=*i- •^5 :.. ^•> V ' :f ,. ^J.///CC/f9^^ THE HARMONY OF THE Divine Attributes IN THE Cbntrivance and Accompliniment of Mans Redemption by the Lord D I S C O LT R S E S> How the Wifdom, Mercy, Juftice, Hulinefs, Power and Truth of God are glorified in that Great and Blelled Work. By William BdJes^ D. D. ~ Which thingt the Angels dtfirc to Ivok^into. i l^tt i. 12. Nihil ramdignum Deo, quam falus Hominis. T'ertnl. ^ht §&ccont> (FOitton Co?tectEU antj Ocnlaract), tritli tfic 4lDDitlon of an if the Excellency of things ex- cites our Sprits to he attentive in fearch- ing into their nature^ this divine Ob- jetf JJjould an^aJ^n all our Ponders ^ and arreji our (SAdinds^ in the ferious fieady contemplation of it^ being alone capable to fitisfy their immortal appetite. The Importance of it is correfpondent to its excellency : for 'tis no lefs than the recovery of us from extream and eternal mifery^ and the 9^efioring of us to the en- joyment of the ^lejfed God^ a felicity n^ithout comparifon or end. If rpe have any regard to Salvation^ (and who would he fo unhappy as to negle£f it fir uncon- cerning frivolous Vanities ? ) it will be delightful The Preface; delightful to h;norp the means hy which ive may obtain it j a7td to employ the flying moments of our floor t time in thofe things that are pofitable for our lafl End^ that me may not lofe Temporal and Eternal Life together. Many of the ^^ncient and Modern Divines have written of this noble Ar- gument ^ from whom I have received be- nefit in the following compofure. 'But none^ as I l^iow^ hath confidered all the p'arts together^ and prefented them in one view. There ftill remains a rich abun- dance for the perpetual exercife of our Spi- rits. The Eternal Word alone was able to perfiB all things by once fleaf^ ing. Huma?ie words are but an Echo that anfwers the Voice of God^ and can- not fully exprefs its ^ower^ nor pafs fo immediately through the fenfe to the Hearty hut they mufl be repeated. May thefe ^ifcourfes The Preface. Difcourfes be effe&ual to inflame m with the moft ardent Love to our Saviour^ who ranfomd m with the unvaluable price of ^ his own bloody and to ferjwade ns to live for Heaven^ the furchafe of that Sacred Treafure ^ I Jhall for ever acl^owledge the T)ivine Grace ^ and obtain my ut- mojl aim. CHAP- «^ ci» «^ *A» ^ c^ *♦!» *^.» *i^ «^,> f,f^ CHAP. L The IntroduUion, A Jljort view of Mans primitive fiat e» His Conformity to God'-^naturalymoral^ avd in Happi- nefs and Dominion over the Creatures. The moral re- femblance^ as it refers to all the faculties. The happi- nefs of Alan withrefpeC^ to hj^ fenjitive and fpiritual Nature. Ofallfuhlunary Creatures he is only capable of a Law. what the Law of Nature contains. Godentred into a Covenant with Man. The Reafons of that Dif- penfation. The Terms of the Covenant were becoming God and Man. The fpecial claufe in the Covenant concerning the Tree of Knowledge of Good and Evil. The Reafons of the Prohibition. TH E felicity which the Lord Jefus procu- red for Believers, includes a pcrfeft free- John 8. 35. domfrom Sin, and allafflidive evils, the juft confequents of it : and the fruition o£ Righteoufnefs^ Peace, Sindj-oy, where- Rom. 14 17. in the Kingdom of Godconlifts. In this the evangeli- cal Covenant excels the natural '-, the Law fuppofes Man upright, and the happine(s it promifes to exad Obedi- ence, is called Life 5 it rewards Innocence with Immor- tality : but the Bleflednefsof the Gofpel isftil'd Salva- tion, which (ignifies the rcfcuing of lapfed Man from a ftate of mifery, and the invefting of him with unpe- ri (hi ng Glory. In order to the Difcovery of the excellency of this Be- nefit, and the endearing Obligations laid on us by our Redeemer, 'tis necedary to take a view of that dreadful and defperate Calamity which feiz'd upon Mankind : B the the wretchednels of our Captivity illuftrates the Glo- ry of our Redemption. And fince the mifery of Man was not the original condition of his nature, but the effcftofhis guihy choice, 'tis requifite to makelbme rcfledion upon his firfi: ftate, as he came out of the pure hands of God, that comparing our prclent mifery with our loft happincfs, we may revive in our breafts the affetftions of Sorrow, Shame and Indignation againft our {elves ^ and confidering that the Hea.vGn\y Adam hath purchafed for us a title to a better Inheritance than was forfeited by the Earthly one, we may with the more afTedi on ate gratitude, extol the Favour and Power of our Redeemer. God who is the living Fountain of all Perfections, fpent an intire Eternity in the Contemplation of his own Excellencies, before any creature was made. In the moment appointed by his Wifdom, he gave the firfi Being to the World. Three diftind orders of Natures he form'd, the one purely spiritual^ the other purely Jllaterjal, and between both one Mixt^ which unites the extremes in it felE This is Man^ the abridgment of theUniverfe, ally'd to the Angels in his Soul, 2ind to ma- terial things in his Body, and capable of the Happinels of both 5 By his internal Faculties enjoying the felicity of the IntelleBual^ and by his external tafting the Plea- fiires of the Sensitive World. Man's greateft excellency was a perfed Conformity to the Divine Pattern. God created Man in his own Likenefs^ in the Image of God created he him. This includes, Firfi, The Natural Similitude of God in the fubftance of the Soul, as it is an intelligeftt^ free^ fpiritualsind Immortal Being. This is afli^ed to be the Reafonof Gen. 9 (5. the Law, That l^Fhofo fieds Mans Blood, hy A/an Jf jail his Blood be fl)ed 5 for in the Image of God made he Man, ^econdlyy A ^^^r^^/Refemblancein its Qualities and Perfcftions,. Thirdly^ in Conttii)itt0 lean's ISeliemptictt- Thirdly^ That Happinels and Dignity of Mans (late, chap. I. which wsiSthQ confeauent^ and acccjjio^ to his Holincfs. ^.V^v^^V- The Natural refemolancc I (hall not indft on. For the diftinft llluftration of the other, we muft confider God ill a threefold refpcdi: ; 1. In refpcdt of his abfolute Holinefs, u^fpoftcd Puri- ty, i?ffinite Goodnefs, incorrnptihle Juftice, and what- ever we conceive under the notion o^ moral Perfedions. 2. With refpedlto his r^^;;)/^^^ Bleflednefs, (there- fult of his infinite Excellencies 5 ) as he is perfed:ly ex- empt from all evils which might allay and lefTen his felicity, and enjoys tho(e pleafures which are worthy of his pure Nature and glorious State. 3. In regard of his fupreme Dominion, which ex- tends it felf.to all things in Heaven and Earth. Now in the Participation of thefc, the Image of God did prin- cipally confift. The Holinefsof Man was the copy of the Divine Purity ; his Happinefs a reprefentation of the Divine Felicity : and his Dominion over the lower World the refcmblance of Gods Soveraignty. I will take a particular furvey of them. I. Man was conformed to God in Holinefs. This appears by the expreflions of the Apoftle concerning the Sanditication of corrupt man ^ which he lets forth, by ih^ renewing of him in I^nowledge^ righteoiifnefs and C0I.5. 10. holinefs.^ after the image of the Creator, The Renova- tion of things is the refloring of them to their Trimi- Eph. 4. i^ tive ftate, and is more or lefs perfed, by its proporti- on to, or diftance from, the Original, Holinefs, and Righteoufnefsare the comprehenfive Suw of the Moral mkci.yf. Law, which not only reprefents the will but the Na- ture of God in his Supreme Excellency, and in confor- mity to it the Divine likenefs eminently appear'd. Adam was created with the perfedtion of Grace ; The progrefs of the moft excellent Saints is incomparably ftiort of his B 2 begin- 4 inije mtmwv of tf)e MWt %tttmtiSy ChapTlT' beginning : By this we may in part conjedure at the i^^/^^^^^^j Beauty of Holinefs in him, of which one faint ray ap- pearing in renewed perfons is fo amiable. This primitive Beauty is expreft in Scripture by reditude : God made Man J{pr7ght. There was an univerfal entire re&itude'm his Faculties^ difpofing them for their proper Operati- ons. This will more fully appear by conlidering the di- ftind powers of the Souljin their regular Conftitutions. I. The underftanding was inrich'd with knowledge. Nature was unveiled to Adam ^ he enter'dinto its San- ctuary, and difcover'd its myfierious Operations. When Gen. 2. 1 9. the Creatures came to pay their Homage to him, whatfo' ever he called them^ that was the name thereof. And their Names expreft their Natures. His Knowledge reach'd through the whole compafs of the Creation, from the Sunx.\\t glorious vefTel of Light, to the Glo- worm that ftiines in the hedg. And this knowledge was notacquir'd by Study, 'twas not the fruit of anxious in- quiry, but as the /Z^//«^7?;^//^« of the y^/> 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, He had fuch a knowledge of the Deity, as was fufficient for his Duty and Felicity. His mind did not ftick in the material part of things, but afcended by the feveral ranks of Beings to the Llniverfal Caufe, He • difcover'd the Clory of the Divine Ejjenee and Attri- butes by their wonderful effeBs .• I . Almighty Power. When he firft open'd his eyes, the ftupendious Fahrickpi Heaven and Earth prefented itfclf tohis view, and in it the rtioft expreft and clear rWtf^er/ of that Glorious Power which produced it. For what could overcome the Infinite diftance be- tween not being and being,but infinite Power ? As there is no proportion between not being and being, fo the canfe which unites thofe terms^ muft be without limits^ No'W in Conttilitns iS0m'S JSefiraiptiom ^ Now the Divine Word alone, (which calJs the things ru 7 — that are not ^ as if they rvere) cau(cd the World to ri(e lv^/"VJ from the Abyfs of empty nothing. At Gods Command ^'^^' 4- »7. the Heavens^ and all their Hoji were created. And this ' ^^" * led him to confider the Immenfity of the Divine Ef- fence j For Infinite Power is incompatiUe with ixfinte ElTence, and by the confideration of the Immeniity he might afccnd to the Eternity of God. To be Eternal without beginning, and Infinite without bounds, infer one another, and neccflbrily exijl in the fame fabjcCf, For 'tis impoflible that any thing which is form'd by another, and hatha beginning, fhould not be limited in its Nature by the caufe that produced it. Therefore the Apoftle declares, that the Eternal rower of God is fct ^0^. ,^ ^^^ forth in the Creation of the World, joyning v/ith the dilcovery of his Power, that of his Eternity. 2. Admirable Wifdom appear'd to Man in the Crea- tion. Forbyconfidering the Variety and Union, the Order and Efficacy, the Beauty and Stability of the World, he clearly difccrned that Wifdom which fo re- gularly difpofed all. 'Tis thus that tP'ifdom Tpcaks m the Book of Proverbs:, When he prepared the Heavens^ Pro7. 8. 27, / was there : IVhen he fet a compafs upon the face of the ' ^^* depth .• tvhen he eUabliJI}cd the Clouds above : When he Jirengthened the Fountains of the Deep : When he gave the Sea his Decree^ that the Waters fljonld notpafs hk Commandments : When he appointed the Foundations of the Earth: I was with ^7^/,contriving all in the beft man- ner for Ornament and Ule. The knowledge of this, fiird his Soul with wonder and delight. The vfdmijl breaks forth with aftonilliment, as one in the midfl: of innumerable Miracles, Lord, hoiv manifold are thy ^^-^^^ workj / in Wifdom haji thou made them a//: And \{he ' ^^' dilcovcred fuch wonderful and Divine Wifdom in the Works of God, when the vigour of the humane Un- der (landing 6 XDc ^^armonv of tije 2>it)itte ::atttibtttcs, (;^^gp J derftanding vvr i fo much impair'd by the Fal/:, hovsr v^.^'^rvj much more did Adam^ whoperfedlyunderftood Vni' verfal Nature, the offices of its parts, the harmony of the whole, and all the juft Laws of Vnhnby v/hich God hath joined together fuch a multitude of beings (b diflant and difagreeing, and how the Vuhlick^ Peace is preferved by their Frivate Enmity ? This difcovery caufcd him to acknowledge, that Great is the Lord^ and oj great Power : his Vnderjianding is infinite, 3. Infinite Goodnefs fliin'd forth in the Creation. This is the leading Attribute, that call'd forth the reft to work. As there Was no matter, fo no motive to in- duce God to make the World, but what Tirofe from his Goodne(s : For he is an All-jufjicient Being, perfedly bleffed in himfelf. His Majefty is not encreafed by the Adoration of Angels, nor his Greatncfs by the Obedi- ence of Nature, neither was he lefs happy, or con- tent, in that Eternal Duration before the exiftence of any Creature, than he is (ince. His Original Felicity is equally incapable of acceffion , as of diminution. 'Tis evident therefore, that only free and unexcited Goodnefs moved him to create all things, that he might impart being and happinefs to the Creature, i^t itirich his own. And as by contemplating the other works of God, (b efpecially by reflefting upon himfelf, Adam had a clear fight of the Divine Attributes which concurr'd in his Creation. Whether he confider'd his loweft part, the Difficile eft Body, 'twas form'd of the Earth, the moft artificial and expcdirc u. bcautiful piece of the vifibk World. The contrivance I'n ^cHi^as" of its parts was with that proportion and exaa:nefi, major {vi. as moft couduc'd to Comelinefs and Service. Its ftature Hom'^°^'^' ^^^ ^^^^ ^^^ raifed, becoming the Lord of the Crea- tures, and an obferver of the Heavens. A Divine Beauty and Majefty was (bed upon it. And this was no vanifbing In Conftiijtng ^an'slStDcniptioin 7 vanifhing ray^ foon ccljps'd by a Difeafe, and extin-"^j^^p^ j^ ' guiftitby Death, but (hin'cl in the countenance without (^V"\^"N--^ any declination. The Tje^s which infinitely excel thofe of the firffltive '■) (b their capacity ismore inlarged, their union with obje&s is more intimate, and their percep- tion is with more quicknefs and vivacity : and there- by are the greatcd: inftruments ofpleafureto the rj.- tioftal being. Now the highefl: Faculties in Man are the Underflanding and IVill^ and their happinefs con- fifts in union with God by Knowledge and Love. I. In the Knowledge of God. As the defire of Knowledge is the moft natural to the humane Soul, fo the obtaining of it produces the moft noble and fweet- eft pleafure. And proportionably to the degrees of excellency that are in ohjeUs^ fo muchof r^^/^;;4/Per- fedion and Satisfadion accrues to the mind by the knowledge of them. The difcovery of the Works of C God 10 IChlvT^ ^^^ greatly affeded Man, yet the excellencies (cat- - - * J ter'd among them are but an imperfeft and mutable (hadow of God's infinite and unchangeable Perfedions. How much more delightful was it to his pure under- ftanding, tracing the footfteps and impreffions of God in Natural things, to afcend to him who is the glo- rious Original of all Perfedions ? And though his finite underftanding could not comprehend the Divine excellencies, yet his knowledge was anfwerableto the degrees of Revelation wherein God was manifefled. He faw the admirable Beauty of the Creator through the tranfparent vail of the creatures. And from hence there arofe in the Soul a*plea(ure pure, folid and (a- tisfying, a pleafiire divine 5 for God takes infinite con- tentment in the contemplation of Himfelf. 2. The Happinefs of Man confided in the Love of God. 'Twas not the naked fpeculatioK of the Deity that made him happy, but fuch a knowledge as ravilht his AfFedions 5 For happinefs refults from the frmti- ens of all the Faculties. 'Tis true, that by the media- tion of the underftanding the other Faculties have accefs to an ohjcU'-y the Will and AfFedtions can't be enclin'd to any thing, but by vertue of an aU of the mind which propounds it as worthy of them : It fol- lows therefore that when by the difcovery of the tran- fcendmt excellencies in God, the Soul is excited to love and to delight in Him as its Supreme Good , 'tis then really and perfedtly happy. Now as Adam had a perfed knowledge of God, fo the height of his love was anfwerable to his knowledge, and the compleat- nefs of his enjoyment was according to his Love. All the Divine Excellencies were amiable to him. The Majefty, Purity, Juflice, and power of God, which are the terrour of guilty creatures, fecur'd his happi- nefs whileft he continued in his Obedience* His Con- fcience ill Conttbing ^an'glSeticmpftoit. I f (ciencewas clear and calm, no unquiet fears difcom- ch^p. j. pos'd its Tranquillity, 'twas the feat of Innocence ^V^AT^V^ and Peace. Briefly, his love to God was pcrfed, with- i John 4. 18. out any allay of tormenting fear ^ and Delight its in- feparable attendant was pure,without the lead mixture of Sorrow. 3. There was in Mans dominion and power over the Creatures a (hining part of God's Image. He was ap- pointed God's Lieutenant in the world, and adorn'd with a Flower of his Crown. God gave him the folema Inveftiture of this dignity, when he brought i'^*'- 8. s.^- the Creatures to receive their names from him, which was a mark of their homage^ and a toks7t of his fu- preme Empire to command them by their names. As this Dominion was eltablifht by the order of God, fo 'twas cxercifed by the mediation of the Body. In his Face and Words there was (bmething fo powerful, as commanded all the hofts of the lower world. And as their fubjeftion was moft eafie without conftraint or refinance, fo 'twas moft equal without violence and opprcfTion. Thus holy and bleffed was Adam in his Vrimifive ftate. And that he might continue fo, he was obliged for ever to obey the Will of God, who beftowed up- on him Life and Happinefs. By the firft ncgledi of his Duty he would moft juftly and inevitably incur the lofs of both. This will appear by confidering the defign of God in the Creation ; God did not make the World and Man for the meer exercife of his Power, and fo left them ^ but as the produd:ion of all things was from his GoodneG, ^o their refolution and tendency is for his Glory. He is as univerfally \\\t finals as the efficient caufe of all crea- tures. For that which receives its being from another, C 2 caa't Chap^T^ can't be an end to it felf : for the premjton of the end' \^^/^r-\^ in the mind of the Creator fets him a work, and is antQcede72t to the being of the creature. Therefore Pror. 1 6. 4. the Wi fern an tells us, that God made all things for him- ^ felf. And the Apoflk^ that Ofhim^ and to him. and Rom. 11.35. J i J J. ^,r^L- 4. L t 1 jr through him are all things : to whom be glory for ever. The lower rank of Creatures obje&ively glorifie God, as there is a vifiWe demonftration of his excellent At- tributes in them : Man is only qualified to know and love the Creator. 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 filent and uninter- rupted Praifes, which the full ^ire of Heaven and Pfal. 145.10. Earth renders to him. Lord^ all thy works praifi thee^ (from the moft noble to the leait worthy) thy Saints blefs thee. Thankfulnefs is the homage dwQ from underftanding Creatures. And from hence it follows, that Man only was in a ftate of moral dependance^ and capable of a Law. For a Law being the declaration of the Supcriour's Will requiring Obedience, and threatning Puniftiment on the failure thereof, there muft be a principle of Reafon and choice in that nature that is govern'd by it, I. To difcover the Authority that enjoins it. 2. To difcern the matter of the Law. 3. To determine it felf out of judgment and eleftion to Obedience, as moft excellent in it felf and advantageous to the performer. Now allinferiour Creatures are moved by the (ccret force of natural inclinations , they are infenfible of moral engagements, and are not wrought on in an iUu'' minative way by the forefight of rewards and puniih- ments ; But Man who is a reafonable creature owes a Rom. 12. 1, reafonable fervice. And it is impoffible that Man (hould be exempt from a Law 3 For as the notion of a God, in Couttil)trtg 03an'S JSeDcmpf ioit^ 1 3 God, that is, of the firft and fupreme Being, excludes Ch:iD I all poflibility of obh'gation to another, ivhohathfirfl ^v^^-v given to the Lord^ and it JJjall be rccompcrifcd to him Rom. 11.35. again -^ the condition of his nature, fo by his choice, accept- ing the Covenant from which he could not recede without the guilt and infamy of the word: perfidi- oufaefs. The terms of the Covenant were becoming the Par- ties concern'd, God and Man , It cftabliQied an infe- parable Connexion between Duty and Felicity. This Gen. 2. 17. appears by the Sandlion, Inthedaythoueateflofthe forbidden fruity then fidt die: In that particular^e- cies of Sin the whole ^e;?/^' is included 5 according to Gal. 5. 10. the Jpojile's Expofition : Citrfed is every one that doth not continue in all the workj of the Laiv to do them* The threatning of Death was expreft, it being more difficult to be conceiv'd : The promife of Life upon his Obedience was implied, and eafily fuggefted it fel-f to the rational Mind. Thefe were the moft proper and powerful motives to excite his Reafon, and affedt his Will. For Death primarily fignifies the diiTolu- tion of the vital union between the Soul and Body, and confequently all the preparatory difpofitions there- unto 5 Difeafes, Pains, and all the AfFedtions of Mor- tality, which terminate in Death as their center. This is the extremeft of /^e«?p^r^/ Evils, which innocent Na- ture fhrunk from, it being a deprivation of that excel- lent ftate which Man enjoyed. But principally it fig- nified the reparation of the Soul from God's reviving prefence, who is the only Fountain of Felicity. Thus Ezek. 18. 4. the Law is interpreted by the Law-giver, the Soul that ftnsffjaU die. Briefly, Death in the threatning is com- prehenfive of all kinds and degrees of evils, from the leaft Pain to the compleatnefs of Damnation. Now 'tis an inviolable Principle deeply fet in the Humane Nature , to preferve its being and blelTednefs , (b that nothing could be a more powerful reftraint from Sin in Conttibing ^m'& HcDempftoin » 7 Sin than the fear of Death which is deftrudtive to rnTTiTT" both. ^ v^V^x'-X^ This conftitution of the Covenant was founded not only in the Will of God, but in the nature of the things them(elves: And this appears by confidering, 1. That Holinefs is more excellent in it felf , and feparately confidered, than the reward that attends it. *Tis the peculiar glory of the Divine Nature, God is gloriom in Holinefs. And as He prefers the infinite purity of his Nature, before the immortal felicity of his States fo he values in the reafonable Creature the Vertues by which they reprefent his Holinefs, more than their perfcd Contentment by which they are like Him in BleiTednefs. Now God is the mofl: juft efteemer of things, his judgment is the infallible meafure of their real vvorth 5 'tis therefore according to natural order that the Happinels of Man (hould depend up- on his Integrity, and the Reward be the fruit of his Obedience. And though it is impoflible that a meer Creature in what (late foever, (hould obtain any thing from God by any other title but his voluntary Promife the effed of his Goodnefs , yet 'twas fuch Goodncfs as God was invited toexercife by the confideration of Man's obedience. And as the negled: of his Duty had dis- charged the Obligation on God's part, fo the per- formance gave him a claim by right of the Promife to everlafting Life. 2. As xhcfirfi part of the alliance was mofl reafo- nable, fo was the fccond, that Death fhould be the wages of Sin. It is not conceivable that God (hould continue his favour to Man, if he turn'd Rebel againft Him: For this were to difarm the Law, and expofe the Authority of the Law-giver to contempt, and would reflet upon the Wifdom of God. Befides, If D the the reafonable Creature violates the Law, it necefla- rily contracts an obligation to punifhment. So that if the Sinner who deferves death (hould enjoy life, with- out fatisfadion for the offence , or Repentance to qualifie him for p:irdon, (both which were without the compafs of theyTri? Covenant) this would infringe the unchangeable rights of Juftice, and difparage the Divine Purity. In the firB Covenant there was a fpecial clauje, which refpeded Man as the Inhabitant of Taradifey Gen. s. J7. that he fhould not eat of the Tree of Kf?ovplcdge of good a»d evil upon pain of Death. And this Vrohihition was upon mofl: wife and juft rcafons. I. To declare God's Sovereign Right in all things. In the quality of Creator he is Stqrerde Lord. Man enjoyed nothing but by a derived title from his Bounty and Allowance, and with an obligation to render to him the Homage of all. As Trinces when they give Eilates to their Snbje&s, ftill retain the Royalty, and receive a fmall Re^^t^ v/hich though inconhderable in its value, is an acknowledgment of dependance upon them: So when God placed j^dam in Paradife^ he refer- vcd this mark of his Sovereignty, that in the free u(e of all other things Man fhould abftain from the forbid- den Tree. In minimis o- 2. To make trial of Man's Obedience in a matter bcdicntia? pe- very congruous to difcover it. U the Prohibition had unt'Lcgillato- tt^^n grouudcd on any ^noral internal evil in the na- r«, quiaLc- ture of the thing it felf, there had not been fo clear obcaicmiam ^ teftimony of God's Dominion, nor o'l Adams Sub- obl gantis je(flion to it. But when that which in it felf was in- potiu^haben- different, became unlawful meerly by the Will of quam rn ric God, and v/hen the Command had no other excellency qj-a lex lata but to make his Authority morefacredj this was a confining of Manf's liberty,aud to abftain was pure Obe- dience. Befides, ii\ Conttiblug i^an'SJJctscmptiott, 10 Befides, The reltraint was from that which was ve- Chap. I. ry grateful and alluring to both the parts of Mans com- K.y^/^\^ pounded Nature. The Sc/^fitzvc Appetncis ftrongly excited by the Lufl: of the Eye, and this fruit being beautiful to the fight, the forbearance was an excellent Gen. 5. 6. exercile of vertue in keeping the lower appetite in obedience. Again, The defire of Knowledge is ex- tremely quick and earneft, and in appearance mod worthy of the ratiojial Nature^ Nnllus atiimo ^navior Laftas. cjbusj 'Tis the mod high and lufcious food of the Soul. Now the Tree of Kfjoroledge was forbidden 5 So that theobiervancc of the Law was the more eminent, in keeping the itttcllecfnal Appetite in Mediocrity. In(hort, God required Obedience as a Sacrifice. For the Prohibition being in a m^atter of natural Pleafure, osfequiigio- and a curb to Curiofity, which is the Luft and Con- major,' quod cupilcence of the Mind after things conceal'd ^ by a quis minus reverent regard to it, Man prefented his Soul and Body ^'^'^' ^^"'' to God as a living Sacrifice, which was his reafonable Rom. 12. i. fervice. D 2 CHAP. 20 %^t i^armonv cf rtjc SDii^inc :5(ttrii3tt'eeg, Sj^;iL CHAP. II. Alan s Natural ftate Wiis fmitable. The Dcvil^ moved by hatred and envy ^ attempts to feduce him. The Tem- pt at ion was fui table to lifans compounded Nature, The IVoman being deceived^ pcrfivades her Hmband. The quality of the fir ft Sin. Many were combind in it, 'Twas perfe&ly voluntary. Man had Power to ftand. The Devil could only r^llurc^ not compel him. His *Dndcrftanding and WiU the caufes of his Fall. The puniflmtent was of the fame date with his Sin. He forfeited his Righteoufnefs and Felicity. The lofs of original Righteoufnefs^ as it fignifi'es the purity and liberty of the Soid. TJ^e torment of Confcience that was confequent to Sin, A whole Army of Evils enter with it into the World. AN was created perfeftly holy, but in a natu- _ ral, therefore mutable ftate. He was invefted with power to prevent his Falling--^ yet under a pof- fibility of it. He was compleat in his own order, but receptive of finful impreffions. An invincible Perfe- verance in Holinefs belongs to a fupernatural ftate ^ 'tis the priviledge of GracCj and exceeds the defign of the ^>/? 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 in their re- volt. The moft fubtile amongft them fets about this work, urged by two ftrong paffions, Hatred and Envy. r. '^y Hatred. For being under a final and irrevo- cable Doom, he lookt on God as an irreconcileable Enemy : And not being able to injure his Eftence, he ftruck inConttilmisill^aiVSEtticiijpfiOit. qi ftruck at his Image; As the fury of fome beafts dif- q^^^ jj charges it felf upo:i the Pifturc of a Man. He finglcd ^^^/^v''nL' out Adam as the mark of his malice, that by fedu- cing him from his Duty, he might defeat God's de- fi^n, which was to be honoured bv Man's free obe- diencc, and (b obfcure his Glory as if He had made Man in vain. 2. He was follicited by Etjvy^ theyf?-/? Native of Hell : For having loft the favour of Cod, and being caft out of Heaven the Region of jov and Blcllcdneff, the fight of Adams Felicity exafpcrated his Grief. That Man who by the condition of his nature was be- low him, (bould be Prince of the world, whilft lie v/as a Prifoner under thofc chains which reftraiti'd and tormented him, the power and wrath of God, this made his ftate more intolerable. His torment was in- capable of allay, but by rendering man as mifcrableas himfelf And as hatred excited his envy, fo envy in- flam'd his hatred, and both joyn'd inmifchief. And thus pufht on, his Subtilty being equal to his Malice, he contrives a Temptation which might be moft taktng and dangerous to Man in his raifed and happy ftate. He attempts him with art, by propounding the Inrc of Knowledge and Pleafure, to inveigle the sph'/tual and Senjitive Appetites at once. And that he might the better fucceed, he addrellbs to the Woman the weak- eft and moft liable to fedudion. He hides himfelfiti the body of a Scrpcfjt^ whicli before Sin was not ter- rible unto her : And by this inftrumcnt iniinuates his Temptation. He fi-Jl allures with the hopes of im- punity, Te fiall ?!ot die , then he promifeth an univer- fal knowledge of good and evil. By thefe pretences he ruin'd Innocence it felf For the Woman deceived by thofe fpecious AlicCtives, fwallowed die poifon of the Scr^enP, and having taftcd Death (lie pcrfwaded her 2 1 Xl)t ifiitmm^ of ttje 2>it)!ne :3ttttitiutcs, Chnp. II. her Husband by the fame motives to defpife the Law ^^V^^^^V^ of their Creator. Thus Sin enter'd and brought con- fufion into the World. For the woral Harmony of the World confiding 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 Cod, broke the Union, his Fall brought a defperate diforder into God's Government. And though the matter of the Offence feems fmall, yet the Difobedience was infinitely great 5 it being the tranfgrefllon of that command, which was given to be the inftance and real proof of Mans fubjeftion to T^TiuI. God. Totam legem violuvit in illo legalis obedientis pr^cepto. The Honour and Majefiy of the whole Law was violated in the breach of xhd.t fymholicalVrecept, 'Twas a dired and formal Fvcbellion, a publick renun- ciation of Obedience, an univerHd Apoflafie from God, and change of the laft End, that extinguiftit the habit of original righteoufnefs. Many Sins were combin'd inthat finglead. I. Infidelity: This was the firfi ftep to mine. It appears by the order of the Temptation : 'twas firft faid by the Devil Te fiall not die^ to weaken their Faith 5 t\\Q^Te JJjall he like gods ^ to flatter their ambi- tion. The fear of Death would have controuled the efficacy of all his Arguments^ till that reftraint was broke, he could faften nothing upon them. This ac- iTim. 2.14. count the Apoftle gives of the Fall 5 The woman being deceivd^ was in the tranfgrejjion. As Obedience is the effeft of Faith, fo Difobedience of Infidelity : And as Faith comes by hearing the Word of God, fb Infi- delity by liftcning to the words of the Devil. From thQ deception of the Mind proceeded ihQ depravation of the Will, the intemperance of the Appetite, and the defe&ion of the whole Man. Thus as the natti- ral. in Conttii)Uig ^ftiVS3atticmptiom 23 rat, (b the fpiritual Death made its firfl entraiKe by cj^^p jj^ the"^ E^^e. And this Infidelity is extremely aggravated, \_^\r^j as it implies an accufation of Cod both of Envy and »Primiinho Faliy.ood. "^'"^ 7^'7 1. Oi Envy 5 As ir he had deny d them the perrecri- ons becoming the humane Nature:, and they might . afcend to a higher Orb than that wherein they were placed , by eating the forbidden fruit. And what greater difparagcment could there be of the Divine Goodnefs, than to fufped the Deity of fuch a low and bafe PafTion , which is the fpccial chara&cr of the Angels of Darknefs ? 2. 'Twas equally injurious to the honour of God's Truth. For it is not cafy to conceive that Adafn who was fo lately the cfFcft of God's Omnipotence lliould prefently diftrufl: it as unable to inflid the punifliment threatned, but his alTent was weakened as to the truth of the threatning ; He did not believe the danger to be fo great or certain upon his Difobcdience. And he that believes ?tot God^ makss him a Liar, An impiety » Jolin 5. if. not to be thought on without horror. And that which heightens the affront, is, that when he diftruftcd the Fountain of Truth, he gave credit to the Father of Lies f as appears by his compliance the real evi- dence of his Faith. Now what viler contumely could be offered to the Creator ? 2. Prodigious Vridc, He was (carce out of the theiromiftof ftate of nothing, no fooner created, but he afpir'd to \'hau7}!lnytiii be as God. Not content with his Image, he affc6i:ed r.oi die,cncou- an equality, to belike him in his inimitable Atributes. ^-^f^'^^^'f '' FT iii^ifi-1-^ • !• -I believe that he He would rob God or his Eternity to live without pmU enjoy an end ^ of his Sovereignty, to command without depen- ^^'"^^-f^^Ufy, dance, of his VVifdome to know all things without TnGod^im, referve. Infinite Infolence 1 and worthy of the moft ''"' ^Hoiute; fiery indignation! That Man, the Son of the Earth, ^fi^ViLT' forgetful 24 %i)t !^arniDnp of tlje Difcinc ^tmnttSy Ch^pTuT ^OYg^t^ul of his Original J (hould ufurp the Frerogattres ^^^/^,/^X^ which are efjential to the Deity, and fet up himfelf a real Idol, was a (train of that arrogancy which corrup- ted the Angels. 3. Horrid IngraUtnde. He was appointed Heir ap- t> «,. ^' parent of all thingjs ; yet undervaluing; his prefent por- unocibi gene- tion, he CHtcrtams a projea or improving his Happi- rcnoneden- ^gf,^ The excellent ftatc newly conferred upon him tarns copia ^^'^'^s a itrong obligation to pay lo imall an acknow- fu'-jnceSactani ledgment to his Lord. The ufe of all the Garden was vandum°tam' allowed to him, only a Tree excepted. Now in the breve ad mc- midft of fuch Variety and plenty^ to be inflam'd with ^um^'^bi'^rac- ^^^ intemperate appetite of the forbidden Fruit, and fircim r.on- to break a Command fo equal and eafie, what was it dumvoiur.tAi J3U|. ^ dcfpifing the rich Goodnefs of his great Bene- finebar!ranro fi^or? Bcfides, Man was endued with a diviner Spirit majori injufti- than the infeiiour order of Creatures : Reafon and ca,''quintTfa. Liberty were the fpecial priviledges of his Nature, ciiiori pciTec and to abufc them to Rebellion renders him as more '^^ft'^dr^'^ unreafonable, fo more difingenuous than the Creatures A^g dec'ivir. below him, who inflexibly obey the Will of God. Vsiiib.i^. ^^ The vidble Contempt of God's Majefty, with a flighting his Juftice. For the Prohibition wasfo express and terrible, that till he had caft off all refpeds to the Law-giver, 'twas not i offible he (hould venture to dif- obey him. The Sin of Adam is therefore called by Rom. $.19. the Apoftle, Difohedience^ as eminently fuch, it be- ing the firji and higheft inO:ance of it, and virtually a biteach of all the Laws at once in that contempt of the Law-8;iver. 'Twas the prophanation o^Paradife it felf, the place of God's fpecial prefence : There he fell, and trampled on God's Command before his face. What juffc caufe of aftoniihment is it, that a reafonable Creature (hould bid open Defiance to the Author of its Life! That a little breathing duft (hould contemn its Crea- in Conftibittg ^m'& BeHcmptiom 35 Creator ! That Man (hould prefer fervile compliance c5iap"lT~ to the will of the Tempter, before free fubjedlion to ^^\r^Cj his Father and Sovereign ! To depofe God and place the Devil in his Throne, was double Treafon, and pro- voked his infinite jealoufie. 5. Unaccountable and amazing Folly, What a de- fpicable acquisition tempted him out of Happinels ! If there had been any poffible comparifon between them, the choice had been more excufable. But that the pleafures of Tafte and Curiofity fhould outvie the fa- vour of God which is better than Life, that the moft pernicious evil gilded with the thin appearance of good fhould be preferr'd before the fubftantial and fupreme Good, is the reproach of his Reafon and makes the choice fo criminal. And what lefs than voluntary Madnefs could encline him to defire that, which he ought infinitely to have fear'd, that is, the knowledge of evil ^ for nothing could deftroy his Happinefs but the experience of Evil. What but a wilful dm ration could induce him to believe, that by defacing God's image he fhould become more like him } Thus Man being in honour^ bnt without under- ^ul. 49. 12. Jlanding^ became lil{e the bealfs that perijh. 6, A bloody cruelty to himfelf^ and all his Pofterity. When God had made him a depojitary in a matter of infinite moment, that is, of his own Happinefs, and all mankinds, this (hould have been a powerful motive to have kept him vigilant : But giving a ready ear to the Tempter, he betrai'd his truft, and at once breaks both the Tables of the Law, and becomes guilty of the higheft Impiety and Cruelty. He was a Murderer 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 increafes the malignity of this Sin, E and Chap. II. Defcruir, & dcfertus eft. Aug. "and adds 2iVL'm?imiQ emphafis to it, is, that 'twas per- fedly voluntary, his Will was the file caufe of his Fall. And this is evident by conlidcring 5 1. That Adam innocent had a fufficient. power to perfevere in his holy State. There was no fubftrafti- on of any Grace which was requifite to his ftanding 5 He left God before he was forfaken by Him. Much Icfs was there any internal impulfion from God. *Tis inconfiftent with the Divine Purity to encline the Creature to fin: As God cannot be tempted to evil, neither tempts he any man. 'Tis injurious to his Wif- dom to think that God would fpoil that work, which he had composed with fomuch defign and counlel. And 'tis dilhonourable to his Goodnefs 5 He loved his Crea- ture, and Love is an inclination to do good 5 'twas impoilible therefore for God to induce Man to fin, or to withdraw that power which was neceflfary to refift the Temptation, when the confequent mufl: be his in- evitable ruine, ^\ :- 2. The Devil di^ only allure, he could not ravifli his confent. Though his malice is infinite, yet his power is fo reftrain'dthat he can't faften an immediate, much lefs an irrefiftible impreffion on the Will : he therefore made u(e of an External Objed to invite him. Now Obje&s have no conftraining force, they are but partial Agents, and derive all their efficacy from the Faculties to which they are agreeable. And although fince Sin hath difordered the flelh, there is difficulty in refifling thofe obje&s which pleafantly infinuate themfelvesjyet fuch an univerlal reftitude was in Adam^ and fo entire a fubjedion in the fenfual Appetite to the fuperiour power of Reafon, that he might have obtain d an '^ eafie conqueft. A refblute Negative had made him vidorious : by a flrong Denial he had baf- fled that proud Spirit. As the Heavenly Adan^^ when he, Inmerito ex- aminanda vc- niunr, Caufa qu2 impulit, caufa qux rc- traherc dcbu- ir, &pcrfonsE idonietas ad utrumquc. Grot. * Quanto po- teftas vitandi fuit facilicr, ranto contu- maciascrimine oncratur. Dif- ficilium facilis Tcnia. Tertul. I. 2. ad uxor. iit Conttribitis ^m's JReDcmptioit^ ^ 7 he, who is only rich in promifes, ofFer'd to him the Chap. II. Monarchy of the World with all its glory, difdain d ^.>"W- the offer, and cafl: off Satan with contempt. The true Rock was unmov'd, and broke all the proud waves that dafhtagainftit. 5. It will fully appear that the Difobedience was Voluntary J by confidering what denominates an adion to be fo. The two fprings of humane adions are the Underftanding and Will 5 and as there is no particular good but may have the appearance of fome difficult unplcafant quality annexed, upon which account the Will may rejedt it^ (b any particular evil may be fo difguifcdby the falfe \\i{!(.xq o^ goodnefs^ as to encline the Will to receive it. This is clearly verified in Adams Fall. For a fpecious Objed was conveighed through the unguarded Senle to his Fancy, and from that to his Underftanding, which by a vicious care- lefnefs neglcding to confider the danger, or judging that the excellency of the end did out-weigh the evil of the means, commended it to the Will, and thatre- folved to embrace it. It is evident therefore, that the adion which refulted from the diredion of the Mind, and the choice of the Will was abfolutely free. Befides, As the regret that is mixt with an adion is a certain Chara&er that the perfon is under conftraint 5 fo the delight that attends it is a clear Evidence that he is free. When the Appetite is drawn by the lure of jani. k 14. Pleafure, the more violent the more voluntary is its motion. Now the reprefentations of the forbidden fruit were under the notion of Pleafure. The Wo- man faw the Fruit vpas good for food^ that is, pleafu- rable to the Palate, and pleafant to the Eyes, and to be Geni 3. 6. de fired to maks one wife:, that is, to increafe Know- ledge which is the pleafure of the Mind , and the(e AlleBives drew her into the (iiare. Adam with com- E 2 placency i8 ICtje^atmcnvof tt>c2DiWne3ltttibtttfS, ^l^g jr placency receiv'd the temptation, and by the cntice- i^^sT^ ment of Satan committed adultery with the Creature, from whence the cuiTed race of Sin and Miferies proceed. Suppofe the Devil had fo difguis'd the Temptation, that notv/ithftanding all circumfpeftion and care Ada^ could not have difcovered its evil:) his invincible Igffo- raf7ce had rendered the adtion involuntary ; But A- dam was confcious of his own adion, there was light in his mind to dilcern the evil^ and ftrength in his will to decline it. For the manner of the ^^e/i^/*?^, whe- . ther it was from affected Ignorance, or fecure Neg- lect, or tranfportof Paffion, it doth not excufe: The adion it felf was of that moment, and the fupreme Law-giver (^o worthy of Reverence, th-at it (hould have awakened all the powers of his Soul to beware of that which was Rebellion againft God, and ruine to himlelf! Or fuppofe he had been tried by Torments, whole extremity and continuance had vehemently opprefl: his nature ^ this had only leffen'd the guilt, the aftion had ftill been voluntary : for no external force can compel the Will to choofe any thing but under the }eh.7,6.2\. notion of comparative goodw^^s. Now to choole Sin rather than pains, and to prefer eafe before obedience, is highly dirfionourable to God, whofe Glory ought to be infinitely more valuable to us than Life and all its endearments. And though (harp Pains by difcompo- ling the Body make the Soul unfit for its higheft and nobleft Operations, fo that it cannot perform the ads of Vertue with delight and freedom ^ yet then it may abftain from evil. But this was not Adam's cafe: The Devil had no Power over him ( as over jF.?A who felt the extremity of his rage, and yet came off more thaa conqueror) to difturb his felicity, he prevailed by a (iraple at Conttibiits i^aiVS JScDcuipf lom 29 fimple fuafton. Briefly, though Adam had ftrength qH 77~ fufficientto repel all the Powers of Darknefs, yet he \^>^^-vj was vanquiQit by the afTault of a fingle Temptation, Now that Man fo richly furniQit with all the Pcrfedli- ons of the Mind, and the excellent Vertues of which Original Righteoufnefs was composed 5 that endued with fuch Knowledge that he might have forefeeu the incomparable Evil that would redound to him- felf, and the univerfal to his pofterity by his di(bbe- dience^ that being fo well tempcr'd in his Confti- tution that all his Appetites were fubjed to Reafon 5 that hefliould'be deceived by the falfe perfwafioa of an erring mind, and overcome by Carnal Concupi- fcence, as the evil effeds of it will not ceaie to the end of the World, nor the jufl: wonder how it was poflible to happen : Thefe are the circumftances which derive a crimfon guilt to his rebellious Sin, and render it above meafurefinful. This will more fully appear by the convincing dcr claration of God's difpleafure againfl: it, in the dread- ful effeds that enfued. The puniOiment of Man was of the fame date with his Sin. Immediately after his Treafon againft Heaven he made a deadly forfeiture of his Original Righteoufnefsand Felicity. I. He loft his Original Righteoufneis , which we may confider under the notion of the purity and beau- ty of the Soul , or oi its dominion and liberty , in oppofition to which Sin is reprefcnted in the ScriptHre by loathfom Deformity and Servitude. I. His Soul degenerated from its Purity 5 the Fa- culties remained, but the moral perfedions were loft, wherein the brightnefs of God's Image was moftcon- fpicuous. How is Man disfigur'd by his Fall I How is he transform'd in an inftant from the Image of God into the Image of the Ctevil ! He is defiled with the filthinefs Chap. II. filthineG of fleQi and fpirit, he is alham'd at the fight - - * of his own nakednefs that reproached him for his crime 5 but the moft fhameful was that of the Soul : The one might be covered with leaves, the other no- thing could conceal. To fee a Face of exquifite Beauty devoured by a Cancer^ how doth it move compaffion.^ But were the Natural Eye heightned to that clcarnefs and perfpicncity, as to difcover the deformity which Sin hath brought upon the Soul, how would it ftrike us with grief, horrour and averfation } 2. He was deprived of his Dominion and Liberty. The Underftanding was fo wounded "by the violence of the fall, that not only its Light is much impaired, but its Power is fo weakened as to the lower faculties, that thole which according to the order of Nature lliould obej^, have caft off its juft authority and ufurp the Government. The Will hath loft its true Freedom, whereby 'twas enlarg'd to the extent and amplitude of the Divine Will, in loving whatfoever was plea- fing to God, and is contraded to mean and bafe Ob- jeds. What a furious diforder is in the Affedions? The reftraint of Reafon to check their violent courle provokes them to fwell higher and to be more impe- tuous, and the more they are gratified the more info- lent and Qutragious they grow. The Senfcs^ whofe office is to be the Intelligencers of the Soul, to make difcovery and to give a naked report without difturbing the higher Faculties, they fometimes miftake difguifed enemies for friends 5 and fometimes by a falfe alarm move the lower Appetites, and fill the Soul with diforder and confufion, that the voice of Reafon can't be heard. By the irritati' e?7 of Grief, the insinuation of Pleafure , or fome other 'perturbatio72^ the Soul is captivated and wound- ed through the Senfss. In (hort, when Man turn'd Rebel lit Cottftitiing i^atVs BcDcinptioit* 3 « Rebel to God, he became a flave to all the Creatures. Chapril.' By the'iv pffK/! five IniWtution they were appointed to (.^/^"v'^v. hQ fnbfervicnt to the Glory of God, and the ufc of Man, to be motives of Love and Obedience to the Creator; but Sin hath corrupted and changed them in- to fo many inftruments of vice, they are made jithje& Rom. 8. ;o. unto vanity : And Man is fo fir funk into the dregs of Servitude, that he is fubjcd to them. For by for- faking God the Supreme ObjeB of Love with as much injuftke as folly, and choofing the Creature in his (lead, he becomes a Servant to themeaneft thing upon which he places an inordinate affedion. Briefly,Man,who by his Creation was the fon of God, is made a flave to Satan that damned fpirit and molt curfed creature. Deplorable Degradation ! and wor- thy of the deepeft fhame and forrow. 2. Man loft his Felicity. Befides the trouble that Sin hath in its own nature, which I have toucht on be- fore, there is a confeqnent guilt and torment attends it. Adam whileft obedient enjoyed peace with God, a fweet ferenity of mind, a divine calm in the Consci- ence, and full fatisfidlion in himfelf. But after his Sin, he trembled at God's Voice and was tormented at his Prelence. I heard thy voice^ and rcas afraid^ Gen. giio. faith guilty Adam. He lookt on God as angry, and arm'd againft him, ready to execute the fevere Sen- tence. Confcience began an early Hell within him: raradifc with all its Pleafures could not fecure him from that fting in hisBreaft, and that fliarpcn'd by the hand of God. What confufion of Thoughts, what a combate of PafTions was he in } When the Temptation which deceived him vaniQit, 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, De- fpair. 5^ %\)t ^mnmxv of tljc 2[>iWnc :^ttribttf esf, ^5~~77" rpair , thofe fecret Executioners torment his fpirit. \jy-\ry^ The intelligent Nature, his peculiar excellency above the Brutes^ arm'd mifery againft him, and put a keener edge to it: i. By refledingupon the foolifti exchange he made of God himfelf for the Fruit of a Tree 5 That fo flender a Temptation (hould cheat him of his Blef- fednels. His prefent mifery is aggravated by the fad comparifon of it with his primitive Felicity. No- thing remains of his jfri? Innocence, but the vexati- ous regret of having loft it. 2. By the forefi^ht of the Death he deferved. The confcience of his Crimes rackt his Soul with the certain and fearful expectation of Judgment. Belides the inward torment of his Mind, he was ex- pos'd to all miferies from without. Sin having made a breach into the World, the whole Army of Evils en- ter'd with it 5 the Curfe extends it felf to the whole Creation. For the World being made for Man, the place of his refidence, in his puniftiment it hath felt the efFeds of God's difpleafure. The whole courfe of Nature is fet on fire. Whereas a general Peace and amicable Correfpondence was eftabliffit between Hea- ven and Earth, whileft all were united in fubjedtion to the Creator : Sin that broke the firft Union between God and Man, hath ruin'd the fecond. As in a State when one part of thQ Suhje&s fall from their Obedi- ence, the reft which are conftant in their Duty break with the Rebels and make war upon them till they re- turn to their Allegiance : So univerfal Nature was arm'd againft rebellious Man, and had deftroyed him without the merciful interpofition of God. The Angels with flaming Swords expell'd him from Paradife. The Beafts who were all innocent, whilft Man remained innocent, efpoule Gods intereft, and are ready to revenge the quarrel of their Creator. The in Conftit)! ne iSi^m'S Hcfitinpf lorr; 5 3 The infenfible Creation which at firfl: was altogether Fk it" beneficial to Man, is become hurtful. The Heavens -^ - * fometimes are hardened as Brafs in a long and obfli- Xi^tQ ferenity : Sometimes are diflblved in a Deluge of rain : The earth is barren, and unfaithful to the Sower, it brings firth Thorns and Thrjiles inftead of Gen. 3.17,18. Bread, fn Qiort, Man is an enemy to Man. When there w^ere but tivo Brothers todivide the World, the r;»c ftain'd his hands in the Blood of the other. And Ferarnm iHe fince the Progeny of Adam is increaft into vaft Socie- 7f"^uod^in^* ties, all the difafters of the world, as Famine, Pefti- rnrcrfcpiacJ lence, Deluges, the fury of Beafts hav^e not been fo da? funt, mor- deftrudive of Mankind, as the fole malignity of Man abaTne^l hi" againfl: thofe that partake of the humane Nature. mutua laccra- To conclude, Who can make a lift of the evils to [^ 5^'^, which the Body is liable by the dilagreeing Elements ira. that compofe it ? The fttal Seeds of Corruption are bred in it felf Tis a prey to all Difeafes from the torturing Stone to the dying Confumption. It feels the ftrokes of Death a thou fund times before it can die once. At laft, Life is fvvallowed up of Death. And if Death were a deliverance from miferies it would lelTen its terror, but 'tis the confummation of all. The firfi Death tranfmits to the fecond. As the Body dies by the Souls forfaking it, fo the Soul by feparatlon from God its true Life, dies to its Well-being and Happiaels for ever. CHAP. ^4■ %^% '^mmxi ^ tlje SDiijine i^tttiijuf eg. ^r^ CHAP. III. AU Mmikjtid is inyolyd in Adam* fgmh, and Uftder the penal conjearfences that Jollow upiyft itij Adam tSj ^ y^" ) natural .^^^/moralf^^ y^» herc- ./ ( (Jitary Corruption is tranpmfted to all that are prO' paga ted from him. The account /^c Scripture gives of the Conveyance of it, 'tis tf« innate Habit, Tis 7/nivcrfal. Corrupt Nature contains the feeds of all Sins^ though they do not fijoot forth together. 'Tis voluntary and culpable. The permijfion of the Fall 7f fuitable to the Wifdom^ Holinefs^ and Goodnefs of God. The imputation of Adam'/ Sin to his Pofierity is confijient with God's Jujiice. TH_E,. Rebellion of the F/ri? Man againft the great Creator was a Sin of ;/;//z;fr/^/ efficacy ,that derrveF { a^uilt arid ftain to Mankind in all Ages oftheWqrIfli y^ I The account the Scripture gives ofTt, is grounded ^ ' on the relation which all men have to Adam as their natural and moral Principle. I. Their Natural. God created one Man in the be- ginning,from whom all others derive their beings : And that the unity might be the more entire, he form'd of him that aid which was necedary for the commu- Afts 17. 25. nicating his kind to the world. He made of one Blood all Nations of Men ^ to dwell on the face of the earth. And as the whole race of Mankind was virtually in Adam's Loins, i^o it wasprefumed to give virtual con- lent to what he did. When he broke, all fuffered (hip- wrack, that were contain d in him as their natural Ori- ginal. The Angels were created immediately anddi- ftinftly, without dependance upon one another as to their Original j therefore whcaa'great number revolted from (It Conttii)!n5 ^m's Ecticmpf ion. 3? front God, the reft weveuot co^/p/icated'm their Sin and chap. ill. Ruine. But when the univcrfal Progenitour of men ^.>^^^VJ finn'd, there was a Confpiracy of all the Sons of Jdam^ in that Rebellion^ and not one Subjed left in his Obe- dience. 2. He was the »?^r^/ Principle of Mankind. In the firfi Treaty between God and Man, jiclam was confi- der'd not as a fingle perfon, but as caput gentis^ and contraded for all his defccndaffts by ordinary gene- ration. His Perfon was the Fountain of theirs, and his Will the Reprefentative of theirs. From hence his vaft Vrogeny became a party in the Covenant, and had a title to the Benefits cx)ntain'd in it upon his Obedi- ence, and was liable to the Curfe upon his violation of it. Upon this ground the Apoftle inftitutcs a/>^- rdlel between Adam and Chrift , That as by one Mans Rom. f, i]?. difobedience many were made finners '■) fo by the obedi- ence ofOnc^ many were made righteous. As Chrift in his Death on the Cro(s did not fuffer as a private per- fon, but as a furety and fponfor reprefentingthe whole Church, according to the teftimony of Scripture, if one died for all^ then all were dead: Co the firft * Cor. $. i$. Adamwho was the figure of him that was to come^ in Rom. 5. 14. his Difobedience was cfteem'd a publich^ Perfon, re- prefenting the whole rac€ of Mankind 5 and by a juft Lawit was not reftrain'd to himfelf, but is the Sin of the common nature. Adam broke the firfh link in the chain whereby Mankind was united to God, and all the other patts which depended upon it are neceP farily (eparated from him. From hence the Scripture faithj that by Nature we are Children of wrath^ that Ephef.a. j. is, liable to puniftiment, and that hath relation to guilt. And of this we have convincing Experience in the common Evils which aftiid Mankind, before the com- F 2 miflion 3< ICtje H^atmonv of tt)t 2DiWnc :^tttibtttcs. Chap III ni'ffioi^ of^ 2ny 4(^«^/ Sin. The Cries of Infants who V^^/^V'VJ ^re only eloqHe?7t to grief, but ^-il' there is in their Climates^ Colours and external con- ditions of life, yet the Blood from whence they ipring taints them all. 3. Corrupt Nature is pregnant with the £tQds of all Sin, though they do not Ihoot forth together: And for this (everal- accounts may be given, i. ThouG;h all Sins agree in their caufe and end^ yet fome are con- trary in their cxcrcife. 2. The humane fpirit is not capable of many PalTions in their height at the fame time, and 'tis the art of ouv fpirit ttal Enemies to fuit their Temptations to the capacity of Man. 9. As the fame Poifon produces different effc&s in different Bo- dies , according to thofe various Humours which are predominant in them 5 (b the fame Corruption of Na- ture works variouQy according to the different tem- pers of Men. For though the conception of Sin de- pends immediately upon the Soul, yet to the bringing of it forth the concurrence of the external Faculties is requifite. Thus a Voluptuary who is reftrain'd from the grofs ads of Senfuality by a Difeafc, or Age, may be as vicious in his Delires, as another who follows the pernicious fwing of his Appetite having a vigorous Complexion. Briefly, The variety of circumftances by which the inward corruption is excited and drawn forth, makes a great difference as to the open and vi- fible aBs of it. Thus an ambitious perfon who ufes Clemency to accompliOi his defign , would cxercife Cruelty if 'twere necefiary to his end. 'Tis true, fome are really mor^ temperate, and ex- empted from the tyranny of the flelh than others 5 Cicero was more vertuous than Catiline^ and Socrates than Arifiophanes : But thefe are priviledged pcrfbns, in whom the efficacy of Divine Providence either by formias; 40 snje J^atmonv of tl)e Dibine TltttMttSy Chap. III. ^^^'^^"g ^^^"^ *" ^^^ Womb, or in their Education, or v^^/^V^'VJ by condudl'ing them in their maturer Age, hath cor- redied the malignity of Nature. All men have (innd and come Jljort of the glory of God* s Image, AnH that Sin breaks not forth fo outragioufly in fome as in others, the rejiraint is from an higher Principle than common and corrupt Nature, 4, This Corruption though Natural^ yet 'tis Volun- tary and Culpable. I. In fome re(peds *tis Voluntary^ t» In its principle and caufe, the will of Adam that Originally was ours. All Habits receive their chara&er from thofe ads by which they are produced, and as the Difobedienceof Adam was voluntary, fo is the Depravation that fprung from it. 2. Tis inherent in the Will. l£ Adam hzd derived a Leprofie to all Men it were an involuntary e- vil 5 Becaufe the Di(ea(es of the Body are forreign to the Soul : But when the Corruption invades the internal Faculties, 'tis denominated from the fubje^ whereia 'tis feated. 5. 'Tis voluntary in its effefts, the num- berlefs aftual Sins proceeding from it : and if the a[^s that freely flow from this corruption are voluntary, the principle mud be of the fame nature. '2, 'Tis Culpable, The formality of Sin confifts in its oppofition to the Law^ according to xht definition of the Apoftle, sin is a tranfgrejjion of the Law. Now the Law requires an entire re&itude in all the Faculties. It condemns corrupt inclinations, the originals as well as the a&s of Sin. Befides, Concupifcence was not in" h^ent in the humane Nature^ in its Creation, but was contradted by the Fall. The Soul is ftript of its na- five Righteoufnefs and Holinefs, and inverted with contrary qualities. There is as great a difference be- tween the corruption of the Soul in its degenerate flate, and its primitive purity, as between the loath- fomnels m Conttitjing ^m'$ iarDtnipfioin 4 1 fomnefs of a Carcafs^ and the beauty of a livwg Bo- qZZ JT7' dy. Sad change ! and to be lamented with tears of ^v^\^-vj confuGfbn. That the fin of Adam (hould be (o fatal to all his Po- fterity, is the mod difficult part in the v/hole order of Divine Providence. Nothing more offends carnal Reafon, which forms many fpecions Objedions againft it. I will briefly confider them. Since God fa w that y^<^^/^ would notrefifl: the Tem- ptation,and that upon his Fal/ the whole race of Man- kind, which he fupported as the foundation, would fink into mine, why did he not confirm him againft it, was it not within his Power, and more fuitable to his Wifdome, Holinefs and Goodnefs? To this I anfwer. 1. The Divine Power could have prcferved Man in his Integrity, either by laying a reftraint on the apojiate Angels that they (hould never have made an attempt upon him 5 or by keeping the Underftanding waking and vigilant to dilcover the danger of the Temptation, and by fortifying the Will, and rendring it impenetra- ble to the /fry darts of Satan, without any prejudice to its freedom. For that doth not confift in an abfo- lutc Indifference, but in a judicious and deliberate choice 5 fo that when the Soul is not led by a blind inftindt, nor forc'd by a forreign power, but embraces m^Mnta "'" what it knows and approves, it then enjoys the moft fatiabitur true Liberty. Thus in the glorified Spirits above, by tantTtnflam- the full and conftant Light of the Mind, the Will is maSitur cha- indeclinably fixt upon its fuprenie Good, and this is its f'^tefuperio- /-> 1 T> r n- ris bom, ut ad Crown and Perfection. feipfam fibi 2. It was moft fuitable to the Divine Wifdom, to p'acendo de- leave Man to ftand or fall by his own choice : d'l'aione'rn I. To difcover the necefifary dependence of all fe- pofTit, Aug. cond Caufes upon the firft. No Creature is abfo- (■'* 4 "'i^' .G lutely-'"' (>i Try lutely im^eccable^ but the moft perfedis liable to imper- K^^r^j fdiion. He that \s ejfefjfially^ is only unchanp;eab]y Good. Infinite Goodnefs alone excludes all poflibility of receiving Corruption. The Fall of Angels and Man convince us, that there is one yt//e Being immuta- bly Pure and Holy, on whom all depend and without whofe Injiusnce they cannot be, or muft be eternally miferable. 2. 'Twas very fit that Adam (houldbe^r/? in a ftate of Trial, before he was confirm'd in his Happinefs. The reafon of it is clear, he was left to his own ptdgment and eleBion that Obedience might be his choice, and in the performance of it he might acquire a title to the reward. A determinating vertue over him had croft the end of his Creation, which was to glorifie God in fuch a free manner. Therefore in Varadife there were amiable ohjeUs to allure the lower Faculties, before they were difordered by Sin. The forbidden Fruit had beauty to invite the Eye^ and fweetnefs to delight the Palate* And if upon the competition of the ^'e^- Jkal with the Intel/e&ualGood he had rejeded the one and chofe the other, he had been rais'd to an un- changeable ftate 5 his Innocence had been crown'd with Perfeverance. As the Angels who continued in their Duty, when the reft revolted, are finally eftabliflit in their Integrity and Felicity. And the Apofife gives. I. Com 5.46. us an account of this order, when he tells us. That was firji which was natural^ then that which iffpiritual and fupernatural. Man was created in a ftate of perfedion, but 'twas Natural, therefore mutable, the confirming of him immediately had been Grace, which belongs to a more excellent Di(penfation. Now to bring Man from not being to a fupernatural ftate , without trial of the middle ftate of Nature, was not fo congruous to the Divine Wifdorae, 3. The lit CotUtibing ^m's Kcticmpf ion. 4 ? 5. The permiffion of the Fall doth not retled on the Chap. III. Divine Purity, For ^^-/"V"VJ 1 . Man was made Upright 5 He had no inward Cor- ruption to betray him ^ There was Antidote enough in his Nature to expel the ftrongeft Temptation. 2. God was not bound to hinder the commijjionoi Sin; 'Tis a true Maxime^ that in debitiscaufa deficiens effcit mor alitor : But God is not only free from Tub- jedion to a Law, as having no Superiour, but was under no voluntary Obligation by Promife to prevent the Fall. 9. Neither doth thatTfr/? Ad of Sin refled on God's unfpotted Providence which fuffer'd it, as if Sin were in any degree allowed by Him. The Holy Law which God gave to direct Man, the terrible Threatning an- next to warn him, declare his irreconcileable Hatred againft Sin. He permits innumerable Sins every day, yet He is as jealous of the Honour of his Holinefs now, as in the beginning. Tis the worft impiety for the Sinner to thinks God like himfelf^ as if he took pfal. 50.21, complacency in Sin, becaufe he is filent for a time and (uffers the commiffion of it. In the next ftate he will fully vindicate his Glory , and convince the whole World of his eternal averfation from Sin, by infliding on (inners themoft dreadful and durable torments. 4. The goodnefs of God is not difparag'd by permit- ting the fall ; This appears by conlidering, I. That God beftowed on Man an excellent being, and a happinefs that might (atisfie his Nature, confi- der'd as humane, or holy. But he perverted the favours of God to his diftionour, and this doth not Icflen the goodnefs that gave them. 'Tis unreafonable to judge of the value of a Benefit by the ingrateful abufe of the receiver, and not from its own Nature. Tis a chofen Miferji that is come upon Man, and not to be G 2 imputed 44 %^t J^armonv of ttit ^Mm :^tf nbutcs, Chap. III. iniputed to any defedt of the Divine Goodnefs. v^V^v^"vJ 2. God is infinitely Good notwithftanding the en- trance of Sin and Mifery into the World. We muft diftinguiOi between Natural and Volufjtary Agents. Naturul Agents have no power to fufpend their A[is^ but are entirely determin'd, and their Operations are ad extremum virium^ to the utmoft of their efficacy. If there were infinite degrees of Heat there would be no Cold, it being overcome by the force of its con- trary. But God is a wife and free Agent ^ and as he is Infinite in Goodnefs 5 fo the exercife of it is voluntary^ and only fb far as he pleafes. 5. God is an omnipotent Good, and 'tis his peculiar glory to bring Good out of Evil, that by the oppofi- tion and lufi:re of Contraries his Goodnefs might be the more confpicuous. To fpeak ftri^lly, 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 : viz, either for x.\\q reform ■mation of Sinners, or for the mine of the Obftinate. Now the Evil of Sin God permitted as a fit occafion for the more glorious difcovery of his Attributes^ in fending his Son into the world to repair his Image which was defac'd, and to raife Man from an Earthly to Ce/e/?/^/Happinefs. I (hall conclude with the excel- lent Anfwer of St. Anfiin to the adverfary of the Law and the Prophets : ^ibm bittern videtnr (ic hominem Leg.&Proph*. fi^'^i dehuifje ut pcccare nollet^ non eis difpliceat fic effe lib.i.c. 14. faCfum^ nt non pcccare pojjet^ ft noUet. Nunquid enim fi meliot ejfet qui nonpojs'etpeccare^ ideo non benefa&us eji qui pojjet C^ non peccare . For God who is the Maftcrof his own favours, and gives them upon what terms he pleafcs, might upon their refufal have juflly a^niihiUted them. The Command was equal, and his Obedience for all was as eafie, as that of every parti- cular perfon for himfelf Bcfides, Adam was as much concerned to obferve the Conditions of the Covenant, for fccuring his own interefl, .as theirs, and after a (hort time of trial they fhould be confirm'd in their Blcflednefs. By all which 'tis apparent how reafonable the conditions of the original Agreement between God and Man are. 2. God hath a power over our Wills fuperiour to that we our felves have. If God offers a Covenant to the Creature, the terms being equal, it becomes a Law, 4(5 %i)t mtmnv of tfit 2>ii)(ne ^ttttibutes, Qr~T77" Law, and content is due as an <25^ of Obedence. And \^^/-^/"^^ if a Community may appoint one of their number to be their Reprefetitative^ to tranladt affairs of the greateft moment, ;ind according to his management, the be- nefit, or damage, (hall accrue to them, becaufe he is reckon'd to perform the wills of them all. May not God who hath a fupreme dominion over us, confli- ViA.WardAt tutc Adam the Reprefent at ive of Mankind, and unite Pcccat.origin. j-jj^ confent of all in his general Will, fo that as he ful- filled or negleded his Duty, they (hould be happy or miferable ? This Confideration alone, that the firji Co- venant was order'd by God, may perfedtly (atisfie all enquiries. As Salvias having confeft his Ignorance in thereafbns of fome difpofitions of Providence, filcnces Salv.\ib,z. dc ^H OhjeBions with this 5 Nihil in hacre opus eft aliqnid Prov. audire, fatis ft pro univerjis rationibus Author Dem* Neither is this a meer extrinftck^ Argument, as Au- thority ufually is, becaufe there is an intrinpk^teoSbn of this Authority, the abfolute Reditude and Juftice Pftl. 145. 17. of Gods nature, who is righteous in all his ways^ and holy in all his workj* CHAP. •dirf*««MalA*a>Miii^ in ContcltJittg ifilSatt'sllcfiniiptiou. 47 CHAP. IV. ^''"P-^^- The 7 wpojjtbilif J of Mans Recovery by his Natural Power, He CAftfiot regain hk Primitive Holiness. The Un- derftanding andV^xW the fuperiour Faculties are de- pravd. The Mind is ignorant and infenftble of our Corruption. The Will is more dcprav d than the Mind. It embraces only Sciifunl Good. Carnal Objeds are wounding to the Confcicnce, and unfa- tisfying to the Afiedtions, yet /^c Will eagerly pur fues them. The moral Impotence^ that arifeth from aper^ verfe Difpofition of the Will, is culpable. Neither the Beauty nor the Reward of Holinefs can prevail upon the unrenewed Will. Guilty Man cannot reco- ver the Favour of God. He is unable to maks Sa- tisfadioii to Juftice. He is incapable of re^l Rcpen- tance^ which might qualifie him for Pardon. WHea Adam was expell'd from Paradife^ the en- trance was guarded by a flaming Sword^ to fignifie, That all hopes of Return by the way of Nature are cut off for ever. He loft his Pvight, and could not recover.it by Power. The chiefeft ornaments of Pa- radife are the Image and Favour of God, of which he is juftly deprived : and there is no pofTibility for him to regain them. What can he cxped: from his own Reafbn that betrayed him to ruin ? If it did not fup- porthim when he ftood, how can it rai(e him when he is fallen ? If there were a power in lapfed Man to re* ftore himfelf, it would exceed the original Power he had to iv///and obey : It being infinitely more difficult for a dead man to ri(e, than for a living man to put forth vital Aftions. For the clearer opening of this Point, concerning Mans 48 %\)t J^atmonr of ti)c Ditoine :^tf tibutcs, Ch TV Mans ^^/o Superiour Faculties which command the reft. I. The Vnderftanding hath loft the right apprehen- fion of things. As Sin began in the darknefs of the Mind, fo one of its worft effe^s is, the encreafing that Darknefs which can only be difpell'd by a fupernatural , Light. Now what the Eye is to the Body, that is the Mind in Contvibing iS0m'S EcDcuiptiom 49 Mind for the direding the Will and conducing the c^ap IV Life. A^d if the light that is in us he darknefs^ how \^/^\^^^ great is that darks^efs . ^^ difcerning, Klan is incapable of oblerving his native Corruption : fince atfirB he afts evilly, and is in con- ftant convcrfation with Sinners, who bring Vice into his acquaintance^ and by making it familiar, leffenthe horrourand avcrfationfrom it. Befides, thofe corrupt and nunrerous examples wherewith he is encompaft, call forth his finful inclinations, which as they are heightened by repeated ads, and become more ftrong and obflinate, fo left fenfible to him. And by this we may underfrand how irrex:overable Man is by his own Rcafon. The firji flep to our Cure is begun in the knowledge of our Difeafe, and this dilcoA^ery is made by the Underflanding, when 'tis feeing and vigilant, not when 'tis blind. A Difeafe in the Body is perceived by the Mind, but when the Soul is the affeded part, and the remtude of Reafonis loft, there is no remain- ing pr/Vc/p/e to give notice of it. And as that Difeafe is mofl dangerous which flrikes at the Life, and is with- out Pain 5 for Pain is not the chief evil but fuppofes it, 'tis the fpur of Nature urging us to feek for Cure : So the corruption of the Underffanding is very fatal to Man 5 for although he labours under many pernicious Lufts which in the ifTue will prove deadly,yet he is infenfible of them, and from thence follows a Carelefnefs and Contempt 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 Impo- tence, but Contrariety to what \s fpiritually good. There are fome weak Jiri&ures of Truth in Upfed Man, butthey dyein the Brain, and are powcrlefs and inef- fedual as to the Will, which rufhes into the embraces of worldly Ohje&s. This the univerfal Experience of" Mankind fince the Fall doth evidently prove, and the account of it is in the following Confiderations. i» Therte in Conttibing ^an'S Ertnnptiott* ? » 1. There is a ftrong inclination in Man to Happi- Chap J V. nefi. This defire is born and brought up with him, ^^VVN^ and is common to all that partake of the reafonable Nature. From the Prince to the pooreft wretch^ from the moft knowing to the meaneft in underhand- ing, every one defires to be happy: As the great flames and the little fparks of fire all naturally afcend to the'w fp here. 2. The conftituting of any thing to be our Happi- nels, is thcfirji and univerfal Maxime^ from whence all moral confequences are deriv'd. 'Tis the rule of our Dedres, and the end of our aUions. As in natural things, the principles of their produftion operate ac- cording to their quality, fo in moral things the end is as powerful to form the Soul for its Operations in order to it. Therefore as all defire to be happy, fo they ap- ply themfelves to thole means, which appear to be con- venient for the obtaining of it. 3. Every one frames a Happinefs according to his . temper. The apprehenfions of it are anfwerable to '^^"^-^ 4^° the difpofitions of the perfon. For Felicity is the to/?to ;9 ra pleafure which arifcs from the harmotiious asfrcement '^*-'^^ ^V^' between the Ohje& and the Appetite. Now Man by Ariit. Lib. 3, his original and contrafted corruption is altogether E'-^ic. carnal^ he inherits the Serpents cur(e to creep on the earthy he cleaves to defiling and debafing ohjeBs^ and is only qualified iox fenfnal fatisfaftions. The Soul \> incarnated, and it (hapcs a Happinefs to it felf, in the enjoyment of thofe things which are delicious to the Senles. The fhadow of felicity is purfued with equal ardour, as that which is real and fabfiantial. The fu- />rewc partof Man, the Undcrftanding, is employ 'd to ferve the lower Faculties, Rcafon is ufed to make him more ingenious and luxurious in Senfttality : So much more brutijij than the Brutes is he become, when be- H 2 fides 5 1 %\^t i^firmonv cf tt)c ^iWt %ttxmu3y CharTlv" ^^^^ ^^^^ P^^*- which is fo by its natural condition, the \^_y\h\J n^oft noble part is made fo by unnatural choice and corruption. From hence the J^oftlc gives an univer- Tit. 3. J. fal Chara&er of Men in their corrupt (late, Thiit they are foolijlj and difobcdient^ deceived^ ferving divers lufis and pleafiires. This purfuit of Senfual pleafure, is the fervice of a Slavc^ which, hath no other Law of his Life but the Will of his Mafter. 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 of true Liberty. But the Bondage is fo pleafing, that corrupted Man prefers it before Spiritjial and real Freedom. Senfual Lufts blind the Underftanding, and bind the Will fo, that he is unable becaufe unwilling to refcue himfelf. He is deluded with the falfe appearance of Liberty, and imagines that to live according to Rule is a flavifh Confinement. As if the Horfe were free, becaufe his Mider allowes him a full career in a pleafant iv^;^^,when the Bridle is in his Mouthy and he is tinder its impe- rious check at pleafure. Or a Galley-flave were free, becaufe the VefTel wherein he rows with fo much toil, roams over the vaft Ocean. And whereas there are two Confiderations which arc proper to convince Man that the full and unconfin'd enjoyment of Worldly things cannot make him hiappy, becaufe they are wounding to the Confcience, and unfatisfying to the Afiedions, yet thefe are ineffcdual to take him off from an eager purfuit of them. I will particularly con- fider this, to fhew how unable Man in his Up fed con- dition is to difintangle himfelf from miferable vanities, and confequcntly to recover his loO: Holinefs. I. Senfual i'leafures are wounding to the Confci- ence. There is a fecret acknowledgment in every Mans Breaft o^ a Snperiour Power to whom he mufc give in Conttiljins ^m'S JSeDcmption. 5 3 give an account, and though Confciencc be much ira- P^T jTT~ pair'd in its Integrity, yet fomtimcs it recoils upon ^v^^/^^J the Sinner by the foulnefs of his anions, and its tefti- monv brings fuch terrour, as makes Sin very unplea- fant. The PoettcWsu?, that of all the Torments of Hell, the moH: cruel and that which exceeds the reft is, Noffe dJeque fuum gcfiare in pcCfore tejiew. And how can the Sinner delight freely in that which vexes and frets the moft^f/Z^/and tender part? He can- not enjoy his r/?^r/;//«^ Lufts without guilt^nor embrace them without t\\G rclu&ancy of a contradifting Prin- ciple within him. As the fear of Poifon will imbit- ter the fweeteft Cup, fo the pureft Pleafures are allay- ed with atilidingapprehenfions of the future^ and the preface of Judgment to come. Now Man in his Sen- faal ftate tries all ways to difarm Confcience, that he may pleafe the \o\vqv appetites without regret, I will inftance in the principal. I. He v\Cts many pleas and pretexts to juftifie, or extenuate the evil, and if pofTible to fatisfie carnality, and Confcience too. Self-love, which is the eloquent advocate of Senfc, puts a varniflj upon Sin, to take off from its horrid appearance^ and endeavours not only to colour the objed, but to corrupt the Eye bv a difc guifing tin&jire^ that the fight of things may not be according to /r;///j, but the defire. Thus the Heathens allowed Intemperance, Uncleannefs, and other infimous Vices as innocent gratifications of Nature. Now if the Principles in Man are poifoned, fo that evil is cftccmed good^ he then lives in the quiet pradice of Sin without reflection or remorfe. There is no fting remains to awaken him out of Security. But if he ■cannot fo far bribe Confciencc as to make it filent, or favourable ?4 Xl)t mmon^ of tUt 2>it3itte ZtttMUSj Chap. IV. favourable to that which delights the Senfe, if hecan- VwV^r^^ not efcape its i///erW condemnation, the next method is by a ftrong divcrfion to lefTen the trouble. 2. When the carnal Mind fees nothing within but what torments, and finds an intolerable pain in con- verfing with it {elf, it runs abroad, and ufes all the arts of oblivion to loie the remembrance of its true ftate. As Caiu^ to drown the voice of Confcience, fell a building Cities^ and Sanl^ to difpel \v\% Melan- choly^ call'dfor ^/«/?r4.- The bufinefs and pleafures of this life are dangerous amusements to divert the Soul, by the reprefentation of what is profitable or pleafant, from confidering the «^^r/t/ qualities of good and evil. Thus Confcience, like an intermitting Pulfe^ ceafes for awhile. Miierable confblationj which doth not re- move, but conceal the evil till itbepafl: remedy. But if Confcience, 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 Plcafures. For being only acquainted with thofe things that affedt the Senfes, and having no reliOi of that Happinefs which is fiblime and fupern at ural , if he parts with them he is deprived of all delight, which is to him a ftate more intolerable than that wherein there is a mixture of delight and torment. From hence it appears that the interpofition of Confcience, though whha flaming Sword between Man carnal^ and his be- loved obje&s^ is not effedual to reftrain him. 2. All worldly things are unfatisfying to the Afledti- ons. There are three Confiderations which depreciate andleiJen the value of any good. 1. The ShoxtXi^^s oi \xs. duration. 2. If it brings only a flight />/e^j//re. 3. If that pleafurebe attended with torments. All which are contrary to the ejfential properties of the in Conrtil3ing fipau'saacDcmptiou. 5? the fupreme Qood , which is perpetual , and fincere Chap. IV. without the lea ft mixture ofez;//, anfl produces the ^v^^v^ higheft delight to the Soul. Now all thefe concur to vilifie TT^r/^/j' things: i. They are fliort in their r/«r^ And that eithef becaufe the vehement delights oisenfe corrupt \\\Q temp era fjiefjt of the Body in which the vi- tal complexion confifts, and expofe it to thofe Iharp Difeafesj that it may be faid without an Hyparbole^ That a ihoufund Pleafures are not equal to one Hours pain that attends them : or, becaufe of the inward tor- ture of the Mind, arifing from the fenfe of Guilt and Folly, which is the anticipation o^ Hell it felf, the be- ginning of eternal Sorrows. Now thefe things are not obfcure Articles of Faith, nor abftra&ed Do&rines^ to be confider'd only by re- fined Reafon, but are manifeft and clear as the Light, and verified by continual Experience : 'Tis therefore ftrange to amazement , that Man (hould fearch after Happinefs in thefe things where he knows 'tis not to be found, and court real Infelicity under a deceitful ap- pearance, when the Fallacy is tranfparent. Who from aprinciple^of Reafon would choofe for his Happinefs a real Good, which after a little time he (liould be de- priv'd of for ever? or a flight good for ever? as the fight of a Vi&ure^ or the hearing o^ Mufick, Yet thus unreafonable is Man in his corrupt ftate, whofe Soul is truly immortal^ and capable of infinite Blellednefs, yet he choofes thofe delights which are neither fatisfy- ing nor laftmg. And becaufe the Humane Under- ftandingfl-om time to time is convinced of the vanity of all fublunary things, therefore to leilen the vexa- tion which ariies from Difappointment, and that the Appetite may not be taken off from them, corrupted Man tries 5 I. By variety oi ohje&s to prelerve uniformity in Delight. The moft pleafing if confin'd to them grow fiaufeom and infipid^ after the expiring of a few mo- ments there remains nothing but fatiety and (ickly re- fentments : in Conttii)ins ^m'S laeHempftotT; 5 7 fintments: and then changes are the remedies, to take Chao IV off the wearinefs of one pleafure by another. The \^^\r^^ Humane Soul is under a perpetual inftability of reftlefs defires, it defpifes what it enjoyes, and values what is we2v, as \^ Novelty and Goodne(s were the fame in all temporal x\i\v\gs. And as the Birds remain in the Air by conftant motion, without which they would t^uick- ly fall to the Earth as other heavy bodies, there be- ing nothing folid to fupport them , fo the Spirit of Man,by many unquiet agitations and continual changes, fubfirts for a time, till at laltit falls into Discontent and Defpair, the Center of corrupt Nature. 2. When prefent things are unflitisfadory, he enter- tains himfelf with Hope; for that being terminated on a future Objedl which is of a doubtful nature, the Mind attends to thofe Arguments which produce a pleafant belief, to find that in feveral obje^s, which it cannot in any (ingle one, and to make up in number^ what is wanting in meafure, whereas the prefent is ma- nifeftand takes away all liberty of thinking. Upon this ground Senfual Pleafure is more in expe&ation than fruition : For Hope by a marvellous enchantment not only makes that which is future prefent, but re- prefenting in one view that which cannot be enjoyed but in the intervals of time, it unites all the fucceffive parts in one point, fo that what is divided and lellcn'd in the fruition, which is always gradual^ is offered at once and entire. Thus Man carnal deceived by the imperfed: light o^ Fancy, and the falfe glais of Hope^ choofes ^fiUitious felicity. Man walks in a vainjijew, Pfal. 5. 5. His ^r/^^/;WErrour hath produced this in its own image. And although the complacency he takes in fenfual ob- je&s is like the joy of a diftraded Pcrfon, the iilue of folly and il/ujion, and Experience difcovers the de- ceit that is in them 5 as fmelling to an artificial Rofe I uadeceives Chap TV ^^^^c^^ves the Eye 5 yet he will embrace his Error. \,^y^r^^ Man is in a voluntary Dream, which repreients to him the World as his Happinefs, and when he is awakened, he dreams again, choofing to be deceiv'd with delight rather than to difcover the truth without it. This is fet Ifa. 57. 10. forth by the Prophet, Thou art wearied in the greatnefs ef thy Tpay^ yet faideft thou not there is no hope : that is, Thou art tired in the chafe of fatisfaftion from one thing to another, yet thou wouldft not give over, but ftill purfueft thofe (hadows which can never be brought nearer to thee. And the true reafon of it is, that in the humane Nature there is an intense and continual de- fire of Pleafure, without which Life itfelf hath no fa- tisfaftion. For Life confifting in the operations of the Soul, either the ex^er;?^/ of the Senfes, or the internal of the Mind, 'tis fweetned by thofe delights which are fuitable to them. So that if all pleafant operations ceafe, without poffibility of returning, Death is more defirable than Life. And in the corrupt ftate there is fo ftrid an alliance between the Flefli and Spirit, that there is but one appetite between them, and that is of theFlefh. All the Defigns and Endeavours of the carnal Man are by fit means to obtain fatisfaftion to his Senfes : as if the Contentment of the Flelh and the Happinefs of the Soul were the fame thing 5 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 Flefi is now grown ahfolute^ and hath acquired a perfed Empire, and taken a full pofleflion of all the Faculties. Rom. 8. 8. ^^^ ^^^^ reafon the Apoflle tells us, They that are in the Flefi cannot pleafe God. And the carnal will is enmity againji God^ 'tis not JuhjeB^ neither can it he, 'Tis infhar'd in the cords of Concupifcenee^ and cannot re- cover it felf from itsfooliftl bondage^ But that doth not in Conttibing ^m's HctiemptiDit* '>9 not leflen the guilt 5 which will appear by confidering, Chap. IV. there is a twofold Impotence, ^wVStVJ 1. There is a natural Impotence which proteds from the fevcrity of Jufticc. No Man is bound to ftop the Sun in its courfe, or to remove Mountains : For the hu- mane Nature was never endued with Faculties to do thofe things. They are inculpably without our power. Now the Law enjoins nothing but what Man had in his Creation an original Power to perform. 2. There is a moral Impotence^ which arifes from a perverfe difpofition of the Will, and is join'd with a delight in Sin, and a ftrong averfion from the holy Com- mands of God 5 and the more deep and inveterate this is, the more worthy 'tis of punifhment. AriHotle af- Ethic. 5. (erts, That thofe who contrad invincible Habits by Cuftome, are inexcuiable though they cannot abftain from evil. For fince Liberty confifts in doing what one wills, this irapoflibility doth not deftroy Liberty 5 the depravation of the Faculties doth not hinder their vo- luntary operations. The Vnderjlanding conceives, the W^/Z^ choofes, the Appetite defires freely. A diftrad- ed Perfon that kills is not guilty of Murder^ and there- fore fecure from the Sentence of the Law. For his Vnderftanding being diftemper'd by the diforder of the images in his Fancy, it doth not judge aright, fo that the adion is involuntary, and therefore not cul- pable. But there is a vaft difference between thccaufes of Dijira^ion^ and thofe which induce a carnal Man to fin. The firfl are feated in the diftemper of the Brain, over which the Will hath no Power : whereas there fhould be a regular fubjeftion of the lower d:/>pe- iite to the Will enlightned and direded by the Mind. The Will it felf is corrupted and brought into Captivity by things pleafing to the lower Faculties : It cannot difintangle it felf, but its impotence lies in its obftinacy. I 2 This 6o %i)t ]^avmonv of tl)e mwt :^tttibtttf s, ChaD iv" '^^^^ ^^ ^^^ meaning of St. Pef^r, fpeaking concerning - - * unclean Perfons, That their eyes are full of adultery^ and they cannot ceafe from Sin. 'Tis from their fault alone that they are without power. Therefore the Scripture reprefents IViantobert"V"\^ glorious Attribute of the Deity ^ doth not allure him 5 Yox^Vrjufquifque utaffe&us eft itajudicat'^ Man under- flands according to his Affed:ions. The renewed Mind can only fee the effential and intimate Beauty of Ho- linefs. NowinyZr/;^ Man the clearnefs of the difcerning power is lofi:. As the natural Eye till 'tis purged from vicious qualities, can't look on things that are bright and fiihlime^ and if it hath been long in darkpefs^ it fuffers by the moft pleafing Objeft the light : fo the internal eye of the Mind, that it may fee the lively hftre of Holinefs, it muft be cleanfed from the filthi- nels of carnal AfFedions, and having been fo long under thick darkncfs it muft be ftrengthned, before it can fuftain the brightnefs of things fpiritual. Till it be prepar'd, it can fee nothing amiable and delirable in the Image of God. 2. The Reward of Holinefs hath no attraBive power on the carnal Will , becaufe 'tis Future^ and Spiritual. I. *Tis Future^ and therefore the conceptions o^ \t are very dark and imperfed : The Soul is funk down into the Senfes, and they are (hort-fighted and can't look beyond what is prefent to the next life. And as the Images of things are weaken'd and confus'd propor- tionably to their diftance, and^make a fainter impref- lion upon the Faculty 5 fo the reprefentation of Heaven and BlefTednefs as a Happinefs to come hereafter, and therefore remote^ doth but coldly afFeft the Will. A prefent vanity^ in the judgment of the carnal Soul, outweighs the moft glorious futurity. Till there be Quae illi dif- taken from before its eyes the (in Ter tuUi an shngusige^ mmlriuijf ^^'<^^ curtain of the vifible World, it cannot difcern viceopparfa the difference between them, nor value the reward for •ft. Ap^icg. jj.g excellency and duration. 2. 'Tis 2. 'Tis Spiritual^ and there muftbe a,r//2>7>eDifpo- Chap. IV. fition of the Soul, before it is capable of it. The pure v.w"N»>' in heart can only fee the pure God. The Felicity above ^44c. j. 8. is that which Eye hath not feen^ nor Ear heard^ neither i Cor. 2. 9. hath it entered into the heart of maii to conceive. Now the carnal Man is only affeded with grofs and corporeal things. The certainty^ immenftty^ and immortality of the Heavenly Reward doth not prevail with him to feek after it. He hath no palate for Spiritual Pkafures, Ws vitiated by lufcious Vanities, and can't relilh r^- tional and refined Joys. 'Till the temper of the Soul be altered, the bread of Angels is diftafteful to it. For the Appetite is according to the difpofition of the Sto- machy and when that is corrupted, it longs for things hurtful and rejeds wholfome food. If a carnal Man were tranllated to Heaven, where the Love of God reigns, and where the brighteftand fweetefl: difcoveries of his Glory appear, he would not find Paradife in Heaven it felf For Delight arifes notmeerly fi:om the excellency of the ob]e&^ but from the proportionable- ncfs to the Faculty. Though God is an infinite Good in himfelf, yet if he is not conceiv'd as the Supream Good to Man, he cannot make him happy. Suppofe fome Oight Convidions to be in the Mind, that happinefs confifts in the enjoyment of God, yet this being offer'd upon the terms of quitting all fen- fual Lufts, the carnal Man efteems the condition im- poffible, and therefore isdifcourag'd from ufing any en- deavours to obtain it. For to excite Hope 'tis not fufficient to propofe a Reward that is real and excel- lent, but that is attainable. For although Hope hath its tendency to a difficult Good, as its proper ohjeU^ and the difficulty is fo far from difcouraging, that it quickens the Soul, and draws forth all the aBive Powers, by rendering it greater in our eftecnTp yet when the difficulty <<4 %l)t J^atmottv of tlje SDibine :^tttibtttes, Chao TV ^^fficulty is exqejjtve and confines upon iwpojfibility^ it \^^^/^}^>^ dejeds the Soul and inclines it to defpair : Thus when the condition of obtaining fome good is necelTary, but infufferable, it takes off from all endeavours in order to it. To conlideritin a temporal C^l^q^ will make it more clear. As one that labours under a Dropfie^ and is vext with an intolerable and infatiable thirfi^'iidiPhyfician {hould aflure him of Cure upon condition he would abftain from drinkjftg^ he could not conceive any real hope of being healed, judging it impoffible to refift the importunity of his droughty he therefore negleds the means, he drinks and dies. Thus the corrupt Heart of Man, that is under a perpetual thirft of car^ ;?^/Pleafures, and is more inflamed by the fatisfadion it receives, judges it an iftfnperable condition to part with them for the acquiring o^ fpjritual Happinefs : And this fe^fual and fottifi Defpair caufes af^^^/neg- led of the means. "Tis thus expreft by the ifraelites, when God commanded them to return from the evil of their waies in order to their Happinefs, and they faidj Abftincrene- There if no hope^ but we will walk^after our own devices^ queo Orot. and we will every one do the imagination of his evil heart. jcr. 18. ij; They were Slaves to their domineering Appetites, and refolved to make no trial about that they judg'd im- poffible. Briefly^ In fain Man there is fomething predo- minant^ which he values abovethe ^2iV our and fruition of God, and that is the World. As in the Parabhy where Happinefs is fet forth under the familiar repre- fentation of a Feaft, thofe who were invited to it, ex- cufethemielves by fuch reafons as clearly difcover that (bme amiable Luft charm'd them fo frrongly, that in luk. 14.18. the competition 'twas prefer'd before Heaven. One faithy I have bought a piece of ground^ and I mnji needs go fee it J and another J I have bought a yoke of Oxen^ ^ And 1 in Conttitjing ^m'& Jacfifmptioit. 6^ a»d mttfigo to prove them'-y and a thirds I have married Chap IV a wife and cannot come. The obje&s of their Paffions K,^\r^^ are different, but they all produce the fame efied, the rejeftion of Happineft. They«//iofalI is this. That as Man fell from his Obedience, and loft the Image of God, by feeking Perfeftion and Satisfadion, that is, Happinefs in the creature , fo he can never return to his Obediencc,and acknowledge God as his Supreme Lord, till he choofes him for his Happinefs. And this he can never entirely do, till he is born again, and hath a nevo principle of Life that may change the complexion of the Soul, and qualifie it for thofe deliirhts which are fiihlime and fpiritual. Secondly J Fain Man can never recover the Favour of God 5 And this is evident upon a double account. 1 . He is not able to make Hitisfadion to Gods Jufticc, for the difhonour brought to him. 2. He is incapable ot real Repentance, which might qualifie him for Pardon. Firji, He is unable to fatisfie Juftice for his offence, either by exad obedience for the future, or by endu- ring the punifliment that is due to Sin. I. Suppoffng that Man could perform exad Obedi- ence after his Fall^ yet that could not be fatisfadion. 'Tis ejfential to Satisfaction, that the a&ion by which 'tis made, be in the power of the perfon that fatisnes. A Servant as a Servant cannot make fatisfad:ion for an injury done to his Lord, for whatfoevcr fervice he performs was due before the offence, and is not pro- perly a reftitution, becaufe 'tis not of his own. Now the complcat Obedience of the Creature is due to God. He is the Lord of all our Aftions, and whatever Man doth is but the payment of the original Debt. The Law requires a perpetual reverence of the Law-giver, and exprcfs Obedience to his Will \fi all things. So K that Chap IV *^^^ *^^^ impofiible that the higheft refpeft to it after- ; wards, (hould compenfate for the leaft violation of it. Befides, To make Satisfaftion for a Fault, 'tisnecef- -lary the Offender do fome voluntary aft, that may be as honourable to the perfon, and as much above what he was before obliged to, as the contempt was difho- nourable and below that which was due. Unlefs God receive that which is as eflimable in the nature of Obe- dience, as the injury he received is in the nature of Contempt, there can be no SatisfadVion. Now there is a greater diflionour brought to God by the commif- (ion of one Sin, than there is honour by the perfed Obe- dience of all the Angels : For in their Obedience God is preferr'd by the Creature, before things infinitely beneath him, which is but a fmall honour^ but by one Sin he isdifvalued in the comparison, which \s infinite Contempt. 2. Man cannot make fatisfadion by Suffering. For the Puniihment muft be equal to the Offence, which derives its guilt from the dignity of the Perfon offend- ed, and the indignity of the offender. Now God is the Vniverfal King, his Juftice is Infinite^ which Man hath injur'd, and his Glory, which Man hath obfcur'd •-, and Man isfinite* And what proportion it there be- tv/^Qn finite and infinite ^ How can a worthlefs Rebel that is hateful to God, expiate the offence of fo excel- lent a Majefly } If he facrifice himfelf, he can never appeafe the Divine Difpleafure, for what doth he of- fer but a lump of fVcbellion and Ingratitude? He can make no other Satisfadion but that of the Devils, which continues forever, and is not compleated. Secondly^ Fain Man confidered only in his corrupt and miferable ftate is incapable of real Repentance, which is a necefiary Condition to qualifie him for Par- don. For whcrtas Repentance includes an ingenuous forrowr in €m\tti\)m ^an'SBcficmpfioit* ^7 forrow for Sin paft, and a fincere forfakingof it, he is chap. iV. utterly indifpos'd for both. *^VV^VJ I. He cannot be ingenuoufly forrowful for his of- fence. 'Tis true, when the circumftances are changed, that which was pleafing will caufe trouble of Spirit^ As when a Malefaftor fuffers for his Crimes, he reflects upon his Adions with Sorrow. But this hath no moral worth in it: For 'tis a forc'd a&^ proceeding from a awVhx^t* violent Principle, and is confiftent with as great a love 9«»»'' to Sin as he had before, and is intirely terminated on ^ ^^' '' *^' himfelf. But that grief which is divine, and is accom- panied with a change in heart and life, refpefts the ftain more than the punifhment of Sin ; and arifesfrom Love to God, who is difobeyed and dilhonoured by it : Now 'tis not conceivable, that the guilty Creature can love God, whilft he looks on him as an irreconcileable enemy. Diftruft of the favour of a perfon, whichisa degree of fear, is attended with coldnefsof 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 direft hatred. An inftance of this we have in the Devils, who curfe the Fonntaujo^ Blejfcdnefs, If the Evil be paft Remedy, the fenfe of it is attended with rage and tranfports of blafphemy ^^^ *^-2'- againft God himfelf A defpairing Sinner begins in this life the gnalhing of teeth againft his Judge, and kindles the fire that (hall torment him forever. Tis for this reafon the Scripture propounds the Goodnefs of God, as the moft powerful perfuafive 4o Rom. 2 4. lead men to RepcTitaKce, There can be no kindly relen- tings without /y/^?/ Affection, and that is always tera- per'd with the expcdlation of favour. Without hope of Pardon all other motives are ineffedual to melt the heart. Now the ^ry2 Covenant obliged Man to Obedience K 2 or 68 %i^t ^^atmott^ of tl)e SDitine :^ttribtttfS, Chap. IV." ^^ PuniQiment : It required Innocence^ and did not ^^V"V"%^ accept of Recent artce. The final voice of the Law is, Do\ or JD/e. Guilty Man cannot look on God with comfort under the notion of a Holy Creator, that delights to view his own refemhlanc^ in the innocent Creature, nor of a companionate Father thatfparesan offending Son, but apprehends him to be an inexorable Judge, who hath Right and Power to revenge the Difobedience. He can find no expedient for his Deli- verance, nor conceive how Mercy can lave him without the violation of Juflice^ an Attribute as effential to the Divine Nature as Mercy. And what can induce him to make an humble confeffion of his faulty when he ex- peds nothing but an irrevocable Doom ^ An inftance of this we have in ^^4^, who being under the conviUi- on of his Sin, and an apprehenfion that God would be fevere, did not follicite for Mercy, butendeavour'd to Gen. 5.12. transfer the guilt on God himfelf. The woma?t than gaveft me^ fhc gave me of the tree^ and I did eat. As if Ihe had been defign'd for a fnare, and not to be an aid in his innocent ftate. ' 2. k^mcQxt Refohtion toforfake Sin is built on the hopes of Mercy. Till the reafonable Creature know that Heaven is open to Repentance, to \\\s fecond 2indi better thoughts, he is irreclaimable. He that never hopes to receive any good^ v^xW continue in doing evil. Defpair of y^/erry caufethadefpifingof the L^jv. The Apofiate Angels who are without the referves of Par- don, are confirmed in their Rebellion : their Guilt is mixt with Fury^ they perfift in their War againft God, though they know the ifTue 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 defpair had inflam'd his hatred againft God, which is of all the Vaffions the moft incurable. Thofe vicious Affe^ions in Contrilimg ^AtCS BeDcmpf loit* 6p Jfe^ioffs that depend on the humours of the Body Qb^D~Tv which are mutable, alter with them ; But Hatred is \u^?^sU feated in the fuperiour part of the Soul,- which is of a Spiritual nature and Diabolical in obftinacy. Injlwrty When the reafonable Creature is guilty and vitious, and knows that God is jf//f/ and Holy^ and that He will he fevere in revenging all Difobedience, he hath no Care nor Defireto reform himfclf. He will not lay a reftraint on his pleafing appetites, when he experts no rccompence : heefteems it loftlabour toab- ftain; And all his defign is to allay and fweeten the fear oF future Evils by /?r^e«^ enjoyments. When he is fcorcht with the apprehenfions of wrath to come, he plunges himfelf into fenfual excefles for fome relief. He refolves to make his befl of Sin for a time : accor- ding to the Principle of the Epicures^ Let us eat and i Cor. r j. drinks ivhile we may^ to morrovp we fljall die. The Sum of all is this, That an linrelenting and unre- formed Sinner is incapable of Pardon 5 For unlefs God fhould renounce his own Nature, and deny his Deity, He cannot receive him to favour. And it is incon- ceivable how the rational Creature once lapfed, fhould ever be eneourag'd to Repentace without the expecta- tion of Mercy : And there being an infeparable alliance between the integrity diud. felicity of man by the terms of the firji Covenant, the one failing, he could not entertain the leafl: degree of Hope concerning the other. By all which it appears he is under an invincible necef- (ity o^ finning and fuffering for ever 5 his Mifery is compleat and defperate. CHAP. 70 Xljc f^armonp of tlje 2)ii3(ne :^tttil)tttcg, ^''^f-^- CHAP. V. Of the Divittc Wifdor^ie in the contrivance ofAtans Re- demption. Vnderfianding Agents propound an End, and choofe Means for the obtaining it. The End of God if of the higheji confequence^ his own Glory and Man' J Recovery. The di^culty of accomplijhing it. The Means are proportionable. The Divine IVifdome glorified in taking occasion from the Sin and Fall of Man to bring Glory to God, and to raife Man to a more excellent State. It appears in ordaining fuch a. Mediator, as was fit to reconcile God to Man, and Man to God. 'Tis difcoveredin the deflgnation of the Second Verfon to be our Saviour. And making the Remedy to have a proportion to the caufe ef our Ruine. 'Tis viftble in the manner whereby our Re- demption is accomplifJdt. And in the ordaining fuch contemptible means to produce fitch glorious efFeds. And laying the defign of the Gofpel, fo as to provide for the comfort^ and promote the holinefi ^/Man. GOD by his infallible Prefcience (to which all things are eternally prefent ) viewing the FaU o^ Adam, and that all Mankind lay bleeding in him, out of deep companion to his Creature, and that the Devil might not h^ finally vidorious over him, in his Coun- fel decreed the Recovery of Man from his languilhing and miferable ftate. The defign and the means are moft worthy of God, and in both his Wifdom appears. This will be made vifible by confidering, that all underftanding Agents firft propound an end^ and then choofe the means for the obtaining of it. And the more perfed the Vnderfianding is, the more excellent is the end it defigns, and the more fit and convenient are the lit Cottttii3ittg!S^an'S3aet}rniption. 7« the weaffs it makes ufe of for the acquiring it. Now Chap. V. when God whofe V^derfia^^dhig it itifinite^ (and in >,.V""V~VJ comparifbn of whom the moft prudent and advifed are but as dark fliadows) when he determines to work, cfpccially in a moft glorious manner, the end and the ;!;/e/?, The end is of the higheft Confequcncc. Were it fome low inconfiderable thing, it were unworthy of one thought of God for the effefting it. To be cu- rious in the contriving how to accomplifh that which is of no importance, expofes to a juft imputation of Folly: But when the moft excellent Good is the eW, and the difficulties which hinder the obtaining of it are infnperable to z finite underftanding, it then becomes the only wife God to difcover the Divinity of his Wif- i Tim. 1. 17. dom, 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 Am- baffadors extraordinary to bring tidings of peace to the World, They prai fed God^ fiyj^g^ Glory to God in Luk. 2. \\,\^ thehigheli^ and on Earth Peacc^ good WiH towards men. The fuprcme End is his own Glory, and in order to it, the Salvation of Man hath the nature and refped of a medium. The fubordinate is the Recovery of the world from its lapfed and wretched ftate. 1. The fupreme End is the Glory of God. This fignifies principally his internal and effential Glory: and that confifts in the Perfedions of his Nature which can never be fully conceived by the Angels, but over- whelm by their excellent greatnefs all created Under- ftandings. But the Glory that refults from God's works is properly inteuded in the prefent , Argument, and implies, 2. The munifefiation whereby he is pleafed to re- prefent Chap. V pr^^^^''^ Himfelf in the exercife of his Jttrihaes. As V^V^y^-Vj the Divine Nature is the primary and compleat ObjeC^ of his Love, fo he takes delight in thofe Aftions where- in the image and brightnefs of his own vertues ap- pear. Now in all the works of God there is an evi- dence of his Exellencies. But as fome Stars (hine with a different glory, fo there are fome noble effeds, where- in the Divine Attributes are fo confpicuous, that in compare with them, the reft of God's works are but obfcure expreflions of his Greatnefs. The principal are Pfal. ip. I. Creation and Redemption. The Heavens declare the glory of God^ and the Firmament his handji-vpork; And when Cod furveyed the whole Creation, and faw that Gen. I. all which he had made was good^ He ordain'd a Sab- bath^ to figntfie the content and fatisfadtion he had in the difcovery of his eternal Perfeftions therein. But efpecially his Glory is moft resplendent in the Work of Redemption^ wherein more of the Divine At' tributes are exercis'd than in the Creation^ and in a more glorious manner. 'Tis here that Wifdom^ Good- nefs^ Jujiice^ Holinefs and Tower are united in their higheft degree and exaltation. Upon this account the I Tim.i. II. ^pojile ufeth that expreilion. The glorioifs Gofpelofthe Blejfed God : It being the cl ear e ft re^e/^^i^/z of his ex- cellent Attributes^ the unfpotted mirrour wherein the TAixiyctKHA great and wonderful effe&s of the Deity ^ve^ fet forth. '"l^"* 3. The Praife and Thankfgiving that arifeth from the difcovery of his Perfeftions by reafonable Creatures, whoconfider and acknowledge them. When there is a folemn veneration of his excellencies and the moft ardent affe&ions to Him for the communication of his pfal. 5®, ij. g,oodnefs. Thus in Gods recount, Whofo ofers praife ^ glorifies him. An eminent example of this is fet down in Job 58. 7. when at the birth of the World, The Mor- ning Stars fang together ^ and all the Sons ofGodfiouted for m Conttlbing ^m& Eeticniptiom 7 :? fir joy. And at its new Birth, they defcend and make chao'v' \{\spraife glorious in a triumphant Song. It will be the vv^\^"vl eternal exercife of the Saints in Heaven, where they pfaim.^5. a. more fully underftand the Mjfjiery of our Redemption, and confider every circumftance that may add a lufter to it, to afcribe BleJJtng^ Honour^ Glory and Forver to Rev. 5. ij. him that fits on the Throne^ and unto the Lamb for ever and ever. Secondly^ The fubordinate End is the reftoring of Man; And this is inviolably joyn'd with the other. 'Tis expreft by Peace on earthy and good "will towards men. Sin hath broke that /i^re^ Alliance which was be- tween God and Man : andexpoled him to his juft di(^ pleafure. A mifery inconceivable. And what is more becoming God, who is the Father of Mercies^ than to "glorifie his dear Attribnto^ and that which in a pecu- liar manner ^A^rtf^cr/z,^/ his Nature, by the Salvation God'ukve. of the mi ferable ^ What is more honourable to Him, »]o'^n49' than by his Almighty Mercy to raife fo many Monu- ments from the duft, wherein his Goodnefs may live and reign for ever? Now for the accomplifhing of thcfe excellent FW/, the D/z;/;;e Wifdom pitcht upon thofe means which were moft fit and congruous, which I (hall difiinBly confider : The Mifery oi fallen Man confifted in the Corrupt!- ' on of his nature by Sin, and the Punifhment that en- fues: And his Happincfsis in the rcftoring him to his />r7/;//72z;£?Holinefi:, and in Reconciliation to God, and the full fruition of him. The way to effed this was beyond the compafs of any finite Underftanding. That God, who is rich in Goodnefs, lliould be fa- vourable to the Angels who (erve him in perfed Purity, we may eafily conceive ^ for though they do not merit his favour, yet they never provokt his Anger. And 'tis L ^ impofliblc ^. y impoffible but that he (hould love the Image of his Ho- \,,^^\r^\j linefs wherever it ihines. Or fuppofe an innocent creature in Mifery, the Z)/- vifre N4ercy would fpeedily excite his power to relcue it : For God is Love to all his Creatures as fuch till fbme extrififecal caufe interveties^ which God hates more than he loves the Creature 5 and that is Sin, which alone (tops the efFufion of his Goodnefs, and opens a wide paffage for wrath to fall upon the guilty. But how to fave the Creature that is undone by its own choice, and is as finful as miferable, will /?^ye the wif- dom of the world. Heaven it felf (eem'd to be di- vided, i^err;' enclin'd to lave, but 5^;//?/Ve interpos'd for fatisfaftion. Mercy regarded Man with refpedt to his mifery, and the;;/e4/of itare. Shall the Almighty build to ruine? Shall the moft excellent creature in the lower world perilh, the fault not being folely his > Shall the enemy triumph for ever, and raife his Trophies from the Works of the moft High ? Shall the reafo" nable Creature lofe the fruition of God, and God the fubje^ion and ferviee of the Creature, and all Man- kind be made in vain > Jujiice confider'd Man as guilty of a tranfcendent Crime^ and 'tis its Nature to render to every one what is due 5 now the wages of Sin is Deaths 2iWdiJljaU not the Judge of all the world do right / All the other Attributes feem'd to be attendants on Jujiice. The Wifdc m of God enforced its Plea, it be- ing moft indecent that Sin which provokes the execu- tion, (hould procure the abrogation of the Law, this would encourage the commiflion of Sin without fear. The Majcfy of God was concern'd, for it was not becoming his excellent Greatnefs to treat with defiled duji, and to offer Pardon to a prefuraptuous Rebel immediately after his Offence, and before he made Sup- plication to his Judge, The Holinefs of God did quicken. in Conttibing ^m's ^mmptitm. 7 ? quicken his Juftice to execute the threatning, For he is Chap. V. of purer eyes than to behold Iniquity, As Goodnefs is the \_y~W^\J eflential objed of his Will, which he loves unchange- Habak. i. ably wherever it is, fo is Sin the eternal objeft of his hatred, and where 'tis found in the love of it, renders the (libjed odious to him. He will not take the voicksd j^ g ^^ ^ by the hand. The Law of contrariety forbids Purity ^yi^,TovrcZ and Pollution to mix together. And the veracity o^ y-^^ ^'^^^tv^^ God requir'd the infliding the puniftiment. For the ^^^^'^^^^'I'ar. Lavp being a Declaration of God's IVill^ according to which He would difpen(e Rewards and Punilhments, either it muft be executed upon the Offender, or if extraordinarily d'lC'p^md. with, it muft be upon fuch terms, as the honour of Gods Truth may be preferv'd. This feeming conflift was between the Attributes. The fublinteft Spirits in Heaven were at a lo(s how to unravel the difficulty, and to find out the miraculous way to reconcile infinite Mercy with /;;y?e;c77>/e Juftice^ how to latisfie the demands of the one, and the re- qucfis of the other. God was to overcome Himfelf betore He reftored Man. In this exigence his Mercy excited his Wifdom to interpofe as an Arbiter^ which in theTreafures of its incomprehenjible Light, found out an admirable expedient to y^z/eMan, without pre- judice to his other Perfe&ions : That was by confti- tuting a Mediator both able and willing, between the guilty <:re^/«re and Himfelf: Thatby transferring the punifhment on the Surety^ he might punifh Sin, and pardon the Sinner. And here, the more fcvere and rigo- rous Juftice is, the more admirable is the Mercy that faves. In the fame ftupendious Sacrifice he declared his refpe(n: to Juftice, and his delight in Mercy. The trvo principal 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 fj^tisfies his infinite L 2 Love ^6 Xije If armonp of tlje S)itime :3(f tributes, Chap. V. Love to N4an, and by the other fatisfies his infinite v^^-V^VJ Juftice for Man. Neither is it unbecoming God to condefcend in accepting the returning Sinner, when a Mediator o^ infinite dignity intercedes for favour. The 2 Cor. 5. Divine Majefty is not leflen'd when God is in Chrili reconciling the world unto himfelf Neither is the San&i- ty of God difparag'd by his Clemency to Sinners, for the RedeemerhxhQ principle and pattern of Holinefs to all that are faved. The fame Grace that enclin'd God to (end his Son to die for us, gives his Spirit to live in us, that we may be reviv'd and renewed according to his Image, and by conformity to God be prepared for communion with him. Here is a fweet concurrence of all the attributes, Mercy and Truth are met together^ rfalm. 8$. 10. Right eoufnefi and Peace kjfi each other. Who can count up this heap of wonders ? Who can unfold all the treafures of this myflerious Love? The Tongue of an Angel cannot explicate it according to its dignity : 'Tis the faireft Copy of the Z)/t>7>^ Wi (dome, ther^^- fummation of all God's Counfels, wherein all the At^ tributes are difplayed in their brighteft luftre : 'Tis here Eph. 5. 10. the manifold wifdome of God appears. The Angels of Light bend thenifelves with extraordinary application I Pet. I. 12. of Mind, and ^r^e;?/^ AfFedions to ftudy the rich and 4naiiufion/o unfearchahle variety that is in it. Only the (ame Un- tht fojiureof derftandino: comprehends it which contrived it. But as the Chcrubims . '^. 1^ ^i.t_i r ■ looking into the One that views the Ocean ^ though he cannot lee its w4r^ bounds or bottom, yet he fees (b much as to know that that vaft colledion of waters is far greater than what is within the compafs of his (hort fight ; So though 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 v/ith the Apoftlc, Eph 5. that it furpajjes k^nowledge. He that is the Brightneis of his Father's Glory, and the Light of the World, fo / Hum in ate. in Contrti^ing ^m's HcDeuipf (on^ yj iUuminate our dark Underftandings that we may con- ChaD~\r ceive aright of this great Myftery, U/^/'vl The Firft thing that offers it fclf to Confideration is, the compafsof the D;z^/;/ Aad Heb. 2. II. in Conftitjing ^m's JSctcuiptioit. 8 1 And as the Humafic Nature was neceffary to qualifie'chap y him ^ox Suffer wgs^ and to make them fuitable, fo the LV"\'^"vl Divine was to make them fttffick7it. The lower na- ture confider'd in it felf, could make no fatisfadion ; The Dignity of the Divine Perfon makes a temporal punifhment to be of an infinite value in God's account. Befidcs, The Httmane Nature had funk under the soius Dcus weight of wrath^ if the Deity hsid not been per finally fcntire, foius prefcnttofupportir. Briefly, To perform the/rf/ part "°^°rtcm"' of his Office, he mufl: futter, yet be impajfiblc^ Die, nonpocuic, vet be immortal'-) and undcrg;o the wrath of God, to ^'"^"! prono- deliver Manrrom It. 5„it, 2. To make Interceffion for us, it was requifite that He (hould partake of both Natures^ that he might have credit with God, and companion to Man. The Son hatha prevailing intereft in the Father^ as he teftifics, I knorv thoH heardfi me always. A Priviledge which John 11,42. neither Abraham^ Mofis^ nor any other who were the moft favoured Saints, enjoyed. And, as A^.?;;, he was fit for Fajfion and Companion, The Humane nature is the proper fubjed of feeling pity, efpecially when it hath felt mifery. God is capable of Lovc^ not, in ftridt- ne{s, o^ Companion, Yox Sympathy proceeds from an experimental fen(e of what one hath fuffcr'd, and the fight of the like affliUion in others revives the affe&i- ons which were felt in that (late, and enclines to pity. The Apojile offers this to Believers as the ground of comfort, that He who took our nature and felt our griefs intercedes for us. For rve have not an High-Prieft Hcb. 4. 1 5, that cannot be toucht with the feeling of our Infirmi- ties^ but was in all things tempted as we are^ yet with- out Sin-^ that with an humble confidence we may come to the Throne of Grace. He hath drunk deepcft of the Cup of Sorrows, that he may be an All-fufficient Com- forter to thofe that mourn. He hath fuch tender Bowels, M ^ we 8 2 Xi)e J^atmottv of tl)e SDibine :^tttMttSy 'Ol^^^'y' we may truft him to fbllicite our Salvation. In (hort, ^^.^/^r^\j 'Tis the great fupport of our Faith that we have accefs Zphcf. J. 18, to the Father by the Son^ and prefent all our requefts by a Akdiator fo worthy and (b dear to Him, and by One who left the Joys of Heaven, that by enduring Afflifti- on on Earth, his heart might be made tuneable to the hearts of the afflifted. Secondly^ For the difcharge of the Prophetical Office, 'twas neceflary the Mediator (hould be God and Jlfan. 1. He murt beGod, that he might deliver his Coun- fels with more authority and efficacy than any meet Creature could. He muft be a Teacher fent from Hea- ^e/? that reveals to us the Will of God concerning the way thither, and the certainty and excellency of that ftate. Now Chrift is the original of all Wifdom, 'tis not laid the Word of the Lord came to Him, as to the Prophets ^ He is the Fountain of all Sacred Knowledge, Jahn 1. 18. Xhe Son came from the Bofom of the Father^ the Seat of his Counfels and compafiions, to reveal thofe Se- crets which were concealed from the Angels, in that Light which is inaccejjible. And 'tis God alone can teach the Hearty and convince the Confcience^ fo as to produce a faving Belief of the Heavenly Dodtrine, and a delight in the difcovery, and a refolution to follow it wherever it direds. 2. 'Twas fit he fhould be Man^ that he might be Fa- miliarly converfant with us, and conveigh the Coun- fels of God in fuchaway as it/o things which render finful Man incapable of immediate converfe with God. 1 . The Infirmity of his Nature, 2. The Guilt that cleaves to himi Fi^B^ in Conf rising ^m'S ISttscmpf ion. 8 ; F/r/?, The Infirmity oi Mans Nature cannot endure Chap. V. the Glory of God's appearaoce. When the Law was ^.W^VJ delivered on Mount Sinai, the Ifraelites were under great terrors at the ,y/^/j^j- and Pri?^/^/^/ which accom- panied the Divine Prelence, and they defired that God would fpeak to them no more in his Majcjiy and Great- ^^^^ 5 ap ncfs, leji they JJjoitld die. There is fuch a difpropor^ job ig. u. tion between our meanncfs and his excellencies, that Daniel, though a Favorite of Heaven, yet his Com- D«n- lo.i?* linefs was turn'd into corruption at the fight of a Vifion, And the beloved Difciple fell doyvn as dead at the ap- Rev. 1.17. pearance of Chrijl in his Glory. When the £;/c 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 coloured medium, they are more temperate and fweetned to the (ight. The Eternal Word (hining in his full glory, the'more bright,the lefs vifible is he to mortal eyes ^ but the incar- nate Word is eclipfed and allayed by a vail offleJJj, and "^b. 10. ao. fo made acceflible to us. God out of a tender refped to our frailty and fears, promifed to raife up a Prophet cloathed in our nature, that we might comfortably and Dcut, i8.ij, quietly receive his Tnftruftions. 2. Guilt makes us fearful of his Prefence. Theap* proach of God awakens the Confcience, which is his fpy in our bofoms, and caufes a dreadful apparition of Sin in its view. When one beam of Chrifts Divinity broke forth in the w/>4c»/yrx^ with our neceffity, that with a freer difpenfation we might receive the Counfels of our Saviour. 9. He is qualified for \\\sKingly Office,by the Vnion of x\ittwo Natures in him. He muft be God to con- quer Satan^ and convert the World. As eminent an ad of Power was neceilary to redeem^ as to create. For although the Supreme Judge was to be fatisfied by humble Sufferings^ yet Satan who ufurpt the Right John 12. 22. of God, (for Man had no power to alienate himfelf ) was to be fubdued ; having no juft title, he was to be cafi out by power. And no lefs than the Divine Power could accomplifh our viftorious refcue from him. In his love he pitied us, and his holy Arm got him the victory. He is the Author of eternal Salvation^ which no inferiour Agent could ever accomplifh. 'Tis God & 2. 14' alone can overcome Deaths and him that had the power of Deaths and bring us fafely to Felicity. Befides, our King muft be Man^ that by the excel- lency of his Example, He might lead us in the way of Life. The moft rational Method to reform the World is, not only to ena&: Laws to be the Rule of vertuous AUions^ but for Law-givers to make Vertuehonourable and imi table by their own practice. And to encourage us in the holy War againft our enemies vifible and in- vilible, 'twas congruous that the Prince of our Salva- tion fhould take the Humane Nature, and fubmit to the inconveniences of our rvarfiring ftate. As Kings when they defign a glorious Conqueft^go forth in Perfon, and willingly endure the hardthips of a Military con^ ■^ition,to animate their Armies.The Apoftle tells us,that Heb. 2.10. it became him^ for whom are all things^ and by whom are all things^ ir? bringing many fans to Glory ^ to make the Captain of their S^lvauon perfi& through Suf^cnngs. God the great Dsfgner of all things, forefeeing the Sufferings in Contrit)ing ig^au'S JScDeinpdon* 85 Sufferings to which the Godlj/ would be expofed in the chan V~ World, ordained it as moft convenient that the Author ^v^/^'vl' of their Deliverance (hould by Sufferings obtain the Reward, that by his example he might flrengthen and deliver thofe that fuffer to the e^id. Again, the Son of God cnter'd into our Family, and is not ^/^^we^ Heb. 2. u. to call hs hrethrefj^ to make his Scepter amiable to us. Heexercifcth his Dominion with a natural and JeMle touch of pity, he pardons our failings and puts a va- lue on our fwcere though wf.i// Services, as an honour done to him. Briefly^ In him there is a combination of Power and Love:, The Power of the Deity w-ith the tcndernefs and clemency of the Humane Nature. He is the mighty God and Prince of peace. He is a King ira. <^. p. jufi and power fill again ^ our enemies^ but mild and ^ec. 9. gentle to his People. He is willing to remove from us all the evils we cannot endure, our Sins and Sorrows , and able to convey to us all the Bleflings we are capa- ble to enjoy. In all his Glory He remembers that he is our Saviour. At the Day of Judgment, when He xit. 2. 13. fliall come with a train of mighty Angels, He will be as tender of Man, as when He fuffered on the Cr^/f. And from hence we may difcover the excellency of God's contrivance in uniting the Divine and Humane Nature in our Redemer, that He might have ability and affedlion to qualitie him for that great and blefled Work. Thirdly, The Divine Wifdom appears in the deCigna- tion of the Perfon. For God refolving to fave Man in a way that is honorable to his jufiice, it was expedient a Perfon in the Blcffcd Trinity (hould be put into a ftate of fubjeftion,to endure thepunilhmentdue to Sin, But it was not convenient the Father ihould : For I. He muftthen have been fent into the World,which is incongruous to the Relations that are between thofe glorious Perfons. For as they fubfiH: in a certain Order, fo Chap.V. ^^ *^^^^ Operations are according to the manner of s^.y^'^r^^j th€\T fubfifience. The Father is from Him(elf, and the firjl motions in all things are afcribed to him , the Son is from the Father^ and all his ^Uions take their rife John J. 19. from him. The Son can do nothing of himfelf but what he fecth the Father do. The cftcdting our Redemption is refer'd to the Fathers Will as the fnpreme caufe ; our Saviour, upon his entrance into the world to under- Hcb. 10 7. take that work, declares, I come to do thy Will God* Upon this account the Apojlle addreffes his thanks to ° ■ *' **' the Father as the JFrJi Agent in our Salvation : which is not to leflen the glory of the Son and Spirit, but to fignifie that in the accomplifhment of it, their working follows their being. 2. It was not fit that the Father fhould be incarnate, for He muft then have fuftained the part of a Criminal^ and appeared in that quality before the Supreme Judge ; But this was not con(bnant to the order among the Perfons, For although they are of equal Ma jefty, be- ing one God, yet the Father is the Jirft Perfon, and to him it belongs moftcongruoufly to be the Guardian of the Laws and Rights of Heaven, to exaft Satisfadtioa for ofiences, and to receive Interceffions for the Pardon of the Penitent. 3. Neither was it fit that the Third Perfon fhould undertake that work. For befides the Sacrifice for Propitiation^ it was neceflary the Divine Power (hould be exerted to enlighten the Minds, and encline the Wills of men to receive the Redeemer ^ that the Benefits vid. Amyr. of his Death might be applied to them. Now the Re- .de rnn. deemer is confider'd as the objeB, and the Holy Spirit as the Difpofer of the faculty to receive it. And in the natural order of things, the ObjeCf muft exift before the operation of the faculty upon it. There muft be Light before the Eye can fee it. So in the difpofition of m Contttt)ing ^atVSKcBcniption; 87 of the caufcs of our Salvation , the Redeemer miifl: Chap. V. be ordain d, and Salvation purchas'd before the Di- ^^v"V^ vine Power is put forth to enable the Soul to receive it, and accordingly 'tis the Office of the Spirit, who is the Poiver of God, and by whom the Father and the Son Lukei. 35. execute all things, to render effe&nal the Redemption procured by the Son. Briefly, The Mijfion of the Perfons is according to ihe'w pnncj pie. The Father fends the Son to acquire John 3.1^.. Salvation for us , the Son fends the spirit to apply it. John 16. t. Thus there is no difturbing of their Sacred order. More particularly in appointing the Son to afiume the Humane Nature, and to reftore lapfedM^n, the Wifdom of God is evident , For by that, 1. The Properties oi the Sacred Perfons are prefer- vedintire: the fameTz7/e is appropriated to both Na- tures in our Mediatour, His ftate on Earth correfponds with his ftate in Heaven. He is the only Son from Eternity, and the firji-born in time : and the Honour due to the eternal and divine, and to the temporalhwt fupernatural SonQiip, is attributed to Him. 2. To unite the glorious Titles of Creator and Re- deemer in the fame Perfon. The Father made the world Hcb. i-. s«. hy the Son. By this title he had an original propriety in Man, which could not be extinguillit : Though we had forfeited our Right in Him, He did not lofe his Right in us. Our contradt with Satan could not nnl- lifie it. Now 'twas confonant that the Son ftiould be employed to recover his own, that the Creator in the beginning fhould be the Redeemer in the fulnefs of time. 9. Who could more fitly reftore us to Favour, and the Right of Children^ thdinth^onXy begotten, and on- ly beloved Son^ who is the (ingular and everlafting ob*- 88 %\)t i^armonv of tl)e ^Mm TltttMttSy Chao V J^^ ^^ ^^^ Father's delight ? Our relation to God is an \^^/-\r^\ii imitation and exprefRon of Chrift's. He is a Son by nature, a Servant by condeicenfion 5 we are Servants Eph. I. §. by Nature, and Sons by Grace and Favour. Our Ado- ption into the line of Heaven is by the purchale of his Blood. The Eternal Son ^fj^^^^A and was wade nn- Rom. 8 29. der the Law, that we might receive the Adoption offons. Who was more fit to repair the Image of God in Man, and beautifie his Nature, that was defiled with Sin, Hcb. i.g. ' than the Son who is the exprefs Image of his Fathers perfon, and brightnefs and beauty it felf? Who can better communicate the Divine Counfels to us, than the Eternal Word} 4. The Wifdom of God appears in making the Re- medy to have a proportion to the cau(e of our Ruine^ I Cor. 15.22. that as we fell m Adam om Reprefentative, fo we are ' raifed by Chrift, the Head of our Recovery. The Apoftle makes the comparifon between the/ri?andye- Rom.$.i8,i9. ^^"^ Adam. Therefore as by the offence of one. Judg- ment came upon aU to condemnation ^ even fo by the right eoufnefs of one, the free gift came upon all men to the juftification of Life. For as by one Mans Difobedi-ence iEmuIa ratio- ^^^i/ roere made ftnners, fo by the obedience of one many noS'"'''/^'^^^^ ^^/4^e righteous. They are confider'd as Caufes of Teml ' contrary e/e^/. The ^/>^/ are Sin and Righteoufnefs, Condemnation and Juftification. As the Difobedi- ence of the firft Adam is meritorioufly imputed to all his natural Po{\.€r'ny, and brings Death upon all 3 fo the Righteoufnefs of the fecond is meritorioufly impu- ted to all his fpiritual Progeny, to obtain Life for them. The rarnal Adam having loft original Righteoufnefs, derives a corrupt nature to all that defcend from him. And the j^/r////^/ having by his Obedience pur- chafed Divine Grace for us, (that being the price without which fo rich a treafure as Holinefs could not in Conttit)ins ^MS JReticmptfotn 89 not be obtain'd) conveighs a 'vital efficacy to renew his chap. V. People. The fame Spirit of Holinefs which anointed ^.^/^v^^vJ our Redeemer^ doth quicken all his race, that as They have born the Image of the earthly^ they may bear /^e i Cor. 15.49. Image of the heavenly Adam. 5. The Divine Wifdom is vifible in the manner whereby our Redemption is accompliOit 5 that is, by the Humiliation of the Son of God. By this He did Unumquod- counterwork the Sin of Angels and Man. Pride is the ^"V^^.l-"', poifon or every Sin, tor m every one the Creature vitur, quo prefers his pleafure, and fets up his Will above Gods: conftituitur. but it was the fpecial Sin of Adam. The Devil would have levell'd Heaven by an unpardonable ufurpation ^ he faid, J will be like the Afoji High : and Man infedcd with his breath, (you fliall be Uke God^) became fick of thefame Difeafe. Now Chrift, that by the quality of the Remedy he might cure our Difeafe in its fource and caufe^ applied to our pride an unfpeakable hu- mility, Man was guilty of the higheft Robbery in affefting to be equal with God, and the Eternal Son who was in the form ofGody and equal to Him'm Majefty and Phll.2,5. Authority,without Sacriledge or Ufurpation, he empti- ed himlelf by afluming the Humane Nature in its fer- vile ftate. The IVord was made Fief j^ the meaneft John 1. 14. part is fpecified, to fignifie the greatnefs of his abaje- went. There is fuch an infinite diftance between God andflefh, that the condelcenfion is as admirable as the contrivance. So great was x\\q malignity of our Pride, for the cure of which fuch a profound Humility was requifite. By this he deftroyed the firft work^pfthe i John 58. Devil 6. The Wifdom of God appears in ordaining fuch contemptible^ and in appearance oppoCtte means, to ac- complilh fuch glorious effeds. The Way is as wonder- N ful go %\)t ^titmmv of t^e W^iWt Ztttmm, Cha].^ V. ^^^^ ^^ ■ ^^ Work. That Chrift by dying on the Crofs, LV^/^V-y 3 reputed Malefador, fhould be made our eternal Righteoufnefs, that defcendins; to the grave^ He fhould bring up the lofi World to Life and Immortality, is Co incredible to our narrow Underftandings, that Hefaves us, and aftonifhes us at once. And in nothing 'tis more Ifa. 5$. 8. vifible. That the Thoughts of God are as far above our thoughts^ and his ways above our ways^ as Heaven if above the Earth, 'Tis a fecret in Phyfick^ to com- pound the moft noble Remedies of things deftruftive to Nature, and thereby make one Death vidorious over another : But that Eternal Life (hould fpring from Death, Glory from Ignominy, Bleflednefs from a Curfe, is fo repugnant to Humane Senfe, that to render the be* lief o^ It eafie, 'twas foretold by maay Prophecies^ that when it came to pafs, it might be lookt on as the ef- fed of God's eternal Counfel. The Jpojile tells us I Cor. I. 25. ([jat ChriB crucified tvas to the Jews a flumbling-block^^ and to the Gentiles foolifljnefs, Tht grand Sophies of the world efteemed it abfurd and unreafonable to be- lieve, that He who was expofed to Sufferings could fave others : but thofe who are called dilcover that the Do&rine of Salvation by the Crofs of Chrift, which Vcr. 24. the world counted folly, is the great Wifdom of God^ and moft convenient for his end, A double reafon is given of this method, I. Becaule the Heathen world did not find and own God in the way of Nature. For after That in the Wifdom of Godthe IVorld by Wifdom kriew not God^ it plea fed God by the fooliflmefs of preaching to fave them that believe. The frame of the World is called the Wifdom of God ^ the name of the Caufe is given to the EffeU^ in regard the Divine Wifdom is fo clearly dif~ covered there, as if it had taken a vifible form^ and prefented it felf to the view of Men. But thofe who profeffed 8 Cor. I. 21. in Cent tibittg lean's BeCnnptiort* 9 1 profejfed themfelves wife^ did not acknowledge the c^jgn^ y^ Creator: For fome conceited the World to be eternal^ ^.V^/^A^ others that it was the product of chance^ and became Rom. i. 22. guilty of the moft ahfolnte contradiction to Reafon. For who can believe that one who is blind from his hirth^ and by confequence perfectly ignorant of all Colours, and of the Art of Tainting, (hould take a bundle of Pencils into his Hand, and dipping them in Colours mixt and corrupted, Paint a great Battel with that perfection in the depgn, propriety in the Colours, diftindion in the Habits and Countenances, as if it were not reprefented but prefcnt to the spe&ators / Who ever iaw a Temple, or Palace, or any regular Building, fpring from thcjlony Bowels of a Mountain ? Yet fome famous Philofophers became thus vain in their imagina- Rom. i 21. tions, fancying that the World proceeded from the cafual concourfe of Atomes. And the reft of them negleded to know God fo far as they might, and to honour him fo far as they knew. They debafcd the Deity by unworthy conceptions of his Nature, and by performing fuch aftsof Worfhip, as were not fit for a rational Spirit to offer, nor for the pure Majefty of Heaven to receive. Befides, they afcribed his Name, Attributes and Honour to Creatures: not only the Lights of Heaven, and the fecret Powers which they fuppofed did govern them ^ not only Kings, and Great Men, who were by their Authority raifcd above others, but the moft defpicable things in nature, Beafts and Birds were the objeds of their Adoration. They chang- Ron,, j. 23. ed the Glory of the uncorruptible God, into an image made like to a corruptible man, and to birds, and four' footed beafis, and creeping things. A Sin fo foul, that it betrayed them to brutiJJj Blindnefs, and to the moft infamous Lufts, natural and unnatural. Now fince the moft clear and open difcovery of Gods Wifdom was N 2 ineffectual P 7 %\^t ^atmonr of tlje 2Dtome :^tttibtttcs, Chap.V. i"^ff^<^i^al to reclaim the World, He was pleafed to (^^/-V'^vJ change his method, Theynegleded Him appearing in his Majejij^ and he now comes cloathed with 7///fr- mities : And fince by natural light they would not fee God the Creator, He is imperceptible 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 , but the Gofpel is 1 Cor. 2. 7. Wifdom in a Myfiery, The Deity was confpicuous ill the Creation^ but conceaTd under a vail of FUJI) when he wrought our Redemption. He was more eafily difcover'd when invisible ^ than when vijible : He created the World by Fower^ but reftor'd it by Sufferings. 2. That the Honour of all might folely redound to 1 Cor. I. him. God hath chofen the foolijh things of the World 27, 28, 29. to confound the wife 5 and the weak^ things of the World to confound the things that are mighty^ and bafe things of the Worlds and things which are defpifed God hath chofen , yea^ and things that are not^ to bring to nought things that are^ that no flefjfwuld glory in his prefence. Thus Mofes^ the Redeemer of ifrael^ was an Irifant expofed to the mercy of the Waters, drawn forth from an Ark of BuU-rufhes, and not employed whilcft he lived in the fplendour of the Court, but when Banilht as a Criminal, and deprived of all power. And our Redeemer took not on him the Nature of Angels, NoneiMa- equal to Satan in power, but took part of flejl) and jcftate naturae Hqq^^ the more fignally to triumph over that proud noftricongrc" Spirit in the Humane Nature which was inferiourtohis, diens, & nih;i and had been vanquilht by him in Paradifc. Therefore vio*icnJSdomi- ^^ ^^^ "'^^ immediately exercife Omnipotent power to natu, fcdfu- dcftroy nim, but manag'd our weaknefs and infirmity perans lege ^ ^^ i^^^\ jj^^ roaring Lyon. He did not enter into the jn^itis, UK- (^Qjjj|32j jmhe glory of his Deity, but difguis'd under the m CDntrii)iug il!3an's JSeDcmpf lom 93 the Humane Nature, which was fi ujecfl to Mortality. chatTv" And thus the Devil is overcome in the fame manner as \,^y^/-\j he firft got the Vidory ; for as the whole race of Man was Captivated by him in ^^4«^ their Reorelentative, (b Believers are vittorious over him as the Tempter and Tormentor, by the Conqueft that Chrift their Repre- fentative obtain'd in the Wildernefs, an;lon the Crofs. And as our ruine was effcded by the fiibrilty of Satan, fo our recovery is wrought by the wifdom of God ^ who takes t/je wife in their own craft incfs. The Devil i Cor. i. excited Judas by avarice, the Jews by malice, and Pilate from reafbn of State, to accompiilli the death of Chrid, and he then (eemed to be Vidrorious. Now what was more honourable to the Prince of our Salva- tion, than the turning the Enemies point upon his own breaO:, and by dying to overcome him that had the f^^f, "power of Death ^ This was (tgnihed inthe lirft promife oftheGofpel, where the Salvation of Man isinclos'd in the curfe of the Serpent, that is, the Devil cloathed with that figure, It feall hruife thy Head, and thou Qcn.i.i^, /J)alt hruife hk Heel. That is. The Son of God fhould by Suffering in our F/c/;, overcome the Enemy of Man- kind, and refcue innumerable Captives from his Ty- ranny : Here the Events are moft contrary to the pro- bability of their Caufe. And what is more worthy of God, than to obtain his ends in fuch a manner, as the Glory of all may be in folidumaCcnbtd to Him ? 7. The Divine VVifdom appears in laying ihe defign oftheGofpel in fuch a manner, as to provide for'the comfort, and promote the holinefs of Man^ This is Cod's fign at lire upon all heavenly Doftrincs, which di- ftingui(hes them from carnal Inventions, they have a diredl tendency to promote his Glory, and the real be-^ vefit of the ;\t^7^;/^/ Creature: Thus the way of Sal^ vation by Jefus Chrift, is moft fit as to reconcile God to Maa n xt^ ^mmwv of tl)e MUnt UtttMuSy Chap. V. ^^^ ^y fecuring his Honour, Co to reconcile Man to ^^V'-V^vl' God by encouraging his Hope. Till this be effeded, he can never be happy in commnmon with God : For that is nothing elfe but the reciprocal exercife of Love between God and the Soul. Now nothing can reprefent God as amiable to a guilty Creature, but his inclinati- on to pardon. Whilft there are apprehenfions of in- exorable Severity, there will be hard thoughts burning in the Breaft agaiiH: God : Till the Soul is relealed from terrors it can never truly love him. To extinguilh our Hatred, He raufl: conquer our Fears, and this He hath done by giving us the moft undoubted and convincing Evidence of his AfTeftions. 1. By contracting the moft intimate alliance with 1 John 4. 8, 9. Mankind. In.ihis God is not only lovely^ but Love'-i and his Love is not only vijible to our Underftandings, but to our Senfes ; The Divine Nature in Chrift is joyned to the Humane^ in an union that is not typical lohn T. or temporary^ but real and permanent. The Word was Col. r. made FleJJ). And in him dwells the Fulnefs of the God' head ^wdily. Now ?iS Love is^n Affeftion oCVnion^ Co the (Iricieft union is an Evidence oC the greateft Love. The Son of God took the Seed of Abraham, the origi- nal element of our Nature, that our intereft in Him might be more clear and certain. He ftoopt from the height of his Glory to our low embraces, that we might with more confidence lay hold on his Mercy. 2. By providing compleat SatisfaBion to offended JnHice. The guiky convinced Creature is reftle(s,and inquifitive after a way to ejcape the wrath to come. For being under the apprehenfion that God is an incenfcd Judge, 'tis veryfenfible of the greatnefs and nearnefs of the danger, there being nothing between it and eter- nal Torments, but a thin veil of flelh. Now an aJDun- dant fatisfaftion is made, that moft effectually expiates and Hcb. 2. in Coutvtbiitg iS^an'SiRtWritpt^w, 95 and aboHQies the guilt of Sin: that is a tcMpvrarjf acHr, Chap. V. but of infinite evil being committed againft an infinite \^^/^V~V. objeft^ the death of Chrift was a temporary Padion, but of infinite value in refped: of the fubjecH: s ^he ho- nour of the Law is fully repaired, fo that God is juft- ly merciful, and difpenfes Tar don to the glory of hi^ Right eoitjnefs. He hath fet forth his Son to he a Propi- Ron. 5. 2$. tiation through Faith in his Bloody to declare his Righte- o»fneff^ that he might be juji^ and the jnjiifier of him who believes in Jefus. And what ftronger Security can be given, that God is ready to pardon Man, upon his accepting the terms of the Go/pel^ than the giving his Son to be our Atonement / If the Stream fwell fo high as to overflow the Banks, will it ftop in a descending Valley > Hath He with fo dear an e-pcpe^re fatisfied his Juftice, and will he deny his Mercy to relenting and returning Sinners? This Argument is powerful enough to overcome the moft obftinate Infidelity. 5. By the unfpeakable Gift of his Son, he affures our hopes of Heaven , which is a Reward fo great and glorious, that our guilty Hearts are apt to fufped we fball never enjoy it. We are fecure of his Faith- fulnefs, having his infallible Promife 5 and of his Goodnefs, having fuch a Pledge in our hands. As the jipofile argues, If he hath given ns his Son^ will he not Rom. 8 %%. with him give us all things . Is it conceivable that having laid the Foundation of our Happiness in the Death of his Son, an aft to which his tender Affedion fcem'd fo repugnant^ that He^vill not perform the reft, which He can do by the meer fig- nification of his Will? Tis an excellent enconn(gt-nent St. ^;/y?i» propounds from hence i Secnrns jlo acce ■ttt- rum te vitam iffius^ qui pignus hales mortis ipfufs^ &c. Be allured thou (halt partake of his Life, who hal the Pledg 9(5 %\)t Wcmmv of tije 2>iDine :^ttrifetttes. pr 7^ Pledg of it in his Death. He hath performed more \^^^J-^^ than He promifed. Tis more incredible that the E/er- ftal (hould die, than that a mortal Creature (hould live for ever. In JJjort, Since no mortal Eye can difcover the Hea- venly Glory, to convince us of the reality of the invi- j/^/eftate, and to fupport our departing Souls in their paflage through the dark and terrible Valley, our Sa- viour rofe from the Grave, afcended in our Nature to Heaven, and is the model of our Happinels ; He is at the right Hand of God to difpenfe Life and Immorta- lity to all that believe on Him. And what can be more comfortable to us, than the aflurance of that Blefled- neis, which as it eclipfes all the glory of the World, (b it makes Death it felf defirable in order to the enjoy- ment of it ? 2. As the Comfort, fo the Holinefs of Man is moft promoted in this way of our Redemption. Suppofe wc had been recovered upon eafier terms, the evil of Sin would have been leflen'd in our efteem. We are apt to judge of the danger of a Difeafefrom the diffi- culty of its Cure^ Hunger is reputed a fmall trouble, (although if it be not (atisfied 'twill prove deadly) becaufe a (mall price will procure what may remove it. And the Mercy that faves us, had not appeared (b great. He that falls into a Pit^ and is drawn forth by an eafie pull of the Hand, doth not think himfelf greatly ob- liged to the perfon that helpt him, though if he had remained there he muft have periQi'd. But when the Son of God hath fuffered for us, more than ever one Friend fuffered for another, or a Father for a Son, or than the ftrength aafa patience of an Angel could en- dure 5 Who would not be ftruck with horrour at the thoughts of that Poifon which required fuch a dread- ful Cure > And the benefit we receive in fb coftly a - way. in Conttii)ing ^tiiv& Ectieniptiom 97 way, is juftly magnified by us. Now what is more apt q^ — 7^" to inflame our love to God, than the admirable ex- ^v^\>^-xl^ predion of his Love to us, in that with the moft pre- cious Blood he ranfom'd us from Hell> How doth it endear Obedience, that God hath facrificed his Son, to keep us from ads of hoftility > So that the Grace of theGofpel is fo far from indulging Sin, that it gives the moft deadly wound to it. Efpecially when the tefiour of the fiew Covenant is. That the Condemned Crea- ture, in order to receiving Pardon , and the Benefits that are purchafed, muft receive the Benefador with the moft intire confent for his Prince and Saviour. The Law of Faith requires us to fubmit to his Scepter, as well as to depend upon his Sacrifice. The Goipel is a conditional A&: o^ Oblivion^ that none may venture to fin upon confidence of Pardon. And fince the occafion of the Fall was from a conceit that Man could better his eftate by complying with the Tempter, and obtain a more defirable Happinels in the Creature, than in the Favour of God; his Recovery is by revealing to him wherein true Bleffednefs confifts --, and giving him an afTurance that he may obtain it. For Man will never fubjedt 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 effedlual 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 during his continuance in the world 5 was in the perpetual ex- crcife of Self-denial. He lived a defpifed Life, and died an ignominious Death, to difcover to us, That as the miferies of this Life can't make us truly miferable, fo the profperities of it can't make us truly happy. Be- fides, how is it poflible that the wretched enjoyment of this World, fhould be the Bleflednefs for which He O fpent 98 %l)t ^atmonv of tlje SDiWne ZttmmSy Chap. VI. ^P^^t his Sweat, his Tears, his Blood? The rich price V^-\/^--vJ he laid down doth mofl: powerfully convince us, That our Felicity is infinitely more valuable than all earth- ly things, and can be no lefs than the fruition of God himfelf. Thus the Divine Wifdom hath fo ordered the way of our Salvation, that as Mercy and Juftice in God, Co Holinefs and Comfort may be perfedly united in the reafonable Creature. CHAP. VL Tra&ical InfereJ7ces, A Superlative degree of Prat fe and Thankftil^efs due to God for the revelation of the Gof- pel. 'Tis not difcovered by the Creation. 'Tis above the reach And how could guilty Man find out a way to fatisfie Infinite Juftice by the Suffer- ings of a Mediator, and to heal the wounded fpiritby believing on him } The moft inquiring Reafon could never have thought of the Wonders of the Incarnation, that a Virgin^\o\x\d conceive, and a God be born 3 nor of the Death of the Prince of Life, and the Refiirrefti- and Afcenfion of the Lord of Glory. We may on Facilius inter Horologia qu4tn inter Philofophos convenict, Senec. fee how impofible it is for the natural underftanding to difcover the myftery of Redemption^ when thofi that had the higheft reputation for wifdom were igno- rant of the Creation. The Philofbphers were divided in nothing more, than in their account of the Worlds Original. Some imagin'd it to proceed from Water, others lOI in Conttibing U^an'S IReOempf loiu others from Fire 5 fome from Order, others from Coiv chaiTvr fufiotij fome to be from Eternity, others in Time. ^>^!/-vj If the Souls eye be fo weakned as not to fee that Eternal Power, which is fo apparent initsefFeds, much lefs could it pierce into the Will, and free determinati- ons of Cod, of which there is not the Icaft intimation or (hadow in the things that are made. This Wifdom comes from above, and was hidden from Ages^ and Ge- ^°^- »<^- 25. Iterations, 'Tis called the Myftcry of chrift 5 he is the Ephcf. 3.4. Objeft, and Revealer of it; The Myftery of Faith^ the i rm.%.9. difcovery of which was by pure Revelation : The Myflery of his WiU^ an inviolable Secret till he was Ephcf. i. 9. pleafed to make it known. Were the humane under- ftanding as clear as 'tis corrupt, yet it cannot by the ftrength of difcourfe arrive to the knowledge of it. Supernatural Revelation was neccflary to difcover it to the Angels. The thoughts of Men are a fecret, into which the Creator alone hath right to enter, it being aChr.^.jo, his prerogative to fearch the heart. The Angels con- jedure only, from the difpofitions of Men, from out- ward circumftances, from the Images in the Fancy, and from material impreflions on the Blood and Spirits^ what are the thoughts of the Heart : and much lefs can they difcover the Counfel of God himfclf. The Apo- ftle tells us to Trincipalitics and Powers in Heavenly ^^^^^^^^ places, by the Church the manifold IVifdom of God is made kpown. By the firll: coming of Chrift, and the converiion of the World, the depths of the Divine Wifdom were opened, and there remains much undif- cover*d, which his fecond coming (hall glorioufly make known. Before the firft they underftood not the foundation, till the fecond not the perfection of our recovery. Briefly, the Spirit that fearches the myfte- i Cor. 2. 13, rious Connfels of God , is the alone Intelligencer of Heaven, that reveals them to the, world. And the more. lOl Chao VI ^^^'^ ^^ incite us with fiacere and humble Thankful- ^^^yv"-^ nefs to acknowledge this invaluable Mercy, it will be- ufeful to refled on the (late of the Heathen world, who are intirely ignorant of this Myftery. The Apoftle defcribes the cafe of the Gentiles in fuch terms as argue it to be extreamly dangerous, if not "Ephef. 2.12. defperate. Their ynderftandifigs were darkefied^ bei»g alienated from the life ofGod^ through the ignorance that is in them. They were without Chriji^ aliens from the Common-wealth of ijrael, Jir angers from the Covenant of the Vromife^ without hope. They had no fenfe of their mifery, no expedtation, nor defire of Mercy. Not only the barbarous and favage, but the polifht and civiliz'd Nations are called a-^soi, being without the knowledge of the true God, and of a Saviour. Vhi- lofophji never made one Believer. And as the want of a Sovereign Remedy expofes a man that hath a mor^ /^/Difeafe to certain mine 5 fo the J?«g/e Ignorance of the Gofpel leaves men in a ftate or Perdition. 'Tis true, where the Faculties are not capable or the Objedi: is not revealed, God doth not impute the want of Knowledge as a crime. But Salvation is obtained only by the Covenant of Grace, which is founded in the ifa. 53.11. iSatisfadlion of the Redeemer. And 'tis by the kpow ledge of him that he jujiifies many, God would have 1 Tim. 2. 4. ^^ ^^^^ faved by coming to the knowledge of the Truth^ that is the Dodrine of the Gofpel, (b called in refpcd of its excellency, being the moft profitable that ever was reveal'd. The Infants of Believers are fav'd by fpecial Priviledge, for the merits of ChrifV, without any apprehen(ion of him. But others who are come to the ufe of Reafbn, are made partakers of Bleffednefs by loh, n.q. ^^^ Knowledge of God in Chrifl. This is Life eternal^ to ^ow thee to be the only true God^ andjefm Chrift^ whom thou haji fent. The Sun quickens fome crea- tures in €mttMnq cyan's lacOtmptiott. i o ; tures by its -vital I'lPiuences, which are buried in the Ch^p, yiT caves of the Earth, and never fee the Light. But the v^.^^^'^v^ Sun of Rjgbteoufiiefs illuminates all whom he faves. What degree of Knowledge is neccff'ary of the Digni- ty of his Perfon, and the Eflicacy of his Mediation, I cannot determine: But that the Heathens, who are abfolutely ftrangers to the only means of our recovery, and do not believe on God reconciled in the Son of his Love, fhould partake offaving Mercys I do not fee any thing in the Gofpel (which is the Fvevclation of God's Will concerning our Salvation) upon which to build a rational Hope. Indeed if any Heathen were, ferioufly penitent, God is fo merciful, that He would rather difpatch an Angel from Heaven, faying. Deliver him from going down into the pit ^ I have found a ran- fome^ or by fome other extraordinary way inftrudt him in the neceftary knowledge of our Saviour, than fufFer him to periCh. But Repentance as well as Forgivenefs is purchaled and difpenced alone by our Saviour. And Aft. §.31. that any received this benefit, who are intirely igno- rant of the Benefactor, we cannot tell. Now this fliould raife our efteem of the difcriminnting favour of God to us. What a flood of Errors and Miferies cover'd the Earth, when the Grace of God that brings Salvation firli appeared ^ The Deluge was univerfal, and ^o was the Deftruftion. Thofe that were mod: renowned for Wifdora, the Philofophers of Greece^ and the Ora- tors oi Rawe^ werefwallowed up, only the Church of Chrift is triumphant over the mercilefs waters. When Noah from the top of the Mountain faw the fad remains of that dreadful Inundation, what a lively fenfe of Joy pofleft his breaft? As Mifery is heightened, (b Happinefs is fet off by comparifon: Not that there is Ertmifcrne- any regular content to fee the deftruction of others ^ paratus. but 1 04 %\)t i^armott^ of tl)t Diuine :^tttMttSy Ghap.VI. Nonquia vc- xari quen- quam eft fin- cera ?oluptas j Sed quibus ip- fcmalis care- as, quia cerne- re fuavc eft, Lucret. Quare ergo j!li datum efr, & illi non da- tum ? Non mc pigct di- cere, hoc eft profundum CrucK. Admirationc cxclamarc poffum, diTputatione demonftrare non poflum, quam magni- fica func opera tua Domine! Aug Dc Verb. Apo- ftot. Serm. 7. Luks Mat. i;. II. but the fenfe of our own prefervation from a common ruine, raifes our joy to its higheft elevation. Thtfirfl work of Noah after his deliverance was to build an Al- tar on which to offer the Sacrifices of Thank(givmg to his Preferver. We (hould imitate his Example. How many Nations unknown to our world remain in the Darknefs, and Shadow of Death, now the Day- fpring from on High hath vifitcd us r This fpecial Fa- vour calls for fpecial Thankfulnefs. Were there any qualities in us to encline God to prefer us before o- thers, it would lelfen our efteem of the Benefit. But this diftinguifhing Mercy is one of thofe free Ads of God, for which there is no reafon in the objefts on which they are exercifed. St. Aufiin calls it, Profun- dum Crucfs, As the loweft part of the Crofs is under ground unfeen, but the upper part is expofed to fight ; So the effe^s of Divine Predejiination^ the fruits of the Grofs, are vifible, but the Reafons are not within our view. When God divided the world, and chofc Jfrael for his Heritage to receive the promife of the Mejfiah^ and left the reft in thick and difconfolate dark- nets, there w^as no apparent caufe of this inequality 5 for they all fprang from the fame corrupt root, and e- qually deferv'd a Jif^al rejedion. There was no Angu- lar good in them, nor tranfcendent evil in others. The unaccountable Pleafure of God was the file motive of the different Difpenfation. Our Saviour breaks forth in an ecjiafie of Joy, I tha.nk^ thee Father, Lord of Heaven and Earth, that thou haji hid thefe things from the wife and prudent, and revealed them unto babes'-) even fo Father, for fo it feemed good in thy fight. Tis the Prerogative of God to reveal the fecrets of the Kingdom to whom he pleafes. Tis an aB of pure Grace, put- ting a difference between one Nation and another, with the fame liberty, as in the Creation of the fame indi- gefted ttt Conttilnng ^m'$ JReticmpfiOtn i o:; gefted matter He form'd the Earth, the dregs of the Qi^^r^ yj Univerfc, and the Sun and Stars the ornaments of the ^^v^ v^^vj Heavens and the glory of the vifible World. How can we refieftonourSpiritual Obligations to Divine Grace without a rapture of Soul ? The corruption of Nature was univerfal, our Ignorance as perverfc, 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 (hin'd upon us. This (hould warm our hearts in affedionate acknowledgments to God, IVho hath made kjioivn to m the riches of the glory of this Col. i. 2^,27 wyficry amoftg^ theGcntiles ^ and with that revelation the concomitant power of the Spirit, to tranllate us from the kjvgdom ofdark^efs into the Kingdom of his dear Son. If the Publication of the Law by the Miniftc- ry of Angels to the Ifraelites were fuch a Priviledg that 'tis reckon'd their peculiar Treafure : He hathfjcw ^^^^ ed his Statutes unto ifrael 5 He hath not dealt fo rvith 19, 20. any Nation ^ What is the revelation of theGolpel by the Son of God Him(elf? For although the Law is ob- fcurcd and defaced fince the Fall, yet there are fome ingrafted Notions of it in the humane Nature, but there is not the leaft fufpicion of the Gofpel. The Law difcovers our Mifery, but the Gofpel alone (hews the way to be delivered from it. If an Advantage fo great and (b precious doth not touch our hearts , and in poflefling it with joy, if we are not fcnfibic of the engagements the Father of Mercies hath laid upon us, we fliall be the ungrateful left wretches in the world. 2. This incomprehenfible Myftery is worthy of our moft ferious thoughts and ftudy, that we may arrive to a fuller knov,^ledg^ 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 ennobles one Spirit above another. As Rea- P foa I o5 Xije !^atmonr of tljt 2Dit3ine ZtttMmy Chap VI. ^^^ ^^ ^^^ fingular Ornament of the humane Nature, v^-<^r^vJ whereby it excels the Bruits , fo in proportion Know- ledge, which is the perfedion of the Underftanding, raiies thofe who are poflcflbrs of it, above others that Eccicf. 5. 15. want it. The Teftimony of Solomon confirms this, The?/ I farp that IVifdom excells Folly as far as Light ex' celleth Darkle fs. And according to the nature and qua- lity of the Knowledge, fuch is the advantage it brings to us. Now the Do(3:rine of the Gofpel excels the mofl: noble Sciences, as well contemplative as pradick : it excels the contemplative in the fublimity of the Ob- jeft, and in the certainty of its Principle. I. In the fublimity and greatnefs of the Objedt: and it is no lefs than the higheft defign of the eternal Wi(^ dom, the moft glorious work of the great God. In the Creation his footfteps appear, in our Redemption his Image: In the Law his Juftice and Holinefs, but in the Gofpel all his Perfections (hine forth in their bright- eft luftre. The bare theory of this inriche? the mind, and the contemplation of it affefts the Soul, that is con- verfant about it, with the higheft admiration and the moft fincere and lafting delight. Nfquecnim I. It affefts the Soul with the higheft admiration. betTfe?hu^ju$ ^^^ ftrongeft Spirits cannot comprehend its juft great- matcris tra- ucfs .* the underftanding finks under the weight of Glo- aatiopuichri- ry. The Apoftle who had feen the light of Heaven, us, cum cunfta jijrii ^ ^ ^ 1 r- habeatfutura ^"^ "^^ ^"^h knowledg as never any man before^ yet ufui, quam upou confidcriug one part of the Divine Wifdom, ma°g!iificrn"r ^^eaks forth in aftoniihment, oh the depth of the riches fua dctincr, ofthe Wifdom and Knowledg of God ! how unfearchable f«dmii-acu1o ^^^ ^^^ Decrees^ and his waies paft finding out! Tis coiitur. Senec, fit when w^e have fpent the ftrength of our minds in the confideration of this excelling objed, and are at the end of our fubtilty, to fupply the defeds of our Un- derftandings with Admiration. As the Ffalmifi expref^ •: Ics in Conttil)itt3 ^m's ^cticmpf Ion. to? (es himfelf, Lord^ how wonderful are thy thoughts to Chap. VI» US-ward! The Angels adore this glorious Myftery with ^v^v^XJ an humble Reverence. The admiration that is caufed i Per. i. 12. by it, is a principal delight of the Mind; 'Tis true, the wonder that proceeds from Ignorance (when the caufe of fome vifible effeft is not known) is the imperfedion and torment of the Spirit ^ but that which arifeth from the knowledg of thole things which are moft above our conception and our hope, is the higheft advance- ment of our Minds, and brings the greateft fatisfadi- on to the Soul. Now the contrivance of our Redem- ption,was infinitely above the flight of Rea(bn,and our expectation. IFhen the Lord turned the captizfity ofvU.12'^.1, Sion^ they were as in a dream: The Way of accom- plifhing it was fo incredible, that it feem'd rather the pifture of Fancy, than a real Deliverance. And there is far greater reafon that the refcuing of us from the Powers of Hell, and the reftoring us to Liberty and Glory by Chrift, fhould raile our wonder. The Gofpel is called a marvellous Light , upon the ac- » P^^- ^' 9. count of the objeds it difcovers. But fuch a per- verfe judgment is in men, that they neglcft thofe things which deferve the higheft admiration, and fpend their wonder on meaner things. Art is more admir'd than Nature : a counterfeit Eye of Cryflal, which hath nei- ther fight nor motion, than the living Eye, the Sun of the little world, that direds the whole Man. And the effcfts of nature are more admir'd, than the fub- lime and fupernatural works of Grace. Yet thefe infi- nitely exceed the other. The World is the work of Gods hand, but the Gofpel is his plot, and the chiefeft of all his waies. What a combination of Won- ders is there in the great Myftery of Godlinefs ? That He who fills Heaven and Earth lliould be confin d to the Virgins Womb 5 that Lifeftiould die, and being P 2 dead , o8 ITlje Jf atmon^ of tlje SDitine :^tttibuf cs, ^T 7^ dead revive 5 that Mercy (hould triumph without any ^^^ /-^vJ difparagementto Juftice: thefe are Miracles that tran- fcend all that is done in Nature. And this appears by the judgment of God himfelf, who beft knows the excellency of his own works. For v/hereas upon the finiftiing the firft Creation, he ordain'd the Seventh Day, that reafonable Greatures might more foleranly afcribe to him the Glory of his Attributes, which are vifible in the things that are made 5 he hath upon the compleating our Redemption, by the riling of Chrifl: from the Dead, made the Firft-Day Sacred for his Ser- vice and Praife, there being the cleareft illuftration of his Perfections in that Bleffed Work. God is more pleafed in the contemplation of the «en? World, than of the old. The latter by its extraordinary Magnificence hath leilen'd the dignity of the former, as the greater Light obfcures the lefs. Therefore the Sabbath is changed into the L^/^^ novelty. We find the pleafure of the firft tafte in learning fomething new, is alwayes mofl: fenfible. The mofl: elegant compofitions, and excellent difcourfes, which ravillit at the firft reading, yet repeated often are naufeous and irkfome. The exercife of the mind on an objed fully known, is unprofitable, and there- fore tedious : whereas by turning the thoughts on fome- thing el(e, it may acquire new knowledge. But the Apoitle tells us that the Myftery of our Redemption contains all the Treafures of IVifdom and Knowledge^ Col. 2. to fignify their excellence, and abundance ; the ufi- fearchable riches of Grace are laid up in it. There is infinite variety and perpetual matter for the inquiry of the mofl: excellent underftanding : no created reafon is able to reach its height or found its depths ; by the continual ftudy, and increafe in the knowledge of it, the mind enjoys a perfevering pleafure, that far exceeds , the Qiort vehemence of fenfual delights. 2. It excels other Sciences in the certainty of its Prin- ciple^ which is divine Revelation. Humane Sciences are built upon uncertain maximes, which being admit- ted with precipitation, and not confirmed by fufficient Experiments, the Mind is fatisfied with appearances in ftead of real certainty. And from hence 'tis, that upon fevere inquiry into matters of fadt, thofe do- clrines which were received in one age are di(cover'd to be fldfe in another. Aiodern Philofophy difcards the Antient, But the Dodrine of Salvation is the tVord of Truths that came from Heaven, and bears the charaBers and marks of its Divine defcent. Tis con- firmed by the Demon fir ation of the Spirit, and of Power, i Cor. 2. 4. Tis always the fame, unchangeable as God the Author, aad Chrift the Objed of it, who is the fame yeftcrday^ Hcb. 13, ta Chap. VI' ^^ ^^y-^ afid for ever. And the knowledge which the v^^-V^^^ (incere and enlightened Mind hath of it, is not uncer- tain opinion, but a clear, folid and firm apprehenfion. 2 Cor. 5. 18. 'Tis a Contemplation of the Glory of God with open face. This appears by the efTe^s it produces in thofe that have received the true tinUure of it in their Souls, they defpife all things which carnal Men admire, iu comparison of this ineftimable Treafure. 2. The Do&rine of the Gofpel exceeds a.\\ pral^ick^ Sciences in the excellency of its end, and the efficacy 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 of his frji ftate. And the means are appointed by in- finite Wifdom, fo that the moft iridiperable obfiacles ^ are removed : and thefe are the Juftice of God that condemns the guilty, and that llrong and obftinate averfion which is in corrupted man from true Felicity. Hcb.7. 25. Here is a Mediator reveal'd, who is able to fave to the uttermoU : who hath quencht the wrath of God by the Blood of his Divine Sacrifice: who hath expiated Sin by the value of his Death, and purifies the Soul by the vertue of his Life, that it may content to its own Sal- vation. No lefs than a Divine Power could perform this work. From hence the fuperlative excellency of Evangelical Knowledge doth arife; all other Know- ledge is unprofitable without it, and that alone can Joh. 17. 3. make us perfedly bleflTed 5 This is Life eternal^ to know thee^ and Jefus Chrifi whom thou haji fent, I will briefly confider how ineffectual all other Knowledge is, whether Natural, Political^ or Moral, to recover us from our Mifery. The moft exad: infight into Natural things leaves the Mind blind and poor, ignorant of Happinefs, and the way to it. Solomonwho had an extraordinary mea- fure fureof Natural Knowledge, and was able to fet a jufi: Chap. VI price upon ir, tells us that the incrcafe of kjiorvlcdge rvas ^v^^^^vJ attended vpithproportiofiable degrees offorrow. For the Ecclcf. i. more a man knows, the more he difcerns the infuffici- encyof that knowledge to fupply his defeds, and fa- tisfie his defircs. He was therefore weary of his Wif- dom, as well as of his Folly. The Devils know more than the profoundeft r/ji/^y^?/?^^;*/, yet their Knowledge doth not alleviate their Torments. 'Tis not only infuf- ficient to prevent mifery, but will more expofe to it by enlarging the Faculties, and making them more capable of Torment. 'Tis the obfervation of St. Aw- brofe^ that when God difcovered the Creation of the World to A/ofef J He did not inform him of the great- nefs of the Heavens, the number of the Stars, their Afpe&s and/;/j7//e//ff J- , whether they derive their light from the <$*«;/, or have it inherent in their own bodies ^ from whence Eclipfes are caufed^ how the Rainbow is painted 5 how the Winds fly in the Air ^ or the caufes of the ebbing and flowing of the Sea : but fo much as might be a foundation of Faith and Obedi- ence, and left the reft, ^afi marcefcentis" fapievti£ Ambrof. p. &. vanitates^ as the vanities of perilhing wifdom. The ^cx^w. c 2^ moft knowing Vhilofopher though encompaft: with thcfe lii. fparkj^ yet if ignorant of the Redeemer, JJjall lie down in forrow for ever. And as Natural, fo Political Knowledge in order to the governing of Kingdoms and States, hath no pow- er to confer ha ppinefs upon man. It concerns not his main intereft, 'tis terminated within the compaft of this fhort life, and provides not for Death, and Eternity. The Wifdom of the World is Folly in a difguife, a fpecious Ignorance, which although it may fecure the Temporal ftate, yet it leaves us naked and cxpofed to Spiritual energies who war againji the Soul. And all the 1 1 2 %\)t ^mwmv of tl)e DiDine ZtttMttSy Chao VI ^^^ moral knowledge which is treafur'd up in the [^y^j-^xj Books of the Heathens, is infufficicnt to reftore man to his original integrity and felicity. Reafon fees that Man is ignorant, and guilty, mortal, and miferable, that he is tranfported with vain paffions, and torment- ed with accufations of Confcience, but it could not redrefs thefe evils. Corrupt Nature is like an imper- fedt Building that lies in rubbifh, the imperfection is vifible, but not the way how to finifli it : for through ignorance of the firft defign, every one follows his own fancy, whereas when the Archited comes to finiOi his own projed, it appears regular and beautiful. Thus the various diredions of Philofophers to recover fallen Man out of his ruines, and to raife him to his firft rtate, were vain. Some glimmerings they had, that the happinefs of the reafonable nature confifted in its union with God, but in order to this, they pro- pounded fuch means as were not only ineffedual, but oppofite. Such is the pride and folly of carnal wifdom, that to bring God and Man together, it advances Man, DulexparT ^"^ dcpreffes God. The Sfoickj afcribed to their vivit. Deorum Wife-man thofe Prerogatives whereby he equalled Socius, non ^YiQw Supreme God. They made him the archited of Supplcx, Con- , . ^ J c }' • J ■ •i-'-f-^ troTcrfiam his own vcttue and felicity, and to vie with jupzter facit Diis dc hlmfelf, to be one of his Peers, Others reduced the I'neT'^' Co^s to live like Men, and Men like Beafts by pla- cing happinefs in fenfual pleafures. Thus inftead of curing, they fomented the hereditary, and principal Dileafes of mankind. Pride, and Concupifcence, which at firft caus 'd the feparation of man from God, and in- finitely increafe the diftance between them. For what fins are more contrary to the Majefty and Purity of God than Pride, which robs him of his honour, and carnal luft, which turns a man into a beaft? Befides, all their inventions to expiate fin, to appeafe the Deity and ttt Contrii)ins Aran's Eeficmpttom 1 1 ; and make him favourable, to calm the Confcicnce, chap. VI. were frivolous and unprofitable. And their moft ge- v.v"\^"VJ ncrous Principles, and accurate Precepts, were (hort of that purity and perfection wherewith moral duties are perform'd to God and men. Briefly, they wafted their Candle in vain , in fearching for the way to true happinefs. But God who created Man for the enjoy- ment of himfelf, hath happily accompliiht his eternal Decree, by the work of our Redemption, wherein his own Glory is moft vifible. And the Gofpel which reveals this to us, humbles whom it juftifies, and com- forts thofe that were condemned : it abalcs more than the Law, but without defpair, and advances more than Nature could, but without prefumption. The Mediator takes away the guilt of our old fins, and our inclination to new Jins; we are not only reftor'd, but exalted, made Heirs of God^ joint-Heirs with Chrifl, Rom. 8. 17. For thcfereafons the Apoftle fets fo high a value upon the Heavenly Doftrine, that reveals a Saviour to the undone World. He deftrcd to knovp nothing hut Jeftff i Cor. a. 2. Chriji, and him Crucified. He defpifeth all Pharifaical and Philofophical Learning in cowparifon of the Excel- Phil. 3.8. lency of the Knowledge ofchriji Jefuf, Other know- ledge fvvells the mind and increales the efteem of our (elves, this gives us a (incere view of oi:r ftate. It difcovers our miiery in its caufes, and the Almighty Mercy that favcs us. Other knowledge inlightens the undcrftanding, without changing the heart, but this infpircs us with the love of God, with the hatred of fin, and makes us truly better. In feeking after other knowledge, the mind is peiplext by endlcls 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 5 for we may be directed by the skilful how to preferve Life and Eftatc. Q_ But 114 ^^7 7^ But this Knowledge is abfblutely neceffary to Juftifie, \^^/-\r^^ Sanftifie, and Save us. All other knowledge is u(e- lefs at the hour of death : then the richeft ftock of ^" ^'' Learning is loft, the veflel being fplit wherein the trca- fure was laid 5 but this Pearl of ineftiraable price is both the ornament of our profperity and the fupport of our adverfity : A little ray of this is infinitely more defirable , than the light of all humane Sciences ia their luftre and perfedtion. And what an amazing folly is it, that men who are pofTeft with an earneft paffion of knowing, (hould wafte their time and ftrength in fearching after things, the knowledge of which can't remove the evils that opprefs them, and be carelefs of the laving knowledge of the Gofpel? Were there no other reafon to dimi- nifh the efteem of earthly knowledge, but the difficul- ty of its acquifition, that error often furprifes thofe who are (earching after truth, this might check our intemperate purfuit of it. Sin hath not only (hortned our underftandings, but our lives, that we cannot ar- rive to the perfed difcovery of inferior objeds. But fuppofe that one by his vaft mind (hould comprehend all created things, from the Centre of the Earth to the Circumference of the Heavens, and were not favingly inlighten'd in the Myftery of bur Redemption with all his knowledge he would be a prey to Satan, and increafe the triumphs of Hell. The Hiftorian up- Quisrronmi- braids the Romajt luxury, that with fo much coft and tantuffTra* hazzard they (hould fend to foreign parts, for Trees tfacxaiieno that Were beautiful but barren, and produc'd a fha- pciitamorbc ? ^Jqw Only without fruit. With greater reafon we may '"' wonder that men (hould with theexpence of their pre- cious hours purcha(e barren curiolities, which are un- profitable to their laft end. How can a condemned Criminal, who is in fufpence between Life and Death, attend in Conttitoing ^an's Ktticmption* ^ » «> attend to ftudy the fecrets of Nature and Art, when c^^p. vi- all his thoughts are taken up how to prevent the ex- ^VWJ ecution of the Sentence? And 'tis no left than a pro- digy of madnels, that men who have but a (hort and uncertain fpace allowed them to efcape the wrath to come, fhould rack their brains in ftudying things im- pertinent to falvation, and negleft the Knowledg of a Redeemer. Efpecially when there isfo clear a Re- velation of him ; The righteoufaefs of Faith doth not Rom. lo. ^,7. contmand us to afcetfd to the Heavens^ or defccnd into the deep to make a difcovery ofit^ but the IVord if nigh Its that difcovers the certain way to a happy immorta- lity, Seneca a Phiiolbpher, and a Courtier, valued his scnec praf.I. being in the world only upon this account, that he nar.qusft. might contemplate the Starry Heaven. He only faw the vi- Quid crat cur in numcro vivcntium mc po- ^, , 1 ^ r ^u T-'- fitum cffe caudcrcm ? an ut cibos et potum flble beauty of the Firmament, percolarcm »• ut hoc corpus cafurum, ac but was ignorant of the Glory fluldum, periturumquc nifi fubindc implc- wifhin if and nf the \v leads to it 5 yet tOOUrOiame he trahc hoc inaftlmabilc bonum, non eft vi- fpeaks, that thefisht of it made """^^ utfudcm, ut iftuem. Oquamcon- 1 • 1 V -r 1 1-^ ^ 1 ^ -1 tempta res eft homo niti fupra humana le him delpile the Earth, and with- ercxerii ! out the contemplation of the Celeftial bodies, he efleem'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 ac- quainted with the contrivance of our Redemption, the admirable order of its parts, and the beauty that reliilts from the compofition of the whole? But jj^e aCor.^. 18. that with open face may in the Glafs of the Go f^el he- hold the Glory of the Lord^ turn away our eyes from it to vanity. Here the complaint is more juft. Ad fa" pientiaw quk accedit it3itte ztttibmSy ChaD^vF ^^"^^^^ ^^^5 blefled defign of God, upon which the {^y^/-^^ beginning of our happinefs in this, and the perfedion of it in the next life is built. Let us provoke our (elves by the example of the Angels who are not concern'd in this Redemption as man is, for they con- tinued in their fidelity to thei'r Creator, and were always happy in his favour, and where there is no alienation between parties, reconcilement is unnecefla- ry5 yet they are Students with us in the lame Book, and unite all their powers in the contemplation of I p«. 1. 12. this myl^ery : they are reprefented (looping to pry in- to thefe fecrets, to (ignifie their delight in what they know, and their defire to advance in the knowledge of them. With what intention then (hould we ftudy the Gofpel, who are the Subjeft and end of it ? CHAP. in Coutrit3ittfl ^m'S 3Sc6cmpf ion* ^^'7 CHAP. VIL 2r-)^ The ftmple Speculation of the Gofpel not ftifficictit with- out a real Belief and Cordial Acceptance, The Rea- {oxiswhy the Jews and Gentiles confpird in the con- tempt of it. How jnjl it is to rejign up the Under- ftanding to Revelation. God knows his own Nature Their natural Knowledge of the Deity inclin'd'them to think the Incarnation impo^ihle. There is no re^ (emblance of it in the whole compafs of Nature. For natural Union fuppofes the parts incompleat, and capa- ble of Perfedion by their joyning together: But that a Being infinitely perfedt (hould affume by perfonal Union a nature inferiour to it felf, the Heathens lookt on it as a Fable forg'd according to the model of the fidions concerning Danae, and Antiope, And the Dodrine of our Saviours Death on the Crofs they re- jected as an impiety contumelious to God. They judged it inconfiftent with the Majefty and Happinels of the Deity, to a (bribe to Him that, which is the punifli- ment of the moll: guilty and miferable. In the ac- count of carnal Reafon they thought more worthily of God by denying that of Him, which is only due to the worft of men. Celfus^ who with as much Subtilty as Malice, urges, all th^t with any appearaqce could be objected Job. 10. 55. Mat. 27.42' I Cor. 1. 23. Nf gant Deo dignum, ut homo fieri Teller, fequc infirmitate carnis oncra- rct, uc paffio- nibus, ut do- loribus, ut morti fe ipfc fubjiceret. Lalt. Orig. conlra Ccir. Orig. co«fr4 Cclf. Lib. 1. in Cottf ttbing fljSan'fif EcDcmptiott i » 9 objcifled againft our Saviour, principally infifts on his qyi. VII. Poverty and Sufferings, thcMcannefs and Mifcry of his ^._y"^rx>^ condition in the world. Tvvas fit, faith he, that the j., , ^_ Son of God (hould appear as the aJTo/ST©- fj^y^i Wifdom, were the greateft defpifers of Evange- !i"fT^fX //V^/ Truths. The proud Wits of the World chofe ra- yu'ra^^iS^dit' thcr to be Mafters of thciy own, than Scholars to ano- Sl^^"' ' va. ther. They made Reafon their Supreme Rule, and 70 -TfAV rslf f^oynTfxoii 'f Porphyrius, Icilianus, Maximus, Hicroclcs. Soli rationi rhilofophy their higheft principle, and would not be- , - ,, , lieve what they could not comprehend. They repre- Tii'vff^c^v ^e"^e^ Chrirtiaiis under fcornful titles as captives of a iw.5b T/i'5; blind Belief, and derided their Faith as the efeli of Fol- ^^^Xx^.f^'\yh andrejeded Revelation, the only means to con- "^^ '^'' ^ ' veigh m Conttibing ^m'S KetJcmptiom 1 2 1 veigh the knowledge of Divine Myfteries to them, q^ yrr They prefum'd by the light and ftrength of their own v^v^x^-^vL reafon and vertue to acquire felicity, and flighted the Doftrinc that came from Heaven,to di(cover a clear way thither, and divine grace that was neceilary to lead and aflift them. Therefore t\\c ApofiU, by way of upbraiding, enquires, ivhere is the wife man .«* Where is the Scribe ? * ^^f- '• '9» where is the Difputer of this world / God hath made the *°* wifdom of the world foolifmefs. As thofe who are really poor,and would appear rich in the pomp of their Habits and Attendants,are made poorer by that expence , fo the Vhilofophers'who were deftitute of true Wifdom, and would appear wife in making Reafon the Judge of Di- vine Revelation, and the laft refolution of all things, by that falfe affeftation of Wifdom , became more fooli(h: By all their Difputes againft the appearing ab- furdities of the Chriftian Religion, they were brought into a more learned Darkneft. 3. The prejudices which arofe from Senfnal Lufts hindered the Belief of the Gofpel. As the carnal Un- dcrftanding rebels againft the fublimity of its Doctrine, fo the carnal Appetite againft the purity of its Pre- cepts. And according to the Difpofitions of Men from whence they ad, fuch light they defire to direct them in adling. The Gofpel is a Myflery of Godlinefs^ and thofe who are under the love of Sin, cherifti an atfeft- ed Ignorance, left the Light ftiould inflame C )n- fcience, by reprefenting to them the deadly guilt that cleaves to Sin, and thereby make it uneafie. This ac- count our Saviour gives of the Infidelity of the world, That men love darh^cfs rather than lights bccaufe their John 3.10. deeds are evil. And that this was the real caufe, what ever was pretended, is dear, in that the Gentiles who oppofed Chrift, adored thole impure Deities, whofe infamous Lufts were acknowledged by them. And R with Q^ yjT with Vv'hat colour then could they re j eft our Redeemer \^\r^^ becaufe crucified? As if Vice were not more incompa- tible with the Deity, than Sufferings. Now though Reafon enflav'd by prejudice, and cor- rupted by Paflion, defpifes the Gofpel, yet when 'tis enlightned by Faith, it difcovers fuch a wife (economy in it, that were it not true, it would tranfcend the mod noble created Mind to invent it: 'Tis fo much above ourmoft excellent Thoughts, that no Humane Undcr- flanding would ever attempt to feign it, with confi- dence of perfwading the world into a Belief of it. How is it poilible that it (hould be contriv'd by natu- ral Reafon, fince no man can believe it fincerely when 'tis reveal'd, without a fupernatural Faith ? To con- firm our Belief of thefe great and faving Myfteries, I will (hew how juft it is, that the Underftanding (hould ^refign it felf to Divine Revelation which hath made them known. In order to this, we muft confider, I. There arefome Doftrines in the Gofpel, the Un- derftanding could not difcover, but when they are reveal'd, it hath a clear apprehenfion of them upon a rational account, and fees the chara& er s oiTtuth. vi- ' fibly ftampt on their Forehead. As the Dodrine of Satisfadlion to Divine Juftice, that Pardon might be difpens'd to repenting Sinners. For our natural con- ception of God includes his infinite Purity and juftice,. And when the defign of the Gofpel is made known, whereby he hath provided abundantly for the honour of tho(e Attributes, fo that He doth the greateft Good without encouraging the leaftEvil, Reafon acquiefces and acknowledges, This I fought, but could not find. Now although the primary Obligation to believe fuch Doftrines arifeth from Revelation, yet being ratified by Reafon, they are embraced with more Clearneis by the Mind. 2. There (n Cottttfcins ^an's Kttirmpfioit ^ ^^ ^ 2. There are fome Dodrines, which as Reafon by q^^ yjj its light could not difcover, fo when they are made known, it cannot comprehend , but they are by a clear and necefTary connexion joyn'd with the other that Reafon approves. As the Myftery of the Trinity, and the Incarnation of the Son of God, which are the Foundations of the whole work of our Redemption. The Nature of God is repugnant to VUtrality, there can be but one EJfence^ and the nature of Satiefadion requires a diftin(!iion of Perfbns: for he that futfers as guilty, rauft be diftinguiQi'd from the perfbn of the Judge that exads Satisfadbion 5 an(5 no meer Creature is able by his obedient fuffcrings to repair the Honour of God: fo that a Divine Pcrfon afluming the Nature of Man was alone capable to make that fatisfaftion, which the Gofpel propounds and Reafon confents to. Now according to the diftindlion of capacities in the Trinity, The Father requir'd an honourable reparation for the breach of the Divine Law, and the Son bore the puniQiment in the fufferings of the humane Nature , that is peculiarly his own. Befides, 'tis clear that the Dodirine of the Tri?7Jty^ that is, of three glorious Relations in the God-head, and of the Incarnation, are moft firmly connedted with all the parts of the Chriftian Religion, left in the Writings of the Apoftles^ which as they were confirmed by Miracles, the Divine Sig- vatures of their certainty, fo they contain fuch authen- tjck^ marks of their Divinity, that right Reafon cannot rejeft them. 5. Whereas there are three Principles by which we apprehend things, Senfe ^ Reason and Faith ^ thefe lights have their different objeds that muft not be confounded. Senfe is confin'd to things material^ Reafon confiders things ahflraUed from matter, ¥aith regards the Myfieries revealed from Heaven : and thefe R 2 muft 134 5tl)c ]^atmonv of tt)e DiWtte :^tf tibuf cs, F}r~yjr~ rnuft not tranrgrefs their order. Se^fe is an incompe- tent judge of things about which Reafon is only con- verfant. It can only make a report of thofe objeds, which by their natural Chara&ers are expoled to it. And Reafon can only difcourfe of things within its Sphere 5 Supernatural things which derive from Reve- lation, and are purely the Objedls of Faith, are not within its territories and jurifdidion. Thofe SitperU- five Myftcries exceed all our intelle&ital Abilities. 'Tis true, the Underftanding is a rational Faculty, and every adi of it is really or in appearance grounded on Reafon. But there is a wide difference between the proving a Dodrine 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 thefubtilty of tht Schoolmen^ who affed to givefome reafon of all things, is here more prejudicial than ad- vantageous to the Truth: For he that pretends to maintain a point by Reafon, and is unfuccefsful, doth weaken the credit which the Authority of Revelation gives. And 'tis confiderable, that the Scripture in de- livering fupernatural truths, produces God's Authori- ty as their only proof, without ufing any other way of arguing : But although we cannot demonftrate thefe JHyJieries by Reafon, yet we may give a rational ac- count why we believe them. Is it not the highefl Reafon to believe the difcovery that God hath made of Himfelf, and his Decrees? For he perfedly knows his own Nature and Will 5 and 'tis impoHible He ftiould deceive us : This Natural Prin- ciple is the Foundation of Faith, When God fpeaks, it becomes Man to hear with Silence and Submiflion. His naked Word is as certain as a Demonflration. And is it not mofl reafonable to believe, that the Deity cannot be full y underftood by us ? The Sun may more m Cottttibtits 03an'S BeDrmpf iott. 1 2 5 more eafily be included in a fpark of Fire, than the cKTyjf" infinite Perfedions of God be comprehended by a lv^.^^vj finite Mind. The A^tgcls who dwell fo near the Foun- tain of Light, cover their faces in a holy Confufion ifai. 6.2. not being able to comprehend Him. How much le{s can Man in this earthly ftatc, diftant from God, and opprefl: with a burthen of Flefli? Now from hence it follows ^ I. That Ignorance of the manner how Divine Afj- ftcries exifi, is no fufficient Plea for Infidelity, whea the Scripture reveals that they are. For Reafon that is limited and reftrain'd, cannot frame a Conception that is ccmmenfurate to the Effe?ice and Power of God. Th's will appear more clearly by confidering the Myfierious Excellencies of the Divine Nature, the cer- tainty of which we believe, but the manner we cannot underdand : As that his offence and Attributes are i^i^^^^^^ ,-q,^ the fame, without the leaft Haadow of compofition , menfus&foU yet his Wifdom and Power are to our apprehenfions ^'^'"ntus, dillind, and his Mercy and Juftice in fome manner op- ncKusrnobis pofite. That his Ejfeucc is intire in all places, yet not ^eroad in- terminated in any. That He is above the Heavens, and peft^j"an. beneath the Earth, yet hath no relation of high or low, guftum crt, &j diftant or near. That He penetrates all fubftances, ^l\\i^n.^^ but is mixed with uone. That he underftands, yet re- mus.^ciiai in- ceives no ideas within Himielf 5 that He wills, yet af^'mabiicm hath no motion that carries Him out of Himfelf. That Jlj;""'' ^'* in Him Time hath no Succefiion, that which is paft is not gone, and that which is future, is not to come. That He loves without Paflion, is angry without di- fturbance, repents without Change. Thefe Perfedi- ons are above the capacity of Reafon fully to under- ftand, yet ejfential to the Deity. Herewemuftexr.lt Faith, andabafe Reafon. Thus in the Myjiery of the Incarnation^ that two liich diftaat Natures mould com- i Tim. 3; 16, pofe f^s Xt)e!^fttmotti?Df ttje 2)it3(ne :?ittribtttcs, Q^ yjT pofe tf;;e Perfon, without the confufion of Properties, \^^/\r^^ Reafon cannot reach unto , but 'tis clearly reveard Joh.i.14. in the Word: Here therefore we muft obey, not en- quire. The Obedience of Faith is, to embrace an obfcure Truth with a firm ajfent^ upon the account of a Di- vine teftimony. If Reafon will not afent to Revelati- on, till it underftands the manner how Divine things are, it doth not obey it at all. The Underftanding then fincerely fubmits, when 'tis inclin'd by thofe motives^ which demonUrate that fuch a Belief is due to the Authority of the Revealer, and to the quality of the Objed. To believe only in proportion to our narrow conceptions, is to difparage the Divine Truth, and debafe the Divine Power. We can't know what God can do, He is Omnipotent^ though we are not omnifcient : 'Tis juft we (hould humble our Ignorance aCor.io.*. to his Wifdom, And that every lofty imagination^ and high thing that exalts itfelf againji the knowledge of God^ fhould be caji down^ and every thought captivated into the obedience of Chriji. Tis our wifdom to re- ceive the great Myftcries of the Gofpel in their fimpli- city ; for in attempting to give an exadt and curious explication of them, the Underftanding as in an Hedg of Thorns, the more it drives, the more 'tis wounded and intangled. Gods Ways are as far above ours^ and his Thoughts above ours^ as Heaven is above the Earth* To reje6 what we can't comprehend, is not only to (in againft Faith, but againfl: Reafon, which acknow- )ob. ledges it (elf finite^ and unable to fearch out the Al- mighty to perfeBion, 2. We are obliged to believe thofe Myji cries that are plainly delivered in Scripture^ notwithftanding thofe feeming Contradiftions wherewith they may be charged. In the objefts of Senfe, the contrariety of appearances in Cottttitiing ^m'6 Jaebcmpttom rj; appearances doth not lefTen the certainty of things. Ch7"viL The Stars to our fight (eem but glittering Sparks, yet they are immenfe Bodies. And 'tis one thing to beaf- furedo'^ a Truth, another to anflver all the difficulties that encounter it : A mean Llnderftanding is capable of the firft, the fecond is fo difficult, that in clear things the profoundeft rhilofophcrs may not be able to untie all the intricate and knotty Objeflions which may be urged againft them. Tis fufficient the Belief of .S*;/- pcmatm-al Myfteries is built on the Veracity and Power of Cod, this njakes them prudently credible. This refolves all doubts, and produces fuch a (lability of fpi- rit, as nothing can ihake. A finccre Believer is afllired, That all oppofition againft Revealed Truths is faUcici- ous^ though he cannot difcover the Fallacy. Now the tranfcendcnt Myfteries of the Chriftian Religion, the Trinity of Perfons in the Divine Nature, the Incarna- tion of the Son of God, are clearly (et down in the Scripture. And although fubtile and obftinate Oppo- nents have ufed many guilty Arts to difpirit and ener- vate thofe Texts by an inferiour fenfe, and have rackt them with violence to make them fpeak according to their prejudices,yet all is in vain, the Evidence of Truth is victorious. A Heathen who confiders not the Gofpet asa Divine Revelation^ but raeerly as a DoUrine deli- vered in Writing, and judges of its fenfe by natural Light, will acknowledge that thofe things are delive- red in it. And notwithftanding thofe who ufurp a So- vereign Authority to themfelves, to judge of Divine Myfteries according to their own apprehenfions, deny them as meer Contradidtions, yet they can never con- clude them impoffible: For no certain Argument can be allcdged againft the being of a thing, without a clear knowledge of its nature : Now although we may underftand the nature of Man, we do not the Nature of 1 28 %\)t Jiavmonv of ttjc Diuinc :^tttMUSy ^L YjT of God, the Oecononiy of the Perfons, and his Power ^^^^^^-^ to unite himfelf to a Nature below Him. 'Tis true, no Article of Faith is really repugnant to Fvcafon, for God is the Author of Natural, as well as of Supernatural Light, and He cannot contradidl Himfelf: they are ema^tatiofis from Him, and though different, yet not deftrudive of each other. But we muft di- ftinguifii between thofe things that are above Realbn and incomprehenlible, and thofe things that are againft Reafon and utterly inconceivable: Some things are above Reafon in regard of their tranfcendent excel- lency , or diftance from us 5 the divine Effence , the Eternal Decrees^ the Hypjlatical Union are (iich high and glorious Objedts, that it is an impoflible enterprife ' to comprehend them : the intelhUual Eye is dazled with their overpowering Light. We can have but an imperfeft knowledge of them: And there is no juft caufe of wonder that Supernatural Revelation (hould fpeak incomprehenlible things of God. For He is a fingular and admirable Being,inf]nitely above the ordi- nary courle of Nature. The Maxims of rhilofophy are not to be extended to Him. We muft adore what we cannot fully underftand. But thofe things are againft Reafon, and utterly inconceivable, that involve a contradidion, and have a natural repugnancy to our tinderftandings, which cannot conceive any thing that h formally impoffible : And there is no flich Dodrinc in the chrifiian Religion. 2. We muft diftinguifh between Reafon corrupted, and right Reafon. Since the Fall^ theclearnefs of the Humane Underftanding is loft, and the light that re- mains is eclrpfed by the interpofition oi\fenfual \u(\s. The carnal Mind cannot out of Ignorance, and will not from Pride and other malignant habits, receive things JpirituaL And from hence arife many fufpi- cions cions and doubts, ( concerning fuperfiatural Verities) Ch. VIL the (hadows of darkncd Reafon, and of dying Faith. If any Divine Myftery fecms incredible, 'tis from the corruption of our Reafon, not from Reafon it fclf, from its darknefs, not its light. And as Reafon is obliged to corredt the Errors of Senfe, when 'tis deceived either by fome vicious quality in the orgar?^ or by the diftance of the objedf^ or by the falfnefs of the medium^ that corrupts the /w^^e in conveying of it : So 'tis the office of Faith to reform the judgment of Reafon, when either from its own weaknels, or the height of things Spiritual, 'tis miftaken about them. For this end y/z/^cr/r^/z/r^?/ Revelation was given,not to extinguidi Reafon, but to redrefs it, and enrich it with the dif- covery of Heavenly things. Faith is called Wifdom and Knowledge : it doth not quench the vigour of the Faculty wherein 'tis (eated, but elevates it, and gives it a fpiritual precept io^ of thofe things that are moft di- ftant from its commerce. It doth not lead us through a miji to the inheritance of the Saints in light. Faith is a rational Light: For I. It arifes from the confideration of thofe Argu- ments which convince the Mind, that the Script7/re \s a. Divine Revelation. / J^^ow, faith the Apoftle, wh^m 1 2 Tim. 1. 12; have believed. And we are commanded Always to be 1 Per. 5. 1$. ready to give an account of the hope that is in us, Thofe that owe their Chrifiianity meerly to the Feli- city of their Birth, without a fight of that tranfcendent excellency in our Religion, which evidences that it came from Heaven, are not true Believers. He that abfolves an innocent Perfon for favour, without confi- dering fufficient proofs offer'd, though his fcntence be jufl, is an unjuft Judge. And the Eye that is clouded with a Suffufton^ fo that all things appear yeUoro to it, when it judges things to he ye II dtp that are fo, yet 'tis S Erroneous ; 1 5 o %\)t i^fttmon? of tl)t MWt ZtttMttSy Ch VII Erroneous , becaufe its judgment proceeds not from the \^^/\r^\^ quality of the Objed, but from the jfiWne :^tttil)uf c s, Ch VtT" ^^^ whole revealed will of God) that is vital to the Soul, but that which is pradifed by us. The rpofile faith, Though he had the under flunding of all Afyfieries^ and all Knowledge and all Faith^ yet if it were not join- ed with Love J the principle of Obedience, it were unpro- fitable. There is the fame difference between the spe- cnlative Knovvledg of thefe Myfteries, and that which is Affedionate and Operative '-^ as between the wearing o^ Pearls for Ornament, and the taking of them as a Cordial to revive the fainting fpirits. In fhort. Such a Belief is required, as prevails up- on the Will, and draws the Affedions, and renders the whole Man obfequious to the Gofpel. For fuch a Faith is alone anfwerable to the quality of the Revela- tion* The Gojpel is not a meer Narrative, but a Pro- rdife. Chrift is not reprefented only as an innocent Perfon dying, but as the Son of God dying to deliver Men from Sin, and the e^e^/ of it. The /4^^ J ^ T AT Carmine, Si God to love Man. vis aman ama. 1. He was utterly deftitute of moral goodnefs : ^'^''"' 'as the exad temperament of the body,(b the order and beauty of the Soul^was fpoil'd by Sin. Nothing remained but deformity and defilements. The Love of God makes us amiablc^hwK did not find us fo. Redemption is a free Favour, not excited by the worth of him that receives it, but the grace of him that difpenfes it 5 Herein God Rom. 5. 8. cor/if/icffdccl his Love to ///, that ivhile r(>e rvere Singers ChriU died for us. Our goodnefs was not the Motive of his Love, but his Love the original of our goodnefs. 2. There is a fixed Contrariety in the corrupted na- ture of Man to the Holy Nature and Will of God -^ For which he is not only unworthy of his Love, but worthy of his wrath. VVe areopp'ofite to Him in our Minds, Affedions and Aftions : A (hong Antipathy is feated in all our Faculties. How unqualified were we for his Love > There is infinite Holinefs in Him, where- by He is eternally oppofite to all Sm, yet He expreft infinite Love to Sinners in faving them from Mifery. 5. There was not the leaft fpark of Love in Man to God: Notvvithftanding his 7>/^//7eBeauty*and Bounty Rom. 5- lej to Ch. VnT '^^ ^^^' y^^ ^^^ renewed ad:s of hoflility againft Him \^_y\r-^ every clay. And it was the worft kind ot hoftility Rom. I, %c. arifing from the hatred of God, and that for his Holi- nefs his moft amiable Perfection : yet then in hi§ Love He pitied us. The fame favour beftowed on an Enemy, is morally more valuable than given to a Friend. For 'tis Love that puts a price on Benefits : and the more iindcfcrved they arc, the more they are erdeared 1 John 4. 10. by the Affcdion that gives them. Here is Love^ ?2ot that n>e loved God, hut that He loved tfs^ and fefit his Son to be a Propitiation for our Sins. We were Rebels againfl: God, and at enmity with the Prince of Life, yet then He gave Himfelf for us. It will further appear that our Salvation comes from pure fivour, if we confider Man not only as a rebelli- ous enemy to God, but impotent and obftinate, with- out power to refill Jufticc, and without affeftion to defire Mercy. Sometimes the interefi: of a Prince may induce him to fpare the guilty, he may be compell'd to pardon, whom he. cannot punifh. The multitude is the greateO: Potentate. The Sons of Zcrwhh were too jlrong for David : and then 'tis not pity, but policy to fufpend the judgment. But our condition is defcribcd Rom. $. 6. by the Apoftle, that when we were ftnners^ and with- out Jlrength^ then Chrift dyed for us. Man is a defpi- cable Creature, fo weak that he trembles at the appear- ance of a Worm, and yet (b wicked that he lifts up his head againft Heaven. How unable is he to encounter with offended Omnipotence? Howeafily can God de- ftroy him, when by his fole Word he made him? If he unclafps his hand that fuports all things, they will pre- fently relapfe into their firft confufion. The whole world of finners was fiut up, utterly unable to repel or avoid his difpleafure : And what amazing Love is it I Sam, 24.9. to fpare Rebels that were under his feet. produftions of that fupreme Light,- Man in his beft ftate was inferiour to them. A great number p^v^, g^ ^ of them {{ep not their firfijlate oFintcgrity and felicity, jud.^! Their 1 4 4 Xl)c ]^atmonv of ti)c Diuinc Ztttimt^y ^1 ytjT Their fin is intimated in Scripture 5 Ordain not a Ko* ^^_^y^y^^ vice^ leji being lifted up with pride^ he fall into the con" demnation of the Devil: that is, left he become guilty 1 im.j. . j^f ^i^^i- fjj^ vvhich brought a fevere fentence on the De- vil. The Prince of darkncfs was blinded with the luftre of his own excellencies, and attempted upon the Regalia. of Heaven, afFeding an independent ftate. He difa- vow^ed his Bencfaftor, inricht with his benefits. And in the fame moment he with his companions in rebelli- 2 Pet. 2 4. on, were baniflied from Heaven. God Jpared not the Angels that finned^ but caji them down to Hell ^ and de' livcred them into Chains ofDark^iefs to be refervd un- to fiidgmcnt. Mercy did not intcrpofe to avert or fuf- pend their Judgment, but immediately they were ex- pelled from the Divine Prefence. A folemn triumph in Heaven followed ; a zioice came out of the Throne fay ing^ Praife our God all ye his Servants : and there was as it were the voice of mighty thundrings^ f^y^^g-> i^^l' lelnjah, for the Lord God Omnipotent reigns. They are now the moft eminent examples of revenging wrath. Their pre(ent mi(ery is infupportable, and they exped worfe. When our Saviour caft fome of them out of Mark I. the poffeft perfons, they cryed out, Jrt thou come to torment us before our time / Miferrimum eji timere cum fperes nihih-, 'tis the height of mifery to have nothing to hope, and (bmething to fear. Their guilt is attend- ed with defpair 5 they are in everlafiing Chains, He that carries the Keys of Hell and Death will never o- pen their Prifon. If the (entcnce did admit a Revoca- tion aft:er a million of years, their torment would be nothing in comparifbn of what it is: for the longeft meafure of time bears no proportion to Eternity 5 and hope would allay the (enfe of the prefent fiifFerings with the profped of future eafe. But their Judgment is ir- reverfibko they are under the blacknefs ofdarknefs for ever* in Contrii)(tts iS0m'& lacticmptioin 1 4*; ever. There is not the leaft glimpfe of hope to allay Ch. VIII. their forrovvs, no Star-light to fvveeten the horrours of ^^/'-^/^-^J their Eternal night. They arc fervi p(en£, that can never be redeemed. It were a kind of f>ardon to them to be capable of Death : but God will never be fo far reconciled, as to annihilate them. Hh anger JJiall be ^T-^^'l'i* accompl/fljed^ and his fury reji upon them. Immortali- ty, the priviledge of their nature, infinitely increafes their torment : for when the llnderftanding by a ftrong and a&ivc apprehenfion, hath a terrible and unbound- ed profpeft of the continuance of their Sufferings, that what is intolerable mufl: be Eternal, this inexpreflibly exafperates their Mifcry : There wants a word beyond Death to fet it forth. This is the condition of the finning Angels, and God might have dealt in as ftrift Juftice with rebellious Man. 'Tis true there are ma- ny Reafons raav be aflig^ned why the VVifdom of God made no provifion for their Recovery. 1. It was mod decent that the Jrfi Breach of the Divine Law fhould be puniQit, to fecure Obedience for the future. Prudent Lawgivers are (evere againfl: the fi-Ji Tranfgreflbrs, the Leaders in Difobedience: He xhsitfirji prefumcd to break, the sMath^ was by Gods command put to Death. And Solomon the King of Peace, puniflit the firft attempt upon his Royalty with Death , though in the perfon of his Brother. 2. The Malignity of their Sin was in the higheft de- gree : For fuch was the clearnefs of the Angelical Un- derftanding, that there was nothing of Ignorance and Deceit to leflen the voluntarinefs of their Sin : 'twas no miftake, but Malice : They fell in the light of Hea- ven, and rendred themfelves incapable of Mercy. As under the Law, thofe who finned vpith a high hand'^ Hcb.9.7* that is, not out of Ignorace or Imbecillity to pleafe U their ^, VTiT ^^^^^ Paflions, but knowingly and proudly defpifed s^y^\r>^ the Command, their Prefumption was inexpiable^ no Num. 15. ?o. Sacrifice was appointed for it. And the Gofpel, though H«b. 10. 26, the Declaration of Mercy, yet excepts thofe who fin 27,28,29. jj^g great Tranfgreffion againft the Holy Ghoft. Now of fuch a nature was the Sin of the Rebellious A»gels^ ^^•^•}' it being a contemptuous violation of Gods Majefty, and therefore unpardonable. Befides, they are whol- ly jJ>7>/7«<«/ Beings, without any ^^^j/ of flefti, and (b fell to the utmoft in evil, there being nothing to fuf- pend the intirenefs of their Will : whereas the Humane Spirit is more flow by its tmion with the Body. And that which extremely aggravates their fin is, that it wa s committed in the ftate of perfed Happinefs. They defpifed the full fruition of God: 'twas therefore con- gruous to the Divine Wifdom, that their final Sen- tence fhould depend upon t\it\x firft Eledion ; whereas Mans Rebellion, though inconceivably great, was a- gainft a lower Light and lefs Grace difpen(ed to him. 3. They finn'd without a tempter, and were not in the fame capacity with Man to be reftor'd by a Saviour. John. 8.44. The Devil is an original Proprietor in Sin, 'tis o^ his own 5 Man was beguiled by the Serpents fubtilty : as he fell by anothers Malice, Co he is recovered by a- nothers Merit. 4. The Angelical Nature was not entirely loft : My- riads of blefled Spirits ftill continue in the place of their Innocency and Glory, and for ever afcribe to the Great Creator that incommunicable Honour, which is ''**^* due to Him 5 and perfectly do his Commandments. But all Mankind was loft in Adam^ and ho Religion ivas left in the lower world. Now although in thefe and other refjjedls it was moft confiftent with the Wifdom and Juftice of God, to conclude them under an irrevocable Doom, yet the in Conttii)ttt0 ^an'siacliemptimt* « 4"^ the principal caule that enclin'd him to fave Man, was q\^ VIII. meer and perfed Grace. The Law made no diftindi- y^VAr'^vJ CD, but awarded the fame Punifliment : Mercy alone made the difference ; and the reafon of that is in Him- felf. Millions of them fell Sacrifices to Juftice, and guilty Man was fpared. 'Tis not for the excellency of our Natures, for Man in his Creation was lower than the Angels 5 nor upon the account of Se rvice, for they having more eminent Endowments of wifdom and Power might have brought greater honour toGod^ nor for our Innocence, for though not equally, yet we had highly offended Him; But it muft be refolved />- Ephcf. to that Love which p^jjeth K/tojvledge. 'Twas the unac- countable Pleafure of God that prefen'd babes before ^\^\^^^^ the rvife and prudent : and herein Grace is mofl: glori- Hcb. 2. ous. He in no wife took^the nature of Angels^ though immortal Spirits 5 He did not put forth his hand to help them, and break the force of their fall. He did nothing for their relief, they are under unaUayed wrath : but He toohjhe Seed ^/Abraham, and plants a new Co- lony of thofe whofprung from the Earth, in the Hea- venly Country, to fill up the vacant places of thofe A- pofiate Spirits. This is juft matter of our higheft ad- miration, why the milder Attribute is exercifed to- wards Man, and the feverer on them } Why the vef- (els o^clay are chofcn, and the veflels of Gold negled:- ed? How can we relied upon it without the warm- cft Affedions to our Redeemer > We (hall never ful- ly underftand the Riches of diftinguifhing Grace, till our Saviour (hall be their Judg, and receive us into the Kingdom of Joy and Glory, and condemn them to an Eternal Separation from his Pre(euce, U 2 CHAP. 48 %t^t ]^«itmouv of tl)c miUm ZtttMtiSy ^•^-'P-'^- CHAP. .IX. The Greatnefs of Redeeming Love difcovered by conji- derif7g the Evils from which we are freed. The Ser- vitude d?/Sin, the Tyranny (?/Satan, the Bondage of the Law, the Empire ^^anttfs tiominum tantvs mortinm nnmerus) exer- Mat. 6. 24. ciie a tyranny over him. And if no matt can ferve two A/aJiers, as the Oracle of Truth tells us, how wretched is the flavery of Man, whofe padions are fo oppofite, that in obeying one, he cannot cfcape thelaftiof many imperious Mafters ? He is pofTeft with a Legion of impure lufts. And as the Demoniack in the Gofpel was fometimes caft into the fire, and fbmetimes into the watery fo is he hurried by the fury of contrary paf- fions. This fervitude to fin is inall refpeds compleat. For thofe who ferve are either born fervants, or bought with a price, or made captives by force : and fin hath pfai. $1. all thefe kinds of title to man. He is co?iceived and Rom.'i. ^^^^ in jin: he is fold under fin : and fells himfelfto do e^il. As that whichis (bkl pafles into the pofl'emon of the buyer, fo the finner exchanging himfelf for the pleafures of fin, is under its power. Original fin took pofleflaon of our nature,and Adtual of our lives. He is aPcr. 2. 19. the fervant of corruption by yielding to it :^r tf/ij?^<7«i a nt^n is overcome^ of the fume he is brought in botf dage* The condition of the moft wretched bondflave is more fweet and lefs fervile than that of a finner. For Slaves 4re C4/. the (evereft tyranny is exercifed only upon the body, /e• dage^ being obnoxious to the wrath of God, which the awakened Confcience fearfully fets before them. This complicated Servitude of a Sinner, the Scripure reprefents under great variety of similitudes^ that rhe defeds of one may be {iipplied by another. Every Sinner is a Servant^ now a Servant by flight may reco- J°^* ^' ^^' ver his Liberty : But the Sinner is a Captive in Chains; 2 Tim. 2 w/r. A 1 5 2 XI)e !^armottp of ttje SWtiine :^ittmttSy Chap. IX. ^ Captive may be freed by laying down a Ranfom, but v_/^^AxJ the Sinner is deeply in debt : Every Debtor is not mi- Mar. 18. ferable by his own fault, it may be his Infelicity not ifa. I. 6. his Crime that he is poor, but the Sinner is guilty of the hi gheft offence: A guilty Perfon may enjoy" his The^Ap'oftie^fets Healthy buttheSinncr is fick of a deadly Difeaie, an forth the Con- incurablc wound; He that is fick and wounded may Vj/!byttwlu ^"^^^ ^o^ *^^^ Phyfician in order to his Recovery ^ but the ttj/iH^wf, Sinner is in a deep fleep : He that is afleep may awake 5 vrhiihfigrifies ^^^ ^^^ Sinner is in a ftate of Death, which implies not ofjieep,caufed Only a Cejfation from all vital AUions^ but an abfo- ^^.f^e/HOTejo/ im;edifability to perform them. The Underftandins; S^r/S^s difabled for any Spritud Perception, the Will is an excel ent for any Holji Inclinations, the whole Man is difabled yie'simen '^ ^^^ ^^^ ^^"^^ °^ ^^^ wrctched ftate. This is the fpiri- ftate.wherein tticil Death which juftly expofes the Sinner to Death theSphitual temporal 2iud.eternaL homd upland 4' Every Man as defcending from Adam^ is born a the Pajion3,as Sacrifice to Death. His condition in this world is Co figi^nt'va''' wretched and unworthy the original excellency of his pourt,chi4dthe Nature, that it deferves not the name of Life: 'Tis a Mind,thattt ^ coutinual excrcifc of finful Actions difbonourable to 'uTon°hhJife- God, and damning to himfclf, and after the fucceflion ^'"- of a few Years in the defilements of Sin, and the ac- cidents of this frail ftate, in doing and fuffering evil, Man comes to his fatal Period, and falls into the bot- tomlcfs Pit, the place of Pollutions and Horrors, of pral.50.12. Sin and Torments. Tis there T^^^ the wrath of God abides on him ^ ^^d who knows the power of his wrath .«? According to his fear fo is hiswra^h. Fear is an un- bounded Pa(Iion,andcan extend it felf to the apprehen.- (ion of fuch Torments, which no finite Power can in- flid : But the Wrath of God exceeds the mofl jealous fears of the guihy Confcience. It proceeds from infi- nite Juftice, and is executed by Almighty Power, and contains .. t <8 Xl)e i^at nicup of (Ijc 2Dit)lne Zttt\b\xU6y Chap. IX. ^"^ ^^^ confpicuous was his Love in this darkning ^^^/-V-"^^ Condefcenfion > ITe k^^ow the Grace of the Lord Jefus a. Cor. 8. p. Ckrijl-^ that though he was rich^ he became poor for onr fakes. He did not alTume that which was due to the ex- cellency of his Nature, but what was convenient for our Redemption,which was to be accomplifht by Sufferings. Where can be found an Example of fuch Love? Some have favourable Inclinations to help the diftref- fed, and will cxprefs (b much Compaffion as is confiftent with their (late and quality ; But if in order to the re- lieving of the miferable, one muft fubmit to what is (hameful, who hath an affeftion fo ftrong and vehement as to purchafe his Brothers Redemption at the lofs of his own Honour ? Yet the Son of God dcfcended from his Throne, and put on our vile Mortality : He parted with his Glory that He might be qualified to part with his Life for our Salvation. How doth this exalt his Compaffion to us ! Add further, He took our Nature after it had loft its rr//K//7/z^e Innocency. The natural diftance between God and the creature is infinite 5 the moral between God and the (inful creature, if poflible, is more than infinite : Yet the Mercy of our Redeemer overcame this diftance. What an ecftafie of Love tranlported the Son of God (b far as to efpbu(e our Nature, after it was depraved and difhonour'd with Sin? He was ef- Rooi. 8. 3. fential Innocence and Purity, yet He came in the fimi- lititdeof (inful flefJj^ which to outward view was not Gal. 4. 4. different from what was really finful. He was the Ho- ly Lawgiver, yet He fubmitted to that Law, which made Him appear under the charader and difreputati- on of a Sinner. He paid the bloody Tribute of the Children of wrath , being Circumcifed as guilty of AdamsSm-^ and he was Baptifed as guilty of his own. 2. Themoft evident and fenfible proof of the great- ne(s nefs of Gods Love to Mankind, is in the Sufferings Char IX- of our Redeemer to obtain our Pardon. He is called K^,/"\r in Script ure, A man of Sorrows, the title fignifies their Ifai. 55. number and quality. His whole Life was a continual Paffion : He fuffercd the contradiHion of Sinners, who by their malicious Calumnies obfcur'd the luftre of his Miracles and moft innocent Adions : He endured the Temptations o^ Satan in the Defert ; He was often in danger of his Life 5 But all thefe were nothing in comparifon of his.laft Sufferings, 'Tis therefore laid, that at the bare apprehenlion of them, He began to be forrovpfnl, as if He had never felt any Grief till then: His former A fflidions were likefcatter'd dropspfPvain ^ But as in the Deluge aU the Fountains beneath, and all the fVindoivs of Heaven above were opened-^ So in our Saviours laft Sufferings, the Anger of God, the Cruel- ty of Men, the Fury of Devils broke out together againft him. And that the degrees of his Love may be meafured by thofe of his Sufferings, it will be fit to confider them with refped to his Soul and his Body* The Cofpel delivers to us the relation of both. I. Upon his entrance into the Garden, He com- plains, Afy Soulis exceeding forrowful, even unto Deaths There were prefent only reter, James and John his happy Favourites, who affured him of their fidelity 5 there was no vifible enemy to afflidt Him, yet his Soul was environ'd with Sorrows, 'Tis eafie to conceive the injuries He fuffered from the rage of Men, for they >vere terminated upon his Body 5 But how to under- (land his inward Sufferings, the wounds of his spirit, thecrofs to which his Soul was nailed, is very difficult. Yet thefe were inexpreffibly greater, as the vifible ef- kOis declare. The anguifh of his foul fo affected his body, that his Sweat was as it were great drops ifBl^od, the miraculous evidence of his Agony. The terror was- Chap. IX. ^^^^ lb dreadful, that the affiftance of an Angel could ^.V^V^vJ not calm it. And if we confider the caufes'fef his grief^ the difpofitions of Chrifl, and the delign of God in affliding him, it will further appear that no fbrrow was ever like his. The Cau(es were, 1. The evil of Sin which inconceivably exceeds all other : for the juft meafure of an evil is taken from the good to which it is oppofite, and of which it deprives us. Now Sin is formally oppolite to the Holy nature and will of God, and meritorioufly deprives of his blefled prefence for ever. Therefore God being the (lipreme Good, Sin is the (upreine Evil. And grief being the reientradit of an evil, that which is proportioned to the evil of Sin muft be infinite. Now the Lord Chrifl: alone had perfedi: light to difcover Sin in its true hor- rour, and perfeft zeal to hate it according toits nature : for who can underftand the excellency of good, and the ma-lignity of evil, but the Author of the one and the Judge of the other? who can fully conceive the guilt of rebellion againft God, but the Son of God who is alone able to comprehend his own Majefty> On this account the grief of our Redeemer exceeded all the. fbrrows of repenting Sinners, from the beginning of the World. For our knowledge is fo imperfeft, and our zeal fo remifs, that our grief for fin is much be- neath what 'tis worthy of; but fin was as hateful to Chrifl: as it is in it felf, and his forrow was equal to its evil. 2. The Death he was to fuffer,attended with all the Curfes of the Law, and the terrible marks of Gods In- Mat.14,34. dignation. From hence 'tis faid, he began to he fore amazed and to he very heavy. 'Tis wonderful that the Son of God, who had perfect patience, and the fl:rength of the Deity to fupport him, who knew that his Paf- fion flioulS foon pafs away, and that the iffue fliould be his m Conttibing ^m'& ^mmptioiu i s i his own glorious Refurredion and the recovery of lap- q[^^^ tv- fed Man, that heOiould befhaken with fear and opprei^ ^-/"v'XJ fed with forrow at the firft approaches of it : how many of the Martyrs have with an undifturbed courage em- braced a more cruel death > but to them 'twas dilarm'd, whereas our Saviour encountred it with all its formida- ble Pomp, with its Darts and Poifon. 5. The Wrath of God was inflamed againft him. For although he was perfeftly Innocent, and more diftant from (in than Heaven is from the Earth, yet by the or- dination of God, and his own confent being made our Sport for ^ the Iniquity of us all was laid upon him. He Efa. 53. fuffcrcd as deeply as if he had been guiltv. ViftdiUive juftice was inexorable to his Prayers and Tears. Al- though he renewed his requefl: with the greateft arden- cy, as 'tis faid by the Evangelift, that beifig in an Ago- ny he prayed more earnefily^ yet God would' not (pare him. The Father of Mercies fa w his .Son humbled in his pre(ence, pro(trate on the Earth, yet deals witH him in extreme (everity. He rvas firicken^ fmitten ofGod^ and aff-iBed, And who is able to conceive the weight of God's Hand when he punifhes fin according to its defert? who can underftand the degrees of thofe Suf- ferings when God exafts fatisfa^tion from one that was obliged, and able to make it? how piercing were thofe forrows whereby Divine Juftice, infinitely incensed, was to be appcas'd? Who knows the confequence of thofe words, My God, My God, why hafi thou for faken we ^ 'Tis impolfible to comprehend, or reprelent that great and terrible. My ftcry. But thus much we may un- derftand. That Holinefs and Glory being effcntial to the Deity, they are communicated to the Reafonable Nature when united to it^ But with this difference, that Hohnefs nccedarily refults from Union with God: For Sin being infinitely repugnant to His Nature, Y makes 1 6 2 5ri)e i^atmottv of tt)e 2Dit>ine :3lttribtttes!, tirr"; — TTT makes a Separation between him and the Creature: r^^JP;-^ But Glory and Joy are difpenfed in a free and arbitrary manner. This dereli&ion of our Saviour muft be un- derftood with refpe6t to the fecond, not the firji Com- munication. In the extremity of his Torments all his Affe6tions were innocent and regular, being only raifed to that degree, which the vehemency of the objed required. He expreft no murmur againft God, nor anger againft his enemies. His Faith, Love, Hu- mility, Patience were then in their Exaltation. But that glorious and unfpeakable Joy which in the courfe of his Life the iDe/7)/ conveyed to Him, was then with- drawn. An impetuous torrent of pure unmixed Sor- rows broke into his holy Soul ; He felt no refrefhing emanations^ fo that having loft the (en(e of prelent Joy, there remained in his Soul only the hope of future Joy. And in that fad moment, his Mind was (b intent upon his Sufferings, that he feems to havebeen diverted from the actual confideration of the Glory that attended the iffue of them. Briefly^ All comforting Influences were fufpended, but without prejudice to the Perfonal Union, or the Perfedion of his Grace, or to the Love of his Father toward Him. His Soul was liable to forrows, as his Body to death. For the Deity is the Principle of Life as well as of Joy 5 and as the Body of Chrift was three days in the ftate of Death, and the HypoJiaticalUn'ion remained entire 5 fo his Soul was left for a time under the fearful impreflions of wrath, yet was not feparated from the God-head. And although He endured what- ever was necefl'ary for the Expiation of Sin 3 yet all vi- cious Evils, as Blafphemy, Hatred of God, and any other which are not inflidted by the Judg, but in ftrift- nels are accidental to the Punifhment, and proceed from the weaknefs or wickednels of the Patient, he was not in (n Conttibins The moft charitable Spirits in Heaven had not a glimmering inclination to- wards this admirable way of faving us. It had been an impious Blafphemy to have defired it 5 fo that Chrifi is the moll: abfolute gift of God to us. Befides, The love of Abraham is to be meafured by the Reafbns that might excite it 5 For according to the amiablenefs of the objed, (b much greater is the love that gives it. Many endearing circumftances made jfaac the joy of his Father, yet at the bcfl: he was an imperfed mortal creature, fo that but a moderate affedion was regular- ly due to him. Whereas our Redeemer was not a meer ta €mttM\\Q ^M'S KtStnipf ion. i ^7 Bieer Man, or an Angel, but God's only begotten Son, c^gp^ jx. which Title fignifies his unity with him in his (Vate and v^.V'V^vJ perfeftions, and according to the Excellency of his Na- ture fuch is his Fathers Love to him. St. Jokft reprefents to us that Cod is Lovc-^ not charitable, and Ioving,that is too weak anexpreflion,but Love it (elf. The Divine Na- ture is infinite effential Love, in which other perfcftions are included. And he produces the ftrongell: and moft convincing teftimony of it : In this was manifejicd the John 4. 9. Love of God to us^ becaufe that Cod fen t his ofily begotten Son into the worlds that we might live through Him. The Love of God in all temporal blcflings is but faint in the comparifon with the Love that is expreft in our Redeemer. As much as the Creator exceeds the crea- ture, the gift of Chrift is above the gift of the whole world. Herein is Love, faith the Apoftle, that is the cleareft and highefl: expreffion of it that can be, Cod fent his Son to be a Propitiation for our Sins. The Wifdom and Power of God did not ad to the utmoft of their efticacv in the Creation, he could frame a more Glorious World j but the Love of God in our ftrangc novation by Chrift:,cannot in a higher degree be expreft-. As the Apoftle to (et forth how facred and inviolable Gods promife is, faith, that becaufe he could frvear by Heb. <5. t;. no greater^ he fware by himfelfi (6 when he would give the raofl: excellent teftimony of his favour to man- kind, he gave his Eternal Son, the Heir of his Love and Bleflednefs. The giving of Heaven it fclf with all its Joys and Glory, is not fo pcrfeft and full a de- monftration of the Love of God, as the giving of his Son to die for us. 'Tis an endearing circumftance of this Love, that it warm'd the heart of God from Eternity, and was ne- ver interrupted in that vaO: duration. Great benefits that come from a fuddain flufh of affedtion, are not Vo highly Chap IX. ^'g^^y eftini^t>le, as when difpenc'd with Judgment and [^^y-^/-^^ Counfel : becaufe they do not argue in the Giver fuch a true valuation, and fixed love of the Perfon that receives them. The Spring-tide may be followed by as low an Ebb, the Benefadtour may repent of his fa- vours as fpent in vain : But our falvation by Chrift is the Produd of God's Eternal thoughts, the Fruit of .a - Love that ever remains. He was delivered by the de- terminate Counfel^ and foreknorcledge of God^ to fuf- fer for us. Before the World began, we were before the Eyes, nay in the Heart of God. And yet the Con- tinuance of this love through infinite Ages paft, is lefs than the degree of it. According to the rule of common efteem, a greater Love was expreft to wretched Man, than to Chrift him- felf: for we expend things lefs valuable for thofe that are more precious 5 fo that God in giving him to die for us, declar'd that our Salvation was more dear to him than the life of his only Son. When no meaner Ranfom than the Blood royal of Heaven could pur- chafe our Redemption, God delighted in the expence ifa. 53. of that facred Treafure for us. It pleafed the Lord to bruife him. Though the Death of Chrift abfolutely confider'd was the higheft provocation of God's dif^ pleafure , and brought the greateft guilt upon the Jert>s^ for which Wrath came upon them to the uttev mojiy yet in refped of the end, namely the Salvation of Men, 'twas the moft grateful Offering to him, a Eph. $.2. Sacrifice of a faeet fmelling favour. Cod repented that he made Man, but never that he redeemed him. And as the Love of the Father, fo the Love of Chrift appears ina fuperlative mamcr in dying for us. Great- John 15. 8. er Love hath no Man than this^ that a Man lay down hk life for his Friend, There is no kind of Love that exceeds the afieftion which is expreft in dying for ano- ther; m Conttd^ing ^m'& 3Rcticmpf iom i ^9 tlier: but there are diverfe degrees of it r and the high- chap IX. eft is to die for our enemies. The Apoftle faith, per- v_/^v^^vJ haps for dgood mart' fame would d.ire to die. 'Tis pofli- Rom 5. 7. ble, gratitude may prevail upon one who is under ftrong obligations, to die for his bcnefa6J:or. Or fome may froni a generous principle be willing with the lofs of their lives to preferveone, who is a general and pub- lick good. But this is a rare, and almoft incredible thing, *Tis recorded as a miraculous inftance of the power o'' Love, that the two Sicilian Philofophers Damon^ and rithias^ each had courage to die for his Friend. For one ofthem being condemned to die by the Tyrant, and defiring to give the laft farewel to his Family, his Friend entered into Prifon as his Surety to die for him, if he did not return at the appointed time. And he came to the amazement of all, that ex- pefted the iffuc of fiich a hazardous caution. Yet in this example there feems to be in the Second fuch a confidence of the fidelity of the firft, that he was a(^ fured he fl^ould not die in being a pledge for him : and in the Firft 'twas not meerfi-iendfhip, or fenfe of the obligation, but the regard of his own honour that made him refcue his Friend from Death. And if Love were the fole motive, yet the higheft expreflion of it was to part with a ftiort life, which 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 re(emblancc, much Ie(s any parallel of it. For he was perfc(ftly Holy, and fo the priviledgc of immortality was due to him, and his life was infinitely more pre- cious than the lives of Angels and Men, yet he laid it down and fubmitted to a curfed Death, and to that which was infinitely more bitter, the Wrath of God. And all this for finful men, who were under the juft and heavy diipleafure of the Almighty. He loved us^ Gal. 2. 20. Z and %JO ^ TTT" and gave himfelffor us ; If he had only interpofed as an ^^J^^\r^sJ Advocate to (peak for us, or only had aded for our recovery, his Love had been admirable , but he fuf- !^mTr"mci feredfor us. He is not only our Mediator, but Re- diccr.do fecit, decmcr ^ not only Redeemer, but Ranfom. inriftciendo^ '-p^^g excellent goodneis in David^ when he (aw & gcfTit fivka, ' the deftru6tion of his People, to offer Himfelfand Fa- fepertuiitin mily as a Sacrifice to avert the Wrath of God from igna. ern. ^j^^^^^ g^^ j^^^ pHdc was the caufc of the Judgment, 2 Sam. 24- 17. whereas our Redeemer was perfedly innocent. Da- vid interceeded for his Subjedts, Chrift for his Ene- mies. He received the Arrows of the Almighty into his • 53' 4> $ Breaft to flielter us. He bore our griefs, and carried our forroros^ he was wounded for our tranfgrejfions^ he woi hruifed for our iniquities^ the chajiijement of our peace was upon him^ and with hkfirifes we are healed. Among the Romans the DeJpotick^powQr was fo terrible, that if a (lave had attempted upon the Life af his Ma(ter, all the refl: had been crucified with the guilty perfbn, But our gracious Mafter dyed for his flavcs who had con- fpir'd againft him. Hi (hed his Blood for thofe who (pilt it. And the readinefs of our Lord to fave us, though by the (harpeft fufferings, magnifies his Love. When the richefl: Sacrifices under the Law were infufEcient to take away fin, and no lower price than the blood of God could obtain our pardon, upon his entring into the World to execute that wonderful Commiflion which coft him his Life, with what ardour of affedion did Hcb.io 5,^,7. he undertake it! Lo I come to do thy will^ God. When Peter from carnal affedion looking with a more \ tender eye on his Mafters life than our Redemption, de- precated his fufferings, Mafier^are thy felfi he who was incarnate goodnefs, and never quench'd the fmoaking Mar, 16. 23. flax, expre&s the fame indignation againft hm^Get thee behind in Conttibiufi ^au'SKcacmption* I'^i behind me Satan^ as he did formerly agairrft the Devil Chap. IX. tempting to vvorfliip him. Heefteemedhim the worftad- \^\^^^\J verfary that would divert him from his Sufferings: He long'd for the Baptifir of hk Blood. And when Death was in his view with all the circumftances of terrour, and the flipveme Judge ftood before him rea- dy to intlid the juft punifhment of fin, though the ap- prehenfion of it was (b dreadful that he could fcarcc live under it, yet he rcfolved to accomplifh his Work. Our Salvation was amiable to him in his Agony. This is fpecially obferved by the Evangelift, that Jefu^ hav- joh.i?. i. ing loved his ovon^ 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 relcue, yet he yielded up himlelf to their Cruelty. *Twas not any defeft of power, but the ftrength of his Love that made him to fuffer. He was willing to be Crucified, that we might be glorified ; our Redem- ption was fweeter to him, than Death was bitter, by which it was to be obtained. 'Tvvas excellently faid by Vherecydes^ that God transformed himfelf in- ^, y^ ^^^^ to Love when he made the World : but with greater y.{\a,CK^^'ii reafon 'tis faid by the Apoftle, God is Love ^ when -^ ^'«'^'-^°'" iae redeemed it. Twas Love that by a miraculous r,p^.Kr^<.cy. condefcenfion took our Nature , accompliOiing the aiui ?nd, defire of the myftical Spoufe, Let him kjfs me with the kjjjes of his mouth: 'Twas Love that ftoop't to the form of a Servant, and led a poor defpiftd life here below ^ 'Twas Love that endur'd a Death neither cafie, nor honourable, but moft unworthy of the glory of the Divine, and the innocency of the Humane nature. Love chofe to die on the CroA, that we mi^ht live in Hea- ven, rather than to enjoy that blefledncfs, and leave Mankind in miftry. Z 2 CHAP. ^•^'P--^- CHAP. X. Divide Mercy k magnified in the excellency of the ft ate to which Man is advanced. He is inricht with higher Prerogatives, under a better Covenant, entitled to a more glorious Keward than Adam atfirfl enjoyed. The Humane Nature is perfonally united to the Son of God. Believers are fpiritually united to Chrift. The . Gofpcl is a better Covenant than that of the Law. It admits of Repentance and Reconciliation after Sin. // accepts of Sincerity inftead of Perfedion. //^Jfi? Parents, to prefer the former before the latter. The Jubilee of the Law reftor'd to the fame Inheritance 5 but the Jubilee of the Go fpel gives us the Inveftiture of that which is tranlcendently better than what we at firft pofleft. Since The Day-firing from on High hath vifited us in tender mercy ^ we are enricht with higher Prerogatives, and are under a bet- ter Covenant, and entitled to a more glorious Rcr ward, > 7 1 3Cl)cj^ittinctt'^ of tftc 2)ii)fne :^ttt;ibtttf£f, ^.pj,^ -sr ward, than was due to Man by the Law of his Crea- v_/^/--v!> tion. Fr, fi^ The Humane Nature is rai(ed to an higher degree of Honour, than if Man had continued in his Innocent ftate. 1, By its intimate ^/;/\7« with the Son of God. He affum'd it as the fit Inftrumcnt of our Redemption, and preferr'd it before the J^/gel/cal^ which furpaft Man's in his Primitive State, ihe Fulnefs of the God-head 'Col- a-^- dwells in our Redeemer bodily. From hence it is, that the Angels defcended to pay Him homage at his Birth, and attended his Majefty in his difguife. The Son of Man hath thofe Titles which are above the Dignity of any meer Creature:^ He is King of the Church, and judge of the World ^ he exerci(es Divine Power, and receives Divine Praife. Briefly^ The humane Nature in our Redeemer is an aflociate with the Divine , and being made a little lower than the Angels for a time, ephcf 121. '^ ^^^^ advanced far above all Principalities and Powers* 2. In all thofe who are partakers of Grace and Glo- ry by the Lord Jefus. yldam was the Son of God by Creation, but to be joyned to Chrift as our head, by a The ambition of the Prodigal rofe no higher than to be a Servant 5 what an ineftimable favour is it to make us Children! When God would exprefs the moft dear and peculiar affedion to Solo- aSam.7 14. w<7/7, he faith, I will be his Father^ af7dhcJI3a.II he my Son: this was the higheft honour he could promife^ and all believers are dignified with it. *"Tis the fame relation that Chrift hath : when he was going to Hea- ven he comforted his Difciples with thefe words, I af- cendto my Father and your Father^ to my God and your God. There is indeed a diverfity in the foundation of it : Chrift is a Son by Nature, we are by meer Favour 5 he is by Generation, we are by Adoption. Briefly, jfe- fus €hriji hath made us Kings and Friejis unto God and his Father : Thefe are the higheft Offices upon Earth, and were attended with the moftconfpicuous Honour , and the Holy Spirit chofethofe bright Images, to con- vey a clearer notice of the glory to which our Redeemer hath raifcdus. Not only all the Crowns and Scepters in this periihing World are infinitely beneath this dignity, but the honour of our innocent ftate was not equal to it. Secondly^ The Gofpe] is a better Covenant than that Vv^hich was eftablilht with Man in his Creation : and the excellency of it will appear, by confidering, I. 'Tis more beneficial, in that it admits of Repen- tance and Reconciliation after (in, and accepts of Since- rity inftead of Perfection. The Apoftle magnifies the fkb.8. 6. Office of Chrift, By hoivmncb he is a Mediator of a bet- ter m Contt(i)fns ^m'^ Eetif mpftoir; i ^^ ter Covenant^ which was ejiablijjjed upon bette)- promt fcs. PT JTT* Thecoraparifon there, is, betvveen theMiniftry of the i~>^5Ri?_^ Gofpel and the Afofai cat (economy. And the excellency of the Gofpel is fpecilied, in refped of thofe infinitely bet- ter promi(es that are in it.The ceremonialLaw appointed Sacrifices for fins oi ignorance and error, and to obtain only legal impunity ^ but the Gofpel upon the account of Chrift's4/7-y«^<:/e«/ Sacrifice, otFers full Pardon for all Sins that are repented of and forfaken.Novv with greater reafon theCovenant of Grace is to be preferr'd before the Covenant of Works.For the Law confidered Man as ho- ly, and endued with perfedion of Grace equal to what- foever was commandedr'Twas the meafure of his Ability as well asDuty,and requir'd exad: Obedience,or threatn- ed extreme Mifery.The leaft breach of it is fatal : A CmgXc Offence as certainly expofes to the Curfe, as if the whole were violated. And in our lapfed ftate we are utterly difabled to comply with its Purity and Perfedtion. But the Gofpel contains the Promifes of Mercy, and is in the hands of a Mediator, The ttnour of it is, That Re- Ad. j. 38. pentance and Remijpon of Sins be preached in the Name ofChriU, And if we judge our fehes^ rvejjjallnot be i Cor. 1 1. 31; judged, 'Tis not if we are innocent, for then none could be exempt from Condemnation: But if thcc6n- vinced Sinner ereft a rr/^««4/ in Conlcience, and ftrips Sin of its difguife, to view its native deformity ^ if he pronounces the Sentence of the Law againft himfelf, and glorifie the Juftice of God which he cannot fatif- fie, and forfake the Sins which are the caufes of his for- row, he is qualified for pardoning Mercy, Befides, The Goj^el doth not only apply Pardon to us for all forfaken Sins, but provides a Remedy for thofe Infirmities to which the beft are incident. Whilft we are in this mortal flate, we are expofed to Tempta- tions from without, and have Corruptions within that A a oftec Chap. X often betray us: Now to fupport our drooping Spirits, \^^/-^r^^J ^^^ Redeemer (its in Heaven to plead for us, and per- petually renews the Pardon that was once purchafed, to every contrite fpirit, for thofe unavoidable frailties which cleave to us here. The promileof Grace is not I John a. 1. made void by the fudden furprizes of Paflions. Ifa^y man fn^ n>e have an Advocate with the Father^ J^fff Chriji the Righteous, 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 Malic. J. a Judge, but He jpares us as a man flares his ovpnfon that ferves him. And as He pardons us upon our Repentance, fo He accepts our hearty, though mean (ervices. Now the Legaly that is, unfinning and compleat Obedience can- not be performed 5 the Evangelical^ that is, the fin cere, though imperfeft, is gracioufly received. God doth not require the duties of a Man by the meafures of an Angel. Unfeigned Endeavours to plcafe Him, unre- lerved Refpefts to all his Commands, fingle and holy aims at his Glory are rewarded. Briefly^ Although the Law is continued as a Rule of living, yet not as the Covenant of Life. And what an admirable exaltation of Mercy is there in this new Treaty of God with Sinners? *Tis true, the ^r/? Covenant was holy^jufi^ and good^ but it made no abatements of favour, and Roa. 5. 5. *tis now wea\ through the fiejh : that is, The carnal corrupt Nature is fo ftrong and impetuous, that the re- ftraints of the Law areinefFetoal to ftop its defires,and therefore cannot bring Man to that Life that is pro* mifed, by the performance of the Condition required. But the Gofpel provides an Indulgence for relenting and returning Sinners. This is the language of God in H«b.8. i»i that Covenant, I will be merciful to their Hnrighteouf^ mfs and their ftns^ and their Iniquities will I rtmemhet^ ^9 mom. 2. The m Conttfcitts lean's Ecuempttom '^9 2. The excellency of the Evangelical Covenant Chap. X. above the Lcgal^ is, in that fitpernatnral Affiftance <.V^^/^"V-< which is conveyed by it to Believers, whereby they (hall be certainly vidorious over alloppofition in their way to Heaven. 'Tis true, Adam was endued with per- fed holinefs and freedom, but he might intangle him- felf in the fnares of Sin and Death. The Grace of the Creator given to him was always pre(ent, but it de- pended on the natural ufe of his Faculties, without the interpofing any extraordinary operation of God's Spi- rit. The Principle of Holinefs was in himfelf, and 'twas fubjeded to his Will; He had a power to obey if he would, but not that aCfually determined his will, for then he had perfevered. ' But the Grace of the Re- deemer that flows from Chrift as our quickening Head, and is conveyed to all his Members, enclines the Will fo powerfully that 'tis made fubjedl to it. God workj Phil. 2. i> in us to will and to do of his good pleafure 9 The ufe of our Faculties, and the exercife of Grace, depends on the good pleafure of God, who is unchangeable, and the operations of the Spirit which are prevailing and effedual. And upon thefe tvpo the {lability of the Neiv Covenant is founded. • I. On the Love of God, who i-s as unchangeable in his Will, as in his Nature, This Love is thecaufc of Eleffcion, from whence there can be no feparation. This Rom. 8.35. gives Chrift to Believers, and Believers to Him; Thine Tohni7,5 they vpercy faith our Saviour, and thou gavcji them me. Which words fignifie not the common title God hath to all by Creation ; for Men thus univcrfally confider'd, compofe the worlds and our Saviour diftinguifhes thofe that ^x^ given him from the world'-, but that fpccial J<>'^" ><^' »7' right God hath in them by eleftion. And all thofe are given by the Father to Chrift in their effedual Calling, (which is expreft by his drawing them to the Son) and J"**"** 44- A a 2 are i8o 5Ct)ei|atmonvoftl)cD(tjinc:^ttt!btttfS, pT ^ are committed to his care, to kad them through a courfe <^^/?V"VJ of Obedience to Glory. For them Chrift abfblutely John 17. prayes as Mediator, Father, I will that thofe whof» thou, hafi given we, be with me where I am, and fee my Glo- ry : And he is alwaies heard in his requefts. 'Tis from hence that the Apoftle challenges all Crea- tures in Heaven and Earth, with that full and ftrong perfuafion, that nothing could feparate between Be- Rom.8'38. lievers, and their Happinefs. For I amperfuaded that neither Death nor Life, nor Angels, nor Principalities nor Towers^ nor things prefent nor things to come^ nor height^ nor depth^ nor any other creature fh^U he able to feparate us from the Love of God in Chrift Jefuf our Lord, His aflfurance is not built on the fpecial Pre- rogatives he had as an Apoftle, not on his rapture to Paradife, nor Revelations, nor the Apparition of An- gels, for of thefe he makes no mention 5 but on that which is common to all Believers, th^ Love of God declared in the Word, and JJ^ed abroad in their hearts. And 'tis obfervable that the Apofile having fpoken in his own perfon, changes the number, I amperfuaded that nothing flmJl feparate us ^ toafTociatewithhimfelfinthe partaking of that blefled Priviledg, all true Believers, who have an intereft in the fame Love of God, the fame Promiles of Salvation, and had felt the fanUify^ ing work of the Spirit, the certain proof of their £- Ithion, For how is it poffible that God (hould retraB his merciful purpole to fave his People ^ He thatchofe them from Eternity before they could know Him, and from pure Love (there being nothing in the Creature to induce Him) gave his Son to fiiffer Death for them, will He ftop there, without beftowing that Grace which may render it efFedual .«? What can change his Affedtians ^ He that prevented them in his mercy, ^hen they were in their pollutions, will He leave them after in Conttit)itts Span's BcDrnipf iom » 8 1 after his Image is engraven upo:i them - cy of converting Grace, how can the reliques of it, af- ter Grace hath taken pofiTeflion, be ftrong enough to fpoil it of its conqueft > There is a greater diftance from Death to Life, than from Life to Aftion. That Om- nipotent ^7 ^ nipotent Grace that vifited us in the Grave, and re- j^^^^-^^-^^ flored life to the dead, can much more perpetuate it in the living. That which was (b powerful as to pluck the heart of ftone out of the Breaft, can preierve the Heart of Flelh. 'Tis true, the Grace that is given to Believers, in its own nature is a periftiing quality, as that which was beftowed on Adam, Not only the flight fuperficial tinfture in hypocrites will wear off, but that deep im- prellion of fandi:ifying Grace in true Believers, if it be not renewed, would ibon be defaced. But God hath Szcc. 36. 2^. promifed to put his Spirit into their hearts, and to caufe them to vpalk^ in his Statutes^ and they fl}€U ^eep his Commandments, He is a living reigning Principle in , them, to which all their faculties are fubordinate. The Spirit infufed Grace at firft, and enlivens it daily : he confirms their Faith, inflames their Love, encourages their Obedience, and refrefhes in their minds the ideas of that glory which is invifible and future. In (hort, his influence cheriflies the blefled beginnings of the Ipiritual Life. So that (incere Grace though weak in its degree, yet *tis in a ftate of progrefs, till it come to perfeSion. The Waters of the Spirit have a clean- fing vertue upon Believers, till every (pot be taken a- way, and their purified Souls afcend to Heaven. 2. The Grace of the Spirit fhall make true Chrifti- ans finally vidorious over Temptations to which they may be expofed. And thole are various : Some are pleafant aM infinuating, others are (harp and furious, and are managed by the Devil our fubtile and induftri- ous Enemy, to undermine, or by open battery to o- verthrow us. And how difficult is it for the Soul whilft united to Flefli, to refift the charms of what is amiable, or to endure the aflaults of what is terrible to (enfe ? But the renewed Chriftiaa hath no reafon to be affright- ed in COttttiiing ^att'SJSeUtmptiom 183 ed with drfquieting fears, that any (inful temptation Chap~X^ may come, which notwithftanding his watchfulnefs, ^.v^^nT^VJ may overcome him irrecoverably. For, 1, Temptations are External, and have no power overour fpirits but what we give them. A voluntary refiftance fecures the vi6tory to us. And the Apoftle tells us, Greater is he that is in Believers^ than he that i Jo'i- -f 4> is in the World, God is ftronger not only in himfelf, but as working in us, by the vigorous affiftance of his Grace to confirm us, than the Devil aflifted with all the delights and tcrrours of the world, and taking advan- tage of that remaining concupiicence which is not intire- ly extinguifhcd, is, to corrupt and deftroy us. 2. All Temptations in their degrees and continu- ance, are ordered by Gods Providence. He is the pre- fident of the combat: none enters into the lifts but by his call: in all Ages the Promife ftiall be verified, God roiU not fuffer his People to be tempted above what they i Cor. lo. 13. are abie. They fli all come off more tha7i Conquer our s^ °°'' •^'* through Chrift that loves them. And as St. Aufiin oh- Major quippe (erves 5 more powerful Grace is neceiiary to fortifie ''bcrtas eft nc- Chriftians, in the midft of all oppofition, than Adam fw to^ &'*tan- at firft received. This is vifible in the glorious iflue "s tcmaiio- of the Martyrs^ Who loved not their Lives unto *^e p"Sno„ Death: For ^i^rii)iue :3(tttil3tttes, pr ^ ferve him in the perpetual enjoyment of it. But there y^^y-\}'^^j was no promife of Heaven annexed to that Covenant, without which y4(f/^;;/ could attain no knowledge, nof conceive any hopes of it. If there had been a neccf^ lary connexion between his perfect Obedience, and the life of Glor}^ it would have been revealed to him, to allure his will : for there can be no defire of an un- known good. And whereas in the Covenant God prin- cipally and primarily regards the promife, and but fe- condarily the threatning, the exercife of goodnefs be- ing more pleafing to him than of revenging juftice, 'tis faid, that God exprefly threatned Death, but he made no promife of Heaven : by which 'tis evident it did not belong to that Covenant. For it was eafier for Man to underftand thequality of the puniftiment that attended fin, thnn to conceive of Celeftial Happinefs^ of which he was incapable in his animal ftate. Tis true, God might have befloWed Heaven as art abfolute gift upon Man, after a courfe of obedience 5 but 'twas not due by the condition of the firft Cove- nant. A natural work can give no title to a fuperna- tural reward. Mans perfeverance in his duty, accord- ing to the Original Treaty, had been attended with Tit. 2. 1.J. Immortal Happinels upon the Earth 3 but the bleffed Hope is only promifed in the Gofpel, and unlpeakably tranfcends the felicity of Nature in its confummate ftate. This Reward is anfwerable to theunvaluable treafure which was laid down for it. The Blood of the Son of God as 'tis a Rarifom to redeem us from mifery, fo 'tis I Tim. a. <5. a price to purchafe glory for Believers. 'Tis called the yiAx.16, a8. ^lood of the 'New-Tcjiament^ becaufc it conveys a title to the Heavenly Inheritance. Our impunity is the ef- fed of his Satisfedtion, our pofitive happineis of his re- dundant merit. God was fo well pleafed with his per- ikd Obedience, which infinitely furpaffes that of any meer (It Cottf tibinfl fl^an's 3Krt>f tnpt(on^ _^^7 meer creature, that he promifed to confer upon tho(e chap. X. who believe in him, all the glorious qualities becom- ^^ \^^\^ ing the Sons of God, and to make them aflbciates with him in his Eternal Kingdom. The compleat happinefs of the Redeemed, is the Redeemers recom pence, in which he is fully fatisfied for all his fufferings. Nov? the tranlcendent excellency of this above the firft ftate of Man, will more diftinftly appear by confidering, I. The place where 'tis enjoyed, and that is the Heaven of Heavens. Adam was put into the Tcrreftri- al Paradife^ a place futable to his natural being, and a- bounding with all pleafing objefts ^ but they were fuch as creatures 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. *Tis the true Palace of God, intirely (eparated from the impu- rities and imperfeftions, the alterations and changes of the lower World ^ where he reigns in Eternal Peace. *Tis the Temple of the Divine Majefty, where his ex- cellent Glory is revealed in the moft confpicuous manner, *T// the habitation of his holinefs^ the place where his honour dwells, 'Tis the facrcd Manfion of Light, and Joy, and Glory. Paradife with all its pleafures was but a (hadow of it. II. The Life o^ Adam was attended with innocent infirmities. For the body being compofed of the fame principles with other fenfitive creatures was in a perpe- tual flux, and liable to hunger, and thirft, and weari- nefs, and was to be repaired by food and fleep. Adam was made a living Soul^ therefore fubjedt to thofe in- « ciof.i$. 45. clinations and neceflities which are purely animal. And though whilft innocent, no dileafe could (eize on him, yet he was capable of hurtful imprcflions. Immortality was not the efl'ential property of Manas compounded of foul and body, but conditional upon his obedience, B b 2 and ^r"V~ and confequent to his eating the fruit of the Tree \^^y^*^/^^\j of life* Therefore man after his fin was expelled Gen. 5. 22. ^^om Paradife , that he might not eat of it and live for ever. By which it appears that eternal life in that happy ftate was not from the tempera- ment of the body , but to be preferved by the Di- vine power in the ufe of means. From hence it fol- low that Adam in his natural ftate was not capable of the vifion of God. Heaven is too pure an Air for him to have lived in. The Glory of it is inconfiftent with fuch a tempered Body. Flcjl> and Blood camiot inherit I Cor. 1$ 50. iliQ Kingdom of Heaven. The faculties would be con- founded with its overcoming brightnefs. Till the {en- (itive powers are refin'd, and exalted to that degree that they become fpiritual, they cannot conver(e with glorified objeds. Now the bodies of the Saints fhall be inverted with Celeftial qualities. The Natural fliall be changed into a Spiritual body, and be preferv- ed as the Angels by the fole vertue of the quickning Spirit. The life above fliall flourifii in its full vigor, without any other fupport, than the Divine power that firft created it. And as the body (hall be fpiritual, fo truly immortal, and free from all corruptive change^ as the Sun which for fo many ages hath fhined with an equal brightnefs to the World , and hath a du- . ^ rable fulnefs of light in it. In this refped): the Children of the Refurredfion^ are equal to the Angels^ who being pure Spirits, do not marry to perpetuate their kind^ for they never die. And the glorified body (hall be cloathcd with a more Divine beauty in the Refurredi- on, than Adam had in the Creation. The glory of the fecond Temple fhall excel that of the firft.. Tn fiC0r.1j.47> fhorf, the ^r(^Man was of the Earth earthy^ and could derive but an earthy condition to his defcendants : But the Lord C/^r//2 is from Heamn, and is the prin- ciple in Conttit)ino &^m'S HcDnnpfiom 1 8p ciple of an Heavenly and Glorious life to all that are QiaD~5c~ united to him. ^^-/^/^W III. The felicity ofHeaven exceeds the firft,in the man- ner and degrees of the fruition,and the continuance of it. T. The Vifion of ^-od in Heaven is immediate. AcIamwasafpt^OcAtoY oi'God's Works, and his under- ft;'nding being full of Light,he clearly dilcover'd the Di- vine Attributes in their effeds. The ftroaks of the Creators Hand are engraven in all the parts of the Uni- verfe. The Heavens, and Earth, and all thingjs in them, areevide It teftimonies of the excellency of their Au- thor. Th 7fjvi(ib!c things of God from the Creation of Rom i. 20. the World ar. clearly feen. And the knowledge that fliined in his Ibui, produced a tranfcendent cftecm of the Dciry, in whom Wildom and Power are united in their fuprcme degree, aiid a fupcrlative love and de- light in him for his goodnefs. Yet his fight of God was but through a Glafs^ an eclipfing inedium. Forin- feriour beings are fo imperfecft, that they can give but a weak refemblance of his infinite perfedlions. But the fight of God in Heaven, is called, \\\^ feeing of him as i Joh 3. 2. he is^ and fignifies the moft clear and compleat know- ledge, which the rational Soul when purified and rait- ed to its mofl: perfed ftate can receive f, and out-fhines all the difcoveries of God in the lower World. Adant had a vifiblecopy of his invihble beauty, but the Saints in Heaven fee the glorious Original. He faw God in therefledion of the Creature, but the Saints are under the dired beams of Glory, andy^e him face to face. , cor. 1^,12;. All the Attributes appear in their full and brightefi: luftre to them. Wifdom, Love, Holinefs, Power, are manifefted in their exaltation. And the glorified Soul, to qualify it for converfe with God in this intimate manner, hath a more excellent conftitution than was given to it in the Crcatioak A new edge is put upon the faculties^ 1 90 xije J^atmott^ of ttie MUnt ZtttMtt&y Chap. X- ^^culties whereby they are fitted for thofe object's which \^^/--\r"\j are peculiar to Heaven. The intelledbual eye is fortified for the immediate intuition of God. Adam in Varadife wasabfent from theL^r^,in comparifon of theSaints who encompafs his Throne^znA are in the prefe.ice of hisG/<7r/. Bcfides, 'Tis the peculiar excellency of the Heavenly Life, that the Saints every moment enjoy it without any aUay^ in the higheft degree of its Perfedion. The life o^ Adam was always in a circle of low and mean fun- ctions of t\iQ Animal Nature, which being common to him and Beafts, the adts of it are not ftriSly Humane. But the Spiritual Life in Heaven is entirely freed from thofe fervile neceflities, and is fpent in the eternal performance of the moft noble adions of which the />- telligent Nature is capable. The Saints do always con- template, admire, love, enjoy, and praife their ever- lafting Benefador. God is to them all in all. In fhort, That which prefers the Glory of Heaven infinitely before the firji itate of Man, is the continu- ance of it for ever : "Tis an unwithering and never-fa- ding Glory. Adam was liable to Temptations, and capable of Change, he fell in the Garden of Eden, and was fentenc'd to die. But Heaven is the Sanftuary of Life and Immortality , 'tis inacceffible to any evil. The Serpent that corrupted ' Varadife with its Poifon, can't enter there. As there is no feed of Corruption within, fo no caufe of it without. Our Redeemer offer'd Him- felf by the Eternal Spirit, and purchafed an eternal In- heritance for his People. Their Felicity is full and perpetual, without encreafe, for in xhefirji moment 'tis perfeft and fhall continue without declination. The Day of Judgment is called the Laft Day : For Daies, and Weeks, and Months, and Years, the Revolutions which now raeafure Time,Qiall then be fwallowed up in I Thef. 4. aa unchangeable Eternity. The Saints Jhdl be for ever vpith in Cottttibitig fipan's 3KeDcmption* i p i with the Lord. And inall thelerefpeds, the Glory of(^L yr the Redeemed, as far exceeds the Felicity of Man in - the Creation, as Heaven, the brightSeatof it, is above the fading beauty of the tcrrcjirial Paradile. CHAP. XI. Pra&ical inferences. Redeeming Love deferves our higheft Admiration^ and humble Acknowledgment i , The illujiration of it by fevcral Confiderations. Cod is infinitely amiable in Himfdf yet his Love is tr an- ient to the Creature. 'Tis admirable in Creating and Vreferving Man, more in Redeeming him and by the Death of his Son. The difcovery of God's Love in fiur Redemption *r the firongcfi per fua five to Repea- tance. The Law is ineffectual to produce real Repen- tance. The common benefits ^/Providence arc infuffici^ cent to caufe Faith ^;;r^ Repentance in the guilty Crea- ture, The clettr difcovery of pardoning Mercy in the Gofpel can only remove our Fears, and induce us to return to God. The tranfcendcnt Love of God ffjould kjndle in m a reciprocal Love to Him. His Excel- lencies and ordinary Bounty to Mankind cannot pre-- vail upon us to love Him, His Love to us in Chrift only conquers our Hatred. Our Love to Him muftbe (incere and fuperlative. The defpiflng of Saving Mer- cy is the higheji Provocation. It makss the Qo^dcm- n^iionofMenmoiljuJi, certain, and heavy. I. '' I ^His Redeeming Love deferves our higheft Ad- X miration, and moft humble acknowledgments. If we confider God aright, it may raife our wonder, that He is pleafed to beftow kindnefs uponany created ls>€ing. For in Him is all that is excellent and amiable v andi 1 92 Xt)e !^atmonv of tl)e m\)im ZtttMttSy pr ^ and 'tis ejfential to the De77jy, to have the perfcd know- y^^y^^ ledge of Himfelf, and perfed Love to Himfclf. His Love being proportioned to his Excellencies, the ^5? is infinite, as the ohje^ : And the perfedions of the Di- vine Nature, being equal to his Love, 'tis a juft caufe of admiration that 'tis not confined to himfelf^ but is tranfient and goes forth to the Creature. When David looked up to the Heavens, and faw the Majefty of God written in Charafters of light, he admires that Love Pfal. 8. which firft made Man a title lower than the Angels, and crowned him with Glory and Honour ^ and that provi- dential care which is mindful of him, and vifits him every moment. Such an inconceivable diftance there is between God and Man, that 'tis wonderful, God will {pend a thought upon us. Lord^ what is Man that thou Pfal 144. f^K^ft knowledge of him^ or the Son of Man that thou makefi account of him .itrtefs in any age: His Goodnefs is dcfigaed To v.VV^v-' lead men to Repentance. And the Apoflle agcjravates AS. 4 n- the obftinacy of Mei, that rendf^r'd that method en- tirely fruitleG. Bur the Declaration of Gods Good- nefs in the Gojpel is infitritely moreckar and powerful, than the filent revclat.on b-r Jie works of Creation and. Providence. For although the patience and general Goodnels of God offeied fome intimations that he is placable^ yet not a fufficie it fuppOrt for a guilty and jealous Creature to tdy on. The natural notion of Gods Juftice is (b deeply rooted in the Humane Soul, that till He is pleafed to proclaim an A^ of Grace and Pardon, on the conditions of Faith and Repentance, 'tis hardly poflible that convinced Sinners (hould ap- prehend Him otherwife than anEnemy^ and that all the common Benefits they enjoy, are but Provifions allowed in the interval between theSentence pronounc'd by the£?2i7, and the Execution of it at Death. There- fore God to overcome our fears, and to melt us into a compliance, hath given in the Scripture the higheft affurance of his willingnefs to receive all relenting and returning Sinners. He interpofes the moft fblemn Oath to remove our fufpicions. As I live^ faith the Lord^ Ezek.35. ti. I delight not in the death of the. vpich^d^ but that the wicked turn from his way .ind live* And have I any Ezck.18.a3. pleafure at all that the wnksd fbculd die^ faith the Lord God: And not that hcjlof^uld return from his ways and live ^ Themajefty ^.id ardency oithQ Exprejfionf teftifie the truth and vchomency of his defirc, lo far as the Excellency o^" hh Nature is capable to teel our AfFedions. And tl.e Iveafbn of it is clear ^ for the Converfion of a Sinner implies a thorough change in the Will and Atieftions from Sin to Grace, and that is infinitely pleafing to Gods Holinefs, and the giving C c 2 of 1 9^ %\)t J^tmott}) of rtje mmt ZtttiMttSy ChaD XI of Life to the converted is moft fuitable to his Mercy. y^^/--/-^^ The At7gds who are infinitely inferiour to Him in Goodnefs, rejoyce in the Repentance and Salvation of Men 5 Much more God doth. There is an eminent difference between his inclinations to excrcife Mercy, and Juftice. He uies expreffions of regret when He Pf 1. 8i 13. is conftraincd to punifb. that my People had hear kc Hof. J 1. 8. fj^dto «/e, and Ifrael had walked in my wayesn And howjhall I give thee upy Ephraim . And how unreafonable, when the Publicans return love for love > Now there is nothing that can perfeftly overcome our hatred, but the confideration of that Love which hath freed us from Eternal Mifery : for the guilty Cxeature will be always fu(picious, that not- with- withftanding the ordinary benefits of Providence, God Chap XI is an enemy to it: and till Man is convinced, that in loving God, he moft truly loves himfelf, he will never fincerely affed him. This was one great dcfign of God in the Way, as well as in the Work of our Redempti- on, to gain our hearts intirely to himfelf. He favesus in the moft endearing, and obligino; manner. As Da- vids affedion declared it felf, / rvill not fervc the Lord tpith that which cofi me nothing : So God would not faveMan with that which coft him nothing, but with the deareft price hath purchafed a Title to our Love. God was in Chrijl rcconcilitjg the World to hrmfilf as well as through Chrift reconciling himfelfto the World. He hath propounded fuch Arguments for our Love, (6 powerftil, and fublime, that Adam in Innocence was unacquainted with. He fent down his own Bowels to teftifie His Affidion to us. And that (hou Id be the greateft indearment of our Love, which was the great- eft evidence of his. And if we confider the Perfbn of our Redeemer, what more worthy objeft o't our affedion than Chrift > and Clirift enduring the moft terrible things, and at laft dying with all the circumftancesof diftionour and pain, for Love to Man ? If he had no attradive excelkncies, yet hi's cruel iiiiferings for u^ Ibould make him infinitely precious and dear to our Souls. If by folemu regards we contemplate him in the Garden, amaz'd at the firft approaches of that Cup mixed with all the Ingredi- ents of divine difplcafure, fweativg like dro^s of Uood under a v/eight of unfpeakable Ibrrow, and without the leaft relief from Mara, whofe Sins he then bore j what kind of Marble are our hearts if they do not ten- derly relent at this doleful ipedacle? Can we ftani by him pyoflraie ok the Earthy and 4)ff€rittg up Vr^ay&rs and Supplications roith firong criss and tears (theef- fedfe Chap XI. f^^sof the travail of his Soul) without the moft paf- v^yV'^vJ fionate fenlibility > Can we fee him contemn'd bv im- pure worms, abus'd in his facred offices, fpitefully re- prefented as a mock King, buffeted and floured as a mock Prophet, his Sacred Face defiled with loath- fome fpittle, his back torn with (harp Scourges, and all endured with a victorious patience 5 can we behold this with an unconcerned Eye, without the mournings of holy Love ? Can we accompany him in the dolorous way, and fee him fainting and (inking under his heavy Crofs, and not feel his fufferings ? Can wc afcend to mount Calvary^ and look on him hanging on the infa- mous Tree, in the midft of Thieves, fufferings the ut- mofl fury of malicious enemies, and not be Crucified with him? Can we hear the aftonifhing complaint of his deferted Soul to the Judge of all the world doing extreme right on him as our Surety, and not be over- come with grief and Love ? Shall not the warm Streams fadly running from his wounded head and hands and feet melt our congeal'd affedions? His pierced (ide difcovers his heart, the vital Fountain open d to wafh away our guilt, and (hall our hearts he untoucht ? His bloody undeferved death the precious ranfbm of our Souls makes him our life, and (hall it not render him full of lovelinefs to our inflamed thoughts ? He is more amiable on the Crofs, than in the Throne : For there we fee the cleareft Teftimony, and the moft Glorious Triumph of his Love. There he endured the Anger Qpidviolcn- of Heaven, and the fcorn of the Earth. There we tiustriumphit might fee Joy fadned. Faith fearing. Salvation (ufFer- dca^hichrmo ing, and Life dying. BlefTed Redeemer, what couldft ixtari trifti- thou have done or fuffered more, to quicken our dead iid«n*'7iii' Powers, and inflame our cold Hearts toward thee? tern pari, vi- How Can WC remember thy bleeding, dying Love ummori. without in Contt ibinc <^ms Hcaeuipdon* q o i without an Ecftafie of affedtion ? If wc arc not more jh-Tm. ^ fenfible than the Pcocks, 'tis impoffiblc but we muft be i^jrv^v!/* toucht and (bftened by it. Suppole an Angel by fpecial delegation had been enabled to have trod Satan under our feet, our obliga- tions to him had been inexpreffible, and our love might have been intercepted from alcending to our Creator. For Salvation is a greater benefit, than the meet giv- ing to us our natural being. As the privation of fe- licity with the actual mifery that is joyned with it, is infinitely worle than the negation of being. Our Lord pronounced concerning Judas h It had been good for i^^^^^^S 24. that Man that he had never been born. Redeeming Goodneft exceeds creating. Now the Son of God to procure our higheft Love, alone wrought Salvation for us. And what admirable Goodnefs is it, that puts a value upon our affefbion, and accepts fuch a fmall return ! Our raoft intenfe and ardent love bears no more pro- portion to his, than a fpark to the Element of Fire. Befides, His Love to us was pure, and without any benefit to himfelf^ but ours to him is profitable to our Souls, for their eternal advantage. Yet with this He is fully latisfied 5 when we love Him in the qua- lity of a Saviour, we give Him the Glory of that he defigns moft to be Glorified in, that is, of his Mer- cy to the miferable. For this reafon he inftitutcd the Sacrament of the Supper, the contrivance of his Love, to refrelh the memory of his Death, and quicken our fainting love to him. Now the Love that our Savi- our requires muft be I. Sincere and Unfeigned. This declares it felf by a care to plcafe Him in all things. If a. Man love me^ faith our Saviour , he will keep my Commandments. Obedience is the moft aatural and neceflary produdt of D d Love. 2 Cor. $ CVr'i'/JH' ao a %t^t i^atmcnv of tt)e SDibine :aettil}tttts!, p7~~7^7r Love. For Love is the fpring of Adion, and employs ' '^ - all the faculties in the fervice of the perfon loveti. The Apoftle expreffes the force of it by an emphatical Word, The LoveofChrift Conflrains us: it fignifies to have one bound, and lo much under power that he cannot move without leave. As the infpired Prophets were carried by the Spirit, and intirely aded by his Aft. i8 5. motions. Such an abfolute Empire had the Love of Chrift over him, ruling all the inclinations of his Heart, and adions of his Life,; 'Tis this alone makes Obe- dience chearful, and conftant. For Love is feated in the Will, and the Obedience that proceeds from it, is I Toh. <. 2 ^^^ of choice and purely voluntary. No Command' ment is grievom that is performed from Love, And it makes Obedience condant; that which is forced from theimprefTion of fear is unfteadfaft^ but what is mixt with delight is lafting. 2. Our Love to Chrift muft be fupreme, exceeding that which is given to all inferiour OhjeBs, The molt elevated and entire Affection is^v^-vj againft thofe who rejeft it. rhe Wrath of God abrder on them. Obftinate infidelity (crs beyond all poffibili- ty of Pardon: there is no Sacrifice for that Sin. Sal- vation it felf cannot fave the impenitent Infidel ; For he excludes the only means whereby Mercy is convey- ed. How defperate then is the cafe of fuch a Sinner? To what Sanduary will he fly ^ All the other Attributes condemn him, Holinefs excites Juftice, and Jufticc awa- kens Power for his deftrudlion ; and if Mercy interpofc not between him and ruin, he muft perifh irrecovera- bly. IFhocver loves not the Lord Chriji^ is Anathem.z Jllaranatha '■, He is under an irrevocable Curfe, which the Redeemer will confirm at his coming. 5. Wilful ncgleft of Redeeming Mercy aggravates the Sentence, and brings an extraordinary damnation upon Sinners, Befides the doom of the Law which continues in its vigour againft tranfgreflors, the Gofpel adds a more heavy one againft the impenitent, hecanfe Job 3. id, he believes not in the name of the only begotten Son of God. Infidelity is an outrage not to a Man or an Angel, but to the Eternal Son. For the Redemption of Souls is reckoned as a part of his reward, He fiall fee of the jf,. ^j, travel of his foul and be fatisficd. Thofe therefore who fpurn at Salvation, deny him the honour of his fufferings : and are guilty of the defiance of his Love, of the contempt of his Clemency, of the provocation of the moft fenfible and fevere Attribute when 'tis in- cenfed. This is to ftrike him at the Heart, and to kick againft his Bowels. This increafes the anguifh of his fufferings, and imbitters the Cup of his Paffion. This renews his Sorrows, and makes his Wounds bleed afrefh. Dreadful impiety ! that exceeds the guilt of the Jewes'^ they once kilfd Him being in his humble inglorious 30.4 xi)t i^atiiiouv of f ije 2Dil)iue ZtttMUSy Chap. XL ^'^gloriousftate, but this is a daily Crucifying him now ^ v^~\''^v>' Glorified. Ingrateful wretches ! that refufe to bring "^^Jcc^upcm. ^'^^^'y ^^ ^^^'^^ Redeemer, and blefTednefs to them- pradsfu,!, ad- ^Ives; that rather chufe that the accufer fhould tri- vcrfusDomi nmph in their mi fery, than their Saviour rejoyce in TertuUcPcen. t'^^'i' telicity. Tbff IS the great condemnation^ that John %. fp. Ghr?Ji came into the World to fave Men from Death, and they refufe the Pardon. 'Tis an aggravation of (in above what the Devils are capable of 5 for Pardon was never offered to thofe rebellious fpirits. In ftiort, fo deadly a malignity there is in it, that it poyfonsthe Gofpel it felf, and turns the fvveeteft Mercy into the foreft Judgment. The Sun of Righteoulhefs who is a reviving light to the penitent Believer is a confuming Fire to the obdurate. How much more tolerable had been the condition of fuch Sinner?, if faving Grace had never appeared unto Men, or they had never heard of it } for the Degrees of Wrath (hall be in proportion to the riches of neglefted goodnefs. The refufing Life from Chri(t, makes us guilty of his Death. And when he (hall come in his Glory, and be vifiblc to all that pierced Him, what Vengeance will be the portion of tho(e who defpi(ed the Majeftyof his Per- (bn, the myftery of his Compa(iions and Sufferings .> Tho(e that lived and dyed in the darknefs of Heathe- nifm, (hall have a cooler Climate in Hell, than thole who negled the great Salvation. chap; lit CottttitJing g^atVs EeDcmptiom a o 7 CHAP. XII. Divhjc Juftice cof?curs vpith Mercy in the worh^ of our Redemption. The Reafons xchy xvc arc Redeemed by the Satisfaction of Juftice are fpeciJTed : to declare Gods hatred of Sin ^ to vindicate the honour of the Law, to prevent the fecure cotnmiifion of Sin, Thefe Ends are obtained in the Death ofC\\x\i\. The reali- ty of the Satisfadion made to Divine Juftice confide- red. The requifitcs in order to it. The appointment of God, who in this tranfaftion is to be confidered not as a Judge, that is Af/nijicr of the Law,' but as Governour. His right ^/ Jurifdidion to relax the Law as to the execution of it. His Will declared to accept of the compenfation /nade. The confent of our Redeemer was necejfary. He n/uji be perfc&ly. Holy. He n/uJi be God and Man. THE £)f/// in it felf is simple and Pure, without mixture or variety: The Scripture afcribcs At- tributes to God for our clearer undcrftanding. And thofe as effential in Him are (imply <7;;^,- They are di- ftingifh'd only with refped to the divcrfe obje(n:s on which they are terminated, and the different effects that proceed from them. The two great Attributes which are excrcifed to-- wards reafonabl^ Creatures in their lapfcd ftate, are Mercy and Juftice: the(e admirably concur in the work of our Redemption. Although God fpared guilty Man for the honour of his Mercy, yet He fpared not his own Son, who became a Surety for the offender, but delivered Him up to a cruel Death, for the glory of hif: Juftice. For the clearer undcrftanding of this, ihr^e things are to be conlidered 5 i» The Chap.XIL - , — v77 I. Thefleafons why v/eare redeemed by the Satis- fj^^^faftionofjuftice. 2. The Eleality of the Satisfaftioa made by our Re- deemer. 3. Thecompleatnefsandperfeftionofit. Concerning the ^r/? there are three different Opinions, among thofe who acknovv ledge the reality of Satisfaftion. 1. That 'tis notpoffible that Sin (hould be pardon- ed without Satisfadtion. For Juftice being a natural and necctlary excellency in God, hath an unchangeable refpedt to the qualities whi,ch are in the Creatures.' That as the Divine Goodnefs is neceffarily exercifed towards a Creature perfedly holy, fo Juftice is in punilhing the guilty, unlefs a Satisfaction intervene. And if it be not potlible, confidering the perfedion of the Deity, that Holinefs (hould be unrewarded, far lefs can it be, that Sin (hould be unpuniPnt: fince the exercife of Juftice upon which Punifhment depends, is more neceilary than that of Goodnefs, which is the caufe of Remuneration. For the. Re wards which Bounty difpenfes are pure Favour, whereas the Puni(h- mcnts which Juftice inflidts, are due. In fhort, Since Juftice is a Perfedtion, 'tis in God in zfiprewe degree, and being infinite 'tis inflexible. This Opinion is slC- ferted by feveral Divines of eminent Learning. 2, ThQSecoftd Opinion is. That God by his Abfolute Dominion and Prerogative , might have releas'd the Sinner from Punifhment without any Satisfadion. For as by his Sovereignty He transfer'd the Punifh- ment firom the guilty to the innocent ^ fo He might have forgiven Sin, if no Redeemer had interpofed. From hence it follows, that the Death of Chrift for the Expiation of Sin was necelTary only with refped to the Divine Decree. 3. The Tk'ird Opinioa is, That confidering God in this this tranfadtion as qualified with the Office of Supreme ^T Z7^ Judg and Governor of the World, who hath given s^^/^J-^^ juft Laws to dired his Creatures in their Obedience, and to be the rule of his proceedings with them as to Rewards and Punifhments, He hath fo far refl:raii>d the exercife of his Power, that upon the breach of the Law, either it muft be executed upon the Sinner, or if extraordinarily difpenft with, it muft be upon fuch terms as may fecure the Ends of Government ; and thofe are His own Honour, and publick Order, and the Benefit of thofe that are governed. And upon thefe accounts 'twas requifite, fuppofing the merciful defign of God to pardon Sin, that his Righteoufiie(s fliould be declared in the Sufferings of Chrift. I will diftindtly open this. In the Law the Sovereignty and Holinefs of God eminently appear : And there are trvo things in all Sins, which expofe the Offender juftly to Puniflb- ment : 1. A Contempt of God's Sovereignty, and in that refpeft there is a kind of equality between them. He jam, j, ,^, that offends in one^ is guilty ofall^ they being ratified by the fame Authority. And from hence 'tis, that Guilt is the natural Paflion of Sin, that alwaies adheres to it. For as God hath a Judicial Power to inflict Punifhment upon the Difobedient by vertue of his Sovereignty, fo the defert of Punifliment arifeth from the defpifing it in the violation of his Commands. 2. In every Sin there is a contrariety to Gods Holi- nefs. And in this the natural turpitude of Sin confifts, which is receptive of degrees. From hence arifes Gods hatred of Sin, which is as effentid as his Love to Him- felf: the infinite Purity and Reditude of his Nature infers the moft perfeft abhorrence of whatever is op- pofite to it. Th^ righteous Lord loves righteoufnefs^ Pial. 11.5,7: E e but aio %\)t J^atittonrof tDt2C>ii)ine :attribtttfs, rrj — nrr Lttt the ivichsd his foul hates* Now the Juftice of Hj^l^^ God is founded in his Sovereignty and his Holinels, and the rcafon why 'tis exerciled againft Sin, is not an arbitrary Conftitution, but his Holy Nature, to which Sin is repugr7ant. Thefe things being premifed, it fol- lows, That Grd inthe relationof a GovernourisPro- tedtor of thofe Sacred Laws, which are to dired: the Reafbnable Creature. And as 'twas mod reafonable that in the firft giving the Law , He fhould lay the ftrongeft reftraint upon Man for preventing Sin, by the threatning of Death, the greateft evil in it felf, and in the eftimation of Mankind 5 fo 'tis mofl: congruous to Reafon, when the command was broke by Mans Rebel- lion, that the Venalty (bould be inflided either on his Perfon, according to the immediate intent of the Law, or fatisfadion equivalent to the offence fhould be made, that the Majefty and Purity of God might appear in his Juftice, and there might be a vifible difcovery of the value He puts on Obedience. The life of the Law depends upon the exeortion of it: for impunity occafions a contempt of juftice, and by extenuating Sin in the account of Men, incourages to the free commiffion of it. If Pardon be eafily obtained, Sin will be eafily committed. Crimes unpunifht feem authori(ed» The firft temptation was prevalent by this perfwafion, that no puniftimcnt would follow* Be- fides, if upon the bold violation of the Law no punifti- ment were inflided, not only the glory of God's Ho- linefs would be obfcured, as if He did not love Righ- teoufncfs and hate Sin, but fuffered the contempt of the one, and the commiffion of the other without cotitroul 5 but it would either refleft upon His Wifdom, as if He had not upon juft reafbn eftabliftit an alliance between the Offence and the Penalty 3 or upon His Power, as if He were not able to vindicate the Rights of Heaven* And in €mttlUm ^AtVsi 3Scliempiion* 3 » ^ And after His giving a Law, and declaring that accord- chap.XU. ing to the tenor of it, He would difpenfe Rewards and ^v" VVJ Puni(bments» if Sin were unrevenged, it would leiTen the facrednefs of his Truth in the efteem of Men. So that the Law, and Law-giver would be expofed to con- tempt. By all which it appears, that the Honour of God was infinitely concerned in His requiring fatisfadi- on for the breach of his Laws. Temporal Magirtrates are bound to execute wi(e and equal Laws, for the prefervation of publick order, and civil (bcieties. 'Tis true, there be fome cales wherein the Law-giver may be forced to difpenfe with the Law, as when the (paring of an offender is more advantage to the State than his punifliment: Befides, there is a fupcriour Tribunal to which great Offenders are ob- noxious, and good Magiftrates, when through weak- nefs they are fain tofpairthe guilty,refcr them to God's Judgment. But 'tis othcrwife in the Divine Govern- ment: For God is infinitely free from any necefTity of Compliance. There is no exigency of Govern- ment that requires, that any Offenders (hould efcape his Severity. Neither is there any Juftice above his, which might exad Satisfadtion of them. Befides, the Majefty of his Laws is more Sacred than of thole which preferve Earthly States, and ought to be more invio- lable. The fum is this, to declare God's hatred of Sin which is efTential to his nature, to preferve the ho- nour of the Law which otherwife would be fecurely defpifed, and lofe its effefc, to prevent fin by keep- ing up in Men an holy fear to ofi"end God^ an eternal refpeft in the rational Creature to Him, 'twas mod fit that the prefumptuous breach of Gods Command (hould not be unpunifhed. Now when the Son of God was made a Sacrifice for Sin, and by a bloody Death made expiation of it, the World is convinced how E e 2 infinitely 1 1 3 Chnp XII i"fi"^^^^y hateful Sin is to him, the dignity of the Law ' ^'-- * is maintained, and Sin is moft effedtually difcouraged. There is the fame terror, though not the fame rigor, as if all mankind had been finally condemned. Thus it appears how becoming God it was, to accomplilhour Salvation in fuch a manner,that Juftice and Mercy are re- vealed in their moft noble and eminent efFefts and ope- rations. 2. The reality of the fatisfadtion made to Divine Juftice is next to be proved. This is the center, and heart of the Chriftian Religion, from whence all vital and comforting influences are derived : and for the opening of it, I will firft conlider the requifites in order 'to it: which are I. The Appointment of God, whofe Power and Will arc to be confidered in this tranladtion. I. His Power: for 'tis an aft of (lipremacy to admit that the (ufferings of another (hould be efFedtual tore- deem the offender. God doth not in this affair fuftain the Perfon of a Judge, that is the Minifter of the Law, and cannot free the guilty by transferring the punilh- ment on another, but is to be confidered as Gover- nour, who may by pure Jurifdidion difpenfe in the ex- ecution of the Law, upon thofe confiderations which fully anfwcr the ends of Government. TheLaw is not executed according to theLetter of it, for then no finner can be faved : but repenting Believers are free from condemnation. Nor is it abrogated, for then no obligation remains as to the duty, or pfenalty of it : but Men are ftill bound to obey it, and impeni- tent Infidels are ftill under the Curfe : The IVrath of God abides iifon them. But 'tis relaxt as to the puniftiment, by the merciful condefcenfion of the Law-giver. Some Laws are not capable of relaxation in their own nature : becaufe there is included moral iniquity ill: in Conftibins ^m'^ JSctiempfioin 2M in the relaxation. As the commands to love God, and pu y jr obey Confcience, can never lofe their binding force. ^v^V^lj Tis an univerfal rule that fuffers no exception, God cannot denyhimfelf, therefore he can never allow fin, that diredlrly oppofes the perfe6]-ions of His Nature. Be- fides, fome Laws cannot berelaxt ex hypotheft^ upon the account of the Divine Decree which makes them ir- revocable, as that all who die in their impenitencv fliall be damned. Now there was no exprefs fign an- next to the Sandion of the original Law, to intimate, that it (liould be unalterable as to the letter of it. The threatning declared thedelert of Sin in the OfFender,and the right of punilhing in the Superiour^ but 'tis fo to be underftood, as not to frurtrate the power of the Law- giver,to relax the punifliment upon wife and juftreafons. The Law did neither propound, nor exclude this ex- pedient: for judging without pajlion againft the Sin- ner, it is fatisfiej with the punifhment of the Crime. For 'tis not the evil of the oflTender that is primarily de- figned by the Law, but the prefervation of publick or- der, for the honour of the Law-giver, and the benefit of thofe that are fubjeds. So that the relaxing the punifli- ment, as to the perfon of the Sinner, by compenfation, fully anfwers the intent of the Law. 2. As by the right of Jurifdidion God might relax the Law, and appoint a Mediatour to interpofe by way of Ranfom, fo he hath declared his will to accept of Him. The Law in ftridnefs obliged the Sinning perfon to fuffer, fo that he might have refufed any other Sa- tisfadion. Therefore the whole Work of our Redemp- tion is referred to His Will as the primary caufe. Our Saviour was fcnt into the PVorld by the order of God : Joh. 3. 17.. He was fealed^ that is, authorized for that great Work by commiflion from Him. He was called to His Office, by the voice of his Father from Heaven^ Thonart my he- M,t. ^ ,^. loved 314 5i:i)e5^ftttnottv of tile SDiijine ;?tttribtttcg, 7T~ ^^777 loved Son in whom I am tvel/ pleafed, God anointed v^y-y^^ ^/>^ nj/7^ ^/6e Holy-Ghofl^ and with Power^ which figni- Aft. 10, 38. fles as the enduing of Hira with the Graces of the Spi- rit, (b the inverting Him in the dignity of Mediator, as Kings, Priefts, and Prophets were. And both were ne- ceflary : for his Graces without his Office are unprofi- table to us, and His Office without His capacity, of no advantage. In (hort, the Apoftle obferves this as the peculiar excellency of the New Covenant, and the foun- dation of our hopes, that the Mediatour was conftitu- Heb. 7 21. ^^^ ^y ^ folemn Oath, The Lord hath fworn^ and -will not repent^ thou art a Prieji for ever after the order of Melchifedec. 2i The Confentof our Redeemer was neceflrar}^ that he might by Sufferings (atisfie for us. For being the Lord from Heaven^ there was no Superiour Authority to command, or Power to compel him. Tistrue, ha- ving become our Surety, 'twas neceffary He (hould be accountable to the Law : But the firfl: undertaking was moll: free. When one hath entered into Bonds to pay the Debt of an infolvent perfbn, he muft give (atisfafti- on 5 but 'tis an afl: of liberty and choice to make him- Lnk.24. 4^. felf liable. Our Saviour tells us, It behoved Chriji to fujfer 5 he doth not fay that the Son of God (hould dif- fer, but that Chrift. This Title fignifies the fame Per- (bn in fubftancc, but not in the fame refpe£t and confi- , deration. Chrift is the Second Perfon cloathed with our Nature. There was no neceffity that obliged God toappoint his Son, or the Son to accept the Office of Mediator 5 But when the Eternal Son had undertook that charge, and was made Chrift, that is, aiTumed our Na- ture in order to redeem us, 'tw^^s neceffary that He (hould fuffer. Befides, His Confent was neceffary upon another ac- count. For the Satisfaction doth not arife meerly from the in €onttM\Q ^^tC6 EetJtniptiott; 2 1 ^ the Dignity of his Perfon, but from the Law of Tub- Chap Xlf ftitution, whereby He put himfelf in our (lead, and ^^,y-\r^^ voluntarily obliged Himfelf to fuffer th-c Puuilliment due to us. The efficacy of his Death is by vertue of th-i Contrad between the Father and Him, of which there could be no cau(e but pure Mercy, and His vo- luntary Condefcenfion. Now the Scripture declares the willingnefs of Chrift, particularly at his entrance into the World, -and at his Death. Upon His coming into the World, He begins his Life by the internal Oblation of Him- felf to his Father^ Sacrifice and Offering thou didft^^^' ^'^- ^*''^ not dcflre '-) mine ears hafl thou opened: that is, He entirely refigned himfelf to be Godii Servant, Burnt- Offering and Sin-offering hafl thou not required. Then /aid /, £ who could have been an Altar where- on to fandifie a Sacrifice to Divine Juftice } No meer Creature how worthy fb ever could propitiate the fu- preme Majefty when juftly provoked. Our Redeem- er was to be the Lord of Angels. The Apoftle tells us that it plea fed the Father that in him all f nine jS jjjotild dwell. This refpeds not his original Nature, but his Office, and the reafbn of it is, to reconcile by the blood of the Crofs^ things in Heaven and in the Earth, From the greatnefs of the Work we may infer the qua- lity 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 only be made by an infinite Sacrifice. Now in Chrift the Deity it felf, not its influences, and the fulnels of it, not any particular perfeftion only, dwelt really and fubftantially. God was prefent in the Ark in a Ihadow, and reprefentation ^ He is prefent in nature by his fu- ftaining Power, andin his Saints by Ipecial favour, and F f 2 the 2 20 5ti)e i^atmon^ of tt)e 3Di\)ine ZtttMttSy pr — ^7f7 the eminent efFedts, the Graces and Comforts that pro- ^^^^J-^ ceed from it^ but he is prefent in Chrift in a lingular and tranfcendent manner. The Humanity is related to the Word not only as a Creature to the Author of its being, for in this regard it hath an equal refpect ta all the perfons, but by a peculiar conjunftion : for *tis aduated by the fame fubfiftence as the Divine Elfence is in the Son, but with this difference, the one is volun- tary, the other neceflary ^ the one is efpoufed by Love, the other received by Nature. Now from this intimate Union, there is a communi- cation 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 realbn of the vital Union between the Soul and Body, the ef- fential parts of Man, 'tis truly faid that he is rational in refpeft of his Soul, and mortal in refped of his body. This Union derives an infinite merit to the obedience of Chrift. For the humane nature having its comple- ment from the Divine Perfon, 'tis not the nature (imply confidered, but the perfon that is the Fountain of adi- ons. To illuftrate this by an inftance : the civil Law determines that a Tree tranfplanted from one Soil to flantatafe another, and taking Root there, belongs to the owner confitaut foio of that ground, in regard that receiving nouriftiment rfs^conftitu!^' from a new Earth, it becomes as it were another Tree, cujus ratio eft though there be the (ame individual Root, the fame quod ifta folo gody, and the fame Soul of vegetation as before. Thus dejat.'Bdj/& the humauc nature taken from the common mafs of l»c. Mankind, and tranfplanted by perfonal Union into the Divine, is to be reckoned as intirely belonging to the Divine, and the adions proceeding from it are not meerly humane,but are raifed above their natural worthj and become meritorious. One hour of ChriftsLife glorified God more, than an everlafting duration fpent by by Angels and Menin thepraifesof him. ForthemoH: Chao XIF perfect Creatures are limited, and finite, and their fer- ^v^x/^^vJ vices cannot fully correfpond with the Ma jefty of God ^ but when the Word was made FleOi, and entered into a new (late of fubjedion, he glorified God in a Divine manner and moft worthy of him. He that comes from joh. 3,. above^ if above all. The allfufficiency of his Satisfafti- on arifes from hence, He that was in the form ofGod^ Phil. 2.6. and thought it norobbery to be equal with God j that is, in the truth of the Divine Nature was equal with the Father, and without (acriledge, or ufurpation pofTcft Divine Honour, he became obedient to the Death of the » Cor. 2. 8. Crofs, The Lord of Glory was CrucifTed, We are pur- chafed by the Blood of God, And the Blood ofjcfus Aft.ao, 28. Chrifl his Son cleanfeth m from all Sin. The Divine Nature gives it an infinite and everlafting efficacy. And 'tis obfervable, that the Socinians, the declared enemies of his^Eternity,confentaneoufly to their firfl: im- pious error, deny his Satisfadion. For if Jefus Chrift were but a titular God, his Sufferings how deep foever, had been infufficient to expiate our offence: in His Death He had been only a Martyr, not a Mediator. For no Satisfadion can be made to Divine Juftice, but by fuffering that which is equivalent to the guilt of Sin, which as 'tis inconceivably great, fuch muft the Satis- faftionbe. CHAP. XIII. Divine Juftice is declared and glorified in the Death of Chrift. The threefold account the^zxv^xm^ gives of it: ^j-^ Punilhment infliSedforS'm, as a Price /^ redeem m from Hell, as a Sacrifice to reconcile m to God. Man WAS Capitally guilty, Chrift with the allowance of Ch.XIII. ^/ ^^^ ittter^ofes as his Surety. H/V Death wasin'^ fliUcd on him by the Supreme Judge, The impulfive Caufe of it was Sin. H// Su fieri ngs were equivalent to the Sentence of the Law. The Effedi: of them is our Freedom. An Anfwer /. Pirji. m Conttibing part's JaeBcinptiOiL 2 2 7, , Firft, As a Puni(hment inflided on him for Sin. This C)',n'>.XlT will appear by (;onfider!ng, ^^A^'^vj 1. That Man by his Rebellion againfl: God was c,7pi- tally guilty : He ftood (entenced by the Law to Death. 2. Chrift with the allowance of the Supreme Judg, interpoledas our Surety, and in that relation was made liable to Punifliment. Sins are by rcfemhUfjcc called Debts. As a Debt obliges the Debtor to payment, fb Sin doth the Sinner to Punilhment. And as the Creditor hath a right to exad the Payment from the Debtor, io God hath a right to inflid Pnnilhment on vid. Dr. Srif- the guilty. But with this difference, the Creditor by '*"^.^'^^^' "'^■"' the meer (jgnification of his will may difcharge the tie ciearZj}' Debtor, for he hath an abfolute power over his eilatc : b^'b vindka- whereas publiek Juftice is concerned in the Punifhment ^^frhle'ofsl'. of the guilty. This is evident by many inftances. For tisfaftion, *tis not fufficient that a Criminal fatisfiehis Adverfary, ■f^'^'JJ^^^^^''- unlefs the Prince, who is the Guardian of the Laws, crdiius/ give him Pardon. The hiterell: of a private Perfon, who hath received an injury, is fo diftindt from that of theState, that fometimes the injured party folicites the Pardon of the offender without fuccels. Which ihews, that principally 'tis not to fatisfie the particular perfon, that the Crime is puniih'd, but to fatisfie the Law, and prevent future Diforders. Now our Debt was x\ot pecuniary but potal: And as in civil Cafes, where one becomes Surety for an- other, he is obliged to pay the Debt, for in the cjli- mate of the Law they are but one perfon 5 So the Lord Hcb. 7. 22. Jefus Chrift entring into this relation, He fuflained the perfon of Sinners, and became judicially one with them, and according; to the order ot JulHce, was li- able to their Puniflimcnt. The difpleafure of God was primarily and direcftly againft the Sinner, bur the ^&di,s of it fell upon Chrift, who undertook for him. The- ^ 2 ± ^j^ -s^jjj '" The Jp oji le ttWs us, That j}?^e« ^^e Ful»efs of time K^^^l^^-^Jj camc^ God fiftt his Son^ made under the Lavp, that he Gal 4 4,$. m/ght redeem them that were under the Lam. He took our Nature and Condition : He was made under the Law Moral and Ceremonial The dire&ive part of the Moral Law He fulfilled by the Innocency of his Life 5 t\\Q penalty he fatisfied as our Surety,being under an Ob- ligation to (ave us. And he appeared as a Sinner in his Co] 2. 14. fjbjedion to the Law of Mrfes. That Hand-writing wof againji «y 5 He therefore enter'd into the Bond that we had iforfeited. In his Circumcifion He figned it with thofe drops of Blood, which were an earneft of his (bedding the reft on the Crofs. For whofoever was Circumcifed^ became a Debtor to the whole Law, And we may obferve, 'tis (aid, That as Mofes lifted up the brazen Serpent, fo the Law of which Mofes was a type and Minifter, lifted up the Mejjiah on the Crols. , ^ 3. The Scripture is very clear and exprels in(etting down the part that God had in tlie Sufferings of Chrift as Supreme Judg, the impulfive cau(e that moved Him, their proportion to the Puni(hment of the Law, and the effedt of them for our Deliverance. He was deli* Afts 2. 23. vered by the determinate counfel and foreknowledg of God, AH the various and vicious adtions of men, were over-ruled by his Providence : The falfnefs of Judas^ the fearfulnefs of Pilate^ and the malice of the Jews were fubfervient to Gods eternal de(ign. And as He wills not the Death of a Sinner, much lefs of his Son, but for moft weighty Reafons: thefe are declared by the Prophet, All we like Jheep have gone afiray^ and turned every one to his own waies : Our Errours were different, but the ifl'ue was the fame, that is, Eternal Ifa. 53. 6. Death : And the Lord laid on him the iniquity of us all: that is^ the Puni(hraent of our Iniquities. His Suf- ierings I fit Contriving ^m'S EeOcmption; 2 a 5 ferings had fuch a refpeft to Sin, as included the impu- p. y,,, tation of it. 'Twas an aft of Sovereignty in God to \j^^^s^ a77d carried ourforroivf. The exprcflions are compre- henfive of all the Mileries of his Life, efpecially his lafl: Sufferings. The Hebrew words Nafa^ and Sabal j^^j fignifie fuch a taking away, as is by laying upon one ^^o who bears it from us. And thus it is interpreted by Primum dc- St. Peter^ He himfelfbare our fws in hk own Body on ^T^^ 'P^y." the tree. This neceflarily implies the derivation of our di omlsTn hu* guilt to him, and the confequent of it, the transferring "'"°5' *'^^- of our punifhment. Thofe words are full and preg- '^^ fncrT' nant to the (ame purpofe : He was wounded for our iaipofiti. tranfgrejftons, he was hruijed for our Iniquities^ f^eira.53.5; chaftifetnent of our peace was on him^ and with hk firipes we are healed. Where the meritorious cau(e of his Sufferings is fet down, as appears by the connexion of the words with the former. The Jews thought him firicl^en, fmittenofGod^ and affli&ed'^ that is, juftly punilht for Blafphemy, and ufurping Divine Honour. In oppofition to this conceit 'tis added , Brtt he was rrounded for our tranfgrejfions. This the Apoftle ex- prefly tclleth us, when he declares that Chrift died for cur Sins, This will appear more fully, by confidering what the defcrt of Sin is. By our Rebellion we made the forfei- ture of Soul and Body to Divine Juftice; Death, both the firfl: and the fecond, was the Sentence of the Law. Novy the Sufferings of Chrift were anfwerable to this Punifhment. The Death which the Law threatned for Sin, was to be accompanied with Di(honour and Pain. And he fuftered the Death of the Crofsin which the e- qual extrcmitys of ignominy and torment were joyn'd. Gg A -p: — , A fpecial curfe was annext to it, not only in refpeftof ^v^'V^V-l' *-^^ Judgnient of Men, before whom a Crucified perfba was made a Speftacle oi publick Vengeance for his Crimes, but in refpeft of Gods declaration concerning Deur.21.23. it' The Jews were commanded that none pould hang on a. Tree longer than the Evening ^ left the Holy Land Ihould be profaned by that, which was an exprefs mark of Gods Curfe. Now the legal Curfe was a Typical (igni- ficationof the real, that fhould be fuffered by our Re- deemer. Befides, his Death was attended withexqui- fite pains : he (uffer'd variety of torments, by the fcour- g<^s^ the thorns, the nails, that pierc'd his Hands and Feet, the leaft vital, but moft fenfible parts. He re- fufed the Wine mix'd with Myrrh, that was given to ftupifie the (enfes ; for the delign of his Paliion re- quired, that he (liould have the quickeft fenfe of his Suf- ferings, which were the Punifhment of Sin. And his inward Sorrows were equivalent to the pains of lofs and fenfe that are due to Sinners. 'Tis true, there are cir- Gumftancesin the Sufferings of the damn'd,as Blalphemy, Rage, Impotent fiercenefs of mind, which are not ap- pointed by the Law, but are accidental arifing from the perverfhefs of their Spirits : For the puniQiment of the Law is a Phyfical evil, but thefe are Moral : and that punirtimentis inflifted by the Judge, but theleare on- ly from the guilty Sufferers ; Now to thele he was not poflibly liable. Befides, the Death that the Sinner ought to Suffer is Eternal, attended with defpair, and the intolerable anguiQi of Confcience. Now our Re-^ deemer having no real Guilt, was not liable to the worm of Confcience, and his temporary fufferings were equi- valent to the Eternal, upon the account of his Divine Perfbn, fo that he was not capable of Defpair. But he endur'd the unknown terrours of the fecond Death, €q far as was confident with the Perfedion of his Na- ture. in Conf rit ing ^^tn'si 3Se6empt(oit. ^"^7 ture. The anguifh of his Soul was not meerly from fym- ch. XIH. pathy with his Body, but immediately from Divine Dif- ^.V'V'"^--' plcafure. It p leafed the Lord to bruifc him : this prin- I'*- 53- »«• cipally refpeds the Impreffions of Wrath made upon his inward Man. Had the Cup he fear'd been only Death, with the bitter ingredients of diflionour and pain, many have drank it with more appearing refolution. The Martyrs endured more cruel torments without com- plaint, nay in their fharpeft conflids have expreft: a tri- umphant joy. Whereas our Redeemer was under all the innocent degrees of fear and forrowat the approach of his Sufferings. From whence was the difference? Had Chrift lefs Courage ? He was the Fountain of their Fortitude: the difference was not in the difpolition of the Patients, but in the nature of the Sufferings. He endured that which is infinitely more terrible than all outward torments. The Light of Joy that always fhi- ned in his Soul, a fweet Image of Heaven, was then to- tally eclips'd. God, the Fountain of Compaflion, re- ftrain'd himfelf 5 his Father appear'tJ a fevere inexorable Judge, and dealt with him not as his Son, but our Sure- ty. Under all the Cruelties exercis'd by men, the Lamb of God open d not his mouth, but when the Father of Mercies^ and the God of all Corrfolatians forfook him, then he broke forth into a mournful complaint. Now by this account of Chrifls Sufferings from Scripture, 'tis evident, they were truly penal, for they werein- flidled for Sin, by the Supreme Judge, and were equi- valent to the Sentence of the Law. And the benefit we receive upon their account, proves that they are iatis- fadion to Divine Juftice, for we are exempted F"om Punifhment, by hisSubmiflion to it. He freed uj- frorvt al.5. 13. the Curfe of the Law^ heirrg m idc a Curfc "for »y. The In. jj- 5. Chafiifcmefft of onr Pettce was up "n him ^'b) ^hofeflripes we are healed. So that his Death being the Meritorious G g 2 Caufe 2 iS %\)t ?f annonp of tt)e SDiblne ^ttttitittteg, ^L vTjj Caufe of freeing the Guilty, is properly Satiffa&icw,. Before I proceed to the fecond Confideration of Chrifts Death, I will briefly anfwer the Objedlion of xhQ SocJfiianSy viz. That 'tis a Violation of Juftice to transfer the Punifhment from one to another, (b that the Righteous God could not Punifti his innocent Soxk for our Sins. Now to (how the invalidity of this Pre- tence we muft confider,. 1. That Juftice is not an irregular appetite of Ven- geance arifing from Hatred that cannot be fatisfied but with the Deftruftioaof the Guilty. It preferves Right with pure Affedtions, and is content when the Injury is repair'd, from whomfoever fatisfadion comes. 2. Though an innocent perfon can't fuffer as innocent without Injuftice, yet he may voluntarily contract an Obligation, which willexpofe him to deferved fuffer- ings. The Wifdom and Juftice of all Nations agree ivl punifhing one for anothers fault, where confent is pre- ceeding, as in the cafe of Hoftages. And although it is E&ntial to the Nature of Punifliment to be in- flifted for Sin, yet not on the Perfon of the Sinner : for in CoKj^e&ufori^ the Sinner and Surety are one. g. That ej^change is not allowed in Criminal Caufe& where the Guilty ought to fuffer in Perfon, 'tis not from any Injuftice in the Nature of the thing, for then it would not be allowed in Civile but there are fpecial ' Reafons why an Innocent Perfon is not ordinarily ad- mitted to fuffer for an offender. I. No man hath abfolute Power over his own life.- 'Tisa de};opum configned to him for a time, and muft bepreferv'd till God, or the Publick good, calls for it»- 2» The Publick would fuffer prejudice by the lofs of a good Subje^S:. Therefore the Rule of the Law is juft^ ^on Audiiur perirtvolens. The defire of one that de-* votes faimfeif to mine is not to be heard. And the guilty m Conttit)ing 0^an's mcBcmptiOin 2 29 guilty perfon who is fpared might grow worfe by im- qu Yrii punity, and caufe great diforders by his evil example. \^_^j\/^-\ij But thefe confiderations arc of no force in the cafe of our Saviour: For, 1. He had full power todifpofe of his life; l/jave power to lay it down^ and I have power to tal{e it again .* Joh. lo. it, this Commandment have I received of my Father, He declares his power as God, that his life intirely depend- ed on his will, to. preferve it, or part with it: and his fubjedion as Mediator to the order of his Father. 2. Our Saviour could not finally PeriOi. Twas not poffible he fhould be held under the poivcr of Death, Aft. 2.24. Otherwife it had beenagainft the Laws of reafbn, that the precious (hould for ever fuffer for the vile. Better ten thoufand Worlds had been loft-, than that the Holy One of God (hould perifti. He faved us through his Suf- ferings, though as by fire : and had a glorious reward in the iffue. 3. There is an infinite good redounds from his Suffer rings : for Sinners are exempted from Death, and the prefervation of the guilty is for the glory of Gods go- vernment : for thofe who are redeemed by his Death, are renewed by his Spirit. He covers their (ins, that he may cure them. He is made Righteoufnefs and San- 1 Cor. r. 30;. Bification to his People, The ferious belief that Chrift by dying hath refcued us from Hell, produces a fuper- lative Love to him, an ingenuous and grateful fear left we fhould offend Him, an ambition to pleafe Him in all things ^ briefly, Univerfal Obedience to his Will; as its moft natural and necellary effed. So that in lay- ing the puni(hment on Chrift-, under which Mankind rouft have funk for ever, there is nothing againftc Jufticci 2. The Death of Chrift is the price which redeems us from our woful Captivity. Mankind was fallen un- der the dominion of Satan and Death, and could not obtain; Col. I.I 4- I Tim. 2, 6. 170 XM^t^mwmotA tl^e SXbine ::atttihtttcs, ^1 X.TTT obtain freedom by e(cape, or meer power. For by the order of Divine Juftice we were detained Prifoners^ So that till God the Supreme Judge is latisfied, there can be no difcharge. Now the Lord Chiift hath pro- cured our deliverance by his Death according to the te- ftimony of the Apofile^ U'e have Redemption through hi f Bloody even the forgzvenefs of jins. His Blood is con- gruoully called a price, becaufe in confideration of it our Freedom is purchafed. He is our Redeemer by Ranfom^ He gave himfelfa Ranfom for all: and that (ignifies the price paid for the freeing of a Captive. The word ufed by the Apoftle, apTtAUTjoK, hath a fpecial £/Kf- phafs , it fignifies an exchange of conditions with us, the redeeming us from Death, by dying for us. As the ej-Tt-vj-yte', who devoted themfelves to Death, for the refcuing of others. Our Saviour told his Di(ciples that the Son of Man came to give his Life a ranfom for ma- ny: «yT< fignifies a commutation or exchange, with re- fpedc of things, or perfbns ; Thus we are commanded to render to none Evil for evil : And if a Son ask^ofhis Father a FiJJ)^ mil he give him a Serpent for a Fijh ^ When, 'tis u(ed inrefpe<5i: of perfons, it imports afiib- ftitution in anothers place. Archelatff reigned injlead of his Father Herod : and Peter paid tribute for Chrifi^ thatis, repre(entingHim. The effed therefore of our Saviours words, that He gave his Life a Ranfome for many, is evidently this, that he dy'd in their ftead $ and his Life as a price intervened to obtain their Re* demption. 'Tis for this Reafon the Glorified Saints fung a Hymn of praife to the Divine Lamb, faying. Rev. 5. 9, Thou art worthy for thou waftjlain^ and haji redeemed uf to God by thy Bloods This fingular and blefi'ed effed: of Chrifts Death, diftinguiOies it from the Death of the moft Excellent Martyrs. If he had dyed only for the Confirmation of the Gofpel, or to exhibit to us a Pattern Mat. 10, 2S. Kvr^v avtI Luke II, 12. Mat. 17.27. at Couttii3ins ©atvs EeDcniptiott. q 3 1 Pattern oF Suffering Graces, what were there peculiar Ch^XlH and extraordinary in his Death? How can it be faid ^'\r>Jj that he was Crucified for us alone? For the Martyrs icor. i.ij. Sealed the Truth WMth their Blocd, and left admi- rable Examples of Love to God, of Zeal for his Glo- ry, of patience under Torments, and of Compaffion to their Perfecutors : yet it were intolerable Blafphemy to fay that they redeem'd us by their Death. And 'tis obfervable, when the Death of Chrift is propounded in Scripture as a Pattern of Patience, 'tis with a fpecial Circumftance that diftinguifhes it from all others. Cbr/Ji fnffered for us^ leaving m an Example that i.ve fiould < Pf 1-2.19,24. foJIowhis ficps : who his own felf hare our Sins in his own Body on the Trcex, by whofe Jiripes ye were healed. The truth is, if the fbleend of Chrifts Death were to induce Men to believe His Promifes, and to imitate His Graces, there had been no fuch neceffity of it ; for the Miracles he did, had been fufficient to confirm the Gofpel, yet Remiffion of Sins is never attributed to them : and the raiferies he Suffered during the courfe of his Life, had been fufficient to inftruft us how to behave our felves under Indignities and Perfecutions : and at the laft he might have given as full a Teflimony to the Truth of his Dodtrine by his defcent from the Crofs as by dying for us. But no lower price than his Blood could make Compenlation to the Law, and fatif- fadtion to God , and to deny this, i& to Rob him of the Glory of his Death, and to deftroy all our Comfort. 'Tis objected by thofe who nullifie the Myftery of the CroG of the Lord Jefus^ How could God receive this Price, fince he gave up his Son to that Death which Re- deems us } And how can our Redeemer, fuppofing him God, ma^ke fatisfad:ion to himfelf ? To this I anfwer. I. The infinite Goodnefs of God in giving our Re- deemer, doth not develthim of the Office of Supreme Judge,, a3''2 ictje ^amonv of rt)t 2Dii3ine :3tttta3ttf eg, rvT'yTrr' I'^^§^» ^^^ prejudice his examining of the Caufe ao i^^^~\r^\i) cording to his Soveraign Jurifdidion, and his receiving a Ranfom to preferve the Rights of Juftice inviolable. There is an eminent inftance of this in ZaUucus^ the Prince of the Locrianr^ who paft a Law that Adul- terers fhould lofe both their eyes: and when his Son was convidcd of that Crime, the people who refpedted him for his Excellent Vertues, out of pity to him, in- VtL mm terceded for the Offender. Zaleticus in a Conflid be- r,Vc^24. t ween Zeal for Juftice, and Affedion to his Son, took but one Eye from him,and parted with one of his own to fatisfie the Law. And thus he paid and received the Puni(hment : he paid it as a Father, and received it as the Confervator of publick Juftice. Thus when guilty Mankind in its Poverty could not pay the Forfeiture to the Law, God the Father of Mercies was pleafed to ■ give it from the Treafures of his Love 5 that is, the Blood of his Son for our Ranfom. And this he receives from the Hand of Chrift, ofFer'd upon the Crofs, as the Supreme Judge, and declares it fully valuable, and the Rights of Juftice to be truly performed. 2. It is not inconfiftent with Reafon, that the Son of God cloathed with our Nature, (hould by his Death make Satisfadtion to the Deity, and therefore to him- felf. In the according of two Parties, a perfon that belongs to one of them, may interpofe for Reconcilia- tion, provided that he devefts his own Intereft, and leaves it with the Party from whom he comes. Thus when the Senate of Rome^ and the People were in di(^ McncniusA- fenfion. One of the Senators trufted his ownConceril- ^rippa, Uv. mcnt with the Council, of which he was a Member, ^' '* and mediated between the Parties to reconcile them. Thus when the Father and the Son both pofleft of the Imperial Power, have been offended by Rebellious Subjeds, 'tis not inconvenient that the Son interpofe as in ConttibittQ ^m'S JReficmpf ion. 2 3 5 as a Mediator, to reftore them to the Favour of the pu~^77fr Prince. And by this he reconciles them to himfelf, C^T^V and procures them Pardon of an Offence, by which his own Majefty was violated. This he doth as Me- diator, not as a Party concern'd. Now this is a fit niuftration of the Great Work of our Redemption, fo far as Humane things can reprefent Divine. For all the Perfonsof the Glorious Trinity were equally pro- vok'd by our Sin 5 and to obtain our Pardon the Son with the confent of the Father depofits his Intereft in- to his Hands, and as a Mediator intervenes between us and him, who in this Tranfaftion is the Depofitary of the Rights of Heaven, and having performed what Juftice required, he reconciled the World to God, that is, to the Father, Himfelf and the Eternal Spirit. In this Caufe his Perfon is the fame, but his Quality is different : he made Satisfadion as Mediator and re- ceiv'd it as God. Tis in this fenfe that the Apoftle faith. We have an Advocate with the Father^ J^fi^ Chnji i]oh. 2. 2, the righteous : Not to exclude the other Pcrfbns, but in regard the Father as the Firji Perfon is the Protedor of Juftice, our Mediator in appeafing Him appeafes the other alfo. 3. The Death of Chrift is reprefented under the no- tion of a Sacrifice offer'd up to God. For the more full underftanding of this, we muft confider that Sa- crifices were of tn>o kinds. 1. Some were Euchariftical : They are called Peace- offerings, by which the Sacrificer acknowledged the Bounty of God, and his own unworthinefs, and ren- dered Praife for a favour received, and defired the Divine Blefling. 2. Expiatory: The Sin-offerings for the averting of Gods wrath. The Inftitution of them wasupon a^ That God was. to be propitiated, that he might pardon them. TheCe Truths are engraven in the natural Cpnfcienc^s of Men, as ap- pears by the pretended j^^piations pf ^n among the Heathens: But ar^more clearly reveal'd in the Scrips Hcb, 9. 312. tnre. Under the Law without the cffnjion of Blood there was no Remijfion'^ To fignifie, that God would not forgive Sin without the atonement of Juftice, which required the Death of the Offender , but 'ix be* ing tempered'with Mercy, accepted a Sacrifice in hi? ftead. Aud that th^re was a Subftitution of the Beaft in the place of the guilty Offender, appears by the Law conct-rfting SacpifiQeji \ S^ None were inftituted fox Cn- pital OffeacCiSi as M The guilty Perfon was to offer a clean Beaft of his own 5 to fignifie the Surrogation of it in his ftead. For in the relation of a poffeffor he had a. dproinion Qver if, to apply it Em 29. 10. to thatufe. 5. The Prieft, of.th-^ perfon that offer 'd, * ^' was to lay his hands on the head of the ;Sacrifice, there- by Confecrating it to God^ and Pevqting i^t in hi-§ ftead to bear the punifhment. For this reafon 'twas cal- ]Lwr.i7. n: led a Sin^ aud a (?7/r/p, 4. The^ COofefflon of Sin by the People, or the Prieft^\^s in.thfe day of Atone- ment, fignified that the guilt of 0II met on the Sacrifice for Expiation. 5. The Blood was to beftied wherein the2;?>4/ Spirits are, an exprelsreprefetitaupn w-hatthe Sinner deferved : and that; it was ac?:epted for his Life, 6. Lafily^ The deprecating of God's Anger was joyned , ■ with fit Contttt^ing ^m's BcticmptiDn. _!il_ with the Sacrifice. As when a Manvvas (lain, and the ch. XIII. Murderer was not found, the Elders of the City next v^V^V^VJ to the dead Body, were to kill an Heifer in a Vally, and to. pray that innocent Blood might not be laid to their charge ; othcrwife the Land could not be cleanfed from the guilt of Blood, but by the Blood of the Murtherer. '^-J^ -v^n*. '^ 2. The Effe^s of theic Sacrifices declare their na- rh^e effeSt ture; And they are anfwerable to their threefold re- ^l^^^^^^^ fped, to God, to Sm, to Man. To Cod, that his ><;3n rvUb Anger might be appeafed 5 to Sin, that the fault might f*^ Hebrews, be expiated y to Man, that the guilty perfon might ob- ^"jj^^^j^*"^^. tain Pardon, and Freedom from Punifliment. Thus cr/^cof, a^om;- whena Sacrifice was duly offered, 'tis faid to be of a\""^]^Z*'^ ^^' fweet favo7irmito the Lord^ and to atone him, Lev, I. ler. 4.20,25, 17. and theJlemiflion of Sins, with the Releafe of the 3i> 35' Sinner followed 5 ThePrieJlJJiall expiate it, that is de- claratively, avd it JJjall be forgiveti him. Now there was a double CuWt contracted by thole that were under the iT/^y^/Cii/ Difpenfation. :.07>;. \ ;:c . !, .'v. ' I. Typicd^ From the breach > of a biff e«ff>«/4r/ Con* ftitution, which had no relation to Morality. Such were natural Pollutions, accidental Difeales, the touch- ing of a dead Body, ^c. which were efteemed vicious according to the Law, and the Defiled were excluded from Sacred and Civil Society. Now thefe Impurities, confidered inthemfelves, deferved no punifhment. For involuntary and inevitable Infirmities, and corporeal things, which do not infed the inward man, are the marks of our abjeft and weak ftate, but are not in them(elves fmful. Therefore Ceremonial Guilt was expiated by a Ceremonial Offering. For 'tis accord- ing to the nature of things, that Obligations (hould be diffolved by the fame means, by which they arecon- trafted. As therefore thofe Pollutions were penal H h 2 merely Ch XIII. ^^^^^y ^y ^^^pfitive Will of God ^ So, (the exercife \^J^,r^\^ of his Supreme' Right being tempered with Wifdome and Equit}',) he ordained that the guilt fhould be abo- lithtby a Sacrifice,, and that they fhould be fully re- ftored to their former Priviledges. Thus the Apoftle Hcb. 915: tells us, that the Blood of thofe Sacrifices SanUtJies to the 'purifying of the flejl), that is, communicated a legal Purity to the Offerers, and confequently a right to ap- proach the holy Place. Now the reafon of thefe Infti- tutions was, that the legal Impurity might repreltnt the true defilements of Sin, and the Expiatory SaiCn- fices prefigure that great and admirable Oblation, which | (hould purge away all Sin. 2. A real Guilt which refpedts the Confcience, and was contrafted from the breach of the Moral Law, and. fabjeftcd the Offender to Death Temporal Sind Eternal This could not be purged away by thofe Sacrifices, For how is it poflible the Blood of a Beaft (hould cleanfe the Soul of a Man, or content the Juftice of an of- fended God } Nay on the contrary they reviv'd the guilt of Sin, and reinforced the rigour of the Law, and were a publick profeffion of the Mifery of Men ; For this reafon the Law is called the Minifiry of Death; As the il/ijr^/.contained a declaration of our guilt, and Gods right to punifh, fo all the parts of the Ceremo- ?f 74/ were either arguments and conviftions of Sin, or images of the punifhment due for them. But as they had a relation to Chrift who was their Complement, fo Ucvir. f. they fignified the expiation of moral g\x\\t by his Sacri- Yid.v^um g^^^ and freed the Sinner from that /e«?pj:ly our puniQiment, and in coafideration q£ it, Ood who is Juft and Holy is willing to pardon penitent Believers. The latter is by the powerful working of the Spirit, who affures Men that are guil- ty, and therefore fafpicious and fearful of God's anger, that he is moft willing to pardon them upon their repen- tance, fince he hath in fuch an admirable manner found out the means to fatisfiehis Juftice. ?. The true expiation of fin is the efFeft of Chrifts Death. He is called the Lamb of God, that takes aro^y ^ j^j^j^ ^^ the (pts of the World, Now (in may be taken away in two manners. ^^^ft-) 240 Xfte ?^atmow of tl)c ^iWt :2itttitttttg, Ch XirF ^^^-fi ' ^y removing its guilt , and exempting the ^^^y^/--^ Perfon that committed it from Deaths and when this is efFefted by enduring the punilhment that was due to fin, 'tis properly expiation. Secondly^ By healing the corrupt inclinations of the Heart, from whence aftual (ins proceed. Tis true, our Redeemer takes away fin in both thefe refpedts: he deli-vers from the Damnation and Dominion of rCor. 1.30. it : for he is made of God our Righteoufnefs and San- Uification. But the firft fenfe is only convenient here : for 'tis evident that the Lamb took away fin, that is, the guilt of it, by dying inftead of the finner, and had no effed for the deftroying the malignant habits of fin in the perfon who offered it. And Vis more apparent, that this Divine Lamb hath taken away I Pet. a. 24. ^^ guilt of our fins, in that He bore them in his own ^ j^,. Body on the Tree, For the native force of the word fignifies, not only to take away, but to carry and bear, v^hich applyed to fin is nothing elfe but to fuffer the penalty of it. And 'tis to be obferved, when Clean- fing, Purifying, and Wafhing are attributed to the Blood of Chrift, they have an immediate refpeftto the guilt of fin, and declare its efficacy to take off the ob- ligation to punifhment. Thus 'tis faid that His Blood i]oh. 1.7. cleanfeth from all jin : and that it pnrgeth the Confci' Heb.^. 4. QfjQQ from dead Works 5 and that we are wafitfrom our Cms in His Blood. The frequent Sprinklings and Pu- rifications with Water under the Law, prefigured our cleanfing from the defilements of fin by the Grace of the Spirit 5 but the (hedding of the Blood of Sa- crifices was to purge away fins fo far as they made liable to a Cur(e. Thirdly^ Our exemption from punifhment, and our reftoration to Communion with God in Grace and Glory is the fruit of his expiating fin. For thisreafon the Rev. 1.^. to Cottttibing yarn's Keaempf (on; 241 the Blood of the Mediator f^eakj better things than q vrrr that of Abel : For that cried for revenge againft the ^v\^^vl Murderer, but his procures remiffionto Believers. And "*^' «2.24- 03 the juft defert of liti is feparation from the prefence of God, who is the fountain of klicity 5 fovvhen the guilt is taken away, the perfon is received into God's £avour and fellowfhip. A repre(entation of this is (et down in the 24 of Exod, vvhere we have dclcribed Exod. 24.^^, the manner of dedicating the Covenant between God «i. and Ifraelh) bloody Sacrifices: after Alofer had finiflit the Offering, and fprinkled the Blood on the Altar and -the People, the Elders o^ Ifrael who were for- bid before to approach near to the Lord, were then in- E^od. 24 vited to com«,^ into his prefence, and in token of re- 10,11. conciliation k-afted before him. Thus the Eternal {J^^'*^* ^°' Covenant is cftabliftit by the Blood of the Mediator, and all the benefits it contains, as rcmiffion of fius, freedom to draw near to the Throne of Grace, and the enjoyment of God in Glory, are the fruits of his re- conciling Sacrifice. The fum of all is this, That as under the Law God was not appealed without fliedding of Blood, nor Cm expiated without fuffering the punilhment, nor the finner pardoned without the fubftitution of a facrifice; ib all thefe are eminently accompliftit in the Death of Chrift. He reconciled Cod to us by his mod: precious Blood, and expiated fin by enduring the Curfe, and hath procured our pardon by being vtade fn for uf. So that 'tismoft evident, that the proper and dired end of the Death of Chrift was, that God might exercife his Mercy to the guilty finner in a way that is honour- able to his Juftice. *Tis objeded, that if God from infinite Mercy gave his Son to us, then antecedently to the coming of Chrift he had the higheft love for mankind, and con- I I fequently 342 Xl)e l^atmottv of t\it 2>iWne :^tttibttteg, QYi XIII ^c lefl'en'd. But it will appear that the Divine Mercy is not prejudiced in cither of tho(e refpeds. F/>/?, The freenefs of Gods Love is not diminifhed, for that is the original mover in our Salvation, and hath no cau(e above it, to excite or draw it forth, but meerly arifes from his own will. This Love is fo abfo- lute that it hath no refpcd to the fufferings of Chrift as Mediator : for God fo loved the. Worlds that he gave Ro"-9' »8' his Son to die form'-, and that which is the effedt and teftimony of his Love, cannot be the impulfivc caufe of it. This firft Love of God to Man is commended to us in Chrift, who is the medium to bring it hono- rably about. Secondly , Grace in Scripture is never oppofed to Chnfts Merits, but to ours. If we had made Satis- fadion, 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 pu- niftiment that is a phyfical evil 5 to do, or to fuffer is necelfary, not both : or, if we had provided a Surety, fuch as the Judge could not rejed, we had been infi- nitely obliged to him5but not to the favour of the Judge. But 'tis otherwile here. God fcnt the Re- ^^ ,„ ^ „.^ conciler when we were enemies, and the cum ca fatisfaaione, qua; li- Pardon that tsdifpenc'd to us upon the ac- bcre admitticur cum poffct count of his Sufferings, is the effeft of E,?;/fi!?i'hffidfu,''"Sii'i?fe meet Mercy. We are jujlified freely by his contulic, quorum utrumquc Grace, through the Redemption that is in f"'?'^,'" ?''flJ'' "'^'''' jejus Chrtji. Tis pure Love that appoin- ted and accepted, that imputes and applies his Righ-* teoufnels to us. And as the Freenefs, fo the Riches of his Mercy is not leftencd by the Satisfaction Chrift made for us. I i 2 Tis (^j^ ^jjj 'Tis true we have a pattern of God^s Juftice, never to» be parallerd, in the Death of Chrift : but to the fe- verity of Juftice towards his only beloved Son, his clemency towards us guilty Rebels is fully commenfu- rate. For He pardons us without the expence of one drop of our Blood, though the Soul of Chrift was poured forth as an Offering for Sin. Nay hereby the Divine Clemency is more commended, than by anabfo- lute forgivenefs of fin without refpedtto fatisfaftion.For the honouf of God being concern'd in the puniftiment of Sin, that man might not continue under a fad obli- gation it, he was plealed by the aftoniOiing wonder of his Sons death to vindicate his Glory, that repen- ting believers may be juftified before him. Thus in an admirable manner He latisfies Juftice, and ex- alts Mercy : and this could have been no other way effected ; for if He had by meer Sovereignty dillblved our guilt, and by his Spirit renewed his Image in us, his Love had Eminently appeared, but his Juftice had not been Glorified. But in our Redemption they are both infinitely magnified. His Love could give no more than the Life of His Son, and Juftice required no lefs : for Death being the Usages ofsin^ there could be no (atisfaftion without the Death of our Redeemer, CHAP. in tl)e Conttttjattce of S0ms EcDetnption: 249 Chap. 14. CHAP, XIV. T/je Compleatnefs of Chrifl's Satisfaction proved from the Caufcs and £ffe(5ts of it. the Caufcs are the Quality of /;// Pcrfon, a^d Degrees of htsSu^tiiugs, The Eftcds are His K^furreclion, Afcenjlon, intercejji- on at God s right handy and hts excrcifing the Supreme Povoerin Heaven and Earth. The excellent Benefits TvhichGodiQCQnciltdhe/lorvs ^;? Men, are the Effects and Evidences of his compleat Satisfad:ion. "they are Pardon ('/'Sin, Grace, and G\oiy, that Repentance and Faith are required^ in order to the partaking of the Benefits pur chafed l;y Chud's Death, doth not Icjfcn the Merit of his Sufferings. That JffluJions and Death are inflicied on Believers^ doth not derogate from their AIL fujficicncy, THe Third thing to be confidered is thcCompleatncfs of the Satisfadion that Chiift hath made, by which it will appear that God's Juflicc as well as xMcr- cy is fully glorified in his Sufferings. For the proof of this I will firjl confider the Caufes from whence the compleatnefs of his Satisfadtion arifes. Secondly^ The Effeds that proceed from ir, which are convincing Evidences that God is fully appeas'd. The Caufes of his compleat Satisfaiftion are tvpo. I. The Quality of his Perfon derives an Infinite va- lue to his obedient Sufferings. Our Surety was equal- ly God, and as truely Infinite in his Perfedions as the Father, who was provoked by our Sins, therefore he was able to make Satisf'aiftion for them. He is the Son of God not meerly in Vertue of his Office, or the fpecial K k Favour 1^0 Xl)e i^atmduv of tlje 2Dii)tne Ztttibntts ChaFTT ^'^vour of God^for on fuch accounts that Tifle is com- l^^vSj* municatcd to others ; hta his only Son by Nature. The fole preeminence in Gifts and Dignity would give J. hn 3^ i^. ^^'^ the ^'^'^^ oithe firft born.hwt not deprive them of the jcbn 8. ;6. quality oVBrethren. Now the Wifdom and JuftLceof H.'D. I. ). ^^ Had'jns agree, that Punilliments receive their efti- mate from tht; quality of the perfons that fufter. The Poet obferves that the Death of a Vertuous Pcrfon is more precious than of Legions. Of what ineftimable value then is the Death ofChrift and how worthy a piurH eiirn ^^^f^)^^ ^^^ ^oft Mankinds For although the Deity is Dcc,,^ quam impaflible^yet he that was a Divine Perfon fuffered. A *!'•!,,. ^^i:!-''"^'^^ King fuffers more than a private Perfon, although the ittokes direaly infliaed on his body, cannot immediat- ly reach his Honour. Andtisfpecially to be obferved, that the Efficacy of Chrifts Blood is afqribed to his Di- ed. 1. 14. vine Nature : This the Apoftle declare^ In whom vpe have Kedempion through his Bloody even the forgive nefs cfSinsy who is the Image of the Invifible God: Not an ar- tificial Image which imperfedly reprefents the Origi- nal ; As aPidlure that fets forth the Colour and Figure of a Man, but not his Life and Nature : But the ef- fential and exad Image of his Father, that exprefies all his glorious Perfedions in their immenfity and eternity. This istefiifiedexprefiy in Hebr. i. 3. the Son ofGod^ the hrightnefs of his Glory y and the exfrefs Image of his JBerfon^ having f urged by himfelfour Sins^ is fet down on the right hand of the Majefy on High, From hence arifes the infinite difference between the Sacrifi- ces of the Law, and Chrifts, in their Value and Ver- tue. This with admirable Emphafis is fee down in Hebr. p. 13, 14. For if the Blood of Bulls artdof Goates, and the ajhes of an Heifer Jpr ink ling the unclean^ fan[^ifi- eth to the purification of the Fle/h ; How much more /had the Blood ofChrifi^ who through the Eternal Spirit offer' d himfelf m tl)e CotttrttKince of :^ans l^eDemption. zi$ himfe/f without (fot to God^ f'^^g^ /^^'^ Consciences from qi dead works to ferve the /ivtrjg God 't VV herein the J/'cJ/Z/t' y^/'-^^-^ makes ;i double Hypothefis^ i . That the Legd Sacrifi- ces were ineifedual to purifie from real guilt. 2. Th.\t by their T)'/'/V4/Cleaniing, they fignificd the walhing a- way of wrr^/ guilt by the Blood otChriH-. I. Their infuificiency to expiate Sin appears, if we confidcr the fubjed , Sin is to be expiated in the fame nature wherein 'twas committed ; now the Beads are of an inferiour rank, and have no communion with Man in his nature: Or, if we confidcr the objed, God was provoked by Sin, and He is a Spirit, an.d not to be ap- peafed by grofs w^iz-m^/ things : His Wifdom requires ^^''^' ^° '5- that a rational SsLcnRce ihould expiate the guilt of a ra- tional Creature : And Jufticc is not fatisfied without a proportion between the Guilt and the Punifliment. This weaknefs and infufficiency of the Legal Sacrifices to expiate Sin, is evident from their variety and repeti- tion ; For if full RemilHon had been obtained, the wor- Hm ro. z, /bipers o)jce purged jhould have had no more confcicnce of Jin, 'lis the fenfe of Guilt, and the fear of Condemnation that required the renewing of rhc Sacrifice. Now under the haw^ the Miniftry of the Pricfts never came to a pe- riod or perfection. Tf he Millions of Sacrifices in all A- ges from the ereding the Tabernacle to the coming of Chrift, had not vertue to expiate one Sin. They were only fliadows which could give no refrefliment to the in- flamed Confcience, but as they depended on Chrift,the body and fubftance of them. But the Son of God, who tffered himfelfup by the Eternal Spirit te the Father^ is a Sacrifice not only Intelligent and Reaforiablc, but in- comparably more precious dian the moft noble Crea- tures in Earth or in Heaven it felf. He was Prieft and Sacrifice in rcfpeCt oiboth His Natures ; His entire Per- fgli was the Offerer and Offering : Therefore the Apojlle K k 2 from 2 jz %^t J^atiuonp of tlje SXt^ine ZtttMtts 'chavTI ^^^^^ ^^^ excellency of his Sacrifice, infers the unity of \_J''-V~^' i^^ Oblation, and from thence concludes its Efficacy. C/jri/t did not by the Blood of Bulls and Goats ^but by his own Blood He entredin once in o the Holj FUce ^having obtained eternal Redemption for t^ : and by one Offering He hath . ^ for ever perfected them rvho are fanciified. Upon this ac- cc.unt God promifed in the New Covenant, that their Sins and lniq:^ities He vpould remember no more^ having received compleat fatisfa:tion by the Sufferings of his Son. 'Tis now faid that once in the end of the world hath bt' appeared-, to yut avpaj Sin by the Sacrifice ofhimfelf And as it is appointed for all m:n once to die^ and after 28.^ ' '^^ Death comes Judgment: So Chrifirvat once offered to bear the fins of many^ and unto them that look for himfballhe appear the fee ond time without fin. As there is no other natural death to fuffer between Death and Judgment, fo there is no other propitiatory Sacrifice between his all- fufficient Death on the Crofs, and the laft coming of our Redeemer. There is one Confideration I iliall add, to fhew the great difference between Legal Sacrifices, and the Death of Chrift, as to its faving vertue. The Larv ab- folutely forbids the eating of Blood, and the peoples tafting of the Sin-offerings • to fignifie the imperfection of thofe Sacrifices. For fince they were confumed in their Confecration to Gods Juflice, and nothing wa? left forthenourifhmentof the Offerers,twas a (ign they could not appeafe God . The Offerers had communion with them when they brought them to the Altar, and m a manner derived their guilt to them, but they had no vertue by them in coming from it. The Sinner conveyed death to the Sacrifice, but did not receive life from it. But Chrifl the Lamb of God was not fwallowed up in his Offering to Divine Juflice : *Tis his peculiar Glory that He hath compleatly made Satisfadion. We may m tDe Couttibance of ^xns HeDeinption* 2^5 may feed upon the tlefli of this precious Viciim^ and drink cIupTTa" his Blood. As He enter'd into communion of Death l/-v^>J* with u^, fo we are partakers of Life by Him. 2. The Compleacnefs of his Satisfa(flion is ground- ed on the degrees of his Sufferings. There was nodcfe^fl in the payment He made. We owed a debr of Blood to the Law, and his Life was offered up as a Sacrifice : otherwife the Law had remained in its full vigour, and Jufticehad been uiifatisfied. That a Divine Perfon hath fuffered our Punilliment, is properly the reafon of our Redemption. As 'cis not the quality of the Surety thatreleafcs the Debtor from Prifon,but the payment which he makes in his name. 7he BLod ofChnfljhed^ \Tnt. 2?- finite Merit. His Blood in the fame manner pleads for our Pardon, as the blood of righteous J/-^/ call'd for ^^^- " ^- 24. vengeance againft the Murdertt : Not by an articuUte voice, but by fuing to Jufticc for a full recompencc of it. In (liort, His Inrerceflion is the continual reprefentauon of his moft worthy Palfion. 2. The omnipotent Efficacy of his Interceflion proves that God is fully fatisfied. He frees us from the great- eft Evils, and obtains for us the greateft Good in qua- licy of Mediator. If any man fin^ vpe have an Advocate i John x. ». . vffith the Father fefus Chrift the 'Right com ; and he is the propitiation for our SinSj and mt for ours only^ but for the Sins of the vehole world. He disarms the Anger of God and hinders the eflfects of his Indignation againft repent- ing Smners. Nowtheprevalency ofhis Mediation is grounded on the perfedion ofhis Sacrifice, The blef- fednefs of Heaven is confer'd on Believers according to his V^'iW^ Father^ I will thatthofe whom thou hafl given John 17. 14.. me^ he with me where I am to fee my glory. His requeft is effe»5tuil, not only becaufe He is Gods Son^ and in. highell favour with Him, but for his meritorious Suf- ferings. 'Tiii for this reafon that the Office of Mediator is in- communicable to any Creature. Ihereisone Gody afid one Mediator between God dnd Man^ the Man Chrifi fe- ^ "^'"i-^- U ■ /^, who gavehimfelfa ranfomfor all. The Apojlle makes a Parallel between the unity of the Mediator, and of the Deity, which is moft Sacred and inviolable. For the right of IntcrcefTion, as 'cis an authoritative ad, is L 1 founded . 25? %^t l^atnioni^ of tDe SDibine ZtttiWtts ChapTiT founded in Redemption •, they cannot be divided. And l,,^-V"Vj* we may obferve by the way, How the Popi/h Dodrine that ere<5ts as many Advocates as Angels, or Saints, or -whoever are Camnifcd^ is guilty of Impiety and Folly : Of Impiety, In taking the Sovereign Crown from the HeadofChrift to adorn others With it, as if they had more credit with God, or compaffion for Men : And of Folly, In expe(5ting benefits by their Interceflfion, who have no fatisfa<5tory Merit to purchafe them. The -numerous Advocates that are conceived by fuperftiti- ous Perfons in their Fancies, are like the counterfeit iSamruTfed ^^^-^5 ^^^^ ^^c drawD in the Clouds by Reflexion as in imaginemejus, a Glafs : which although they lliine with a confiderable figuramque,^^^ brightners,yet they are only Suns in appearance, and de- habentardoris, rive no quickening Influences to the Earth. The blefTcd ^^^xltsin^^' ^P^"^^^^ above, who enjoy a dependant Light from the Natl'^Tfi. Sun of Right eoufnefs, yet convey no Benefits to Men by Meritorious interceding for them . We obtain Grace and Glory only upon the requefts of our Redeemer, Briefly^ The ads of his Prieft-hood refpeift the Attri- butes, which in a fpecial manner are to be glorified in our Salvation. By his Death He made Satisfadion tojuftice, by his Interceflion he foUicites Mercy for us; And they both joy n together with the fame readinefs and warmth to difpenfe the Benefits which He purcha- fed for his People. thirdly^ The Compleatnefs of his Satisfaction is ful- ly proved by the glorious ifTue of his Sufferings. This will be mofl: evident by confidering the connexion and dependance which his Glory hath upon his Humiliati- on : And that is twofold : I . A dependance of Order. His Abafement and Sufferings were to precede his Majefty and Power : as in Nature things pafs from a lower ftate to Perfecflion. This Order was neceffary : For being originally in the form in Contr it)ins ^ms J&cDemptiom 2^ form of God J it was impoffible he (liould be advanced, if chap 14. he did not voluntarily defcend from his Glory, that Co v^/-v~^" he might be capable of exaltation. He was firft made ^^^ "^hii ad a lit fie lower than the Angels ^ and after raifed above them, ^tiliTm^fupcr'- 2. A dependancc of efficacy. Glory is the reward fiV»<^unonio- of his Sufferings. This is expre/ly declared by the A- ^^1?^^'^^ pofUe ; Chriji humbled himfelf and became obedient to the fL^bmittar, ii. Deathofthe Crofs : n^hcrefore^God hath highly exalted ^^^^JST' him J and given him a Kame above every name^ /'/-.-2.P.uiegyr. that at the Name of fcfi^s every knee jjjould bow ; the ^'"^- ^- ^• mark of that homage that all creatures pay to him. This exaltation is correspondent to the degrees of his abafe- ment. His Body was reftoied to Life and Immortali- ty, and afcendcd on a bright Cloud. God's Chariot, being attended with Angels, and the everlafting Gates opened to receive the King of Glory, He is fet down at the »t . « right hand of the 'throne of the Majefty in Heaven : this fignifies that Divine Dignity to which He is advanced, next to his Father. For God being an infinite Spirit hath neither right nor left hand in firi(5t fenfe. Our Re- deemers Honour is the fame, and His Empire of the fame extent with his Fathers. Thus the Apoftle inter- prets the words of the Pfalmi^^ that the MeJJiah fljonld Pf^^l- IIO. 1. ft at the right hand of God^ till he made h^ Enemies his ^ Footpoly by reigning ; for he muft reign till he hath put all ""'' ^^' *^ his Enemies under his feet. And Saint Feter tells us, that the Father hath made him Lord andChrift : that is, by a Sovereign truft hath commij :cd to Iiim the Government of the Church, and the World: not dc veiling hi mfclf of his eflcntial Do- minion, but cxercifing it by Chrift. The height of this Dignity is emphatically fet forth by the Apoille : the Father hath feated him at his own right hand in the Hea- ^^^' ^' ' ^' Vcnly places, far above allFrincipalittes, and Powers^ and Might) and Dominion^ (which titles fign.ify the feveral L 1 2 degrees aso Xlje i^acntonr of tl)e 2Dibine Ztttibnun Chap. 14 degrees of Glory, among the Aneels) /rW every nime ^>-Y-^^* ^/(^4^ // named not only in this Worlds but that which is to come: that is, hath given him a tranfcendent and incommunicable Glory •, the ufe of names being to (ig- nify the quality of Perfons. In fliort, he is made the Head of the Church, and Juvige of the World : Angels and Men fliall ftand before his Tribunal, and receive their Eternal decifton from him. Now in this oeconomy of our Mediator, his Humiliation was thecaufeof his Exaltation upon a double account : — 1 . As the Death uf ChjiO was an expreflion of fuch humility, fuch admirable Obedience to God, fuch Di- vine Love to Men, that it was ^ erfectly pleafing to his Father,and hi^ Power being equal to his Love,heinfinit- ly rewarded it, 2. The Death of Chrid was for Satisfatflion to Juf- tice, and when he had done that Work he was to enter ,T , into reft. It behoved Chrifl to Sitffer and enter into Gh- " Luke lA. ,T 1 I- ry, Tis true, Divme Honour wiis due to him upon ano- ther title, as the Son of God : but the receivmg of it was deferr'd by difpenfation for a time. Firft, He muft redeem us, and then Reign. The Scripture is very clear in referring his adlual poffeiTion of Glory, as the juft Heb. I. J. & confequent to his compleat expiation of fin ; When by 10. i>. himfe/f He had purged our fins^ He fat dorvnon the right hand of the Majejiy on high. And after he had made one Sa- — crifice for fins ^f or 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 proceeding. For Jcfus Chrift by voluntary fufception undertaking to fa- tisfie the Law for us, as he was obliged to fuffer what was nccelTary in order to our Redemption, fo 'twas rea- fonable after Juftice was fatisfied, that the humane na- ture fliouldbe freed from its infirmities, and the Glory of his Divine be fo confpicuous, that every tongue jhould confefs in €onttihim ^ans Be&cmptfon. z6i confers /-/^^^ Jefus who was defpifcd on Earth is fuprcmc r^Uop ia * Lord. The Apoftle fums up all together in that trium- C^h^ phant chsXlcnge^ Who f/j.ilUajf any thing to the charge of God's Elect. ^ ''tis Gcdthat juflifics^ rvho/s he that condem- neth ? 'tis Chrift that died^yea rather is rifen again ^ who Rom.B.^^j^ is even at the right hand of God^ who aifo maketh inter- cejjion for us, 3 . The excellent benefits which God reconciled be- llows upon us, are the effe^fls and evidences of the coni- pleatnefs of Chrifts Satisfa<^ion ; And thefe are pardon of bin, Grace, and Glory. The Apoftle tells us that ^^^ ^ the Larv made nothing perfect : all its Sacrifices and Ce- remonies could not expiate the guilt, nor cleanfc tlie ftainof lin, nor open Heaven for usrwhich three are re- quifit to our perfection. But Chrifi by one Offering hath perfected for ever them that are S.tnct:Jied, By him we ^^^' '^' ^^' obtain full Juftification, Renovation and Communion with God: therefore his Sacrifice, the Mcrkoiious caufe of procuring them, muft be perfed. I. Our Juftification is the cffe^fl of his Death: for the obligation ofthe Law is made void by it. God for- gives us our "trefpajfes-, blotting out the hand-writing of Or- ^o^*-* M« dinances that was againfi m^ and took it out of the rvay^ nailing it to his Crop. The terms are ufed, that are pro- per to the cancelling a civil Bond. The killing letter of the Law is abolifht by the Blood of the Crofs, the Nails and theSpear have rent it in peices; to fignifie that its condemning power is taken away. Now the innnite vertue of his Death in taking away the guilt of fin will more fully appear, if we coniidcr : I . That it hath procured Pardon for fins committed in all ages of the World. Without the intervention of a S'.icrifice God would not Pardon, and the moft coftly that were offered up by finners, were of no value to make compenfation to Juftice : but the Blood of Chrift was the t6% T.\yt l?atmonp of tlje SDil^ine Zttxmtts Chap. 14 t^^ o"^y i-'ropltiation for fins committed before his com- sJ^K/"^' ming. Th.^ Apoftle tells us, //; o^//^^^ to off^r himfclf oftaiy ds the Bigh-Fricft entered, into the Holy .9 iJ>2 • ^^^^ every ye.tr^ rvith the Blood of others^ but now once in the end ofth: World hath he apeared to put avoay fm, by the Sacrifice of himfelf The dfrea: fcnfe of the Words is, that the virtue of his .Jacrifice extended itfelfto all times : for other wife in regard Men have always need- ed propitiation, He mu/i have 5'ufFered often fmce the Creation of the World. And if it be asJctjhow His Death had a faving influence before He adually buffered 1 the anfwcr is clear : We rauft con/ider the Death of Chrift not as a Natural but Moral caufe : 'tis not as a Medicine that heals, but as a Ranfom that frees a Cap- tive. Natural Caufes operate nothing before their real exiftence;but 'tis not necelTary that moral Caufes ihould have an adual being : 'tis fufficient that they fhall be,, and that the perfon with whom they are effedual^accept the Promife. As aCaptive is releaft upon affurance given that he will fend his ranfomjthough 'tis not adually de- pofited. Thus the death of Chrift was available to pur- chafe pardon for Believers before his coming ; for he in- terpoied as their Surety, and God, to whom all things are prefent, knew the accomplifliracnt of it in the ap- pointed time.He is therefore call'd the Lamb Jlain from ^^' '^ ^' thefomdmon of the World; not only in refped of God's Decree5but his Efficacy. The falvation we derive from him, was ever in him. He appeared under the Empire of Jugu/litSyand dyed under tiberif^^huthe was a Redeemer in ail Ages, other wife the comparifon were notjuft,that 1 Cor. ^ 5 I »• ^^ j^y j^^^ all die, fo by Chriji ail are made alive. 'Tis true, under the old Teftament they had not a clear knowledg of him, yet they enioyed the benefit of his unvalued Sufferings. Forthe medmm by which the benefits our Redeemer purchafed,are conveyed to Men, is is not theexaft knowlcdgof what he did and fuffered, Chap. 14'. but (inccre Faith m thePromife of God. Now the Di- •^•""v^ vine Revelation being the rule andmeafurcof Faith,iuch a degree was fufficient to Salvation, as anfwered the ge- neral difcovery 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 Know- ledg that the MelTiah (liould cortie, and bring Salvation ; Abraham rejoiced to fee the day ofChrifi: Mofes valti-ed the Afflictions ofChriJl^ more than thetreafures of A'.gypt, And Believers in general are defcribed to be waiters for the ConfoUtion oflfrael. In iliort, the Jewidi and Chri- ftian Church are effentially one ; they differ no more than the Morning and Evening Star, which is the fame, but is diverfly called,from its appearance before the Sun- rifing or after its fetting: fo our Faith refpecls a Saviour that is paft, theirs rcfpedted Him as to come. Befides, The faving vertue of his Death as it reaches to all former,fo to all fucceeding Ages. He is the fame^ yefierdajj to day^ and for euer > not only in refpccfl of his Heb. i >. $. Ferfony but his Ojfcej The vertue of the Legal Sacri- fices expired with the Offering : upon a new fin they were repeated. Their imperfeSion is argued from their' repetition. But the precious Oblation of Chrift hath an" ..^ eiTrlafting efficacy to obtain full Pardon for Believers.. His Blood is as powerful to propitiate Godjas if it were this day fhcd upon the Crofs. He is able to fave to fer~ fetuity all that fh all addrefs to God by Him : f/nce He ever , lives to make Intercejjion. The Pardon that He once pur- chafed, fliall ever be applied to £' according to that of St. PW, We have boUftefs to enter into the Holiejl by his Blood. I will remove two {lender prejudices againft this Do- <5lrine : I .That Repentance and Faith are required in order to the partaking of the precious benefits which Chrift hath purchafed, doth not leifen the Merit of his Death, and the compleatnefs of the Satisfacftion made to God by it. For we muft confider : There is a great difference between the payment of that the Law requires by the Debtor, and the payment of that which was not in the original Obligation by a- nother in his flead. Upon the payment of the firfl,a(ftual freedom immediately follows. If a Debtor pays the fura he ows,or a Criminal endure the punifhment of the Law, they are adually difcharged, and never liable to befued or fuffer again. But when the fame that the Law re- quires is not paid, butfomething elfe, by another ; the' releafe of the guilty is fufpended upon thofe conditions, which he that freely makes Satisfadion,and the Gover- nour who by favour accepts it, are pleafed to appoint. Now 'tis thus in the tranfadion of our Redemption ; Chrift laid down his Life for us, and this was not the very thing in ftrid fenfe that the Law required; For ac- cording to the threatning;, the Soul that fins [hall die^ the Delinquent in his own perfon was to fuffer the penal- ty: and there was no necellity natural or moral that ob- liged God to admit of his Satisfa6tion for our difcharge, but in rigour of Juftice he might refufe it. If the Law had expreft that the finner or his furety fhould fuffer, there in Cottttlt^ittg flJ3an'K EeSemption^ 2^7 there had been no need of a better Covenant, But in (3h^77* this the Grace of God fo illuftrioufly appears, that by s^^^vvT' his appointment the puniiliment of the Guilty was tranf- fer'd to the Innocent, who voluntarily undertook for them. In this refped God truly pardons fin, though he received intire Satisfaiflion •, for he might in right haverefufedit. Now thefe things being fuppofed, although the Blood of Chrift was a price fo precious that it can only be va- lued by God that received it, and might worthily have redeemed a thoufand Worlds-, yet the cffe^fts of it are to be difpenfed according to the Eternal Covenant be- tween the Father and the Son, and the tenour of it is re- vealed in the Gofpel-, viz that Repentance and Faith are the conditions, upon which the obtaining pardon of fin^and all the blelfings which are the confequents of it, depends: Thus Chrift who makes Satisfadionjand God that accepts it, declare. The CommifTion of the Apo- fUes from his own mouth was, to preach Ke^entance a^d ^^^^ ^4- 47. KemiJJion of Sim in his name to all Nations: and he was exalted by God to be a Trincef and a Saviour^ for to give ^^^S* si» repentance to Ifraely andforgivenej^ of fm. The eftabl idling of this order is not a mecr pofitive command, wherein the will of the Law-giver is the fole ground of our duty-, but there is a fpecial congruity and reafon in the nature of the thing it felf. For Chnft hath fatisfied Juftice, that God may exercife pardoning Mercy in fuch a manner as is fuitable to his other Per- fedions. Now 'tis contrary to his Wifdom to difpenfe the precious benefits of his Sons Blood to impenitent Unbelievers^ to give fuch rich Pearls, and fo dearly bought,to Swine that will trample them under their feet; to beftow Salvation on thofe who defpife the Saviour. 'Tis contrary to his Holincfs to forgive thofe who will fecurely abufehis favour, as if his pardon were a pri- M m 2 vilcdij 268 xi)t J^atinonp of tl)e 2Dit)ine Ztttibntts Chap. 14. ^'i^^^% ^"^^^ licenfe to fin againft him. Nayjfinal Imperii- tcncy is unpardonable to Mercy it felf. For the objrdls of Juftice and Mercy cannot be the fame : now an impe^ nitent (inner is necelTarily under the revenging Juftice of God. 'Tis no difparagement to his Omnipotency that he cannot fave fjch: For although God can do whatfo- ever he will, yet he can will nothing but what is agreea- ble to his Nature. Not that there is any Law aboveG od that obliges him to ad, but he is a Law to himfelf. And the more excellent his Perf'edions are, the lefs he can contradidthem. A^ 'tis no reflc(5lion upon his Power that he cannot die, neither is it that he can do nothing- unbecoming his Perfedions. On the contrary, it im- plies weaknefs to be liable to any fuch ad. Thus fup- pofing the Creature Holy, it is impofifible but he fliould love it^not that he ows any thyig to the Creature, but in regard he is infinitely good: and if impenitent and obfti- nate in fin, he cannot but hate and puniih it; not that he is accountable for his Adions, but becaufe he is infi- nitely Jufl. And from hence it appears, that the requir- ing of Repentance and Faith in order to the adual par- taking of the bleflfings our Redeemer purchafedjdoth noc diminiih the value of his Satisfaction-, they being not the caufes of pardon, but neceffary qualifications in the fubjedthat receives it. 2 . It doth not lelTen the Compleatnefs oi his Satif- fadion^that Believers are liable to Afflictions and Death: For thefe are continued according to the agreement be- tween God and our Redeemer,for other ends than Satif- fadion to Juftice, which was fully accompliflit. by him^ This will appear by feveral Confiderations; I . Some Afflidions have not the nature of a Puftidi- ment, but are intended only for the exercife of their Graces ; that the trial of their Faith^ Patience ^ and Hope bei/ig much more^reciom than of Gold that priffnthtthough . it J Pet. 1^7 in Conttibins !fi0.in'j£f Bcticmpftoii. i6^ it be tried vpithjire^ might he found, unto praife. Now pT thefe Afflidions are the occafion of their Joy, and in or- i_^^-v^~\J* der to their Glory. Of this kind are all the Sufferings J^^"- »• ^• that Chriftians endure fcr the promotion of the Gofpei. ^°™" ^^' ^' Thus the Apofiles eftecmcd themfclves dignified, in fuf- . „ fering what was contumelious and reproachful for the ^'^^ Name of Chrift. xAnd St. Fanl interprets it as a fpeci- al favour, that God call'd forth ihe Fhilippians to the Combate •, To- you it is given in the behalf of Chnfl to fuf- phii. r. 20, fer : Not only the Graces of Faith and Fortitude, but the Aftiidion was given. So Believers are declared Hap- i Pa. 4. 14. py^ when they are partakers of Chrijis Sufferinos : for the Spirit of Glory resh on them. Now it is evident that Af- flidions of this nature are no Puniiliments. For fmce 'tis effential to Punifliment to be inflided for a Fviult, and every Fault hath a turpitude in it-, it neceflfarily follows, that Punifliment which is the brand of a crime muft be always attended with infamy, and the Suf- ferer under (liame. But Chriftians are honourable by their Sufferings for God, as they conform them to the Image of his Sony who was confecrated by Suffer- ings. 2. Aftidions are fent fomeumes not with refpeiil to a Sin committed, but to prevent the commiifiori of it : and this diflinguiflies them from Punilliments. For the havo deters from Evil, not by intli(5ling, but threat- ning the Penalty : But in the Divine Difcipline there is another Reafon.God afflids to reftrain from 5in : As St. P^tf/had A thorn in theflefh to prevent Pride. i Cor. n. 7. 3 . Thofe Evils that are inflided on Believers for Sin, do not diminiih the power and value of ChrilVs PafTion. For we mufl diffinguiili between Puniflimcnts which are meerly cafiigatoryloi the good of the Offender,and that are purely vindictive for the juft Satisfadionpf the Law. Now Believers are liable to the firft, but are freed from the- ^7Q y:^t i^atmonp of tlje SDibitte ZtttMtts Chap. 14, ^^^ ^ther : For Cbrift hath redeemed them from the Curfe Si^-V'V* (>fthe Law, beingmade a Curfe for them, TheFopi/h Dodlrine of ^atisfadion to offended Ju- ftice by our fuffering temporal Evils, is attended with ma- ny pernicious Confequenccs : 1 . It robs the Crofs of Chrift of one part of its Glory; as if fomething were left to us to make up in the degrees and vercue of his Sufferings. 2. Itrefle(flson Gods Juflice, as if he exadcd/jv4z//W deprecates God's Judg- ment as 'tis oppofed to Favour, lEtnter not into 'judg- p^-^j ^ ment with thy Servant^ O Lord ; and Jeremiah delires Gods Judgment as 'tis oppofed to Fury, Correct me^ O Jer. lo. »4. Ltordy in thy judgment, not in thy Fury. ' T is tb e graci- ous Prom ifeo t God to D^i^/^ with refped to ^olomon^ ^^^^^ If he commit Iniquity Iwillchafien him with therodofmen^ andvpith the fir if es of the Children of men ; that isjCha- ftifehim moderately: For in the ftile of the Scripture^zs things are magnified by the Epithet Divine, or of God- as the Cedars of Gody that is, very tall ; and Ninive is called the City of God, that isy very great : So to figni- fie things that are in a mediocrity , the Scripture ufes the Epithet humane^ or of Men. And according to the Rule of Oppofition, the Rod of God is an extraordina- ry Afflidion which deftroys the Sinner 5 'tis fuch a Pu- nilliment as a man can neither inflid, nor endure : But the Rod of Men is a moderate Corredion,thatii3ine Ztttibntts pT r to fcare Men from fin. And all this done voluntarily, ^* ^* to pleafe an irregular corrupt Appetite, by a dcfpicable Creature/,vho abfolutely depends upon God for his be- ing and happinefs. * ThefeConfiderations ferioufly pondered, are moft proper to difcover the extremity of its evil. But fen- ilblc demon ftrations are moft powerful to convince and affedt us: and thofe are taken from the fearful Pu- nillmients that are in Aided for Sin. Now the Torments of Hell which are the juft and full recompence of Sin^are not fenfible till they are inevitable. And temporal Judgments cannot fully declare the infinite Difpleafure of God againft the wilful contempt of his Authority. But in the Sufferings of Chrift 'tis expreft to the ut- moft. If Juftice it felf had rent the Heavens, and come down in the moft vifible Terror to revenge the Rebelli- ons of Men, it could never have made ftronger impref- fions upon us than the Death of Chrift ducly confider- ed. The Deftru(5lionof the World by Water, the vn\x2,Q\x\onsh\Mw\x\go£ Sodom ^ndi Gomorrah by ihowers of Fire, and all other the moft terrible Judgments,do not afford fuch a fenGble inftru(5tion of the evil of Sin.If we regard the Dignity of his Perfon, and the depth of his Sufferings, He is an unparallel'd example of God's In- dignation 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 Sorrows. He endured Derifion, Scourg- ings, Stripes, and at laft a cruel and curfed Death. The Holy of Holies was crucified between trvo Thieves. By how much the Life of Chrift was more precious than the lives of all men, fo much in his Death doth the wrath of God appear more fully againft Sin, than it wojld in the deftrudion of the whole world of Sinners. And His S/>/>/>;^^/ Sufferings infinitely exceeded all His Corporeal, The ImprefTions of Wrath that were inflided by in Conttibtng ^an's: JSmemption* 177 by God's immediate Hand upon his Soul, forced from Cha^iT" him thofe ftrong Cries, that moved all the powers of Heaven and Earth with CompafTion. If the curtain were drawn a(ide, and wc (liould look into the Cham- bers of Death where iinners /se down in Sorrow for e- ver , and hear the woful expreflions and deep com- plaints of the Damned, with what horror and diftra(5lion they fpeak of their torments, we could not have a fuller teiUmony of God's Infinite difplcafiire againil: Sin than in the Anguilli and Agonies of our Redfcmcr.f or what- ever his Sufferings were in kind,yet in their degree and meafurc they were equally terrible with thofc that con- demned Sinners endure. Now how is it poflible that Rational Agents ihould freely, in the open light, for perilliing vanities,dare to commit fm c' Can they avoid or endure the Wrath of an Incenfed God :' if God fpa- red not his Son when he came in the fimilitude of finful fleflijhow lliall Sinners who are deeply and univerHilly defiled efcape f Can they fortifie themfelves againfl the Supreme Judge:' Can they encounter with the fury of the Almighty, the apprehenfions of which made the SofdofChrtfl heavy unto Death''. Have they patience to bear that for cv^r, which was to Chrif^, who had the ftrength of the Deity to fupport him, intolerable for a few hours :' If it were fo with the green Tree, what will become of the dry when expofed to the fiery Tri- al •: If he that was Holy and Innocent fuffered fo dreads fully, what muff they expe(^ who add impenitency to their guilt, and live in the bold commiffion of Sin, without reflexion andremorfe < What prodigious Mad- nefs is it to drink inic^mj like water ^^s a harmlefs thing, when 'tis a poifon fo deadly, that the leafl drop of it ■ brings certain ruine ^ What defperate Folly, to have flight apprehenfions of that, which is attended with the firjt ;ind feco^d Death c' Nothing but unreafonable Infi- delity ^7^ Xiit Ijatmonp of tl)e SDibine ZtttiWtts ChapTT <^s^^ty and Inconfidcration can make men venturous to l^i^^shsJ provoke the livi^tg God, who is infinitely Icnfible of their Sins, and who both can and will moft terribly puniih them for ever. 2. The ftridnefs of Divine Juftice appears, that re- quired Satisfi(5tion equivalent to the defert of fin. The natural Notion of the Deity, as the Governour of the World, inftruded the Heathens, that the tranfgreirion Rem. 1. 31. of his Laws w/ts worthy of Death, This proves that the obligation to punidiment doth not arife from the meer will of God, which is only difcovered by Revelation;buC is founded in the nature of things, and by ics own light is manifefted to reafonable creatures. From hence they inferred, that it was not becoming the Divine Nature, as qualified with the relation of Supreme Ru- ler, to pardon Sin without Satisfadlion. This appears by the Sacrifices and Ceremonies, the Religions and Expiations which were performed by the moft ignorant Nations. And although they infinitely abufed thgm- feh^es in the conceit they had of their pretended effica- cy and vertue; yet the univerfal confent of Mankind in the belief that Satisfadion was neceifary, declares it to be true. This, as other natural Doctrines, is more Heb. 9. 12. fully revealed by Scripture, Under the Law without (bedding of blood there w^ts no remijfion'^ not that common Blood could make Satisfadion for Sin, but God commanded there fhould be a vifible mafk of its neceifi- ty in the WorrtVip offer 'd to him, and a prefiguration that It fhould be accompliflit by a Sacrifice eternally ef- ficacious. And the Oeconomy of our Salvation clearly proves, that to preferve the honour of Gods Government, 'twas moft fit Sin fliould be;- punifht, that Sinners might be pardoned. For nothing was more repugnant to the Will of God abfolutely conlidered, than the Death of his Be- loved m Contr ibitts ^an'S 3KleDeinptiOtt* 279 loved Son •, and the natural Will of Chrift was averfc ChaFTTT" from it. What then moved that Infinite Wifdom5which l/'V^vj* wills nothing but what is perfed:ly reafonable, to or- dain that event 1 Why Aiould it take fo great a circuit, if the way was fo ihorr, that by pure Favour, without Satisiadion, Sin might have been pardoned ? Our Sa- viour declares the neccfiity of his fuffering Death, fup- pofing the merciful Will of his Father to (ave us, when He faith;, that ^^ Mofes lifted up the Serpent in the wil- dermfsj evenfo muft the Son ofmnn he lifted up^that who- mever ht'lieves tn him jfjoald not perijh Tis true, Since God had foretold and prefigured his Death by the ora- cles and adions under the Law, it necedarily came to pafs. But to conlider things exactly, the unchangeable truth of Types and Prophciies is not the primitive and main reafon of the necelTity of things, but only a fign of the certainty of the event. In ftrid:nefs, things do not arrive becaufe of their Predidion^ but are foretold bccaufc they lliall arrive. It is apparent there was a Di- vine Decree before the Prophcfies ; and that in the Light of Gods Infinite Knowledg things are,before they were foretold. So 'tis not faid, a Man muft be of a rud- dy complexion, becaufe his Pidure is fo; but on the contrary, becaufe he is ruddy, his Pidure muft be fo. That Chrift by dying on the Crofs (hould Redeem Man, was the reafon that the Serpent of brafs was e- re(5ted on a pole to heal the IJraelitcs, and not on the contrary. Briefly, the Apoftlefuppofcs.this necellity of Satisfadion as an evident principle, when he proves wilful Apoftates to be incapable of Salvation, lecaufe there remains no more Sacrifice for ftn : For the confe- qucnce were of no force, if (in might be pardoned with- out Sacrifice, that is, without SatisfaLtion. 3. This account of Chrift s Death takes off the fcan- dal of the Crofs, and changes the offence into adrairati-' on. 28o Xlje l^atnionp of tlje SDitime Ztttibntts ^|[^p^ J ^ on. 'Twas foretold of Ghrift, thathejhouUbe a Stone ( x~\rxj efjlumhlitjg^ a^d a Rock of offence ; not a juft caufe, but Luke 1. 34. 2j^ occafion of offence to the corrupt hearts ot Men, and principally for his Sufferings. The Jews were pleafed with the titles of honour given to the M^Jftah^ that he fhould be a King, Powerful and Glorious • but that poverty, difgracCjand the fuffering Death fhould be his charader, they could not endure : therefore they en- deavoured to pervert the fenfe of the Prophets. His Difciples who attended him in his mean ftate, expeded thofe fad appearances would terminate in vifible Glory and Greatnefs : but when they faw him arrefted by his Enemies, Condemned and Crucified, this was fo oppo- fite to their expedation^that they fainted under the dif- appointment. And whenChrift Crucified was Preacht to the Gentile Worldpthey rejeded him with fcorn. His Death feemed fo contrary to the Dignity of his Perfon and the defign of his Office, that they could not relifh the Dodrine of the Gofpel. They judged it abfurd, to expefl Life from one that was fubje(^ed to Death, and ch?iftSls Bleffednefs from him that was made a Curfe. To iniukant Sa- thofc who iook On the Death ofChrift with the eyes of pienteshujus carnal wifdom, and according to the Laws of corrupt cunt, Quale Rcaion, It appears roily and weaknels, and raoft un- cor habetis, v^orthvofGod .* but if we confiderit in its principles <\m Deum CO- it ,11 . ^ n j 1 i i#" litis Crucifix- and ends, all the prejudices vaniln, and we cleany dil- dl'lfrh^'Tol' ^<^v^^^^ f^ ^^ ^^^ "^oft noble and eminent effed of the Wifdoms Power, Goodnefs and Juftice of God. To the eye of Senfe 'twas a fpe(5lacle of horrour, that a pcr- fe(5l Innocent iliould be cruelly tormented ; but to the eye of Faith, under that fad and ignominious appearance, there was a Divine Myftery, able to raife our wonder, and ravilli our afFe(5iions, 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 c.r- in Contrtbing ^.MV& 3[lf Dcinptioit* i^ i circumftances oi dilLonour and pain, is the only Expia- chap^TT' tion of Sin and Satisfa(5lion to Juftice. He by offering uphis Blood appcas'd the wrath of God, quenchtthe flaming Sword that made Paradifc iaacceffible to us ; he took away Sin, the true dillionour of our natures, and purchafcd for us the Graces of the Spirit, the richelt or- naments of the reafonable Creature. The DoCtrme oi the Crofs is the only foundation of the Gofpcl, that u- nitcs all its parts, and fupports the whole building. 'Tis the caufc of our Righteoiifnefs and Peace of our Redemption and Reconciliation. How blclTed an ex- change have the Merits of his Sufferings made with thofe of our Sins ^ Life inftead of Death, Glory for Shame, and Happinefs fur Mifery. For this reafon the Apoftle with vehemeiice decUres that to bethefole ground ofhisboaftingand triumph, which others efteem- cd a caufe of blulliing: God forbid that I/bould Glory fare Gal. 6. 14- /> rhe Crofs ofChrfft. He reje(5^s with extreme detcfta- tion the mention of any other thing,as the caufe of his Happinefs, and matter of his Glory. The Crofs was a tree of Death to Chrift, and of Life to us. The fu- preme Wifdom is juftified of its Children. 4. The Satisfaction of Divine Jufftice by ri>c Suffer- ings of Chrrif , affords the ftrongcil affurance to Man, who is a guilty and fufpicious creature, that God is moft ready to pardon fin. There is in the natural Confci- ence when opened by a piercing convidion of fin, fuch a quick fenfe of Guilt and God's Juftice, that it can ne- ver have an intire confidence in his Mercy till Juftice be atoned. From hence the convinced binncr is rcftlcfty inquifitive, how to find out the way of reconciliation with a Righteous God. Thus he is reprefented inqui- ring by the Prophet : Wherevpithjball I come before the Mic. 6. 6, 7. LiOid^ and bow my fe If before the mo jl High God? {Jjall I come before him tvith ^urnt Offerings^ with Calves of a O o year zSz Xl)e J^annonp of tDe 2Dii)ine ZtttMUS C\\[\p IK y'^'f ^^^ ''- ^^^^ ^^^ ^^^^ ^^ pie A fed with fhoufa^ds ofRams^ i^^^^-V"N^ ' or with ten thoufand rivers of oil''. Jhall I give my fir^-born for my tranfgrejjiorij the fruit of my 'Body for the fin of my Soldi The Scripture cells us that fome confum'd their Children to render their Idols favourable to them. But all thefe means were ineffedual-, their moft cortly Sa- crifices were only food for the fire. Nay,inftead of ex- piating their old, they committed new fins-, and were fo far from appeafing, that they inflamed the Wrath of God by their cruel Oblations, But in the Gofpel there is the mofl rational and eafy way propounded for the Satisfaction of God and the Juftification of Man. Ihe Rom.io>^,7;9- J{ighteoufnefs of Faith fpeaketh on this wife j Say mt in thy hearty Who [hall afcerid into Heaven f (jhat is^to bring down Chriflfrom above: ) Or who /hall defcend into the deep? {that isyto bring up Chrijl again from the dead:) But if that jhalt confefs with thy mouth the Lord Jefu^^andjhalt believe in thy heart that God hath raijed him from the dead^ thou {halt befaved. The Apoftle fets forth the anxiety o£ an awakened Sinner, he is at a iofs to find out a way to efcape Judgment ; for things that arc on the furface of the Earth, or floating on the Waters, are within our view, and may be obtained ; but thofe that are above our Underftanding to difcover, or Power to obtain, are proverbially faid to be in the Heavens above, or in the Deeps. And 'tis applied here to the different ways of Juftification^, by the Law and the Gofpel. The Law propounds Life upon an impoffible condition ♦, but the Gofpel clearly reveals to us, that Chrifl hath perform- ed what is neceffary for our Juftification, and that by a lively znd practical Vaith we (hall have anintereft in it. The Lard Jefus being afcended, hath given us a con- vincing proof, that the Pr^/'/>i4^/V^ for our, Sins is per- fect : For other wife He had not been received into God's Sand:uary. Therefore to be under perplexities how we in €ontt\h\n$ fl^an'S J^cDentpti on; 283 wc may be juftified, is to deny the value of his Righce- ^j^. oufnefs, and the truth of his Afcenfion. And faj>'nct, ,^^,^-v^ss^ ' •n'hojJjalldcfQCKdi/itothedeepy to bear the Torments of Hell, and expiate Sin < This is to deny the vertue of his De^th, whereby he appeafed God, and redeemed us from the wrath to come. In the Law the condemning RighteoufncfsofGod is made vifible, in theGofpel his juftifying Righteoufnefs is revcs^ed^from Faifh to Faith. ^^"' '• '7* And this is an infallible proof of its divine defcent.For whereas all other Religions either ftupifie Confciencc, and harden it in CArnal Security, or terrifle it by conti- nual Alarms of Vengeance •, the Gofpcl alone hath dif- covered how God may fhew mercy to repenting Sin- ners without injury to his Juftice. The Heathens robb'd one Attribute 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 revengeful, to the difhonour of his Goodnefs : But Chrifitans are in* flrudted how thefe are wonderfully reconciled and mag- nified in our Redemption. From hence there is a divine calm in the Confcience, and that Feace vchich pajfeth Un* derflandtng. The Soul is not only freed from the Fear of Gods anger^but hath a lively Hope of his Favour and Love. This is exprcft by the ApoftlCjwhen be reckons among the Priviledges of Believers, that they ure come to God the ^udg ofall^ and to :fefm the Mediator of the "'^* ^'' ^'' Nevo-C oven ant ^ anA to the Blood of Jprinkling that [peaks hotter things than the h/ood of Abtl. The apprehenlion of God as the Judg of the worldjftrikes the guilty with fear and terror 5 but as He is fweetned by the Mediator, we may approach to Him with confidence. For what Sins are there which fo entire a Satisfad:ion doth not expiated What Torments can they dcfcrve, which his wounds and firipes have not removed :" God is Juft as well as Mer- ciful in juftifying thofe who believe in Jefus, 'Tis not Oo 2 the 284 ^^^ i^armonv of tl)e SDibine ZtttMtcs Chap 77" ^^^ ^^^lity of Sms,but of Sinners,that excepts them from Pardon. Chi id: is the golden Altar in Heaven for penitent Believers to flie to, from whence God will never pluck aay one to drftroy him. 5. From hence we may learn, how abfolute a ne- ceflity there is for our coming to Chrift for Juftificati- on. There are bnt two ways of appearing before the Righteous and Supreme Judg : I . In Innocence and fmlefs Obedience ^ or, 2. By the Righteoufnefs of Chrift. The one is by the Law, the other by Grace. And thefe two can never be compound- ed-, for he that pleads Innocence, in that difclaims Fa- vour, and he that fues for Favour, acknowledges Guilt. Now th^jirji cannot be performed by us. For entire Obedience to the Law fuppofes the integrity of our na- tures,there being aMi^r^/impofTibility that theFaculties once corrupted ihould a<5l regularly : But Man is ftain'd with Original Sin from his Conception. And the form of the Law runs univerfally, Curfed is every one that 0- heys net in all things which are written in the Book of the Law to do them. In thefe Scales one evil work prepon- derates a thofffand good. If a Man were guilty but of fne fingle Error, his entire Obedience afterwards could not fave him ; for that being always due to the Law, the payment of it cannot di(count for the former Debt. So that wc cannot in any degree bejuftified by the Law; for there is no middle between tratifgreflfmg, and not tranfgreifmg it. He that breaks one Article in a Cove- nant, cuts off his claim to any benefit by it. Briefly, the Law JufJifies only the Perfetff, and con- demns without diftinction all that are Guilty. So that to pretend Juftificationby the works of it is as unreafo- nable,as for a man to produce in Court the Bond which obliges hiin to hisCreditor, in teftimony that he ows him Gal 3. 10. in Coittrii)sn3 ^xn's Betscmptiom ^8^ him nothing. Whoever prcfumes to appear before a-l " God's Judgment- Seat in his own Righteoulhefs ihall be u^-\^^' covered with confufion. 2. Bythe RighteoufnefsofChrift This alone ab- folves from the Guilt of (in, fa ves from Hell, and can endure the trial of God's Tribunal. This the Apofilc prized as his unvaluable treafure, in comp.uifon of which all other tbinos are but drofs and dting : that I may phn. 3. p. i/e found in him /h)t having mine own Ktghtcoiij'nefs, which ts of the Lan'yO/f that which is through the Faith ofChrifiy the K'ghteoufnefs which ts ofGodby Faith. Th.at which he or Jamed^ind rewarded in the Perfon of our Redeem- er, he cannot but accept. Now this Righteoufncfs is meritorioully imputed only to Believers : For depend- ing folely upon the Will of God as to its being and ef- fcrts, it cannot pofTibly be reckoned to any for their be- nefit and advantage, but in that way which he hath ap- pointed. The Lord Chrift, who made Satisfa(fiion, tells us, that the benefit of it is communicated only through our Believing. God fi loved theWorld, that he gave his only begotten So n^ thatrvhofoever believes on himjfhouldmt^'^ '^'^^' peri/b. As all fins are mortal in refpedt of their guilt, but death is not a(ftually inflided for them, upon the account of the Grace of the New Covenant : fo all fins are venial in refpe^ft of the Satisfaction made by Chriff, but they arc not aiHiually pardoned, till the performing of the condition to which pardon isannext. Faith tranf- fers the guilt from the Sinner to the Sacrifice. And this is not an z6t retrained to the underftanding, but prin- cipally refpeds the will, by which we accept or refufe Salvation. The nature of it is beft expreft by the Scrip- turc-phrafe,f/^r receiving Chrijlywhich rcfpeCts the terms upon which God offers him in the Gofpel to he our Frince and Saviour. The (fate of favour begins upon'^*^^ ^3i- our confcnt to the New Covenant. And how reafon- able tS6 "^Z^t i^atmon? of tlje tDihim Ztttibixtts QU^Q j^ able is the condition it requires < how impoflible is it to .,_^^^>^-\j* beotherwifc:' God is reconcilable by the Death of Chrift, fo that he may cxeicife Mercy without injury to his Juftice and Holinefs : He is willing and defirous to be upon terms of amity with Men, but cannot be adually reconciled till they accept of them : for recon- cilement is between two. Though God upon the ac- count of Chrift is made placable to the humane nature, which he is not to the Angelical in its Ripfed ftate, and hath condefcended fo far as to offer conditions of peace to Men, yet they are reconciled at once. That Chrift becomes an eflfedual Mediator, there muft be the con- fent of both parties. As God hath declared his by laying the puniftiment of our fins on Chrift ; fo Man gives his, by fubmitting to the Law of Faith. And the great end of Preaching the Gofpel is, to overcome the obftina- cy of Men, and reconcile them to God and their hap- » Cor. y. io. pinefs : We are Ambaffadors for Chriji ; And fray ym in Chrifi^ftead^ to be reconciled to God ; with this differ- ence;Chrift f urniftit the means,they only bring the mef- fage of Reconciliation. Now Men are with difficulty wrought on to comply with the conditions of Pardon by Chrift: I . Upon the account of a legal Temper thatuniver- fally inclmes them to feek for tfuftification by their own Works. This is moft fuitable to the Law, and Light of nature ; for the tenour of the iirft Covenant was. Do and live. So that the way of Gofpel- Juftification, as 'tis fupernatural in its difcovery,fo in its contrariety to Man's Principles. Befides, as Pride at firft afpir'd to make Man as God,fo it tempts him to ufurp the honour of Chrift, to be his own Saviour. He is unwilling to ftoop, that he may drink of the Waters of Life. Till the Hea-rt by the weight of its guilt is broken in pieces, and lofes its former faftiion and figure, it vnll not hum- bly Lom.io. mConttiWng €0i\\rs EeDeinptiom 287 biy comply with the offer of Salvation for the Merits of cv^;^jp. i ^ . another. And 'tis very remarkable, that upon the firfl: opening of the Gofpel, no Evangelical Docftrine was moredifrelilht by the Jews;, than Juftification by impu- ted Righteoufnefs. The Apoftlegives this account of y their oppolitionjthat l?ei?fg ignorant of Gods KightcoufncJ^^ j^^ and going about toeftabltflj their ownKighteoufnefs.thcyfuh- mittednot tothe Righteou[nefs cfGod. They were pre- poflTcit with this Principle, that Life was to be ob- tained by ther works •, becaufc the exprefs condition of the Law was ^o. And miftaking the end of its Inftitu- tion by Mofes, they fet the Law againil the Promifes : Forfincc 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 iight of their Guilt, and the Curfe, they might have recourfe to the Redeemer, and by Faith embrace that Satisfadion he hath made for them. Chrijl is the end of the Larv^for Righteoufnefs^ ^°'"- ^°' 4» to every one that believeth. From the example of the Jews we may fee how Men are naturally affe(5led. And 'tis vyorthy of obfervation,that the Reformation of Re- ligion took its rife by the fame controverfie with the Pa- pifts, by which the Gofpel was firfl introduced into the World. For, befides innumerable abufes crept into the Church, the People were perfwaded,that by purchafing Indulgences they fliould be faved from the Wrath of God. And when this darknefs covered the face of the Earth, the zeal of the jfr/? Reformers broke forth ^ who, to undeceive the world,clearly demonftrated from Scrip- tures,that Juftificacion is alone obtained by a lively and purifying Faith in the Blood of Chrift. A ftrong proof that the fame Gofpel which was iirft reveaVed by the A- poftles, was revived by thofe excellent Men ; and the fame Church which was firft built by the Apoftles, was raifed out of its ruines by them. Now i88 xlje ^^ariiionp of tl)e 3Dii)ine Zttti\)ntts Clnp. 15. Now the Gofpcl, to eradicate this difpofition which LV^v^^sj is fo natural and ftrongiafahi Man, is in nothing more clear and exprefs than in declaring, that Ipy the deeds tf Ronv 310. the Law there (hall no jiefjj bejufttfiedin God s pght. The Apoftle alTercs without diftindion;, th^t bj/ the Works of Gal. 5. II. the Law ^ufl I fie At ion cannot he obtained : whether they proceed from the power of Nature, or the Grace of the Rom i- 17. Spirit. For he argues agaiiift the merit of Works to J unification, not againft the principle from whence they proceed. And where he moftaned:ionatcly declares his efteem of Chrift, and his Righteouihefs, as the fole meritorious caufeof his Juftification,he exprefly rejects PWl. j. 9. ijif Q^y^ Righteoufnefj which is of the Law, By his own Righteouinefs he comprehends all the works of there- newedjas well as natural ftate ; for they are performed by Man, and are ads of Obedience to the Law, which commands perfed Love toGod.Thefeare flight wither- ing leaves that cannot hide our nakednefs, and conceal our fharae, when we appear before God in Judgment. Not but that good Works are moft pleafing to himjbut not for this end, to expiate Sin. We muft diftinguifh between their fubftance^and the quality that errour giv- eth them. The opinion of merit changes their nature, and turns Gold into Drofs. And if our real Righteouf- nefs, how exad foever, cannot abfolve us from the leaft guilt-, much lefs can the performance of fome external adions, though fpecious in appearance, yet not com- manded by God, and that have no w^r/?/ value. All the Difciplines and Severities whereby men think to make 5'atisi'adion to the Law, are like a Crown of Straw,that dillionours the Head inftead of adorning it. But that Righteoufnefs which was acquired by the Obedience and Meritorious bufferings of Chrifl-, and is imbraccd by Faith, is alfuflicicnt for our JulHHcation. This is as pure as Innocence, to all the effeds of Pardon and Re- conciliation : ik\ in Conttrt3!us ^m's Mminptm. 1^9 conciliation ;tlns alone fccures us from the charge of the Chap~iT Law,and the challenge of Juftice. Being cloathed with l>^>/\j. this,we may enter Heaven,and converfe with the pure fo- cietyof Angels without bluQiing. The Saints who now reign m GloryjWere not Men who lived in the PerFe(5lion of Hohnefs here below •, but Repenting Believing 5'in- ners.who are wailied white in the Blood of the Lamb. 2. Themoft univerfal hindrance of Men's complying with the conditions of Pardon by Chrift, is, the predo- minant love of fome Luih Although Men would enter- tain him as a Saviour to redeem them from HelLyet they reje»/j whole htirnt-Offerings to Divine Juftice. Every impenitent Unbeliever Ihall be Mart o. 40. (alted with fire, ^ CHAP. m Cotttcibing ^m'S Wimnxptioxh 291 Chap. 1 5. CPIA P. XVI. Of ail the Divine Perf'eciions Holinefs it peculiarly admi- rable, 'the honofir of it isfecured in our Redemption. In the bitter Sufferwgs ^Chrift God declared Himfelf unappcafable to Sin^ though ap pea fable to Stnr/crs. The Prtviledgcs purchafcd by Chrifh^ are conveyed upon tQim% honourable to Holinefs, Pardon of hln^Mo^iion^ the Inheritance ofGXoty^are annexed to fpecial Quali- fications in thofe who receive them. The Redeeaicr is made a quickening Principle to infpire in -with nerv Life, In order to our San<^ification, He hath given us the mofi perfect Rule of Holinefs, He exhibited a compleat Pa- tern of it^ He purchased and conveys the Spirit of Holi- nefs to us. He prefents the flrongefl Motives to perfwade iu to be holy, Theperfe^ Laws ofChrifl are considered, as they enjoin an abfolutefeparation from all Evil^ and command the practice of all fubfiantialGoodnefs. Some particular Precepts^ which the Gofpel efpecially enfor- ces^ with the Reafons ofthem,are confidered, OF all the Perfe<5lions of the Dcityy none is more worthy of his Nature, and fo peculiarly adinira- blejas his Infinite Purity. Tis the moft fhining Attri- bute that derives a luftre to all the reft : He is glorious in ^""'^" ^^' ^^' Holinefs, Wifdom degenerates into Craft, Power into Tyranny, Mercy lofes its nature without Holinefs. He fvvears by it as his Supreme Excellency ; Once have /p.. fwornby myHolinef^j I willnot lie unto DiW'id. 'Tis t/ie ^' n\o[\: venerable Attribute^in the Pndfe whereof the Har- mony of Heaven agrees. The Angels and Saints above are reprcfentcd expreiling their extafy and raviihmcnt at P p 2 the 29 X %t^t i^armonp of tl)t BiUnt Zttti^ntts -j Chao 1 6 ^^^ beauty of Holinefs, Ht^/y, 1/tf/y, T/^j/y ^ z^^- Lord of fl ^^^^^ty^sj H(5/?/j T/^^ rvhole Earth ^ /«// ^ his Glory, This he on- -fl m. ^. 3. ly loves and values in the Creature^being the Imprcflion ' PfaU47' 10, of his moft Divine and amiable Perfedion. Inferiour 11- Creatures have a refemblanee of other Divine Attri- butes : The Winds and Thunder fet forth God's Power, the firmnefs of the Rocks, and the incorruptibility of the Heavens are an obfcure reprefentation of his Unchangeablenefs •, but Holinefs, that is the moft Orient-Pearl in the Crown of Heaven,' only fliines in the reafonable Creature. Upon this account Man on- ly is faid to be formed after his Image* And in Men there are fome appearances of the Deity, that do not en- title to his fpecial Love. In Princes there is a fliadow of his Sovereignty, yet they may be the objeds of his dif- pleafure ; but a likenefs to God in Holinefs attra(5ls his Eye and Heart, and infinitely endears the Creature to him.Now this Attribute is in a fpecial manner provokt by Man's fin, and we are reftored to the favour and friend(hip of God, in fuch a manner as may prefervethe Honour of it intire and inviolable. This will fully appear by confidering what our Re- deemer fuffered for the purchafing our Pardon, and the terms upon which the precious Benefits of his Death are conveyed to us,and what he hath done to reftore our loft Holinefs, that we may be qyiialified for the enjoyment of God. I , God's Infinite Purity is declared in his Jufticc 5 in that He would not Pardon Sin but upon fuch terms as might fully demonftrate how odious 'twas to him. What inflamd the Wrath of God againft his Beloved Son, whom by a voice from Heaven he declared to be the ob- jed of his delight :* What mude Him mexorable to his Prayers and Tears, when He foUicited the Divine Pow- ^ er and Love, the Attributes that relieve the miferable, crying? in Cottttil)iug ^m's sacDetiiption* 293 crying, Mha^ Father y all things are pffihle to thee^ let Q-j^p^ \ 5 ?;&/> Cup pafs from me < What made him fufpend all v../'-v->^* comforting Influences, and by a dreadful Defertion af- flid him when he was environ'd with Sorrows < 'Tis Sin only that caufed this fierce difpleafure, not inherent^ (for the MefTiah wm cut ojf, hut not for himfelf^ ^ but im- putedhY his voluntary undertaking for us. God fo loved the Worlds and fo hated Sin, that He gave his Son to purchafc our Pardon by Sufferings. When his Compaf- fions to Man wero at the highefl, yet then his antipathy againft 'rin was fo (Irong, that no lefs Sacrifice could re- concile Him to us. Thus God declared himfelf to beun- appeafable to Sin, though not to 5'inncrs. 2. The Priviledges that are purchafed by our Re- deemer's Suffermgs are difpenft upon thofe terms which are honourable to God's Holinefs, I will inftance in the three great Benefits of the Evangelical Covenant : the Pardon of Sin, Adoption into God's Family, and the In- heritance of Glory ; all which are conditional, and an- next to fpecial Qualifications 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 fpare the guilty, that is, declare the guilty innocent, or forgive an incapable fubjed:. All the Promifes of Grace and Mercy are with refpe(5t to Re- pentance from dead works, and to a lively Faith, tlte SonofGodismade a Frince and a Saviour^ to give Re- pentance and KemiJJion of Sins, And the Apoltle tells us, that Being juftified by Faith rve have peace rvith God, through our Lord fefus Chrtfi. The Jirjl includes a r(?r- ^/4/ grief for Sins paft, and fincere effedual refolutions to forfake them -, and hath a neceffary conjun(ftion with Pardon, as by vertue of the Divine Command, fo from a condecemy and ficnefs with refped to God the gi- ver 29^4 ^f)^ ^atmon^ of tl)e SDibiite Ztttibms jrr T ver of Pardon, and to the quality of the Bleffmg it felf. \^^^y^ The other Qaalification is Faith, to which Juftiticatioa is in a fpecial manner attributed; not in refped of Ef- ficiency or Meritjfor the Mercy of God upon the account of Chrift's Satisfadion is the fole Caufe of our Pardon ; but as a moral inftrument, that is the Condition 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/r/? Life of Eva^ge/kal Obedi- ence. 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 God's Family (the purchafe of Chrift's Meritorious Sufferings, who redeemed us from Gal 1.7. jj^g Servitude of Sin and Death) is conferr'd upon us in Regeneration. For this Prerogative confifts not meerly in an Bxtrmfick Relation to God, and a title to the E- ternal Inheritance ; but in our participation of the Di- vine Narure,whercby we are the living Images of God's Hohnefs. Civil Adoption gives the title, but not the reality of a S'on •, but the Divine is efficacious, and changes us into the real likenefs of our Heavenly Fa- ther. We cannot enter into this ftate of Favour;, but up- 2 Cor. 6. 17. on our cleanfing from all Impurity : Be fefar ate from the pollutions of the prophage World, and I vpfll receive you^and rvili be a Father unto you^ and ye /hall be my Sons and Daughters, faith the Lord Almighty. Thefe are the indi- fpenfable terms upon which we are received into that honourable Alliance. None can enjoy the Priviledg,but thofe that yield the Obedience of Children. 3 . Holinefs is the Condition on which our future BlelTedncfs depends. Eleding Mercy doth not produce oar Glorification immediately, but begins in our Voca* tion and Juftification/.vhich are the intermediace Links in the Chain of Salvation: as Natural Caufes work on in Contt tinng ^an'S ^acficniptiom t"9 ^ on a di{\2Lr\tol?jecf, by pafling through the medmm. God C}vip.i6 firft gives Grace ♦, then G/dr^. The everlafting Covenant ^.^"-v^-s^ ' that is fealed by the Blood of Chriftjeftabliflies the con- P^-'i ^+- ' i- ncxion between thcm:ElfJfed are thcpure in he art ^for they ^^^'^" ">■ ^^ {hall fee God, The ex^lubon of all others is peremptory and univerfal : Without Holinefs no man jljallfee the Lord.TheRfghteoufnefs of the "Kingdom is the on-ly way of Hcb. 12. 14. cntring into it. A few good actions fcattercd in our lives are not available, but a courfe of Obedience brings to Happinefs, Xhofc who by patient continuance in ivelL- j^om 2. -. doings [e eh for Glory ^ and Honour^ and \/?,mortaUty^ {hall inherit eternal life. This is not a ineer positive Ap- pointment, but grounded on the unchangeable refped ofthings. There is a r^r/t^W convenience between Holi- nefs & Happinefs, according to the Wifdom and Good- nefs of God-, and 'tis expreft in Scripture by the natural relation of the Seed to the Harveft, both as to the qua- lity and meafure: What a manfows that fhall he reap, Gal./?^ He hath given to us the moft perfed Laws as iy\r\j the Ruicol: Holinefs. Secondly J He exhibited the raoft compleat Pattern of Holinefs in his Life upon the Earth. 'thirdly^ He purchafed and conveys the Spirit of Ho- linefs, to renew, and to enable us for the performance of our Duties. f (Jwr/^/^jHe hath prefentedthe ftrongeft Inducements and Motives to perfwade us to be Holy. Firfi, He hath given to Men the moft perfed Laws as the Rule of Holinefs. The principal parts of the Ho- . lyhi^Qy^iiQ^ceajing from evH a/td doing well. Now the Commands of Chrift refer to the purifying of us from Sin, and the adorning us with allGraces for the difcharge of our univerfal Duty. I. They enjoyn a real and abfolute feparation,/rtf»/ X Cor. 7. 1, allfilthinefsof the Flejh and Spirit. The outward and . inward Man muft be cleanfed, not only from Pollutions of a deeper dy, but from all Carnality and Hypocrify. % Tit. II. 12. j^fj^ Grace of God that brings Salvation hath afpearedto all M.en^ teaching them to deny ungodlinefs^and worldly L,ufis: All thofe irregular and impetuous defires which are 1 joh. ». 16. raifed by worldly Obje(5ls, Honours, Riches, and Plea- fures,and reign in wordly Men^Pride,Covetoufnefsand Voluptuoufnefs. The Gofpel is moft clear, full, and vehement, for the true and inward Mortification of the whole body of corruption, of every particular darling Mat. ^. fin. It commands us to pluck out the right eye^ and to cut off the right hand. That is,to part with every grateful and Ga]..y. :, 1 1, gainful Tuft. It obliges us to crucijie the Flejh^with the affeciions and lufis. The Laws of Men regard External a(5lions as prejudi- cial to Societies : but of thoughts and refolutions that break not forth into adt,there can be no humane accufa- tion and judgment^ they are exempted irom the Jurif. di(5lion in Contrifains ^m'S Mthmiption. 297 didioti of the Magiftra:c. But the Law of Chrift re- q^ ^ ^ forms the powers of the Soul, and all the moft fccrct and \^r^ inward motions that depend upon cheni. Itforbids the firft irregular imprcflions of the carnal appetite. We muft hate fin in all its degrees, ftrangle it in the birth, dcftroy it in the conception. We areenjoyned to fly the appearances and acceiTes of evil ; what-ever is of a fufpicious nature, and not fully confident with the pu- rity of the Gofpel, and what-ever invites to fin and ex- pofes us to the power of it, becomes vicious and mufl be avoided. That glorious purity, that fliall adorn the Church when our Redeemer prefents it rvithout fpot or vorinklcy or Any fuch things every Chriftian mufl afpire ^^'^'^' ^* '^' to in this Life. In Ihort, the Gofpel commands us to be Holy AS God is Hofy^v/ho is infinitely diftant from the leafl ^ P^^- ^- ^ r. conceivable pollution. 3 , The Precepts of Chrift contain all folid fubftan- tial goodnefs,that is efTentially neceffary in order to our fupreme Happinefs,and prepares us for the Life of Hea- ven. In his Sermon on the MountjHe commends to us Humility, Meeknefs, and Mercy, Peaceablencfs and Patience, and doing good for evil, which arc fo many beams of Gods Image, the refledions of his Goodnefs upon intelligent Creatures. And that comprehenfive preceptof the Apoflledefcribcsthe Duties of all Chri- flians ; rvhatfoever things are true ; Truth is the princi- rhil.4.8. pal chara(5ler of our profefTion, and is to be expreft in our Words and Aiflions ; whatfeever thi?fg arc honeft^ or venerable •, that is, anfwer the dignity of our High-cal- ling, and agree with the gravity and comelincfs of t\\Q Chriftian profeflion : whatsoever things arejujl according to Divine and Humane Laws : whatsoever things are fttre; we mulf preferve the Heart,the Hand,thc Tongue, the Eye,from impurity : ivhatfoevcr things arc lovely and of good report', fome Graces are amiable and actradive in Q^q the 29S %l)t J^mnonv of tl)e MUnt ZtttMtts CharTT^" ^^^ ^^^^ of Men, as eafinefs to pardon, a. readinefs to .^>^v^' oblige, compaflion to the afflided, liberality to theae- cefTitous, fweetncfs of converfation without gall and bit- ternefs •, thefe are of univerfal efleem with mankind, and fofcen the moft favage tempers : If there be any Ver- tue, and if there be any Praife, think on thefe things. And St. Pf^^r excites Believers, to join to their Faith, by which the Gofpel of Chrift is embrac'd. Intellectual and Moral vertues, without which 'tis but a vain pi(5ture 2 ret. I. f. of Chrift ianity : Add to your Faith Vertue^ and to Vertue Knowledge and to Knowledg "Temperance^ and to Tempe- rance Patience) and to Patience Godltnefs, and to Godli- nefs Brother ly-ktnanefs, and to Brot^herly-kindnefs Charity, He enforces the command : Give all diligence that. thefe things ah ound in you ) and ye fljall neither be barren nor un- ' fruitful inthelLnowledg of Chrift, Now thefe Graces purifie and perfed, retine and raife the humane nature, and without a Command their. Qoodnefs is a ftrong ob- ligation, I will take a more diftincft view of the Precepts of Chrift as they are fet down in that excellent abridge- rta.n 12 mentof them by the Apoftle. The Grace of God that ' bringeth Salvation hath appeared to all M.en^ teaching hs, that denying ungodlinefs and rvorldly lufls^ wejhould live Sober ly^ Kighteoufyy and Godly in this prefent world,. Here is a diftribution of our Duties with refped to their feveral Obje(5i:s, our felves, others, andGod.The firft are regulated by Temperance, the fecond by Ju- ftice, the third by Godlinefs. And from the accomr pliOimentof thefe is formed that Holinefs without which no man iliall fee God, I. In re fped to our felves, we muft live foberly. Temperance governs the f.nfual appctices and affeifli- ons by fandified Reafon. Tiie Gofpel allows the fobsr andxhaftufeofpleafures, but abfoiutely and fevereiy forbids m Coutcil)ing ^m'S BeDeinptioit* ^9^ forbids all excefs in thofe that are lawfuljand abltinence Qiy^p i6, from all that are un lawful, that ftain and vilify the Soul, l>/'vSj and alienate it from convcrfc with God,md mortific its taft to fpiritual delights. By fcnfual complacency Man firilloft his Innocence and Happinefs5and till the Fkih is fubdued to the Spirit,he can never recover them.T/je car- „ . . 1 1 Ct. I. II. nal mind is enmity againfl God. Flefily lufls ivar ag^infi the SouL Therefore we are urged with the molt affedli- onatc earneftnefs, to abjiaifi from them j by withdrawing their Hi ■: ntives5and crucifying our corrupt inclmations. Inlliorc, the Law of Chrift obliges us, as to deal with the Body as an enemy,(that is difpofed to revolt againft the Spiritj by watching over all our fenfes, left they fliould betray us to temptations •, fo to preferve it as a thing confecratcd to God, from all impurity, that will render it unworthy the honour of being the Temple of the Holy Ghoft. 2 .We are commanded to live Righteou(ly,{n our rela- tion to others. Juftice is the fupreme Virtue of humane Life, that renders to every one what is due. The Gof- pel gives rules for Men in every fcate and place, to do what Reafon requires. As no condition is excluded from its BlcfTednefs, fo every one is obliged by its Precepts. Subjedls are commanded to obey all the lawful com- mands of Authority, and not refifi • and that upon the Rom. i^ i, v ftrongeft motive, not only for Wrath but for Conscience, \cu%. They mufl obey Man for God's fake, but never difobey ^^^^- ^- n- God for Man's fake. AndPrinces are obliged to be an en- . ^^^ "" ^^' couragementtogoodWorksf and a terror to the evil; that^jf^^^l'^^ thofe who are under them may lead a quiet and peaceable ^_^,iisC. 5, lefe^ inallGodlinefs andHonefty, It injoyns all the re- fpe(5tive duties of Husbands and Wives, Parents and Children, Maflers and Sen^ants. And that in all V^a^^ni 111 contracts and commerce ;? Eternity and Purity of the Divine Nature •, that it fubfifts in three Perfons, the Father, Son, and Spirit; and his Wifdom, Power and Goodnefs in the Work, of our Redemption. It requires that we pay the fpecial Honour that is due to God, in the efteem and veneratiorv of our Minds, in the fubjed:ion of our Wills, in the afcentofour AflFedions to him as their proper objed. That we have an intire Faith in his Word, a firm Hope in his Promifes^a Holy JealouCc for his Honour, a Religious care in his Service : and that we exprefs Gurreverencejlove and dependence on him in our Pray- ers and Praifcs. That our WorHiip of Him be in fuch a manner, as becomes God who receives it, and Maa that prefents it. God is a pure Spirit, and Man is a r^afonable Qitziyxc^-^therefore he muft worfhi^ him in Sp- rit andtruth. And fince Man in his fallen State cannot approach the Holy and Juft God without a Mediator,he is dire(5ted by the Gofpel to addrefs himfclf to the throne ofGrace^ in the nmns of the Lord Jefu^ Chrift^who alone can reconcile our Perfons, and render our Services ac* eeptable with his Father. Befides the immediate fervice of the Deity, Godlinefs includes the propenfion & tendency of the Soul to him in the whole converfation; and it contains three things: r , That our Obedience proceeds from love to God as its vital l^nciple. This muft warm and animate the in Cottttibittff ^in'S Bebeinption; jot the external adion : this alone makes Obedience as^^j^p j^ delightful to us, fo pleafing to God. He fhsws Mercy v^^-y^ ' to thofe vpho love him, a;zd keep his Commandments, Faith ^^'^^^- *°' ^• works hy Love, and enclines the Soul to obey with the fame Affci^ion that God enjoyns the Precept. 2. That all our Converfation be regulated by his Will as the Rule. He is our Father and Sovereign, and the refpcd to his Law gives to every adion the formali- ty of Obedience. We muft choofe our Duty becaufe he commands it. Whatjhevcr ye doinword^ or deed^ do all in the name of the Lord Jefus ; that is, for his command, and by his alTiftance. 3. That the Glory of God be the fupreme End of all our A(5i:ions. This Qii allocation muft adhere not only to ncceflary Duties, but to our natural and civil A(5li- ons. Our ligbt mufi fojhifie before men, that they may fee cur good works ^ and glorifieoHr Father which is in Heaven, Whether tve eat or drink, cr whatfoeverwc do, all jnafi be i Cor. 10.31. done^in a regular and due proportion,^^ thcGloryofGod,Pi general Defignation of this is abfolutely requilite, and ^ p^^ ^^ the renewing of our intentions a^tially in matters of mo- ment. For He being the fole Author of our Lives and Happincfs, we cannot without extreme ingratitude and difobediencc, neglcd to glor/fie Him in our Bodies and iCo:. 6.ip,io. Spirits which arc his* This Religious tendency of the Soul to God;, as the Supreme Lord and ourutmoft End, famfiifies our ani- ons, and gives an excellency to them above what is in- herent in their own nature. Thus moral Duties towards Men, when they are dire(5led to God become !>/- Heb. 13; i^,. vine. Ads of Charity arcfo many Sacred Oblations to the Deity. Men are but the Altars upon which we lay ourPrefents: God receives them, asif immediately of- fered to his Mijefty, and confumed to his Honour. Such was the Charity of the Philippiam towards the re- lief - 301 Tl)t ^artnonp of tlje 2Diljiue Zttmms Chap.iTT lief of the Apoflle, which he calls An cdotir of a frvect N^^/'^/-*^ fmell^ a Sacrifice acceptable, rv e II- p leafing to God, The pjiij. 4. 1 8. f^nig Bounty was an ad of CompafTion to Manjand De- votion to God. This changes the nature of the meancft and moft troublefome things. What was more vile and harfh than the employment of a Slave i yet a refpei^ to God makes it a Religious Service, that isjthe moft noble and v^oluntary of all humane Anions. For the Believer Ephef. 6. %. addrefling hisfervke to Chrifi^^nd the Infidel only to his Mafter, he doth chcarfilly what the other doth by con- Tit, a.io. ftraint, and adorns the Gofi>el of God our Savu'ttr^ as truly as if he were in a higher coiii^rion. All Vertues are of the U:i.z defcent and family, though in refpe(5t of the matter about which they axe converfant, and their exercife. they are different. Some atcherokal^ fome are humble 5 and the loweft being condu(5ted by Love to God in the mraneft offices, fliail have an eternal Reward. In fhcrt,Piety is the princi- ple and chief ingredient of Righteoufnefs and Charity to Men. For, fince 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 fhould be the firfiy and have an influence upon all other l^ties. I fhall further confider fome particularPrecepts,which the Gofpel doth efpecially enforce upon us, and the Reafons of them. I . That concerning Humility^ the peculiar Grace of Chriflians, fo becoming our ftate as Creatures and Sinners-, the parent and nurfe of other Graces; that pre- ferves in us the light of Faith, and the heat of Love ; thatprocuresModefty in Profperity, and Patience in Adverfity 5 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 neceffary qua- lification in all thofe who fhall enter into his Kingdom : Except in ConttiiJins iSl^an'S 3SeDtuiptiOtt. 50 j "Bxceft ye be converted and, become as little children^ ye Chap. 16. fljAll not enter into the Kingdom of Heaven* As by Hli- Ky^\r\J mility he purchas'd our Salvationj fo by that Grace we ^^'"" ^^' ^* '■■ polTefs it. And fince Pride arifes out of Ignorance, the Gofpel to caufe in us a juft and lowly (cnfe of our un- worthinefs, difcovers the nakcdnefs andanifery of the ^;5^w4;?^ Nature, dcvefted of its /'>7>«/>/x/^ Righteoufnefs. It reveals the ^r^;2/5w//%?«of Original Sin, from the^r/? Man to all his Pofterity, wherewith they are inleded and debafed •, a Myftery fo far from our knowlcdg, that the participation of it fcems impolTible, and unjuft to C4r»4/Reafon : We are dead in Sins and Itrefpajfcs ^"with- out any Spiritual ftrength to peribrm our Duty. The Ephef. x. Gofpel afcribcs all that is good in Man to the free and powerful Grace of God : He n'orks in us to will and to phii. z. n. doof his good pie afitre. He gives Grace to feme becaufc He is good, denies it to others bccaufe He is Juft ; but doth injury to none, becaufe all being guilty He ows it to none. Grace in its being and atltivity en- tirely depends upon Him. As the drowfie Sap is drawn forth into flourilhing and fruitful nefs by the ap- proaches of the Sun ; fo habitual Grace is drawn forth into act b) the prefence and influences of the Sun of Righteoufnefs. Without me, our Saviour tells his Dif-johmy. ciples, ye can do nothing, 1 have laboured more abundant- ^ ^^^' ' ^'^s- ly than they all^ faith the Apoftle, yet not /, bu4: the Grace of God in me. The operations of Grace are ours, but the Power that enables us is from God. Our pre- fer/ationfrom Evil,and perfcvcrance in Good, is a moft free unmerited Favour, the effc(5t of his renewed Grace in the courie of our Lives. Without his fpecial afififtance, we fliould every hour forfake Hm, and provoke Him to foif-kc us. As the Iron cannot afcend or hang in tho. Air lunger than the virtue of the Loadftone draws it; So our Affedions cannot afcend to tLoTe glorious things that 304 XDe i^atmonp of tl)e 2l>li3ine ZtttibVitts TT^ "T" that arc above, without the continually-attrading Po- ^ - ' wer of Grace. 'Tisby humble Prayer wherein we ac- knowlcdg our wants and unworthinefs, and declare our dependence upon the Divine Mercy and Power, that wc obtain Grace. Now from thefe Reafons the Gofpel commands HimVility,in our demeanour tovvardsGod and Men. And if wc ferioufly confider them, how can any crevice be opened in the heart for the lead breath of Pride to enter < How can a poor difeafed wretch that hath neither Money, nor can by any induftry procure Nourilhmentjor Phyfick for his deadly Difeafes, and re- ceives from a merciful perfon not only Foud but Sove- reign Medicines brought from another World (for fuch is the Divine Grace fent to us from Heaven) without hisdefert, or polTibility oi retrihuthn^h^ proud towards his Benefadtorc' How can he that only lives upon Alms, boaft that he is rich < How can a Creature be proud of the Gifts of God, which it cannot polT^fs without Hu- mility, and without acknowledging that they are deri- ved from Mercys If we had continued in our Integrity, the praife of all had been entirely due to God;for our Fa- culties and the excellent difpofitions that fitted thera for adlion,were beftowed upon us freely by Him, & depend- ed upon his Grace in their exercife. But there is now greater reafon to attribute the Glory of all our goodnefs folely to him : for he revives our dead Souls by the po- wer of the Spitit,of the Sanctifying Spirit, without which we are to every good rvork reprobate » Since all our Spiri- tual Abilities are Graces the more we have received the more we are obliged, & therefore (hould be more humble and thankful to tne Author of them. And in comparing our felves with others, the Gofpel forbids all proud re- flections that we are dignified above them ; Vov^voho ma- keth thee to differ from another < And vfihat haft thou that thou didft not receive f And ifthoH didji receive it^ rvhy doji thou tit Conttibing fl^itu'^Bencmptlon; 50^ ihoit gloYjy (IS if thou hadji Kot received /Vc'If Go J difccrn ch^p i e one from another by fpecialGifcs,f:hc Man hath nothing s^/^^/^' of his own that makes him excellent. Although inherent Graces command a refped: from others to tl.e Perfon in whom they lhinc,yet he that poffeflfcs them ought rather to confider himfeif in thofe qualities that are natural^ and make him like the worft, than in thofc that are di- vine, proceeding from the /fi/^ Favour of God, and that exalt hmi 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 Repen- tance we acknowledg that if we are condemned 'tis juft Severity, and if we are faved 'tis rich Mercy. And Faith abfolutely excludes boafting. For it fuppofes the Rom. ^ 17. Creature guilty, and receives Pardon from the Sovereign ^^o'"-4- Grace of God, upon the account of our Crucified Re- deemer. The benefit, and the manner of our receiving it, was typified in the miraculous cure of the Ifraelites by- looking up to the Brafen Serpent. For the ad of feeing is performed by receiving the Images derived from ob- jeds ; 'tis rather a PalTion than an Adion, that it might appear that the healing Virtue was meerly from the Power of God. and the Honour of it intirely his. In iliort, God had refpcd to the lowlincfs of this Grace, in appointing it to be the qualification of a Juftified per- fon : for the mod: firm reliance on God's Mercy, is al- ways joined with the flrongeft renouncing of our own Merits. Briefly, to excite Humility in us, the Gofpel tells us, that the Glorious reward is from rich bounty and liberality : "t he gift of God is eternal life through KovA.f,. z^. ^•cfiis Chrijl our Lord, As the Eledion of us to Glory, fo the adual pofTclTion of it proceeds from pure Favour. There is no more proportion between all our Services and that High and internal felicity ^ than between the R r lunning .,0 6 Xf)e J^artimuv of tl)e S)ii)ine Ztttmus Chap 1 6. running a icw /teps, and the obtaining an Imperial C/'-V-^s^* Crown. L:dced not only Heaven but all the Graces that areneceflary to purify and prepare us for it, we receive from undeferved Mercy. 5*0 that God crowns in us not our proper Works, but his own proper Gifts. 2. The Gofpd ftridly commands Self-denial, when the Honour of God and Religion is concerned. Jefus tells his Difciple?, ff^^y ^^^ w^^ ^^^° . ^ft^^ ^^j ^^f himdem himfelfy and take up his Crofsandfolloi>vme, Life and all the Comforts of it, Eftates, Honours, Re- ^-^ lations, Pleafures muft be put under our feet, to take the firft ftep with our Redeemer. This is abfolutely ne- ceiTary to the being of a Chriftian. In the preparation of his mind and the refolution of his will, he muft live a Martyr ; and whenfoever his duty requires, he muft break all the Retimcula Vit£^ the voluntary bands that faften us to the World, and die a Martyr, rather than • fuffer a divorce to be made between his Heart and Chrift. Whatfoever is moft efteemed and loved 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 reafonable: For «j 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 interefts to him. Our Redeemer infinitely deniedhimfelf to faveus, and *tis moft juft we iliould in gratitude deny our felves toferve him. Befidcs, an infinite advantage redounds to us : for our Saviour af- Mat. \6- z -y. fures us, that Whofoever rvill fave his ///^j when 'tis incon- fiftent with the performance of his 6.uty, jhall lofe it ^ and whofoever will lofe his life for his fake ^ fhallfind it. Now what is more prudent, than of two evils that are pro- pounded to choofe the leaft f that is, Temporal Deaths rather rather than Eternal % andof twogoods rhic arc offered Chap. 1 6, to our; choice, to prefer the greater ; a Life in Heaven l^^^t^^ before that on the Earth. Efpecially if we coniider,that we muft ihortly yeeld the prefent life to the infirmities of Nature-, and 'tis the richcft traifick to exchange that . which is frail and mortal, for that which remains in its perfection for ever. 3. The Gofpel enjoyns Univerfal Love among Men. This is thatjire vphich Chrijl cam: to kindle upon the Earth • 'tis the abridgement of all Chriftian perfcdion, Rom. 13, 8, 9 the fulfilling of the Divine Law, for all the particular Precepts are in fubftance, Love. He that loves his Neighbour will hare a tender regard to his Life, Ho- nour and Eflate, which is the fum of the fecond Table, The extent of our Love muft be to all that partake of the fame common nature. The univerfal confanguinity between Men fhould make us regard them as our allies. Every Man that wants our help is our Neighbour. Do Luk. 10. ;6. good tojtll^'is the command of the Apoftle. For the qua- fpcf^j ^j^i. lity of our Love^it mufi be unf eigne d^wthont dijfimuUtion, Rom. 1 1. j?. The Image of it in Words without real EffedtSjprovokcs the Divine difpleafure : for as all falfliood is odious to the God of Truth, fo efpecially the counterfeiting of Charity, that is the impreilion of his Spirit and the feal of his Kingdom. A fincerc ;^^ure affcdion that rejoy ccs at the good, and refents the evils of others as our own, and exprcfTesit felfinallreal Offices, not for our pri- vate refpeds but their benefit, is required of us. And as to the degree of our Love, we are commanded above ^ nil things to have fervent Charity among our f elves. This jcc & tanta principally rcfpe<5ts Chriflians, who are united by {o '^^^^l^l^' many facrcd and amiable bands, as being formed of the ma \incu'ia. '' fame Eternal Seed, Children of the fame Heavenly Fa- -^«i«A ther, andjoynt-Heirs ofthe fame Glorious Inheritance. Chriftian Charity hath a more noble Principle than the R r z affections ; oS Xlic i^arnionp of tlje SDil^aie ZtttMtts Clyip, 1 6. affections of nature ; for it proceeds from the Love of ,^^^-V'->^ God died abroad m Believers, to make them one Heart and one Soul : and a more Divine patern, the Example of Chrill:; 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 mod llridlly injoyn'd, for without Love Angelical Eloquence is but an empty ^ ^'^* ^^ noife,and all other Virtues have but afalfe luftre •, Pro- pheiie, Faith5Knowledge,Miraclcs,the higheft outward Ads of Charity or Self-denial, the giving our Eftates to the Poor, or Bodies to Martyrdom, are neither pleafing to. God, nor profitable to him that does them. Befides, That fpecial branch of Love, the forgiving of injuries, is the peculiar Law of our 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 perverfe judgments, to revenge an injury feems as juft as to requite a benefit. From hence Revenge is the mod rebellious and obftinate Paflion. An Offence remains as a thorn in the mind,that inflames and torments it, till 'tis appeafed by a vindication, 'Tis more difficult to overcome the Sprit than to gain a Battle. We are apt to revolve in our thoughts injuries that have been done to us, and after a long diftance of time the memory rcprefents them as frefli as at the firft. Now the Gofpcl commands a hearty and intire forgive- nefs of injuries, though repeated never fo often, to feventyfeven timesyd,nd. allows not the leaft liberty of pri- vate revenges. We muft not only quench the Fire of Anger,but kindle the Fire of Love towards our greateft Mat. ii3ine Ztttmus Chap. 1 7' CHAP, XVIL 2'/»(f Perfe^ilonof ChriftV L^jvj appears by comparing them with the Precepts of !^oCcs, I he Temple- Service vpits managed with PompfHttaile to the difpojittort of the Jews, and the difpertfation of the Law. Hhe Chrilban Service is Pure andSpiritual.Xhe Levitical Ceremonies and Ornaments are excluded from it-y not only a^s unnecef- faryjjut inconfiflent with its Spirituality, The obligation to the Rituals (?/ Mofcs is abolifht^ to introduce real Righ- teoufnefs. The Indulgence ^Polygamy and Divorce is taken away by Chriit, and Marriage refiored to its Wi- vnitivG Purity .He cleared the h^wfrom the darkening Gloffes of the Pharifees: Andenforcedit by new Obli- gations, the Law ^Chrift exceeds the Rules which the highejl Mafters o/'Morality in the School of Naiure ever ^refcribed,]?hi\o\op\iy is defective as topiety^andinfe- veral things contrary to it, Philofophers delivered un- worthy Conceptions ofGodi, Philofophy doth not enjoin the Love of God^which is the firft and great Command of the N^aturall.2i^\ Philofophers lay down the fervile JVLaximy To comply with the common Idolatry, They arro- gated to themselves the praise of their Vertue and Happi- ;^^/r.Philofophy doth not propound the Glory of God for the Supreme End ofafl Humane A(5lions. Philofophy is defective as to the Duties refpecling our [elves and others. It allows the firft fmful motions of the lower Appetites. The Stoicks renounce the PafTions. Philofophy infufficientto form the Soul /■'/'/V4/and myjlerion^i reprefe^nting by vifibie material oh}Q6tS) and their power to ravilli the Senfes, Spiritual things, and their efficacy to work upon the Sou). But our Redeemer hath rent the Veil, and brought forth Heavenly things into a full Day, and the cleared Evidence. Whereas Mofes was very exad in defcribing S f the S-3 Chap. 17* 314 Xf)e #arn!0!i^ of tlje ^Mnt Ztttmus Chao. 17. the niuncrous Ceremonies 0^ the fcw/b Religion, the lyA/'S^ quality oC their Sacrifices, the Place, the Perfbns by whonfi they mwl\ be prepared and prefented to the Lord: We are now commanded to draw near to God with clean- fed hands and purified h arts^ and that men fray every- where J lifting uf holy hands ^ -without vorath a >'id doubting. Every place is a Temple, andevery Chriftian a Prieit, to offer upiSpiritual Incenfe to God. The mofi: of the Lfz^/V/V^/ Ceremonies and Ornaments are excluded from the Chriflian Service, not only as unneceiTary, but in- con liftent with its Spiritualnefs ; As Paint,they corrupt the native beauty of Religion. The Apoftle tells us, that humane Eloquence was not ufed in the firft preaching of the Gofpel, left it lliould render the truth of ic uncer- tain, and rob the Crofs of Chrift of its Glory in conver- ting the World : for there might be fome pretence to imagine^that 'twas not the fupernaturalvittue of the Do- (ftrine, and the efficacy of its Reafons, but the artifice of Orators that overcame thefpirits of Men. So, if the Service of the Gofpel were made fo pompous,the Wor- fliippers would be enclined to believe, that the external part was the moft principal , and to content themfelves in that without the aims and affections of the Soul,, which are the life of all our Services. Befides, upon another account outward Pomp in Religion is apter to quench than en flame Devotion; For we are fo com- pounded of Fle{h andSpirit,that when the corporeal Fa- culties are vehemently affe(5led with their cbjects^'tis ve- ry hard for the spiritual to ad with equal vigour ; there being f^ch commerce between the Fancy and the outward Senfes^ that they are never exercifed in the re- ception of their objeds;, but the Imagination is drawn that way, and cannot prefent to tlie mind diftindly and with the cahPinefs that is requifit, thofe things on which our thoughts iliould be fixt. But when thofe diverting objeds in €onttMns ^m'S Mmnwtm. 315 objeds arc removed, the Soul dircdly afcends to God, ^T and looks on him as the Searcher and Jiidg of the L/'>Jr\j* Heart ; and woribips him proportionably to liis per- fedions. That this was the dcfign of Chrift, appears particularly in the Inftitution of the Sacraments, which he ordained in a merciful condefcenfion to our prcfent ftate ; for there is a natural defirc in us to have pledges of things promifed ; therefore he was pleafed to add to the Declaration of his Will in the Gofpel the Sacra- ments as confirming feals of his Love ; by which the ap. plication of his Benefits is more fpecial, and the reprc- fentation more lively, than i hat which is meerly by the Word. But they are few in number^ only Baptifm and the Lords Supper, fimple in their nature, and ea- fy in their iignification, moft fit to reliev^e our infirmi- ty, 2nd to raife our Souls to Heavenly things. Briefly, the Service of the Gofpel is anfwerable to the excellent light of knowledg flied abroad in the hearts of Chrifti- ans. 2. Our Rcdecmerhathaboliflit all obligation to the other Rituals of JVfit)ine ZttxMtcs Chap. 1 7 ^^^ Redeemer, tnd he was not revealed during the Legal ^^/'-V-^w ' Difpen ration. His Deach was only (liadowed forth in Types, and foretold in fuch a manner as was obfcure to the Jews. The Gofpcl urges new Rcafons to incrcafe our averfion from'fin, which neither Adam nor Mofes were acquainted with. So the Apoftledchorts Chriiti- ans from uncleannefs, becaufe their bodies are Members ^^ox.9.v)A///4/ Purity fumiiht us with perfe(ft Inftrudli- V""^.'" ^^^^^ ons, yet in its corrupt Itate tis not fo enlightned and re- pafllm. gular, as to dired us in our univerHil Duty. 'Tis as polfibleto find all the Rules o't Architecture in the ruines of a Building, as to find in the remaining Principles of the. 510 %^t ^mnowT of tl)e ^Mm Ztttiluus pr- the natural Law, full *nd fufficient Diredions for the IV^^SJ* whole Duty of Man, either as to the performing good, Eph. 4. i7)i8. or avoiding evil. I^he Mind is darkened and defiled with error, that indifpofes it for its office. I will now proceed to flicw huw infufficient Fhtlofo^ fhy is to dire(^ us in our Duty to God, our felves and others. Firft^ In rcfped: of Piety,which is the chief Duty of the reafonable Cte^awtCj P hi /ofiphj/ is very defedive,nay in many things contrary to it: I . By delivering unworthy Notions and Concepti- ons of the Deity. Not only the vulgar Heathens changed the truth of God into a //>, when they meafured his Incom- prehenfible Perfedions by the narrow compafs of their Iniaginations, or when looking on Him through the ap- pearing diforders of the World, they thought Him im- juft and cruel •, as xhe moft beautiful Face feems defor- med and monftrous in a difturbed ftream : But the moft venownQd Fhi/ofophers dishonoured Him by their bafe ap- prehenfions. For the true Notion of God fignifics a Being Infinite, Independent, the univcrfal Creator, who preferves Heaven and Earth,the abfolute Dire^ftor of all Events •, That his Providence takes notice of all Adion?, that he is a liberal Rewarder of thofe that fcek • Hinijand a juft Revenger of thofe that violate his Laws: Now all this was contradided by them. ^ Some affer- T^eitklT ted the World to be eternal, others that Matter was; imagmed that jjj^^j \^ tj^at denied Him to be th^firfi Caufe of all things. S^^rH'^ Some limited his Being, confining Him to one of the comfieat Ani- p^/^j of Heaven : Others extended it only to the Am- ^eJs'ti'^ plitude of the World. The t Epicureans totally denied Aug. de Ci^tt. Det. c. 1 8 . | Epicurei ncc Philofophi in rebus fanftis,ncc fandi inPhilofophia. Aug, c. y.deyera Rel. Ts pojc»e«ov *>3t«pto, t^n a.im 'o^yy^.-M i^^ ■ ii-n <^)i.u>7ntj>i^ii. Irri- <3endum,agere curam lerum humanarum illud tjuic^uidelt llmmLiin.Anne tam triiU atq; mul- tiplici miniitoio non poUui crcdamus dubiteniufque ? Plm. lib. 2. c. 7, his I in €onttiUnQ ^m's Mmmptioth 321 his governing Providence, and made Him an idle Spe- clian TT dator of tilings below. They afTcned;, That God was ^^.^Ar^' contented with his own Majefty and Glory: That whatever was without Him was neither in his thoughts nor care •, as il: to be employed in ordering the various accidents of the world, were incompatible with his Blef- fednefsj and He needed their Impiety to relieve Him. Thus by confining his Power vvho is -Infinite, they de- nied Him in confefling Him. ^ Others allowed Him ^.VutorLib. dc to regard the great affairs of Kingdoms and Nations, t© i)!""^''* •• manage Crowns and Scepters-, but to ftoop fo low as rant, pana neg- ro regard particular things, they judged as unbecoming ^j^^j"^"'- ^"'^^ the Divine Nature, as for the Sun to defcend from ' Heaven to light a Candle for a Servant in the dark. They took the Scepter out of God's hand, and fct up a foolilh and blind Power to difpofe of all mutable things. SenecA'SvxXc'Sx.t^it^^Vit's^FoYtime as not dif- /-/./.Epiil74. cerning the worthy from the unworthy, and fcattcring its gifts without refped to Vertue. :r;3';n~s t Some made Him a servant to Na- t Adiinit Arifioteits Dco id qiod in 4. ^ T-i ^i n'^-'l A. 'J ^i tnnbus lationc pixditis eft optimum, ture ; That he neccflanly turn d the libeiraum, & ex Piincipe M^ndi ta' Spheres : Others fubjedied Him to ^^^ Miniltium Naturae, cui in agendo an invincible Deftiny ,that He could /r.y/L/rer/GU^/^2(,;J^ /I v^S hot do what He defircd. Thus the ^"^ '^''^" '" ^^'''' caitm,ttes. Qu\x wifeft of the Heathens dilhonoured P^sXLTrnTa'^''^"^^''"''''^"'' the Deity by their falfe imaginati- ons,and inftead of reprefenting him with his proper At- tributes, drew a picture of themfelves. Befides, their impious fancies had a pernicious influence upon the lives of Men : efpecially the denial of his Providence 5 for that took away the ftrongeft reftraint of corrupt na- ture, the fear of future Judgment. For hiimane Laws do not pun iih fecreC crimes that are innumerable, nor all open, as thofe of perfons in power, which are moft hurtful : Therefore they are a weak inftrumcnt to pre- T t ferve ui Xt)e J^armoup of tlje SDibine Ztttmtts Q^2.p 17 ^'^'^^'^ Innocence and Vertue. Only the refped of God L^^^v\j ' to whom every heart is manifeft,every a(5tion a Teftimo- ny, and every great Perfon a Subjed, is of equal force to give check to fm in all •, in the darknefs of the night, and the light of the day 5 in the works of the hand, and the thoughts of the heart. 2. Philofophy is very defedive as to Piety jin not in- joyning the Love of God. The firft and great Command in the Law of Nature, (the order of the Precepts being according to their dignity) is this, Thou Jhdt love the Lord mth all thy Heart ^Soul^ and Strength. 'Tis moft reafonable that our Love fliould firft afcend to Himjand in Its full vigour ; For our Obligations to him are infi- nite, and all inferiour objeds are incomparably beneath him. Yet Philofophers fpeak little or nothing of this, which is the principal part of natural Religion. Arijlo- tie who was fo clear-fighted in other things, when he difcourfes of God, is not only affectedly obfcure to conceal his ignorance, as the Fiili which troubles the ' Water for fear of being catcht; but 'tis on the occafion of fpeculativc Sciences, as in his Fhyficks^ when he confiders him as the flrft Caufe of all the motions in the World ; or in his Metaphyjicks^ as the fupreme Be- ing, the knowledg of whom he faith is moft noble in it felf, but of no ufeto Men. But in his Morals^ where he had reafon to confider the Deity as an ob]e£t moft worthy of our Love, Refped:, and Obedience in an inr finite Degree, he totally omits fuch a reprefentation of him,although the Love of God is that alone which gives price to all moral Vertucs. . And from hence it is that Philofophy is fo defc(5live as to Rules for the preparing Men for an intimate and delightful Communion with God,, which is the effe6i of Holy and Perfed Love, and the fupreme Happinefs of the reafonable Nsture. if in the Fiatomcal Philofophy there are fome things dire(5l- ing ing to it, yet they are but frigidly expiefl:, and lb ob- ChapiTT fcurely,that like Infcriptions in ancient Medals or Mar- ^>--v"-v^* bles which arc defaccdp they are hardly legible. This is the fingular Charadter of the Gofpcl^that diftinguilhcs it from all humane Inftitutions ^ it reprcfents the infi- nite Amiablenefs of God, and his Goodnefs to uS;,!:o ex- cite our Affe(5lions to him in a f/^per/ative msinnci : it commands us to follow htm as dear Children^ and prefTcs us to fcek for thofe Difpofitions which may qualifie us for the enjoyment of him in away of Friendihip and Love. ? .The bcft Philofophers laid down xwop.h i. memor. ruto agnovii ^ . r -1 I • • TiJT unum Deum , lummum Opihctni u- thlS lerVlle and pernicious Maxima mvcrCiM prxter eum ftaruir Deos du- That a wife Man Ihould always con- v^'^''/^ D^^ortas & hcvom, quibus ^^- c 1 r» 1- • r\- r-> Cra hen juflit. ^pul. Uc nemo tue- torm to the Religion of his Country. rh dubitatmus furere eos, fi cum pau- 5"(?rr^^^ J who acknowledged one Su- cioribiisfur^icnt, nunclaiiitads pacro- g^ \ / J- 1 cinium infaniendura tuiba, qiix omnia preme God, yet (according to the fapicns fcrvabit ranquam Icgibns Jufla, counfel of the Oracle that direded non ranquam Diis grata. Mig.Uh.^.c all to Sacrifice according to the Law of the City )advifed his Friends to comply with the com- mon Idolatry 5 without any difference in the outward wor- Ihip of Him and creatures; and thofe who did otherwife he branded as fuperftitious and vain. And his pra<5tice was accordingly. For he frequented the Temples, affifted at their Sacrifices, which he declares before his Judges, to purge himfelffrom the Crime of which he was accu- fed. Seneca fpeakinp of the Heathen-wordiip acknow- ledges 'twas unreafon^blCj and only the multitude of fools rendred it excufable-, ytc he would have a Philofo- pher to conform to thofe cultoms in Obedience to the Law;, notaspleafing to the gods. Thus they made Religion a dependence on the State. They performed the Rites of heathenifli Su^erftition^ that were either filthy, phantaftical, cr cruel, fuch as^the Devil the mafter of thofe Ceremonies ordained. _^Thcy became Tt 2 Icfs ^24 %l)tMtmonv of tl)e 2r>ii3tne Ztttihntts Chap itT ^^^^ ^^*^" ^^^" ^y \vorl"hipping the moft vile and defpica- '^v'V^j ' ble Creatures, and funk themfelves by the moft execra- ble Idolatry beneath the Powers of darknefs, to whom they offered Sacrifice. Now this Philofophical Prin- ciple is the moft palpable violation of the Law of Na- ture : for that inftruds us that God is the only objedof Religion,and that we are to obey him without exception from any inferiour Power. Here 'twas Confcience to dif- obey the Law, and a moft worthy caufe wherein they fliouldhave raanifefted that generous contempt of Death Rom. 1.15,24 they fo much boafted of. But they detawed the truth in divert S-"^ //^r/^/^/ftJ/z/^^/f •, And although they knew God,they glorified rent, Templa him mt OS God- but changed the Glory of the Incorruptible haberent com- q^j -^^^ ^^ Image made like to a corruptible Man-, and to populo. A.ig. B^rdSj and Beajts, and creeping things : A Im ot 10 pro- lib*4.cont j«/. yQij_ij^g a nature, that God gave them up to the vilcft lufts, Carnal impurity beinga juft punifliment of Spiri- tual. 4. They arrogated to themfelves Judicium hoc omnium mortaiium, for- ^^ fole praifc of their Vertues and rn™m°:;iS^-™Vi'„?So/i^ Happlnefs. This Impiety is moft fapientia pretiofum atque mngnificum villblc in the Writings of the StoicliSy ti frX°quor'rfi''"o^;d: the Pharifees in Philofophy. They rur : quid haberes 111 philofophia quod WCtC fo far ftom depending Ott God SlrEpiM'^^ttJti/bSuJ for Light and Grace in the conduA tflit gvatias Diis egit miquam ? at of their Livcs, and ftom praying to S:t^i::'cW^rt arr DC or vi": him to make them vertuous,that they tutem nemo unquaraacceptam Deo le- oppofed nothing with more pride ;eterj;™el'ut™.fk°'ir;;;™c-^ and contempt. They thought that reftegloiiamur, quodnoncontingerct Wifdom WOuld lofe itS ValuC and fi id donum aDeo,non a nobis habere l^j|tre,that nothing WCte in it WOtthy of admirationjifitcame from abo^^e, and depended upon the Grace of another. They ac- knowledged that the natural Life, that Riches, Ho- nours, and other inferiour things^common Co the worft, were in Coutrit)ing ^aws ^mm^tioih it$ were the gifts of God ; but alTerted that Wifdom and Chacu rr" Vertue, the fpecial perfedions of the Humane Nature, \»g/%/-sJ were the effe^fts of their own induftr)\ Impious folly 1 to believe that we owe the greateft benefits to our felves, and the le(fer only to God. Thus they robbed him of the Honour of his moft precious Gifts. So ftrongly did the poifon of the old Serpent, breathed forth in thofc words. Ye (hall be as God^ that infeded the firft Man;,(lill work in his Pofterity . Were they Angels in perfc(5lion, yet the proud refledingon their excellencies would in- ftantly turn them into Devils. And as they boafted of Vertue, fo of Happinefs as intirely depending upon chemfelves. They afcribe to their Wife- man an abfo- lute Empire over all things, they raife him above the Clouds, what-ever may difquiet or diforder ; they ex- empt him from all Pallions, and make him ever equal to himfclf ; that he is never furprifed with accidents • that 'tis not in 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 fhort^they put the Crown upon his Head, by attributing all to the power of his own Spirit. Thus they contradi. ccivittg its fpecificatlon and value from the End, that which is the Supreme and common to all Adions, muft be fixt before we come to the particular and fubordi- nate •, and that is the Glory of God. Now the defign of Philofophers in their Precepts, was either, Quouus enim ^^^^» ^^ ^^^ Vertuc as the means to obtain Reputa- quiiquePhiio- uon and Honour in the World. This was evident in SrTqui ii'c ^heir Books and Adions. They were fick of felf-love, ica moiatus, and did many things to fatisfie the Eye. They led their vk£ coTXu- ^^^^^ ^^^'^ ^ Scene, where one perfon is within, and a- tus ut ratio nothcr is reprefented without, by an artificial imitati- dif ipfinam fu. ^^ ^^ ^^^^ ^^ ^"^"^^ '^^^X ^^^^ ^^cll 'd with prefumpti- am non oikii- on, having little merit,and a great deal of vanity , Now emS"fea le-''" ^^^^ ^c^ped to the Opinion of others, corrupts the inten- gcnvitiepuret? tion, and vitiates the adion. Tis not fincere Vcrtuc, but a fuperficial appearance that is regarded. For 'tis fufficient to that purpofe,tofeem to be vertuous without being I mConttifeing ^airs ^acDcmpticiu: 3^7 being fo. As a proud pcrfon would rather wear coun- chap. 17. terfeit Pearls that are eiteemed right, than right which -^^""V^^ are efteemed counterfeit : So one that is vain-glorious ^°"jt'"f^fa" prefers the reputation of being vertuous, before real Ver- virms ea, eti- tue. From hence we may difcover that many of their ^"^j'j'J^fp^JA mod fpecious Actions were difguifed Sin?,thcir Vertucs were falfc as their Deities. Upon this account St. Jufiin condemns the Heroical Anions of the Romans 4^i \ '^^^'^' as vicious-, Vtrtiite civili^ mnvera^ fed veri fimili, hu- mane glorU fervierunt. Pride had a principal part in them. Or fecondly, the End of Philofophv was to prevent the raifchiefs which liccntioufncfs and diforders might bring upon men from without, or to prcfcn^e inward peace, by fupprefling the turbulent paflions arifing from Luft or Rage, that difcompofe the mind. This was the pretended delign of Epicurus^ to whom Vertue was a- Epicurus vir- miable only as the Inftrument of pleafure. voiupr!uis"^an- cillas ; abfit autcm ut vcix virturcs cuiqnani fa-viaiit uifi illi, \ d piopier illum^cui didmus Deus vii turum com ei te nos. Auguft. conc TftA. lib. 4. Or thirdly. The height of Philofophy was to pro- pound the beauty of Vertue,^ and its charming Afpcifl, as the mod: worthy Motive to draw the AfFedions.Now * Erras dmn fuppofing that fome of the Heathens, (although very ^"JJ fiF mud few) by difcovcring the internal beauty of Vertue, had piopici quod a love to it, and performed fome things without any ^g'^^'^Q^TTjis privite refpedl, but for the re(^itude of the adion, and enim' aiiquld^ the inward fatisfadion that fprings from it, yetthey ^'':''^''^^"'"- n-iiJCo- ■»-• 1 riT-k 'num. Sen. were Itill dereaive. For Vertue is but a ray or the De- Nee facile in- vcnics rn kis i millibus unum,Vlitutem prctium qui putet cfle fui.Ipfe decor rcdi fafti,fT prxmia dcfint,Non mover, & gratis pctnitet clTc p^obllm.Ov/^.i/e^^l«^ Stoici vittutem defci ipfcriun feipfa coiit-n- tam>ab omnibus liDeran;,Sc q^a; f )la fibi fit piarmium:Sed licet a quibufdpm tunc \ er je & ho clls putcntur cfll- virtutcs,cum ad fcipfas referintu. nee propter aliud expetuntvi-, etiam tunc inda- t«ao fupcibat fuutj & idco non vircuiesfcd \ itiajudicanda funt, Aug- Uy- \g. de i i\it. <■. i j. 5i8 XDe J^artnonp of tlje SDitine :^tmh\xtts CiTapTT" ^^7' ^^^ ^"^' ^'-^^y ^^ "^^ compleat, unlefs it be referred (V'VSj to his Glory who is the principle and patern of it. In fliort, the great Creator made Man for himfelf, and -tis moft juft that as hisravour is our fovereign happinefs^fo his Glory fliould be ourfupreme end, without which no- thing is regolar and truly beautiful. By thefe feveral inftances it appears how infufficient Philofophy is to di- red us in our principal duty, that refpeds God. 2. Philofophy was defedtivein its directions about moral duties, that refpedl our felves or others. I . Philofophers were not fenfible of the firft inclina- tions to fin. They allow the diforder of the fenfitive ap- petite as innocent, till it palTes to the fupreme part of the Soul, and induces it to deliberate or refolve uport moral anions. For they were ignorant of that Original and intimate pollution that cleaves to the Humane Na- ture-, and becaufe our Faculties are naturaljthey thought the firft motions to forbidden objeds, that are univerfal in the beft as well as worft, to be natural c'efires5not the irregularities of luft. Accordingly all 'their Precepts reach no further than the Counfels of the Heart; But the defires and motions of the lower faculties, though very culpable, are left by them indifferent. So that 'tis evi- dent that many defilements and ftains are in their pur- gative Vertues. 2. The Stoic ks not being able to reconcile the Paffions with Reafon^whoUy renounced them. Their Philofophy is like the River in thrace, Q^.jj^ j^i^^ ^^^mdfotumfaxeareddit; Vi[cera^ quod ta^is irtducit marmora rebus. For by a fidion of fancy they turn their vertudus Perfon into a Statue, that feels neither the inclinations of Love,nor uverficns of Hatred; that is nottoucht with Joy in €ontti\)m ^an'^JSeDmiptiom ^19 Joy or Sorrow •, that is exempt from Fears and Hopes. chapV The tender and melting affections of nature towards the lv^^v\j' mifery of othcrsjthey intircly cxtinguilh as unbecoming perfed Vcrtuc. They attribute Wifdom to none, but whom they rob of Humanity. Now,as 'tis the ordina- - ry effe(5t of folly to run into one extreme by avoiding a- nother, fo 'tis moft vilibly here. For the Atfedions are not like poifonous planrs to be eradicated •, but as wild, to be cultivated. They were at firft fetin the frelli foil of Man's nature by the hand of God. And the Scripture defcribes the Divine perfe(5tions, and the adions pro- ceeding from them, by terms borrowed from humane Affe«5tioas, which proves them to be innocent in their own nature Plutarch obferves when Lycurgits com- manded to cut up all the Vines in Sparta to prevent Drunkennefs, he iliould rather have made Fountains by them to allay the heat of the Wines, and make them beneficial: So true Wifdom prefcribes how to moderate and temper the Affcdlionsjnot to deikjy them.'Tis true they are now finfully inclin'd, yet being removed from Carnal to Spiritual objed:s, they are excellently fer- viceable. As Reafon is to guide the Affed:ions_,fo they are to excite Reafon, whofe operations would be languid without them. The natures that are purely fpiritualjas the Angels, have an Underftanding fo clear, as fuddcn- ly to difcover in objeds their qualities, and to feel their efficacy: but Man is compounded of two natures, and the matter of his Bodyobfcurcs the light of his Mind, that he cannot make fuch a full difcover y of good or e- vil atthe Hrftview, as may be requiiite to quicken his purfuit of the one, and flight from the. other. Now the Affedions awaken the vigour of the Mind, to make an earnefl application to its obie(fi. They are as the Winds which although fometimes tempeftuois, yet are necef- fary to convey the Ship to the Port^So that 'tis contume- V V lious 550 Xlje ]^ai:EHOiii> of tl)e S)ii)ine Ztttmtes Q\^TT. ^^^^^ ^^ ^^'^^ Creator, and injurious to the Humane Na- ' turc, to take them away as abfolutely vicious. The Lord Jefus who was pure and perfe(fl,expreft all humane Affedions according to the quality of the obje(fls prefen- ted to him : and his Law requires us not to mortify ^uc to purify, confecrate, and employ them for fpiritual and honourable ufes. 4.Philofophy is inefifedual by all its Rules to form the Soul to true Patience & Contentment under fufferings. Now confidering the variety and greatnefs of the chan- ges and calamities to which the prefent life is obnoxi- ous, there is no Vertue more neceffary. And if we look into the World before Chriftianity had reformed the thoughts and language of Men, we fliall difcover their miferable errors upon the account of tbefeeming confu- (lon in humane affairs, the unequal diftribution of tem- poral goods & evils here below.If the Heathens faw In- juftice triumph over InnocenccandCrimes worthy of the fevered puniihment crown'd with Profperity ^ if a young man dyed who in their efteem deferved to live for ever, and a vicious perfon lived an age who was unwor- thy to be born, they complained that the World was not governed according to Righteoufnefs, but rafh for- tune or blind fate ruled all. As the Fharifee in the Gof- pel, feeing the Woman that had been a notorious (inner fo kindly received by Chrift, faid within himfelf, Ifthts Ma^f Tvere a Prophet^he yvould kmw who it is that touches him : So they concluded, if there were a Providence that did fee & take care of fublunary things,that did not on* ly permit but difpofe of all affairs, it would make a vi- fible diftin(5tion between the Vertuous and the Wicked., 'Tis true, God did not leave the Gentiles without a wit ^efs of hi mfelf ;£or fometimes the reafonsof his Pro- vidence in the great changes of the World were focon- fpicuousjthat they might difcovej an eye in the Scepter,., that,. in Cottttil3fing fS0m'iS 3&eDciirption* j^t that hisGovernment was managed with infinite Wifdotn. q^^ ^ Other Providences were vail'd and myfterious, and the \^r^'\r\j fight of thofe that were clear fhould have induc'd them to believe the Juftice and Wifdom of thofc they eould not cOttiprehend. As Socrates having read a Book ^^^ y^. of Heraclift^^a great Phi lofopher but fladioufly obfcure, Lao't. " and his Judgment being demanded concerning ir^rcply- cd. That what he underftood was very rational, and he thought what he did not underfland was fo. But they did not wifely confider things. The prefent fcnfe of troubles tempted them, either TuHv f?imrei/ to deny Providence or accufe it. Every day feme un- t'Cf^' '^ "^ >iety happy wretch or other reproacht their Gods for the dif- QyanJoneque afters he fuffered. Now the end of Philofophy was to calliKerolu- redrcfs thefe evils, to make an atflided to be a contented ii^J^ "cque ho- ftate. ThePhilofophers fpeak much of the Power of ^j;;^^^^^,;^^^ their Precepts to eftablifh the Soul in the inflability of "o^is giatum worldly things, to put it into an impregnable ^oxt^t^s^'^^^^^^^^i^^l;^ by its fituation above the mofl terrible accidents. They or. boalled in a Poetical bravery,of their Vi(5tories over For- tunejthat they defpifed its flattery in a calmjand its fury in a ftorm, and in every place ere(a Trophies to Vertuc triumphing over it. Thtfc are great words and found high, but are empty of fubftance and reality. Upon tryal we fhall find that all their Armour though poliAied and fhining,yetisnotof proofagainftfharp AflBidions. The Arguments they ufed for comfort are taken, P^^i ^^^^^ eft I. From neceflity ; that we are born to Sufferings, i^mmaJa.'ivi- t he Laws of humanity, which are unchangeable, fub-^^'^- ie<5l us to them. But this coofideration is not only in- cffcdual to caufe true Contentment, but produces the contrary effe(5t : as the flrength of Egypt is defcribed to be like a reed that will pierce the hand inftead of fup- porting it. Thus Solon extremely lamenting the death of his Son, and being ask't why he fhed fo many barren V v 2 tears 4 jx %l)t ^atumx^ of tl)e 2Dii3ine ZtttiWtts ^i^n. 17 tears that could not make his Son fpring out of the duft, s^/'^V^^^* replyed-,For this rcafon I weep becaufe my weeping can do me no good. Our defires after freedom from miferies are inviolable : fo that every evil the more fatal and inevi- table 'ciS5the more it afflidls us. If there be no way of ef- eape, the Spirit is overcome by impatience or defpair. 2 . Fiom reflexion upon the miferies that befal others. NuUam tarn ^^^ this kind of Confolation is vicious in its caufe,pro- mii-Tamnomi- cccding ftom fecret envy and uncharitablenefs. There qS\ion^n\'c- is little difference between him that regards anothers mi- niat ill mifeii- fery to IcfTcn his own, and thofe who take pleafure in o- MaiS^oia- ^^^^=5 affliaions. And it adminifters no real comfort; If tii genus tarba a thoufand drink ofthc waters o^Marah^they are not lefs Tuiiyfpeakf to 3 . Others fought for eafe under fufferings by rcmem- ^Ns^^ied\ohis ^^ring the pleafures that were formerly enjoyed. But voiuptatum this inflames rather than alkys the Diftemper. For as recoEio be- ^^^^?>^ ^^^ f"orc clearly known, fo more fenfibly felt by atam vitam f*- comparifon ; He that is tormented with the GoUt>can- cit,&quidcm j^Qj. j-elieve his mifery, by remembring the .pleafant corpore percep- 1 i r \ • c to-T tarum.r/^/r. Wme he drank beforc his Ht. 4. The Stoicks Univerfal Cure of afflidions was, to ?oraucLT& <^^^^gc ^^^^^ opinion of them, and efteem them not real tanti quoique evils. Thus PoJJtdonm (fo much commended by tully) "J^^^^JJ"j^j^^y^^j_ who for many years was under torturing Difeafes and mii3. Circum- furvived a continual Death, being vifited by Fompey at Ss'a^m/in '^^odes, he entertained him with a Philofophical Dif- infamam, quae courfe; and when his pains Were moft acute, he faid, Sl/mis"^'^ ^^hil Agis dolor ^ quanquam /is molefiu^ ^ nuniiuam te ejfe amittiHius, confitebor malum : in vain dpft thou affault me pain , fcimusnon though thou art troublefome, thou fiialt never force me damnum m his ^ r n \ irn ri-i raokiium c-fii, to confefs thou art evil. But the loUy ot this boaiting is ^tmnl^'telTc vi^blc : fot though he might appear with a chearTul * countenance in the Paroxy fm of his Difeafe to commend his Philofophy^Uke a Mountebank that fwallows poifon to UCi in €ontti\)m ^An'S^thmiptioit: 333 to put off his Drugs, yet the reality of his grief was c- Chop"^^ vident ; his Senfc was overcome, though his Tongue re- v^^->rv^ * mained a Stoick. If words could charm the Senfe not to feel painsjor compofe the mind not to refent affiidi- onsj'twere a reliefto give mollifying Titles to them: But fince 'tis not Fancy that makes them flinging, but their contrariety to Nature, 'tis no relief to represent them otherwife than they arc. All thofe fubtile notions va- nifli, when fenfible imprelTions confute them. 5 .Others compofed thcmfelves by confidcring the be- nefit of Patience. Difcontent puts an edge on troubles •, ucmh, qufct* to kicj^ againfl the pricks cxafperates the pain, to be ^">^^ <^o>'"gcre reftlefs and turmoiling increafes the Fever. But this ^^^"^•^^^' '^*"'' is not properly a Confolation : for although a calm and quiet fubmifTion prevents thofe new degrees of trouble, which by fretting and vexing we bring upon our felves 5 yet it doth not remove the cvil^which may be very afflict- ing and grievous in its own nature : fo that without o- ther confiderations to fupport the mind, it will fink un- der it. And as thefe, fo many other Arguments they ufed to fortifie the Spirit againft Sufferings, are like a hedg which at a diftance feems to be a fafe retreat from Gunlhot, but thofe who retire to it, find it a weak De- fence. This appears by the carriage of the bed inflru- dled Heathens in their calamities : ^rofejjing themselves to be rvifi in their Speculations, they became fools in pradice, and were confounded with all their Philofophy, when they fliould have made ufe of it. Some kill'd them- felves for the apprehenfion of fufferings ; their Death was not the cffed of courage but cowardize, the remedy of their fear. Others, impatient of difappointment in their great defigns,refufed to live. 1 will inflance in two of the moft eminent among them, Cato 2iXi^Brutus,thQy ze»^rni (\\io were both Philofophersofthe manly fed-, and Vertue S^iS:^! never appeared with a brighter luftre among the Hea- thens 534__^l)e l^armonp of tDe SDibine ZtttMtts Chiip 17 t^^'f^s than vvhcnjoynedwith a^/^/Wrcfolution. And iv'-V'-\j' they were not imperfed Proficients, but Mafters in d^bLI'imtis"' Philofophy. Seneca employs all the ornaments of his pukherrimjsac Eloquencc to make Cato's Elogy : He reprefents him as ISI7pedem^' ^^^ confummate exemplar of Wifdom^as one that reali- qujenobis non zed the fublime IdeaofVertue defcribedin their Writ- fe'& fa^fguinr ^°gS' And Brutf^ was eftceraed equal to Cato. Yet coiendaeiLAf- thefe With all the power of their Philofophy were not a- i^fmfJ,'.'"^ ^^^ ^^ ^^^^ ^^^ ^""o^^ ^^ Adverfity. Like raw Fencers, one thruft put: them into fuch diforder, that they forgot all their inftrudlions in the place of trial. For being un- fuccefsful in their endeavours to reftore Rome to its li- berty, overcome with difcontent and defpair, they laid violent hands upon themfelves. Cato being prevented in his firft attempt, afterwards tore open his Wounds with fiercenefs and rage. And Brutus ready to plunge the Sword into his Breaft, complained that Vertue was but a vain name. So infufficicnt are the beft Precepts ofmeer natural Reafon to relieve us in diftrefs. As Torrents that are dryed up in the heat of Summer when there is the mofl need of them, fo all comforts fail in extremity that are not derived from the Fountain of Life. I will only add how ineffedtual Philofophy is to fup- port us in a dying hour. The fear of Death is a Paffi- t Et pridie on fo ftrong that by it Men are kept in bondage all theit rttuSn fermo- ^^Y^' '^is an Enemy that threatens none whom it doth nc naco fuper not ftrike, and there is none but it threatens. Certaitt- S L^.'/^Zf ly ^^^^ SpecJre which t Crfar had not courage to look ^uifnam eflet' in the face is very affrighting. Alexander himfelf that S>ffimusTc: ^o o^^^^o defpifed it in the Field, when pafifion that tranf- petitinum i'no- ported him caft a Vail over his Eyes ; yet when he was pJ^Sr ft'^^c^ '"^^^ ^ "Mortal Difeafe in Bahylon^ and had Death sutt. in his view, "^ his Palace was filled with Priefts and Di- *Yx^riut4:ch. viners, and no fuperftition was fo fottilh, but he ufed to in Conttibmff 0m's aStDcniptiom ^ to preferve himfclf. And although the Philofophers chap. 17. feem'd to contemn Death, yet the great preparations v.x'-V""^ they made to encounter it argue a fecrec fear in their ^V'ffp//, Brealts. Many Dilcourlcs, Reafonings, and Arguments to,p*\«-n) ^v*- are employed to fwecten that cruel necellity, but they '"'• are all inefFe(5lual. 1 . Tjiat 'tis the condition of our nature : to be a Man and immorral are inconfiftent. But this Confolation ^^^^^Lt' afflids to extremity. If there were any means to efcapc, t-^ic non poflis. the foul might take courage. He is doubly miferable, ^ Jj nToii>Vfinl whofe mifery is without remedy. unrur,magnun) 2 . That it puts a period to all temporal evils. But ';;^Pi[i""'^^'~ as this is of no force with thofe who are profp^rous, and cil. rLn. never felt thofemiferies which make Life intolerable^ dJ^Tsrdc/itl'jm fo it cannot rationally relieve any that have not good xgrotaii poflc, hopes of felicity after Death. The Heathens difcove- '^f^^l 'j^f ^ red not the fting of Death, as 'tis the wages of iin, lummo'rii'oflc. andconfigns the guilty to eternal Death ; fo that they •^"'^''• built upon a falfe fbundationjas if it were the cure of all evils. % . They encouraged themfelves from their ignorance of the confequences of Death, whether it only changed their place, or cxtingui(hed their perfons. ^^^'''^^^•^ Nam fi fuprc- whodyed with a feeming indiflference,gave this account musiiie dies of it ., That be did not know whether Death was good or J^^^' few evil. But this is not fortitude, but folly; zs Ariftetle m^}tn\Qv\cn\ obferves, That a readinefs to encounter dangers ari- ^P^lbjf'j^',^^^^^^^ Hng from ignorance, is not true valour but a brutifliautempeiimir, boldnefs. What madnefs is it then for one that enters no^^^^^'Ja^ ^^^^^^ upon an eternal ftate, not knowing whether it fliall be usquaminmc. happy or miferable, to be unaffcded with that dreadful HbusSij-'*' uncertainty < mifcerc? But nowtheGofpelfurnifliesus with real remedies againft all the evils of our prefcnt ftate. *Tis the true Paradife wherein the Tree of Life is planted, whofe heaves ■■ 33<5 %i)t i^atmonp of tl)e 2Dii3ine ZtttiMtts Chap 17* Leaves are for the healing of the Nations. We are affu- ^s^^^^r^ red that God difpofcs all things, with the Wifdom and Love of a Father ; and that his Providence is mod ad- mirable and worthy of praife, in thofe things wherein they who arc only led by Senfe 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. (Z\^.?i\^\^'(^% are more than Conc^uer ours through Chrift that loves them, '1 hey are always m an afcendent State ; and believing^ rejoice with an unfpeakable andglo- rijied Joy, Death it felf is not only difarmed, but made fubfervient to their everlafting good. BrieflyjChriftian Patience endures all things as well as Charity, becaufe it expeds a bleffed iiTue. It draws from prefent mife- ries the affurance of future Happinefs. A Believer while he pofTefTes 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 pati- ent, but thankful and joyful. This fweetens the lofs of all temporal goods, and the prefence of all temporal evils. St. Faulinhis Chains was infinitely more contented than C£far or Seneca^ than all the Princes and Philofo- phers in the World. ^ 10 , Cjnicoru^n^- I wiU concludc this Argument by a (liort reflexion on d^S di Si ^^^ ^'^"^^^'^^ ^^^^"^^^ ^^ ^^^^^"^^ ^^'^^ ^^ Philofophers. inimicaveie- The Cynicks affert that all natural actions may be done *^7'^'^'ii r^ ^" ^^^ ^^^^ of the Sun •, that 'tis worthy of a Philofopher dim"c(rcFo- to do thofe things in the prefence of all, which would ^^'^'"^''^^^^j^"^- make impudence it felf to blu(h. A maxim contrary Et qui nee c> to all thc tulcs of dccency^and cotruptivcof good man- xjcos,nccS[o/cA ^^^^^ For as the defpifing of Vertue, produces the dogmata leeit, ^.,. r • ir ^ rrt AC)w/Vtuni- flighting of reputation: So the contempt of Repura- adiaantia. j-^q^ caufes the negle(5l of Vertue. Yet the Stoicks vvith all their gravity were not far from this advice. Be- fides, among other unreafonable Paradoxes, they affert all in €ontt\Wxs ^.tn'jgBe&entptiom 337 all fins are equal ; thac the killing a Bird is of the Tw ~ fame guilt with the murdering a Parent: a Principle that tv'v^* breaks tire rcrtrainisof fear and lliame, and opens a E^xy.>,;j.\,, paiTa-e to all iiccntioufnefs. They commended Self- injuriofum c{\ Murder in Icveral cafes 5 which unnatural fury is culpa- >'apto\iveic,r,t ble in many refpetfls, of rebellon againft God, miuftice * contrjpufchcr- toothers, and cruelty to ones lelf. Zevo the founder 'i^o"- of that Sed pra^ifed his own Dodrine. For falling to I'^ch^to the ground, he mterpreted it to be a Summons to ap- iiio pcaorfpn- pear in another World, and ftrangled himfelf. Jrfftot/e n^'cr'tcm^ allows the appetite of revenging injuries, to be as natu- & vi.incrn pL ral as the inclination to gratitude, judging according to Cxanw''^'^'^ the common Rule that one contrary is the mcafure of a- scKec. nother. Nay5he condemns the putting up an injury as degenerous and ferviie. He makes indignation at the profperityof unworthy Men a Vertue, and to prove if, tells us thtiCraia/fs attributed it to their Gods as a pafldon becoming the excellency of their natures. But ii we confider the Supreme Difpofer of all things may do what he pleafes with his own, that he is infinitely Wife, and in the next World will difpenfe Eternal recompen- ces ; there is not the leaft caufe of irritation for that feeming diforder. He alfo allows Pride to be a noble yjj j_-^^ temper that proceeds from a fublime Spirit. He repre- Ethic ' ^' fcnts his Hero by this among other chara(5lers,that he is difpleafed with thofe who mention to him the benefits he hath received^which make him inferiour to thofe that gave them ; as if Humility and Gratitude were qualities contrary to Magnanimity. He condemns Envy as a vice that would bring down others to our meannefs,but commends Emulation which urges to afccnd to the height of them that are above us. But this is no real Vertue, for it doth not excite us by the worth of moral good, but from the vain defire of equality or preemi- nence. And P/^rt? himfelf, though lliled Divine, yet X X delivers ra mhS' 3 58 %\yt J^annonv of tlje SDibine Zttt\\>\xtm Q^"r delivers many things that are dcftruilive of moral hone- ^^^.'^■y^' fty. He difTolves the moft facred band of humane foci- ety, ordaining in his Common- wealth a Community of Wives. He allows an honeft man to lie in fome occa- fions z, whereas the Rule is eternal. We muHmt do evil^ that good, mny come thereby* In {hort, a confidering Eye L?t "pa'gant ^'^^ difcover many fpots^as well as beauties^in their moft Chriaiane admired Inftitutions. They commend thofe things as f"^hn"Snif Vertues which are Vices, and leave out thofe Vertues Pa^anice. £- which are neceffary for the perfe<5lion of our nature-,and the Vertues they commend, are defe(5tive in thofe qua- lities that are requifite to make them fincere. If Philo- fophy were Incarnate, and had expreft the Purity and Efficacy of all its Precepts in real a(5lions; yet it had a- bimdantly fallen (hort of that Supernatural, Angelical,, Divine Holinefs which the. Gofpel requires. Till the Wifdom of God removed his Chair from Heaven to Earth toinftrudthe World,not only the depravation of the lower faculties, but the darknefs of the humane underftanding hindred Men from performing their univerfal duty. The Gofpel alone brings Light to the. Mind, Peace to the Confcience, Purity to the Aifcdi- onsj and Reditude to the Life.. CHAP. in Contcitiing iS0aiVS EeDanptiom 3',9 _ Ch;ip. 1 8. CHAP. XVIII. Examples haveafifccial Efficacy above Precepts to form tu to Holinefs, 'thehx^.m^leofChrtfiis mojl proper to tbatend^ bei-jg ubolutely perfect^ and accommodate to our prep fit jlate* Some Fertues are nece(jary to our con- dtt!0)i M Creatures^ or to our condition in the World^ of •whuh the Deity is uncapable ; and thefe eminently ap- pear in the Life ofChrifi, they are Hun.ility^ Obcdi- enccy and hove in fuffering for us, His Lttfe contains all our Duties J or Motives to perform them, ^cpi4 Chrijlpurchafed the optrit of Holme fs by his fujf wrings, and confers it fince his Exaltation, the Sanclijying Spirit is the Concomitant of Ev angelical M.ercy The Su- pernatural Declaration of the haw on Mount oinai, and the natural "Difcovery of the D;vine Goodnejs in the Works of Creation and Providence^rvere not accompanied vpith the renewing .fficacy of the Spirit, T e lower Ope- rations of the Spirit were only in the Heathens, the P hi lofoph teal change differs f om the Spiritual and Di' vine. Socrates aWStneca conjidered. Our Saviour prefents thejlrongejl Inducements to perfwadc us to be ho- ly, they are proper to work upon F:arjHope ah d Lo ve, thegreatnefsofthofe ObjeCis^and theirtruth^ are clearly manifeflcd in the Gofpel, THe Second Means by which our Redeemer reftores us to Holinefs, is by exhibiting a corapleat Pa- tern of it in his Life upon Earth. For the difcovcry how influential this is upon us, we muft confi Jer , T hat of all the n-ioft noble works, the principal Caufe is an exa(^ Patern in the mind of the Agent which he cndea- X X 2 vours 340 XDei^tttniOttj>oftl)e2Dii)ine:^tttibtttes ^j jO vours to imitate •, and Examples are of the fame nature. iJ-V^ tie that defires to excel in Painting or Sculpture, muft view the moft accomplidit Pieces of thofe Arts. Thus in Morality, the confideration of Eminent Adions per- formed by others, is of admirable efficacy to raife us to perfedion.That Examples have a peculiar Power above the naked Precept to difpofe us to the pratTtice of Holi- nefs, appears by confidering : 1 . That they moft clearly exprefs to us the Nature of our Duties in their Subjeds andfenfible Effects. Ge- neral Precepts form abftra of tlje SDiiJine Zttmntts pr ^ Lives. He therefore chc -fe fuch a tenoar of life as eve- (^^12^^' ry one might imitate. His Supreme Vertue expreft ic felf infuch atcmpe-ate courfc of adion?, that as Mi- Judg. 9 48- ^^i^^/j fjicl to his followers, Leok en me (ind. do Likerv^e : So our true Abimclech, our Father and Sovereign,calls upon us to imitate him. Tlie firft effc(^t of Prcdeftina- tion is to conform us to the Image of the Son, who rv.ts for this end made thefirjt^horn among many brethren. He aflTumed the Humane Nature tiia.: we might partake of the Divine, not only by His Merit but Example. This will appear more fully by confidering, There are fome Vertues necefTary to our condition as Crea- ture?, or with refpC(5t to our (lace of Trial here below, which the Deity is not capable- of ♦, and thofc mort emi- nently appear in the Lifeof Clirift. I will inflance in three which are the Elements of Chriiiian P.rfeJtion. His Humility in defpifing all the Honour of the World, His Obedience in Sacrificing his Will inti-ely to God's, and His Charity in procuring the Salvation of Men by his Sufferings : and in all thefe He denied to his Hu- mane Nature the priviledg due to it by its union with the Eternal W^ord. I . Humility in ftri(anefs hath no place in God : He requires the Tribute of Glory from all his Creatures. And the Son of God had a right to Divine Honour upon his firft Appearance here below. Yet He was born in a Stable5and made fubjci^ to our common imperfedions. Although He was ordained to convert the World by his Dcdrine and Miracles, yet for the tenth part of his time he lived concealed and filent, being fubjed: to his IVfother and reputed Father, in the fervile work of a Mark ^.3. c^j-pencer. And after his folemn inveftiture into his Office^y a Voice from Heaven, y et he was defpifed and contemned. He rcfufed to be a King, and ftoopt fo low ^^'^ '^- nsto wajh his Difciplesfeet. AH this he did to inftrud us to he meek and lovfily^ to corred our Pride, the moft in-'ciup'Ts. timateand radicated corruption of Nature. For as ^.y-s/^ thofc Difeafes are moft incurable, which draw nouridi- ^i-^^- »i- *^« inent from that food which is taken for the fupport of Life; fo Pride that turns vertuous actions which are the matter of praife into its nouriilimcnt, is raoft diffi- cultly overcome. But the Example of the Son of God, in whom there is an union of all Divine and Humane PerfedionSjdebafmg himfelf to the form of a Servant, is fufficient,if duly confidered, to make us walk humbly. 2. Obedience is a Vertue that becomes an Infcriour either a Servant or Subjed, who are juftly under the po- wer of others, & muft be complying with their Will : So that 'tis very diftantfrom God, who hath none fupcriour tahim in Dominion or Wifdom^but his Will is the Rule of Goodncfs to his own and others A(51:ions. Now the Son ofGod became Man and was univerfally obedient to the Law of his Father. And his Obedience had all the ingredients that might commend it to our imitation. The value of Obedience arifes upon three accounts : I. The Dignity of the Perfon that obeys : it is more meritorious in an honourable than in a mean Perfon. 5 . From the difficulty of the Command •, it being no great Vidory over the appetite in Obedience;/^/ dtligi. tnr quod debetury where the infhnce is agreeable to our affections. 3 . From rh€ intirenefs of the Will in obeying. For to perform a commanded Adion againft our oonfent,is only to be fubje<5t in the meaner part of Man, the Body, and to refift in the fuperiour which is the Mind. Now in all thefe refpe(5ts the Obedience of Chrift was Perfe(5t. In the Dignity of the Perfon obeying, it exceeded the Obedience of all the Angels, as much as the Divine Perfon exceeded all created. The dif- ficulty of the Command is greater than ever was pi^t up* 344 Xlje J^atmonp of tl)e 2Dii)ine ZtttMUS Chap. I Q ^" Servant or Subjed; He tvas obedient totheDe/uh of L/-\A^* ^/;^ Crt?/}, that iSjDeath vvith diihonour and tormenc,the evils that are moft contrary to the Humane Nature and Appetite. And che compleatnefs of his Will in obey- ing is mofl: evident. For if Chrift had defired deliverance from his Pel fecutors, he had certainly obtained it. He tells his Difciples, that upon his requeft his Father would fend twelve Legions of Angels for his refcue. But he refigned the whole Power of his Will to his Fa- ther's ; No: my veill^ but thy vpillbe done^ was his Voice at his private Paifion in the Gaiden. He fubmitced the ad and exercife of his Will; Not what I vpillybut what thou wiity he faith in another Bvangelijl, He yielded not on- ly the faculty5and exercife of his Will to do what God enjoyncd, but in that manner which was plealing to Him- Not nslrcillbut asthouvotlt^ he expreffes in the words of a third,]>lov/ what is there in Heaven or Earth that can move our Wills to entire Obedience, if this marvelous Patern doth not affed us^ Let the fame Mind be in yon that rvas in Cbrift^£dxi\i the Apoftle. How glorious is it to do what he did, and what a reproach to decline what he fuffered, who had the Holinefs of God to give excellency to the Adion, and the infirmity- of Man to endure. the (barpnefs of the Pallion I . : . , 3 . Love to Mankind is expreftby our Saviour in a pe- culiar manner. For although God is infinitely good- to us, yet he doth not prefer the Happinefs of Man be- fore his own Bleffednefs. The Salvation of the whole. World were not to bepurchafedjwiththe leaft dbnina- tion of the Divine Felicity. Buttlie.Son.of God fuf» fered the extremeft Evil, to procure.the mofl fovereign Good for us,who.were in Rebellion againft his Laws and. Empire. Briefly, The Life of Chriii contains all ouc Dories towards God and Man expreft in the moft per- fect manner, or Motives to perfoim them. We may clearly in Contriving ^mvs Wiminptm. 34^ clearly fee in his deportment innocent Wifdom;, pru- chacTTF dent Simplicity, compafTionate Zeal, pcrfcd Patience, (^/v^w" ' the comagc of Faith, the joy of Hope, the tendernefs and care cf Love, incomparable Mcekncfs, Modcfty, Humility and Purity. He fpent the night in Commu- nion ,vith God, and the day in Charity to Men. He perrcCHy hated Sin, and equally loved Souls. The ne.-^reft and readieft way to Perfedion, is a ferious re- gard to his Frcccdtfit : For the caufes of all Sin are either thedefire of what Hedefpifed;, or the fear of what He fuffered. He voluntariiy deprived himfelf of Riches, Honours, Pleafures, to render them contemptible, and endured outrages of all forts,the contradictioft of Sinners, r,.^ 11/1 nf^/v*- fi I ^im omnioiis and the Iharpelt Sufrerings to make them tolerable. He ^ '« offi.iis ju. afcended Mount Calvaj to his Crofs, before he af- pSuJlrcJl'^u cendsd from Mount Olivet to his Throne : He was na- Colons quoqi c ked before he was cloathed with a robe of Light, and mon-f uc^'o„^ crowned with thorns before with Glory. And thus he tcmi^tum, cp'i. powerfully teaches us to follow his fteps who fuffered for ^"' rc>-ic>fia & m. It a xhyjiciAH ot great elteem, m a Difeale takes a <^t virtus, tra- bitter Potion, it would perfwade thofe who are in the |^^'^'«!^o"""'> fame danger to ufe the fame Remedy. Since the Son uf inipisnario"", God to purchafe our Happinefs, denied himfelf the en- ^^^^'-^.^yr*^ joyment of worldly Delights, and endured the worft of tiTt;'ci!n\[ua'm temford Evils, nothing can be more effc(5lual to convince f j^j^^^^f A re- us, that the Pleafures of the world are not confiderable nrtLrequrmi- as to our laft End, and that prefent Afflidions are fo far ''^^'''" '^^i^- from being inconfiftent with our fuprcme Blcflednefs, chHfh^ ^^'"' that they prepare us for it. Infljorty His excellent Example not only enlightens our Minds to difcover our Duty, but inables and ex- cites to perform it. As the Eye in beholding vifible ob- jeds receives their ImagCjCo by contemplating the Gra- ces that arc confpicuous in our Redeemer, we derive a Jimilitftde from them. We ^i^, faith the Apoftle, w/>/5r ope;f 2 Cor. y f4ce 34« ^l> J^avmonr of tl)c SDiWne Ztttibntts Chap. 1 8. A^^ i^^holding as in aglafs the Glory of the Lord, that Is, by viewing in the Gofpel the Life of Chrift which was glorious in Holinefs, We are changed into th: fame Image from Glory to Glory, even as hy the Spirit of the Lord : that is, gradually falliioned in Grace according to his likenefs. And what can more powerfully move and perfwade us toHolinefs,than to confider the Prefident thatChrift hath fet before us^ For how honourable is it to be like the Son of God:' By conformity to Ghrift,we partake of the Divine Perfe(5tions. The King of Heaven will acknow- ledg us for his Children, when we bear the refemblance of our elder Brother. Befides the motive of Honour5Love doth ftrongly incline to follow Holinefs in imitation of our Redeemer. This is one difference between Know- ledg and Love, the Underftanding draws the obje»5l to it felf and transforms it into its own likenefs ; thus ma- terial obje(3:s have an immaterial exiftence in the mind when it contemplates them : But Love goes forth to the obje«5l loved ; the Soul is more where it loves than where it lives 5 that is, there is more of its intelledual pre- fence, its thoughts and defires, and it always affects a refemblance to it. Thus Love humbled Godjand made him like to us in Nature •, and Love exaltsManjby ma- king him like to God in Holinefs •, for it excites us to. imitate and exprefs in our adions the Vertuesofhim who hath c ailed m to his Kingdom and Glory, I . In order to the reftoring of Holinefs to la^fed Man, the Lord Chrift purchas'd and conveys the Spirit to them. A (late of Sin includes a total privation of Holi- nefs, and an adlive contrariety againft it. The Sinner is dead as to the Spritual Life, and as unable to revive himfelf, as a carcase is to break the gates of Death and return to the light of the world; but he lives to the Sienfnal Life, and expreifes a conftant oppofition to the Law in Contril)ing £l9an'S laeDciiiption* 347 Law of God. He is without flrcngth as to his Dutv, cFinTTs" not able to conceive an holy thoughr^or to cxci e a i'm- w^-v cere and ardent dcfire towards Divine things ; but hath ftrong inclinations of Will, and great Power for that which is evil. Now to reftore Life to the dead Soul, and to conquer the living enmity that is in it againft Ho- linefs, nolefs than the Divine Power was icquifite. And the effeding this is peculiarly attributed to the Spi- rit. Our Saviour tells Niccdcmm^ 'Except a man he born t^i,^, , of water ^ and of the Holy Ghofty hecanriotjce th. Kingdom of , God. And the Apoliie faith, Th.it accordina to his T^- 3- ?• Mercy He faves u^, by the jvafljtng ofKrgeneration^ and by the reserving of the Holy Ghofl, As in the Creation, where all the Perfons concurr'd, 'twas the morion of the Spirit that conveyed the Life of Nature •, fo in the Renovation of the World, where they all cooperate, 'tis the powerful working of the Spirit that produces the Life of Grace. He vifits us in the grave, and in- fpires the breath and flame of Heaven to animate and warm our dead hearts. 'Twas rcquifite not only that the Word fliould take Flefli, but that Flelh lliould receive the Spirit to quicken and enable it to perform the ads of the Divine Life. 'Tis for this reafon the third Perfon is frequently fiiled in Scripture the Holy Spirit, That !/>/(? hath not an immediate refped to his Nature, but to the Operations which are aftigned to Him, in the ad- mirable 0£'f n-as expedient hejhouUgo arvay^for otherrvife the Spirit woftid not come • whofc Onice was to convince and convert the Woild.The departure of Chrift implied his Death and Afcenfion, both which were requifitein order to the fending of Him. If the Blood of Chrift had not been ihed on the Crofs, the Spirit had not been poured forth from Heaven. The effufion of the one, was the caufeof the effufion of the other. The Rock that refrellied the Ifraelites in the Defert, did not pour forth its miraculous watersjtill it was ftruck by the Rod Q^Mofes ; to inftruv5l us^That Chrift our SpiritualKock muft be ftruck with the Curfe of the Law, the m^icd Rod oi Mofes jto communicate the Waters of Life to us,, that is, the Spirit, who is reprefented in Scripture under that element. 2. Our Redeemer confers the Spirit after his glorious Eptef. 4. 8. Exaltation : When he afcendedon high^ he led Captivitjt captive^ and gave gifts unto men. After his triumph over principalities And Fovpers^ He difpenc*d his Bounty in this rich Donative, For the Holy Spirit was firft given to Chrift, as the reward of his excellent Obedience in dying that was infinitely pleafing to God, to be com- municated from him to Men. And he received the Spi- rit in the quality ot Mediator upon his entrance into Pfa/;.(j8. 13. Heaven. The J^falmi^t declares this Prophetically: Ihmhaftafcendedon high^^ thouhafi led captivity captive^ th9H in Contribing ^iXiVS HcDtniptiom 349 thod haft received gifts for Me^^ yea for the rebellious dfo^ q" g thxt the Lord God might drveU among them. He acquired tVV'^yj a right to thofe Treafures by dying;, but he takes pof- feflfion of them after his Afcenlion. Now He is Crown- ed, He holds forth the Scepter of his Royalty. There- fore 'tis faid that when Chrift was upon the Earth, the Holy Sfirit kvm not given^ becartfe Je[m was not Glori- fied, If it be objeded, that Behevers before the Afcen- fion of Chrift were partakers of the Spirit j the Anfwer is clear. I . It was upon Chrift's inrerpofing in the begin- ning as Mediator, and with refpe(ft to his future Death and Afcenfion, that the Spirit was given to them. 2. The degrees of communicating the Spirit before and after the Afcenfion of Chrift are very different : whether we confider the gifts of the Spirit^thofc exrraor- ^ Cor- 1. dinary abilities with which theApoftles were endued^ or the fruits of the Spirit^the Sandifying Graces that are be- G.>l. y . n. flowed on Believers, the meafure of them far exceeds what-ever was conveyed before. The Spirit defcended as in a dew upon the Jewidi Nation, but 'tis now pou- red forth in fliowers upon allflc/h. Now in the ftile of Scripture things are faid to be, when apparently and eminently they difcover their being : So that compa- ratively to the Power and Virtue of the Spirit difco- vered in the Church Cnce the Glorification of Chrifl, he was not given before. All the former manifeftations areobfcured by the excefs and excellency of the later. And not only the Decree of God which is fufficient to conned thofe things that have no natural dependence, but there are fpecial rcafons for the order of this Dif- penfation : for the great end of the Spirit's coming was to reveal fully to the World the way of Salvation • to difcover the uttTearchable richer of Grace-, to aflfure Meir- 5il3ine ::^ttt:ibutrs chap. 1 8. Men of Happinefs after this life, that they might be re- L^'^^^vJ ducedfrom a ftate of Rebellion to Obedience, and their affedions be refined and purified from all Earthlinefs and made Angelical and He wenly. Now the Principal demonflrations yvhich he nfed to perfwade Men of thefe things, are the Death and Refurredion of Chrift, with- out which thefe Myfteries had been under a cloud. That the In.1:rudion therefore of the Spirit might be clear and effectual, it wasneccffary Chrifl Ihould fuffer and enter into Heaven, and accompliOi thofe things he was to teach. And from hence we may obfetve that the San<5lifying Grace of the Spirit is the infeparable concomitant of the Evangelical Mercy. The Gofpel and the Spirit are the Wings by which the Sim of Rig teottfrefs brings healing and life to the World, The fupernatural declaration or Juftice in the Law from Mount Sinai was not accompa- nied with the efficacy of Grace: Therefore 'tis called iCcv.3.7. the minijlration of Death. It conveyed no Spiritual ftrength as delivered by the hands oi'Mofcs^ coniidering him precifely in the quality of the legal Mediator, but threatned a Curfe to the breakers ot it. All the pro- niifesof Mercy fcattered in the Books of Mj/^-j belong to the Covenant of Grace. The Gofpel is called the Larvofthe Spirit ofhifcj and the Miniflration of the Spi- rit ; that is, the Spirit of Holinefs and Comfort from whom true and Eternal Life proceeds, is folely commu- nicated by it. The natural difcovery of the Div ne Goodnefs in the Works of Creation and Providence, is without the renewing power of the Spirit. There is a correfpondence between the external Revelatioa of Mercy, and the internal Grace of the Spirit in their O- nginal : as th^ one is fupernatural,fo is the other. Not but that the Heathens had fome fainter beams of the Sun of Righteoufnefs, for he inlightens every man that comes fit €onttmm fail's i^cBcmptiom 351 Comes into the WorU^ and fome lower operations of the Chap.iS Spirit, whereby they were reduced from Intemperance, Incontinency and other grofs Vices, to the pradice of feveral Vertucs that refped the Civil Life. And of this we have an eminent inftance record- ed by Dioqenes Laertius. That ^olemo Qu-''J<-'m iiU m fuiflc fcmnt, qui Jeli- alf-drunk,crown d with Roles, and fui„ixusmc.ct,icihus, nnrducano pd in thedrefs of a" Harlot rather than tucbiius, &diumo Ccrconmi corni- er \/f ^ -,,;.,^ :-»^ *L c 1 \ c "^L'S Ii«minc, Piiilofonhi auditorium of a Man, coming mto the School of dHoi tami. ing,cn\>s cii; quo audito ur the feVere ZenOCrtlteS^ hearing him ^'""^ Coronas fcnfim dctraxcrir, un- d-r re -r^.,, ^„^-,-„ ^ l ?ucnra dcterfcrii:, fcortis valcdiNcrit, ifcourfc of Temperance, as by a f^hii.fophuspoiid taums cvafcrit, uc Charm was {o perfecftly changed, cfrct^lbbrictaus cxemplum, quituerac that cafting away the Garland from "^l e^o^taisiudibnum. An>hrofA^ his Head, and the lafcivious Orna- ments that were about him, and which was more con- , fiderable, his vicious Habits from his Soul •, he that en- tered in a Reveller came forth a Philofopher, fo cor- re<5ted and compofed in his manners, that he was called the Dirick tone, which of all others was the moft folemn and majeftical in the Mufick of thofe times* Now this alteration was wrought by the force of natural Reafon, which prevailed on him to renounce thofe fenfual and bafc lufts, that were inconiiftent with the Honour and Peace of a Man in this prefcnc Life, But dill he was exceedingly diftant from the Purity of a true Saint, Vfho pSivtdkQS of the Divine J\fature^ and is inclined in all his motions to God. All the Precepts of Moraiitp to ufe the Similitude of Flutarchy are like ftrong Per- fumes that fometimes revive thofe that are in a Svpooi^} by the F^///^^- S'/f^'^?^y>;> .but never heal them : So they may recover thofe that are dcbaucht from the outward pradice of thofe ignoble Vices which violate Natural Confcience, but they cannot redifie and cure the cor- rupt Nature. The highcft Piji/ofophical Change was only from thofe Vices which were fcandalous in the view 35^ Xlje i^atiHOu^ of tl)t 2Dii)ine ZtttMttS ChapTs ^^^^ ^^ ^^^^ * ^^^ confifted with thofc which were, Lv-v\j* though more fubdlc, yet not lefs finful, and difccmible by the pure Eye of God. 'Twas from one kind of Sin Aliis peccaiis, to another, £rom fefifual to ffiritual, Satan c aft out Sa- aiiap-ccata f^„.^ or from higher to lower degrees of Sin, but not tensTupWal from Sin to Holmefs. And although the fame good tes hujus uniAs Works, as to the external fubftancejwere performed by riL^ingentr the Hcathe^s as hy Chrtftum, vet ihev -aftly differ in cupiditaccprcf- their Principle and End. A Bruit performs all the ads lTm.' dc of. o^Senfe that a Man doth, but 'tis meerly from thtfcnfi- Dci. tiije Soul, that is of a lower order than that which ani- mates a Man. So in the Heathen 'twas only the hu- wane Spirit excited by Secular and Pw^^^ Interefts, Self-love, fervile Fear, that performed Moral Adiions. But the Holy Spirit f who infufes Grace, that is as it were zfecondSovX^ to elevate that which before quicken- ed the Body) is the true Principle oiChriftian Vertues. This fandifying Spirit, who transforms us into the Divine Nature,and makes an entire and thorow Change in the Heart and Converfation, they did not receive in the way of Nature. Of this we have a convincing proof in the Example of the beft Mafters o£ Morality y who by their Difcourfes or Writings rais'd ikn b)c «v s«y.©tT)f.- -nttrn; its i-^vi-n, {^ ^o the point of its perfection. So- £fiit. ceif whom this honour is afcribed among Nee nova inferens D^momaM vere- , /- • rh^ f he ffy/i maie Wif- ra depellens, nee adolefcentiam vitians, ^nC ^recians^ tnat n^JirjV maae VV U- fed omni bono pudoiis mfoxm2ns;rert. dom defcend from Heaven to Earth, dc An-Chnitiaiiam rjpkn^^ becaufe he left the ftudy of Aftrom- C3e prefeicns. Olapientias ^r//c^ ^ „- high an opinion or his own Vertucs, that he was infcn- /"o:e/ h-'^^ tSj^ fible of his Vices. And dy in^, he commanded a Cock % ^-^''7 ''"' to be orrered to /E\ctdapm^ that is, to the Devil, un- «/>«,«:«»', «t. der the difguife of that famous Fhyfician, To Socrates flf ^'^',! j,"?" I (Inll add Seneca. : Never any, excepting the Sacred xc-oph.iib.4. Writers, and thofe who are inflru(5led by them, hath ^^^'''''^^ writ more excellently. He defciibes Vertue as if the living Original were in his Breaft ; but how dull a Co- py was drawn in his Life! There is as great a difference "*"* '^ ''/'' between the exprcHion of it by his Pen and by his A^i- Z^X^ZiZ'' ons, as between the lively Picflure of a Face by arare !jv[^^_' .. Pencil, and the rude Draught of it with a Coal. What in r^r '£■/,-.' a villainous part did he ad in exciting AV^ to murder his Mother ; and after in writing an Apology for it, em- ploying the colours of his Rhctonck to cover one of the fouleft blots which hath appeared in the fucceflfion of Zz all 3^4 ^?5f ilatinonv of tl)e SXtint Ztnmtts Clr~ — 8 ^^^ Ages < His Philofophy-'W^s not a powerful Antidote ,^^^-^^v~ againft the Contagion of the Court. What juft cxcufc vid. Ta:tt. can there be of his Cruelty to his Wife, in cutting her hb. ly. Veins, that (lie might die with him ; from a vain-glori- „ ^ r- ous defire to eternize their Reputation ? And whereas a- qvo na^igatis, mong the whole Chorn^s oi Vertucs, hem a Ipccial man- in quo bdhtis, ^^^j. ^^^ii-s Magnanimity in the contempt of earthly difponitisffur- things,and determines that the necefllties of Nature are funi ingcntia ^^ j^^ meafures of Riches and Delights, and all other lam JorSS' things which the irregular Appetites of men purfue ; fo ncm animus j-j^^j- q^q would think him an Angel in flefli, converfing te^T\h^l'.nli. below to inftrud the world how to be happy : yet the cjusft. Hijloria-fis of thofe times tax him for infatiable Avarice, that in a little time by unworthy arts he raked up an in- credible Sum ofMoney. Suppofing it a Calumny that he forged many Wills to feize upon theeftates belong- ing to others, what excufe can there be for his excef- five Ufury, his forcing the Br i tains to borrow a Million ofSefierceSj and calling for it in,fo much to their preju- dice, as was likely to have caufed their Rebellionc'What for his fumptuous Palaces,and Gardens of Pleafure, ex- ceeding the Luxury o^Nero < And all thefe pofTeft by a man who had no Son to inherit^, aPhilofopher, a Sto- /Vy^,the great eommender of blefTed Poverty. All the Jpolcgyhtvn^xktSj is, that a Wife man that is himfelf, Non amat Divitia^fid mavult-, mn in animumillas fedin domum indmit-, mn refpicit pojfejjas fed continet. Agree- ing with Jrijlippus a Philofophizing Animd^ who being reproved for his intanglement in /'m///^ love with a fa- Diog. Inest nious Harlot, reply ed-, I pojfefs her, not fie me. The only difference is in the matter of their Affections, the one was Riches, the other Pleafure. By thefe inftances we may judg oi thevQdohhQF/ji/ofophers : Although a Vein of Gold appear in their Writings, yet their Lives were full of Drofs. The beft of them are charged to In Conttitiing ^an'S EcDeniption> 3^5 tohavepradifed vice with thofe, to whom they com- chap~T8. mended the Precepts of Vcrtue. The fouleil Actions ^..^-^v"^* were approved by fome, and the moft excellent condemned by others that vie'.. rA//^«./ judicium dc putcnK-e pretended to Philofoph cd Peri ediou. '^' '' '^' "\!,^^ • ^';^'^- Conrcmpt. Unnatural Lult was aiiOWed as m- cliccbant ca fere pctillunum ;-!uaoanc different by Zem and ChnRppusx And T"" ^^^"'^ h.ibkabanr. Quis cit onm , ,, ^\ . . . "V ,' • r M- lite nmor nmicitix ? cm nequc dctor- the nobleit Love in givang Lire it it it mem Adolcfccmcm qi.ifoi:ara amat,ncc for the Glory of God in Mmyrdom, ^om^oim^ iincm ? c.cc, ^ I 1 -r ■ -r A 4 Vcr.crcm nctanuam' 6c quohis In- IS ceniured by hpiaetU4 and Antom- ccIluscfleadiapJioro d ccbamncn folum nusy as the efeyfipfo.. were difgufled with the World and devoted themfelves to Death. The Spirit of Holine£s who formes the powerful and lafting hal/irs of rrue Verr tue in the Soul, that effec5tually cnclines from the Love ofGodj and with an intention for his Glory;, to obey his Will ; as it was purcbafed by Jcfus Chrilf, fo it is peculiar to the Difpenfation of the Gofpel that reveals Him. The Docirme of it is not delivered with ^o much Pomp, but with infinite more efficacy than the mo(t e- Icquent Inftrudions o^Fhilofophcrs. One plain Sermon that reprefents Chrift as Ciucified before our eyes to obtain Pardon of Sin for us, inflvimes the Soul with a more ardent Love to God and v. heipent hatred of Sin, than all their ^/^^4/?i?/^ and fublime DTcourfes. There is the fiime difference between their Morals and the JS- %\Afigeltca.l Inftitution5as between txvo Nurfes : The one is adorned, and looks lovely to the eye, but wants Milk to nourilh the Infant m her Arms •, the other is not fo amiable in appearance, but hath a h.vir.g fpring of Milk to nouridi her Child. Philosophy hath the ad- vantage of .jr//)^f/4/ beauty, but cannot lupply the nou- rilhmentthatis neceiiary tomamt.in the/z-zWrxt/ Liie. But the Gofpel affords 'he fwcere rational milk toths Z z 2 Soul.^ 3 ^6 Xl)e !^ar nionp of tl)e 2Dit)(ue :^ttribtttes Chao 18 ^^^'^^ ^^'^^ '^ ntay-grovo thereby, 'Tis therefore called the ^^^/-^^^^yj If'ori ofLife^ a m/^ that diitinguiflies it from the Law, and all humAne Inftitutions. 4. Jefus Chrift hath prcfented the ftrongeft inducc- roents and motives to perfwade as to Holinefs. The way which he takes to fave u?, is not by a meer ad: of Power to raife us above our felves-, but he deals with us conveniently to our frame, in making ufc of our Af- fed;ions to bring us to himfelf. And whereas there arc three Affcdions that have a mighty power over the rea- fonable Nature, and are the inward fprings of humane anions, viz. Fear, Hope, and Love •, He hath pro- pounded fuch Objeds to them which being duely confi- dered, are infinitely more efficacious than any thing that may divert us from our duty. The great temptations to Sin are from the terrors or delights of Senfe;,and to o- vercome thefe, he hath brought to our afliftance the Tovpersofthe World to come : that is, hath revealed the dreadful preparations for the Punilhmentof the Wick- ed, and the Glorious Rewards that attend the Godly in their future State. Now to difcover the efficacy of thofe Objeds for the perfwading Men to be Holy, 1 will confider, i . Their Greatncfs, as 'tis defcribed in theGofpel. 2. Their Truth andRealiry, of which our Saviour hath given us convincing evidence and afl'urance. I .To excite our Fear,he threatens Torments extreme and eternal. Thefe arc fet forth by fuch reprefentati- ons,as may imprefs the quickeft fenfe of them uponMen. For the Imag'nation depends cnfen(ibleexperience,and is ftrongly affedted with thofe things that are terrible to our outward faculties. Now Hell is defcribed by a Worm Mar. $. 44. gnawing the moft tender parts, that are moft capable of pain ^ to fignify the furious reflexions of the guily Soul, theftingof the inragedConfcience, the torment of in Contribjtiff ^m'S JRcfieinption* 357 of thofe perfed Paflions that continually vex the Dam- ChJip i8. ned. And 'tis fet forth by F/>^ ^W i5r/«2/? ';/ii)ine ZtttiWttS Chap"T8" '^^^ "^^ preferved with Aloes or Wormwood. For this . ^■N^'-'^ reafon our Saviour, .2. To encourage and raife our Hopes, offers to us a Reward infinitely valuable ; for as God is Infinite, fuch is theHappinefs he beftows on his favounts. 'Tis dc- . fcribed to us inScripture under the moft enamouring re- prefentarions •, as a ftate of Peace and Lovejof Joy and Glory, 'T/je Prince of Peace reigns in the Hely ^ertifdem that is ■above^ and preferves an everlafting fereni:y and calm- nefs. The mutinous Spirits that rebelled were prefent- ly chafed from thence, into this lower Region where they brought trouble and diforder. He maketh Peace in his high Places, The Peace of Heaven is like the Chry- ^al Sea before the throne of the L^w^, which no unquiet agitation ever troubles or difturbs. An inviolable Love unites all his Subje(5i:S5no divifion or jealoufie difcompofes their Concord. They enjoy without envy : for infinite Bleflednefs is not diminiflied by the number of poffeffours. 'the Inheritance in light is communicated to all. Although the Angels are diftin- guilhed by their feveral Orders and Miniftrations, as Se- raphims and Cherubims^ThronQs and Powers,y et a Chain of Holy Love binds all their affections together. And though the Saints fhine with different degrees of Glory, yet as in a Chorus of Mufick the different voices make one intirc harmony : So Love that ever continues, unites their wills in a delightful harmonious Agreement. The millions of Coeleftial inhabitants compofe but one So- ciety, Love mixing in one mafs of Light and Glory, all their underftandings and wills. And fince all true Joy and Swceinefs fprings from Love/tis impolfiblebut they muff feel unfpeakable com- placency, in the reciprocal exercife of fo Holy and Pure an Affcdion. But principally, theirjoy arifes from in Cottttiftinfl ^an'S MtUm^tioih i^i from the poirefTion of God himfclf- by the cleareft ckipTTs" Knowledg and pureft Love of his Excellencies. 7h?yfce v.x-v^' hiffi as he is. Sight is the mofl Spiritual and noble Senfe, ^ J^^- s-i- that gives the moft diftin(5l and evident difcovery of its objects. The Soul in its exalted ftate,/'^/ the Ki^g in hU Beauty^ all the perfei^lions of that infinitely Glorious and BlefTed Nature in their brightnefs and puriry. And this Sight caufes themofl ardent Love, by which there is anintimate and vital union between the Soul and its Happinefs-, and from hence fprings perfect delight : In thy f re fence is f nine fs of Joy. It expels all evil that ''' ^'^■"* would imbitter and leifen our felicity. And this is an admirable priviledg for the Humane Nature, thit is fo fenlible of trouble. All complaints and cries, all Rev. 21. 4. fighings and forrows are for ever baniilit from Heaven. If the Light of the Sun be fo pleafant, that every morn- ing revives the world, and renders it new to us which was buried in the darknefs of the night •, how infinitely pleafant will the Light of Glory be, that difcovers the abfolute and univerfal Excellencies of the Deity; the beauty of his Holinefs5the perfcdion of his Wifdom, the greatnefs of his Power, and the riches of his Mercys Hpw inexprefTibly great is the Happinefs that proceeds from the illumination of a purified Soul; when fuch is the amiablenefs of God, that his infinite and eternal Felicity arifes from the fruition of himfelf^ The Joy of Heaven is fo full and fatisfying, that a thoHJa?idyears there are hut as one day, Inferioux earthly goods prefent- ^ ly lofe the ?Lovicxoi novelty^ and languifli in our enjoy- ment of them : Variety is neceflary to put an edge upon our appetites, and quicken our delights ; becaufe they are imperfe(fl, and fall iliort of our expe<5lation. But the o^jVi.7 of ou r BlcfTcdnefs is infinitely great, and produ- ces the fame pure and perfect Joy for ever. After the 1-, ,; H^ JO.' A 2 a longed 36Z %l)t ^axnmxv of tl)t SDibine Ztttibms Chap'Ts. lor^geft fruition it never cloys or fatiates, but is as frefh l/-vSj' and new as the firft moment. And that which is the peculiar Pleafurc of the Re- deemed is, that tbeyfhall be with ChriH, and fee his Glory, jo'i. 17. 24. What a marvelous joy will fill our hearts, to fee our BlcfTed Saviour who fuffer'd fo much for us on Earth, to reign in Heaven < Here He was in his enemies hands, there he hath them under his feet. Here He was in the form of a Servant, there He appears in the form ofGody adorn'd with ail the marks of Majefly. Here He was under the cloud of his Father's difpleafure^there He ap- pears as the Brightnefs of his Glory, Here He was ig- nominioufly Crucified, there He is crown 'd with Im- mortal Honour. Now confidering the ardent Affedi- ons which the Saints have to their Redeemer, the con- templation of him in this glorious ftate vcmkififimtely ravifh their hearts : efpecially, if we confider that the exaltation of Chrift is their's. The members triumph when the Head is crown*d : His excellent Glory re- fleds a luftre upon them, and by the fight of it they are charg'd into his Likenefs. If the imperfed and dim fight of his Divine Vertues in the Gofpel, hath a Pow- er to changeBelievers into his Image from Glory to Glory^ how much more the Vifion of his unveiled Face < Our Graces here are but as the rude draught and firft co- lours of the Divine Image, that (hall then be in its per- ^joh. 3. z. fedion. Wekmvp that vchen he appears we jhall he like himyfor we fh all fee him as he is. The fimilitude between the Saints above andChrift is fo exa(5i:,that if one ftiould enter into the Kingdom of Heaven, and wete not dire(5i:. ed by the Light of that place, he would be apt to think every glorified Saint he meets to be more thaii a crea- ture. St. 5^(-i>» the beloved of Ghrift, a^id^clear-iJght- ed as any of the Apoftles, miftook an Angel fdrGod 5 and would liave adored him, although he did not ap- pear \ in €ontvmns ^iXn's mumption. 363 pear in his full glory. The Kingdoms of the world with qj^.^ ^g all their fplendour, are no more in compare to it than a v^^r-^* dead fpark to the bun in its brightncfs. The very Bo- dies of the Saints fliail be raifcd from the Grave, and beautified with eternal Ornaments : They ihall be Com- panions with the Angels, and conformed to the glori- ous Body of Chrift. Briefly, In the Prefcnt ftate we are not capable to receive the full knowledg of Heaven : What we underfland is infinitely defirable,butthemoft glorious part is ftill undifcovered. The ApoHle tells us, Eye hath not feen, mr Ear hcardyneither hath it enter d i Cor. z. g. into the heart of man to conceive vphat God hathpreparedfor thofe that Uve him. All that is beautiful or fwcet here is but a (hadow of that Glory, a drop of that vaft Ocean of delights. For all that is defirable in the Creatures and is difperft among them, is united in God as the O- riginal in an infinite and indeficient manner^ with all the Pcrogatives that the Creatures have not. Celefiial Bleflfednefs as much exceeds our mofl: raifed thoughts, as God is more glorious inhimfelf than in any repre- fentations made of him by the (hadows of our earthly Imaginations . There is a greater difproportion be- tween the condition of a Sainton Earth and in Heaven, than between the Life of an Infant in the Womb,and of the fame perfon when advanc'd to the Throne and at- tended with the Nobility of a Nation. St. John de- 1 joh. 5. :. clares, i\r(?w we are the Sons ofGod^ but it doth not appear what rvejhall be. WiiO knows the full fignification of being heirs ofGod and joint'heirs with C/^^-z/Z^of partaking inthat glorious Reward which is given to him for his great Services to the Crown of Heaven < Who can tell the weight,the number and meafure of that BldTednefs^ To him that overcomes^ faith our Redeemer, will I grant to ^^^,^ ^^^ , fit with me in my throne^ even as I alfo overcame j and am fet down with my Father in his throne. We have rea- Aaa a fon Rev, 21. S. 364 xije i^flfrntoixr of tl)e SDitine :^ttt:ibutes gr- jg fon to break forth in the Language of the Pfalmijf, How great is thj goodnefs which thai' hajl laid upforthofe that fear thee < and fupply the defers of our under (landing with a Holy Admiration, that is the only meafure of thofc things that arc above our meafure. Beiides,thc Reward as in excellency 'tis Divine, fo in duration 'tis perpetual* Heaven is an inheritance as fafe as great. Here we are fubjcd: to time, that carries us and all our goods down its fwift ftream^ but there E- ternityjthat is fixcand unchangeablcjembraces us in its bofome. VVe Ihall be fccure and at Reft, for no Per fon fhall take arvay our Crovpn;we (hall reign for ever and ever, Pfal. 1^.11. At God's right hand are pleafftres for evermore^ that can never abate or end. As his Liberal Hand beftows, fo his Powerful preferves our Happinefs. The Bleffed fhall ling Everlafting Hymns of Glory, and Songs of thankf- giving to the Great Creatour, Redeemer, and Sandifi- er, who hath prepared and purchafed that Felicity for them, and hath brought them to the fecure poireflfion ofit. Now can there be a more powerful motive to O- bedience than Infinite and Eternal BleflTednefs ? what can pretend to our Affections in competition with itf* Carnal pleafures only gratifie our viler part the Body, in its vilefl ftate ; but the Joys of Hea- ven are Spiritual and Sublime, and proportioned to our nobleft and moft capacious Faculties. Earthly delights cannot fatisfie our fenfes, but the Peace of God faf^es underftanding. One hours enjoyment of it is bet- ter than auEternity fpentin the pleafures of fin. What inexcufable madnefs is it to prefer painted trifles be- fore that ineflimable Treafure f Who can truly believe there is fuch an excellent Glory,but he muft love it and vigoroufly endeavour to obtain it < Who would not go to the Celeftial Canaan^ though, the way lies through in €onttmns ^atvs iteDcniptiom i6^ a Wildernefs where no Flower or Fruit grows :* AUq^JT*^ temporal evils arc not only to bs endured, but chearful- s^-v^ ' ly embraced in order to the pofTeirmg of it. The Apo- ftle tells \xs,, I reckon that the bufferings oftbjprefent time^ R<^»^- ^• Are not comparable with the Glory that fjj all be revealed in as. And he was the moil fit pcrfon to make the com- parifbn, having made tryal of both States. For he was a Man of Sorrows,thac had paft through affiidions of all kinds, and he was ravifiit up to Paradile, where he heard thofe things that exceed all expreilions of Humane Words. Now after a ferious eftimate, he declares, that \}ciQ Eternal weight of Glory ^ infinitely ottt-ballances the -^^'^•'^7' light and moment any troubles of this Life, Thus from what hath been faid concerning the greatnefs of the re- compcnces hereafter, we may underihnd how powerful they are to deter Men from Sin, and to allure them to Holinefs. 2.. That thefe objeds may be effctflual, our Saviour harh clearly revealed them, and given us convincing e- vidence and alTurance of their reality. The Heathens had only fome glimmerings, and lufpicions of a future ftate : They were under doubts concerning the Nature of the Soul, whether mortal or incorruptible, wavering between the affent and denial ; and inclining to this or that part, as Senfe pcrfwadcd them to believe themfelves only as Bruit?, or Reafon to acknowledg themfelves Men. Socrates before his Judges fpeaks as one that de- Vid.Apciog.?^ fired Immortality ; and in his laft Difcourfcs to his ^Jlf;J^l[^''' Friends lie endeavours to perfwadc them, but could not Et contLm k conquer his ov/n doubts nor aflure himfelf. All his ^[^^-^f ^^"^^ ''» difcourfeS end in Conjeiflurcs and uncertain guelfes. Be- At^'Jc "nV^' fides, the Hell which they fancied, was made up of J^^^^.'j^;^'^;'" fuch ridiculous andfenfelefs terrors, that could only af- ba, Nee pum' fe<^ Children who were not arrived to the perfe(5^.ufe <^''\'^^'"^ "'^ of Reafon. And their apprehenfions of Happinefs in ?e"iaumur? "^^ the ~r ^ the next Life were fo extravagant, that what the Philo- Crw^ ^OP^^^ ^^^^ ^" general of Hope, that 'tis the Dream of waking Men, is morejuftly applicable to the Hope of the Heathens, in refpeft of the future reward. For as the illufions of a Dream have many times a real SubjeA, but environed with fo many fantaftick Imaginations as fpoils all the proportions of it ; fo their Opinion had a foundation in Truth, but was mixt with many Errours inconfiflent with perfed Felicity. And as the pleafure of a Dream is flight and vanifhing, fo the uncertain ex- pe«5tation of Felicity did but lightly touch their Spirits. Briefly, they had no true Knowlcdg, nor firm Belief of Eternal Bleffednefs in the Vifion of God, nor of the endlefs Torments in Hell ; and wanting thofe great Principles from whence the Rules and Power to live in a holy manner are derived, they fell fliort of that Purity which is a neceffary qualification to prepare Men for Heaven. They were in a confufed labyrinth, without true Light or Guide,intangled with miserable Errours, and ftumbled every ftep whilft they fought after Happi- nefs : But the Lord Chrift hach inftruded the World concerning thofe inviflble future Recoropences. He hath exprefly threatned what-ever is to be feared by Man as a rational or fenfible Creature,^/'^ Worm that never dies^ and the Fire that (hall never be qtiencht^ in cafe of Difo- bedience ; and he hath promifed what-ever is to be ho- Rom. 1. 1&. ped for, in cafe of Obedience, the wrath of God is re- vealed from Heaven^ in the Go^^d,againft allmgodlinefs^ and unrighteoufnefs of Men, And our Saviour hath i Tim. I, loi brought Light and Immortality to light. He hath decla- red the nature and quality of Eternal Life : That it con- fifts in the moft perfect a<5ls of our raifed and moft recep- tive Faculties , upon the moft excellent obje<5i:s 5 That it contains perfed Holinefs and pure Felicity, being for ever diftant from the infirmities and defilements of our in €ontmm ^AWS aactirniptiom 3^7 our monai ftate. He hath revealed as the quality^fo the P^r ^ extent of ir, relating to the Body as well as the Soul. cil^-%j* Whereas the Philofophers of fcveral Sed:s:, the Jca^t- micksp St&icks^ EpicHreamy labouring with all the force of their undcrftanding, formed a Felicity according- to their Fancies, which was either wholly Senfitaly or elfe but for half ot man : For of the Refurrctflionjand confc- quently the Immortality of the Body, nottheleall: no- tice for many Ages ever arrived to them-, our Saviour who alone had /^/^e" words of eter^allifey hath promifed a Happinefs that refpeifts entire man : The Soul and the Boay which arc his ejfentia/ parts Ihall 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 aflfurance : For he verified his Dodrine by his own Example ; rifing from the Grave, and appearin^y to his Apofiles crown'd with Immortality, and vilibly af- cending before them to Heaven . Since there is no grea- ter Paradox to Re^fon than the Refurredion, which ' feemed utterly incredible to men, and not to be the ob- jedof arrf^/(?Wde(ir^; God by railing him from the Grave, hath given the moft convincing Argument chat our Redeemer was fcnt from him, to acquaint the World with zh^ftHnre ftate. Thus the Jpojik fpeaks to the Ath^niam^ the times 3 . Love IS a prevalent aflfe(aion,ftr.ongerthgn Death ; • and Kindnefs is the greatell endearment of Love. Now the Lord Jcfus expreft fuch admirable Love to us, tliat being duly c«nlidered it cannot but infpire us wjith Love to him again^ and with a grateful defire to pleafe hiiji in all things. He defcended from Heaven to Ear th, and delivered himfelf to a iliameful Death, that hemlghf: redeem us from all Iniquity, and pur ijie unto himfelf^pecuy. {W P^^pk «^^/<^«/ (fgood works ^ And ^, wha,\-Argi*m^nt . is more powerful to caufe in us a ferious hatred pf Siii^, than the Confideration of what Chri/l hath fujflPered Xo\ free us from the puniQiment and power of it ^^ If a Mam foT his Crimes were condemned to tht ; Gallyes, .and a Friend of his who had been extremely injur'd by hintyl ihould ranfom him by a great fum ;, when the guily peir-f . Ton isxeftored to liberty, will he not blufh for fhaoie 'at the Tit. 2. 14: t-hemeraory of what he hath done i But how much more ChapTs" if his Friend would fuffer for him the pains and mfamy <,-^->rv^ * of his (laveryClf any fpark of Humanity remain in him, can he ever delight himfelf in rhofe Anions, which made fuch a benefit neceflary to him c' Nvrv we were not re- i Pct.i.i8,rp. deemed vcith Corruptible things ^as Silver and Gold ^ from our vain Converfxtion^ ('the moft fordid and deplorable Captivity ;^«^ with the frecious Blood of Chrifi^as a Lamb without blcmifhand without [pot. And is it pofTible for a Chriftian to live in thofe Sins for which Chrift died 1 Will not Love caufe an humble fear, left he Ihould fruftrate the great Delign, and make void the moft blef- fed effeCl of his terrible Sufferings^ why did he redeem l^j.^ ^ us with fo excellent a price from our cruel Bondage, but to reftore us to his free Service < why did he vindi- cate us from the power of the Ufurper to whom we were captives, but to make us Subjcds to our Natural Prince f Why did he purifie us with his moft precious Blood from our deadly Defilements, but that we might be intirely COnfe- Frgritedignum gere tali pi«io, nc rrifPfl tr^ Mcr;lr>rxr in^ Kia ^Pt^r^tyf ^^""^ Chriftas quite mundavit, quite crated to niS OlOry, and be fervent rcdemir, & fi re in pcccuo invcnerit, in good works < What can work up- *li«'^^ ^i^i? qta- utllitas in fangUlnc meo? on an ingenious Perlon more than ruptioncm? ^^^^.dcvirginit.^.s. fenfc of Kindnefs < What can oblige more ftrongly to duty than Gratitude :" What more powerful attradive to Obedience than Love ''. This pure Love confirms the Glorified Saints for ever in Ho- linefs. For they are not Holy to obtain Heaven he- caufe they are pofTeft of it, nor to preferve their Blcf- fedncfs becaufe they are paft all hazard of loiing it ; but from the moft lively and permanent fenfc of their Obli- gations, becaufe they have obtained that incomparabki, Felicity by a Gift never to be ivf verft, and by a Mercy tranfcendently great. And the fame Love to God that is in the Saints above in the higlieft degree of perfedion, B b b and 370 %l)t J^atmotti? of tlje Dibine Ztttmtts Chap 19 ^"^ makesthem for ever ta Glorifie him, will proportu L,,->^\j'onably to our ftate in this life caufe us to obferve his Gommands with delight and conftancy. A true Chri- ftianis moved by Fear, more by Hope, moft by Love. CHAP, XIX. BHcitcal Inferences, The Compleatnefs of our Recovery by Je^m ChriH, He frees us from the Povper as well as Guilt of Sin, Sin is the Difeafe and. Wound of the Soul : the meer Far don of it cannot make us happy* San^iji^ cation equals if not excels^uflifkation. It (Qualifies us for the enjoyment of God, Saving Grace doth not encou- rage the Practice of fin, the Promifes of Pardon and Heaven are conditional, 'to ahufe the Mercy of the Gof- fel^ is dijhonourahle to God^ and pernicious to Man, the excellency of the Chrifiian Religion difcoveredfrom its dejign and effect, the defign isto purge Men from Sin^ and conform them to God's Holinefs according to their ca- pacity, this gives it the mo^ vifible preeminence above other Religions, the admirable effect of the Gofpel in the primitive Chri^ians, An earnest F/xhortation to lifve according to the purity of the Gofpel^and the great Ob' ligations our Saviour hath laid on us. ■ F 'Rom hence we may dlfcoverthe Perfeiflion and Cumpleatnefs of the Redemption that our Sa- Mat. X. x\i "^our purchafed for us. He fully repairs what wa,s ru- ined by the Fall. HtwascaWedyefuSybecaufe He/hould fave his People from their Sins, He reconciles them to God, and redeems themfrom their vain conversation. He came b^y Water and Bloody to fignifie the aGComplKhmcnt of what was teprefcnted by the Ceremonial PanBcAtion^ and in Conttibittg S^m's Ecueinption. 371. and the Blood of the Sacrifices • Satisfadion and San- "qjJ^T"^ (Stification are found in Him. And this was not a need- t./^>/-\^ lefs CompafTion, but abfolutely requifite in order to our Felicity. Man in his guilty corrupt ftare may be com- par'd to a condemn'd Malefador, infeded with noifom and painful wounds and difeafes, and wants the Grace of the Prince to Pardon him, and Soveraign Remedies to heal him. Suppofing the Sentence were reverft, yet he cannot enjoy his Life till he is reftor'd to health. Thus the Sinner is under the condemnation of the Law, and under many fpiritual, powerful Diftempcrs, that make him truly mifcrable. His irregular paflions are fb many forts of Difeafes, not only contrary to Health but to one another, that continually torment him. He feels all the effe(5ts ofSicknefs. Heisin- flam'd by his Lufts and made reftlefs, being without power to accomplilli or to reftrain them. All his Fa- culties are difabled for the Spiritual Life, that is only worthy of his Nature, and whofc operations arc mixt with finccre and lafling Pleafure. Sin as 'tis the Dif- eafe, fo 'tis the Wound of the Soul, and attended witli all the evils oi thofe that are moft terrible : The rvholc headisjick^ the whole heart is faint ^ from the fole of the ^^ ^ foot to the head there is mfoundnefs in it, but rvounds, and hruifeSf and ptitrifying fores . Now our Redeemer as he hathobtain'd a full Reraiflionof our Sins, fo he rcftores Holinefs to us, the true health and vigour of the SouL He hath made a Plaifter of his living Flefh mixt with his Tears and Blood, thofe divine and powerful Ingre- dients, to heal our Wounds, By the Holy Spirit 'tis applyed to us,that we may partake of its vertue and in- fluence. His moft precious Sacrifice purifies the Con- {ci^nct frofn dead rvorU^, that we may ferve the Living God. Without this the bare exemption from Punilh- ment, were not fuificient to make us happy ; For al- B b b 2 though 3 7^ ^t)^ Mtmonj^ of tDe ^i^int ZtttMtts qT '-g" though the guilty Confcience were fecure from Wrath i^/'^y\j to come, yet thofe fierce unruly PaiTionS;, the generati- on of Vipers that lodg in the bread of the Sinner, would eaufe a real domeftick Hell. Till thefe are mortified there can be no eafe nor reft. Be fides. Sin is the true diflionour 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 in the practice of Sin that flains and vilifies him, were a miferable Priviledg. The Scrifture therefore reprefents the curing of our corrupt Inclinations, and thecleanf- ing of usfrotti our Pollutions, to be the eminent effed and blelTed work of Saving Mercy, Accordingly St.. ^eter tells the ^ervs^ that God having raifed up hii Son ' ^^ J^fi^->ft^^ ^^^ ^^ ^l^fi y^f^i ^ turning ^xvay every one of you from his Iniquities \ that is, Ghrift in his glorified flate gives the Spirit of Holinefs to work a fincere tho- rough Change in men, from all prefumptuous reigning Sins to univerfal Holinefs. Unvaluable benefit I that equals if not excels our Juftification, For as the evil of Sin in its own nature is worfc than the evil of Punilh- ment, fo the freeing us from its dominion is a greater Blefifing than meer impunity. The Son of God for atime was made fubje6t to our Miferies, not to our Sins. He devefted himfelf of his Glory, not of his Holinefs, And the Afojhle in the extafie of his affe^ion defired to be made unhappy for the Salvation of the Jews^ not to be unholy. Befides, the ^W is more noble than t\it means: Now jefus Chrift purchafcd our Pardoti, that we might be reftored to our forfeited Holinefs. He ranfomed us by his Death,that he might blefs us by his Refurredion.^ It. a. 14. He ga^e himfelf for i*s^ that he might redeem m from all iniquity^ and piirijie to himfelf a pAuliar people^ Ziealous^f good works, San6tification is the iaft endo^ all he did and fuffered for us. Holinefs in Contribins ^m's EeDetnption: 37J HoUnefs is thechiefcft excellency ofman,hishighefl'Q^^'r"^ advantage above inferiour Beings. 'Tis the fupreme l/^\j' Beauty of theSoul,che rcfemblancc of Angels,the Image of God Himfelf. In this the per Fetftion of the reafona- ble Nature truly confifts, and Glory naturally refults from it. As a Diamond, when its earthy and colour- lefs parts are taken away, (bines forth in its luftre-, fo when the Soul is freed from its Impurities, and all terrene Affe(5lions, it will appear with a Divine Brightnefs. the Church fhall then he Glorious, rvhen clean fed from every fpt^ and made complcac in Holinefs. To this I will on- ly add, that without Holinefs ive ca^nnot fee^od^ that is, delightfully enjoy Him. Suppoie the Law were dif* penft with, that iorbids any unclean perfon to enter in- to the Holy Jerufalem^ the place cannot malte him hap- py. For Happinefs confifts in the Fruition of an ob- ie(fl that is fuitable and fatisfying to our dtfires. The Holy God cannot be our Felicity, without our partak- ing of his Nature. Imputed Righteoufnefs frees us from Hell, inherent makes us fit for Heaven. The funi is Jefus Chrift that he might be a perfecfl Saviour, fan- £fcifies all whom He juftifies •, for otherwife we could not be totally exempted from fuffering evil, nor capable of enjoying the fupreme Good, we could not be happy here nor hereafter. iZ From hence it appears, that Saving Grace gives no encouragement to the pradice of Sin. For the prin- cipal aim of our Redeemer's Love in dying for us, w^s tofanclijie /tnd cleaufe u^, hy the. rvajbing cfvpater and the Word, And accordingly all the Promifes of Pardon and Salvation are conditional. The holy Mercy of the Gof- pel offers Forgivenefs, only to Penitent Believers that return from Sin to Obedience : We are commanded to re- y^c^ fertt and be converted^ th.xt our Sins may he blotted out, in the time ofrefrefbmcnt^from the f re fence of the Lord. And Heaven 374 %l)tMt\nmv of tlje SDitiiie ZtttMUS Q, jp Heaven is the reward of perfevering Obedience: Tc) r^rw ^_y>Jr^^ who by patient continuance in well-doing fee k fir glory y and Rom. i- 7- aPct. I. 4. honour^ an-d immortality; eternal It fi. There cannot be the leaft ground of a rational juft Hope in any perfon with- Tohns-j. outHolinefs : Whoeverhaththis hofein him.purifies him- felfeven as he is fure. By which it appears, that the ge- nuine and proper ufe we are to make of the exceeding great and precious Fromifes^ is, Ihat by them roe may be partakers of the Divine Nature ^andefc ape the pollution that is in the World through lufi. Yet the corrupt hearts of men are fo ftrongly enclined to their lufts, that they turn the Grace of God into rvantonnefs^ and make an ad- vantage of Mercy to alTift their fecurity; prefumingto fin with lefs fear and more licence, upon the account of the glorious Revelation ofitbyour Redeemer, The moft live as if they might be faved without being Saints, and enjoy the Paradife of the Flefh here and not be ex- cluded from that of the Spirit hereafter^ But Grace doth not in the leaft degree authorize and favour their Lufts, nor relax the Sinews of Obedience 5 ^tis perfect- ly innocent of their unnatural abufe of it. The Poifon is not in the Flower, but the Spider. Therefore the Apoflle propounds it with indignation. Shall we (in that Grace may abound i God forbid* He ufes this form of fpeech, to exprefs an extreme abhorrency of a thing, Rom. 6. 12- that is either impious and difhonourable to Go J, or pernicious and deftru(5tive to men. As when he puts thequeftion, /j Gt><^«/^/«/? who taketh vengeance < God forbid'^ and, // there iniquity in God ^ God forbid, Rom. 9. 14. He rejcds the mention of it with infinite averfation. In- deed 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 terrible Sufferings, to purchafe and prepare a Pardon for thofe who Sin fe- Gurely in Conttibing fl0airs meDeinptiom 37? fecurely: What an unexpreffible indignity is it to make ciTd"^ a monftrous alliance between Chrift and Beliai ^ -"- * And this abufe of Grace is pernicious to men. If the ^Antidote be turned into Poifon, and the Remedy che- rifli the Difcafe,the cafe is defperate. The Apoftle tells us, Thofe that do evil th At good may come thereby^ their damnation isjufi, Suppofe a prefuming Sinner were af- fured, that after he had gratified his carnal vile defires, he (hould repent and be pardonedjyet 'twere an unreafo- nable defe^ of Self-love to do fo. What Ifraelite was fo fool-hardy as to provoke a fiery Ser^nt to bite him, though he knew he fliould be healed by the brazen Ser- pent < But 'tis a degree beyond madnefs,for Men to live in a courfc of Sin upon the hopes of Salvation, making the Mercy of God to be his bondage, as if he could not rertuU be happy without them. An unrenewed Sinner may be the objed of God's CompalTion^ but while he remains fo, he is uncapabte of Communion with him here, much more hereafter. Under the Law the Lepers were ex- cluded the Camp o£Ifrael^ where the pr^fence of God was in a fpecial manner •, much more (hall thofe who are covered with moral Pollutions, be kept out from the habitation of his Holinefs. 'Tis a mortal Delufion for any to pretend that electing Mercy will bring them to Glory, or that the allfufficicnt Sacrifice of Chrift will a- tone God's difpleafure towards them, although they in- dulge themfelves in a courfe of Sin. The Book of Life is fecret;only the Lamb with whofe Blood the names of the Ele<5t are written there, can open the feals of it. But the Gofpelth^t is a lower Book of Lifc,tells us the qua- lifications of thofe who are veffels of Mercy, they are by Grace prepared forGlory; and that there can beno bene- fit by the Death of Chrift without conformity to his Life. Thofe wha abufe Mercy now, (hall have Ju- ilice for ever. 3. From 37^ "jLDe t^atnionp of tt)e ^imtZtttibntts Ql^^p ip, 3. Froni hence we may dikovcr the peculiar excel* v^/Jv~'' lency of the Chriftian Religion, above all other Inftitu- , tions • acd that in refpe(5t of its defign and effed. The whole Defign of the Gofpel is expreft in the words of Chrift from Heaven to Paul^ when he fcnt him to the A^. i6.iZ- Gentiles^ to o^cn their eyes ^ and to tur^ them from dark- ne[s to lights and from the -power of Satan to Gody that they may receive forgiveness of fins^ and inherit ance among them thatarefanitifiedby Faith in Chrift. One great End of it is to take away all the filthinefs and malignity where- with Sin hath infeded the world, and to caufe in men a real conformity to Gods Holinefs, according to their capacity. As the Reward it promifes is not an earthly Happinefj>5 fuch as we enjoy here,but Celeftial ; fo the Holinefs it requires, is not an ordinary natural Perfe- ction, which Men honour with the title of Vcrtue, but an Angelical Divine quality th2it fan^/fies us throughout in Spirit^ Soul and Bod^ ; that cleanfes the Thoughts and Affedions, and exprefles it felf in a courfe ofuniverfal Obedience to Gods Will . Indeed there are other things that commend the Gofpel to any, that with judgment compares it with other Religions. The height of its Myfteries which arefo facred and venerable, that upon the difcovery they affed with reverence and admirati- buia^cXm^ on: Whereas the Religion of the Gentiles was built on Martfd. ' Follies and Fables. Their moft folemn Myfteries to Catcrum tota '^^^^^ ^^^Y ^crc admitted after fo long a circuit of Ce- in adytisdivi- remoniesand great preparations,contained nothing but "lib' E^o^tl- ^ prodigious mixture of Vanity and Impiety, worthy to rum,totum fig- be concealed in everlafting darknefs. Belidcs, the con- nacuium lin- fijniatioD of the Gofv>c4 by Miracles doth authorize it a- guX) limula- ,, t n- ■ A 1 1 1 • 1 chiiini reveia- pQVC ail humane Inititutions. And the glorious eternal tur. Tertui. Rgv^ard of it infinitely exceeds whatever is propounded by th^n*. But that which gives it the moft vilible pre- .1 iim 5. s- eminence, is, That it is a Doctrine according to godlinefs. The m CoiitribittS ^iXWS laeDeniptiom 377 The End is the character of its nature. The whole ChapTTo" contexture and harmony of its Dodrines, Precepts, Promifes, Threatnings is for the exaltation of Godli- nefs. The objeds of Faith revealed are not meerly fpeculathe^ to be conceived and believed only as true, or to be gazed on in an Extafie of Wonder, but are My- JiericsofGodlinefs^ that have a powerful influence upon practice. The Defign of God in the publication of them, is not only to enlighten the Mmd, but to warm the Heart and purifiethe AfFedions. God difcovers his Nature that we imitate Him, and his Works that we may glorifie Him. All the Precepts of the Gofpel are to embrace Chrift by a lively Faith, to feck for Kighte- oufnefs and Holinefs in Him •, to live Godly, Righte- oufly, and Soberly in this prefent world. When our Saviour was on the Earth, the End of his Sermons, as appears in the Gofpeljwas to regulate the lives o^ Men, to corrcd their vicious PalTions rather than to explicate thegreateil Myfteries. Other Religions oblige their Difciples either to fome external anions that have no moral worth in them, fo that 'tis impolllble for any one that is guided by Reafon to be taken with fuch vanities : Or they require things imommodions and burthenfome. The Priefts of BaaI cut themfelvcs. And among the Chmefes^ though in great reputation fur wifdom, their Femtents expofe themfelves half naked to the injuries of the (liarpeft Weather; with.a double cruelty and pleafure of the Devil, who makes them frecz here, and expeds they fliould burn for ever hereafter. 'Tis not the moft flriil obfervance of ferious Trifles,nor fubmitting to ri- gorous Aufteritie^,that ennobles the humane nature, and commends us to God. The moft zealous performers of things indiiferent,& that cha/life themfelves with a bloo- dy Difcipline,labour for nothing and may pafs to H:ll through P/rrg/t/c^r/, But the Religion of Chriil reforms C c c the J78 i:ije i^aruiortp of tDe 2Dil3ine Ztttibnt&t Ch^TTo ^^^ Underftanding and WilUnd all the anions depend- s^-V-sJ ing on them. It chafes away Error, and Vice, and Ha- tred, and Iheds abroad Light and Love, Purity and Peace ; and forms on Earth a lively reprefentation of that pure Society that is in Heaven, The End of it is itmyy'iKii fo rcndcr men like the Angels in Holinefs, that they may be fo in BlefTednefs. This will render it amtahie to all that confider it without Paflion. And 'tis worthy of obfervaticn, that although many Heathens and Here- ticks have contradi(fied other parts of the Chriftian Reli- gion ; yet none have dar'd openly to condemn the Moral part of it. The Effect of the Gofpel hath been anfwerable to the Dejign, One main difference between the old and nevp Law, is, that the old gave the knowledg of Rules with- out power to obferve them •, the nerv that is attended with the Grace of Chrift, enables us by a holy Love to perform that which the other made men only to under- hand. Of this we have the moft fenfible Evidence in the 'Primitive Church, ttiat was produced by the firfi beams of the Sun of Righteoufnefs, and had received the firft fruits of the Spirit. What 's more wonderful and worthy of God, than that perfed Love which made all thefirft Believers to have one Heart and one Soul -t What greate*- contempt of the World can be imagined, than the voluntary parting with all their Goods in con- fecratmg them to God for the relief of the Poorc* And - the Churches of the Gentiles ^ while the Blood of Chrift was warm^and His A(5Uons freili in the memories of men, were exemplary in Holinefs. 'theyvcere as Stars fhin- ing in apc^verfe generation. There was fucha bright- nefsin their Converfations that it pierc'd through the d^Liknek c£ Faganifm^ and made a vifible difference be- tween them and all others. Their words and adions were fo full of Zeal for the Glory of God, of Chaftity, Tern- in Conttibrng ^aws ^Xmm^tioiu 579 Temperance, Juftice, Charity, that the Heathens from q^ ~ the Holinefs of their lives concluded the Holinefs of v^A/^^* their Law, and that the Dodrine that produc'd fuch fruits could not be evil. The Rril light that difcovered the Truth of the Chrijiian Faith to many, was from the Graces and Vertucs that appear'd in the Faithful. The Purity of their Lives, their Courage in Death, were as r/^.chryfort. powerful to convert the World, as their Sermons, Dif- "^.'"•'•^- ^'^ putations and Miracles. And thofe who were under linth^ ^ fuch ftrong prejudices that they would not examine the Do(5lrine of the Gofpcl, yet they could not but admire the Integrity and Innocency that was vifible in the con- verfatioi: oi Chrijiians, They efteem'd their pcrfons from the good qualities that were vifible in them, when they hated the Chriftian name for the conceal'd evil they unreafonably fufpeded to be under it. ThisTert/dUp^ ex- cellently reprefents in his Apology, The mofi: part are fo prejudic'dagainft the Name, and are pofTeilwiih fuch a B.nu commit Jin : The allowed pradice of it . is inconfiftent with the quality of a Son of God, 'tis contrary to the Grace c)f his Divine Birth. Nay, the omiflTion of Good, as well as the commilfion of Evil, is inconfiftent with that Relation. 'Tis fgr this rcafon, that Holinefs is (b much the character of a true Chriftian, that to be a Chriftian jSz m^t !?atnion? of tt)e Dittne ZtttMttS ^. Chriftian and a Saint are the fame thing in the Writ- ij^^r^ ings of the Jpofiles. That venerable Title obliges him to a higher pra(5lice ofVertue,than ever theP^^^^j ima- gined. He is far behind them, if he do not furpafs them-, and if he is furpaffed by them, he will be cloath- ed with (liame. Befides, our Redeemer whp hath a right to us by fo many titleSjby his Divine and Humane Nature, by his Life and Death, by his Glory and Suf- ferings- asHe ftridly commands us to be holy,fo he hath joyned Example to his Authority, Thattve may walk as he ivalked)d.nd be as he was in the world. St.P^»/makes ufe of this conC deration, to reftrain the Difciples of Chrift •from all Sin^and to perfwade them to univerfal Holinefs. After he had mentioned the diforders of the Gentiles^ to Eph. 4. 10 deter the Ephefia^s from the like , he tells them, But^e have mtfo learned Chrifl^thu is,his rule and pra(5tice in- ftruded them otherwife. And when he commands theKa- Rom. 13. 13, mansyTo walk honeftly as in the day^not in rioting and drunk- M- ennefs) not in chambering andwantonnefs^not injlrife and envying ; he oppofes to all thefe Vices the Patern that Chrift fet before us, Bitt putye on the luordifefm Chrijl, The expreflion intimates the Duty, that as the Garment is commenfurate to the Body, fo we are to imitate all the parts of his Holy Converfation, 'Tis no wonder that theHeathens gratified the inclina- tion s of Lu ft or Rage, when theirGods were reprefented ading in fuch a manner as to authorize their Vic^Si Semina pene ommufnjcelerum, d Diisfms ^eccantium tur- bacollegit^ zs^ulim Firmicut juftly reproaches them. There was no Villainy how notorious foever, but had Dcorum cuito- ^01^^ ^city fot its Protcdor. They found in Heaven a rcsbonie.fe Juftification of all their Crimes, and became vicious by il,Tsenim"Dii's imitation. For 'tis very congrous for men to follow erudiuntur ad thofc whom they efteem to be perfed,and to whom they jjrf'''"'^"' think themfelves accountable. If they attribute to their Supreme in toxxtmm S0m'6 Be&emptiom 383 Supreme God, the Judg of the World, Vices as Ver- pL tues, What Vertues will there be to reward, or Vices \j)2£-i^' to punilii in Men.? But for thofe that name the Nnme of Chrift to continue in ini^uity^ is the nioft unbecoming thing in the World. For they live in the pe fe^t con- tradidion of their ProfeiTion. An unholy Chriilian is a real Apoftate from Chrift, that retrads by his wicked- nefs the Dedication that was made ofhim m his Bap- tifm. Although he doth not abjure our Saviour in words, he denies him in his works, A proud perfon re- nounces his Humility, the revengeful his Mercy, the luke-warm his Zeal, the unclean his Purity, the cove- tous his Bounty and Compaflion, the hypocrite his Sincerity. And can there be any thing more indecent and abfurd, than to pretend the relation and refped of Difciples tofuch an holy Mafter, and yet by Difobe- diencetodeny him^ When the bloody Spe(5bacles of the Gladiators were firft brought to Athens, a Wife-man cried out to the Mafters of the Prizes, That they fliould remove the Statue and Altar of Mercy out of the City, there being fuch an incongruity between the Goddefs they pretended to wordiip, and that cruel Sacrifice of Men for thefport of the People. It were morefuitablefor thofe who are not afraid to violate the moft Holy Laws, and to contradid the Patern of Ciirift, to leave their Profeffion, and to take fome other more complying with their Lufts. Tis not the Title of a Chriftian that fandifies thofe who pollute and defame it. *Tis not wearing the Livery of Chrill: that can honour thofe who ftain it by their filthinefs, but 'tis an aggravation of their guilt. 'Tis an unconceivable indignity to our Sa- viour, and revives the old c;ilumnies of the Heathens, ^ j. ^ as if the Gofpel were a San^f^uary ior Criminals, when mus"'' thoCt th.tt ca/l him Lord^ do iH'^t rvhat he commands them, ^^^,iiiine zmmtts ■ are fervs fi>n^ Me not^ but Are 'the Synagogue of Satan, ^"^^y^^r^ Thofe that own the Profcflfion of Chriftianity, and live in unchriftian Practices, are baptized 'Pagans •, and in effed revile our BleiTed B.edeemec, as if He had pro- claimed a licentious impunity for Sinners. Such Wretches may deceive themfelves with a pretence they be- lieve in Chrift; and that vifibly they declare their depen- dence on him •, but this pretence will be as unprofitable Mar, 7. 2i. ^^ ,j.|^ ^^j^^ . , j-g j^Qj. ^^ calling him Lord^ that wllgive them admijfjon into the kingdom, of Heaven, The naked name of a Chriftian cannot protect them from the wrath Ub.dc Poeii. of (3od. tertidlian fmartly upbraids fome in his time who were carelefs of the Dignity and Purity of the C/?r^//^«Profefrion in their Lives, imagining that they might reverence God in their hearts without regarding him in their actions ; that they might Salvo metu & fide pec care, Sin without lofing their fear of God and their Faith. To refute this grofs contradidionjhe propounds it in a fenfible example: Hoc ejlfalva caflitafe matrimoni- um violare^falva petate parenti venenum tamper are; This is the fame thing as to violate the Fidelity of Marriage without the wounding of Chaftity^or to poifon a Parent without failing in the duty that is owing to them. And to exprefs his indignation, he tells thepi, ^Sic ergo ^ ipfi falvavenia in Gehennam detruduntur^ dtim falvo metu peccant : Let them exped that God will caft them into Hell, without prejudice to their Pardon, as. they pre- tend to Sin without prejudice to th^ r^fp^d: they, bear him. To fum up all •, Jefus Chriftas by his Dodrine and Life he clearly difcovered our Duty, fo heoflfers to us the Aid of his Spirit for our aflifiancc;, by which the Commands of the Gofpel are not only pollible but eafy: And to enforce our obligations he hath threatned fuch Vengeance to the rebellious, and promifed fuch a Re- ward in Cottftitolnfl ^m'S i^eftemption* 38 j ward to thofc that obey the Gofpd, that it is impolTible q^~ we ihould not be deeply affcdcd with them, if we feii- C'-v-v^' cully believe them, and He hath given fuch evidence of their truth, that 'tis impoHible we lliould not believe themainlefs tb^ God of this rvorU Ihith blinded our minds, *Tis matter therefore of juft aftonilhment, that Chri- fiians ihould not exprcfs the efficacy of the Gofpel in their adions. How can a reafonable Crcdturc believe that eternal D.imnation lluU be the Punillimentof Sin, and yet live in the wilful pradicc of it r* The Hiprian fpeaklng of Mujbroms that fometimes proved deadly to whole Families, asks with wonder. What pleafure f-^injii.i'i ni'p« could allure them, to eat fuch doabtful Meat C Yet they to^TcWvif, may be fo corredled as to become innocent. But when ^"^ ^ oiuptas * 'tis certain that the Pleafures of Sin are mortal. Can a- pk"cibiVSt ny one be tempted by thofe 4^^r^^/iY'/ to venture on that which will undoubtedly bring Death to the Soul 1 Let Scnfe it felf be Judg, and make the comparifon be^ tween whatfoever the prefent Life can afford for delio-ht in Sin,and what the future Death will bring to torment it : Let the Flelh fee into what torments all its delights (hall be changed, and with what other fire than of im- : pure Lufl it Ihall burn for ever, Befides, We are encouraged to our Duty with the alTurance of a Happinefs fo excellent, that not only the enjoyment of it in the next World, but the juft cxpc- dation of it here makes us truly bleffed. If the Reward were fmall, or the Promife uncertain, there might be fome pretence for ournot performing the Conditions to obtain it : but when the one is infinitely great, and the other as true as the God of truth, what more powerful motive can be conceived to make us holy ? 'Tis the A- poflle's chofen Argument, that Wejhouldrvalk vcorthy of him rvho hath exiled us to his Kingdom and Glory, The Heathens were in a great meafure firangers to the Se- D d d crets 590 %^t !^arniOttv of tl)e 2E)it)me Ztttibutts Chap. 15). crets of another World ; they had butafliudow of pro- Ly^\r\j bability, we have Light of Truth brought down from Heaven by the Son of God, that reveals to us a Blef- fednefs, that deferves our mod ardent active Affcdions. But if Men are not wrought on by natural Reafon, nor divine ¥a\th; i( neither At Terrors of the Lord, nor the buffed Hope can perfwade them from Sin to Holinefs, Hypocrat-. ^^^^"^ Condition is irrecoverable. In this the Rules of Na- 5<^^.7.Aphonf. tural and Spiritual Healing agree. Where neither Cor- *'^^' rofives nor Lenitives arc fuccefsful, wc muft ufe the Knife ; if cutting off be unprofitable, we muft fear the part 5 if the Fire is uneffeiSual, the Ulcer is incurable. If the threatning of Hell-fire through Unbelief and Carelefnefs is not feared, and hath no efficacy to coiie^ and change Sinners, what remains but to make a prefage of eternal Death, that will unavoidably and fpeedily feize on them ? And if fo clear a difcovery of the Hea- venly Glory doth not produce in men a living Faith that works by Love, and a lively Hope that purifies the Heart and Converfation, what can be concluded, but that they are wholly fenfual and fenfelefs, and (hall be for ever deprived of that Bleffedncfs they now defpife and negle(^ i CHAP. in ConttiiJittS ^m'S Jae&emption* 391 CHAP. XX. the Dirvine Forver is admirably glorified i» the Creation of the World) in refpcit of the great nep of the effccl^ and i'he manner of its ^ro duel ion, 'tis as evident in our Re- demption, the Principal Effects of it are conjidered, the Incarnation of the Son of God is a work fully refpm- jible to Omnipotence, Our Redeemer's Supernatural Conception by the Holy Ghofl, the Divine Power was eminently declared in the MSracles ^efm Chrifi wrought in the courfe of his M.ini^ry. His Miracles were the evidence of His Celeflial Callings they were neccjfaryf^r the conviction of the World: their Nature conjldered. the Divine Power was Glorified in making the Death of Chrifi Victorious over all our Spiritual Enemies* the Refurrettion of Chrifi the effect of Glorious Power, the Reafons of it from the quality of his Pcrfon^ and the nature of his Office^ that he might difpenfe the Bleffings he had purchased for "Believers, His Rcfurection is the foundation ofFaith, It hath a threefold reference^, to his Perfon as the Son of God^to his Death as an AU- fufficient Sacrifice^ to his Promife ofrai/ing Believers at the lafi day, TH E Divine Power is admirably glorified in the Creation of the World, not only in regard of the greatnefs of the effe<5l5 that comprehends the Heavens and Earth, and all things in them •, but in regard of the marvelous way of its Produ(5lion : for He made the great Univerfe, without the concurrence of any materi- al caufe, from nothing. For this leafon the raifing this glorious Fabrick is produced as the diftindive character of the Deity from the troop of falfe gods. ThcPfal mifl declares, the Lord is to be feard above all gods , for D d d a all Chap. 20, 5 B 8 Xlje If atmonp of tlje Dibine ZtttiWtts ChapTo" ^^ the gods of the N-Ations Are Idols ^ but the Lord nude the x-v/\j' Heav£ns, And as he began the Creation by procecd- Pf3i.9'C.4,$. ^j^g jpj-Qj^^ nothing to real exiftence, fo in forming the other parts, He drew them from infirm and indifpofed matter, as from a/^^^W nothing ; that all his Creatures might bear the real teftimonies of Infinite Power. Thus He commanded Light to arife out of Darknefs,and fen- fible Creatures from an infenfible Element. He creat- ed Man, the accomplifhment of all his Works, from the lowefl and groffeft Element the Earth. Now al- though at the firft view we might conceive that the vifi- ble World is the greateft Miracle that ever God per- formed; yet upon ferious reflexion we Ihall difcover, that the works ofGraceareas wonderful as the works of Nature, and thatthe Power ofGodis as evidently exprefl in our Redemption as in the Creation. For the fuller underflanding of this, I will confider fome of the principal Effe^fls of the Divine Power in order to our bletfed Recovery. I . Thelncarnation of the Son ofGod^in accomplifhing whereof fuch Power was exercis'd, as no limited Un- derftanding is able to comprehend.T^^ Word was made Flejh. This fignifies the real Union between the Hu- >h, I. 14. mane ^ikt\xxt and the Divine in our Redeemer, Be- fore his Incarrjation he appeared in an humane form to the Patriarchs^ and in the flaming Buili to Mofes-^ but 'tis never faid with refpedt to thofe Apparitions, that the Word was made Flame, or Man. But when He came into the World to fave us, He afTum'd the com- pleat Nature of Man into an HypoHatical Union with himfelf. That admirable Perfon poffeffes the Titles, Qualities and Natures of God and Man. In that in- effable Union, each of the Natures preferves its proper fprm with all the necefTary confequents proceeding from it. The Humane Nature is joyn'd to the Eternal Word, in Contttbing ^m'!S Wimmptmu 389 Word, but not chang'd into its Divinity ♦, 'tis not cimo 20" infinite and impafTible. The Pi'/>/ is united to Flefli, L/'^r^J but not transformed into its Nature, 'tis not finite andpafTible. Though there is a diflindion, yet no reparation : there are tivo Natures, but one fole fefus. In the fame Subfiflcnce the Creator and the Creature are miraculoufly allied. Now this is a work fully refponfible to Omnipotence, and expreffes what- ever is lignified by that Title. The Apoftlc mentions it with an Attribute of excellency. Without cofjtroverfie greAt is the Myflcry ofGodlincfsfiod manifeH in the Flefi. Tis as fublime, as holy. In this the Divine Power appears in its Magnificence ,and in fome refpcdl more glorioufly than in the Creation : For there is incompa- rably a greater difparity between the Maje(ty,Gieatnefs and Infintenefs of God, and the Meannefs of Man^than between the whole World and Nothing. The degrees of difparity between the World and Nothing are not aduaily infinite, but between the moft excellent crea- ture and the Glorious Creator they are abfolutely infi- nite. From hence it is,that that which in other things re- folves our doubts, here incrcafes the wonder, and in ap- pearance makes it more incredible.r^^i? err^ faith Chrifl to the Sadducees,{w\\o denied the Refurredion) not kmrv- ing the Power ^l)me ZtttiWtts ^1 Q Expiation of our Sin,he muft be allied to us ; and abfo- \^,^r^^^^ lutely pure from the (lain of Sin. Heaven and Earth concurred to form that Divine Man the King of both,the Earth furnidiing matter, and Heaven the principle of his conception. Accordingly the Angel told Mary^ who queftioned how fhe could be a Mother, not having known a Man, 7 he Holy Ghoft jhall come upon th:e^ and Luk. i: the power of the Highejl jhall over jh^do-w thee-, therefore al- [o that Holy thing that Jhall he horn ofthee^jhall he called the Son ofGod.This was forefold many Ages as an admirable Effect of God's Power. When ^udjh was oppreft by two potent Kings, and defpaired of an efcape, to raife their drooping Spirits the Prophet tells them, The hordhimfelf would give them ajign of their future Deliverance. Be- holdy a Virgin jhall conceive and hear a Son^ and /ball call his Name Immanuel. The Argument is from the grea- ter to the lefs ; for 'tis sipparently more difficult that a Virgin, without injury or blemifli to her purity and in- ^ tegrity, (hould conceive and bring forth Immanuel^th3.n the defeating humane forces how great foever. If God will accomplifh that Stupendious, unheard-of wonder, much more would he refcue his People from the fury of thehr adverfaries. 3 . The Divine Power was eminently declared in the Miracles our Saviour wrought during the time of his .publick Miniftry> to verine his Divine Million, that He was the great Prophet fent from God to inftrudl Men in the way of Life. In difcourfing of this, I will briefly Q^ew^that Miracles were a convincingproof of his Celeftial Calling,and that the performance of them was neceifary in order to the conviction of the World, and confider particularly thofe He wrought. I . A Miracle is an extraordinary Operation of God in Nature either in (topping its courfe, or in producing fome effeols that are above its Laws and Power ; So that when in Cottttibittg S0m'S IReDf uiptfOit: 39^ when He is pleafed to work any, they are his Seal to FjT'J! authorife the Perfon and Dod:rine to which they are an- vj-^r^ next. By them Faith is made vifible : The Unbelie- ver is convinced by his Senfes, the only witncflcs above reproach in his account. From hence Nicodcmns ad- drelTes himfelf to Chrift, MAJler^ rve kmw that thou art J'^hi^J- ^' A 'teacher comefiom God •, for no man can do thofe MJra- cles that thou- dofi, except God bercith him : That is, No inferiour Agent can perform them, without the fpecial aififtance of the Divine Power. And 'tis not to be lup- pofed, that God will lend his Omnipotency to the De- vil to work a real Miracle, to confirm a falfity ; and thereby, necefTarily induce Men into crrour in a mat- ter of infinite moment : for fuchis the Do(5trine of Sal- vation that Chrift Preached. 2 . The working of Miracles was neceffary to con- vince the World, that Jefus Chrift was fent from God, whether we confider the Jews or the Gentiles. To con- vince the Jews, upon a double account. 1. Becaufe the performance of them was one of the charaders of the promifed Mefliah. For this reafon when tviooi Johns Difciples came to inquJiP whether he were the expeded Prophet, he return^ iiisanfwerto thequeftion: Goandfberr John thof -J'lngs ivhich y^ ^^^ j^fat. h. 4, u hear and fee, the Blind receive thei* Sighty and the h/tme vpalk^ the Lepers are cleanfed^ and the Deaf hear ^ the ' Dead are raifedup^ and the poor have the Gofpel preached to them. Thus he defcribed his Office, and verified the Hfa. -^. f , 9. CommifTion he had from God, by rcprefentinghis Mi- racles in the Words of the Prophecy. 2. Our Saviour came to alter the Religion of the Jews that had been confirmed by many illuftrious Mira- cles, therefore to afTure them that he was Authorifcd from Heaven, he wrought fuch and fo many, that for dbeirgreatnefs, clearnefs and number exceeded all that were 592. %l)t ^atimnv of tlje 2Dii)ine ZtttMtts ChapTo" ^vere done before his coming. Our Saviour tells the ■ ' Jews, If I hadmt done among them the Works which none other man did, they had not had fin : that is, in reject- ing him. For if he had cxercired only a Power like un- to that of Mc/^-/ and the Prophets, in his Miraculous A(5lions, they had been obliged to have honoured him as one of" their rank5but not to have attributed an incom- parable Dignity to him. But he did thofe which nei- ther MIj/^j- nor the Prophets had performed; and in thofe that had been done, Chrift excelled them in the manner of doing them. This the Jews could not con- tradid, and from hence their Infidelity was made cul- pable. Secondly^ Miracles were neceffary to convince the Gentiles, I . For the Gofpel forbids the various Reli- gions among therajand commands all to worlhip God alone in Jefus Chrift^ fo that without a fenfible demon- ftration, that that was the way wherein He would be ferved, their prejudices had been invincible. 2. The Gofpel propounds Threatnings and Promifes that regard a future ftate, where no living Eye can fee their effects; fo that without an extraordinary confirmation it was not likely that men (hould yield a firm affent to them. If it be faid. Our Saviour did his Miracles only in Jndea^ where very few of the Gentiles faw his Perfon or Works : I anfwerjHis Miracles were primarily defign- ed for the convidion of the Jervs^ and in a fecondary in- tention to difarm Infidelity among the Gentiles. There- fore the Teftimony of them was<;onveyed by thofe who were Eye-witnelfes, 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 by Chrift, that were the certain Signs of Gods favouring of in Contribiuff ^m's ^mmptioiu 39 \ of him. and madchis Commifl[ionrf«//y^/?/-/V/('. Before Q^p*~ his coming the hand of the Synagogue was dried upland v.^.^-v-^^' impotent to produce Miracles. The Holy Spirit was withdrawn, and for the fpace of/our hrmdred years, no Prophet nor Worker oF Wonders appeared. John the E4/'r///jthough the Angel deputed to fignifie the coming of Chriftjyet did no Miracles. But our Saviour was in- velted with Power from above, and performed many. Their quality and number is confiderable. I. They were not meer Signs, as the converfion of jVI()/('/ Rod into a Serpent ; nor deftru(^ive and punirti- ing, as the Wonders in Bgyf>t ; but advantageous and beneficial to men, the equal demonff rations of his Mer- cy and Power. He cured Difcafes that were abfolute- ly defperate without means, by his omnipotent Will, as the Son of the Nobleman who was fick at Capernaum^ ^y^^ . when Himfelf was atCana in Ga/ilee : or by fjch vifible means, that the Spedlators might be fully convinced, that it was not the external application, but his fole Vertue and Divine Power that produced the effed. Thus by anointing with Clay and Spittle the Eyes of him that was born blind, who never had j^ny natural pofllbility of feeing, he wrought an unparalleld Cure : It was never yet heardy that any man opened the eyes of one r ,^ that vp/fs horn blind. Therefore he that was healed, in- ferred from that, as a moft pregnant proof, that our 5*- viourvoasfycmGod, Heraifed the dead. This effect exceeds the power not only of Men, but of the Angels. 'Tis true, That one Angel deftroyed in a night an hun- dred four fcore zxA five thoufandohhc Jjfyrian Army ; 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 candifpel the darknefs, his Voice can break the lilence of the Eee Grave. 394 1^t)e J^atmonr of tlje ^iUnt Zttmms Chap. 20. Grave. And 'tis obfervablejthat our Saviour who Tome- ^•-V^ times concealed his miraculous works, and forbid the publ idling oFthem, yet performed this kind before ma- ny Witneifes, that they might publiih and verifie it, as being moftconclufive of his mijjionhom God. Heraifed Mar. J. 43. t© life the Rulers Daughter, to the aftoniihment of all that were prefent to attend her Funeral. The Widows Son of Nairn was carried without the Gates of the City to his Grave, ^efm ftops the fad train, and reftores life to the young Man, and to his Mother fomething more dear than her life. And the more fignally to tri- Luk 7. 1$. umph over Death, he purfued it to its fort, the obfcu- rity of the Grave. Lazarus was buried, four days, his Carcafe was corrupted, Jefus calls him from the bot- tom of his Tomb with that Powerful voice that created the World •, The Dead anfwers and comes forth, to the amazement oi all that faw the Glory of God fo clear- John 11.44- ly manifefted. The Evangeliil reports that the Peo- ple afterward were as defirous to fee hazarus as Jefus. Add to thefe his cafting out of Devils. Before the Fall, the unclean Spirit was incorporated with the Ser- pen t, but now with Man himfelf. He feizes on the External Organs and Internal Faculties, and rules him at his pleafure. In the time of Chrift great num- bers were poffeft : for the Devil perceiving the ruine of his Kingdom approaching, would extend the limits of it here, and by the perfe(a poiTefifmg of finners, be- gin their torment, which is one a(5t of his Principality. The cafe of thofe perfons was moft corapaflionable. For in that clofe fight the foul was difarmed of its de- fenfive weapons, being hindred in a great meafure of the free ufe of its faculties. Whereas in other Temp- tations he works by outward objeds at a diftance,here he makes a violent affauk on both parts. 'Tis the true anticipation of Hell, for the pofieft perfon is not ex- empted fn ConttiJ^iug S^m's KtCeniptiom ?9f cmpted from Suffering, the priviledg of Deaths nor en- chap To" joys the free power of doing, the effed of Life. Now v^x^-v"^w* the ejeding of this Enemy was above the force of any humane means ^ no material applications had power o)'er immaterial Spirits. But our Saviour by a Word commanded them forth of their Garrifons : and the H- vangelifts obferve that the fight of it affeded th.ePeople, in an extraordinary manner above what his other Mira- cles did. 'Tis faid, the^ vpere all amazed^ infomuch that M-^r. i i-^^p, they queji i one d among themfelves^jaywg^m^hat thingisthts^ ^^* vphat new Doctrine is this < Fdr with Author ity^ com- mandeth he even the unclean Spirits^ and they obey him. His Empire over evil Spirits was more admired than o- ver Difeafesjor Death it felf.Thofe who were infenfible of his former Miracles, received impreflion from this : 'they were ajienifljcdat the mighty Power ofGod.confef/ing ^f^- ^- 4?- that it was never fe feen in IJrael. And another time' ' " ' ^* they faid, is not this the Son of David < i. e. the Meifiah. The Pharifees his obftinatc enemies were more troubled about this5than any other adion ; and to elude the pre- fent Gonvidion that He came from God, afcribed it to a fecret compad with Beelzehub, as if there were a col- lufion between the evil Spirits, alelTerDevil retired that the Prince might reign. But fo great was the Evi- dence of the Spirit of God in that ad of Jurifdidion o- ver the Devils, that our Saviour charges them with un- pardonable Guilt for their wilful denying it. The number of his Miracles was fo great, that St. John Clith^ If all were written^ the worl^ could not con- tain the Books. We may in part conjcdurc how nume- rous they were, by taking notice how many he perform- ed in one day. He dined with Matthew at Capernaum ; Mat. 9. io,u , whileft He was there, Jairus entreats him ro go to his ^^^^y, 1^,3.. Daughter newly dead; as He went the Woman with the bloody liluc touchtthe hem of his garment and was E c c 2 healed •, j9 but in truth was abfolute- iy overcome. And from hence the glorious Power of Chrift js moft clearly manifefted. As he that will take the height of a Mountain, muft defcend to the loweft part of the Valley 5 where fixing his Inftrument, he may dif- in €onttmmi30m'SBthtnx^tion: $97 difcovcr the diftance from the foot to the top of it; vSo ChaD~~o" wc muft dcfceiid to the lowefl degree of our Saviour's a- v.^^)^* bafement, to uodcrftand the height of his exaltation. By Death he overcame him that had the^ovpcrofDeath^ ^'^'^- ^- H* that is, the Devil. For his cruel Empire was founded in Man's Sin ; his greamefs was built on our Ruins. All i\\Q penal Evils he brings on Mankind arc upon the ac- count of our Difobedience, and his mighty power in Temptations, is from our inward Corruption. Other- wife he might furround,but could not furprife us. Now the Lord Chriit by his Death hath taken away the Guilt and Power of ^in : 1 lie Guilt in enduring the Curfc of the Law, and thereby fatisfying Eternal J uftice, which all the Creatures in Heaven and Earth could not do ; and the l^ower of it, By crucifying our oldman with him, Rom.e^. 6. that the body of fin might he defiroycd^ that henceforth vce fhotild not fcrvefin. By ths Crofs ofChr/fi the rvorld is cru~ ^^^ cified tons •, and we are crucified to the rvor/d. By it wc arc vindicated from the power of Satan, into the glorious Irhertyofthe Sons of God, For this reafon our Saviour, a little before his Palfion, faid, Norvfhall the Frince of this vporld be cafi out , By the Crofs he ff oiled Principa- lities andForvers,^ made a /hew of them openly.triumphing- *^o^- ^ J* over them in it^ to their extreme confuhon, in the view of Heaven and Earth. Although the Refurredtion and AfcenfionofChrift are the proper a(5ls of his Triumph, yet his Death is the fole caufe and original of it. The Nails and Spear that pierced his Body, were his omni- potent Arms, and the Crofs the inftrument of his Suf- ferings, was the trophee of his Vidory. All our trium- phant Palms are gathered from that Tree. 'Tis there our Saviour bruifed the head of the old Serpent, and renew- ed his ancient Victory over him. And from hence it was, that upon the jfr/? Preaching of Chrift crucified, Oracles were ftruck dumb, and put tO' ^98 ^D^ l^atuiou? of tl)e S>ii3iue ZtttiUxttS •p^— to eternal filence, invKible Powers were forced to ^^yJ^^^ do him viiible honour. As the Rifmg Sun caufes the Night-birds to retire, fo his Name chafed the rout oF falfe Deities into darknefs. METO Ttv ^y^v, iij li (TDTyi- j^ contittue to be our enemies,but P^.ov W6(^, ^\'T^,1T3,'* not our lords. Now where did the d ^M©^ TTs T% y^K^fju^vZv Divine Power ever appear more glo- ©eSv. 'ATTDc^-TO 7?^ auT£v -r op- rious than in our crucihed Saviour ? tjux3tv oTov 77vots vuK.75^'M TO Hc hath done greater things fuffer- (TKoTO -m^i-Trif^-^^v avofeiAav ^^g as Man, than ading as God. The TtcpSs. T'heodor. de Cur. Gr-rc yVorks of Creation and Providence AffeSi.Lih. 12. ^^.^ ^^^^ ^^^^^ ^^ ^j^^ effed:s of his Death. In the Creation a corruptible World was pro- duced from Nothing, which as it had no difpofition, fo no contrariety to receive the form the Creator gave it : But the new- World of Grace that is immortal, was formed out of rebellious matter. The moft eminent work of Providence was the drowning the Bgyftians in the Kf^-Sea : But the fpintual Fharaoh and all his Hofts were drowned in his Blood. In fhort, the Crofs hath opened Heaven to us, and wrought a miraculous change on the Earth. But this I (hall more particularly conn- der under another Head of Difcourfe. Fifthly^ The Divine Power was eminently magnified in Chrifl's Refurredion from the Grave. This was fore- told concerning the Meffiah by the ProphetP^'z^/Wfpeak- ing in the type, Myflejhjhall reft in hopCy for thou wilt not leuve my Soul in Hell, neither wilt thoufujfer thy Holy One to fee corruption. hs it was ordain'd by God's Counfel, fo 'twas executed by his Power. This is deciftv€^t\\2it He is the M.eJJiah» His other Miracles were performed by the Prophets, but this was fingular and only done by the God of the Prophets. The reafons of it prove, that 'twas equally necelTary for his Glory and our Salvation. .1. The Quality of his Perfon required it. For He Pfal i^ Death that is the wages of Sin had no power over him. He was fubje(flto it not by the Law of his Conception, but the Difpenfanion of his Love*, nocto fatisfieNature, but purchafe our Salvation: Therefore the Eternal Law that annexes Immortality to Innocence, wo ild not fuf- fer chat he Ihould remain in the ftate of Death. 2. The Nature of his Office made it ncccflary. As the Occommy of our Redemption required, that He ihould defcend from Heaven the Seat of his Glory, that by dying He might expiate our Sins •, ^o after his lying in the Grave folong as to attell the reality of hisDeath, 'twas neceffary he (hauld r^fe again in order to his dif- penfing the glorious Benefits He had purchas'd. The Apofile tells the Corinthians^ \f Chrift be not ri^cn^ then ^ ^"'- ^J- H- our Preaching is in vain^ and your faith is alfo in vain. For the Faith of Chriftians hath a threefold, reference. 1 . To the Perfon of Chrifl that he is the Son of God. 2. To his Death, that 'tis an all-fulficient Sacrifice for Sin. 3. To his Promife, that He will raife Believ- ers at the lafl Day, Now the Refurrecftion of Chrift is the Foundation of Faith inrefped of all thefe. * I . He was declar'd to be the Son of God with Forver^ according to the Spirit of Holme fs^ by tlie Refurreciion ^°'^' i- 4' from the dead. He was the Son of God from Eternity as the Word, and from the tirft moment of his Incarna* tion as God- Man; But the honour of this Relation was much ecUps'd in his poor Life,and ignominious Death. And although his darkeft night was inlightened with fome difcoveries of his Deity, yet they were tranfient and foon vanifh'd. But in his Refurre(5tion God did publickly own him in the face of the World; therefore he is reprefented, teftifying from HciVQu/thou. art my ^^- ^3- 3J- S;>»j this day have I begotten thee. According to the Phrafe po d)c !^atint»ni> of tt)t SDibtne Ztttmtts ChzoTo ^^^^^^ ofScripture,then things are Hiid to, be when they y_^,--y^-v^* confpicuoully appear. All the Miraculous proofs by which God acknowledged him for his Son during his Life, had been incffedlual without this. If he had re- main'dinthe Grave ithad been reafonable to believe him an ordinary perfun, and that his Death had been the punilliment of his prcfumption ; but his Rerurre(5li- on was the moft illuftrious and convincing evidence, that he was what he declared himfelf to be. For it is not conceivable that God lliould put forth an Almigh- ty power toraife him, and thereby authorife his Ufurpa- tion, if by robbery he had affumed that Glorious Title. I Tim. 3. 1^. He is thereforey^rW to bejufiified by the Sfirit^-which rAtf- edhim^ from all the accufations of his Enemies, who charged him with Blafphemy for making himfclf equal with God : Upon the evidence of it, thomas ador'd him as his Lord and God. 2. His Refurredion is the moft pregnant proof of the All -fufficiency of his Satis fadion. This wasfpecialin the Death of Chrift5that the Curfe of the Law accom- panied it, and feemed like an Infinite weight to lie on his Grave. But in rifing again, the Value and Vertue of his Sufferings was fully declared. Therefore the A- poftle tells us, that he was delivered for oar Offences^ and was raifed again for cnr Jujiification. Although his Death was fufficient to merit our Pardon, yet fince Believers alone adually partake of the benefit, and none could believe, if he had not rofe from the Grave •, 'tis clear his Death had been ineffedual without it. 3. Our Faith in his Promifes to give Life and Glo- ry to his Servants, is built on his Refurredion : for bow could we believe him to be the Author of Life, who re- mained under the power ofDeathc' How could he quick- en and glorifie us, who finally periOit < If he hid been confined to the Grave, all our hopes had been bu- ried Rom. 4. ay. in Coutribitts ifi^an'sfKcticmption; 401 tied with him. But his Refurre(5lion is die Caufe, Pa- "qT ^ tern and Argument of ours : he did not only raife his tvvSj Body from the Grave, but his Church with him. Now the effe(^ing this is attributed to the Divine Power witli a note of eminency : Chr/^ rwts raifed by the Glory Rom. e. 4. of his father, that is, by his Power, which in that Act was manifefted in its full fplendour 5 for what is ftiong- er than Death < and more inexorable than the Grave C Omnipotency alone can break its Gates and loufe its Bands. CHAP. XXI. th€ Divine 'Power was glorified, in the Converfion of the World to Chriftianity. Notxvithjlanding the imaginary Infirmity in Chrift Crucified, jet to the Called He rv,u the Power of God, The numerous and great difficulties that obftruAed the receiving the Gotpel. What the ftateofthe World rvas at the fir II Preaching it. Igno- rance wai univerfal. Idolatry, and the depravation of Manners y were the confequents of it. Idolatry was fortified by Cufiomy Antiquity and external Pomp, the depravation of Manners was extreme. The prin- cipal account of it from their disbelieving a Future fiatc^ and their attributing to their gods thofe ^ajfions and Vices that were pleafing to the Flejh, The averfion of the vulgar Heathens wasftrengthened by thofe in vene- ration among them. The Phiiofophers, Priests and Princes vehemently opposed the Gofpel ^ An account of their enmity againji it. The confide rat ion of the Means by which the Gofpel was conveyed^ difiovers that Omnipotency alone made it fuccefsful. The pcrfons employed were a few Fijhermen without Authority and Power to force Men to Obedience, and without Art or F f f Elo- 40 1 %\^t !|arnioni> of tlje HDitine ;^tttibutf 5 Ch'ToTT" Eloquence to infmuate the belief of their Doctrine, "the great^ 'fudden and Upng char/ge in the World by the ]^ re aching of the GoCpei/V a certain Argument oftheDi- z'inj Fowerjhat ammatedthofeweak appearances. Idola- try rvas aholi/bt, J miraculous change followed in the Lives of Men, Chriftians gave a divorce to all the Jinful delights of Stnk^ and embraced for the honour of Chrifl thofe things that Nature mojl abhors. A floor t view of the Sufferings and Courage of the hVMtyTS, 'their patience was infpiredfrom Heaven, Chriftiani- ty was vichrious over all oppofticn. The Divine Fower willbe gloriouflymanifefledin the compleat Salvation of the Church at the lait Day. Our SdiViour jhall thenfinijh his Mediatory Office, Death the lajl Enemy fljall be de- flroyed. the Bodies of the Saints fiail be raifed and con^ formed to the glorious Body o^Chrift. 6» ^T^ He Divine Power was glorified in the Conver- X fion of the World to Chriftianity . The Apo- ftle tells us, Jhat Chrijl crucified was to the Jews a fum- bling blocks and to the Gtntiits fooltfhnefs. The Jews^ expeded the Meffiahto deliver them from temporal Ser- vitude, and eftabliih an univerfal Empire either by the force of Arms, or by the terrour of Signs and Prodigies, as Mofes did againft the Egyptians : But when inftead of Power they faw nothing but Weaknefs, and inftead of a glorious Triumph, a difgraceful Puniiliment, they defpifed his Perfon,and rcje<5ted his Do(5lrine. But not- withftanding this imaginary infirmity in Chrift crucifi- ed, yet to theje that are called according to the Divine pur- pofe^He was the mofl excellent Fower ofGodih being more glorious to fubdue the World to the Faith and Obedi- ence of a crucified Pcrfon,than if He had appeared with aU the Powers of Heaven, and Princes of the Earth as Jiis Attendants. F©r this reafon the ApofiUdcchres^^He was I in CoiUributg !S0Mfs ^miv:)?tm. 405 woinot afljAfned of the Gofpel fChri^j it being the Forver Chap 27" of God to Salvation to all that believe ^to the ]^\sfirfl^ and i,^y~\^'\j' a/fo to the Greek. And he prays for the hphcfixm, Tfhit j,^^ ^ the eyes of their underflandings being enttgh temdy they ^^fzo.' might know what is the exceeding greatness of his Fewer to Hs ward who believe^ according to the working of his migh- ty Fower which He wrought in Chrifl when He raifed htm from the dead^ and fet him at his own right hand in the Heavenly places. He ufes various and lofty exprelfions, as if one had been infufficicnt to (ignific the extent and efficacy of that Power which produc'd the Faith of Chrifi: in the Heathens. And if we duly conddcr things it will appear, that the terms of the Apojlle are not too flrong and hyperbolical^ but juft and eqlial to the degree of Power requilite for the accomplifliment of that great work. For the underflanding of this, I will confider three things, i . The numerous and great difficulties that obftru(5led the receiving of the Gofpel . 2. The quality of the means by which 'cwas conveyed and be- came fuccefsful. 3. The eminent, fudden, univcrfal and lafting change made by it in the World. I . The numerous and great difficulties that obff ruvfl- ed the receiving of the Gofpel. This will appear by re- prefenting theftate and difpofition oftheWorld^atthat lime when it was firif preached. Firfl ^ Ignorance was Univerfal • a deep thick dark- ncfscover'd the face of the Earth. Andtheconfequents of that grofs palpable Ignorance, were execrable Idola- try and the molt notorious depravation ofManners. I . Execrable Idolatry ; for as in the night Spccires walk,fo in the times of Ignorance, the Prince of dark- ncfs made his progrefs in the Earth. He reign d in the hearts of Men, and in the places of their Devotion. The whole World was fiU'd with Idols of feveral Forms and Mylicries, fomc amiable, others terrible according Fffz tS 404 XIjc !^arinotip of tlje SDiiJine Ztttibntts Ql^r^r, o I . to the humour of Superftition. For many Ages Satan t^/^vSj Ii^d ^^pt peaceable pofTeffion of his Empire : for the Ignorant Woiid did not underftand its Mifery, but willingly paid that hon jur to the cruel Ufurper, that was only due to the Lawful Sovereign. They were con- iirm'd -n their Idolatry by fcveral thmgs : 1. They were trained up in it from their Inflint ftate^ Now the firft perfwafions of the mind though grofly falfejand ill habits do ftrangely captivate, and are with difficulty removed • bccaufe the concurrence of thofe faculties is requifite, which are under the Power of Errour and Vice. No Tyrant is fo exa(5lly obey 'das Cuftom, efpecially m things efteem'd Sacred : for the conceit that the Service is pleafing to theDeity, renders men incapable to believe any thing that contradids it.. *Twas as hard to make the Gentiles forfake the Religi- on they received from their Birth, and to loofe the im- preflions made in their tender Agejas to make the Jfri- cans change their Skin and become fair, and the Euro- - feans to turn black : for the tin(5ture which the Religi- on pradifed in each Country conveys to the Souls of Men, is as deep and lafting as that which the Sun im- prefles upon their bodies, according to the diverfity of its Afpe^ts. 2 . The Fagan Religion was derived through a long fucceffion from their Progenitors. Antiquity brings I know not what refpe(5t to things, but 'tis fpecially vene- rable in matters of R el igion . T here- ViJ. Sym. in reiat. ad imperat. Majo- fore the Heathens accufcd the Chri- l""i.S';K,SfSl^'S! ftian Religion of Novelty, and urg- tatisatrribuereconfuevit, quantum alt- ed nothing more plauubly than the uS'i;%tt;c*i«;"«dtm. Argumentof.-«;«..«.m/Prefcrip«on I'YHdtnt, for their Superftition. They would not confider whether it were juft and leafonable, but with a blind deference yielded up them- felves m Conttibing ^tXn'S Hcceinptlom 40 j felves to the Authority of the Ancients. They rcfolv- Chap. 2IT cd not to condemn their Parents and Fr ends, that had L-/''^^^J gone before them in the Road of Damnation, butchofe to dye in their Idolatry, ^o hard is it to refill: the cur- rent of the World, and to refcue our felves from the Bondage of popular Errours. 3 . The Pomp of theFagan Worlliip was very plca- fing to the flelh. The Magnificence of their Temples adorn'd with the Trophies of Supcrftition, their Myfle- rious Ceremonies, their Mufick, their ProcefTions, their Images and Altars,their Sacrifices' and Purifications, and the reft of the Equipage of a carnal Religion, drew their rcfped:S;,and ftrongly aifecftcd their Mmds through their .Senfes : Whereas the Religion of the Gofpel is Spiritual and ferious, lioly and pure, and hath nothing to move the Carnal part. Now how difficult was it to overcome Fagamfm when fortified by Anti- quity, Univerfality^andfo agreeable toSenfec" How hard was it to free men from the double Tyranny of Cuftom from without, and blind Affections from within. 2 . The depravation of Manners was fuch in the Hea- then World, that if the unclean Spirits had been incar- nate, and taken their refidencc among Men, they could not have acled worfc Villanies. The whole Earth was covered with Abominations, as Egypt with the Frogs that Poifoned the whole Climate. We may fee a pict- ure of their converfation in thtfirfi to the Romans. And it could not be otherwife : For as the Apoftlc faith, thofe rvho are drunk are drunk in the night ^ fo when the Mind is darkened with Ignorance and Errour, the Af- fections are corrupted, and Men give up themfelves to the unfruitful vporks ofdarknefs. Unnatural Crimes were committed even among the Grecians and Romans with that liberty, as if no fpark of common Reafon had re- mained in them. The molt filthy Lufts had loft the fear 4o6 %l)t^titm6tiv of tl)t 3r>it)iae ZtttiWttS Chap, 2 1 .^"^ ^^me that naturally attends them. Theyefteem- ^^^^^/■^^. ed thofe things to be the means to obtain Happinefs, that were caufes of the contrary. They plac'd their Sovereign Good in extreme Evilj/f. finful Pleafurcs. They were encouraged to rvork alluncleannefs vpithgreC' d'mefsy not only upon the account ot prefent Impunity, for their Liws left almoft all Vices indifferent but whac difturbed the tranquillity of the State-, and not only by the multitude of Examples, fo that Vices by their com- monnefs had loft their names, and were ftiled VertueSj Apudcos tota nay 'twas a Crime to appear innocent among the guilty; cTtar mbanU ^ut principally becaufe they thought themfelves fecure ta$. M. Ri- as to a future ftate: For either they wholly disbelieved it, and 'tis congruous that thofe who think to die like Beafts, fliouldlive like Beafts ; or elfe by attributing to Etcunftaiice- their Dcitics thofe Palfions and Vices that fo powerfully fe ^uiraur "^'^^ reigned in themfelves, they were ftrongly pcrfwadedno magnorumex- Puniftimcnt wouldbc inflided. For how could the gods cmpiaDeo- ^^kt them Sacrifices to their Tuftice, who were compa- tempting her nions With them m their Crimes ? Or revenge the imi- ^^"^h^*" .^*^^"- tation of their own adions i This was to caft down the jWtfA i.*<)'ra^- banks, and to let the torrent of corrupt Nature break 7- forth in all its fury. As Sr. Aafl'in obferves of Homer y the father of P(?(?^/V^/Fi(5tions5 that reprefenting theMur- ders, Thefts and Adulteries of their gods, he made Confef. At. thofc Sins divinc Properties, and effedually eommend- c]ue in Denm ed them to the Hcathcns : ^uifyuis ea fecifset^ mn ho- coeiribmrna m'tncs perdttos fed cceUftesDecs vid.cha,tur imitAtus. And Sonku c.v.Ku- he gives aninftanceof this from a Comedy q{ lerence^ ciolocnon"''^^^^^^^ a vicious young man is introduced, reporting tVcercm: fcgo how he animated himfelf to fitisfie his brHitijh luft, as fecKicTabcn . having no lefs a Deity than Jupiter for his Mafter and r^r. Euauci. Model, In ihoff, the T/^^0^^^ of the P^^^w inflamed them to the bold commiffion of every pleafantSin. The Hiftory of their gods was fo interfpreft with the moft infamous in €onttihim ^xn'S mmiv^tmu 407 infamous Impurities, that at the firft reading, Vcrterunt CM~o pHpillas Virgines in M.cretriccs\ They loft the Virginity s^^^^tX^ * of their Eyes, then of their Souls, and then of their Bo- dies. Now the Gofpcl is a holy Difciplinc that ior. bids all exceffes, that enjoyns univerfal Purity and Chaftity ; fo that when it was firft preached to the Hea- thens, they thought it impcflfible to be obeyed, un- lefs Men were Angels without Bodies, or Statues with- out Souls. I Ihall add further, That the averiion of the Heathens from Chriftianity was much ftrengthened by thofe who were in Veneration among them, and vehemently op- pofedit. And they were the Philofophcrs greatly eftccm'd for Wifdom, their Pricfts that had dominion over their Confciences, and theirPrmces that had pow- er over their ftates and lives. I . Philofophers vehemently oppofcd the receiving of the Gofpel. At the firft view it may be juft matter of wonder that they iliould be enemies to it, whether we confidertheobjcdsofFaith, or the rules of Life laid down in it. Theobjedls of Faith were new and noble, of infinite beauty and profit,and moft worthy of a rational Contemplation to be exercifed upon them : Now that the Philofi^hers who were fo diligent to improve their minds, who received with complacency truths of a lower defcent, and of infinitely lefs importance, Iliould reje(ft Evangelical Truths^ fublime in their Nature^ faving in their Efficacy ,and reveal'd from Heaven, what account can be given of it :' tertnlLian reproaches them with jrea- fon, That the Chriftian Faith was the only thing,which Curiofity did not tempt them to fearch into : Hie fo- ApoJ c. i. luw curtojitas humana torfefcit. Befides, whereas the Gofpel is a plain and perfed Inftitution for the govcrn- xnentof Life, wholly CO nverfant about the Souls of men, and affures a BielTcdnefs infinitely more excellent than was 4o8 Xt)e J^atinonr of tt)e ^ihim MttMttS Q~~^ was ever thought of by them, it might have been ex- y_y^^r^ peded that thofe who in regard of Morality feemed moft to approach to it, and whofe profeft defign was to fearch after Happinefs, ihould have readily entertain- ed and ufed their beft 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 accidental- ly hindred their fubmiflTion to the Gofpel^znd caufed the mod potent prejudices againft it ; and that upon a dou- account : JF/V/?, Of Pride. S^r<7»i/Kp Of Satisfadion in their own way. aiPhiio ^' P^icle was their Univerfal Difeafe : they had a li- fophus eft pIo- beral efteem of themfelves as raifed above the common rise animal, & j^j^jj- ^f j^^j,^ 2Lnd. werc lovers of Glory more than of aJ'quenummT- Wifdom. And becaufe Philofophy had inftru(5ted them rum venaie j^ [q^^ truths, they believed its falfe as well as true mancipium. ^^i^f^^j-gs^ ^^d concluded all things impolTibie that did not concur with their old Tenents : they admitted no higher Principle than natural Reafon, and utterly reje- <5led Divine Revelation ; which was as unreafonable as if one that never faw but the light of a Candle, (hould con- tend there was no other light in the World. Now a per- fon that doth not believe Divine Revelation, is wholly unqualified to judge of fupernatural Myfteries.For till the Authority of the Revealer is fubmitted to, he can- not truly confider their Caufe and their End. Belides, they lookt on it as a reproach, that any fecret ihould be revealed to others and not to them. -It feemed to darken their Glory, that any School (hould be more knowing than theirs. Therefore they chofe to be Inftrudors or Error, rather than Difciples to the Truth. Add further, ihey thought their honour concerned to defend the Principles they had once efpoufed. From hence arofe the in €omtmxxs ^m's ^mmptionl _ 409 the great contertations between themfelves, accompa- Chap.21 nied with Inve(5lives and Satyrs, being very jealous for their Opinions, and paflTionate for the intereft of their Se<5ls. Now the Gofpcl was in fome things contrary to all of them, fo that being imperious and impatient of contradiction and tOLicht in their tendereit part,no won- der they were fo violent againft ir. They were unwil- ling to receive aDo(5trine that difcovered their errours, & Icilened their efteem. Our Saviour asks the JewSyHorv can ye believe which receive honour one from imthery And. andfeek not the honour -which comes from God only ? He pro- pounds It as an impoflfible thing. The Gofpel would Ilrip them of all their pretended excellencies, and divert them of many vain Conceptions adorned with fo much art,and commanded as its firft Article,they fliould humbly refign their underftandings toDivineRevelation;this they lookc on as a fubmiifion unworthy of their refined itrongSpirits. 2. They had fatisfadion in their own impcrfeifi: Vertues. Becaufe they did fome things to recover the Humane Nature from its degenerate ft ate, they were more confirmed in their Infidelity than the grolfefl Ido- laters and the moft vicious Perfons. For the more pro- bable Arguments they had to obtain Happincfs in their own way, the more obftinately they ref ufed any other. They thought there was no need of Supernatural Re- velation to dired, nor of Supernatural Grace to affift them-, but without the IntercelTion of a Saviour, and the power of the Holy Spirit, they had felf-futficicncy to obtain perfedion and felicity. Like foolilh Chymifis that have melted away a great part of their Eftates in vain,and little remaining to fuppoit their wretched livesj yet in expedation of the great Elixir create in their fan- cies treafures of Gold,and inrich themfelves.So the Phi- lofophers who wafted their time and fpirits in fearching after Happincfs to little purpofe, although the beftof G g g their 410 Xi)e i^atmonp of tl)e SDibine ZtttMtts -r-- — thcirPrinciples and the height of their Vertuc, were in- l!^/^' fufficienc to fupporc them under any preiTmg Afflidion; vet they had vain hopes of obtaining perfcd Tranquil- lity and Content by them. Now the Gofpei com- manding^ an itirire renouncing of our fei ves, to embrace the fole Goodncfs and Will of God, it was hard for thofe who were fo full of pride and vanity to relilh a Dodrine fo contrary to them. In truth, wha!-everthe Philofophers pretended concerni>ng the incredibility th^t the Son of God lliould fuffer Death, yet it was nor fo much the Crofs to which Chrift was nailed by his Ene- mies that made them rejed the Gof- S^;f, ■? f^^^^ " t" pel, as the other Crofs to which J.- dam ex arrogantia autoritatem ? 0^/»t- f^ WOuld fallen thcm 5 /. C, the ftri(5t j;f!t''SffiL^raccX"e-:i:: ^d holy Difciplme; to which he tcrcudbusipfiviiiis mademes. Minnc commands them to fubmit. A Dif- ^^^'** cipline that condemns their vain boa- fting of Wifdom & Vertue, that mortifies fenfual plea- fures, which many of the Philofophers indulged them- felves in ,notwithftanding all their difcourfes of the pir- gAtive and HluminAtive life. And that this was the real Caufe of their reje^ing a crucified Saviour is evident : For they knew that Sufferings of the worft kind are not always Infamous, but muft be efteemed according to the quality of their Caufes and Ends. Thofe whu for pub- lick good generoufly expofe themfelves to difgrace and mifery, are honoured for their heroic courage as Patri- ots of the nobleft (train. And 'tis not unufual for per- ■'^'^""'/::'ifons of extraordinary Wifdom and Vertue to fuffer in ^^s-iy^.iT-f, the World. Their prefence and example upbraid the jSf^tr"^^- vitious and wound their Spirits,as a great Light diftem- H^^-s^j^T^ 7« pered and fore eyes. And fomeof them acknowledged ^^^^JrT^T- ^^ Wifdom of Providence in permitting this for an ex- '^^1^1 Jt cellent end, that Vertue tried in the fire might be more ^ib^a'dfrf'lb^^flP^^^^^^^' "^-P/^^^ an eminent Philofopher defcribes a in CDUtrrtjincr S0x\VS JpieDeniptiOit. 411 man truly juft,by this proof of his Iategricy,that he Hiali q^ ^7" fufifcr the lofs of eftate and honour, be fcourged, rackt, v./-v^ * bound, and have his eyes pluckt out, and after the en- during all mifcrics, at lail be c^uciiicd. Socrates Co admi- red by them, was fo difguifed by the malice of his Ene- mies, that he was condemned to die by Poifon : Yet this was fo far from obfcuring his Reputation, that his fuffering Death was eftecmed the moft noble eftcdof his Courwige,and the moll excellent proof of his Vertue. Why then Ihould they make a contrary judgment of our Redeemer's Sufferings •, whofe Innocence was per- fect, and whofe Patience was fo Holy and Divine, that in the midft of His torments he prayed for his Murde- rers i No reafon can be juftly alledged, but fomc dar- ling luft fpiritual or fleilily which they were refolved to cherilli. The light that comes from above illuminates the humble, and dazles the proud. The prefumption of their own knowledg, was the caufe of their pro- digious ftupidity. Simple ignorance is not fo dange- rous as errour : a falfe light that deceives and leads to precipices^ is worfe than darknefs. We find therefore that none were fiercer enemies to the Gofpel than the Fhi/ofophers, The facred ftory tells us, that when the JpoJIle prcacht at Athens^ that was as much the feat of Su- perflition as of Sciences ; the Epicurea//s dad Stoic ks though moft oppofite in their Principles, yet con- fpired to encounter him •, they entertained him with fcorn, r\hAt will this Bublcr fay'', andhisfuccefs was but Imall there. He that hlhc with a net in other places, and brought great numbers to Baptifm, did there only with an angle, and caught but one oitrvo Souls. Andin thcprogrefsof tbe G>• " among them cenfur'd the M^rf/rj as foolhardy in their iyAr\J generous Sufferings for the Name of Jefus Chriit. Jpt- toninus accufed the ChriJIiaKs of To 9 tTcy-tov r^To'ivcc octto i^i' obftinacy in their readinefs to endure 7tii<, K^'^TEccs ipxiTocr jaM j^T Toimcnts. Jm4»//i^ reprefents their ^iK^v Tm^^tiv ^s j» Xe/^,- Courage as proceeding from a cufto- «,or Lib^2. ;;^;^^° Z^^^;*- inary contempt of Death, which he T/^MviiTrejisTauaa, 19 vcr^ 'i- oppofes to Judgment and Reafon. 3jjs CI rocTviAotwj- 1. 4. c. 7. Crefcem the Cynick was the Perfccu- toto^fufim Martyr. In all Ages theGofpelfelt the lliarp points of their malicious Wits, They defpifed it as an ill-contrived Fable, as the enter- tainment of fmall Underftandings; Sr ;™t'„l"atrTnimTr; and Faith, as the Frefid>um of the Quid fiquis eft indoaus, mfipiens,m- weak and illiterate, who were inca- ^^ar«:"quoTtlos "clltnar:: pable of confideration. Now when ftolidos, mancipia, mulicrculas, pue- thofc who WCrC in higheft reputation r "Efp?5!"i"r:^,^/" for their mrality and Learning, dif- countenanced Chriftianity, it was a ftrong Argument to nK)ve the vulgar Heathens to judg of it as a meer delufion. In our Saviour's time 'twas urged as a fufficient reafon againft the receiving of Him Joh. 7^8» ^g £^^^ £j.Qj^ (^Q^^ Becaufe none of the PharifeeSj the mo ft learned and moft likely to underftand theProphefies con- cerning the M-efftah^ believed on him, 2. The Heathen Priefts vehemently obftruded the re- ception of the Gofpel ^ for their Intereft was fpecially concerned upon the account of their reputation & gain. With great Art they had kepc thePeople in Ignorance for a long time : They perfwaded them that their Idola- trousCeremonieSpSaciifices andFeftivals made the gods favourable;,and were thefupremc caufes of theirProfpe- rity-, and that ill fucccfs inWar^publick difafters5great contagions werefentfor the neglect of theirService.From this Fountain all Superflition was deriv'd. Now if the Dodtrine in €onttMns ^an'S I^eDempf ion; 415 Dodrine of Chrift (that ftridly forbids the Worfhip q^^T^^ of Idols) were received, who would attend to their old v^/'-v"^^ * Lies < Who would purchafe their deceitful Promifesc' Who would maintain them with prodigal Donatives < Who would efteem them divine men c' They muftlofe their honour and fupport, and for their Fables be the fcorn of the Multitude. 'Tis no wonder then that their Paflions fliould be edged, and their Endeavours furious in oppofing the Trurh. And iince the People had a, reverend regard for their Office, and a high opinion of their Wifdom, Authority and Sandity, they readily joined with them in their oppolition, 5. Princes who were ador'd by the People, thought themfelves ebliged to prevent the imrodudlion of anewVuigaria lo- Religion, left their Empire (liould be in hazard, or the ^"^"Ji'^P'ij-J^^^ Majefty and Greatncfs of it leiTen'd. For Religion be- noii lubcnJos, ing the true Foundation of publick Peace,every change "'^'^"°^^^' in it is fufpeclcd as dangerous, and likely to bring fome eminent alteration in the State. St. Fanl was accufed Aa. i6. zt. for teaching Cuftoms which were not lawful for them to obferve being JR^w4;?j. And in after- times Chrijii- ans were condemn'd as feditious and mutinous, and their AfTembly as riotous and unlawful. And 'tis ob- fervable that there nev^er was alcfs favourable conftitu- tionoftimc, than when the Gofpcl was firft: preacht. Yoi7tlpenu4 was extremely cruel and extremely jealous of all novelty that might difturb his repofe. And -^^^^<» Oricntem fi- thebloodieftTyrant that ever fat on thtKoman throne ^'^^cmWomx endeavour'd to ftrangle Chriftianity in the Cradle. ^^avf '" Befides, the Dodrine of Chrift was not only new and Ten. Scorp.. ftrange, but fevere ,• for it gives no difpenfation for Pcrfons ofthehighcft rank from univerlal duty. 'Tis the Law of God, to whom all are equally fubje^l, and muft be equally obedient. It gives rules without ex- ception, to the Court as well as the C ottage •, to thofe cloath'd 414 Xi)e I^armonv of tDe 2Dii)ine ZtttMttS rrr cloath'd inPurplc and thofe inSackcloth:it condemns the \^S^J^ greateft for Delinquents and guilty of Eternal Death, if they do not abandon thofe plcafures to which cor- rupt Nature and many ftrong Temptations violently in- cline them. Now the Heathen Princes who were prof- perous and vicious, could not relifli a Dodrine that re- trencht their exorbitant defires, and ftriiftly forbade their unconfin'd enjoyment of fenfual delights,which they efteem'd thePrerogative annext to their fupremeDignityj ' and the minds of Subjects are tainted with dependance on the powerful. From what hath been difcours'd, wc may judg how great refiftance the Gofpel met with in its firft publication. For all things that can make an enterprife impoflfible, were united together againft it, Wifdom and Power, the pleafures of Sin and zeal for Religion, the Underftandings and Wills of Men were combined in oppofition to its progrefs; the Learned and Ignorant,Magiftrates and PeoplCjMen and Devils joyn'd to fupprefs it. Hell was in a Commotion, and the Prince of Darknefs in Arms, not to fuffer the Crowns of fo many Kingdoms to fall from his Head, which for fo many ages he had kept ; He was enrag'd to lofe the Homage and Service, efpecially of the more knowing Nations, as the Grecians and Romans • who, by how much the more capable of truth;, with fomuch the more urttothcdiflionourofGod 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 Omnipotence a- lone made it fuccefsful. When Chrift came from Hea- ven to convert the World, it had been according to the Law of reafon more fuitable to his Purpofc, to have been born at Rome the feat of the Empire ^ wherein the con- fluence of all Nations met, than in an obfcure corner. So v.^hen the Apoilles were firft fent forth to propagate the theGofpel, humane prudence would judg, that they Chap. 21. fliould have been airnlcd either with Authority and •s-/'~v~^ Power, cr with Learning and Eloquence, to compel or perfwade to a fubmilfion to ic. Bjt if there had been any proportion between the quality of the itiilruments and the effeds produced, the Gofpel had been efteemed a Dodrine purely Humane. The immediate Agents had been intituled to all the honour by the fuflfrage of the Senfes^and their proper fufficicncy would have obfcured tlic Vertue of Chrili that wrouixht in I rr^i r r^ J I r ^1 i Kl cit humiliicr natos, mhonorrtos, tiicm. Therefore Ue^choje the weak iHircatos, ut qaiccji.iJ nugnum cfTcnc things of the world.toconf'oiinii the miol ^ & t.iccicnt, ipfe incis cfTct Scfaceier. tjf ; and baje things of the \] orld^ and ^ things which are def.'ij'cd hath God chofen : Tea and things * ^°''- ^' ^7* that are not tohnng to nought things that arCy that his Glorious Tower may be fully manifeflcd, Chriilianity (like its Author J fpf'^^g ^-f ^ f'oot out of a dry ground, and grew into a fair (Irung Tree, not by humane planting and wa- tering but the miraculous influences of Heaven* The perfons employed were a itwfijjjermen, with a Publican and a Tent-maker, without Authority and Power to force Men to obedience, and without the charms of Eloquence to infinuate the belief of the Do- <5lrines they delivered. And with thefe difadvantages they could never have conceived a thought, much lefs had Courage to attempt the great impoflibility of Con- verting the whole World to Ghrift, and fubjeding the heads of Princes,and the learned and wife, to the foot of a crucified Perfon, without the Divine alTiftance. I . They were without Authority and Power. 0>» thcr Religions were eftablilhed in feveral Nations, by perfons of the greateft Eminency & Credit among them. That of the Fcrjians by ZoroaHres ^th^t of the Egyptians- by Hermes, that of the Greciansby Orpheus^ thatoftht Romans by Numa, all Kings, or of great Reputation for theiti 4i« T^tMtimnv of tlje ^Mm Ztttihwtts Chap. 2 1. ^^^"^ Wifdom and Vertuc, and they were received with- i^/^^r\j' out contradiction. For being corrcfpondent to the cor- rupt inclinations of M^p9, it was not ftrange that the Princes had either capacity to invent them, or power to plant thera. And in later times Mahomet opened a way for his Religion by his fword, and advanced it by his Conqueft. Now 'tis no wonder that a Religion fo plea- ling to the lower appetites, that gives licence to ail cor- rupt affe(5tions in the prefent Life, and promifes a fcn- fual Faradife fuitable to beafts in the future, (liould be embraced by thofe who were fubjed to his arms. But the Jpofi/es were meanly born and educated, without credit and reputation, deftitute of all humane ftrength, and had only a Crucified Perfon for their leader. Chri- ftianity was expofed naked in the day of its birth,with- out any ilielter from fecular Powers. 2 .They had not the advantage of Art and Eloquence to commend their Religion. There is a kind of charm in Rhetorick that makes things appear otherwife than they are : the beft caufe it ruins, the worft it confirms. Truthjthough in it felf invinciblejyet by it feems to-be overcome^ and Errour obtains a falfe triumph. We have a viflble proof of this in the Writings of Ce/fus^Sjmma- ihusy Cacilius and others for Paganifm againft Chrifli- anity. What a vafl difference is there between the lyes and filthinefs of the one, and the Truth and Sandlity of the other? Yet with what admirable addrefs did they, manage that infamous Subject? Although it feemed incapable of any defence, yet they gave fuch colours to it, by the beauty of their expreffions,and their apparent reafonSjthat it feemed plaufible ^ and Chriftianity not- withftanding its brightnefs and purity was made odious to the people.But the Apoftles were mofi of them wholly unlearned. St, PWhimfelf acknowledges that he rvM a Cor. z. 4. fpeakinfrefence-i and his Speech was mf with the entice^ in COttf tifaiufl ^AiVS ^mmption: 417 f»g words of Mans Wisdom, A crucified Chrift was all /-l. — " their Rhetorick. Now thefe impotent defpicablc '^f^'^^* Perfons, were imployed to fubduc the World to the Crofs of Chrift ^ and in that feafon, when the Roman Empire was at its height, when the moft rigorous Seve- rities were ufed againft all Innovations, when Philofo- phy and Eloquence were in their flower and vigour ; fo that Truth unlefs adorned with the drefs and artifice of faKhood was delpifed, and a MefHige from God himfelf, unlefs eloquently conveyed, had no force to pcrfwade. Therefore the Apoftles debafed themfelvcs in the fenfe of their own weaknefs. We have this treasure in earthen ^ Cc vejfe/s, that the Excellency of the porrer may be of God.and not of us, ' T was from diflrurt of theinfclves, their true confidence in God proceeded. They were only fo far powerful as he enabled them ; like inffruments in which there is not Virtue fuiiicient for the carving of a Statue, if they do not receive it imprefl from the Artificer that ufes them. Briefly, as God the Author of Wonders ufes that which is weak in Nature, to conquer die mofl rebellious parts of it ; He makes the weak fand a more powerful bridle to the impetuous Element of Waters, than the ftrongefl banks raifed by the induffry oiMeny and compofed of the moft folid materials : fo he was pleafed by a few artlefs impotent perfons to confound the Wifdom, and overcome the Power of the World. 5. The great fuddcn and lafting Change that was made in the World by the Preaching of the Gofpeljis a certain Argument of the Divine Power that animated thofe mean appearances, and chat no inilrument is weak in God s hands. . I . The greatnefs of the Change is fuch that it was only poflible to Divine Powers 'Tis a great Miracle to render iijjht to the Blind, but 'tis mere miraculous to in- lightcn the Dark mind, to fee the truth and beauty of H h h Super- 41 8 X\)t H^atmon? of tl)e ^i'bintZtttMtts cTacrTT* Supernatural Myftcries, wher\they are difguis'd under ' * reproach and fad reprefentations, and efiPe(5lually to be- lieve thenri 5 efpecially when the inferiour appetite is fo contrary to Faith, 'Tis a prodigy to raife the Dead, but 'tis more admirable to fan(5lific an habituated fm- ner. For in comparing the quality of thofe Miracles, that is the greateft ;, in the performing wi:ereof God is difcover'd to be the abfolute Lord of the greater Naure : Now the intellc(5tual Nature is fnperiour to_ the corporeal » BcfideSj there is no contradi(5lion from a Dead body againfl the Divine Power in raifing it • on the contrary, if any Senfe were remaining^it would ar- dently deiire to be reftor'd to the full enjoyment of Life: but corrupt Nature is moft oppofite to renewing Grace. And in this fence ourSaviour's promife to the Difciples was principally accompliflied •, Verify I fay twto yott^He that believes on me^ the works that I do fhall he do alfo^ and greater vrorks than thefe/ball he doy becaufe I go to the father* For the ftrange Converfion of the Gentiles by the preaching of the Gofpe] 5 was the moft divine and powerful work of our Saviour in Glory, after his fend- ing the Holy Ghoft, and exceeded all the miraculous operations performed by him on the Earth. The glorious light of Truth (battered the thick and ter- rible darknefs of Ignorance and Errour, that was fo univerfal. The Gofpel in its power and the quality of its effeds, was like thofe words, het there be hight^. which the Eternal Word pronounced upon the confufed Chaosy and infufed a Soul and Life into the Worlds The clear knowledg of God in his Nature,and Glorious Works of Creation and Redemption, of the duty of Man5of the future ftate,was communicated to the mean- eft underftandings. And in proportion to the Light of Faith, fuch was the meafure of Piety and Holinefs. Idolatry thitt had Number, Antiq^uity, Authority of its in €onttii)ins ^Sin'S Ecaemption^ 4.19 its fide, was intirely aboliiht. The f alfe Deities were cEr-TTr caft out of the Temple ; and the Crofs of Chnft was (^^/^\-'-\J planted in the Hearts of Men. The pure beams of the Sun of Kightcoufnefs quickly extinguilht the fires of the Devil s Akars,and the real Miracles performed by theDivinePower expos'd his lying wonders to contempt. Accordingly the Apoftle tells the tkjfalemans -, For ' '^'''^' '•^• thcjf themjelvcs (hew of tis^ rch.xt mxnner of entrtnq in rve had unto you, andhorvye turned to God from Idols ^ to ferve the hiving and true God^ and to wait for his Son from Hea- ven, whom he rai fed from the Dead, even fefm which de- livered us from the wrath to come, Innumtrable from fecret Atheism and publick Gentilifm were converted to acknowledg and accept of the Redeemer for their Lord. What could produce fuch a marvelous change in the World but an Almighty Power f How feemmgly im- pofTible was it to bring fo many , who were proud in their natures, perverfe in their cuftoms, and indubitably af- fenting to their falfe Religions, from fuch a diftance as the Worlhip of innumerable Deities, to adore a Cru- cified God c* Twas admirable \\-\2X. Alexanderhio^^ the Verfian Empire with an Army of Thirty Thoufand: but what is there comparable in that Conqueft, to the AcSs of the Apoftles i How much lefs difficult is it for fome Nations to change theirKings, than for all to change their Gods i How far more eafie is it to overcome the Bodies of Men, than fubdue their Souls i Upon the moft cxjdt inquiry, there will never be found in humane nature any caufc capable to produce fuch an effed, nor in the Records of all Ages any example like it. Add to this the excellent Reformation in the hearts and lives of Men. As their underftandings, fo their wills and affcdions, the fources of a(ftion,were miracu- loufly altcr'd. What the Sages of the World could not Hh-h 2 effe(5t 4^0 Tpt ^atimny of tl)t 2Dii)ine ZtttiWtts CArin. 2 I . effe<^ in a few Tele^ Perfons, the Gofpel hath done in s-/^'V"'>w great numbers •, nay raifd them above all their feigned l- ideasy above the highcft pitch of their Proud Fhilofophy. Thofe itrong and furious palTions, which Natural Rca- fon was as unable to reftrain as a chreed of Clk is to go- vern a fierce beaft, the Gofpel hath tamed and brought * into order ; It hath executed what Fhilofo^hy durft ne- ver cnterprife defpairing offuccefs. The Gofpel over- came all thofe carnal relu(5lancies that feem*d infupara- ble: it made the Wife- men of the World refign their Reafon to Faith • it perfwaded Carnal Men to mortify the Fleih, the Ambitious to defpife fecular Honours, the Voluptuous to renounce their PleafureSjtheCovetous to diftribute their Goods to the Poor, the Injured and In- cenfed to forgive their Enemies, and all this for Love to God5an affedion unknown to all other Laws and In- ftitutions. Where-ever it came it miraculoufly tranf- form'd Pagans into Chriftians, which was as tryily Won- derful as for the Bafilisk to part with ' its Poifori, for a Wolf to be chang'd into a hamb^ nay, for Dogs^^ (fuch were the Gentiles in our Saviour's Language ) to be chang'd into Angels ot light and purity » An eminent in- ftance we have, of its efficacy in the Corinthians^ who in their Heathen flatewere guilty of the vileft enormities : But after their receiving the Gofpel, the Apoftle tefti- iCor . 5.io;Ti neSjthey werevcafhed^SandiJied^^Jttfiified in the name of the Lord Jefu^^and hy the Spirit of our God. ^nflin Mar- tyr tells friphon^thcLt thofe who had been ftain'd with all fiithinefs, and enflav'd by charming imperious lufts^ a5j!«r."y- ' yet becoming Chriftians, they were purified and freed gyvTff, vu » ji ^ delic^hted m thofe Vertues that were mod contrary to ZTllP: their former Vices. This Alteration was fo vifible,that »'• inA/oi. the lives of the firft Chriftians were an Apology for ^''^^' their Faith. And 'tis ftrongly urged by Origext, Tertul- lian J Lacfaf^tif^s dsidoth^vs^ as a convincing proof of the in €ontti\)ms ^ixivs Ecticmption; 4^1 the Divinity of the Chriftian Do(flrinc, that it made Chap. 2 1 . the Profefforsof k Divine in their convcrfations. The Creation of Grace was like the Creation of Nature,- when trees fprang up in an inflant laden with fruits-, fo in the convertedjall the blefled fruits of the Spirit, Love^ Jfiy^ Pcace^ Loftg^fujfermg, Gtntle^cfs.Goodnefs^ Faith, Meeknefs^ Temperance ahonnded. This teftimony even {^^^'^^ . ^°" a P^^/7« I'crfccutor gives the common fort of Chrifti- nns. That they allcmblcd to iing Hymns to Cliriil, that they obliged thtrmfelves folcmnly to irjureno Perfon, to deceive none, to preferve faithfully what was com- mitted to them, to be always true. And as in obedi- ence to the Gofpcl, they gave a divorce to all the fin- ful delights of Scnfc ; fo;,which was incomparably more clifiicult,they embraced thofe things which Nature doth mofl: abhor. No Religion in the World ever expofed its followers to fuch Sufterings, nor infpired them with (uch refolution to fuftain them. All other Religions were prod unions of the flcllijand being allyed together, if any timejealoufy caufed a difcord between them, yec an open Perfecution was unufual. But when Chrifti- anity firft appeared, they all turned their Hatred and Violence againft it, as a foreigner of a different extra- '"^-^ip'^nw"'"/^ (ftioii. How many living Martyrs were Exiles for the{vyJrirX' '" Faith,and deprived of all humane confolation < yet they y^rietj cfTcr- efteemed themfelves more bleiTed in their Mifcries than TClpJl^s others in their Pleafures. How many thoufands werc/*#'<'^. tl ; put to Death for the honour of our Redeemer^ yet ["'^giialiir ' the lead thing is the number, in comparifon of the man- gravcin,& mi- ner uf their Sufferings. If they had luffercd a nuld ^^Xm Be-' Martjrdom^^n caiieand fudden Death, wherein theCom- rtiaium, & bate and Vidory had been finidit at a Blow, their Lovcfrp^cmnf & and Courage had not been To admirable : but they en- ^^."\"'^ c.amih- dured torments fo -^ various and terrible, that had they irxSmiSs. not been pra7ifuf- efteeming no Death precious but M:irtyrdom. They are mihi h lio- Contended earneftly to fuffer, and envied others the ho- li, quid mihi nourable Ignominy and happy Torments that were en- £^m»f' De° di-ii^^d for their beloved Redeemer. We have an inftance scrift. of their Courage in tihitrtim, who thus fpake to his £ccejiAfl. J^^ig^s. Bind me to Racks and wheels, condemn me, baniih me, load me with Chains, burn me, tear me, o- mit no kind of Torment. If youbaniflime, the fmal- left corner of the Earth fhall be to me as the whole World, becaufe I fliall find my God there : If you kill jne, by the fame a6t you wiH give me the happy Liberty 1 figh after, and deliver me from a Prifon on Earth to reign in Heaven : If you condemn me to the fire,I have quencht other flames in reiifting Concupifcence : Or- dain what Torment you plcafe, it lliall not trouble me, fince my Heart is filled with Love to fuifer and defire it. Indc eft quod They were thankful to thofe who condemned them, tiisvciiisgra- 3 nd regarded their Executioners with the fame eye, as ti.isaginnus. St. Feter di'iA the Anu;el that brake off his Fetters to ^^'^^' reftore him to Freedom. They chearfuUy received them, as thofe who brought the keys oi Farads fe in the fame hands wherciwith they brought their Swords. They entred into the Fire with joy, and were not only patient but triumphant in their Sufferings •, as if they had been glorified in their Souls, and impaffible to the Suffer- ings of their Bodies. I have feen, faith £/^/^/'/^? the Bxecu' in Contrilirtig ^xws Ketiemption. 413 Executioners tired with tormenting them, lie down ChacTrT panting and breathing, and others not lefs fierce, but v^^^v^' more frefli,rucceed in their cruel Service : But I never ijj' c!^h,iDit.;s faw the Marfjrs weary of Sufferings, nor heard them ih-rrhxc"pji- deiirea Truce, much lefs Deliverance from them. If "i tA\c;iis,ta- the Judoes were fofcncd with their Blood, and by the phamis ^'r"--' force of N.iture wc re compelled to be compailionate, fo '''^- '^ "^^''"^ ''^- as to offer them a releafe if they would but feign to de- SScn "'& ny Chrifl:!, They were filled wich indignation, eftecm- quo \ci it ti fus- ing it the word injury, that their Perfecutors cxpc(5lcd |^)^,jX" '" "^"^ they would be guilty of but the lliadow of Infidelity to their dear Saviour. They were ambitious of the longeft and mod: terrible Sufferings, for his f-iketo be Martjirs in every member. Tht-y fang the Praifes of Chrift (their Tongues beino^ harmomous viiih the affedions of their Hearts; in the Flames, they preached Him from the CroffeS;, they rejoiced in him as their only Good;, in the midft of devouring Beads. Briefly^ They preferved an inviolable Faith to Him, notwithrtanding the moH furious Batteries againft them. The barbarous Enemy might tear their Hearts from their Breafts;, but never Chrift from their Hearts , to whom they were infe- parably united by Love, ftrongcr than the moft cruel Death. Now, what lefs than the Divine Power could fupport- them under thofe Torments, which 'tis almoft incre- dible that Bodies made of fle(h could endure 1 I will noc Difputc whether it exceeds all natural force tofuffer fuch, from a vicious aifedion of Pride or Obftinacy:. but the frequency of it exceeds all Natural Polfibility,. ''Twas not impoifible for one of the Kcmafis, to hoi 1 his Right Hand unmoved over a burning Torch, to excia- guilh in the King their Enemy all hopes of drawing from him the Secrets of his Country by the force of Torments ^ but it was not poffible that many thoufands fuch 424 XD^ i^attuonv of d)t 2Dit)im Mttibtxtts Q^p ^j' fuch Hiould have been in K^w^. Fcr then that fingle v./^y-'^* Example had not been fo wonderful in all Antiquity. But the Noble Army ot' Martjrs who overcame in the moft bloody battles, was numerous beyond account 5 and compos'd of all forts of Perfcns, of the aged and infirm, of tender Youths, of delicate Women, of the honourable and obfcure; Yet in that difference of latroncs&ro- Ages,and Sexes,andStates5there appear'd fuch an equa- ^'''^^luXodf ^^^y o^ Virtue, that it was vifible, the fiime Heavenly Laceiario'nes Spirit infpired them all with Courage, and by afluring ^^crteirene- ^^^^^ ^f Eternal Life made them defpife prefent Kant &ge- Death. Such heroical and frequent Conftancy muft "''•^^dccUl' ^^ afcribed to the Ereft-plaU of Faith md Love^ of a HsTnftnrata" Coelcftial temper, wherewith the Almighty had arm'd Vi'ti^J'taS, If it be faid that fome have died for a falfe Religion, pueri & muii- fo that the extraordinary aifidance of Heaven was not res^fuos uciTc ncceffary to encourage the Chriftian Murtyrs : the vincunt, & ex- ^^f^-er is dear ; There is a vaft difference between Sturan^c the number of the Sufferers, and manner of their Suf- ignispotcit. ferings. ^It'"'c.i$. I • Some few moved by Vanity and Melancholy, or compell'd, have fufferedfor a falfe Religion, that was authorifed bythe Cuflom of their Country for many Ages: But innumerable Chriftians animated by the example of their Crucified Kmg, freely flicrificed the m- felves for the teilimcny of the Gofpel upon the firft Revelation of it,before any humane refpeds gave colour to it. 2 . In thofe who fuffer'd for a falfe B.eligion were vi- fible either Fear or Vain-glory, Stubbornnefs or Rage; ' But the Chripans in their greateft Sufferings expreft Magnanimity without Pridc,Conflancy without Fierce- nefs, Patience without Stupidity, and fuch an admira- ble Compaffion to their Enemies, as perfwaded fome of Col. /. e. of their Tormentors to be companions with them in Chap.21. Martyrdom. L/'V^^O 2 . The fuddcnnefs and univerfality of theChange ef- feded by the Gofpel, is a iignal evidence of the Divine Power that attended it. The Jpojlle declares the admi- rable progrefs oF it in all the rvor/d, during his time. In a few years with mcredible fwiftnefs it paft through fudea^ SamarUj Syria^ Greece^ and all the parts of the known hab'Table World. Tacitus acknowledges that in the ele-^enth year of iV/r^Chriftians, that in the Second Cen- tnr' after theDeath of Chrift5the Kornxn Empire was fil- led with Chriftian Churches. The World was peopled with a new Generation. Now, what Secret Power pro- duced that fudden aud univerfal Change :r How came it to pafs that the Gofpel^ contrary to the order of new Things, lliould be fo readily receiv'd,and in thofe places where the mofl infuperable obftacles oppos'd it.? Jn Co- rinth the Seat of Luxury and Voluptuoufnefs ; in Ephe- fus where Idolatry Iiad its Throne ; in Rome it (elf where Honours, Riches, Pleafures were ador'd. Mofes with all his great Miracles never conquer'd one Nation to the true God. 7he Fharifees compajl Sea and Land to Mm, make a Profefyte : But the Gofpel m a little time con- verted manyNvitions from their Opinions and Manners wherein they had been intruded and educated, to thofe that were not only different but contrary. The won- der in Efiy was exceeded. That a Nation was born in a. day: For the World was renewed as it were in a mo- ment. Such a quickening univerfal Efficacy was joyn'd with the Preaching of the Gofpel, that the Power of God was never more vilibly manifelied in any work. There- fore the Jpofile mentions it as one part of the great lii Myilery 416 Xl)e l^atntonp of tt)c ^Dibine ZttxMttS Chap.2i. I Tim. 3. 16. Ergo vincimus cum occidi- mur, plures cfficimur, quo- tic'i mctimur a v'obis : Semen ell Sanguis ChriltiAno- rum. Ttviul. Apol. Dtoclejian. Joyian. C5 MAXtminnt- tiM^ Herculd- ftfyCapiresj August. Am- plificato per Orient em-i C Qcctdenttm Imperio Ra- mann-) & no- mine Chrtflt- *nor. qui Remf. C/er- lebant extin- ao. Myftery of Godlinefsjthat Chrifi vqos believed on in the World. There is nothing but Supernatural, as in the birth, fo in the progrcfs of Chriftianity. 3. The lading Change made by the Gofpel is the effedt of Infinite Power. I^ hi Ufoph)/ though maintain'd by the fucceflive force of the greateft Wits, yet declin'd and came to nothing. Bur Chriftianity attended only by its own Authority, eftablillit its Dominion, and raised an Eternal Empire of Truth and Holinefs in the World. The Reafon of Man cannot infpire into its Produdions a Principle of Life*, only that Power which conveys to Man an immortal Soul, can derive to its Inftitutions a Spirit to animate and prefervc them. And this vido- rious permanent Virtue of the Gofpel is more admira- ble, in regard it prevailed without the afififtance, and againft the oppofition of all. Nothing could effedual- ly refift the facred force of naked Truth. The more it was oppreft the more itprofper'd. Itgain'd Credit and Difcipies by Contradiction and Perfecution ; it was multiplied by the Deaths of its followers, ^he Cloud ofWitneffes diflolving in a ihower of Blood, made the Church Fruitful. For many fpetftatours that faw the Chriftian Faith fo fiercely perfecuted, from a defire to know the caufe that made it fo hateful, by fearching for its fuppofed guilt found its real innocence. And thus to difcover the Truth, the tempefts it fufFer*d were more ferviceable than the calm it enjoyed. Although fome Perfecutors have boafted of their utter abolifliing the Chriftian Name in all parts of the Empire ; yet thofe Infcriptions are the proud Monuments of their Vanity, not Vidory. Tyrants are periftit, but Truth remains fur ever. By which 'tis evident, that as the Gofpel had a higher Principle than what is from below, fo it was afTifted with more than Humane Power. To fura up ia lliart what hath been amplified ; How glori- oufly in €onttmis ^an's Heficniptioii. 417 oufly was the Arm of the Lord revealed in raiiing the qT: World that for four thoufand years lay in Wickcdnefs :" l^-v-n^j What lefs than a Divine Power could foften fuch an obflinate hardnefs as long cuftom in Sin brings :" What could pluck upErrours that had taken fuch deep root in the Spirits of Men, and were naturaliz'd to them, and plant aDifcipline foauftcre & thorny toSenfec'Who but the Almighty could cart out the Devil from his Empire fo univerfally and long ufurpt, and withdraw his Sub- jei^s that were captivated by the terrour of Laws, and by the delights oftheFledi ? What iiivifiblePowermade innumerable of the tender fex,who were not by temper couragiousj norby obftinacy inflexible, nay, who were fo fearful that they could not fee a drawn Sword with- out afrightment, yet fo refolute, as to defpife all the inftruments of Cruelty ^ What is more aftonilhing than to fee a flock of Sheep encounter and overcome an Army of Lyons 'f This was theLord's doing, and ought to be marvelous in our Eyes. Briefly, the making a Crucified Perfon to reign in the midft of his Enemies, and to give Laws to the whole Earth, is a Vi(5lory wor» thy the Lord of Hofts. The Converfion of the World to Chriftianity was the effed of infiniteMercy, and equal Power. Laftly, the Divine Power lliall be glorioufly mani- fefted in the compleat Salvation of the Church at the end of the World. Jefus Chri/t as Mediatour is invert- ed with Sovereign Forver in Heaven and Earth : and in that quality he ihall exercife it, till our Salvation is fi- nidit. For he muji reign till he hath put all Enemies un- iCof. 15. a^ der his feet. But rvefee not yet ail things put under him, H^^-*- 8. Although thofe Perfons and Things that never degene- rated from their Original, are intirely fubjedl to him ; the Angels obey his Will, univerfal Nature is govern 'd by his Providence ; The Heavens, theEartb, the Wa- Ii^2 ters. 42S 3Ztit i^artnonv of tijt 3)it3me Ztttmtts Cliap -Ti. Waters, and all things produced from them, never re- V^^^r-V^j lift the Dircc'lion of his Iiand •, yet there are others that fell from their Integrity, and fome things confequent to Man's Rebellion, which cither oppofe the Power of Chnft,or are not yet adually fubducd : 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 glorious Ad of Chrift's Regal Office. And 'tis obfervable, the Day of Judgment is called the Day of Redemption,with refpedi to the final accompli ihment of our Felicity, that was purchafed by the infinite Price of his Sufferings. The day of Chrift's Death was the Day of R edemption, as to our Right and Tide-, for then our Ranfom was fully paid, and. 't!s by the im- mortal efficacy of his Blood that we partake of the Glo- rious Liberty of the Sons of God-: but the adual en- joyment of it fliall be at the laft day. Therefore the perFe<5tion of all our Spiritual Priviledges is referred tothuttime, m\cn Death our iafi JE;;^;^^ fli a 11 be over- come. The Apoftle faith, J;^^ mt only they, but ourselves R^m. 8. ^i^^^ which have the fir fl- fruits of the Sprite even^voe our {elves ^ groan mthin our felveSy -waiting for the Adoption; to voit^the Redemp 'ion of our Bodies, l3uring the prefcnt Life, we are taken into God's Family, in the quality of his Children ; but the moft folemn Adt of our Adof 'i- on iliall be at the laf]:- day. In this there is a fimilitude between Chriftandhis Members: for although he was the Son of God by his marvelous Conception and owned bv him while he performed his Miniftry upon the Earth ; yet all the rcOimonies of God';^' Favour to him, were not comparable to the Declaration of it in raifing him from the Grave : Then in the face of Heaven and Earth, He faid, thou-art my Son^ this Day have I be- potten thie. So in thjs Life God acknowledges and -*rr.ears us a> lis C hildrcn, .he deaths us w.th the Righre- cv.: in €onttih\UQ flPau'B SaeDcniption* 429 oufnefs of his Son, feeds us with his Word, defends us chapTT" from our Spiritual Enemies ; but the mo t Publick De- k^^/^ ' claration of his Favour (liall be in the next Life, when all the Children of the Rcfurrection lliali be born in a Day. Add further ; although the Souls of Believers immediately upon their Separation arc received into Heaven, and during the fleep of Death enjoy admirable Vifions of Glory ; yet their Bltfi'ednefs is imperfeifl:, in comparifon of that excellent degree which (hallbe enjoy- ed at the RefurreJtion. As the Roman G: nerds after a compleat Conqueft, firft entered the City privately, and having obtained Licenfe of the Senate, made their triumphant Entry with all the magnificence and fplen- dour becoming the Gieatnefs of their Victories: 60 af- ter a faithtul Chriflian \\d.x}c\ fought the good. Right ^ and is come off more than aConqiterer^ he enters privately in- to the Celeflial Ciry^ but when the Body is raifed to Im- mortality, he inall then, in the ccmpuny and with the acclamations of the Holy Angelsp have a glorious En- try into it. I will briefly conlider why the Bodies of the Saints lliall be raired,and how the Divine Power will be manifefted in that laft hGt, I. The -general reafon is from God's Juftice. As the Oeconomy of Divine Providence requires there muft be a Future State, when God lliall fit upon a judi- cial Throne to weigh the Adions of all xVIen,and render to every one according to their quahty ; fo 'tis as ne- ceffary that the Peifon be judged, and not one Part a- lone. The Law commands the entire Man compofed of his EfTential Parts the Soul and Bodv : And 'tis 0- beyed or violated by both of them. Although the Guilt or Moral Goodnefs of Adions is chiefly attributed to the Soul, becaufc 'tis the Principle of them, yet the A- Animi imrerio dions are Imputed to the whole M/.n. The Soul is t\.t ^--ov^:^' •« fcr- Guide, the Bcdy the Inarument : 'tis reafbnable there- ':^^ti "" 430 %^t l^mnonv of t^e SDiijine ZtttiWttS ChapTT f°^^ ^^^^ ^^^^ (hould receive their recompence. We l/'-vSj' Tee the Example of this in Humane Juftice, which is a copy of the Divine. The whole Man is puniihc or re- warded. The Soul is puniilit with Difgrace and Infa- my, the Body with Pains : the Soul is rewarded with Efteem and Honour, the Body with external marks of Dignity . Thus the Divine Juftice will render to every 2 Cor. f. 10. 0^^ according to the things done in the Bodj^ rvhether Good or 'Evil. 2, Thefpecial reafon of the Saints Refurreifbion is their Union wich Chrift : for he is not only our Redee- mer and Prince, but our fecond JdamjihcfamQ in Grace as the firft was in Nature. Now as from the iirft the Soul was deftroyedby Sin, and the Body by Death 5 fo the fecond reftores them both to their Primitive ftate ; the one by Grace, the other by a Glorious Refurredi- on. Accordingly the Apoftle faith, thatl^j Man came Deaths and by Man came the Kefurreotionfrom the Dead* Chrift removed the Moral and Natural imp'^^ibility of our Glorious Refurredion: the Moral, by the infinite merit of his Death;, whereby Divine Juftice is fatisfied, that otherwife would not permit the guilty to be refto- red to Eternal Life: and the Natural,by his rifing from the Grave to a glorious Immortality. For his Infinite Power can do the fame in all Believers. 'Tis obferva- ble, the Apoftle infers the Refurredion of Believers from that of Chrift, not only as the Caufe but the O- riginal Example. For the Members muft be conform- ed to the Headjthe Children to their Fath-^r, the youn- ger to the elder Brother. Therefore he is called the firft- Rev. I frmts of them thatfteep : and the firft-hegotten of the Dead, In Chrift's Refurredion ours is fo fully aflured, that the event is infallible. Now no lefs than Infinite Power is requifite to raife the Bodies of the Saints from the 1 Cor. 15. 21. iCor. 15. I in CotU titling S0m's 3Sithm\ptioit 4ir the duft, and to transform them into the fimilitade of Chap 21" Chrift's. u^-^r^sj' I. To raife them. Nothing is more aflonidiing to N^iturC;, than that the Bodies which after Co many Ages in the perpetual circulation of the Elen-jcnts have paftimportcaM in into a thoufand different Forms, one part of them being ji"nii"c natu refolvedinto Water, another evaporated mto Airjano- jSZneDcum ther turned into Duft, iliojld be reftored to their firft 1"^-.^"^ p^flc State. What Wifdom is requifite to fcparate the Parts ubi pSeEr! fo mixc and confounded :' what Power to recompofe ^^^ confcifce. them ? what Virtue to reinfpire them with new Life c' xreniitTrc"do- It may feem more difficult than to revive a Dead Bjdy "are,nccicvo- whofe Organs and matter is not changed, of which we p]in.iib"r. c^'. have Examples in the Scripture. When the Spirit of the Lord placed Ezekiel in the midft of a Valley cover'd with bones, and caufed him toconfidcr attentively their Number which was very great, and their extreme dry- nefs, he askt him, whether thefe bones cotdd live ? upon Eick.37.4,5,<, which as one divided and bal lanced between the fcem- ing Impofilibility of the thing in it felf, and the confide- ration of the Divine Power to which nothing is impof- fible, he anfwered, hordthoukmwcfi. Upon this God commanded him, toProphejieuponthofe boms^ and fpeak to them^ as if they had been endued with Senfe and Qn- derftanding. O ye dry Bones y hea-r the Word of the Lord: thus faith the Lord God imto theP Bones ^ Behold I mil cxufe breath to enter into you^ and ye fhalllivey And I will lay Ji neves tfpon you^ and will bring in flejh upon yott^ and cover ycu with skin^ and put breath inyou^ and ye /hall live^ and ye /hall know that I atnthe Lord, And imme- diately there was a general commotion among them, they joyned together, the finews and fleSh came upon them, and the skin covered them. And up- a fecondProphcfy they were all infpired with the Breath of Life, and flood up an exceeding great Army. Now whether 432^ ^IJ^ J^atmonp of tlje S>iUnt Ztttibntts Chao 21. ^^^^^^^^ ^^'^^ was really reprcfented to his outward Sen- l^^J^-\j feSj or only by the efficacy of the Spirit to his imagina" tion, no doubc fo ftrange a Spectacle vehemently afife" dcd him ; as w'th Joy in hope of the miraculousRefto- Tupeiirc Deo ration o( Ifraely which that Vifion foretold, fo with ad- ciedisriquuio- miration of the Divine Power. But when the Trumpet bctibusiubtia- of the Arch-Angel fliall found the univerfal fiMee, ^it"i- f-^''^''^ and call forth the Dead from all their Receptacles, when ciTiiip^ivercm", the Elements us faithful Depofitories (hall effe(5lively five in h^-mo- ref^Qi-e^hat was committed to them, How admirable veHn cincrem wiU the Powcr of God appear ^ comprimitur, 2. No Icfs than Infinite Power is able to change the tcnuatur,°fub- faifed Bodics into the likenefs of Chrift's. The Apoftle duchur nobis, fpeaks with ail exaggeration of it ; For^//r Converfation mcntorum cu- ^^ ^^ HeavcK^ fom vohsnce alfo vpe look for the Savour the itodia lefcrva- Ltordjefus Ghrifiy who {hdlcha?tge o^ir Vile Body^ that jj" ^"'^ • ' ' ifjjiay be fAJhioned like unto his Glorious Bodjy according to the working whereby he is able to yibdae all things to him- felf. This refemblance will be only in thePerfon of Be- lievers. All Men {liall rife to be judged, but not all to be transformed. There IsaKefureclion to Death as well as to Life. Unhappy Refurrediion I Which only ferves to make the Body the food of eternal Death. But the Saints who endeavour to be like to Chrift in purity, fliall then have a perfed conformity to him in Glory and Immortality. How glorious the Body of Chrift is, we may conjediure in part by what the Apoftle relates to Ad. 16. 1 j. Agriffa\ At mid-day y O Kingylfaw in the way a light from Heaven above the bright nefs of the Sun,fbining round about me ; which was no other but the Light ol the Face of Chrift that ftruck him with Blindnef*^. One Ray of this refieding upon the firft Martyr Saint Stephen in his Suf- ferings, gave an Angelical Glory to his countenance.. I Job. 5.2. p^^^ Saint ^ohn tells us, when he appears^ wefiallbelike: him. He alludes to the rifing of the Sun, but with this dif. frt Cottttibins ^m'S Mtbtmption. 433 difference ; when the Sun appears in the Morning, the "chaplTiT Stars are made invifiblc; but the Bodies of the Saints v^/'-y^* Hiall be cloached with a Sun-like luftrc, and iliine in the raidft of Chrjft's Glory. Omnipotency alone that fub- dues all things, can raifc and refine them from their Drofs unto fuch an admirable Brightnefs. The Angels will be furpriz'd with wonder to fee Millions of Stars fpring out of the Duft. The Lord Jefw Chrifi will he ad- ^ jbef. i. lo mir'd in all them that believe, 2. Their Bodies Hiall bcraifed to a glorious Immor- tality. In this the General Rcfurrc«5tion is different from that which was Particular, as o^ Lazan^, By the one Death was overcome and put to flight,only for fomc time 5 for his fecond life was no more exempt from Death than his firft:But by the othcr^Deathfiall be frval- j (j^,. j .. y^. lowed up in VicJor^'^^nd lofeits 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 theirCrowns at his Feet5and fing the Triumphant Song, Thou haH redeem du^s to God by thy Bloody and refcued us by thy Power from all our Enemies, and art worthy of Honour and Glory and Blefpngfor ever. Kkk CHAP. ^hap. 2 2 Xl)e ^arniotiv of t\)t 2Dit)ine :^ttribtttes CHAP. XXII. Inference , the extraordinary working of the Divine Few- er is a convincing froof of the Verity of the Chriftian Keli2ion. the internal hxcellencies of it are clear marks of its Divinity^ tothe ptriped Mtnd, 7 he ex- ternal Operations of God's Fovper were reqmjtte to con- vince men in their corrupt fiate^ that the Dotirine of the Gofpel came from G d, the miraculous owning of C\in{ihy the whole Divinity from Heaven, the Re- furrevtion of Chrift the mojl important Article of the Gofpel, and the dcmonflration of all the refl. How va- luable t%e tefiimony of the Apoftles is concerning it. that 'twas impojjihle they jhoitli deceive^ or be deceived, the quality of the Witneffes conjidered, there cannot he the leaf reasonable jufficion of them, 'tis utterly in- credible that any humane temporal reflects moved them tofeionthe Rcfurrection of ChM.the nature of the t£- Jlimony conftdered. It was of a matter of fact^ and ve- rified to all their Senfes. The Uniformity of it fecures m there was no corruption in the Witneffesy and that it was no illu'ion. they fealed the truth of it with their Blood, the Miracles the Apoftles did in the Name of Chrift y a flrong demonflration that he was raifed to a olorious life, that Power was continued in the Church for a titne.7he Concluiion,^£?n' reafonable it is to give an entire ki^^nitothe truth of Chrifti.nitiy/T/i defperate Infidelity not to believe it ; and the highe/l Madnefs to tret end to believe it^ and to live tn difobedience to tt, I , T7Rom what hath been difcourred concerning the r extraordinary working of the Divine Power, we have a moft convincing proof of the Verity oi'thtChri- ftia/f in Couttiuiuff ^aivs HcDcinptiom 43 ^ pan Religion. For fiiice God hath by fo many miracu- Ch^p~^ lous Effedts, the infallible indications of His Favour to ^J^-v-^^' the perfonof Jefus Chrift, juftifiod his Dodrine, no rea- fonable doubt can remain concerning it. Indeed the internal Excellencies of it which are vifible to the purg- ed Eye of the Soul, are clear marks of its Divinity. The Myftery of our Redemption is made up of various ru Mr. parts, in the Union of which fuch an evident Wifdom Pa^f^r'scx^ appears, that the rational Mind, unlcfs cnfluved by pre- count of r/^^ iudice, muft be ravillit into a compliance. Even that ^^f"''^',^- which moft offends Senfe, the Meannefs of our Savi- '^■^^ '^'^" our*s condition in the World, and the miferies to which He was cxpos'd, do fo perfe<5tly correfpond with his great defign to make Men holy and heavenly, that it appears to be the cffed of moft wifcCounfel. His Death on theCrofs is fo much not unbecoming God,as an infinite Love and unconceivable Compaflion is be- 'coming him. And fuch a Beauty of Holinefs iliines in the Mor^e/part^as clearly proves God to be its Author. It denounces War againft all Vices, and commands every Vertue. All that is excellent in humane Infti- tutions it delivers with infinite more authority and effi- cacy ; And what natural Reafon did not reach to, it ful- ly defcribcs in order to the Glory of God and the Hap- pinefs of Man. Now as God, the Author of Nature, hath by Taftes and Smells and other fenfible qualities, diftinguilli d things wholefom from noxious,even to the loweft living Creatures ^ fo He hath much more di- ftincTuilli'd obje(5ts that are faving from deadly, that is, the true Religion from the falfe,by undoubted evidences to any who will exercife their Spiritual Senfes, and fincerely defire to know and obey it. And that all the wife and holy embraced it in the face of the greateft difcouragements, is an unanfwerable Argument that 'tis pleafing to God, For how is it poflible that the K k k 2 Good 4^6 i:i)e H^atmonv of tlje SDibine Ztttmitts ChapTTT ^ood God iliould fuffer thofe to fall into mortd Er- y,^^\/^ rour, who from an ardent Affedion to Him defpis'd whatever is amiable or terrible in the World:' How is it poiTible He Ihould deny the Knowledg of Himfelf to thofe,to whom He gave fuch a pure Love to Him- felf^ But the hiimAne^itwtt in its corrupted ftate is con- trary both to the Do(5i:rine of the Gofpeljthat propounds Supernatural Verities hard to believe, and totheCom- mands of it that enjoyns things hard to do : For this reafon 'twas necefTary that God by fame external Ope- rations, the undeniable effeds of His Power, lliould difcoverto the World his approbation of it. Now that Chrift is the Son of God and Redeemer of the W^orld, was miraculoufly declared from Heaven by 1 John. 1. 5. the whole Divinity : there are three that bear Record m Heaven^ the Father, and. the Wordy and the Holy Ghoji, and thefe three are One, The Father teftified by a Voice ^ as loud as thunder at his Baptifm and Transfiguration; thou art my beloved Son^ in rvhom I am rvellpleafed. The Son by his glorious apparition to Faul., when He flruck him to the earth with thefe words-, Why ferfecuteft thott ' ^" ^' '^' me t The Light was fo radiant, the Voice fo ftrong, the impreflfion it made fo deep and fenfible, that he knew it came from God. And He manifefted Himfelf to St. ^ohn with that brightnefs, that he fell at his feet asdead^ till in compalTion He reviv'd him, and faid, / am He that Rev. I. 17. li'veth andvcas dead^ and behold lam alive for evermore. And the Holy Spirit by his miraculous defcent in the fliapeof a Dove upon Him, and in fiery Tongues upon the Jpofilesy gave a vifible teftimony that Jefus Chrifi was fent from God to fave the World. I will particu- larly confider one Effe(5l of the Divine Power, the Re- furred ion of Chrift, this being the moft important Ar- ticle of the Gofpe), and the dcmonftration of all the reft. in Contriving S0m'S l^ctiemption* 437 reft. For tis not conceivable that God would by hisAl- Chap. 2 2. mighty Power have rais'dHim from the Grave to a glori- '^^^-v-v^ ousLife5(ard it is impoilibleHe fliould beotherwire)ifHe had taken the NameoFthe Son of God in vain^ and ar- rogates to himtelf Divine Honour, and only pretended thac he was fent from Him : By the Refarrection ^ fince we can be certified by our own Senfes but of a few Objeds. I fhall only add , That the kfofles did many and great Miracles in the Name of Chrifi^ which was the itrongeft demonftration that He was rais'd to a glorious Life. They were inverted by the Spirit with the habits of various Tongues. This kind of Miracle wasnecet' /ary for the univcrfal Preaching of the Gofpel : For how difficult and obftrud:ive had it been to their Work, if they muft have rcturn'd to their Jnfant-ftate, to learn the fignification of forreign Languages, to pronounce tlie words in their original Sound, and the Accents pro- per to their Country < i hcreforc the Holy Spirit, ac- cording to the promife of Chnfl, defcendcd upon them, and became th^^ir Mailer, and in a moinent i;npreft on their :'J. I. 4 in Contribing ^xivs 3^cDcinption: 44^ their Memories the forms of difcourfing, and on their Qi^^p ^ i Tongues the manner of exprefling them. Wherc-ever ^' the Dodrine of Jefus was preach d, QodLari them wit- ^^^'^ ?2efs both with Signs and Wonders^ and with diz'crs Mi- racles dnd Gifts of the Holy Ghojl^ according to his own w.'U. When Sr. Feter pafs'd through the Itrects, fill'd with perfons difcafed and halFe dead, he caufcd an uni- verfalRefurredion by touching them with his revivino- fhadow. They tamed Serpents, and qiiencht the ma- lignity of their Poifon ; they commanded Death to leave its prcy^and Life to return to its manHon that was not habitable for it. And that miraculous Power con- tinued in their SuccefTours fo long as was requilite for the conviction of the World. Ju^fin Martyr, Irenxus, tertidian, Origcn, Cyprian, mention divers Miracles perform'd by Chriftians in thofe times, tertullian of- fers to the Emperour, to whom he addreil his admirable Apology^ to compel the Devils that poffcdH/pnane Bo- dies to confefs themfelves to be evil Spirits^and thereby conftrain the Prince of darknefs to enlighten his own slaves. AndCypria/t affures the Govcrnour of Africa that he would force thel>cvils to come out oftheBjdies they tormentedjlamenting their ejeiflion. Now we can- not imagine they would fo far d»fcredit their Dodrine and Reputation, as to pretend to fuch a Power without they haa it. In fliorti To deny the Miracles wrought by the primitive Chriftians, were as great rafiinefs, as to deny that Cxfar conquer'd Tompey^ or that Titus fucceeded Vefpajian» For we have the concurrent Te- ftimony of the graveft and bed Men, of Undcrftanding and Confcience, who were Eye-witneffes, and which was not contradicted by thofe of the fame Age. Brief- ly, There arc fuch clear characters ofthc Divine Hand ro render tlic G^J/'^/authentick,that to deny it to be true, is to make God a lyu The 44^ Xf)e i^ariuonp of tl)e MUnt Ztttibwtts Chap.2 2. '^^^ Concltijion is tViisjWe fee how reafonable it is to give an entire affent to the truth oiChrifiiamty, The Nature of the Doctrine that is perfedlly Divine/leclares its 0:iginal/Tis confirmed by Supernatural Teflimoni- cs.The Dodrine diftinguiflies the Miracles from all falfe wondeiS5theiUu{ions ofSatanjand the Miracles confirm the Dodrine. What doubt can there be after the full dcpofition of the Spirit in raifing Chrift from the Grave 5 in qualifying the Jpojlles^ who were rude and ignorant, with Knowledg, Zeal, Courage, Charity, and all Graces requifi:e for their great enterprife, and in converting the World by their Miniftry and Miracles f If we be- lieve not fo clear a Revelation, our Infidelity is defpe- rate. When our Saviour was upon the Earth, the Meannefs and Poverty of his appearance leflened their Crime, who did not acknowledg and honour him in the difguife of a Servant : Therefore they were capable of favour. Many of his bloody Perfecutors were conver- ted and faved by the Preaching of the Apjlks, But fince the Holy Ghoft hath convinced xht World by fo ftrong a Light of Sin, Righteoufnefs and Judgment^ viz,. That ^eftis whom the Jevos moft unworthily Crucified was the Son of God, that in dying He purchafed the Pardon of Sin ; fince He is rifen and received to Glory, thxt allvovner in Heaven and^arth is given to Him^ the effed of which is raofi: vifible; For fpiritual Wicked- nefTes trembled at his Name, were expelled from their Dominions, and fent to their old Prifon to fuffer the Chains and Flames due to them : To refufe his Tefti- mony, is a degree of Obfiinacy notfardifiant from the Malice of the Devils, and puts Men without the re- ferves of pardoning Mercy. And 'tis not a flight, fu- perficial Belief of this great Truth that is fufficient, but that which is powerful in making us univerfally obedi- ent to our Glorified Redeemer, who will diftribute Crowns in Cotttribing ^ms JReOemption. 447 Crowns to all his faithful Servants. We cannot true- pr" ly believe his Refurredion, without believing his Do- >,^^-v-v^ * drine, nor belie'/e his Dodrine without unfeigned Deiires after the eternal Felicity it promifes, nor de- fire that Felicity without a fincere compliance to his Commands in order to the obtaining it. h flfon^ 'Tis Infidelity approaching Madnefs, not to believe the Truth of theGofpel ; but 'tis Madnefs of an higher kind and more prodigious, to pretend to believe it, and yet to live in difobediencc to its Precepts, in contempt of its Promifes and Threatnings, as if it were a meer Fable. > i ii ' ii " 1 " f i I \ ' \ ■■ '"* CHAP. ■!..>fi 'ino<^o 3w' Chap. 23. CHAP. XXIII, The Honour of God s truth with refpecf to the Legal threar- ning^ vpasfrefervedin the Death of Chrifi, The Dir vine Truth with reffeci to the Promifes and Types of Chnft under the L^w^ was juftified in his Comings and the accompl/fiment of our Redemption by him. Some jfe- xial Prcdidticns co^jidered that refpecf the time of his Coming. The particular Circumftances that refpe6i the Mcfliah are verified /;?: Jefus Chrift. The Coniequencs of the Melliah's Coming^foretold by the Prophets, are ail cometofafs. The Types of the Law are compLeated in Chri^» J particular Confideratio/t of Manna, the Rock,- andthebraz.en Serpent, as they referred to him. The Pafchal Lambconjidered, J fiortV^iAkl between Melchifedec^;?^ Chriflr. The Divinity of the Gofpel, proved by comparing the ancient Figures with the ^re- fent'Vt\Mh^and Frediclionswith the Events, The Uap- p inefs (?/Chriftians- above the Jews,/^ the clear revela- tion of our Saviour to them. From the accompli/hment of Prophecies concerning theRtd Coining ofChrifl^ our Faith jhould be confirmed in the Promifes of his fecond . . THe Original Law given to Man in Paradife had a fe- vere Penalty annext, that upon t\iQ firfl breach of it he ihould die. The end of the Threatning was to pre- ferve in him a conftant reverence of the Command, Af- ter his Difobedience, the honour of the Divine Truth was concerned as to the infliding the puniihment. For although the Supreme Lawgiver hath power over the Law to relax the Punifliment as to particular perfons ; yet having declared that according to that Rule He would in €onttihim ^an's laeDernptiom 449 would proceed in judgment with Man, the Pcrfecflion of rj "" — ' his Truth required, that Sin lliould be puniilicd in fuch l/^-v^* a nianncr,that hisRighteoufncfs andHoiincls niight emi- nently appear5and the rcafonableCreature for ever icar to offend Him. Now thcGcd of Truth liath by theDcath of his only Son fo compleatly anfwered the Ends of the ■ iegaj Thrcatning, that the glory of that Attribute is broke forth like the Sun through all the Clouds that Teemed to obfcure it. Mercy and Truth meet together y Rightcottfoefs and Peace kifs each other. Of this I have fo 1 argely treated before, that I lliall add nothing more concerning it. There is a Secondary refpccfl wherein the truth of God is concerned, as to the accomplfihing our Redemption by Jefus Chrif}, which I will briefly explicate. God having decreed the fending of his Son in the quality of Mediator to purchafe our Salvation, wasplcafedby fcvcral Prom ifes to declare his merciful purpofe,and by variousTypes to fliew the defign of that glorious Workjbeiore the exhibition of it. This was the effed of his Supreme Wifdom and Goodnefs : F/>/?, To comply with the weaknefs of the Church, when 'twas newly Separated from the World. For as a fudden ftrong Light overpowers the Eye that hath been long in the d^rk^ fo the full bright Revelation of the Gofpel had been above the capacity of the Church, when 'twas firft freed from a ftatc of Ignorance ; Light mixt with Shadows was proportionable to their Sight. Therefore he was pleafed by fevcral Rcprefentations and Predi(5lions to cxcrcifc the Faith, entertain the Hope, and excite the Defires of his People before the accompliiliment 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 Gods Promifes to Mmm Man, 450 %l)t ^mnonv of tl)e ^Oibine ZtttMUS Chao"23T ^^^^"5 yet his Truth and Fidelity are the reafons of his tVV'Nj fulfilling them. Not that God is under the obligation of a Law, but his own Righteous Nature is the in- violable Rule of his adions. Accordingly the J ^ ope Tit. 1, 1. lays it as tlie foundation of our Hopes; That God yvfjo cannot lie hath prcmifedcterr^al Life, The Divine De- cree alone concerning cur Salvation by Chrift, is a fure Foundation : For God is as unchangeable in his Will as Jam. 1.17. i^jg Nature, hi Him there is no'variablenefs^ nor fhadoiv of turning. But the Promifc determines the Will of God to perform it upon another account : For 'tis not fingle Inconflancy but Faifliocd, not to perform what is promiifed, from both which He is infinitely di- ftant. St. Tad alledges this for the reafon why the Covenant of Grace is unchangeable and of cverlafling Efficacy^ in that the counfcl of God was by his Promife and Oath confirmed, TihAt by trvo immutAhle things^ in • '7' 1 * vphich it was im^ojjible for God to lye^we might have fir ong confoiation. For the Promife gives a rightful claim to the Creature, and the fulfilling of it is the juftification Job. 1. 17. of God's Fidelity. In this Sence 'tis faid, T^he Law v^as given by Mofes, but Grace and truth came by Jefm . Chrijl, i, e, the Grace of the Gofpel is the fubftantial and compleat accomplifhment of the Types and Pxomi- fes under the Law. I will not enter into the difcuffion of all the Prophecies concerning the Mejfiah in the Old teflament^ to ihew how they are verified in Jefus Chrift 5 But briefly confider fome fpecial Predidions that con- cern the time of the Mefftah's Coming, his Perfon and Offices. c«n.4c» I. ^- The Prophecy of dying gf^ct'^. the Scepter/hall notdepart from judsh^ nor a Lawgiver from between his feet^ till Shiloh come. By the Scepter and Lawgiver are meant divers Forms of Government : the firft being the mark of Regal Power, the other title refpe(5ts thofe whofe in €ontti\)\nQ Aran's HcDcniption* 4^1 whofe Power fucceeded that of their King? , in the per- ChaiTT^ fon of Zerohabel and his Succeflors. Jacob prophed- tv^V'Xj' cally declares /»v^^'^ ^^^ people of the Prince that jhall corns /hall de- preciii cxhM-JlroytheCity andSanClu.iry^and the end thereof fl:f all be with 6 iat • 70 cnim afood^and to the end of the war dejolations are determined, funt totidem The clear intent of the Angels MefTage is. That within femitx, & dc- ^^ fpacc of j^T^^/^i^/PropheticalWeeksCthat is/^»r hun- jubiixos."jam c?r^^ Sc/^z/^^i^^/f^r^ according to theExpofition of theR^^- t]tiia annus ^j^^ thcmfelves) after the ifluing forth the order for the tjjmIm rebuilding ferufalem, the Mef/tah fliould come, and be intaiiibiks p^. j-q Death for the (ins of Men, which was exadly funt charadlc-.*. ,<-. , lesChronolo-IlUnid.. gias facrae, ex lis cerra poielt peti ratio conneftcnJi 70. Hebdomadas cum annis Miindi. Fuit eniiii annus fccundi'-s Darit Sabbatarius & Jubil^eus : Riirfus annus prccedens exciiium Hierofohmorum & itirc Sabbatari'js fuit & Jubilxus poftremus 3 inter quos vclut tcrminos 70 HcbJomadae de-. curruu. Vid. t^dvtc. D$at)tb. de Hebdom. Daniel. 3. The time of the manifeftation of the MeJJiahls evidently fet down in Haggai 2. 6, 7,'^, p, I will Jbake all Nations ) and the dejire of all Nations fljall come^ and fti Conttibittg ^an'S Kcttcinptioit. 455 a»d I rvill fill this houfewith Glory , faith the Lord of hofis , /-« Tthe Silver is mine and the Gold is minc^ faith the Lord of \.y^Kr>y^' Hofis, the Glory of the latter fjjall be greater than that of the former:, faith the Lord of Hifis^ and in this place will I give peace. IhtVvo^htt to encourage the Jews in building the Temple aflurd them th.it it lliould have a furpafling Glory by the prcfence of the Mef/iah^ who is call d the Deiire of all Nations; and being the Prince of Peace his coming is defcribcd by that bklTed effedl, And in this place -will I give Feac:^ faith ths Lord of Hofis, The fecond Temple was much inferiour to Solomons as in Magnificence and exrcrnai Ornaments, fo efpeciai- ly bccaufc defcvftive in thofe Excellencies that were peculiar to the firfl:. They were the Ark of the Cove- nant, and the appearance of Glory between the Cheru- bims, the fire from Heaven to confume the Sacrifices,. the tlrim and tkumnn»i^ and the Holy Ghofl: who in- fpir'd the Prophets. But when the Lord came tolm "tern- ple^ and performed many of his Miracles there, this brought a Glory to it infinitely exceeding that of the former. For what comparifon is there between the fhadowy prefcnceofGod between the Cherubims, and. his real prefence in the humane Nature of Chrift, in whom the fulncfs of the God-head dwelt bodily } How. much inferiour were the Priefts and Prophets to him^ who came from Heaven, and had the Spirit withouL meafure, to reveal the Counfel of God for the Salvatioa of the World c' 2 . The particularCircumftances foretold concerning^ gfay 40. the Meffiah^ are all verified in Jefus Chrift. It was ^';»l- 3- 1,7. foretold that the M'lffiah (liould have a fore-runner, to s?m*u.7. prepare his way by preaching the Dodrine of Repen- i'f-»i u. 9. tance •, that he fliould be born of zVirgin^ and of the Hof'^ii/i, F.amUy of I>4x//W and in the Town oi Bethlehem; that he n-i. 9. i* ' ilmild^'^-^-^ 45*4 XDe J^atnionp of tin t>ii3ine ZtttMttiS Chap. 2 2 ^ou^cl go into Egypt, and be called forth from thence by ^^x'-ys-' God ; that his chief refidcnce Ihould be in Galilee^ the ifa. 3. 3- 4, 55 region o'iZehulon and Nepthali • that he fliould be poor ifa/s. I. and humble, and enter into Hierujalem on the Folc of ^'t'[^' "^il' ^"^ ^^^'> ^^^^*- ^^^ ^10^1^ perform greatMiracles in refto- pfai! 2V7, 4. ring the Blind, the Lame, the Deaf and Dumb; that he »5''6- (liould fufferraanyAfflicflionsjContempt^Scorn^Stripes, Vhiii.^i'^. befpit on, fcourged, betrayed by his familiar Friend, Pfai. ^6. )Q. fold for a fordid Price; that he fliould be put to Deaths Pfai. ViJ.\. that his hands and feet (liould be bored,and his fidepier- 11.1- 53- ced •, that he (liould dy between twoThieves- that in his Paflion he (hould tafte vinegar and gall ; that his gar- ments (hould be divided and Lots he caft for his Coat; that he (hould be buried, and his Body not fee corrup- tion but rife again the third day; that he (hould afcend toHeaven and fit at the right hand of God : and all thefe Predidlions are exactly fuifill'd in the Lord Chrift. 3. Theconfequents of his Coming are foretold. 1 , That the Jews (liould reje^l him becaufe of the meannefs of his appearance. They neither underftood ^' '^' the Greatnefs and Maje(iy, nor the Abafement of the MeJJiah defcribed in their Prophefies : not his Greatnefs, that the Son of David was his T ord, that he was before Abraham^Tiho rejoyced to fee his Day : for they did not believe the Eternity of his Divine Nature, they did not underftand his humiliation to Death : Therefore 'twas objeded by them that the Meffmh remains for ever, and this Perfon faith he (liall dy. They fancied a carnal Meffiah (hining with Worldly pomp, accompanied with thundting legions, to deliver them from Temporal Ser- vitude^ fo that when theyfaw him voithout form and come^ linefsj and that no 'Beauty was in him to make him defire* dblcy they hid their Faces from htm^ they defpifed and e- fieemcdhimnQt* Thus by their obllinatcrefufal of the Meffiih^ I in €ontmins ^Att'S aScDtinptiott* 4,^^ MeJftAhy they really and vifibly fulfilled the Prophecies ^l ^ ' concerning him, L/^y'XJ 2. That the Lcvitical Ceremonies and Sacrifices fhouldceafc upon the Death of t\\^ Meffixh, and the fa "3'^^^*^; Jewiih Nation be dirTolved. Although the legal Ser- vice was eilablillic with great folemnityj yet there was always a fufficienc indication that it lliould not be perpetual. Mofes who delivered the Law told them, that God would raife Another Fro^het vchom they mufi "^v^X. no 3. h AT, And Dxvid compofed a IValm :o be fung m the Temple, containing rh^ eftabliihment of a Prielt, not according to the order of Levi bat Mjlch'-fcdec^ who Ihould bring in a Worlliip Spiritual and Divine. And we fee this accompliilit : all the Ceremonies were buried in his grave, and the Sacrifices for above (ixteen hundred years are cealf. Belides the deftrudion of the Hjly City and Sanduary, the Jews arc fcattcred in all parts, and in their dreadful difperfion fuffer the jull punilhment of their Infidelity. 3 . It was prophefied that in the time of the Mejfiah Idols fliould be ruined, and Idolaters converted to thef,*^Jj'^' ^'" knowledg of the true God : That he/hou/d be a Light to Gen. 4^ jo. the Gentiles^ and to iiim the gAthering of the Feoplejhould he. And this is fo vifibly accomplilht in the converfion of the World to Chriflianity, that not one jot or title of GodsWord hath failed •, fo that befides theGlory due to his Power and Mercy, we are obliged to honour him as the Fountain of Truth. I will now make fome fliort reflecflion? upon the Types of the Law,to fliow how they are compleated in Chrift. The Mofaic Difpenfation was fo contrived as to bear a refemblance of the M^j(}54^ in all its parts. T/^^ I^w R^i. ip, . hAd AJhAdorv of good things to come : Chrifi was the end of the Larv 5 the fubftancc of thofe fhadows. The main delign of the Epiflle to the Hehretvs is to (hew. 4^6 XDr i^atmonp of tDe 2E>ii)inc ZtttMtts ChapTT^ lliew, that in the ancient Tabernacle there were models ^v"^ of the Heavenly things revealed in the Gofpel. The great number of Types declares the variety of the Di- vine Wifdom, and the admirable fulnefs of Chrift in whom they are verified. Three forts were inftituted. " I . Some were things without Life, whofe qualities and cffeds lliadowed forth his Vertues and Benefits. 2. Things endued with Life and Senfe. 5. Reafonable Perfons that either in their ofiices, a(5lions5 or the me- morable accidents that befel them,reprefented the Mef- pah. Of the firft fort I will briefly confider the Manna, that miraculoufly fell from Heaven^the Kock that by its ftream refreQit the Ifyaelites in their Journey to Canaan^ and the Brafen Serpent : premifing two things, i . That in comparing them with the Truth we are to obferve the defign of God, and not to feek for Myfteries in eve- ry thing. As in Pidures fome ftrokes of the Pencil are only for ornament, others for fignification. Befides, when Superlative things arefpoken of them exceeding 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. M4;?»tf was an eminent Type of him. According- ly the Apoftle declares of the Ifraelites^ they did all eat the fame Spiritual meat^ not in refped: of its Material but Symbolical Nature. The exprefs' Analogy between Manm and Chrift, is vifible in refped of its marvelous produdion. The Mofaical Manna was not the fruit of the Earth procured by humane induflry;, but formed by the Divine Power, and rained down upon them : there- fore 'tis called thcCorn of Heaven, This typified thec^e- Pfal 78. 14. l^ftia^ original of oiirR edeemer. He is the true bread from Heaven^ given by the Father, He is called the gift of joh. 6. 52- God eminently^ being the richcft and freeft without any merit or endeavour of Men to procure it. And we may obferve in €ontti\)m ^iin'si HeDemptiom 4^7 obferve the Truth infinitely exceeded the Type ; for ChapTTaT Manna defcended only from the Clouds, therefore our Saviour tells the JervSj Mofesgnveye not that hread from Heaven. But he really came from Heaven, where the great and glorious Prefence of God is manifefled, and appeared under a vifible form in the World, Manna was only ftiled the Bread of Angels^ to fignify its excel- lency above common food ; but the bread of God is he which Cometh dovcnfrom Heaven, 2. Manna was difpenft to all the Israelites equally ; not as the delicious fruits of the Earth that are the por- tion of a few, but as the light and influences of the Heavens that are common to all : and herein 'twas a rc- prefentation of Chrift who is offered to all without di- ftin(5lion of Nations, to^^^ervs ^ni Gent ties y to the Grecians and Barbarians . and without the diftindion of quality, to the Honourable and Mean, the Rich and the Poor,the Learned and Ignorant. And here we may obferve the excellency of theSpiritual 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 :theTafteof it is de- fcribed to be like wafers mixt with honey that have a pure chaft fweetnefs. This typified the Love of Chrift ilied abroad in the hearts of Believers. Such an exalted ravirtiing plcafure proceeds from it, that the Pfalmift breaks forth in an extafy, tafie md fee horv Good the ^^^' ^^' ^' Lord is. 4. Manna was their only fupport in the Wildcrncfs ; ftrengthning them to vanquiQi their Enemies, and en- dure the hard fliips to which they were incident m their pafTage to Ca?jaan. In this regard 'twas a lively image of Chrifl: who is our Spiritual food, whiles wc are in the defertofthe lower World,the place of our trial, expofed Nnn to 45^ ^l)t J^armonp of tDe 2r>it3me ZtttiMtts Chap. 2 2 . to dangers. By him alone we fliall be finally vi6lorious v-/'^/"*^ over the Enemies of our Salvation, And in this alfo the Truth is infinitely above the Type that prefigured it. For M^/;;?^ could only preferve the Natural Life for a time. As our Saviour tells the Jews, your Fathers eat Manna in the WiUernefs^ and are dead. But Jefus Chrift is the living bread that came down from Heaven, and hatha Supernatural Virtue,to convey a Life incom- parably more noble, and anfwerable to the quality of his Original, . 'Tis incorruptible as Heaven from whence Job. 6.6\. He came, if any man eat of this Breads he Jhall live for ever. Death is fo far from extlnguifliing, that it ad- vances the Spiritual Life to its perfe<5tion. 2. The ^/>^/(f tcftifies that the Israelites drank of 1 Cof . 10.4. that Spiritual Rock that foUorved them, and that K^ck vpos - Cfjrift, That the Miracle was myflerious is evident from the circumftances related of it. When the Ifra- ^//>^j were in great diftrefs for water, the Lord faid to Mofes, / wllftand before thee there upon the Rock in Ho- EM>d. i7.tf. reb, and thou [bait fmite the Rock^ and there [ball come water out ofit^ that the 'People may drink. If there had been no other defign but the relieving their neceffity;, that might have been fupplied by rain from Heaven ^or if only to give a vifible effevit 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 theRock: But he went to it to fignifie the refpe6l it had tohimfelf. He was the Son of God that fpake to- Mo[€s^ and condu(fted the People : For this reafon He is ftiled the Angel of God's prefence,not with iefpe6i to his Nature, but Offices. I will briefly obferve the parallel between the Rock and Chrift. I . A Rock is the ordinary Title of God in Scripture, to reprefent his unchangeable Nature and infinite Power, in Conttiliittff ^ms JaeDemptioit. 4r^ thefjjearers is dumh^ fo he oven- L/'V"%j ^/^ not his Mouth* 2. The Lamb was to be without Spot, to fignify his abfulute perfe(flion. We are Redeemed with the precious .:ifl 1 Pet.1 r? 18 ■^^''^^ ofChrifi-i as of A hAmb without blemijJj and without fl Spot, 9 3. The Lamb was to be feparated from the Flock four days : the Lord Jefus was feparated from Men, and confecrated to be the Sacrifice for the World, after three or four years fpent in his Minifterial office, preparing hjmfelf for that great Work. 4. The Pafchal Lamb was facrificed and fubftitiited in the place of the firft-Born . The Levitical Priefthood not being inftittited at their going forth from Bg^pt, e- veryMafter of a Family had a right to exercife it in his own Houfe, Our Redeemer fuffered in our ftead, to propitiate Gods Juftice towards us . 5. The Blood was to be fprinkled upon the Pofts of the door, that Death might not enter into their Houfes* That facred Ceremony was typical : forthefignit felf had no refemblance of fparing, and certainly the Angel could diftinguiih between the Ifraelitesznd the Egyptians without the bloody mark of God's Favour : but it had a final refpecl to Chrift. We are ftcured from deftru- dion by the blood of fpr inkling* They were to eat the whole Fleih of the Lamb, to lignify our intire taking of Chrifl upon the terms of the Gofpel to be our Prince and Saviour. ^. The effeds attributed to the Pafchal Lamb, vin. B edemption from Death and Bondage, clearly repre- fcnt the glorious Benefits we enjoy by Jefus Chrift. The deftroying Angel paft over their houfes,and caufed tht Egyptians to reftore them to full liberty. That which all the dreadful figns wrought by Mops could not do^was eifeded by the Paffeover 5 that overcame the ^ . ftub- in Cotittibitts ^MVS aaebeinptiom 463 (lubbornncfs o^Pharaohy and infpired the Ifrae/aes with ql - courage CO undertake their journey to the promifed l/'^JAJ Land. Thus we pafs from Death to Life, and from Bondage to the gloriousLiberty of the Sons of God^ by virtue of Chrift's Blood. 3 . Reafonable Pcrfons reprefentcd our Saviour ei- ther in their Oflices, adions, or the memorable acci- dents thatbcfel them. Jofiph tiic beloved of his Father, fent by him to vifit his Brethren, by them unworthily fold to Grangers, and thereby raifed to betheirLord and Saviour, was a HvclyType of him. ^oftah three days and nights in the Whales belly, and miraculoufly re- ftored, was aType of his lying in the Grave and Refur- redion, Mofes in his PropheticaI,Z)4i//W in his Kingly Office prefigured him. The Prieftly Office being the Foundation of the other two, and that upon which our Salvation principally depends, was illultratcd by two glorious Types; Melchifedeczndi Aaron. The one the High-prieft in ordinary,the other the Prieft of God by extraordinary defignation. I will briefly touch upon the refcmblance between him and Chrifl, Although Sacrifices were offered from the Beginning ^ yet he is the firft to whom that Title is given, as called to that Office in a fpecial manner. The Divinity of Chrift's Perfoti, - the Eternity of his Office, and the Infinite Va- lue of his Oblation were fhadowed forth by him. Mel. chifedec is introduced into the Sacred ftory as one de- fcending from Heaven and afcending thither, without a- ny account of his Birth or Death. The filence of the Scripture is Myfterious ; for the Spirit condn(5led Holy, Men in their Writings. The Levitical Priefts defcend- ed by Natural Generation from their predeceffors, and had fuccefTors in their Office, which was annext to the race oiLevi* But Me/chsfedec is reprefented rvithoia F^uher and Mother^ withht Begmmng And End of Days ^ whofc 4£4 ^l)e !^at«ronr of tl)e SDibine Ztttibntts Chap. 2 2. whofe Priefthood was permanent in himfelf. ForThings L/^V^sJ and Perfons have a double being, real in themfelves, and notional as they exift in the mind ; Co that no men- tion being made of his coming into the World or leav-. ing 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 afcended thither. And although hisOblation was finiflit on the Earth, and his Interceflion (hall ceafe in Heaven ; yet the effeds of it fhall be eternal in his People, and the Glory of it in himfelf. The Apoftle obferves another refemblance between the Supreme Quality of Melchife- <^^c King of S^/^w and Jefus Chrift : He was King of Righteoufnefs and Peace, He governed his Subje(5ts in Righteoufnefs, and never ftained thofe hands with hu- mane Blood that were employed in the facred Office of the Priefthood. And by thofe glorious Titles gjce fig- nified the benefits our Saviour conveys to his People. He is the true King of Righteoufnefs: By which is not in- tended the Righteoufnefs that juftifies before God, in which refped he is called the Lord our Righeoufrefs^and is faid to have brought mlbternal^ghteoufnefs^^otthzt refpe(5ls his Prieftly Office ; in that quality he acquired it. But that Title fignifies his giving moft Righteous Laws for the Government of the Church, and his dif- penfing Righteous Rewards and Punifhments, E-, ternal Life and Death, by which he preferves the Ma- jefty of his Laws, and fecures the obedience of his Sub- jeds. And he is King oi'Feace^ by which we are not to underftand hisTemper andDifpofition,norourP^4ff^ with Godjhi Reconciliation is grounded on his Sacri- fice, nor Peace with Confcience the effed of the other5 but that which depends on his Royalty. As the King ofPeace he keeps his Subje by the Old, Now what Religion is there in the World, whofe Myfteries were foretold by the Oracles of God, and figured by his Inftitutions a- bove two thottfa;id Yczvs before 'twas exhibited ? Whofe Do(5lrine perfedly accords with the moft ancient, vene- rable and Divine Writings ? Can that Religion be any other than Divine, which God did fo exprefly predt^, and /(j/^r/r^;' in fuch various manner, for the receiving whereof He made fuch early Preparations in theWorldf Certainly without offering the greatefl violence to oui rational Faculties,none can disbelieve it. He degrades himfelf from the dignity of being a Man, that refufes to be a Chrijliaa, 2. From hence we may underftand the excellent priviledges of C^rifiiAns^ not only above the Heathens who by Divine Defertion were wholly Str Angers to the Coven Ant of Mercy ^ but above God's peculiar People. The MeJfiAh was the expedation and defire of Heaven and Earth. Before his Coming the Saints had fome glimmerings of Light, which made them ir^wardly Ian? guifli after the bleffed Manifeftation of it : But that., was refervedfor Believers in the laftA^esof the Wprld. That ancient Promife (the Morning- bluih of the Gofpel- Day ) that the Seed of the Worn An Jhould break the head of the Serpent) and the Serpent hrnife his heel^ fignified the bloody to €ontmm ^An'S Mmnmion: 467 bloody Victory the Mefflah ihouid obtain over Satan • pT - but how little of it was underftood ^ One may as well y^^^* from the fight of the Root foretel the dimenfions of a Tree, the colour, figure, and tafte of its Fruits,as from that Predidion have difcover'd all the parts of our Me- diator's Office, and the excellent benefits refulting from if. The Incarnation, Crucifixion, Refurredlion, andAfcenfion of Chrift^are in theTy pes & Prophecies of the Old Teftaraenr, as Corporeal beings are in the dark- ncfs of the Night ; they have a real exiftence, but no Eye is fo clear as to enlighten the obfcurity . The mofl fharpfighted Seei^ might fay, Ifiallfee him, but not novo. The Miniftry of the Law is compar'd to the Light of n CanMe ; that is fhadowy,and confin'd to a fmail place: , p^t. 5 j^ That of the Gofpe/'ts like the Sun in its ftrength, that *' ' ' ehlightens th^ World. The Prophets who were near- er theComing of Chrifi h^d clearer Revelationsjbut did not bring perfe<5l Day: As fome new Stars appearing in the Firmament, increafe, but do not change the na- ture of the Light. Ifaiah who is fo exa(5l in defcribino- all the circumftances of our Saviour's Death, and his Innocence, Humility, and Patience, that he fcems to be an Bvangelift rather than a Prophet ; yet the Ethio- fiat$ Profelyte,who certainly was a proficient in the Jewifh Religion, underftood not of whom the Prophet fpake. We fee what they were ignorant of, not that our fight is ftronger, but our light is more clear. The dodrine of the Melfiah faved them, but 'twas then £Qtn at a diftance, and under a Veil of Ceremonies after the Jewifli falhion, that concealed its native beauty. The manifeftation of it is more evident in the Accomplifli- mentjthan vi/hiles the objedl of future Exped:ation. The Paflbver had refped to their deliverance from E(rnt that was paft, and therefore eafily apprehenfible •, but it was alfo a Type of the lamb of God that was to take O o o 2 away 468 xt)e l^atmonr of tl)e SDibine ::attrtl)tttej8! r:T T away the Sins of the World, and in this relation not fo Z^^^ * clearly underftood. Our Sacraments have a relation to * what is paft, and excite the memory by a clear fignifi- cation of his Sufferings. The full difcovery of thefe My- fteries was referved as an honour to our Saviour's Com- ing.He expounded the filent types and fpeaking Oracles by an adual Accomplifhment,and real Comment in his Perfon, Life and Death. He is the Sun of Righteouf- nefs, and (heds abroad a Light that excels that of, all the Prophets in brightnefs, as well as his Perfon tranfcends their's in dignity. And how ihould thejE- i/^^^d-Z/W Light warm our hearts with thankfulnefs to God for this admirable Priviledg ? The dim foreGghtof the Meffiah two thoufand years before his Coming, put Abraham in an extafie of Joy 5 how (hould the full Reve- lation of Him affect us < Many holy Prophets and Kings defired to fee the things that we fee* They em- braced the Fremifes^ we have the bleffed Effcds ; They had the Shadows^ we have the Light. They only faw the veiled face of Mofes^ We all with open face as in 4 glafs fee the Glory of the herd. Now what is our Duty : becoming this Priviledg, But to he transform d into the fame Image from Glory to Glory ^ as by the Sprit of the Lord? The Life ofeveryCA;'//?^^ (hould be a fhining Reprefentation of the Graces and Vertues of Chrift that are fo vifible in the Gofpel, Their Holinefs and Hea-- venlinefs, their Hopes and Joy fhould as much exceed the Graces and Comforts of Believers under the Legal Difpenfation, as their Knowledg is incomparably more dear and perfed. To conclude ; From the Accomplifliment of the an- cient Prophecies in the j?Vy? Com'mgo£ the Meffiah^ we may confirm our Faith in thofe glorious Promifes that are to be fulfilled at his fecond. For 'tis the fame Di- vine Goodnefs, the fame Fidelity, the fame Power ftill, upon apon which we are to build our hopes. And the Con- p^ fidcration, that the Perfe(ftion of ourHappinefs is referv- l11^>^^ * cd till that time, fliould enflame our defires after it. ^-'^^'^^ 'Twas the chara^er ofBelievers of the 0/^Tcfiament they voaitedfor the confoUtioHof\{x2Ld: 'Tis the dcfcrip! tiun of the Saints in thsNerv^they love the Appearance of Chrifi, If they long*d for his Coming in the FlelTi, though it was attended with all the circumftances of Meannefs and Difhonour, the effeds of our Sins 5 with what ardent and impatient Defires fhculd we haftcn Bis Comingin Glory^ vphen He fball appear the Second Heb. 9. zj. time to them that look for him^ voithout Siu^unto Salvation i Then He will put an end to all the diforders of the World, and begin the Glorious State, wherein Ho- linefs and Righteoufnefs fhallbe crown'd and reign for ever^ The Chriftian Church joyns in that ardent Addrefs to our Saviour ; Oh that thou rvouldii rent the ^^^' ^^' ^' **" Heavens and wouldfi come dort^n, that the mountains might fiox»fi dot^n at thy Prefexcel As vohen the melting f re burneth^ the Fire caufeththe waters to boile : to make thy Name known to thiffe adverfarie^, that the Nations may tremble at thy Presence, Although the Beauty and Frame of this vifible World fhall be deftroyed, yet that dread- ful Day fhall be joyful to the Saints : For then all the frepArations of Infinite Wifdom and Goodnefs 5 The things that Eye bath fiotfeen^ nor Far heardy neither have enter- *^' *' ed into the heart of man, fhall be the everlafting portion of the(€ r^hp IfiveQpd, Come Lord fefi^>> FINIS. The THE TABLE- Page ADsLinivds created perfectly holy and happy, $y^^ 8,^, i o, ^'-'His Sin^ and the a^ravations of it, from 12 to 29 «— ^T/&^ fatal Confequences ofity from 29to SS •-^^His Life in Faradife was at* ^^^tended with innocent Infir- mities, 187 - — He W(fs not capable of the Vifi- on of God in Heaven^with- eut the change of his animal Nature, 188 'Admiration is due to the Myfleries - — oftheGojpL 10^,107,108 "■^And to the hove of God in rt- deeming us, I p i , i p 2 Adoption the tranfcendent Frjvi- ^—^ledg of Believers, 171,172 "^Tis conferred in Regeneration, 2P4 Affections regulated are ufeful, 329 Afflictions why continued upon Be- lievtrs/ 269 ^'-^they are not purely vindictive punijbments,2^o^2']if2j% — — T/&^7 are moderated t9 tht flrength of Believers,: 271 .-•^they are for their, profit, 272 Angels^ their fin and pUm^jment^, ——?)?% *^^y Are exempted from V ,,^,,(.; Mercy.:^^^.:,\: i^s^i/^6 Angels of light mahle to redeem Man, 219 Afoflles thefirfi Freachers f>f tffe \ Gof^el without humane pO' ^m^And without the advantage of learning, 41^,4x7 Attributes y.the Divine 4^jtvifir a :1 H^ in the Creati^, 4,5 , 6 --^■^ihey are more Refplendent in our Redemption, 72 - — they agree in that work, B Belief is due to Gofpel-myfieries, 122,123,124^44^ Believers BeHevers under the Gofpel eptjoy greater Friviledges than thofe under the Law, /^66 BUod of Chrifi cUanfeth from all fin, 26^ - — Is cur mnfom, 25^ Bodies of the Saints in Heaven /ball hefpiritual and immor- tal, 188,453 ..mmm,ShAlt be raifed andtransform- A Table of the Contents* Page I humane Nature, p 2 *-^-^And hisfasisfying divine y«- fiice. 5,4,95 C4>ntentment in every fiate enjoy- ed by the Gofpel^ and the reafons 0///.5 0^,3 1 0,3 1 1 Covenant the natural voith man in ^aradife for wife reafons, •-^The terms of it mojljuft, 15,16, ed into the likenefs fifl — The Covenant of Grace excells Qhrifi^s glorious body,j^i 1 , C ChT'ifiidM Religion excels all other infiitutions, 3 76 I. .y(thedefgn of it is to nuke men Holy. 311 yZl^ — jf» empty profejjion of it is wit ho ut benefit, 384 — rZ/&^ evidences of its divine de- , fcent. 43 5p43^, Chr4flims tM J^rimitiv.e ^xp filed. \ in:Holinefs, -.^ 378 «— I^^r^ admired by the Hear. thens, 3 7p Chrifiians that are unholy deny and reproach Chrifi, Z^t,-^ \Miv.: 384 Confcience that of Adam was fur- ?ufht with practical know- ledg, 7 Comfort of men fecured by the Son of God's alliance with the that ofWorks, l^lJJ '"^It indulges pardon upon repen- tance. 177,17s --^/if accepts fincere Obedience, 178 — — // affords Supernatural ajfifl- ance to Believers as^ainfi Jin, 17P —■ — It promifes a moraexcellent reward than the life inpa- radife, 1 86,1 87,1 %^^i%^ D Death thrcatnedfor mans difobe- \ Y\\\^ dience, *vv^t>^ ' i^ "-^thejirjl andfecond the wages of fin, l'. 272,273 . -— •TZ'^ Death ofChrift the prO' curing caiife of our life.^o • "^-^'tis conj;dercd as to its igno- miny and torment , 1 64, i6j, 225,225 ' 'iw4S A Table of the Contents. Page j ^12— 'IW^ 130 ^--^-'tis faving when it dravps the voill-i and renders a per fon obedient , to the Gofpel. 131^1325133 , , 'tis required as the Condition cfourJiiftfficAtiof?, 2 66y 26752^5,2^4,305 Fa// of Man an occasion of greater G/ory to Gody and of a more exce/Zent Happinefs to Man, 11)1^ Father-j Why God the Father was not incarnate, 85,85 Fear a powerful ajfetHon, 3 5 8\ .-^^Fear of He// a/one cannot make men tru/y Uo/y, 3 5 P — ^^fi^ft ^'^'vakens men to feekfor Heaven. 358 '2// A proper motive to the Saints, 5 5P G/ory ofGodmnfl he the end of all our actions , 301,328 -^-fjihe G/ory ofChrifl and of the Saints in Heaven^ 362 God hisgoodnefsfhind in the Cre- ation. 6 ^—Is Ejfentia//y 'and Injinite/y Happy, 6,136,137 — His goodncfs not di [par aged /?y permitting the Fa//.^^^^^ Godlinefsj What it comprehends, 300,301,302 Gofpel) the Ignorance of it /caves men in a wretched f/ate, 102,103 'the Service of it is pure and Spiritua/. 314 A Table of the Contents. Page It cnjcyns afeparationfrcm a// evi/y and the performance of a// that IS triic/ygood, . Jts more efficacious^ to make men better^ than J^hilo- '^•"It revea/s and affurcs t/je fu- ture ft ate of h/effednefs and mijcry. 166^^6-^^^^% — It /ays the flricieft oh/igations upon Chriftians to be emi- nent in Ho/inefs.^So,^Si — Jn empty profeffon of tt is witlmt benefit, 3 84 . — tlje abiffeofh is diflmionrd/e to Gody and pernicious to Men. 374^375 — The Jirfi preaching of it made a great change tn the Wcr/d. frompag.^ij^to ^10 Grace of God is no encouragement tofin, ' 3735374 Gm/t makes us fearful of God's presence, g^ typical was removed by Cere- monial offerings , 235 Kea/ on/y by the Sacrifice of C/mft. 2^5 H Ppp Happinefs the univcrfal defire of Men, ^ J lis A Table of theContents." Page I . ^XisfUcdin ohjeits fuitahle to their temper, 5 i Happwefs Of the Saints in Hea- ven is eter'f'd. 364 Heathens did not find and orpn God in the way of Nature, ^0,91 . Had fome lorver operations of the Spifit, 3 8 1 they had uncertain vain con- ceits of the future flate of Mifery and Happinefs* . — (their Corruption in manners described, 40 5^406 ■ — they vcere viciom by the imi- tation ofthfir Gods. 3 8 2 , 406:407 Heaven is fecured to Believers by the gift of Chr if, P) "'Excells Faradife, Page — Was lofl hy Mans Fall, 29,30 The Holinefs of God not hle- mi/ht by his permitting Mans Fall. 43 — Is advanced by the way of our Redemption. 96-,9J — 'Per feci Holinefs was requifite in our Saviour, 216 — "tis the peculiar Glory of the Deity. 291^192 ' 'tis Glorified in the Dexth of Chrtji, 2p2,2p3 < 'tis abjolutely neceffary in or- der to our Salvation, 29$ , "tis refiored to us by our Re- demer, 296 .'tis the mojl excellent benefit. 37-^^373 Hope of carnal felicity draws men topurfue earthly things. 5 7 'tis the pur chafe of ChrifF s blood. 255 187 Of Heaven a powerful per- fwafive to Holinefs. 364, 3^5 Defcribed. ^60,^61,362,^6^ j Humility prepares for the be lief of Hell defer i bed. 1 44; 1 45 ^3 5 ^>3 5 7 — J proper and powerful motive to refrain from pleafant Sins. 3 57,3^5 - — And to overcome carnal Fears, 358 Holinefs is more excellent than the reward that attends it. 17 Supernatural Myjieries, 131 — 'tis ftrictly enjoynd in the Gofpel. and the reafons of it. 3O2;,303;3045305 — Humility of Chrifi our pattern. 342)343 Humiliation of Chrifi requijite to — . — defiroy the pride of Man. ^9 Jefus I ATableoftheContcnt^; Page ^eJHS Chrift a fit perfo/^ to recoct- cile God and Ma», jp — Vmciuilht Sata^f hy Sujferings 9^,93 -^VillifJgly became our Surety, 214,215 . — Was perfectly Holy. 216 ~^^And heyond po/Jibility, of ^in- m?ig. 217,218 ^-~—I» the quality of Mediator ts diflingui^t from God* 232, — Was God afjdAIany and the reafons of it, 2 1 8, 2 1 p, 220,22^ ^ervs their rejecting Chrijl fore- told, 454 Idolatry of the Heathens.^o^j/^/^ Idolatry allovoed Oy Fhilofophers. •3255324 Image of God in Man, 2,354 Impotence natural fecures from the the Larv, 5P — -Moral expofcs to jufi puni/b mcnt, 59-)6o^pi Imitation of Chrift the heft way to perfection, 345 Incarnate: the 'Father was not in- carnXte. 85,85 ^ ^or the Holy Spirit. 86,87 — But the Son was. 87,88 Inc am at ion of the Son of God, a ' clear manifcftation of his Love, from J^^to i<)p Pjge Interceffion of Chrift performed with a tend'jr ft nee of our infirmities, 81 — It proves the alfufficicncy of his i . f^crifice, 255,256 — the manner and efiicacy ojit^ 257 No meritorious intercejfcn by any meer Creature, 257, 25^ Infidelity brings certain and deep- er damnation, 204^205 205,2^2 foy of the Saints in Heaven com- pleat, 351 fuftice Divine not blemifln in charging Adams fin on his pofterity. 45 -,45 • — Man incapable offatisfyifig it, 6^,66 r — Why !t requires fatisfuJion for fin. 208p20p,2IO,2II — Tis not violate din transferring the puniflomcnt of the "////- ty on Jefiis Chrift, 22 8, 22p — theftriCfncfs of it in exalting fatisfaciionforfin, 278, 279 'Juftificationfrom the guilt of fin ^ impoffible by the Law of Works. " 287,288 — Only obtained by the Kighte- oufnefs of Chrift, 284 PpP 2 Kingly A Table of the Contents^ Page I Page Offices ofChrill arefuitahle to the necef- In hU Miracler, 3P 153^2,3^3,3^4. f ties of T alien Man- 80 Original fin derived from Adam thend' tural and Moral pinciple of H^^&A: 34>35 Vagan Keligion vohy fo obfiinately re- taind. 404,405 Tafcal Lamb a type ofChrljh 4<5 1 ,4^2 Tatience encouraged by arguments from theGoJpel. 335 In his KefitrreB ion. 3^8 In the Converfton of the World to Chrijlianity. from 401 to 427 In the Kefutre^ion of the Saints. 43i>432 Priefthood ofChrijl required the concur- rance of both his Nature s.iso^^i Friejis of the Heathens great enemies to j theGofpel. 412,413 Pride a chief ingredient in thefirjifm. j ^ 23. It hinders the belief of fupernatural verities. 120,121,408 Ferfeverance of the Saints fecured by • Fride of their ovonrighteoufnefs hinders the unchangeable Love of God-, and the efficacy of the Spirit- 179,180,181 Ferfecution again^ Chrijlianity. 42 1 Fhilofopkrs mojl oppoftte to the Gofpel. Ii0:,i2i:andfrom 407*0412 > 'their immoral maxims. 3 3 6,3 37 'the beji of them vicious. 3 5 5 -4 1 o Fhilofophy defeUiv£ as to piety. 320, to 328 ^ IneffeUual to form the Soul to pa- tience under troubles. from 330*0334 Cannot fortifie againft Death. 334) 335 fhilofophical change was not entire from all fin to Holinefs, 352,353, 354 Foligamy taken avpay by Chrifi. 316 Forver Divine n>as glorified in the Cre- ation. 4)5 It could have preferved man in hvi innocent ft:ate. 4' ""Tvi Glirified in the Incarnation of the Sen of God. 387,388,38^, 3^0 mens fuhmitting to God^s 285,287 Frinces of the World oppofedthe Gofpel. 413*414 Prophetical office of Chrill required the concurrence of both his Na* tures. 82,85 Prophecies fulfilled in Chrifi* 45 1 «» 450 Providence :the common bounties of it not fufficient to overcome the guilty Fears of Men. 1^5 Nor to kjndle in us afincere Love to God. 1^8 — —.^tv^M denyed by the Philofophers* 321 Punijhment of fin purely vindiBive is taken avpay by Chrifi as to Believers. 3^5 R Keconciliation of God to man by Chrifi^s Death. 42p,430 Redeemer of Man mufi be God and Man. 218,21^,220,221., Kedemp' A Table of the Contents. Page I KedemptioH t the manner of it if corre^ I fpondent to the caufe of our ruine. 88 ihere is no difcovery of it in the Creation-^Hor by natural reafon. • 99^100 ^"tis r eve ale d to the Angels ' • loi "the defign of it is to make us holy. Repentance fiotPs from the hope of Mer- cy. 67,6S,69,i95 ' 'T// antecedently neceffary to par- don. 255,2^7,268,2p3,2p4 Kefurredion is only pojjible to theVivine power, 3P3 OfChrifl, a convincing proof of hit SatisfaCfion to Gods Jujiice. ?53'254,40o 'l^he effeCl of Divine power. 43 1 ^'Twas due to the Holinefs ofhn na- ture. ^99 • It proved him to be the Son of God. 399AOO '7h the Foundation of our Faith. 400,401 S Sacrifices their kinds, 233 ihe expiatory were offered injiead of the /inner. 234 I'he effeds of them. 235 All Placatory Sacrifices referred to Chriji^ and the effeds of them in aperfe& manner* 2S^'^S7 Sacrifices ofBeaJis ineffe&ual to expiate fm. 251,252 Salvation^ the negle^ of it aggravated* 203,204 ■ TFill certainly bring an extraordi- nary Damnation. 205, 2o5 SatisfaHion of Chriji is allfufficient from the diguity of his perfon. 24p,2 50 And the degrees ofhiifuffering.2 53 'Ti< demonjiratedfrom the effeds -^ from Pag. 2^^ to 266 the Saiuifa^lidH of Jujiice the ground of Hope in pardoning mmy. 281,282,283 Self-denial Commanded by Chrijh 305 Seucca conftdered. 3 53 ,3 54 Senfual lujh hinder the belief of the ^ofpel. 121,410 Serpent of Brafs, a Type ofChrill. 4^0, 451 Shiloh the title of Chriji. 45 r Sin, thefirji how it came topafs. 20 the aggravations of it . from page 22 to 29 Sin hath captivated Man* 151,152 .The evil tf it. 275,275,277 All fins are pardonable, exceping that againji the Holy Gho(i. 2 e^ry Spirit of God produces afaving belief of fupernatural myjieries, 131 Spirit ofHolinefs can only renew man to God^s image. 347 " Waspurchafedbythefufferings of Chriji 347.348 Is confer' d after his exaltation.^ ^^ 34P the Spirit is poured forth more liberal- ly in the times of the Gofpel then before. 3 ±^ Is conveyed by the Gofpel- revelati- on.. 550 Socr3ites eonfidered. 353 Stoicks afferted Affli^ions to be.no true evils. 332 -they arrogated the praife of vertue and happinefs to themfelves<, 112,324,325 thty A Table of the Contents^ Page '^^fhey(x\tnguilht the /iffe&ms.^i^^ 32? 'Tempk-ithe fecond msre glorious than the firjitby Chrijh pre fence. 4 1 3 "Types why ufed in the firfi age of the Church. 44P Temptations Jhall not finally overcome theElea. 182,183,184 Tree ofKnowledg vphy forbidden to man. i8,ip Trinity-ithe Do&rine of it the Foundatim on of our Kedemption* 1 23 — — ^Tis Reveal' d in Scripture, not \non>n by natural light.^^-i\2\ Truth divine glorified in our Kedemp' tion. 44p,45o - — Of the Gofpel confirmed hy compa- ring it vpith the Types and Pro- phejy of the Old Tefiamem.^6'y Venues of the Heathens not fincere'"^ ip, ^38,410 Vipon beatifical excels Mans i^otvledg of God in Paradife, 1 8p — -' jTi/ for ever enjoyed in the mofi Page perfed manner by the Saints ipo Vnbeliefcuts off from all the benefits of the Gofpel, 2po W ffillofthefirfi Manv^as entirely fan- dified. 7,8 It's Corruption ftnce the Fall.^o^'^i^ 52 IFill of God the primary caufe of ordain' ingChrijito be our Mediator, 213,214 jyill ofChriJi was requifttefor his un- dertaking to be our Mediator. 214,215 Wifdom-ithe Divine vifible in the Crea- tion. 5 i'TwasHot blemiJPt by permitting the F all of man* 41)42 Jt contrived the way of our recovery* 7374^75 'TJ5 Incomprehenfible, 75 ' — -^T'vs Glorified in our Kedemption, from 7p to P7 Wrath'* the averfton of God is upon the account of Chrifi^s Death. 23 7, 238 FINIS. CATALOGUE O F Some Books Printed for , and Sold by- Nathaniel Kanen? at the King's Aroies in St. tanl's Church -yard. Folio's. TH E Famous and Memorable Works of Jofephuf , a Man ot much Honor and Learning among the Jewst TrinflaJsd oUt of Latine and French, by Thomas Lodge Dodtor in Phylick : whercunto are newly added the Re* fcrf nets of the Striprures throughout the h ftory , with an Alphabetical Tabic of the moi\ Material things therein con a-ncd , in Folio Large, A Bjiiy of Divinity, or the Sum and Subftance of Chritiian Religion, Catechiftically propounded and cx- pliincd by way ot Queltion and Anfwcr, Methodically and familiarly handled: Whcreunto is added Im nanuel, or the Myfttry of the Incarnation of the Son o{ God. Compofed by the Reverend Jamts V(her Biftiop of Armagh^ in Folia Small. Quarto s. The Harmony of (he Divine Attributes, in the Con- trivance and ^ccom^.'llftlmcllt of Man's Redemption by the Lord jcfusChrirt: or D fcourfes wherein is (lie wed, how the Wildom, M.rcy, jurtue, Holioefs, Power, and Truth of God, arc GLriticd in ff at gteat and bKilld Work : by W'tUiam Bates D. D jn ^Arto, Ot VVifdom, three Books written in French, by Veter Gbarron Dodor of Law in Parit : Tianflated bySampfon Lenuardf in ^uatro, f A A Sermon Preached it Higb^WicJ^arn in the County of Buci^r, wherein the Miiiiltcrs Duty is Remembrcd , their Dignify AfTcrted, A/an'a Reconciliation with God urgedj by S'mnel Gardner Chaplain to his Majcfty, in ^jr/o. Tne Norfolk^ Feaft, A Sermon Pieachtd at .Sr. Dunfians ^ being the day of the Anniverfary Feaft tor that County > by Wit lam Smythtj Mindter in that County, \x) i^uarto. The Speech of Sr. AHd:fy CMtrvyn Kngir, His Af^- jefties priiTie Scijeant of Law, and Speaker ot ihe Houfe of Comnions in Ireland-^ delivered to his Grace Duke of Or^ mo?tdLo:d Lieutenant of /reZ-iW, the 13th Feh, 1662, in the /icfcnce Chamber in the Caftle in Dublin. Oiiavo's» h Worthy Communicant i or a Treatife (hewing the due oidir of Receiving the Sacrament of tic Lord's Sup- per.* by Jeremiah Vyks, in Oi^avo* The Way to Salvation, or the Dodrine of Life Eternal .* faid down from feveral Texts of Scripture, opened and ap% plyedi fitttd to the capacity of the mcanert Chriftian, and ufcfulforalltamilics, by John Jiieren : idOi^avo, Solitude Improved by Divine Meditation, or a Treatife proving the Duty, and Demonihating the Neccflity, Excels, lency, Ufefulnefs, Nature, Kinds, and Rcquifitcs of Di- vine Meditation: firrt, intended for a Perfon of Honour, and now Publilhed for' general u(e , by Nathaniel Kaneto fometime Minifter of FtllUd in Effex : in Oaavo. Moral Vertues Baptized Chriftian, or the Nectfllty of Morality among Chriftians, by WiUiam Sheltm of Buried Magna in Effex : in OUavo. The Buining of London in the Year 1666. Commemo^ rated and Improved in a hundred and ten Meditations and Contemplations , by Samutl Kolle Minifter of the Gofpel, and foroctinric Fellow oilrinity Colledge in Cambridge i in Odavff. Natural Theology, or the Knowledge of God from the Works of Creation i Accommodated and Improved to the Service of Chiiftianity, by Matthetp Barker ; in OUavo^ - ^ ^ Chrifl Chrift and the Covenant, the Work and way of Mcditati • on i God's Return to the St>ul or Nation, together with his preventing Mercy > Dchvcrcd in Ten S rmons by ff^il" Ihm Bridge (omctime MiniAtr oi Tirmouth. The Suiluhicfs oi Sin , and the Fulnefsof ChriiV) De- livered in twoScimons by th. fame Author. t'hc Vanity of the World , by Ezel{iel Hopkjn/ : in OHjvo, The Souls Afccnfion in the rtate of Separation , by Jftac Lotffj : in O^iV^. An Explication of the Aflcuiblies Itffer Catechifme , by Samuel lymttey : in O^jvo. Iter Boretle, with other fclc<^ Poems •, being an cxadt ColledJion of all hitherto c xtant and Tome added, never before Printed, by Robert IFild D. D. in QUaiiQ. A Synoplis ot Qjakerifme, or a Lolkdmn of the Fun- damental Errors of the Qu.akcrs, by Thomas Danfon: in OSiavo. A Poetical Meditation, wherein the Ufefulnefs, Ex- cellency, and fcvcral pc:rfcftionsof Holy Scripture arc briefly hinted, by John Claiks' in O^avo. Tfpehes, Corre(ft'on, Inftru(^ion, or a Treatifc of Affliehes, The Poor doubting Chriftian, drawn to Chrift, by Thomoi Hook^er o{ NeW'EngUnd^ in Ttvelves. Ovid^s Metamerphofts in Englifti verfe, by George Sandy s^ in Twelves. JEfofs Fables, in Profe with Cuts, in Twelves, The Principles of Chrithan Religion , with a brief Method ot the Doctrine thereof , Corrt in torttm fcilicet gratiam qui primi Gr■ •4" '^:. it,c. ■■*«y^«- '^(i> 1-. .• ;