrtcanodecernere,pey quern di omnihus decerrtendi p^rta efi- £x intelligitur.clariffimos viros& pud ,T^ V, ■'^, A'- / »^«»»»- -.»*/ /