•-A- X j0 ,g,<6T^^z«Jfez_ /^ ,/i?2_ THE H A M M O N Y DIVINE ATTRIBUTES, IN THE CONTRIVANCE AND ACCOMPLISHMENT OP M^JTS M.EBEMFTIOJV LORD JESUS CHRIST. BY THE REV. W. BATES, D. j3. BEVISED, WITH A MEMOIR OF THE AUTHQR, BY THE REV. W. FARMER. — •»»«®l<^^l©®»="— LONDON: PRINTED FOR JAMES BIACK, YORK STHEET, COVENCl' GAHDEN 5 W. BATNES, 64, AND T. HAMILTON, 37, PATERNOSTER HOW ; AND ROBINSON, SON, & HOLDSWORTH, LEEDS. 1815. .YALE PREFACE, SEVERAL of the same reasons which operated on the mind of the editor, in publishing the whole works of this highly esteemed author, induced him to present to the public this part in a de tached form. The Harmony of the Divine Attributes in the Redemption of 'Man has always been one of the most popular parts of Dr. Bates' works — ^it embraces all points essential to the gospel ; exhibits the same amiable spirit as that which breathes through the whole of his WTitings — and is at once calculated, it is presumed, to advance the interests of religion in general, and to confirm and edify the individual christian. Besides, a volume of this size may be procured by many, whose circumstances place the whole works beyond their reach. The present is a day, in which the great doctrines so ably discussed, so beautifiilly illustrated, in this volume, are attacked in every possible way, by wit — ^genius — critical acumen — with a zeal and indefatigable activity unknown to former periods, and which would do honour to a better cause. To give wider circu lation and more increased publicity to what may operate as an antidote, cannot fail to meet with the approbation of all who hold dear, the great doctrine of the atonement and others equally essential, and inseparably connected with it. Under these impressions he sends this edition of the Harmony of the Divine Attributes in Man's Redemption, into the world, with sincere prayers, that those who read it may be built up in faith, hope, and love, may imbibe the spirit it breathes, and become like minded with the author, who contended earnestly but never angrily, " for the faith once delivered to the saints." Leeds, May 30, 1815. BRIEF MEMOIR OF THE REV. W. BATES, D. D. On the utility of Biography or personal history, there is a general concurrence o£ opinion. Some there are, who, in point of utility, judge its claims to be superior to those of general history. Without presuming to decide those claims, it may be asserted without much hesitation, that to the generality of readers, Biography is a species of reading, the most instructive, interesting and amusing. Its legitimate object, is, inthe faithful exhibition of particular charac ters, to rouse the mind to a noble emulation of the vir tues of the good, and excite its abhorrence of vice, in aUthe Proteus forms it may assume. Hence the Bio- ^apher selects those characters, of whom the por traiture will be the best calculated to produce these important results. " They are," as an excellent living author observes, " by no means persons raised to the highest elevations, or distinguished by the most extraordinary achievements. For not to observe that such characters are rarely remarkable for goodness and worth, it is easy to see, that they fall not within the reach of common imitation — that they exhibit nothing that leads to self-reflection — nothing that occasions moral comparison — ^nothing to stimulate, to encourage in the course we pursue. Neither are eccentric characters the best suited to instruct and impress. Eccentricity is sometimes found connected with genius, but it does not coalesce with true wisdom. For the purposes of Biography those lives are the most eligible, that are the most h VI MEMOIR OF imitable ; and these are derived from characters that are found in the same relations and conditions with ourselves, whose attainments while they resulted from the divine blessing, app^par not to have been preternatural, but were made under no greater ad vantages than our own:: whose progress was not less owing to the stroke of the oar, than the favourable ness of the wind; whose excellencies while they do not discourage us by their perfection, animate us by their degree ; whose success- teaches us, not how to be great, but how to be good and happy." To produce the results (Gontemplated by the Biographer, it is requisite that the imperfectioos of the character placed before the reader, should bfe impartially stated. And who are they that claim exemption, and say we have no imperfections, no shades in our character? , The sun has spots on its disk. The most .illustrious samts whosa, lives are recorded in scripture, exhibit moral „blemishes, and the scriptures in recording them, manifest an impartiality that tends to remove every suspicion of 3 design! to impose. They were men of like passions with ourselves, though men of distinguished piety. It is the peculiar character of good men in another and A better world—" Just men made perfect." iThe' writer of this biographical sketch, is con vinced thathis author, though one of the " excellent of the earth," was the subject of frailties ahd imper fections, and had they come to his knowledge, he would not have hesitated to record them; as they have not, he has the more gi-ateful task of stating his excellencies only, as an example for others to imitate. Viewing; his- laiiiiable character, the mind's eye is not dazzleid* with an overwhelming glare, but refreshed and' delighted, with the -softest, the mildest beams of light. Here is every thing to rouse to holy emulation; tOi quicken to the most, vigorous exertion ; to impress the mind witk the peerless beauties, and incalculable worth of true religion. — ¦ And it wifl be to.the advantage of the reader, to THE AUTHOR. Vii keep in mind, that in what Avas the Doctor's bright est ornament, his spirituality of mind, he may reach the same eminence or even a yet higher ; for though his piety was aboA^e the degree attained by the generality of christians, it may be exceeded. What christian can be satisfied with possessing ordinary, when super-eminent degrees of piety may be attained : or who is not fired with a holy ambi tion to equal, if not excel those holy men whose names are handed down to us with so much honour, and whose memories are so greatly blessed? The following account of Dr. Bates claims no higher character than that of a Biographical sketch. The Rev. J. Howe, who of all others, was the most capable of producing a fiill and interesting life, both on account of his long and intimate acquaintance with him, and his own great abihties, has unaccount- s&Aj omitted it, which omission is justly lamented by all who are attached to Dr. Bates' character and works. He has indeed, in a funeral serraon preached on the occasion of his death, in his own energetic stjde, given an admirable character of him, and which cannot be read without e:5:citing admiration of the character, which combined so many excellencies; but he has given no memoir, a deficiency, which the present sketch, is a feeble attempt to supply. Dr. W. Bates was born Nov. sixteen hundred and twenty-five, the year in which the unfortunate Charles the I, aseended the British throne. His family connexions appear to have been respectable ; his father being an eminent physician, and author of a work entitled, " Eleuchus motuum nuperrime." After a suitable school education he was sent to Gambridge, where he was admitted of Emanuel College, from which he removed to King's Col lege, in sixteen hundred and forty-four At the age of twenty-two he commenced Bachelor of Arts, and in sixteen hundred and sixty was admitted Doctor in Divinity, a theological distinction not often better deserved, and never better graced. b 2 VUl MEMOIR OF Amidst the ample acquisitions he was making to his mental store, theology was his favourite study. His progress in theological learning was hence unu sually rapid, and at the same time in happy connex ion with corresponding progress in personal religion. He began to preach early, probably in the twenty-second year of his age, and soon became one of the most popular preachers of the day. Nor is it to be wondei^ed at, since there was a happy and unusual combination of circumstances to render him so. His person was handsome and elegant — his countenance mild yet dignified, his voice peculiarly sweet — his style inimitably polite for the age in which he lived : his subjects were plain, pious, and practical, flowing from a heart glowing with ardour in the sacred cause of heaven, and tremblingly ahve to the best interests of his fellow men — a fine vein of wit — considerable erudition — a ready elocution — all resting on the basis of an irreproachably holy hfe and conversation. But the breath of popular ap plause did not, as it too often does, inflate him with pride. Deep humihty led him to lay all the honours he received at the feet of his Master, Jesus Christ. Amidst almost unbounded popularity, to find so much humility, how amiable, but how rare ! His distinguished talents and piety procured him the valuable hving of St. Dunstan's in the West, of which he was made Vicar. Placed in so conspi cuous a situation, in the centre of the Metropolis, he found fuU scope for his abihties, and every thing to eaR forth all the energies of his great mind ; here he continued to shine as a star of the first magnitude, tiU the act of uniformity obliged him to resign his living, and all prospect of preferment in the estab hshed church. Dr. Bates was among those ministers who took an active part in the restoration of Charles II. and was soonafterwardsmadeone of his Majesty's chaplains in ordinary. The Deanery of Coventry and Litch field was subsequently offered him, which from scru-. THE AUTHOR. IX pies of conscience, he refused. So high did his cha racter stand, that it is said, he " might have had any Bishopric in the kingdom, would he have conformed to all the canons, rites and ceremonies of the estab lishment ; but inviolably faithful to the principles he had embraced, he withstood temptations which would have borne down a man of principles less inflexible. At the celebrated Savoy conference, Dr. Bates was a conspicuous character. This conference con sisted of an equal number of bishops and their assist ants; and presbyterian ministers ; constituted com missioners by his Majesty's declaration of October twenty-fifth, sixteen hundred and sixty. Their object was " To review the book of common prayer, comparing it with the most ancient and purest litur gies ; and to take into their serious and grave consi derations the several directions and rules, forms of prayer, and things in the said book of common prayer contained, and to advise and consult upon the same, and the several objections and exceptions, which shall now be raised against the same ; and if occasion be to make such reasonable and necessary alterations, corrections and amendments, as shall be agreed upon to be needful and expedient for giving satisfaction to tender consciences, and the restoring and continuance of peace and unity in the churches under his Majesty's government and direction." — They met at the Bishop of London's lodgings in the Savoy, hence it was called the Savoy conference. The result of the conference is too well known, to make it necessary to state it in this place. When three of the commissioners, on each side were chosen from the rest to enter into some particu lar points of dispute — Dr. Bates, Mr. Baxter, and Dr. Jacomb, were chosen on the part of the Pres byterians ; and Dr. Pearson, Dr. Gunning, and D^. Sparrow (all afterwards made Bishops) on the part of the estabhshment. At one of these disputes Bishop Moriey was present, and behaved very inde- b 3 X MEMOIR OF corously. He frequently interrupted Mr. Baxter, and appealed to Dr. Bates, saying — " what say you Dr. Bates, is this your opinion ?" to which the Dr. rephed — " I pray my Lord, give Mr. Baxter leave to speak." Dr. Gunning appeared to lean consider ably towards a reconciliation of the church of Eng land to Home. He used, says Bishop Burnet, all the arts of sophistry in as confident a manner, as if they had been sound reasoning, and was very fond of Popish rituals and ceremonies. When Dr. Bates urged upon him, that on the same reasons as they imposed the cross and surphce, they might bring in holy water, and lights, and abundance of such cere monies of Rome which had been cast out ; Gunning replied, " Yes, and I think we ought to have more and not fewer." During the whole of this protracted, but fruitless debate. Dr. Bates conducted himself with great wisdom and moderation ; whenever he spoke it was " v£ry solidly, judiciously, and perti nently," and procured great reiSpect from his bre thren, who were of opinion that had the rest been of his mind, things had not come to so unsuccessful an issue. The act of uniformity passed in the year six teen hundred and sixty-two, when Dr. Bates was thirty-seven years of age, by which he was deprived of the valuable living of St. Dunstan's, in the West. On this trying occasion he displayed heroic firmness of mind in lovely union with that mildness and can dour which breathe in his writings. Terms were imposed by this act, with which he could not consci entiously comply, though every thing in his nature strongly disposed to a compliance, and made him deeply lament the circumstances that imposed the absolute necessity of secession from the estabhshed church. Re-ordination of those who had not been episcopally ordained — A declaration of unfeigned assent and consent to all and every thing prescribed and contained in the book of common prayer — Ad- ministration of sacraments, rites and ceremonies as THE AUTHOR. Xl enjoined by the chinch of England — were among those terms which forced him from her communion with 2000 others who were among her brightest ornaments, both for learning and piety. This was a pecuhariy trying time to him; the state of his mind, as well as the principles on which he acted, may be learned fi-om the close of the farewel sermon he preached to his people at St. Dunstan's church, on this painful occasion, Aug. seventeenth, sixteen hundred and sixty-two, " I know you expect I should say something as to my non-conformity. I shall only say thus much : It is neither fancy, fac tion, nor humour that makes me not comply ; but merely the fear of offending God. And if after the best means used for my illumination, as prayer to God, discourse, and study, I am not able to be satisfied concerningthe lawfulness of what is required, it be my, unhappiness to be in error, surely men will have no reason to be angry with me in this world, and I hope God wiU. pardon me in the next." Subsequently to this, some of the more moderate in the establishment, among whom were Lord Keeper Bridgman, Lord Chief Justice Hale, Bishops Wilkins and Reynolds, Drs. TiUotson and Stilhng- fleet, attempted a comprehension of such as could be brought into the church by a few abatements. Proposes were drawn up by Bishop WilMns and Dr. Burton, and communicated to Drs. Bates, Man- ton and Mr. Baxter, and by them to their brethren. According to these proposals a bill was prepared for the parliament, but violent opposition being made to it by some of the Bishops it never passed. In sixteen hundred and sixty-eight, we find Dr. Bates with Drs. Manton and Jacomb, presenting an address to the King, who received them graciously, and expressed himself well pleased with the address ; how much he was persuaded of their peaceableness, that he had known them to be so ever since his return ; and proinised to do his utmost to get them compre- Xll MEMOIR OF hended within the national establishment. But his Majesty failed to fulfil his promise ; while the work of persecution against the non-conformists prpceeded with increased vigour. i Though he Was never cast into prison, which was the lot of numbers of his brethren, he had once a very narrow escape. A Mrs. Beale being near death, several pious persons were solicited to meet in her room and pray for her, Dr. Bates and Mr. Baxter were to be of the number, of which inform ation being given, two justices of peace with the parliament serjeant-at-arrns, came at the appointed time to appfehend them and lay them in prison. — Providence preserved them, for they did not attend, though ignorant of the design of their persecutors. The justices and serjeant-at-arms rushed into the room, where the gentlewoman ky ready to die, but missing thefr prey returned greatly disappointed. " What a joy," observes Mr. Baxter on this occa sion, " would it have been to thein that reproached us as Presbyterian seditious schismatics to have found but such an occasion as praying with a dying woman to have laid us up in prison !" At this time Dr. Bates was pastor of a dissent ing congregation at Hackney, near London, assem bhng in a large and ancient, but irregular edifice si tuated in Mare-street, where he exercised his ministry with great success ; and at the same time was one of the Tuesday lecturers at Salter's Hall, in London, where his popular talents as a preacher, drew im mense crowds. In sixteen hundred and seventy-five we find him again engaged in attempting pacific measures between the church and those who had seceded from it. Tillotson and StiUingfleet requested an interview with him and several other non-conforming ministers, to treat of an act of comprehension and union, sta ting that they were encouraged to it, by several lords, spiritual and temporal. They met privately, and terms of accommodation were agreed upon, but THE AUTHOR. XUl several bishops raising a violent clamour, the busi ness came to an end. Thus were aU the endeavours of Dr. Bates, to promote union and concord frus trated. In Dr. TiUotson, he met with a man hke- minded with liimself, uniformly disposed to adopt pacific measures. " Blessed are the peace-makers : for they shaU be caUed the chUdren of God." Be tween these amiable and exceUent men, there sub sisted a long and intimate friendship, which no dif ference of opinion could interrupt or destroy. The peaceableness of Dr. Bates' disposition, the exceUence of his character, and his high connections, were no security to him against persecution. Warrants were issued out for distresses in Hackney to the amount of £1400, and among the rest the Dr. was distrained upon. Thus in addition to the blessedness of the peace-maker, he enjoyed that of the persecuted for righteousness sake. The accession of James II. to the throne of England, produced no ameUoration in the persecu ted condition of the dissenters. The parliament presented an address to the King, desiring him to issue his royal proclamation, to cause the penal laws to be put in execution against dissenters from the church of Engknd. This brought down the storm, and one of the first who felt its fury, was th6 pious Baxter, who hiad already endured no small degree of persecution. The foUowing anecdote pre sents a pleasing view of Dr. Bates' fortitude and inviolable faithfulness to his friendships. Mr. Baxter was seized and committed to the King's Bench. — Labouring under a severe indisposition, he moved by his counsel for time, but Jiidge Jefferies of infa mous celebrity, said he would not give him a minute's time, no, not to save his hfe, adding, " Yon der stands Oates in the piUory, and if Mr. Baxter stood on the other side, I would say, two of the greatest rogues in England stood there." WTien he was brought to his trial, Dr. Bates attended and stood by him at the bar, though fiiUy aware of 5fiv MEMOIR OP the odium he 'should incur. Jefferies noticed it, and in his abusive, insolent manner, exclaimed, " Richard, Richard, don't thou think we will hear thee poison the court. Richard, thou art an old feUow, and an old knave ; thou hast written books enough to load a cart, every one as full of sedition, I might say of treason, as an egg is fuU of meat : hadst thou been whipt out of thy writing trade forty years ago, it had been happy. Thou pre- tendest to be a preacher of the gospel of peace, and thou hast one foot in the grave, it is time for thee to begin to think, what account thou inten dest to give ; but leave thee to thyself, and I see thou wUt go on as thou hast begun ; but by the grace of God I wiU look after thee. I know thou hast a mighty party, and I see a great many of the brotherhood in corners, waiting to see what wUl become of their Don, and a Doctor of the party. Dr. Bates at your elbow, but by the grace of Almighty God, I wUl crush you aU." Happier days for the dissenters were about to commence. James abdicated the throne, and WU liam and Mary ascended it. On this happy occasion, the dissenting ministers in London and the neigh bourhood, with Dr. Bates at their head, waited on their Majesties with an address of congratulation, when he made the foUowing speech. Dr. Bates' speech to the King. May it please your Majesty, The series of successful events that has attended your glorious enterprize for the saving these king doms from so imminent and destructive evils' has been so eminent and extraordinary, that it may force an acknowledgment of the Divine Providence from those who deny it, and cause admiration in aU who believe and reverence it. The beauty and speed of this happy work are the bright signatures of his Iiand, who creates deUverance for his people: the THE AUTHOR. XV less of human power, the more of divine wisdom and goodness has been conspicuous in it. If the dehverance had been obtained by fierce and bloody battles, victory itself had been dejected and sad, and our joy had been mixed with afflicting bitterness ; but as the sun ascending the horizon dispels with out noise the darkness of the night, so your serene presence has, without tumults and disorders, chased away the darkness that invaded us. In the sense of this astonishing dehverance, we desire with all pos sible ardency of affection, to magnify the glorious name of God, the author of it, by whose entfre efficacy the means have been successful ; and we can not without a warm rapture of thankfulness recount our obhgations to your Majesty ; the happy instru ment of it. Your iUustrious greatness of mind, in an undertaking of such vast expence, your heroic zeal in exposing your most precious life in such an adventurous expedition, your wise conduct, and unshaken resolution in prosecuting your great ends, are above the loftiest flights of language and exceed aU praise. We owe to your Majesty the two greatest and most valuable blessings, that we can enjoy : — The preservation qf the true religion, our most sacred treasure ; and the recovery of the falling state, and the establishing it upon just foundations. Ac- 03rding to our duty, we promise unfeigned fidehty, Mid true aUegiance to your Majeisty's person and government. We are encouraged by your gracious promise upon our ffrst address, humbly to desfre and hope, that your Majesty wiU be pleased by your wisdom and authority, to estabhsh a firm union of yom- protestant subjects in matters of rehgion, by making the rule of Christianity to be the rule of conformity. Our blessed union in the purity and peace of the gospel wUl make this church a fair and lovely type of heaven, and terrible to our anti-chris- tian enemies : this wiU make England the steady centre from whence a powerful influence wiU be derived for the support of reformed Christianity Xvi MEMOIR OP abroad. This wUl bring immortal honour to your name, above the trophies and triumphs of the most renowned conquerors. We do assure your Majesty, that we shaU cordiaUy embrace the terms of union which the ruhng wisdom of our Saviour has pre scribed in his word. We shaU not trespass further on your royal patience, but shaU offer up our fervent prayers to the King of kings that he will please to dfrect your Majesty by his unerring wisdom, and always inchne your heart to his glory, and encom pass your sacred person with his favour as with a shield, and make your government an universal blessing to these kingdoms." To which his Majesty replied, " I take kindly your good wishes, and what ever is in my power shaU be employed for obtaining such an union among you. I do assure you of my protection and kindness." Dr. Bates also addressed the Queen in a simUar strain, and her Majesty returned this answer : " I will use all endeavours for the obtaining an union that is necessary for the edifying of the church. I desire your prayers." The Dr. stood high in the estimation of both their Majesties, and the Queen often entertained herself in her closet with his wri tings, a circumstance equally honourable to her Ma jesty and our author. If interest could have induced him to conform, he wanted not the strongest temp tation. But integrity of principle was to him too valuable to be sacrificed for worldly emolument: and he maintained his integrity to the end of his Hfe. It was another amiable trait in his character, that the interest he had with persons in elevated situations iii life, was employed more in the behalf of others than in his own. When Dr. TiUotson was Archbishop he used his interest with him in procuring a pardon for Dr. N. Crew, Bishop of Dur ham, who for his conduct in the ecclesiastical com- THE AUTHOR. XVll mission, had been excepted out of the act of indem nity, which passed in sixteen hundred and ninety. On the death of the Queen, he preached a funeral sermon on the occasion, friU of good sense and piety ; and also presented to the bereaved Mo narch the address of condolence from the dissenting ministers in London and its vicinity, which stands among his works as the production of his pen. The address wiU be found by the reader at the end of the funeral sermon, and is therefore not inserted in this place. His being thus chosen on these great occasions to head his bretliren, and be their spokesman, shows in how high estimation he was held by them. The inffrmities incident to advanced age, began now to multiply upon him ; as did also the consola tions of that gospel of which for so many years he had been so distinguished and successful a preacher. In an exceUent funeral sermon, preached by him on the death of Dr. Jacomb, he thus expressed him self, — " If it so pleased the wise and sovereign dis poser of aU things how much rather would I be an attentive hearer of that blessed servant of God who is now above, than preach his funeral sermon at this time. That my sad voice should be reserved for this mournful service is both contrary to my desire and expectation. O fraU and faithless life of man ! who would have thought that Dr. Jacomb whose natural vigour and ffrm complexion promised a longer con tinuance here, should have a period put to his days, and that I should survive, whose life has heen pre served for many years like the weak light of a tamp in the open air ?" It had been his prayer, that he might not out live his usefulness, and his prayer was answered, he finished his life and his work together. His growing heavenly-mindedness had been observedby all around him. The God of his salvation was maturing him, for brighter scenes and higher enjoyments. On the fourteenth of July, sixteen hundred and ninety- XVUl .MEMOIR OP nine, at the good old age of seventy-four, he died happy in Christ, and is now reaping the faithful servant's reward.. " Mark the perfect man and be hold the upright, for the end of that man is peace." In his person he was handsoirie. His counte nance was calm and dignified, indicatr\'e of the hea- vjenly serenity that reigned in his mind. His natural and acqufred endowments were much above the ordinary -stamp, A quickness of apprehension was united with a sohd judgment. His memory was remarkably tenacious, and is said never to have failed him, not even at the age of seventy-four. He was an unwearied reader, and read to purpose. A dignitary in the church once said, " Had 1 to coUect a hbrary I would as soon consult Dr. Bates as any man I know." He was himself a living hbrary. — But aU his fine talents-^aU his stores of learning, were made subservient to his great work as a minis ter of the gospel- — aU were consecrated to the service of Jesus Christ, his divine Master ; and aU the honours resulting from them were laid at his feet.^.-.- Great was his skUl in the explication and apphcation of the word of truth; and in the solution of cases of conscience, he M'^as particularly expert and judi cious. In his private conversation, he was interest ing, entertaining and instructive, but never " The fattie or harlequin of the room." Into what trans ports of admiration and love of God.^— says the holy and exceUent Howe, have I seen him brealy forth! whfen some things foreign, or not immediately rela ting to practical godliness had taken up a good part of our time. How easy a step did he make it from earth to heaven! As a minister, he was a wise master-buUder. His sermons were chiefly pi-actical ; always breathing a devotional spirit, enriched with happy and appro priate aUusions, " His eloquence; which hke that of the ancient classics, has not become antiquated by the lapse of more than a century,' must to his contemporaries have been singularly fascinating." THE AUTHOR. XIX His candour was great, too great for the bigots of his own denomination. It wa.s engrained in his mind, and whUe others were ever uttering the war-whoop of a party, he was for peace and unity; and unmoved by the clamours of the iUiberal and uncandid he vigorously pursued his design of promoting union among Christians, so long as there was any hope of accomphshing it. Amiable man ! would to God the church of Clirist abounded with ministers hke- minded ! Such may we be disposed to imitate, to emulate, and if possible to excel ; and with such, after the toils and sorrows of this state shaU come to a final close, may it be our fehcity to spend the long and ever-lengthening ages of eternity. Leeds, May 23d, 1815. W. F. THE H A M M O N Y DIVINE ATTRIBUTES, IN THE CONTRIVANCE AND ACCOMPLISHMENT OF M^JV'S REIDBMIPTIOJV LORD JESUS CHRIST. PREFACE. , A HE subject of the ensuing discourses is of that inestimable ex. cellency and importance, that it deserves our deepest reflectiors and care to consider and apply it: it is the gre-it mystery of godli ness, the design of eternal wisdora, the cniefest of all God's works, that contd^'.sthe glorious wonders ofhis mercy and power, wherein he renders himself raost worthy of our supreme veneration and af fection. Our most raised thoughts are infiai'ely beneath its digni. ty. Though the light of the gospel hath clearly revealed so much ofit, as is requisite to be known in our earthly state, yet the sub limer parts are still secret, and reserved for a full discovery, by the brightness of our Saviour's appearance. Now if the excellency of things excites onr spirits to be attentive in searching into their na ture, tbis divine object should awaken all our powers, and arrest our minds, in the serions steady contemplation of it, being alone capable to satisfy their immortal appetite. The importance of it is correspondent to its excellency; for it is no less than the recovery of us from extreme and eternal misery, and the restoring of us to the enjoyment of the blessed God ; a felicity withont comparison or end. If we have any regard to salvation, (and who wonld be so unhappy as to neglect it for unconcerning frivolous vanity ?) it will be delightful to know the means by which we may obtain it ; and to employ the flying moments of our short time, in those things that are profitable for our last end, that we may not lose temporal and eternal life together. Many of tbe ancient and modern divines have written of this no. ble argument, from whom 1 have received benefit in the following composure; but none, as I know, hath considered all the parts to gether, and presented tbem in one view. There still remains a rich abundance for the perpetual exercise of our spirits. The eternal word alone was able to perfect all things by once speaking. Iln. man words are bnt an echo that answers the voice of God, and can. not fully express its power, nor pass so immediately through the sense to tbe heart, but they must be repeated. May these discour. ses be effectual to inflame us with the most ardent love to our Sa- viour, who ransomed us with the invaluable price of his own blood; and to persuade us to live for heaven, the purchase of that sacred treasure, I shall for ever acknowledge the divine grace, and obtain my utmost aim. A 2 THE HARMONY BIVINE ATTRIBUTES. CHAP. I. The Introduction. A short view of man's primitive state. His conformity to God ; natnral, moral, and in happiness and dominion over the creatures. The moral resemblance, as it refers to all the facul,ties. The happiness of man, with respect to his sensitive and spiritual nature. Of all sublunary creatures he is only capable of a law. What the law of nature contains. God entered into a covenant with man. The reasons of that dispensation. The terms of the covenant were becoming God and man. The special clause in the covenant concerning the tree of knowledge of good and evil. The reasons of the prohibition, 1 HE felicity which the Lord Jesus procured for believers, in cludes a perfect freedom from sin, and all afflictive evils, the just consequences of it : and the fruition of righteousness, peace and joy, wherein the kingdom of God consists. In this the evangelical covenant excels the natural ; the law supposes man upright, and the happiness it promises to exact obedience, is called life; it re- . wards innocence with immortality : but the blessedness of the gospel is styled salvation, which signifies the rescuing of lapsed man from a state of misery, and the investing of him with unpe- rishing glory. In order to the discovering of the excellency of this benefit, and the endearing obligations laid on us by our Redeemer, it is A .3 6 THE HARMONY OF CHAP. I. necessary to take a view of that dreadful and desperate calamity which seized upon mankind : the wretchedness of our captivity illustrates the glory of our redemption. And since the misery of man was not the original condition of his nature, but the effect of his guilty choice, it is requisite to make some reflection upon his first state, as he came out of the pure hands of God ; that comparing our present misery with our lost happiness, we may revive in our breasts, the affections of sorrow, sl^ame and indigna tion against ourselves ; and considering that the heavenly Adam hath purchased for us a title to a better inheritance than was forfeited by the earthly one, we may, with the more affectionate gratitude extol the favour and power of our Redeemer. Gqd who is the living fountain of all perfections, spent an en tire eternity in the contemplation of his own excellencies, before any creature was made. In the moment appointed by his wis dom, he gave the first being to the world. Three distinct orders of natures he formed, the one purely spiritual, the other purely material, and between both one, mixed, which unites the ex tremes in itself. This is man, the abridgement of the universe, allied to the angels in his soul, and to material things in his bo dy, and capable of the happiness of both ; by his internal facul ties enjoying the felicity of the intellectual, and by' his extemal tasting the pleasures of the sensitive world. ], Man's greatest ex cellency was a perfect conformity to the divine pattern. " God created man in his own likeness, in the image of God created he him." This includes. First, The natural similitude of God in the substance of the soul, as it is an intelligent, free, spiritual and immortal being. This is assigned to be the reason of the law, that " Whoso sheds man's blood, by man shall his blood be shed; for in the image of God made he man." Gen. 9. 6. Secondly, A moral resemblance in its qualities and perfections. Thirdly, That happiness and dignity of man's state, which was the consequent and accession to his holiness. The natural resemblance I shall not insist on. For the distirict illustration of the other, we must consider God in a threefold respect, 1 . In respect of his absolute holiness, unspotted purity, infi nite goodness, incorruptible justice, and whatever we conceive under the notion of moral perfections. 2. With respect to his complete blessedness, (the result of his CHAP. I. THE DIVINE AtTTRIBUTES. 7 infinite excellencies; as he is perfectly exempt from all evils which might allay and lessen his feUcity, and enjoy those plea:- sures which are worthy of his pure nature and glorious state. 3. In regard of his supreme dominion, which extends itself to all things in heaven and earth. Now in the participation of these the image of God did principally consist. The holiness of man was the copy of the divine purity; his happiness a re presentation of the divine felicity; and his dominion oyer the lower world the resemblance of God's sovereignty. I will take a particular survey of them. I. Man was conformed to God in holiness. This appears by the expressions of the apostle concerning the sanctification of corrupt man, which he sets forth, by the ' renewing of him in knowledge, righteousness and holiness, after the image of the Creator-' The renovation of things is the restoring of them to their primitive state, and is more or less perfect, by its propor tion to, or distance from the orignal. Holiness and righteousness are the comprehensive sum of the moral law, which not only re presents the will, but the nature of God in his supreme excellen cy, and in conformity to it the divine likeness eminently appear-. ed. Adam was created with the perfections of grace: the pro gress of the most excellent saints is incomparably short of his beginning: by this. We may, in part, conjecture at the beauty of holiness in him, of which one faint ray appearing in renewed per sons is so amiable. This primitive beauty is expressed in scrip ture by rectitude : " God made man upright," There was an universal entire rectitude in his faculties, disposing them for their proper operations. This will more fully appear by considering the distinct powers of the soul, in their regular constitutions. 1. The understanding was enriched with knowledge. Nature was unveiled to Adam, he entered into its sanctuary, and disco vered it§ mysterious operations. When the creatures came to pay their homage to him, " whatsoever he called them, that was the name thereof," Gen. 2. 19. And their names expressed their natures. His knowledge reached through the whole com pass of the creation, from the sun the glorious vessel of light, to the glow-worm that shines in the hedge. And this knowledge was not acquired by study, it wap not the fruit of anxious inquir}-, but as the illumination of the air is in an instant by the light cf A 4 8 THE HARMONY OF CHAP. I. the moming, so his understanding was enlightened by a pure beam from the Father of lights. Besides, he had such a knowledge of the Deity, as was suffi cient for his duty and felicity. His mind did not stick in the material part of things, but ascended by the several ranks of beings to the universal cause. He discovered the glory of the divine essence and attributes by their wonderflil effects. (1.) Almighty power. When he first opened his eyes, the stupendous fabric of heaven and earth presented itself to his view, and in it the most express and clear characters of that glorious power which produced it. For what could overcome the infinite distance between not being and being, but infinite power? As there is no proportion between not being and being, so the cause which unites those terms, must be without limits. Now the di vine word alone (which calls the things that are not, as if they were) caused the world to rise from the abyss of empty no thing, "At God's command the heavens and all their host were created." And this led him to consider the immensity of the di-vine essence ; for infinite power is incompatible with a finite essence, and by the consideration of the immensity he might ascend to the etemit}^ of God. To be etemal without beginning, and infinite without bountis, infer one another, and necessarily exist in the same subject, Fer it is impossible that any thing which is formed by another, and hath a beginning, shonld not be Hmited in its nature by the cause that produced it. Therefore the apostle declares, Rom. 1. 20. that the etemal power of God is set forth in the creation of the world; joining with the disco ven,- ofhis poiver, that of his etemitv. (2.) Admirable wisdom appeared to man in the creation. For by considering the variety and union, the order and efficacv, the beauty and stability of the world, he clearly discerned that wis dom which so regularly disposed all. It is thus that wisdom speaks, Prov. 8. 2/, 2B, 29. " When he prepared the heavens, I was there: when he set a compass upon the face of the depth: when he established the clonds above : when he stTemgtHeaed the fountains of the deep: when he gave the sea his decree, that the waters should not pass his commandments: when he appcnnted the foundations of the earth ; I was ^vith him," contriving all in the best manner for ornament and me. The knowle<%e of this CH.4P. I. THE DIVINE ATTRIBUTES. i) , filled his soul with wonder and delight. The psalmist breaks forth with astonishment, as one in the midst of innumerable mi racles, Psal. 104. 24. "O Lord, how manifold are thy works! in wisdom hast thou made them all." And if he discovered such wonderful and divine -nisdom in the works of God, when the vir gour of the human understanding was so much impaired by the fall; how much more did Adam,, who perfectly understood uni versal nature, the offices of its parts, the harmony of the whole, and all the just laws of union, by which God hath joined toge ther such a multitude of beings so distant and disagreeing, and how the pubhc peace is preserved by their private enmity? This discovery caused him to acknowledge, that " great is the Lord, and of great power : his understanding is infinite." (3.) Infinite goodness shinetl forth in the creation. This is the leading attribute, that called forth the rest to work. As there was no matter, so no motive to induce God to make the world, but what arose fl-oin his goodness: for he is an all-suffici ent being, perfectly blessed in himself. His majesty is not in creased by the adoration of angels, nor his greatness by the obe dience of nature; neither was he less happy, or. content, in that eternal duration before the existence of any creature, than he is since. His original felicity is equally incapable of accession, as of diminution. It is evident therefore, that only free and unex- cited goodness moved him to create all things, that he rnight im part being and happiness to the creature, not enrich his own. ¦ And as by contemplating the other works of God, so especi ally by reflecting upon himself: Adafti had a «lear sight of the divine attributes which concurred in his creation. Whether he considered his lowest part, the body, it was formed of the earth, the most artificial and beautiful piece of the visible world. * The contrivance of its parts was with that proportion and exactness, as most conduced to "comeliness and service. Its stature was erect and raised, becoming the Lord of the creatures, and an ob server of the heavens. A divine beauty and majesty was shed upon it. And this was no vanishing ray, soon eclipsed by a dis ease, and extinguished by death, but shined in the countenance without any declination. The tongue was man's peculiar glory, * Difficile est expedire utrum species an utilitas major sit. Laet. de Opis, Horn. 10 THE HARMONY OT CHAP. I. being the interpreter of the mind, and capable to signify all the affections of the soul. In short, the body was so framed, as to make a visible discovery of the prerogatives of his CTcation. And when he reflected upon his soul that animated his dust, its ex cellent endowments wherein it is comparable to the angels, its capacity of enjoying God himself for ever, he had an intemal and most clear testimony of the glorious perfections of his Creator. For man, who alone admires the works of God, is the most ad mirable of all. * 2. The image of God was resplendent in man's conscience, the seat of the practical knowledge, and treasury of moral principles. The directive faculty was sincere and uncorrupt, not infected with any disguising tincture : it was clear from all prejudices, which might render it an incompetent judge of good and evil. It in stmcted man in all the parts of his relative obligations to God, and the creatures. It was not fettered and confined, fearfully re straining from what is lawful; nor Ucentious and indulgent in what is forbidden. Briefly;, conscience in Adam upright, was a subordinate god, that gave laws, and exacted obedience to that glorious being who is its superior. 3. There was a divine impression on the will. Spiritual rea son kept the throne, and the inferior faculties observed an easy and regular subordination to its dictates. The affections were exercised with proportion to the quality of their objects. Reason was their inviolable rule, love the most noble, and master-affec tion, which gives being and goodness to all the rest, even to ha tred itself; (for so mnch we hate an object, as it hinders our en- jojTnent of the good we love :) this precious incense was offered up to the excellent and supreme being, which was the author of his hfe. Adam fiilly obeyed the first and great command, of lo ving the Lord with all his heart, soul and strength. His love to other things was regulated by his love to God. There was a perfect accord between flesh and spirit in him. They both joined in the service of God, and were naturally moved to their happiness. As the two eyes consent in their motion, so reason and sense agreed for the same end. In short, the image of God in Adam, was a living, powerful principle, and had the same relation to the soul which the soul hath to the body, to animate and order all its * Miratur alia homo, cam sit ipse mirator maximam miraculum. Aag,. CH.VP. I. THE DIVINE ATTRIBUTES. 11 faculties in their offices and operationa, according to the wjll of his Creator, The image of God consisted (though in an inferior degree) in the happy state of man. Herein he resembled that infinitely blessed being. This happiness had relation to the two natures, which enter into man's composition : 1. To the animal and sensitive, and this consisted in two things. 1 . In the excellent disposition of his organs. 2. In the enjoyment of convenient objects. (1.) In the excellent disposition ofthe organs. His body was formed immediately by God, and so not liable to these defects which proceed from the weakness of second causes. No blemish, or disease, which are the effects and footsteps of sin, were to be found in him. His health was not a frail inconstant disposition, easily ruined by the jarring elements, but firm and stable. The humours were in a just temperament, to prevent any distemper which might tend to the dissolution of that excellent frame. Briefly, all the senses were quick and lively, able to perform with facility, vigour and delight, their operations. (2.) There were convenient objects to entertain his sensitive faculties. He enjoyed nature in his original purity, crowned with the be nediction of God, before it was blasted with the curse. The world was all harmony and beauty, becoming the goodness of the Creator ; and not as it is since the fall, disordered and deformed in many parts, the effect of his justice. The earth was liberal to Adam of all its treasures, the heavens of their light, and sweetest influences. He was seated in Eden, a place of so great beauty and delight, that it represented the celestial paradise which is refreshed with rivers of pleasure. And as the ultimate end of the creatures was to raise his mind, and inflame his heart with the love of his great benefactor ; so their first and natural use was the satisfaction of the senses, from whence the felicity of the animal life did proceed. 2. His supreme happiness consisted in the exercise of his most noble faculties on their proper objects. This will appear by con sidering, that as the spiritual faculties have objects which infi nitely excel those of the sensitive ; so their capacity is more en larged, their union vrith objects is more intimate, and their per ception is with more quickness and vivacity: and thereby are 12 THE HARMONY OF CHAP. I. the greatest instruments of pleasure to the rational being. Now the highest faculties in man are the understanding and will, and their happiness consists in union with God by knowledge and love. (1.) In the knowledge of God. As the desire of knowledge is the most natural to the human soul, so the obtaining of it pro duces the most noble and sweetest pleasure. And proportionably to the degrees of excellency that are in objects, so much of ra tional perfection and satisfaction accrues to the mind by the knowledge of them. The discovery of the works of God greatly affected man, yet the excellencies scattered among them are but an imperfect and mutable shadow of God's infinite and unchange able perfections. How much more delightfiil was it to his pure understanding, tracing the footsteps and impressions of God in natural things, to ascend to him who is the glorious original of all perfections ! And though his finite understanding could not comprehend the divine excellencies, yet his* knowledge was an swerable to the degrees of revelation wherein God was manifest ed. He saw the admirable beauty of the. Creator through the transparent veil of the creatures. And from hence there arose in the soul a pleasure pure, solid and satisfying, a pleasure divine; for God takes infinite contentment in the contemplation of him self. (2.) The happiness of man consisted in the love of God. It was not the naked speculation of the Deity that made him hap py, but such a knowledge as ravished his affections : for happi ness results from the fmitions of all the faculties. It is tme, that by the mediation of the understanding the other faculties have access to an object; the will and affections cannot be inclined to any thing, but by virtue of an act of the mind which propounds it as worthy of them : it follows therefore that when by the dis covery of the transcendent excellencies in God, the soul is exci ted to love and to delight in him as its supreme good, it is then really and perfectly happy. Now as Adam had a perfect know ledge of God, so the height of his love was answerable to his . knowledge, and the completeness of his enjoyment was according to his love. All the divine excellencies were amiable to him. The majesty, purity, justice, and power of God, which are the terror of guilty creatures, secured his happiness whilst he continued in his obedience. His conscience was clear and calm, no unquiet CHAP. I. THE DIVINE ATTRIBUTES. 13 fears discomposed its tranqnillity, it was the seat of innocence and peace. Briefly, his love to God was perfect, (1 John 4. 10.) with out any allay of tormenting fear ; and delight, its inseparable attendant, was pure, without the least mixture of sorrow. 3. There was in man's dominion and power over the creatures a shining part of God's image. He was appointed God's lieute nant in the world, and adorned with a flower of his crovra. God gave him the solemn investiture of this dignity, when he brought the creatures to receive their names from him, (Psal. 8. 5, 6.) which was a mark of their homage, and a token of his supreme empire to command them by their names. As this dominion was established by the order of God, so it was exercised by the me diation of thft body. In his face and words there was something «o powerful, as commanded au tiu. TmatJ! of the lower world. And as their subjection was most easy without constraint or re sistance, so it was most equal without violence and oppression. Thus holy and blessed was Adam in his primitive state. And that he might continue so, he was obliged for ever to obey the will of God, who bestowed upon him life and happiness. By the first neglect of his duty he would most justly and inevitably incur the loss of both. This will appear by considering the design of God in the creation. God did not make the world and man for the mere exercise of his power, and so left them ; but as the production of all things was from his goodness, so their resolution and tendency are for his glory. He is as universally the final, eis the efficient cause of all creatures. For that which receives its being from another, can not be an end to itself ; for the prevision of the end irt the mind of the Creator sets him a work, and is antecedent to the being ofthe creature. Therefore the wise man tells us, Prov. 16.4. that " God made all things for himself." And the apostle, Rom. 11.36. That "of him, and to him, and through him are all things ; to whom be glory for ever." The lower rank of crea tures objectively glorify God, as there is a visible demonstration pf his excellent attributes in them : man is only qualified to know and love the Creator, And as the benefit of all redounds to him, it is his duty to pay the tribute for all. By his mouth the world makes its acknowledgment to God. He is the interpreter of the silent and uninterrapted praises, which the full choirs of heaven &nd earth renders to him, " O Lord, all thy works praise theej" 14 THE HARMONY OV CHAP. I. Psal, 145. 10. (from the most noble to the least worthy) " thy saints bless thee." Thankfulness is the homage due from under standing creatures. And from hence it follows, that man only was in a state of moral dependance, and capable of a law. For a law being the declaration of the superior's will requiring obedience, aud threat ening punishment on the failure thereof, there must be a princi ple of reason and choice in that nature that is governed by it. 1. To discover the authority that enjoins it. 2. To discern the matter of the law. 3. To determine itself out of judgment and election to obedience, as most excellent in itself, and advantage ous to the performer. Now all inferior creatures are moved by, the ser.ret force of natural inclinations : they ar- lusensiDie of moral engagements, and are not wrought on in an illuminative way by the foresight of rewards and punishments : but man who is a reasonable creature owes " a reasonable service," Rom. 12. I. Audit is impossi ble that man should be exempt from a law, for as the notion of a God, that- is, of the first supreme Being, excludes all possibi lity of obUgation to another, " Who hath first given to the Lord and it shall be recompensed to him again?" Rom, 11. 36, And of subjection to a law ; for supremacy and subjection are incom patible ; so the quality of a creature includes the relation of de pendance and natural subjection to the will of God. This is most evident from that common principle which governs the in telligent creation : it is a moral maxim to which the reasonable nature necessarily assents, that the dispen.sing of benefits acquires to the giver a right to command, and lays on the receiver an obligation to obey ; and these rights and duties are measured by the nature of the benefits as their just mle. This is visible ia that dominion which is amongst men. If we ascend to the first springs of human laws, we shall find the original right of power to arise either from generation in nature, or preservation in war, or some public good accming to the society by the pradent care of the governor. Now the being and blessedness of the creature are the greatest and most valu able benefits that can be received ; and in the bestowing of them is laid the most real foundation of power and authority. Upon this ajccopnt man, who derives his Ufe and felicity from God, is under a natural and strong obligation to comply with his vrill. ¦OHAP. 1. THE DIVINE ATTRIBUTES. 15 From this right of creation God asserts his umversal dominion : " I have made the earth, and created man upon it, even my hands have stretched out the heavens, and all their hosts have I commanded," Isa. 45. 12. And the psalmist tells us, Psal, 100. 3. " Know ye that the Lord he is God, it is he that made us, and not we ourselves ; we are his people, and the sheep of his pasture." His jurisdiction is grounded on his propriety in man ; and that arises from his giving being to him. Isa, 44. 21, " Re member, O Israel, for thou art my servant, I have formed thee." From hence he hath a supreme right to impose any law, for the jjerformance of which man had an original power. Universal obedience is the just consequent of our obUgatjons to the divine goodness. Suppose that man were not the work of God's hands, yet the infinite excellency of his nature gives him a better title to com- anand us, than man hath upon the account of his reason to go- ¦jrern those creatures that are inferior to him. Or suppose that God had not created the matter of which the body is composed, but only inspired it with a living soul, yet his right over us had been unquestionable. * The civil law determines, that when an artificer works on rich materials, and the engraving be not of extraordinary value, that the whole belongs to him who is the owner of the materials : but if the matter be mean, and the workmanship excellent, in which the price wholly lies; asif a painter should draw an admirable picture on a piecse of canyass, the picture of right belongs to him that drew it, imtit. Justin. So, if according to the error of some philosophers, (Plato) the matter of which the world was made had been eternal, yet God having infused a reasonable soul into a piece of day,' whjch is the principle of its life, and gives it a transcendent value above all other beings which were made of the same elemeilt, it is most just he should have a property in him, and dominion over him. The law of nature, to which man was subject upon his crea tion, contains those mor.al principles concerning good and evil, which have an essential equity in them, and are the measures of bis duty to God, to himself, and to his fellow-creat«res. This was published by the voice of reason, and is " holy> just and * Si plus sit pretii in opere quam in materia, dominiom est ejus qui spe- tlum fecisset; quoniam quod pluris est, id prevalejitia sua qaod minus est ad be "trahat. Connan. 16 THE HARMONY OF CHAP, I. good." Rom. 7. 12. Holy, as it enjoins those things wherein there is a conformity to those attributes and actions of God which are the pattern of our imitation : so the general rule is, " be holy, as God is holy, in all manner of conversation," 1 Pet. 1 . 15. And this is most honourable to the human nature. It is just, that is exactly agreeable to the frame of man's faculties, and most suitable to his condition in the world. And good, that is, beneficial to the observer of it ; " in keeping of it, there is great reward." Psal. 19. II. And the obligation to it is eternal; it being the unchangeable will of God, grounded on the natural and unvariable relations between God and man, and between man ftnd the creatures. Besides the particular directions of the law of nature, this ge neral principle was planted in the reasonable soul, to obey God in any instance wherein he did prescribe his pleasure. Moreover, God was pleased to enter into a covenant with Adam, and with all his posterity naturally descending from him. And this was the effect, 1. Of admirable goodness: for by his supremacy over man, he might have signified his will merely by the way of empire, and required obedience ; but he was pleased to condescend so far as to 'deal with man in a sweeter manner, as with a creature capa ble of his love, and to work upon him by rewards and punish ments congraously to the reasonable nature. 2. Of vrisdom, to secure man's obedience : for the covenant being a mutual engagement between God and man, as it gave him infallible assurance of the reward to strengthen his faith, so it was the surest bond to preserve his fidelity. It is tme, the precept alone binds, by virtue of the authority that imposes it, but the consent of the creature increases the obligation ; it twists the cords of the law, and binds more strongly to obedience. Thus Adam was God's servant, as by the condition of his nature, so by his choice, accepting the covenant, from which he could not recede without the guilt and infamy of the worst perfidi ousness. The terms of the covenant were becoming the parties con cemed, God and man ; it established an inseparable connexion between duty and felicity. This appears by the sanction. Gen. 2. 17. " In the day thou eatest of the forbidden fruit, thou shalt die :" in that particular species of sin the whole genus is in- CHAP. I. THE DIVINE ATfRIBUTES. 17 eluded; according to the apostle's exposition. Gal. 3. 10. " Cursed is every one that doth not continue in all the works of the law to do them." The threatening of death was expressed, it being more difficult to be conceived : the promise of life upon his obedience was implied, and easily suggested itself to the ra tional mind. These were the most proper and powerful motives to excite his reason, and affect his will. For death primarily sig nifies the dissolution of the vital union between the soul and body, and consequently all the preparatory dispositions thereunto, diseases, pains, and all the affections of mortality, which termi nate in death as their centre. This is the extremest of temporal evils, which innocent nature shrunk from, it being a deprivation of that excellent state which man enjoyed. But principally it signified the separation of the soul from God's reviving presence, who is the only fountain of felicity. Thus the law is interpreted by the Lawgiver, "the soul that sins shall die," Ezek. 18,4. Briefly, death in the threatening is comprehensive of all kinds and degrees of evils, from the least pain to the completeness of damnation. Now, it is an inviolable principle deeply set in the human nature, to preserve its being and blessedness ; so that nothing could be a more powerfiil restraint from sin, than the fear of death, which is destructive to both. This constitution of the covenant was founded not only in the will of God, but in the nature of things themselves ; and this" ap pears by considering, I . That holiness is more excellent in itself, and separately con sidered, than the reward that attends it. It is the peculiar glory of the divine nature, " God is glorious in hoUness," And as he prefers the infinite purity of his nature, before the immortal felicity of his state ; so he values in the reasonable creature the virtues by which they represent his holiness, more than their perfect contentment by which they are like him in blessedness. Now God is the most just esteemer of things, his judgment is the infallible measure of their real worth ; it is therefore, ac cording to natural order, that the happiness of man should de pend upon his integrity, and the reward be the fruit of his obe dience. And though it is impossible that a mere creature in what state soever, should obtain any thing from God by any other title but his voluntary promise, the effect of his goodness, yet it was such B 18 THE HARMONY OF CHAP, I. goodness as God was invited to exercise by the consideration of man's obedience. And as the neglect of his duty had discharged the obligation oti God's part, so the performance gave him a claim by right of the promise to everlasting life. 2. As the first part of the alliance was most reasonable, so was the second, that death should be the wages of sin. It is not conceivable that God should continue his favour to man, if he turned rebel against him : for this were to disarm the law, and expose tbe authority of the lawgiver to contempt, and would re flect upon the wisdom of God. Besides, if the reasonable crea ture violates the law, it necessarily contracts an obUgation to punishment. So that if the sinner who deserves death, should enjoy life, without satisfaction for the offence, or repentance to qualify him for pardon, (both which were without the compass of the first covenant) this would infringe the unchangeable rights of justice, and disparage the divine purity. Iri the first covenant there was a special clause, which re spected man as the inhabitant of paradise, that he should " not eat of the tree of knowledge of good and evil" upon pain of death, Gen. 2. 17. And this prohibition was upon the most wise and just reasons. 1. To declare God's sovereign right in all things. In the quality of Creator he is supreme Lord, Man enjoyed nothing but by a derived title from his bounty and allowance, and with an obligation to render to him the homage of all. As princes, when they give estates to their subjects, still retain the royalty and receive a sma'fl , rent, which, though inconsiderable in its value, is an acknowledgment of dependance upon them : so when God placed Adam in paradise, he reserved this mark of his so vereignty, that in the free use of ail other things, man should abstain from the forbidden tree, 2. To make trial of man's obedience in a matter very congi'u- ous to discover it. * If the prohibition had been grounded on any moral internal eril in the nature of the thing itself there had not been so clear a testimony of God's dominion nor of Adam's subjection to it. But when that which in itself was in- » In minimis obedientiae periculum faciunt legislatores, quia legislatoris ad obedientiam obligantis potius habenda est ratio, quam rei de qua tex lata est. CHAP. I. THE DIVINE ATTRIBUTES. 19 different, became unlawfiil merely by the will of God, and when the command had no other excellency but to make his authority more sacred ; this was a confining of man's liberty, and to ab stain was pure obedience. Besides, the restraint was from that which was very grateful, an alluring to both the parts of man's compounded nature. The sensitive appetite is strongly excited by the lust of the eye ; iand this firuit being beautiful to the sight, (Gen. 3. 6.) the forbear ance was an excellent exercise of virtue in keeping the lower ap petite in obedience. Again, the desire of knowledge is extremely quick and earnest, and, in appearance, most worthy of the ra tional nature ; nullus animo suavicyr dbus. Lactant. It is the most high and luscious food of the soul. Now the tree of know ledge was forbidden ; so that the observance of the law was th^ more eminent, in keeping the intellectual appetite in mediocrity. In short, God required obedience as a. sacrifice. For the prohi bition being in a matter of natural pleasure, * and a curb to furiosity, which is the lust and concupiscence of the mind after things concealed ; by a reverend regard to it, man presented his soul and body to God as a living sacrifice, which was his reasoni- able service. Rom. 12. 1, * Obseqaii gloria est in eo major, quod quis minus velit. Plin. B 2 20 THE HARMONY OF CHAP. II. CHAP. IL Man's natural state was rantable. The devil, moved bjr hatred and eorj, attempts to =,eiiace him. The temptation wa3 luitable tn man's compound ed nature. The woman b-in» deceived, persuades her husband. The quality of the first jin. Many were combined in it. It was perfectly vo- Inntary. Man had power to stand. The devil conld only allare, not compel him. His nnderstaodio^ anrf will the rauses ofhis fall. The pu- niibment was of the same d