THE
HARMONY
OF
THE
Divine
Attributes
,
IN
THE
Contrivance
and
Accomplishment
of
Man's
Redemption
by
the
Lord
JESUS
CHRIST
.
OR
DISCOURSES
,
Wherein
is
Shewed
,
How
the
Wisdom
,
Mercy
,
Justice
,
Holiness
,
Power
and
Truth
of
God
are
glorified
in
that
Great
and
Blessed
Work
.
By
William
Bates
,
D.
D.
Which
things
the
Angels
desire
to
look
into
.
1
Pet.
1.12
.
Nihil
tam
dignum
Deo
,
quam
salus
Hominis
.
Tertul.
LONDON
,
Printed
by
J.
Darby
,
for
Nathaniel
Ranew
,
and
Jonathan
Robinson
,
at
the
Kings
Arms
,
and
Golden
Lyon
in
St.
Pauls
Church-Yard
;
and
Brabazon
Aylmer
,
the
at
three
Pigeons
in
Cornhil
,
1674.
THE
PREFACE
.
THe
Subject
of
the
ensuing
Discourses
is
of
that
inestimable
excellency
and
importance
,
that
it
deserves
our
deepest
reflections
,
and
care
to
consider
and
apply
it
:
'T
is
the
great
Mystery
of
Godliness
,
the
design
of
Eternal
Wisdom
,
the
chiefest
of
all
Gods
Works
,
that
contains
the
Glorious
Wonders
of
his
Mercy
and
Power
,
wherein
he
renders
himself
most
worthy
of
our
Supreme
Veneration
and
Affection
.
Our
most
raised
Thoughts
are
infinitely
beneath
its
Dignity
.
Although
the
Light
of
the
Gospel
hath
clearly
reveal'd
so
much
of
it
as
is
requisit
to
be
known
in
our
earthly
state
,
yet
the
sublimer
parts
are
still
secret
,
and
reserv'd
for
a
full
discovery
by
the
brightness
of
our
Saviour's
Appearance
.
Now
if
the
Excellency
of
things
excites
our
Spirits
to
be
attentive
in
searching
into
their
nature
,
this
Divine
Object
should
awaken
all
our
Powers
,
and
arrest
our
Minds
,
in
the
serious
steady
contemplation
of
it
,
being
alone
capable
to
satisfy
their
immortal
appetite
.
The
Importance
of
it
is
correspondent
to
its
excellency
:
for
't
is
no
less
than
the
recovery
of
us
from
extream
and
eternal
misery
,
and
the
Restoring
of
us
to
the
enjoyment
of
the
Blessed
God
,
a
felicity
without
comparison
or
end
.
If
we
have
any
regard
to
Salvation
,
(
and
who
would
be
so
unhappy
as
to
neglect
it
for
unconcerning
frivolous
Vanities
)
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
the
Ancient
and
Modern
Divines
have
written
of
this
noble
Argument
,
from
whom
I
have
received
benefit
in
the
following
composure
.
But
none
,
as
I
know
,
hath
considered
all
the
parts
together
,
and
presented
them
in
one
view
.
There
still
remains
a
rich
abundance
for
the
perpetuall
exercise
of
our
Spirits
.
The
Eternal
Word
alone
was
able
to
perfect
all
things
by
once
speaking
.
Humane
words
are
but
an
Eccho
that
answers
the
Voice
of
God
,
and
cannot
fully
express
its
Power
,
nor
pass
so
immediately
through
the
sence
to
the
Heart
,
but
they
must
be
repeated
.
May
these
Discourses
be
effectual
to
inflame
us
with
the
most
ardent
Love
to
our
Saviour
,
who
ransom'd
us
with
the
unvaluable
price
of
his
own
blood
,
and
to
perswade
us
to
live
for
Heaven
,
the
purchase
of
that
Sacred
Treasure
,
I
shall
for
ever
acknowledge
the
Divine
Grace
,
and
obtain
my
utmost
aim
.
W.
B.
CHAP.
I.
The
Introduction
.
A
short
view
of
Mans
primitive
State
.
His
Conformity
to
God
;
natural
,
moral
,
and
in
Happiness
and
Dominion
over
the
Creatures
.
The
moral
resemblance
,
as
it
refers
to
all
the
faculties
.
The
happiness
of
Man
with
respect
to
his
sensitive
and
spiritual
Nature
.
Of
all
sublunary
Creatures
he
is
onely
capable
of
a
Law
.
What
the
Law
of
Nature
contains
.
God
entred
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
Knowledg
of
Good
and
Evil.
The
Reasons
of
the
Prohibition
.
THe
felicity
which
the
Lord
Jesus
procured
for
Believers
,
includes
a
perfect
freedom
from
Sin
,
Righteousness
,
Peace
,
In
order
to
the
Discovery
of
the
excellency
of
this
Benefit
,
and
the
endearing
Obligations
laid
on
us
by
our
Redeemer
,
't
is
necessary
to
take
a
view
of
that
dreadful
and
desperate
Calamity
which
seiz'd
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
,
't
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
,
Shame
and
Indignation
against
our selves
;
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
&
Power
of
our
Redeemer
.
God
who
is
the
living
Fountain
of
all
Perfections
,
spent
an
intire
Eternity
,
in
the
Contemplation
of
his
own
Excellencies
,
before
any
creature
was
made
.
In
the
moment
appointed
by
his
Wisdom
,
he
gave
the
first
Being
to
the
〈◊〉
.
Three
distinct
orders
of
Natures
He
form'd
,
the
〈◊〉
purely
Spiritual
,
the
other
purely
Materiall
,
and
between
both
one
mixt
,
which
unites
the
〈…〉
in
it self
.
This
is
Man
,
the
abridgment
of
the
〈◊〉
verse
,
ally'd
to
the
Angels
in
his
Soul
,
and
to
material
things
in
his
Body
,
and
capable
of
the
Happiness
of
both
;
By
his
internal
Faculties
enjoying
the
felicity
of
the
Intellectual
:
and
by
his
external
tasting
the
Pleasures
of
the
Sensitive
World
.
Man's
greatest
excellency
was
a
perfect
Conformity
to
the
Divine
Patern
.
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
Mans
Blood
,
by
Man
shall
his
Blood
be
shed
;
for
in
the
Image
of
God
made
he
Man
.
Secondly
,
A
moral
Resemblance
in
its
Qualities
and
Perfections
.
Thirdly
,
That
Happiness
and
Dignity
of
Mans
state
,
which
was
the
consequent
,
and
accession
to
his
Holiness
.
The
Natural
resemblance
I
shall
not
insist
on
:
for
the
distinct
Illustration
of
the
other
,
we
must
consider
God
in
a
threefold
respect
.
1.
In
respect
of
his
absolute
Holiness
,
unspotted
Purity
,
infinite
Goodness
,
incorruptible
Justice
,
and
whatever
we
conceive
under
the
notion
of
moral
Perfections
.
2.
With
respect
to
his
compleat
Blessedness
,
(
the
result
of
his
infinite
Excellencies
;
)
as
he
is
perfectly
exempt
from
all
evils
,
which
might
allay
,
and
lessen
his
felicity
,
and
enjoys
those
pleasures
,
which
are
worthy
of
his
pure
Nature
,
and
glorious
State
.
3.
In
regard
of
his
supreme
Dominion
,
which
extends
it self
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
representation
of
the
Divine
Felicity
:
and
his
Dominion
over
the
lower
World
,
the
resemblance
of
Gods
Soveraignty
.
I
will
take
a
particular
survey
of
them
.
1.
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
knowledg
,
righteousness
and
holiness
,
after
the
image
of
the
Creator
.
The
Renovation
of
things
,
is
the
restoring
of
them
to
their
Primitive
state
,
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
inrich'd
with
knowledg
.
Nature
was
unveiled
to
Adam
,
he
enter'd
into
its
Sanctuary
,
and
discover'd
its
mysterious
Operations
.
When
the
Creatures
came
to
pay
their
Homage
to
him
,
whatsoever
he
called
them
,
that
was
the
name
thereof
.
And
their
Names
exprest
their
Natures
.
His
knowledg
reach'd
through
the
whole
compass
of
the
Creation
,
from
the
Sun
the
glorious
vessel
of
Light
,
to
the
Gloworm
that
shines
in
the
hedg
.
And
this
knowledg
was
not
acquir'd
by
Study
,
't
was
not
the
fruit
of
anxious
inquiry
,
but
as
the
illumination
of
the
Air
is
in
an
instant
by
the
light
of
the
Morning
,
so
his
Understanding
was
enlightned
,
by
a
pure
beam
from
the
Father
of
Lights
.
Besides
,
He
had
such
a
knowledg
of
the
Deity
,
as
was
sufficient
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
discover'd
the
Glory
of
the
Divine
Essence
and
Attributes
by
their
wonderful
effects
.
1.
Almighty
Power
.
When
he
first
open'd
his
eyes
,
the
stupendious
Fabrick
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
Divine
Word
alone
,
(
which
calls
the
things
that
are
not
,
as
if
they
were
)
caused
the
World
to
rise
from
the
Abyss
of
empty
nothing
.
At
Gods
Command
the
Heavens
,
and
all
their
Host
were
created
.
And
this
led
him
to
consider
the
Immensity
of
the
Divine
Essence
;
For
Infinite
Power
is
incompatible
with
a
finite
Essence
,
and
by
the
consideration
of
the
Immensity
,
he
might
ascend
to
the
Eternity
of
God
.
To
be
Eternal
,
without
beginning
,
and
Infinite
without
bounds
,
infer
,
one
another
,
and
necessarily
exist
in
the
same
subject
.
For
't
is
impossible
,
that
any
thing
which
is
form'd
by
another
,
and
hath
a
beginning
,
should
not
be
limited
in
its
Nature
by
the
cause
that
produced
it
.
Therefore
the
Apostle
declares
,
that
the
Eternal
Power
of
God
is
set
forth
in
the
Creation
of
the
World
,
2.
Admirable
Wisdom
appear'd
to
Man
in
the
Creation
.
For
by
considering
the
Variety
and
Union
▪
the
Order
and
Efficacy
,
the
Beauty
and
Stability
of
the
World
,
he
clearly
discerned
that
Wisdom
,
which
so
regularly
disposed
all
.
'T
is
thus
that
Wisdom
speaks
in
the
Book
of
Proverbs
;
When
he
prepared
the
Heavens
,
I
was
there
:
when
he
set
a
compass
upon
the
face
of
the
depth
:
When
he
established
the
Clouds
above
:
When
he
strengthened
th●
Fountains
of
the
Deep
:
when
he
gave
the
Sea
his
Decree
,
that
the
Waters
should
not
pass
his
Commandments
:
when
he
appointed
the
Foundations
of
the
Earth
:
I
was
with
him
,
contriving
all
in
the
best
manner
for
Ornament
and
Use.
The
knowledg
of
this
,
fill'd
his
Soul
with
wonder
,
and
delight
.
The
Psamist
breaks
forth
with
astonishment
,
as
one
in
the
midst
of
innumerable
Miracles
,
O
Lord
,
how
manifold
are
thy
works
!
in
Wisdom
hast
made
them
all
:
And
if
he
discovered
such
wonderful
and
Divine
Wisdom
in
the
Works
of
God
,
Universal
Nature
,
the
offices
of
its
parts
,
the
harmony
of
the
whole
,
and
all
the
just
Laws
of
Union
,
by
which
God
hath
joined
together
such
a
multitude
of
beings
,
so
distant
and
disagreeing
,
and
how
the
Publick
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
shin'd
forth
in
the
Creation
.
This
is
the
leading
Attribute
,
that
call'd
forth
the
rest
to
work
.
As
there
was
no
matter
,
so
no
motive
to
induce
God
to
make
the
World
,
but
what
arose
from
his
Goodness
:
For
he
is
an
All-sufficient
Being
,
perfectly
blessed
in
himself
.
His
Majesty
is
not
encreased
by
the
Adoration
of
Angels
,
nor
his
Greatnesse
by
the
Obedience
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
.
'T
is
evident
therefore
,
that
only
free
,
and
unexcited
Goodness
,
moved
him
to
create
all
things
,
that
he
might
impart
being
and
happiness
to
the
Creature
,
not
inrich
his
own
.
And
as
by
contemplating
the
other
works
of
God
,
so
especially
by
reflecting
upon
himself
,
Adam
had
a
clear
sight
of
the
Divine
Attributes
,
which
concurr'd
in
his
Creation
.
Whether
he
consider'd
his
lowest
part
,
the
Body
,
't
was
form'd
of
the
Earth
,
the
most
artificial
and
beautiful
piece
of
the
visible
World
.
The
contrivance
of
its
parts
,
2.
The
Image
of
God
was
resplendent
in
mans
Conscience
,
the
seat
of
practical
Knowledg
,
and
Treasury
of
moral
Principles
.
The
directive
faculty
was
sincere
,
and
incorrupt
,
not
infected
with
any
disguising
tincture
:
't
was
clear
from
all
prejudices
,
which
might
render
it
an
incompetent
Judg
of
good
and
evil
.
It
instructed
Man
in
all
the
parts
of
his
relative
Obligations
to
God
,
and
the
Creatures
.
'T
was
not
fetter'd
and
confin'd
,
fearfully
restraining
from
what
is
Lawful
;
nor
licentious
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
Reason
kept
the
Throne
,
and
the
inferiour
Faculties
observed
an
easy
and
regular
subordination
to
its
dictates
.
The
Affections
were
exercis'd
with
proportion
to
the
quality
of
their
Objects
.
Reason
was
their
inviolable
Rule
.
Love
the
most
noble
,
and
Master-affection
,
which
gives
being
and
goodness
to
all
the
rest
,
even
to
hatred
it self
;
(
for
so
much
we
hate
an
object
,
as
it
hinders
our
enjoyment
of
the
good
we
love
)
this
precious
Incense
was
offer'd
up
to
the
excellent
and
supreme
Being
,
which
was
the
Author
of
his
Life
.
Adam
fully
obeyed
the
first
,
and
great
Command
,
of
loving
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
joyn'd
in
the
service
of
God
,
and
were
naturally
mov'd
to
their
happiness
.
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
Faculties
,
in
their
Offices
and
Operations
,
according
to
the
Will
of
his
Creator
.
2.
The
Image
of
God
consisted
(
though
in
an
inferiour
degree
)
in
the
happy
state
of
man
.
Herein
he
resembled
that
infinitly
Blessed
Being
.
This
happiness
had
relation
to
the
two
Natures
,
which
enter
into
Mans
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
of
the
Organs
.
His
body
was
form'd
immediately
by
God
,
and
so
not
liable
to
those
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
ruin'd
by
the
jarring
elements
,
but
firm
and
stable
.
The
humours
were
in
a
just
temperament
,
to
prevent
any
destemper
,
which
might
tend
to
the
dissolution
of
that
excellent
frame
.
Briefly
all
rhe
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
its
original
Purity
,
crown'd
with
the
benediction
of
God
;
before
't
was
blasted
with
the
curse
.
The
World
was
all
Harmony
and
Beauty
,
becoming
the
goodness
of
the
Creator
;
and
not
as
't
is
since
the
Fall
disorder'd
and
deform'd
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
refresht
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
considering
,
that
as
the
spiritual
Faculties
have
objects
which
infinitely
excel
those
of
the
sensitive
;
So
their
capacity
is
more
inlarged
,
their
union
with
objects
is
more
intimate
,
and
their
perception
is
with
more
quickness
and
vivacity
;
and
thereby
are
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
Knowledg
and
Love
.
1.
In
the
Knowledg
of
God
.
As
the
desire
of
Knowledg
is
the
most
natural
to
the
humane
Soul
,
so
the
obtaining
of
it
produces
the
most
noble
and
sweetest
pleasure
.
And
proportionably
to
the
degrees
of
excellency
that
are
in
objects
,
so
much
of
rational
Perfection
and
Satisfaction
accrues
to
the
mind
by
the
knowledg
of
them
.
The
discovery
of
the
Works
of
God
greatly
affected
Man
,
yet
the
excellencies
scatter'd
among
them
,
are
but
an
imperfect
and
mutable
shadow
of
God's
infinite
and
unchangable
Perfections
.
How
much
more
delightful
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
although
his
finite
understanding
could
not
comprehend
the
Divine
excellencies
,
yet
his
knowledg
was
answerable
to
the
degrees
of
Revelation
,
wherein
God
was
manifested
.
He
saw
the
admirable
Beauty
of
the
Creator
through
the
transparent
vail
of
the
creatures
.
And
from
hence
there
arose
in
the
Soul
,
a
pleasure
pure
,
solid
,
and
satisfying
,
a
pleasure
divine
;
for
God
takes
infinit
contentment
in
the
contemplation
of
Himself
.
2.
The
Happiness
of
Man
consisted
in
the
Love
of
God
.
'T
was
not
the
naked
speculation
of
the
Deity
that
made
him
happy
,
but
such
a
knowledg
as
ravisht
his
Affections
.
For
happiness
results
from
the
fruitions
of
all
the
Faculties
.
'T
is
true
,
that
by
the
mediation
of
the
understanding
,
the
other
Faculties
have
access
to
an
object
;
the
Will
and
Affections
can't
be
enclin'd
to
any
thing
,
but
by
vertue
of
an
act
of
the
mind
which
propounds
it
as
worthy
of
them
.
It
follows
therefore
that
when
by
the
discovery
of
the
transcendent
excellencies
in
God
,
the
Soul
is
excited
to
love
and
to
delight
in
Him
as
its
Supreme
Good
;
't
is
then
really
and
perfectly
happy
.
Now
as
Adam
had
a
perfect
knowledg
of
God
,
so
the
height
of
his
love
was
answerable
to
his
knowledg
,
and
the
compleatness
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
terrour
of
guilty
creatures
,
secur'd
his
happiness
whilst
he
continued
in
his
Obedience
.
His
Conscience
was
clear
and
calm
,
no
unquiet
fears
discompos'd
its
Tranquillity
,
't
was
the
seat
of
Innocence
and
Peace
.
Briefly
,
His
love
to
God
was
perfect
,
3.
There
was
in
Mans
dominion
and
power
over
the
Creatures
,
a
shining
part
of
God's
Image
.
He
was
appointed
God's
Lieutenant
in
the
world
,
and
adorn'd
with
a
Flower
of
his
Crown
.
God
gave
him
the
solemn
Investiture
of
this
dignity
,
when
he
brought
the
Creatures
to
receive
their
names
from
him
,
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
meer
exercise
of
his
Power
,
and
so
left
them
;
but
as
the
production
of
all
things
was
from
his
Goodness
,
so
their
resolution
and
tendency
is
for
his
Glory
.
He
is
as
universally
the
final
,
as
the
efficient
cause
of
all
creatures
.
For
that
which
receives
its
being
from
another
,
can't
be
an
end
to
it self
;
for
the
prevision
of
the
end
in
the
mind
of
the
Creator
,
sets
him
a
work
,
and
is
antecedent
to
the
being
of
the
creature
.
Therefore
the
Wiseman
tells
us
,
that
God
made
all
things
for
himself
.
And
the
Apostle
,
Of
him
,
and
to
him
,
and
through
him
are
all
things
:
to
whom
be
glory
for
ever
.
The
lower
rank
of
Creatures
objectively
glorifie
God
;
as
there
is
a
visible
demonstration
of
his
excellent
Attributes
in
them
.
Man
is
only
qualified
to
know
,
and
love
the
Creator
:
And
as
the
benefit
of
all
redounds
to
him
,
't
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
uninterrupted
Praises
,
O
Lord
▪
all
thy
works
praise
thee
,
(
from
the
most
noble
to
the
least
worthy
)
thy
Saints
bless
thee
.
Thankfulness
is
the
homage
due
from
understanding
Creatures
.
And
from
hence
it
follows
,
that
Man
was
only
in
a
state
of
moral
dependance
,
and
capable
of
a
Law
.
For
a
Law
being
the
declaration
of
the
Superiours
Will
,
requiring
Obedience
,
and
threatning
Punishment
on
the
failure
thereof
;
there
must
be
a
principle
of
Reason
and
choice
in
that
nature
that
is
govern'd
by
it
.
1.
To
discover
the
Authority
that
enjoins
it
.
2.
To
discern
the
matter
of
the
Law
.
3.
To
determine
it self
out
of
judgment
and
election
to
Obedience
,
as
most
excellent
in
it self
and
advantageous
to
the
performer
.
Now
all
inferiour
Creatures
are
moved
by
the
secret
force
of
natural
inclinations
;
they
are
insensible
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
.
And
it
is
impossible
that
Man
should
be
exempt
from
a
Law
.
Who
hath
first
given
to
the
Lord
,
and
it
shall
be
recompensed
to
him
again
?
And
of
subjection
to
a
Law
,
for
supremacy
and
subjection
are
incompatible
;
so
the
quality
of
a
Creature
includes
the
relation
of
dependance
,
and
natural
subjection
to
the
Will
of
God
.
This
is
most
evident
from
that
common
Principle
which
governs
the
intelligent
Creation
.
'T
is
a
moral
Maxime
to
which
the
reasonable
nature
necessarily
assents
,
That
the
dispensing
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
Rule
.
This
is
visible
in
that
Dominion
which
is
amongst
men
.
If
we
ascend
to
the
first
Springs
of
Humane
Laws
,
we
shall
find
the
original
Right
of
Power
to
arise
either
from
Generation
in
Nature
,
or
Preservation
●n
War
,
or
some
publick
Good
accruing
to
the
Society
by
the
prudent
care
of
the
Governor
.
Now
the
being
and
blessedness
of
the
creature
are
the
greatest
and
most
valuable
benefits
that
can
be
received
;
and
in
the
bestowing
of
them
is
laid
the
most
real
foundation
of
Power
and
Authority
.
Upon
this
account
Man
who
derives
his
life
and
felicity
from
God
,
is
under
a
natural
and
strong
obligation
to
comply
with
his
will
.
From
this
right
of
Creation
God
asserts
his
universal
Dominion
:
I
have
made
the
Earth
,
and
created
Man
upon
it
,
even
my
hands
have
stretcht
out
the
Heavens
,
and
all
their
hosts
have
I
commanded
.
And
the
Psalmist
tells
us
,
Know
ye
that
the
Lord
he
is
God
,
it
is
He
that
made
us
,
and
not
we
our selves
;
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
.
Remember
,
O
Israel
,
for
thou
art
my
servant
,
I
have
formed
thee
.
From
hence
he
hath
a
supreme
Right
to
impose
any
Law
,
for
the
performance
of
which
Man
had
an
original
Power
.
Universal
Obedience
is
the
just
consequent
of
our
obligations
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
command
us
,
than
Man
hath
upon
the
account
of
his
reason
to
govern
those
Creatures
that
are
inferiour
to
him
.
Or
suppose
that
God
had
not
created
the
matter
of
which
the
Body
is
compos'd
,
but
only
inspir'd
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
;
as
if
a
Painter
should
draw
an
admirable
Picture
on
a
piece
of
Canvas
,
the
Picture
of
right
belongs
to
him
that
drew
it
.
So
if
,
according
to
the
errour
of
some
Philosophers
,
the
matter
of
which
the
World
was
made
had
been
Eternal
,
The
Law
of
Nature
to
which
Man
was
subject
upon
his
Creation
,
contains
those
moral
Principles
concerning
good
and
evil
,
which
have
an
essential
equity
in
them
,
and
are
the
measures
of
his
duty
to
God
,
to
himself
,
and
to
his
fellow
creatures
.
This
was
publisht
by
the
voice
of
Reason
,
and
is
holy
,
just
and
good
:
Be
holy
,
as
God
is
holy
,
in
all
manner
of
conversation
;
In
keeping
of
it
there
is
great
reward
.
And
the
obligation
to
it
is
eternal
,
Besides
the
particular
directions
of
the
Law
of
Nature
,
this
general
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
meerly
by
the
way
of
Empire
,
and
requir'd
Obedience
.
But
he
was
pleased
to
condescend
so
far
as
to
deal
with
Man
in
a
sweeter
manner
,
as
with
a
Creature
capable
of
his
Love
,
and
to
work
upon
him
by
rewards
and
punishments
,
congruously
to
the
reasonable
Nature
.
2.
Of
Wisdom
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
.
'T
is
true
the
Precept
alone
binds
by
vertue
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
perfidiousness
.
The
terms
of
the
Covenant
were
becoming
the
Parties
concern'd
,
God
and
Man
;
It
established
an
inseparable
Connexion
between
Duty
and
Felicity
.
This
appears
by
the
Sanction
,
In
the
day
thou
eatest
of
the
forbidden
fruit
,
thou
shalt
die
.
Cursed
is
every
one
that
doth
not
continue
in
all
the
works
of
the
Law
to
do
them
.
The
promise
of
Life
upon
his
Obedience
was
implied
,
and
easily
suggested
it self
to
the
rational
Mind
.
These
were
the
most
proper
and
powerful
motives
to
excite
his
Reason
,
and
affect
his
Will
.
For
Death
primarily
signifies
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
terminate
in
Death
as
their
center
.
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
.
Briefly
,
Death
in
the
threatning
is
comprehensive
of
all
kinds
and
degrees
of
evils
,
This
constitution
of
the
Covenant
was
founded
not
only
in
the
Will
of
God
,
but
in
the
nature
of
the
things
themselves
:
And
this
appears
by
considering
,
1.
That
Holiness
is
more
excellent
in
it self
,
and
separately
considered
,
than
the
reward
that
attends
it
.
'T
is
the
peculiar
glory
of
the
Divine
Nature
,
God
is
glorious
in
Holiness
.
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
vertues
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
;
't
is
therefore
according
to
natural
order
that
the
Happiness
of
Man
should
depend
upon
his
Integrity
,
and
the
reward
be
the
fruit
of
his
Obedience
.
And
although
it
is
impossible
that
a
meer
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
't
was
such
Goodness
as
God
was
invited
to
exercise
,
by
the
consideration
of
Mans
obedience
.
And
as
the
neglect
of
his
Duty
had
discharged
the
Obligation
on
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
turn'd
Rebel
against
Him
:
For
this
were
to
disarm
the
Law
,
and
expose
the
Authority
of
the
Lawgiver
to
contempt
,
and
would
reflect
upon
the
Wisdom
of
God
.
Besides
,
If
the
reasonable
Creature
violates
the
Law
,
it
necessarily
contracts
an
obligation
to
punishment
,
So
that
if
the
Sinner
who
deserves
death
should
enjoy
life
,
without
satisfaction
for
the
offence
,
or
Repentance
to
qualifie
him
for
pardon
,
(
both
which
were
without
the
compass
of
the
first
Covenant
)
this
would
infringe
the
unchangable
rights
of
Justice
,
and
disparage
the
Divine
Purity
.
In
the
first
Covenant
there
was
a
special
clause
,
which
respected
Man
as
the
inhabitant
of
Paradise
,
That
he
should
not
eat
of
the
Tree
of
Knowledg
of
good
and
evil
upon
pain
of
Death
.
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
small
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
Soveraignty
,
that
in
the
free
use
of
all
other
things
,
Man
should
abstain
from
the
forbidden
Tree
.
2.
To
make
trial
of
Mans
Obedience
in
a
matter
very
congruous
to
discover
it
.
Besides
,
The
restraint
was
from
that
which
was
very
grateful
and
alluring
to
both
the
parts
of
Mans
compounded
Nature
.
Nullus
animo
suavior
cibus
.
Now
the
Tree
of
Knowledg
was
forbidden
;
So
that
the
observance
of
the
Law
was
the
more
eminent
,
in
keeping
the
intellectual
Appetite
in
Mediocrity
.
In
short
,
God
required
Obedience
as
a
Sacrifice
.
For
the
Prohibition
being
in
a
matter
of
natural
Pleasure
,
and
a
curb
to
Curiosity
,
CHAP.
II.
Mans
Natural
state
was
mutable
.
The
Devil
,
moved
by
hatred
and
envy
,
attempts
to
seduce
him
.
The
Temptation
was
suitable
to
Mans
compounded
Nature
.
The
Woman
being
deceived
,
perswades
her
Husband
.
The
quality
of
the
first
Sin
.
Many
were
combin'd
in
it
.
'T
was
perfectly
voluntary
.
Man
had
Power
to
stand
.
The
Devil
could
only
allure
,
not
compel
him
.
His
Understanding
and
Will
the
causes
of
his
Fall
.
The
punishment
was
of
the
same
date
with
his
Sin
.
He
forfeited
his
Righteousness
and
Felicity
.
The
loss
of
original
Righteousness
,
as
it
signifies
the
purity
and
liberty
of
the
Soul
.
The
torment
of
Conscience
that
was
consequent
to
Sin
.
A
whole
Army
of
Evils
enter
with
it
into
the
World
.
MAN
was
created
perfectly
holy
,
but
in
a
natural
,
therefore
mutable
state
.
He
was
invested
with
power
to
prevent
his
Falling
;
yet
under
a
possibility
of
it
.
He
was
compleat
in
his
own
order
,
but
receptive
of
sinful
impressions
.
An
invincible
Perseverance
in
Holiness
belongs
to
a
supernatural
state
;
't
is
the
priviledg
of
Grace
,
and
exceeds
the
design
of
the
first
Creation
.
The
rebellious
Spirits
,
who
by
a
furious
ambition
had
raised
a
war
in
Heaven
,
and
were
fallen
from
their
obedience
and
glory
,
designed
to
corrupt
Man
,
and
to
make
him
a
companion
with
them
in
their
revolt
.
The
most
subtile
amongst
them
sets
about
this
work
,
urged
by
two
strong
passions
,
Hatred
and
Envy
.
1.
By
Hatred
.
For
being
under
a
final
and
irrevocable
Doom
,
he
lookt
on
God
as
an
irreconcileable
enemy
:
And
not
being
able
to
injure
his
Essence
,
he
struck
at
his
Image
:
As
the
fury
of
some
beasts
discharges
it self
upon
the
Picture
of
a
Man
.
He
singled
out
Adam
as
the
mark
of
his
malice
,
that
by
seducing
him
from
his
Duty
,
he
might
defeat
God's
design
,
which
was
,
to
be
honoured
by
Mans
free
obedience
,
and
so
obscure
his
Glory
as
if
He
had
made
Man
in
vain
.
2.
He
was
sollicited
by
Envy
,
the
first
native
of
Hell
:
For
having
lost
the
favour
of
God
,
and
being
cast
out
of
Heaven
the
Region
of
Joy
and
Blessedness
,
the
sight
of
Adam's
Felicity
exasperated
his
Grief
.
That
Man
who
by
the
condition
of
his
nature
was
below
him
,
should
be
Prince
of
the
world
,
whilst
he
was
a
Prisoner
under
those
chains
which
restrain'd
him
and
tormented
him
▪
the
power
and
wrath
of
God
,
this
made
his
state
more
intollerable
.
His
torment
was
incapable
of
allay
,
but
by
rendering
man
as
miserable
as
himself
.
And
as
hatred
excited
his
envy
,
so
envy
inflam'd
his
hatred
,
and
both
joyn'd
in
mischief
.
And
thus
pusht
on
,
his
Subtilty
being
equal
to
his
Malice
,
he
contrives
a
Temptation
which
might
be
most
taking
and
dangerous
to
Man
,
in
his
raised
and
happy
state
.
He
attempts
him
with
art
,
by
propounding
the
lure
of
Knowledg
and
Pleasure
,
to
inveigle
the
Spiritual
and
Sensitive
Appetites
at
once
.
And
that
he
might
the
better
succeed
,
he
addresses
to
the
Woman
the
weakest
and
most
liable
to
seduction
.
He
hides
himself
in
the
body
of
a
Serpent
,
which
before
Sin
was
not
terrible
unto
her
:
And
by
this
instrument
insinuates
his
Temptation
.
He
first
allures
with
the
hopes
of
impunity
,
Ye
shall
not
die
,
then
he
promiseth
an
universal
knowledg
of
good
and
evil
.
By
these
pretences
he
ruin'd
innocence
it self
.
For
the
Woman
deceived
by
those
specious
Allectives
,
swallowed
the
poison
of
the
Serpent
,
and
having
tasted
Death
,
she
perswaded
her
Husband
by
the
same
motives
to
despise
the
Law
of
their
Creator
.
Thus
Sin
enter'd
and
brought
confusion
into
the
World
.
For
the
moral
Harmony
of
the
World
consisting
in
the
just
subordination
of
the
several
ranks
of
beings
to
one
another
,
and
of
all
to
God
:
When
Man
who
was
placed
next
to
God
,
broke
the
Union
,
his
Fall
brought
a
desperate
disorder
into
God's
Government
.
And
although
the
matter
of
the
Offence
seems
small
,
yet
the
Disobedience
was
infinitely
great
;
it
being
the
transgression
of
that
command
,
which
was
given
to
be
the
instance
and
real
proof
of
Mans
subjection
to
God
.
Totam
legem
violavit
in
illo
legalis
obedientiae
praecepto
.
symbolical
Precept
.
'T
was
a
direct
and
formal
Rebellion
,
a
publick
and
universal
renouncing
of
Obedience
.
Many
Sins
were
combin'd
in
that
single
act
.
1.
Infidelity
:
This
was
the
first
step
to
ruine
.
It
appears
by
the
order
of
the
Temptation
:
't
was
first
said
by
the
Devil
,
Ye
shall
not
die
,
to
weaken
their
Faith
;
then
ye
shall
be
like
gods
,
to
flatter
their
ambition
.
The
fear
of
Death
would
have
contrould
the
efficacy
of
all
his
Arguments
;
till
that
restraint
was
broke
,
he
could
fasten
nothing
upon
them
.
This
account
the
Apostle
gives
of
the
Fall
;
The
woman
being
deceiv'd
,
was
in
the
transgression
.
1.
Of
Envy
;
As
if
he
had
deni'd
them
the
perfections
becoming
the
humane
Nature
;
and
they
might
ascend
to
a
higher
Orb
,
than
that
wherein
they
were
placed
,
by
eating
the
forbidden
fruit
.
And
what
greater
disparagement
could
there
be
of
the
Divine
Goodness
,
than
to
suspect
the
Deity
of
such
a
low
and
base
Passion
,
which
is
the
special
character
of
the
Angels
of
Darkness
.
And
't
was
equally
injurious
to
the
honour
of
God's
Truth
.
For
it
is
not
easy
to
conceive
that
Adam
who
was
so
lately
the
effect
of
Gods
Omnipotence
should
presently
distrust
it
as
unable
to
inflict
the
punishment
threatned
,
but
his
assent
was
weakened
as
to
the
truth
of
the
threatening
:
He
did
not
believe
the
danger
to
be
so
great
or
certain
upon
his
Disobedience
.
And
he
that
believes
not
God
,
makes
him
a
Liar
.
An
impiety
not
to
be
thought
on
without
horror
.
And
that
which
heightens
the
affront
,
is
,
that
when
he
distrusted
the
Fountain
of
Truth
,
he
gave
credit
to
the
Father
of
Lies
;
as
appears
by
his
compliance
,
the
real
evidence
of
his
Faith
.
Now
what
viler
contumely
could
be
offered
to
the
Creator
.
2.
Prodigious
Pride
.
He
was
scarce
out
of
the
state
of
nothing
,
no
sooner
created
,
but
he
aspir'd
to
be
as
God
.
Not
content
with
his
Image
,
he
affected
an
equality
,
3.
Horrid
Ingratitude
.
He
was
appointed
Heir
apparent
of
all
things
;
yet
undervaluing
his
present
portion
,
he
entertains
a
project
of
improving
his
Happiness
.
The
excellent
state
newly
conferr'd
upon
him
,
was
a
strong
obligation
to
pay
so
small
an
acknowledgment
to
his
Lord
.
The
use
of
all
the
Garden
was
allowed
to
him
,
only
a
Tree
excepted
.
Now
in
the
midst
of
such
variety
and
plenty
,
to
be
inflam'd
with
the
intemperate
appetite
of
the
forbidden
Fruit
,
and
to
break
a
Command
so
equal
and
easie
,
what
was
it
but
a
despising
the
rich
Goodness
of
his
great
Benefactor
.
Besides
,
Man
was
endued
with
a
diviner
Spirit
than
the
inferiour
order
of
Creatures
:
Reason
and
Liberty
were
the
special
priviledges
of
his
Nature
,
and
to
abuse
them
to
Rebellion
,
renders
him
as
more
unreasonable
,
so
more
disingenuous
than
the
Creatures
below
him
,
who
inflexibly
obey
the
Will
of
God
.
4.
The
visible
Contempt
of
God's
Majesty
,
with
a
slighting
his
Justice
.
For
the
Prohibition
was
so
express
and
terrible
,
that
till
he
had
cast
off
all
respects
to
the
Lawgiver
,
't
was
not
possible
he
should
venture
to
disobey
him
.
The
Sin
of
Adam
is
therefore
called
by
the
Apostle
,
Disobedience
;
5.
Unaccountable
and
amazing
Folly
.
What
a
despicable
acquisition
tempted
him
out
of
Happiness
?
If
there
had
been
any
possible
comparison
between
them
,
the
choice
had
been
more
excusable
.
But
that
the
pleasures
of
Taste
and
Curiosity
should
outvie
the
favour
of
God
,
which
is
better
than
Life
,
that
the
most
pernicious
evil
,
guilded
with
the
thin
appearance
of
good
,
should
be
preferr'd
before
the
substantial
and
supreme
Good
,
is
the
reproach
of
his
Reason
,
and
makes
the
choice
so
criminal
.
And
what
less
than
voluntary
Madness
could
encline
him
to
desire
that
,
which
he
ought
infinitely
to
have
fear'd
,
that
is
,
the
knowledg
of
evil
:
for
nothing
could
destroy
his
Happiness
,
but
the
experience
of
Evil.
What
but
a
wilful
distraction
could
induce
him
to
believe
that
by
defacing
God's
image
,
he
should
become
more
like
him
?
Thus
Man
being
in
honour
,
but
without
understanding
,
became
like
the
beasts
that
perish
.
6.
A
bloody
cruelty
to
himself
,
and
all
his
Posterity
.
When
God
had
made
him
a
depositary
in
a
matter
of
infinite
moment
,
that
is
of
his
own
Happiness
,
and
all
mankinds
,
this
should
have
been
a
powerful
motive
to
have
kept
him
vigilant
:
But
giving
a
ready
ear
to
the
Tempter
,
he
betraid
his
trust
,
and
at
once
breaks
both
the
Tables
of
the
Law
,
and
becomes
guilty
of
the
highest
Impiety
and
Cruelty
.
He
was
a
Murderer
before
a
Parent
,
he
disinherited
all
his
Children
before
they
were
born
,
and
made
them
Slaves
before
they
knew
the
price
of
Liberty
.
And
that
which
increases
the
malignity
of
this
Sin
,
and
adds
an
infinite
emphasis
to
it
,
is
,
that
't
was
perfectly
voluntary
,
his
Will
was
the
sole
cause
of
his
Fall
.
And
this
is
evident
by
considering
;
1.
That
Adam
innocent
had
a
sufficient
power
to
persevere
in
his
holy
State
.
2.
The
Devil
did
only
allure
,
3.
It
will
fully
appear
that
the
Disobedience
was
Voluntary
,
by
considering
what
denominates
an
action
to
be
so
.
The
two
springs
of
humane
actions
are
the
Understanding
and
Will
;
and
as
there
is
no
particular
good
but
may
have
the
appearance
of
some
difficult
unpleasant
quality
annexed
,
upon
which
account
the
Will
may
reject
it
;
so
any
particular
evil
may
be
so
disguised
by
the
false
lustre
of
goodness
,
as
to
encline
the
Will
to
receive
it
.
This
is
clearly
verified
in
Adam's
Fall
.
For
a
specious
Object
was
conveighed
,
through
the
unguarded
Sence
to
his
Fancy
,
and
from
that
to
his
Understanding
,
which
by
a
vicious
carelesness
neglecting
to
consider
the
danger
,
or
judging
that
the
excellency
of
the
end
did
out-weigh
the
evil
of
the
means
,
commended
it
to
the
Will
,
and
that
resolved
to
embrace
it
.
It
is
evident
therefore
,
that
the
action
which
resulted
from
the
direction
of
the
Mind
,
and
the
choice
of
the
Will
was
absolutely
free
.
Besides
,
As
the
regret
that
is
mixt
with
an
action
,
is
a
certain
Character
that
the
person
is
under
constraint
;
So
the
delight
that
attends
it
,
is
a
clear
Evidence
that
he
is
free
.
forbidden
fruit
were
under
the
notion
of
Pleasure
.
The
Woman
saw
the
fruit
was
good
for
food
,
that
is
,
pleasurable
to
the
Palate
,
and
pleasant
to
the
Eyes
,
and
to
be
desired
to
make
one
wise
;
that
is
,
to
increase
Knowledg
,
Suppose
the
Devil
had
so
disguis'd
the
Temptation
,
that
notwithstanding
all
his
circumspection
and
care
,
Adam
could
not
have
discovered
its
evil
:
his
invincible
Ignorance
had
rendered
the
action
involuntary
:
But
Adam
was
conscious
of
his
own
action
,
there
was
light
in
his
mind
to
discern
the
evil
,
and
strength
in
his
will
to
decline
it
.
For
the
manner
of
the
defection
,
whether
it
was
from
affected
Ignorance
,
or
secure
Neglect
,
or
transport
of
Passion
,
it
doth
not
excuse
:
The
action
it self
was
of
that
moment
,
and
the
supreme
Law-giver
so
worthy
of
Reverence
,
that
it
should
have
awakened
all
the
powers
of
his
Soul
to
beware
of
that
which
was
Rebellion
against
God
,
and
ruin
to
himself
.
Or
suppose
he
had
been
tried
by
Torments
,
whose
extremity
and
continuance
had
vehemently
opprest
his
nature
;
this
had
only
lessen'd
the
guilt
,
the
action
had
still
been
voluntary
;
for
no
external
force
can
compel
the
Will
to
choose
any
thing
,
but
under
the
notion
of
comparative
goodness
.
Now
to
choose
Sin
rather
than
pains
,
Briefly
,
Though
Man
had
strength
sufficient
to
repel
all
the
Powers
of
Darkness
,
yet
he
was
vanquisht
by
the
assault
of
a
single
Temptation
.
These
are
the
circumstances
which
derive
a
crimson
guilt
to
Man's
rebellious
Sin
,
and
render
it
above
measure
sinful
.
This
will
more
fully
appear
by
the
convincing
declaration
of
God's
displeasure
against
it
,
in
the
dreadful
effects
that
ensued
.
The
punishment
of
Man
was
of
the
same
date
with
his
Sin
.
Immediatly
after
his
Treason
against
Heaven
,
he
made
a
deadly
forfeiture
of
his
Original
Righteousness
and
Felicity
.
1.
He
lost
his
Original
Righteousness
;
which
we
may
consider
under
the
notion
of
the
purity
and
beauty
of
the
Soul
,
or
of
its
dominion
and
liberty
,
in
opposition
to
which
,
Sin
is
represented
in
the
Scripture
by
loathsom
Deformity
and
Servitude
.
1.
His
Soul
degenerated
from
its
purity
;
the
Faculties
remain'd
,
but
the
moral
perfections
were
lost
,
wherein
the
brightness
of
God's
Image
was
most
conspicuous
.
How
is
Man
disfigur'd
by
his
Fall
?
How
is
he
transform'd
in
an
instant
from
the
Image
of
God
,
into
the
Image
of
the
Devil
?
He
is
defiled
with
the
filthiness
of
flesh
and
spirit
;
he
is
asham'd
at
the
sight
of
his
own
nakedness
that
reproach'd
him
for
his
crime
;
but
the
most
shameful
was
that
of
the
Soul
:
The
one
might
be
cover'd
with
leaves
,
the
other
nothing
could
conceal
.
To
see
a
Face
of
exquisite
Beauty
devour'd
by
a
Cancer
,
how
doth
it
move
compassion
;
but
were
the
Natural
Eye
heightned
to
that
clearness
and
perspicacity
,
as
to
discover
the
deformity
which
Sin
hath
brought
upon
the
Soul
,
how
would
it
strike
with
grief
,
horrour
and
aversation
.
2.
He
was
deprived
of
his
Dominion
and
Liberty
.
The
Understanding
was
so
wounded
by
the
violence
of
the
fall
,
that
not
onely
its
light
is
much
impaired
,
but
its
Power
is
so
weakned
as
to
the
lower
faculties
,
that
those
which
according
to
the
order
of
nature
should
obey
,
have
cast
off
its
just
authority
,
and
usurp
the
Goverment
.
The
will
hath
lost
its
true
Freedom
,
whereby
't
was
enlarg'd
to
the
extent
and
amplitude
of
the
Divine
Will
,
in
loving
whasoever
was
pleasing
to
God
,
and
is
contracted
to
mean
and
base
Objects
.
What
a
furious
disorder
is
in
the
Affections
?
The
restraint
of
Reason
to
check
their
violent
course
,
provokes
them
to
swell
higher
and
to
be
more
impetuous
,
and
the
more
they
are
gratified
,
the
more
insolent
and
outragious
they
grow
.
The
Senses
,
whose
office
is
to
be
the
Intelligencers
of
the
Soul
,
to
make
discovery
and
to
give
a
naked
report
without
disturbing
the
higher
Faculties
,
they
sometimes
mistake
disguised
enemies
for
friends
▪
and
sometimes
by
a
false
alarm
move
the
lower
Appetites
,
and
fill
the
Soul
with
disorder
and
confusion
that
the
voice
of
Reason
can't
be
heard
.
By
the
irritation
of
Grief
,
the
insinuation
of
Pleasure
,
or
some
other
Perturbation
,
the
Soul
is
captivated
and
wounded
through
the
Senses
.
In
short
,
when
Man
turn'd
Rebel
to
God
,
he
became
a
slave
to
all
the
Creatures
.
By
their
primitive
Institution
they
were
appointed
to
be
subservient
to
the
Glory
of
God
,
and
the
use
of
Man
,
to
be
motives
of
Love
and
Obedience
to
the
Creator
▪
but
Sin
hath
corrupted
and
changed
them
into
so
many
instruments
of
vice
,
they
are
made
subject
unto
vanity
:
And
Man
is
so
far
sunk
into
the
dregs
of
Servitude
,
Briefly
,
Man
who
by
his
Creation
was
the
son
of
God
,
is
made
a
slave
to
Satan
that
damned
spirit
and
most
cursed
creature
.
Deplorable
Degradation
!
and
worthy
of
the
deepest
shame
and
sorrow
.
2.
Man
lost
his
Felicity
.
Besides
the
trouble
that
Sin
hath
in
its
own
nature
,
which
I
have
toucht
on
before
,
there
is
a
consequent
guilt
and
torment
attends
it
.
Adam
whilst
obedient
enjoyed
peace
with
God
,
a
sweet
serenity
of
mind
,
a
divine
calm
in
the
Conscience
,
and
full
satisfaction
in
himself
.
But
after
his
Sin
,
he
trembled
at
God's
Voice
and
was
tormented
at
his
Presence
.
I
heard
thy
voice
,
and
was
afraid
,
saith
guilty
Adam
.
He
lookt
on
God
as
angry
,
and
arm'd
against
him
,
ready
to
execute
the
severe
Sentence
;
Conscience
began
an
early
Hell
within
him
:
Paradise
with
all
its
Pleasures
could
not
secure
him
from
that
sting
in
his
Breast
,
and
that
sharpen'd
by
the
hand
of
God
.
What
confusion
of
Thoughts
,
what
a
combat
of
Passions
was
he
in
?
when
the
Temptation
which
deceived
him
vanisht
,
and
his
spirit
recovered
out
of
the
surprise
,
and
took
a
clear
view
of
his
guilt
in
its
true
horrour
,
what
indignation
did
it
kindle
in
his
Breast
?
How
did
Shame
,
Sorrow
,
Revenge
,
Despair
,
those
secret
executioners
torment
his
spirit
.
The
intelligent
Nature
,
his
peculiar
excellency
above
the
brutes
,
arm'd
misery
against
him
,
and
put
a
keener
edge
to
it
:
1.
By
reflecting
upon
the
foolish
exchange
he
made
of
God
himself
,
for
the
fruit
of
a
tree
;
That
so
slender
a
Temptation
should
cheat
him
of
his
Blessedness
.
His
present
misery
is
aggravated
,
by
the
sad
comparison
of
it
with
his
primitive
Felicity
.
Nothing
remains
of
his
first
Innocence
,
but
the
vexatious
regret
of
having
lost
it
.
2.
By
the
foresight
of
the
Death
he
deserved
.
The
conscience
of
his
Crimes
rackt
his
Soul
with
the
certain
and
fearful
expectation
of
judgment
.
Besides
the
inward
torment
of
his
Mind
,
he
was
expos'd
to
all
miseries
from
without
.
Sin
having
made
a
breach
into
the
World
,
the
whole
Army
of
Evils
enter'd
with
it
;
the
Curse
extends
it self
to
the
whole
Creation
.
For
the
World
being
made
for
Man
,
the
place
of
his
residence
,
in
his
punishment
it
hath
felt
the
effects
of
God's
displeasure
.
The
whole
course
of
Nature
is
set
on
fire
.
Whereas
a
general
Peace
and
amicable
Correspondence
was
establisht
between
Heaven
and
Earth
,
whilst
all
were
united
in
subjection
to
the
Creator
:
Sin
that
broke
the
first
Union
between
God
and
Man
,
hath
ruin'd
the
second
.
As
in
a
State
when
one
part
of
the
Subjects
fall
from
their
Obedience
,
the
rest
which
are
constant
in
their
Duty
,
break
with
the
Rebels
and
make
war
upon
them
till
they
return
to
their
Allegiance
.
So
universal
Nature
was
arm'd
against
rebellious
Man
,
and
had
destroyed
him
without
the
merciful
interposition
of
God
.
The
Angels
with
flaming
Swords
expell'd
him
from
Paradise
.
The
Beasts
who
were
all
innocent
,
whilst
Man
remained
innocent
,
they
espouse
Gods
interest
,
and
are
ready
to
revenge
the
quarrel
of
their
Creator
.
The
insensible
Creation
which
at
first
was
altogether
beneficial
to
Man
,
is
become
hurtful
.
The
Heavens
somtimes
are
hardened
as
Brass
,
in
a
long
&
obstinate
serenity
:
Sometimes
are
dissolved
in
a
Deluge
of
rain
:
The
earth
is
barren
,
and
unfaithful
to
the
Sower
,
it
brings
forth
Thorns
and
Thistles
instead
of
Bread
.
In
short
,
Man
is
an
enemy
to
Man
.
When
there
were
but
two
Brothers
to
divide
the
World
▪
the
one
stain'd
his
hand
in
the
Blood
of
the
other
▪
And
since
the
Progeny
of
Adam
is
increast
into
vast
Societies
,
Seneca
de
Ira.
all
the
disasters
of
the
world
,
as
Famine
,
Pestilence
,
Deluges
,
the
fury
of
Beasts
have
not
been
so
destructive
of
Mankind
,
as
the
sole
malignity
of
Man
against
those
that
partake
of
the
humane
Nature
.
To
conclude
,
Who
can
make
a
list
of
the
evils
to
which
the
Body
is
liable
,
by
the
disagreeing
Elements
that
compose
it
?
The
fatal
Seeds
of
Corruption
are
bred
in
it self
.
'T
is
a
prey
to
all
Diseases
from
the
torturing
Stone
to
the
dying
Consumption
.
It
feels
the
strokes
of
Death
a
thousand
times
before
it
can
die
once
.
At
last
,
Life
is
swallowed
up
of
Death
.
And
if
Death
were
a
deliverance
from
miseries
it
would
lessen
its
terror
,
but
't
is
the
consummation
of
all
.
The
first
Death
transmits
to
the
second
.
As
the
Body
dies
by
the
Souls
forsaking
it
,
so
the
Soul
by
separation
from
God
its
true
Life
,
dies
to
its
Well-being
and
Happiness
for
ever
.
CHAP.
III.
All
Mankind
is
involv'd
in
Adam's
guilt
,
and
under
the
penal
consequences
that
follow
upon
it
.
Adam
the
natural
and
moral
Principle
of
Mankind
.
An
hereditary
Corruption
is
transmitted
to
all
that
are
propagated
from
him
.
The
account
the
Scripture
gives
of
the
Conveiance
of
it
.
'T
is
an
innate
Habit.
T
is
universal
.
Corrupt
Nature
contains
the
seeds
of
all
Sins
,
though
they
do
not
shoot
forth
together
.
'T
is
voluntary
and
culpable
.
The
permission
of
the
Fall
is
suitable
to
the
Wisdom
,
Holiness
,
and
Goodness
of
God
.
The
imputation
of
Adam's
Sin
to
his
Posterity
is
consistent
with
God's
Justice
.
THe
Rebellion
of
the
First
Man
against
the
great
Creator
,
was
a
Sin
of
universal
efficacy
,
that
derives
a
guilt
and
stain
to
Mankind
in
all
Ages
of
the
World
.
The
account
the
Scripture
gives
of
it
,
is
grounded
on
the
relation
which
all
men
have
to
Adam
as
their
natural
and
moral
Principle
.
1.
Their
Natural
.
God
created
one
Man
in
the
beginning
,
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
necessary
for
the
communicating
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
,
so
it
was
presumed
to
give
virtual
consent
to
what
he
did
.
The
Angels
were
created
immediatly
and
distinctly
,
without
dependance
upon
one
another
as
to
their
Original
;
therefore
when
a
great
number
revolted
from
God
,
the
rest
were
not
complicated
in
their
Sin
and
Ruine
.
But
when
the
first
Man
who
was
the
Father
of
Mankind
sinn'd
,
there
was
a
Conspiracy
of
all
the
Sons
of
Adam
in
that
Rebellion
,
and
not
one
Subject
left
in
his
Obedience
.
2.
He
was
the
moral
Principle
of
Mankind
.
In
the
first
Treaty
between
God
and
Man
,
Adam
was
consider'd
not
as
a
single
person
,
but
as
caput
gentis
,
and
contracted
for
all
his
desccndants
by
ordinary
generation
.
His
Person
was
the
Fountain
of
theirs
,
and
his
Will
the
representative
of
theirs
.
From
hence
his
vast
Progeny
became
a
party
in
the
Covenant
,
and
had
a
title
to
the
benefits
contain'd
in
it
,
upon
his
Obedience
,
and
was
liable
to
the
Curse
upon
his
violation
of
it
.
Upon
this
ground
the
Apostle
institutes
a
parallel
between
Adam
and
Christ
.
That
as
by
one
Mans
disobedience
many
were
made
sinners
;
so
by
the
obedience
of
One
,
many
were
made
righteous
.
As
Christ
in
his
Death
on
the
Cross
did
not
suffer
as
a
private
person
,
but
as
a
surety
and
sponsor
representing
the
whole
Church
,
according
to
the
testimony
of
Scripture
,
If
one
died
for
all
,
then
all
were
dead
:
was
the
figure
of
him
that
was
to
come
,
by
Nature
we
are
Children
of
wrath
,
that
is
,
liable
to
punishment
,
and
that
hath
relation
to
guilt
.
And
of
this
we
have
convincing
Experience
in
the
common
Evils
which
afflict
Mankind
,
before
the
commission
of
any
actual
Sin
.
The
Cries
of
Infants
who
are
only
eloquent
to
grief
,
but
dumb
to
all
things
els
,
discover
that
Miseries
attend
them
.
The
Tears
which
are
born
with
their
Eyes
,
signifie
they
are
come
into
a
state
of
Sorrow
.
How
many
Troops
of
Deadly
Diseases
are
ready
to
seize
on
them
,
immediatly
after
their
Entrance
into
the
World
?
So
that
't
is
apparent
God
deals
with
Man
as
an
enemy
,
and
therefore
guilty
of
some
great
crime
from
his
Birth
.
Plin.
Pr●l
.
l.
7.
The
Ignorance
of
this
made
the
Heathens
accuse
Nature
,
and
blaspheme
God
under
that
mask
,
as
less
kind
and
indulgent
to
Man
than
to
the
Creatures
below
him
.
They
are
not
under
so
hard
a
Law
of
coming
into
the
world
.
They
are
presently
instructed
to
Swim
,
to
Fly
,
to
Run
for
their
preservation
.
They
are
cloathed
by
Nature
,
and
their
Habits
grow
in
proportion
with
their
Bodies
,
some
with
Feathers
,
some
with
Wool
,
others
with
Scales
which
are
both
Habit
and
Armour
:
But
Man
who
is
alone
sensible
of
shame
,
is
born
naked
,
and
though
of
a
more
delicate
temper
,
is
more
exposed
to
injuries
by
distemper'd
Seasons
,
and
utterly
unable
to
repel
,
or
avoid
the
evils
that
encompass
him
.
Now
the
account
the
Scripture
gives
of
Original
Sin
silences
all
these
complaints
.
Man
is
a
Ttransgressor
from
the
Womb
,
and
how
can
he
expect
a
favourable
Reception
into
the
Empire
of
an
offended
God
?
Briefly
,
Sometimes
Death
enters
into
the
retirements
of
Nature
,
and
changes
the
Womb
into
a
Grave
,
which
proves
that
assoon
as
we
partake
of
the
human
Nature
,
we
are
guilty
of
the
Sin
that
is
common
to
it
;
For
the
wages
of
Sin
is
Death
.
Sin
entered
into
the
world
,
and
death
by
sin
,
and
so
death
passed
upon
all
men
,
2.
An
Hereditary
Corruption
is
transmitted
to
all
that
naturally
descend
from
him
.
If
Adam
had
continued
in
his
Obedience
,
the
spiritual
as
well
as
the
natural
Life
had
been
conveighed
to
his
Children
,
but
for
his
Rebellion
he
lost
his
primitive
rectitude
,
and
contracted
an
universal
Corruption
;
which
he
derives
to
all
his
Posterity
.
And
as
in
a
Disease
there
is
the
defect
of
Health
,
and
a
distemper
of
the
humours
that
affects
the
Body
;
so
in
the
depravation
of
Nature
there
is
not
the
meer
want
of
holiness
,
but
a
strong
proclivity
to
sin
.
This
privation
of
original
Righteousness
considerd
as
a
Sin
,
is
naturally
from
Adam
,
the
principle
of
lapsed
and
corrupt
Nature
:
But
as
a
punishment
,
't
is
meritoriously
from
him
,
and
falls
under
the
ordination
of
Divine
Justice
.
Man
●ast
it
away
,
and
God
righteously
refuses
to
restore
it
.
'T
is
a
sollicitous
impertinency
to
enquire
n●cely
about
the
manner
of
conveying
this
universal
Corruption
.
For
the
bare
knowledg
o●
it
is
ineffectual
to
the
cure
.
And
what
greater
folly
than
to
make
our
own
evils
the
object
of
simple
Speculation
.
I
shall
consider
only
that
general
account
of
it
,
which
is
set
down
in
the
Scripture
.
'T
is
the
universal
and
unchangable
Law
of
Nature
,
that
every
thing
produce
its
like
,
not
only
in
regard
of
the
same
nature
that
is
propagated
from
one
individual
to
another
,
without
a
change
of
the
species
,
but
in
respect
of
the
qualities
with
which
that
nature
is
eminently
affected
.
This
is
visible
in
the
several
kinds
of
Creatures
in
the
world
,
they
all
preserve
the
nature
of
the
principle
from
whence
they
are
derived
,
and
retain
the
vein
of
their
original
,
the
quality
of
their
extraction
.
Thus
our
Saviour
tells
us
that
the
fruit
partakes
of
the
rottenness
of
the
tree
:
and
whatever
is
born
of
the
flesh
,
is
flesh
.
That
the
flesh
is
not
subject
to
the
Law
of
God
,
and
that
which
aggravates
the
evil
is
,
that
it
can't
be
.
Sinful
Corruption
is
exprest
by
this
title
,
partly
in
regard
it
is
transmitted
by
the
way
of
carnal
propagation
:
Behold
I
was
shapen
in
iniquity
,
and
in
Sin
did
my
mother
conceive
me
;
And
partly
in
regard
't
is
exercised
by
the
carnal
members
.
This
Corruption
is
a
poison
so
subtile
,
that
it
pierces
into
all
the
powers
of
the
Soul
;
so
contagious
,
that
it
infects
all
the
Actions
;
so
obstinate
,
that
only
Omnipotent
Grace
can
heal
it
.
More
particularly
;
1.
'T
is
an
innate
Habit
,
not
meerly
acquir'd
by
Imitation
.
The
root
of
bitterness
is
planted
in
the
Humane
Nature
,
and
produces
its
fruits
in
the
various
seasons
of
Life
.
No
age
is
free
from
its
working
;
Every
imagination
of
the
thoughts
of
Mans
heart
are
only
evil
,
and
continually
evil
.
We
see
this
verified
in
Children
,
when
the
most
early
acts
of
their
Reason
,
and
the
first
instances
of
their
apprehension
are
in
Sin
.
If
we
ascend
higher
,
and
consider
Man
in
his
Infant-state
,
the
vicious
inclinations
which
appear
in
the
Cradle
,
the
violent
motions
of
anger
which
disturbs
Sucklings
,
their
endeavour
to
exercise
a
weak
revenge
on
those
that
displease
them
,
convince
us
that
the
Corruption
is
natural
,
and
proceeds
from
an
infected
Original
.
Who
can
bring
a
clean
thing
out
of
an
unclean
?
That
is
,
How
can
a
Righteous
person
be
born
of
a
Sinner
?
The
Answer
is
peremptory
,
Not
one
.
The
Fountain
was
poison'd
in
Adam
,
and
all
the
Streams
partake
of
the
infection
.
All
that
are
derived
from
him
in
a
natural
way
,
and
have
a
relation
to
him
as
their
common
father
,
are
sharers
in
this
depravation
.
What
difference
soever
there
is
in
their
Climates
,
Colours
and
external
conditions
of
life
,
yet
the
blood
from
whence
they
spring
taints
them
all
.
3.
Corrupt
Nature
is
pregnant
with
the
seeds
of
all
Sin
,
although
they
do
not
shoot
forth
together
:
And
for
this
several
accounts
may
be
given
.
1.
Although
all
Sins
agree
in
their
cause
and
end
,
yet
some
are
contrary
in
their
exercise
.
2.
The
humane
spirit
is
not
capable
of
many
Passions
in
their
height
at
the
same
time
;
and
't
is
the
art
of
our
spiritual
Enemies
to
suit
their
Temptations
to
the
capacity
of
Man
.
3.
As
the
same
Poison
produces
different
effects
in
different
Bodies
,
according
to
those
various
Humours
which
are
predominant
in
them
;
so
the
same
Corruption
of
Nature
works
variously
according
to
the
different
tempers
of
Men.
For
although
the
conception
of
Sin
depends
immediatly
upon
the
Soul
,
yet
to
the
bringing
of
it
forth
,
the
concurrence
of
the
external
Faculties
is
requisite
.
Thus
a
Voluptuary
who
is
restrain'd
from
the
gross
acts
of
Sensuality
by
a
Disease
,
or
Age
,
may
be
as
vicious
in
his
Desires
,
as
another
who
follows
the
pernicious
swing
of
his
Appetite
,
having
a
vigorous
Complexion
.
Briefly
,
The
variety
of
circumstances
,
by
which
the
inward
corruption
is
excited
and
drawn
forth
,
makes
a
great
difference
as
to
the
open
and
visible
acts
of
it
.
Thus
an
ambitious
person
who
uses
Clemency
to
accomplish
his
design
,
would
exercise
Cruelty
if
't
were
necessary
to
his
end
.
'T
is
true
,
some
are
really
more
temperate
,
and
exempted
from
the
tyranny
of
the
flesh
than
others
;
Cicero
was
more
vertuous
than
Catiline
,
and
Socrates
than
Aristophanes
:
But
these
are
priviledged
persons
,
in
whom
the
efficacy
of
Divine
Providence
either
by
forming
them
in
the
Womb
,
or
in
their
Education
,
or
by
conducting
them
in
their
maturer
Age
,
hath
corrected
the
malignity
of
Nature
.
All
men
have
sinn'd
and
come
short
of
the
glory
of
God's
image
.
4.
This
Corruption
although
natural
,
yet
't
is
Voluntary
and
Culpable
.
1.
Voluntary
:
All
Habits
receive
their
character
from
those
acts
by
which
they
are
produced
,
and
as
the
Disobedience
of
Adam
was
voluntary
,
so
is
the
Depravation
that
sprung
from
it
.
2.
'T
is
inherent
in
the
Will
.
If
Adam
had
derived
a
Leprosie
to
all
Men
,
it
were
an
involuntary
evil
:
Because
the
Diseases
of
the
Body
are
forreign
to
the
Soul
;
But
when
the
Corruption
invades
the
internal
Faculties
,
't
is
denominated
from
the
subject
wherein
't
is
seated
.
3.
'T
is
the
voluntary
cause
of
actual
Sins
;
and
if
the
acts
proceeding
from
this
corruption
are
voluntary
the
principle
must
be
of
the
same
nature
.
2.
'T
is
Culpable
.
The
formality
of
Sin
consists
in
its
opposition
to
the
Law
,
according
to
the
definition
of
the
Apostle
,
Sin
is
a
transgression
of
the
Law
.
Now
the
Law
requires
an
entire
rectitude
in
all
the
Faculties
.
It
condemns
corrupt
inclinations
,
the
originals
as
well
as
the
acts
of
Sin
.
Besides
,
Concupiscence
was
not
inherent
in
the
humane
Nature
in
its
Creation
,
but
was
contracted
by
the
Fall
.
The
Soul
is
stript
of
its
native
Righteousness
and
Holiness
,
and
is
invested
with
contrary
qualities
.
There
is
as
great
a
difference
between
the
corruption
of
the
Soul
in
its
degenerate
state
,
and
its
primitive
purity
,
as
between
the
loathsomness
of
a
Carcass
,
and
the
beauty
of
a
living
Body
.
Sad
change
!
and
to
be
lamented
with
tears
of
confusion
.
That
the
Sin
of
Adam
should
be
so
fatal
to
all
his
Posterity
,
is
the
most
difficult
part
in
the
whole
order
of
Divine
Providence
.
Nothing
more
offends
carnal
Reason
,
which
forms
many
specious
Objections
against
it
.
I
will
briefly
consider
them
.
Since
God
saw
that
Adam
would
not
resist
the
Temptation
,
and
that
upon
his
Fall
,
the
whole
race
of
Mankind
,
which
he
supported
as
the
foundation
,
would
sink
into
ruine
,
Why
did
he
not
confirm
him
against
it
,
was
it
not
within
his
Power
,
and
more
suitable
to
his
Wisdome
,
Holiness
,
and
Goodness
?
To
this
I
answer
.
1.
The
Divine
Power
could
have
preserved
Man
in
his
Integrity
,
either
by
laying
a
restraint
on
the
apostate
Angels
,
that
they
should
never
have
made
an
attempt
upon
him
;
or
by
keeping
the
Understanding
waking
and
vigilant
,
to
discover
the
danger
of
the
Temptation
,
and
by
fortifying
the
Will
,
and
rendring
it
impenetrable
to
the
fiery
darts
of
Satan
,
without
any
prejudice
to
its
freedom
.
For
that
doth
not
consist
in
an
absolute
Indifference
,
but
in
a
judicious
and
deliberate
choice
;
so
that
when
the
Soul
is
not
led
by
a
blind
instinct
,
nor
forc'd
by
a
forreign
power
,
Aug.
Lib.
4.
cont.
Jul.
but
embraces
what
it
knows
and
approves
,
it
then
enjoyes
the
most
true
Liberty
.
Thus
in
the
glorified
Spirits
above
,
by
the
full
and
constant
Light
of
the
Mind
,
the
Will
is
indeclinably
fixt
upon
its
supreme
Good
,
and
this
is
its
Crown
and
Perfection
.
2.
It
was
most
suitable
to
the
Divine
Wisdom
,
to
leave
Man
to
stand
or
fall
by
his
own
choice
:
1.
To
discover
the
necessary
dependance
of
all
Second
Causes
upon
the
first
.
No
Creature
is
absolutely
impeccable
,
but
the
most
perfect
is
liable
to
imperfection
.
He
that
is
essentially
,
is
only
unchangeably
Good
.
Infinite
Goodness
alone
excludes
all
possibility
of
receiving
Corruption
.
The
Fall
of
Angels
and
Man
convince
us
,
that
there
is
one
sole
Beeing
,
immutably
Pure
and
Holy
,
on
whom
all
depend
,
and
without
whose
Influence
they
cannot
be
,
or
must
be
eternally
miserable
.
2.
'T
was
very
fit
that
Adam
should
be
first
in
a
state
of
trial
,
before
he
was
confirm'd
in
his
Happiness
.
The
reason
of
it
is
clear
,
he
was
left
to
his
own
judgment
and
election
,
that
Obedience
might
be
his
choice
,
and
in
the
performance
of
it
,
he
might
acquire
a
title
to
the
reward
.
A
determining
vertue
over
him
had
crost
the
end
of
his
Creation
,
which
was
to
glorifie
God
in
a
free
manner
.
Therefore
in
Paradise
there
were
amiable
objects
to
allure
the
lower
Faculties
,
before
they
were
disordered
by
Sin
.
The
forbidden
Fruit
had
beauty
to
invite
the
Eye
,
and
sweetness
to
delight
the
Palate
.
And
if
upon
the
competition
of
the
Sensual
with
the
Intellectual
Good
he
had
re●ected
the
one
and
chose
the
other
,
he
had
been
rais'd
to
an
unchangeable
state
;
his
Innocence
had
been
crown'd
with
Perseverance
.
As
the
Angels
who
continued
in
their
Duty
,
when
the
rest
revolted
,
are
finally
establisht
in
their
Integrity
and
Felicity
.
And
the
Apostle
gives
us
an
account
of
this
order
,
when
he
tells
us
,
That
was
first
which
was
natural
,
then
that
which
is
spiritual
and
supernatural
▪
Man
was
created
in
a
state
of
perfection
,
but
't
was
natural
,
therefore
mutable
,
the
confirming
of
him
immediatly
had
been
Grace
,
which
belongs
to
a
more
excellent
Dispensation
.
Now
to
bring
Man
from
not
being
to
a
supernatural
state
,
without
trial
of
the
middle
state
of
Nature
,
was
not
so
congruous
to
the
Divine
Wisdome
.
3.
The
permission
of
the
Fall
doth
not
reflect
on
the
Divine
Purity
;
For
1.
Man
was
made
Upright
;
He
had
no
inward
Corruption
to
betray
him
;
There
was
Antidote
enough
in
his
Nature
to
expel
the
strongest
Temptation
.
2.
God
was
not
bound
to
hinder
the
commission
of
Sin
:
'T
is
a
true
Maxime
,
that
in
debitis
causa
d●ficiens
efficit
moraliter
:
But
God
is
not
only
free
from
subjection
to
a
Law
,
as
having
no
Superiour
,
but
was
under
no
voluntary
Obligation
by
Promise
to
prevent
the
Fall
.
3.
Neither
doth
that
first
Act
of
Sin
reflect
on
Gods
unspotted
Providence
which
suffer'd
it
,
as
if
Sin
were
in
any
degree
allowed
by
Him
.
The
Holy
Law
which
God
gave
to
direct
Man
,
the
terrible
Threatning
annext
to
warn
him
,
declare
his
irreconcileable
Hatred
against
Sin
.
He
permits
innumerable
Sins
every
day
,
ye●
He
is
as
jealous
of
the
Honour
of
his
Holiness
now
,
as
in
the
beginning
.
'T
is
the
worst
impiety
for
the
Sinner
to
think
God
like
himself
,
as
if
he
took
complacency
in
sin
,
4.
The
goodness
of
God
is
not
disparag'd
by
permitting
the
fall
:
This
appears
by
considering
,
1.
That
God
bestowed
on
Man
an
excellent
being
,
and
a
happiness
that
might
satisfie
his
nature
,
consider'd
as
humane
,
or
holy
.
But
he
perverted
the
favours
of
God
,
to
his
dishonour
,
and
this
doth
not
lessen
the
goodness
that
gave
them
.
'T
is
unreasonable
to
judg
of
the
value
of
a
Benefit
,
by
the
ingrateful
abuse
of
the
receiver
,
and
not
from
its
own
nature
.
'T
is
a
chosen
Misery
that
is
come
upon
Man
,
and
not
to
be
imputed
to
any
defect
of
the
Divine
Goodness
.
2.
God
is
infinitely
Good
notwithstanding
the
entrance
of
Sin
and
Misery
into
the
World
.
We
must
distinguish
between
natural
and
voluntary
agents
.
Natural
agents
have
no
power
to
suspend
their
acts
,
but
are
entirely
determin'd
,
and
their
Operations
are
ad
extremum
virium
,
to
the
utmost
of
their
efficacy
.
If
there
were
infinite
degrees
of
Heat
,
there
would
be
no
Cold
,
it
being
overcome
by
the
force
of
its
contrary
.
But
God
is
a
wise
and
free
Agent
,
and
as
he
is
Infinite
in
Goodness
;
so
the
exercise
of
it
is
voluntary
,
and
only
so
far
as
he
pleases
.
3.
God
is
an
omnipotent
Good
,
and
't
is
his
peculiar
glory
to
bring
Good
out
of
Evil
,
that
by
the
opposition
and
lustre
of
Contraries
,
his
Goodness
might
be
the
more
conspicuous
.
To
speak
strictly
,
Sin
is
the
only
evil
in
the
world
:
for
all
the
rest
which
appear
so
to
our
fancies
and
appetites
,
are
either
absolutely
good
,
or
upon
the
supposal
of
Sin
:
viz.
either
for
the
reformation
of
Sinners
,
or
for
the
ruine
of
the
Obstinate
.
Now
the
Evil
of
Sin
God
permitted
as
a
fit
o●casion
for
the
more
glorious
discovery
of
his
Attributes
,
in
sending
his
Son
into
the
world
to
repair
his
Image
which
was
defac'd
,
and
to
raise
Man
from
an
Earthly
to
Celestial
Happiness
.
I
shall
conclude
with
the
excellent
Answer
of
St.
Austin
to
the
adversary
of
the
Law
and
the
Prophets
:
Quibus
autem
videter
sic
hominem
fieri
debuisse
,
ut
peccare
nollet
,
There
is
another
Objection
vehemently
urg'd
,
that
the
imputation
of
Adam's
sin
to
all
his
posterity
who
were
not
existent
at
that
time
,
and
did
not
give
their
personal
consent
to
the
treaty
between
God
and
him
,
is
inconsistent
with
Justice
;
To
this
I
answer
.
1.
The
terms
of
the
first
Covenant
are
such
,
that
the
common
Reason
of
Mankind
cannot
justly
refuse
.
For
suppose
all
the
Progeny
of
Adam
had
appear'd
with
him
before
their
Creator
,
and
this
had
been
propounded
,
that
God
would
make
an
agreement
with
their
common
father
on
their
behalf
,
That
if
he
continued
in
his
Obedience
,
they
should
enjoy
a
happy
Immortality
;
if
he
declin'd
from
it
,
they
should
be
depriv'd
of
Blessedness
.
What
shadow
of
exception
can
be
form'd
against
this
proposal
?
For
God
who
is
the
Master
of
his
own
favours
,
and
gives
them
upon
what
terms
he
pleases
,
might
upon
their
refusal
have
justly
annihilated
them
.
The
Command
was
equal
,
and
his
Obedience
for
all
was
as
easie
,
as
that
of
every
particular
person
for
himself
.
Besides
,
Adam
was
as
much
concern'd
to
observe
the
Conditions
of
the
Covenant
,
for
securing
his
own
interest
,
as
theirs
,
and
after
a
short
time
of
trial
they
should
be
confirm'd
in
their
Blessedness
.
By
all
which
't
is
apparent
how
reasonable
the
conditions
of
the
original
Agreement
between
God
and
Man
are
.
2.
God
hath
a
power
over
our
Wills
superiour
to
that
we
our selves
have
.
If
God
offers
a
Covenant
to
the
Creature
,
the
terms
being
equal
,
it
becomes
a
Law
,
and
consent
is
due
as
an
act
of
Obedience
.
And
if
a
Community
may
appoint
one
of
their
number
to
be
their
Representative
,
to
transact
affairs
of
the
greatest
moment
,
and
according
to
his
management
,
the
benefit
,
or
damage
,
shall
accrue
to
them
;
may
not
God
who
hath
a
supreme
dominion
over
us
,
constitute
Adam
the
Representative
of
Mankind
,
and
unite
the
consent
of
all
in
his
general
Will
,
Who
is
righteous
in
all
his
waies
,
and
holy
in
all
his
works
.
CHAP.
IV.
The
impossibility
of
Mans
Recovery
,
by
his
Natural
Power
.
He
cannot
regain
his
Primitive
Holiness
.
The
Understanding
and
Will
,
the
superiour
Faculties
are
deprav'd
.
The
Mind
is
ignorant
and
insensible
of
our
Corruption
.
The
Will
is
more
deprav'd
than
the
Mind
.
It
embraces
only
Sensual
Good
.
Carnal
Objects
are
wounding
to
the
Conscience
,
and
unsatisfying
to
the
Affections
,
yet
the
Will
eagerly
pursues
them
.
The
moral
Impotence
,
that
ariseth
from
a
perverse
Disposition
of
the
Will
,
is
culpable
.
Neither
the
Beauty
,
nor
the
Reward
of
Holiness
can
prevail
upon
the
unrenewed
Will
.
Guilty
Man
cannot
recover
the
Favour
of
God
.
He
is
unable
to
make
Satisfaction
to
Justice
.
He
is
incapable
of
real
Repentance
,
which
might
qualifie
him
for
Pardon
.
WHen
Adam
was
expell'd
from
Paradise
,
the
entrance
was
guarded
by
a
flaming
Sword
,
to
signifie
,
That
all
hopes
of
Return
by
the
way
of
Nature
are
cut
off
for
ever
.
He
lost
his
Right
,
and
could
not
recover
it
by
Power
.
The
chiefest
ornaments
of
Paradise
are
the
Image
and
Favour
of
God
,
of
which
he
is
justly
depriv'd
:
and
there
is
no
possibility
for
him
to
regain
them
.
What
can
he
expect
from
his
own
Reason
that
betrayed
him
to
ruin
?
If
it
did
not
support
him
when
he
stood
,
how
can
it
raise
him
when
he
is
fallen
?
If
there
were
a
power
in
lapsed
Man
to
restore
himself
,
it
would
exceed
the
original
Power
he
had
to
will
and
obey
:
It
being
infinitely
more
difficult
for
a
dead
man
to
rise
,
than
for
a
living
man
to
put
forth
vital
Actions
.
For
the
clearer
opening
of
this
Poin●
,
concerning
Mans
absolute
Disability
to
recover
his
Primitive
State
,
I
will
distinctly
consider
it
,
with
respect
to
the
Image
and
Favour
of
God
,
upon
which
his
Blessedness
depends
.
1.
He
cannot
recover
his
Primitive
Holiness
.
This
will
appear
by
considering
,
that
whatsoever
is
corrupted
in
its
noble
parts
,
can
never
restore
it self
;
the
power
of
an
external
agent
is
requisite
for
the
recovering
of
its
Integrity
.
This
is
verified
by
innumerable
instances
,
in
things
artificial
and
natural
.
If
a
Clock
be
disorder'd
by
a
fall
,
the
Workman
must
mend
it
,
before
it
can
be
useful
.
If
Wine
that
is
rich
and
generous
declines
by
the
loss
of
spirits
,
it
can
never
be
revived
without
a
new
supply
.
In
the
humane
Body
,
where
there
is
a
more
nobl●
form
,
and
more
powerful
to
redress
any
evil
that
may
happen
to
the
parts
,
if
a
Gangrene
seize
on
any
Member
,
nothing
can
resist
its
course
,
but
the
application
of
outward
means
;
it
cannot
be
cured
by
the
internal
principles
of
its
constitution
.
And
proportionably
in
moral
Agents
,
when
the
Faculties
which
are
the
principles
of
action
are
corrupted
,
it
is
impossible
,
without
the
virtue
of
a
Divine
cause
,
they
should
ever
be
restor'd
to
their
original
Rectitude
.
As
the
Image
of
God
was
at
first
imprinted
on
the
Humane
Nature
by
Creation
,
so
the
renewed
Image
is
wrought
in
him
by
the
same
creating
Power
.
This
will
be
more
evident
by
considering
that
inward
and
deep
depravation
of
the
Understanding
and
Will
,
1.
The
Understanding
hath
lost
the
right
apprehension
of
things
.
As
Sin
began
in
the
darkness
of
the
Mind
,
so
one
of
its
worst
effects
is
,
the
encreasing
that
Darkness
,
which
can
only
be
dispell'd
by
a
supernatural
Light
.
Now
what
the
Eye
is
to
the
Body
,
that
is
the
Mind
for
the
directing
the
Will
and
conducting
the
Life
.
And
if
the
light
that
is
in
us
be
darkness
,
how
great
is
that
darkness
?
the
Spirit
of
the
mind
,
Wisdome
of
the
flesh
is
enmity
against
God
.
That
their
understandings
were
darkened
,
being
alienated
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
because
of
the
blindness
of
their
hearts
.
The
corruption
of
their
Manners
proceeded
from
their
Minds
.
For
all
Vertues
are
directed
by
Reason
in
their
Exercise
,
so
that
if
the
Understanding
be
darken'd
,
all
vertuous
Operations
cease
.
Besides
,
corrupt
Man
being
without
Light
and
Life
can
neither
discern
,
nor
feel
his
Misery
;
1.
Because
't
is
natural
,
and
cleaves
to
the
principles
of
our
being
,
from
the
Birth
and
Conception
,
and
natural
things
do
not
affect
us
.
2.
'T
is
confirm'd
by
Custome
,
which
is
a
second
Nature
,
and
hath
a
strange
power
to
stupifie
Conscience
and
render
it
insensible
.
As
the
Historian
observed
concerning
the
Roman
Soldiers
,
that
by
constant
use
,
their
Arms
were
no
more
a
burthen
to
them
than
their
natural
Members
.
3.
In
the
transition
from
the
Infant
state
,
〈◊〉
the
age
of
discerning
,
Man
is
incapable
of
observing
his
native
Corruption
:
since
at
first
he
acts
evilly
,
and
is
in
constant
conversation
with
Sinners
,
who
bring
Vice
into
his
acquaintance
;
and
by
making
it
familiar
,
lessen
the
horrour
and
aversation
from
it
.
Besides
,
those
corrupt
and
numerous
examples
wherewith
he
is
encompast
,
call
forth
his
sinful
inclinations
,
which
as
they
are
heightened
by
repeated
acts
,
and
become
more
strong
and
obstinate
,
so
less
sensible
to
him
.
And
by
this
we
may
understand
how
irrecoverable
Man
is
by
his
own
Reason
.
The
first
step
to
our
Cure
is
begun
in
the
knowledge
of
our
Disease
,
and
this
discovery
is
made
by
the
Understanding
,
when
't
is
seeing
and
vigilant
,
not
when
't
is
blind
.
A
Disease
in
the
Body
is
perceived
by
the
Mind
,
but
when
the
Soul
is
the
affected
part
,
and
the
rectitude
of
Reason
is
lost
,
there
is
no
remaining
principle
to
give
notice
of
it
.
And
as
that
Disease
is
most
dangerous
which
strikes
at
the
Life
,
and
is
without
Pain
:
for
Pain
is
not
the
chief
evil
but
supposes
it
,
't
is
the
spur
of
Nature
▪
urging
us
to
seek
for
Cure
:
So
the
corruption
of
the
Understanding
is
very
fatal
to
Man
;
for
although
he
labours
under
many
pernicious
Lusts
which
in
the
issue
will
prove
deadly
,
yet
he
is
insensible
of
them
,
and
from
thence
fol●●●s
a
Carelesness
and
Contempt
of
the
means
for
his
Recovery
.
2.
The
Corruption
of
the
Will
is
more
incurable
than
that
of
the
Mind
.
For
't
is
full
not
only
of
Impotence
,
but
contrariety
to
what
is
spiritually
good
.
There
are
some
weak
strictures
of
Truth
in
lapsed
Man
,
but
they
dye
in
the
Brain
,
and
are
powerless
and
ineffectual
as
to
the
Will
,
which
rushes
into
the
embraces
of
worldly
Objects
.
This
the
universal
Experience
of
Mankind
since
the
Fall
,
doth
evidently
prove
,
and
the
account
of
it
is
in
the
following
Considerations
.
1.
There
is
a
strong
inclination
in
Man
to
Happiness
.
This
desire
is
born
and
brought
up
with
him
,
and
is
common
to
all
that
partake
of
the
reasonable
Nature
.
From
the
Prince
to
the
poorest
wretch
;
from
the
most
knowing
,
to
the
meanest
in
understanding
,
every
one
desires
to
be
happy
:
As
the
great
flames
and
the
little
sparks
of
fire
all
naturally
ascend
to
their
sphere
.
2.
The
constituting
of
any
thing
to
be
our
Happiness
,
is
the
first
and
universal
Maxime
,
from
whence
all
moral
consequences
are
deriv'd
.
'T
is
the
rule
of
our
Desires
,
and
the
end
of
our
actions
.
As
in
natural
things
,
the
principles
of
their
production
operate
according
to
their
quality
,
so
in
moral
things
the
end
is
as
powerful
to
form
the
Soul
for
its
Operations
in
order
to
it
.
Therefore
as
all
desire
to
be
happy
,
so
they
apply
themselves
to
those
means
,
which
appear
to
be
convenient
for
the
obtaining
of
it
.
That
they
are
foolish
and
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
.
This
pursuit
of
Sensual
pleasure
,
is
the
service
of
a
Slave
▪
which
hath
no
other
Law
of
his
Life
but
the
Will
of
his
Master
.
The
Servitude
is
divers
,
but
all
are
Slaves
,
the
chains
are
not
the
same
,
some
are
more
glittering
but
not
less
weighty
,
and
every
one
is
deprived
of
true
Liberty
.
But
the
Bondage
is
so
pleasing
,
that
corrupted
Man
prefers
it
before
spiritual
and
real
Freedom
.
Sensual
Lusts
blind
the
Understanding
,
and
bind
the
Will
so
that
he
is
unable
because
unwilling
to
rescue
himself
.
He
is
deluded
with
the
false
appearance
of
Liberty
,
and
imagines
that
to
live
according
to
Rule
,
is
a
slavish
Confinement
.
As
if
the
Horse
were
free
,
because
his
Rider
allowes
him
a
full
career
in
a
pleasant
Road
,
when
the
bridle
is
in
his
mouth
,
and
he
is
under
its
imperious
check
at
pleasure
.
Or
a
Galley-slave
were
free
,
because
the
Vessel
wherein
he
rows
with
so
much
toil
,
roams
over
the
vast
Ocean
.
And
whereas
there
are
two
Considerations
which
are
proper
to
convince
Man
that
the
full
and
unconfin'd
enjoyment
of
Worldly
things
,
cannot
make
him
happy
,
because
they
are
wounding
to
the
Conscience
,
and
unsatisfying
to
the
Affections
;
yet
these
are
ineffectual
to
take
him
off
from
an
eager
pursuit
of
them
.
I
will
particularly
consider
this
,
to
shew
how
unable
Man
in
his
lapsed
condition
is
to
disintangle
himself
from
miserable
vanities
,
and
consequently
to
recover
his
lost
Holiness
.
1.
Sensual
Pleasures
are
wounding
to
the
Conscience
.
There
is
a
secret
acknowledgment
in
every
Mans
breast
of
a
Superiour
Power
to
whom
he
must
give
an
account
,
and
though
Conscience
is
much
impair'd
in
its
Integrity
,
yet
somtimes
it
recoils
upon
the
Sinner
by
the
foulness
of
his
actions
,
and
its
testimony
brings
such
terrour
,
as
makes
Sin
very
unpleasant
.
The
Poet
tells
us
,
that
of
all
the
Torments
of
Hell
,
the
most
cruel
and
that
which
exceeds
the
rest
is
,
Nocte
dieque
suum
gestare
in
pectore
testem
.
And
how
can
the
Sinner
delight
freely
in
that
which
vexes
and
frets
the
most
vital
and
tender
part
.
He
cannot
enjoy
his
charming
Lusts
without
guilt
,
nor
embrace
them
without
the
reluctancy
of
a
contradicting
Principle
within
him
.
As
the
fear
of
Poison
will
imbitter
the
sweetest
Cup
,
so
the
purest
Pleasures
are
allayed
with
afflicting
apprehensions
of
the
future
,
and
the
presage
of
Judgment
to
come
.
Now
Man
in
his
Sensual
state
tries
all
waies
to
disarm
Conscience
,
that
he
may
please
the
lower
appetites
without
regret
.
I
will
instance
in
the
principal
.
1.
He
uses
many
pleas
and
pretexts
to
justifie
,
or
extenuate
the
evil
,
and
if
possible
to
satisfie
carnality
,
and
Conscience
too
.
Self-love
,
which
is
the
eloquent
advocate
of
Sence
,
puts
a
varnish
upon
Sin
,
to
take
off
from
its
horrid
appearance
;
and
endeavors
not
only
to
colour
the
object
,
but
to
corrupt
the
Eye
by
a
disguising
tincture
,
that
the
sight
of
things
may
not
be
according
to
truth
,
but
the
desire
.
Thus
the
Heathens
allowed
Intemperance
,
Uncleanness
,
and
other
infamous
Vices
as
innocent
gratifications
of
Nature
.
Now
if
the
Principles
in
Man
are
poisoned
,
so
that
evil
is
esteemed
good
,
he
then
lives
in
the
quiet
practice
of
Sin
without
reflection
or
remorse
.
There
is
no
sting
remains
to
awaken
him
out
of
Security
.
But
if
he
cannot
so
far
bribe
Conscience
as
to
make
it
silent
,
or
favourable
to
that
which
delights
the
Sence
,
if
he
cannot
escape
its
internal
condemnation
,
the
next
method
is
by
a
strong
diversion
to
lessen
the
trouble
.
2.
When
the
carnal
Mind
sees
nothing
within
but
what
torments
,
and
finds
an
intollerable
pain
in
conversing
with
it self
,
it
runs
abroad
,
and
uses
all
the
arts
of
oblivion
to
lose
the
remembrance
of
its
true
state
.
As
Cain
,
to
drown
the
voice
of
Conscience
,
fell
a
building
Cities
;
and
Saul
,
to
dispel
his
Melancholy
,
call'd
for
Musick
:
The
business
and
pleasures
of
this
life
are
dangerous
amusements
to
divert
the
Soul
,
by
the
representation
of
what
is
profitable
or
pleasant
,
from
considering
the
moral
qualities
of
good
and
evil
.
Thus
Conscience
,
like
an
intermitting
Pulse
,
ceases
for
a
while
.
Miserable
consolation
!
which
doth
not
remove
,
but
conceal
the
evil
till
it
be
past
remedy
.
But
if
Conscience
,
notwithstanding
all
these
evasions
,
still
pursues
a
Sinner
,
and
at
times
something
disturbs
his
reason
,
and
his
rest
,
yet
he
will
not
part
with
carnal
Pleasures
.
For
being
only
acquainted
with
those
things
that
affect
the
Senses
,
&
having
no
relish
of
that
Happiness
which
is
sublime
and
supernatural
,
if
he
parts
with
them
he
is
deprived
of
all
delight
,
which
is
to
him
a
state
more
intollerable
than
that
wherein
there
is
a
mixture
of
delight
and
torment
.
From
hence
it
appears
that
the
interposition
of
Conscience
,
though
with
a
flaming
sword
between
Man
carnal
,
and
his
beloved
objects
,
is
not
effectual
to
restrain
him
.
2.
All
worldly
things
are
unsatisfying
to
the
Affections
.
There
are
three
Considerations
which
depreciate
and
lessen
the
value
of
any
good
.
-
1.
The
shortness
of
its
duration
.
-
2.
If
it
brings
only
a
slight
pleasure
.
-
3.
If
that
pleasure
be
attended
with
torments
.
All
which
are
contrary
to
the
essential
properties
of
the
supreme
Good
,
which
is
perpetual
,
and
sincere
without
the
least
mixture
of
evil
,
and
produces
the
highest
delight
to
the
Soul
.
Now
all
these
concur
to
vilifie
worldly
things
:
That
all
flesh
is
grass
,
and
the
glory
of
it
as
the
flower
of
the
grass
.
Life
the
foundation
of
all
Temporal
enjoyments
is
but
a
Span
:
The
longest
Liver
can
measure
in
a
thought
the
space
of
time
between
his
Infant-state
and
the
present
hour
:
how
long
soever
,
it
seems
as
short
to
him
as
the
twinkling
of
an
eye
.
And
all
the
glory
of
the
flesh
,
as
Titles
,
Treasures
,
Delights
,
are
as
the
flower
of
the
grass
,
which
is
the
most
tender
amongst
Vegetables
,
and
of
so
weak
a
subsistance
,
that
a
little
breath
of
Wind
,
the
hand
of
an
Infant
,
the
teeth
of
a
Worm
can
destroy
it
.
The
pleasures
of
Sin
(
under
which
Secular
Greatness
and
Wealth
are
comprehended
)
are
but
for
a
season
.
Aestuat
infelix
angusto
limite
mundi
,
That
the
whole
World
seem'd
to
him
as
a
narrow
Prison
,
wherein
he
was
miserable
,
and
as
it
were
suffocated
,
is
true
of
every
one
.
If
the
World
was
seated
in
the
Heart
of
Man
,
it
can
no
more
satisfie
it
,
than
the
Picture
of
a
Feast
can
fill
the
Stomach
.
Besides
,
vexation
is
added
to
the
vanity
of
worldly
things
.
And
that
either
because
the
vehement
delights
of
Sense
corrupt
the
temperament
of
the
Body
in
which
the
vital
complexion
consists
,
and
expose
it
to
those
sharp
Diseases
,
that
it
may
be
said
without
an
Hyperbole
,
That
a
thousand
Pleasures
are
not
equal
to
one
Hours
pain
that
attends
them
:
or
,
because
of
the
inward
torture
of
the
Mind
,
arising
from
the
sence
of
Guilt
and
Folly
,
which
is
the
anticipation
of
Hell
it self
,
the
beginning
of
eternal
Sorrows
.
Now
these
things
are
not
obscure
Articles
of
Faith
,
nor
abstracted
Doctrines
,
to
be
consider'd
only
by
refined
Reason
,
but
are
manifest
and
clear
as
the
Light
,
and
verified
by
continual
Experience
:
'T
is
therefore
strange
to
amazement
,
that
Man
should
search
after
Happiness
in
these
things
where
he
knows
't
is
not
to
be
found
▪
and
court
real
Infelicity
under
a
deceitful
appearance
,
when
the
Fallacy
is
transparent
.
Who
from
a
principle
of
Reason
would
choose
for
his
Happiness
a
real
Good
,
which
after
a
little
time
he
should
be
depriv'd
of
for
ever
:
or
a
slight
good
for
ever
;
as
the
sight
of
a
Picture
,
or
the
hearing
of
Musick
.
Yet
thus
unreasonable
is
Man
in
his
lapsed
state
,
whose
Soul
is
truely
immortal
,
and
capable
of
infinite
Blessedness
,
yet
he
chooses
those
delights
which
are
neither
satisfying
,
nor
lasting
.
And
because
the
Humane
Understanding
from
time
to
time
is
convinc'd
of
the
vanity
of
all
sublunary
things
,
therefore
to
lessen
the
vexation
which
arises
from
Disappointment
,
and
that
the
Appetite
may
not
be
taken
off
from
them
,
corrupted
Man
tries
;
1.
By
variety
of
objects
to
preserve
uniformity
in
Delight
.
The
most
pleasing
if
confin'd
to
them
grow
nauseous
and
insipid
,
after
the
expiring
of
a
few
moments
there
remains
nothing
but
satiety
and
sickly
resentments
:
and
then
changes
are
the
remedies
,
to
take
off
the
weariness
of
one
pleasure
by
another
.
The
Humane
Soul
is
under
a
perpetual
instability
of
restless
desires
,
it
despises
what
it
enjoyes
,
and
values
what
is
new
,
as
if
Novelty
and
Goodness
were
the
same
in
all
temporal
things
.
And
as
the
Birds
remain
in
the
Air
by
constant
motion
,
without
which
they
would
quickly
fall
to
the
Earth
as
other
heavy
bodies
,
there
being
nothing
solid
to
support
them
;
so
the
Spirit
of
Man
,
by
many
unquiet
agitations
and
continual
changes
subsists
for
a
time
,
till
at
last
it
falls
into
Discontent
and
Despair
,
the
center
of
corrupt
Nature
.
2.
When
present
things
are
unsatisfactory
,
he
entertains
himself
with
Hope
:
for
that
being
terminated
on
a
future
Object
which
is
of
a
doubtful
nature
,
the
Mind
attends
to
those
Arguments
which
produce
a
pleasant
belief
,
to
find
that
in
several
objects
▪
which
it
cannot
in
any
single
one
,
and
to
make
up
in
number
,
what
is
wanting
in
measure
,
whereas
the
present
is
manifest
and
takes
away
all
liberty
of
thinking
.
Upon
this
ground
Sensual
Pleasure
is
more
in
expectation
than
fruition
:
For
Hope
by
a
marvellous
enchantment
not
only
makes
that
which
is
future
present
,
but
representing
in
one
view
that
which
cannot
be
enjoyed
but
in
the
intervals
of
time
,
it
unites
all
the
successive
parts
in
one
point
,
so
that
what
is
divided
and
lessen'd
in
the
fruition
,
which
is
alwaies
gradual
,
is
offer'd
at
once
and
entire
.
Thus
Man
carnal
deceived
by
the
imperfect
light
of
Fancy
,
and
the
false
glass
of
Hope
,
Man
walks
in
a
vain
shew
.
His
original
Errour
hath
produced
this
in
its
own
image
.
And
although
the
complacency
he
takes
in
sensual
objects
is
like
the
joy
of
a
distracted
Person
,
the
issue
of
folly
and
illusion
,
and
Experience
discovers
the
deceit
that
is
in
them
;
as
smelling
to
an
artificial
Rose
,
undeceives
the
Eye
;
yet
he
will
embrace
his
Error
.
Man
is
in
a
voluntary
Dream
,
which
represents
to
him
the
World
as
his
Happiness
,
and
when
he
is
awakened
,
he
dreams
again
,
choosing
to
be
deceiv'd
with
delight
rather
than
to
discover
the
truth
without
it
.
This
is
set
forth
by
the
Prophet
,
Thou
art
wearied
in
the
greatness
of
thy
way
,
yet
saidst
thou
not
there
is
no
hope
:
All
the
Designs
and
Endeavors
of
the
carnal
Man
are
by
fit
means
to
obtain
satisfaction
to
his
Senses
:
as
if
the
Contentment
of
the
Flesh
and
the
Happiness
of
the
Soul
were
the
same
thing
;
or
as
if
the
Soul
were
to
die
with
the
Body
,
and
with
both
,
all
Hopes
and
Fears
,
all
Joys
and
Sorrows
were
at
an
end
.
The
Flesh
is
now
grown
absolute
,
and
hath
acquir'd
a
perfect
Empire
,
and
taken
a
full
possession
of
all
the
Faculties
.
For
this
reason
the
Apostle
tells
us
,
They
that
are
in
the
Flesh
cannot
please
God
.
And
the
carnal
will
is
enmity
against
God
,
't
is
not
subject
,
neither
can
it
be
.
'T
is
insnar'd
in
the
cords
of
Concupiscence
,
and
cannot
recover
it self
from
its
foolish
bondage
.
But
that
doth
not
lessen
the
guilt
;
which
will
appear
by
considering
,
there
is
a
twofold
Impotence
.
1.
There
is
a
natural
Impotence
which
protects
from
the
severity
of
Justice
.
No
Man
is
bound
to
stop
the
Sun
in
its
course
,
or
to
remove
Mountains
:
For
the
humane
Nature
was
never
endued
with
Faculties
to
do
those
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
arises
from
a
perverse
disposition
of
the
Will
,
and
is
join'd
with
a
delight
to
Sin
,
and
a
strong
aversion
from
the
holy
Commands
of
God
;
and
the
more
deep
and
inveterate
this
is
,
the
more
worthy
't
is
of
punishment
.
Aristotle
asserts
,
That
their
eyes
are
full
of
adultery
,
and
they
cannot
cease
from
Sin
.
'T
is
from
their
fault
alone
that
they
are
without
power
.
Therefore
the
Scripture
represents
Man
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
weak
but
wicked
.
His
disability
to
supernatural
Good
,
arises
from
an
inordinate
Affection
to
that
which
is
sensual
.
So
that
't
is
so
far
from
excusing
,
that
it
renders
inexcusable
,
being
voluntary
and
vitious
.
And
in
this
the
Diseases
of
the
Body
are
different
from
those
of
the
Soul
.
In
the
first
the
desire
of
healing
is
ineffectual
,
through
want
of
knowledg
or
power
to
apply
Sovereign
Remedies
.
Whereas
in
the
second
,
the
sincere
desire
of
their
Cure
is
sufficient
,
for
the
Diseases
are
corrupt
desires
.
The
Natural
Man
is
wholly
led
by
Sence
,
by
Fancy
,
and
the
Passions
,
and
he
esteems
it
his
infelicity
to
be
otherwise
;
as
the
degenerous
Slave
,
who
was
displeased
with
a
Jubile
,
and
refused
Liberty
.
Servitude
is
his
Sensuality
.
He
is
not
only
in
love
with
the
unworthy
object
,
but
with
the
vitious
affection
,
and
abhors
the
cure
of
it
.
As
one
in
the
Poet
that
was
so
delighted
in
his
pleasant
Madness
,
that
he
was
offended
at
his
Recovery
;
—
Cui
sic
extorta
voluptas
Et
demptus
per
vim
mentis
gratissimus
error
.
This
is
acknowledged
by
St.
Austin
in
his
Confessions
,
where
he
describes
the
conflict
between
Conviction
and
Corruption
in
his
Soul
.
He
tells
us
in
the
strife
between
Reason
and
Lust
,
that
he
had
recourse
to
God
,
and
his
Prayer
was
,
Da
mihi
continentiam
,
sed
noli
modo
,
he
desired
Chastity
,
but
not
too
soon
.
This
is
the
general
sence
though
not
the
general
discourse
of
men
.
As
the
Sick
Person
that
desired
his
Physician
to
remove
his
Fever
,
but
not
his
thirst
,
which
made
his
drink
very
pleasing
to
him
:
So
Man
in
his
sensual
state
would
fain
be
freed
from
the
aestuations
of
Conscience
,
but
he
cherishes
those
carnal
desires
,
which
give
a
high
tast
to
objects
suitable
to
them
.
In
short
,
There
is
so
much
power
not
to
sin
as
is
sufficient
to
sin
;
that
is
,
that
the
forbidden
action
be
free
,
and
so
become
a
Sin
.
Which
strange
combination
of
Liberty
and
Necessity
is
excellently
exprest
by
St.
Bernard
,
That
the
Soul
which
fell
by
its
own
choice
,
The
Law
therefore
remains
in
its
full
force
,
and
God
is
righteous
in
the
commanding
and
condemning
Sinners
.
From
all
that
hath
been
discours'd
't
is
evident
,
how
impossible
it
is
for
corrupt
Man
to
recover
his
lost
Holiness
:
For
there
are
only
two
Motives
to
induce
the
reasonable
Creature
to
seek
after
it
.
-
1.
It
s
Beau●y
and
Loveliness
.
-
2.
The
Reward
that
attends
it
.
And
both
these
Arguments
are
ineffectual
to
work
upon
him
.
1.
The
Beauty
of
Holiness
,
which
excels
all
other
created
Perfections
,
it
being
a
conformity
to
the
most
glorious
Attribute
of
the
Deity
,
doth
not
allure
him
;
For
,
Unusquisque
ut
affectus
est
ita
judicat
;
Man
understands
according
to
his
Affections
.
The
renewed
Mind
can
only
see
the
essential
and
intimate
Beauty
of
Holiness
.
Now
in
faln
Man
the
clearness
of
the
discerning
power
is
lost
.
As
the
natural
Eye
till
't
is
purged
from
vicious
qualities
,
can't
look
on
things
that
are
bright
and
sublime
,
and
if
it
hath
been
long
in
darkness
,
it
suffers
by
the
most
pleasing
Object
the
light
:
so
the
internal
eye
of
the
Mind
,
that
it
may
see
the
lively
lustre
of
Holiness
,
it
must
be
cleansed
from
the
filthiness
of
carnal
Affections
,
and
having
been
so
long
under
thick
darkness
it
must
be
strengthned
,
before
it
can
sustain
the
brightness
of
things
spiritual
.
Till
it
be
prepar'd
,
it
can
see
nothing
amiable
and
desireable
in
the
Image
of
God
.
2.
The
Reward
of
Holiness
hath
no
attractive
power
on
the
carnal
Will
;
because
't
is
Future
,
and
Spiritual
.
1.
'T
is
Future
,
and
therefore
the
conceptions
of
it
are
very
dark
and
imperfect
:
The
Soul
is
sunk
down
into
the
Senses
,
and
they
are
short-sighted
and
can't
look
beyond
what
is
present
,
to
the
next
life
.
And
as
the
images
of
things
are
weaken'd
and
confus'd
proportionably
to
their
distance
,
and
make
a
fainter
impression
upon
the
Faculty
;
so
the
representation
of
Heaven
and
Blessedness
,
as
a
Happiness
to
come
hereafter
,
and
therefore
remote
,
doth
but
coldly
affect
the
Will
.
A
present
vanity
,
in
the
judgment
of
the
carnal
Soul
,
outweighs
the
most
glorious
futurity
.
'Till
there
be
taken
from
before
its
eyes
the
(
in
Tertullian's
language
)
thick
curtain
of
the
visible
World
,
2.
'T
is
Spiritual
,
and
there
must
be
a
divine
Disposition
of
the
Soul
,
before
it
is
capable
of
it
.
The
pure
in
heart
can
only
see
the
pure
God
.
The
Felicity
above
is
that
which
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
hath
it
entered
into
the
heart
of
man
to
conceive
.
certainty
,
immensity
,
and
immortality
of
the
Heavenly
Reward
,
doth
not
prevail
with
him
to
seek
after
it
.
He
hath
no
palate
for
Spiritual
Pleasures
,
't
is
vitiated
by
luscious
Vanities
,
and
can't
rellish
rational
and
refined
Joys
.
'Till
the
temper
of
the
Soul
be
altered
,
the
bread
of
Angels
is
distastful
to
it
.
For
the
Appetite
is
according
to
the
disposition
of
the
Stomack
,
and
when
that
is
corrupted
,
it
longs
for
things
hurtful
and
rejects
wholsome
food
.
If
a
carnal
Man
were
translated
to
Heaven
,
where
the
Love
of
God
reigns
,
and
where
the
brightest
and
sweetest
discoveries
of
his
Glory
appear
,
he
would
not
find
Paradise
in
Heaven
it self
.
For
Delight
arises
not
meerly
from
the
excellency
of
the
object
,
but
from
the
proportionableness
to
the
Faculty
.
Though
God
is
an
infinite
Good
in
himself
,
yet
if
he
is
not
conceiv'd
as
the
Supreme
Good
to
Man
,
he
cannot
make
him
happy
.
Suppose
some
slight
Convictions
to
be
in
the
Mind
,
that
Happiness
consists
in
the
enjoyment
of
God
,
yet
this
being
offer●d
upon
the
terms
of
quitting
all
sensual
Lusts
,
the
carnal
Man
esteems
the
condition
impossible
and
therefore
is
discourag'd
from
using
any
endeavours
to
obtain
it
.
For
to
excite
Hope
,
't
is
not
sufficient
to
propose
a
Reward
that
is
real
and
excellent
,
but
that
is
attainable
.
For
although
Hope
hath
its
tendency
to
a
difficult
Good
,
as
its
proper
object
,
and
the
difficulty
is
so
far
from
discouraging
,
that
it
quickens
the
Soul
,
and
draws
forth
all
the
active
Powers
,
by
rendering
it
greater
in
our
esteem
,
yet
when
the
difficulty
is
excessive
and
confines
upon
impossibility
,
it
dejects
the
Soul
and
enclines
it
to
despair
:
Thus
when
the
condition
of
obtaining
some
good
is
necessary
,
but
insufferable
,
it
takes
off
from
all
endeavours
in
order
to
it
.
To
consider
it
in
a
temporal
Case
,
will
make
it
more
clear
.
As
one
that
labours
under
a
Dropsie
,
and
is
vext
with
an
intollerable
and
insatiable
thirst
,
if
a
Physician
should
assure
him
of
Cure
upon
condition
he
would
abstain
from
drinking
,
he
could
not
conceive
any
real
hope
of
being
healed
,
judging
it
impossible
to
resist
the
importunity
of
his
drought
,
he
therefore
neglects
the
means
,
he
drinks
and
dies
.
Thus
the
corrupt
Heart
of
Man
,
that
is
under
a
perpetual
thirst
of
carnal
Pleasures
,
and
is
more
inflamed
by
the
satisfaction
it
receives
,
judges
it
an
insuperable
condition
to
part
with
them
for
the
acquiring
of
spiritual
Happiness
:
And
this
sensual
and
sottish
Despair
causes
a
total
neglect
of
the
means
.
'T
is
thus
exp●est
by
the
Israelites
,
when
God
commanded
them
to
return
from
the
evil
of
their
waies
in
order
to
their
Happiness
,
and
they
said
,
There
is
no
hope
,
but
we
will
walk
after
our
own
devices
,
and
we
will
every
one
do
the
imagination
of
his
evil
heart
.
They
were
Slaves
to
their
domineering
Appetites
,
and
resolved
to
make
no
trial
about
that
they
judg'd
impossible
.
Briefly
,
In
faln
Man
there
is
somthing
predominant
,
which
he
values
above
the
favour
and
fruition
of
God
,
and
that
is
the
World
.
As
in
the
Parable
,
where
Happiness
is
set
for●h
under
the
familiar
representation
of
a
Feast
,
those
who
were
invited
to
it
,
excuse
themselves
by
such
reasons
as
clearly
discover
that
some
amiable
Lust
charm'd
them
so
strongly
,
that
in
the
competition
't
was
prefer'd
before
Heaven
.
One
saith
,
I
have
bought
a
piece
of
ground
,
and
I
must
needs
go
see
it
;
and
another
,
I
have
bought
a
yoke
of
oxen
,
and
must
go
to
prove
them
;
and
a
third
,
I
have
married
a
wife
and
cannot
come
.
The
objects
of
their
Passions
are
different
but
they
all
produce
the
same
effect
,
they
reject
Happiness
.
The
sum
of
all
is
,
That
as
Man
fell
from
his
Obedience
,
and
lost
the
Image
of
God
,
by
seeking
Perfection
and
Satisfaction
,
that
is
,
Happiness
in
the
creature
;
so
he
can
never
return
to
his
Obedience
,
and
acknowledg
God
as
his
Supreme
Lord
,
till
he
chooses
him
for
his
Happiness
.
And
this
he
can
never
entirely
do
,
till
he
is
born
again
,
and
hath
a
new
principle
of
Life
that
may
change
the
complexion
of
the
Soul
,
and
qualifie
it
for
those
delights
which
are
sublime
and
spiritual
.
Secondly
,
Faln
Man
can
never
recover
the
Favour
of
God
;
And
this
is
evident
upon
a
double
account
.
1.
He
is
not
able
to
make
satisfaction
to
Gods
Justice
,
for
the
dishonour
brought
to
him
.
2.
He
is
incapable
of
real
Repentance
,
which
might
qualifie
him
for
Pardon
.
First
,
He
is
unable
to
satisfie
Justice
for
his
offence
,
either
by
exact
obedience
for
the
future
,
or
by
enduring
the
punishment
that
is
due
to
Sin
.
1.
Supposing
that
Man
could
perform
exact
Obedience
after
his
Fall
,
yet
that
could
not
be
satisfaction
.
'T
is
essential
to
Satisfaction
,
that
the
action
by
which
't
is
made
,
be
in
the
power
of
the
person
that
satisfies
.
A
Servant
as
a
Servant
cannot
make
satisfaction
for
an
injury
done
to
his
Lord
,
for
whatsoever
service
he
performs
was
due
before
the
offence
,
and
is
not
properly
a
restitution
,
because
't
is
not
of
his
own
.
Now
the
compleat
Obedience
of
the
Creature
is
due
to
God
.
He
is
the
Lord
of
all
our
Actions
,
and
whatever
Man
doth
is
but
the
payment
of
the
original
Debt
.
The
Law
requires
a
perpetual
reverence
of
the
Law-giver
,
and
express
Obedience
to
his
Will
in
all
things
.
So
that
't
is
impossible
that
the
highest
respect
to
it
afterwards
,
should
compensate
for
the
least
violation
of
it
.
Besides
,
To
make
Satisfaction
for
a
Fault
,
't
is
necessary
the
Offender
do
some
voluntary
act
,
that
may
be
as
honourable
to
the
person
,
and
as
much
above
what
he
was
before
obliged
to
,
as
the
contempt
was
dishonourable
and
below
that
which
was
due
.
Unless
God
receive
that
which
is
as
estimable
in
the
nature
of
Obedience
,
as
the
injury
he
received
is
in
the
nature
of
Contempt
,
there
can
be
no
Satisfaction
.
Now
there
is
a
greater
dishonour
brought
to
God
by
the
commission
of
one
Sin
,
than
there
is
honour
by
the
perfect
Obedience
of
all
the
Angels
:
For
in
their
Obedience
God
is
preferr'd
by
the
Creature
,
before
things
infinitely
beneath
him
,
which
is
but
a
small
honour
,
but
by
one
Sin
he
is
disvalued
in
the
comparison
,
which
is
infinite
Contempt
.
2.
Man
cannot
make
satisfaction
by
Suffering
.
For
the
Punishment
must
be
equal
to
the
Offence
,
which
derives
its
guilt
from
the
dignity
of
the
Person
offended
,
and
the
indignity
of
the
offender
.
Now
God
is
the
Universal
King
,
his
Justice
is
Infinite
,
which
Man
hath
injur'd
,
and
his
Glory
,
which
Man
hath
obscur'd
;
and
Man
is
finite
.
And
what
proportion
is
there
between
finite
and
infinite
?
How
can
a
worthless
Rebel
that
is
hateful
to
God
expiate
the
offence
of
so
excellent
a
Majesty
?
If
he
sacrifice
himself
,
he
can
never
appease
the
Divine
Displeasure
,
for
what
doth
he
offer
but
a
lump
of
Rebellion
and
Ingratitude
?
He
can
make
no
other
Satisfaction
but
that
of
the
Devils
,
which
continues
for
ever
,
and
is
not
compleated
.
Secondly
,
Faln
Man
considered
only
in
his
corrupt
and
miserable
state
is
incapable
of
real
Repentance
,
which
is
a
necessary
Condition
to
qualifie
him
for
Pardon
.
For
whereas
Repentance
includes
an
ingenuous
sorrow
for
Sin
past
,
and
a
sincere
forsaking
of
it
,
he
is
utterly
indispos'd
for
both
.
1.
He
cannot
be
ingenuously
sorrowful
for
his
offence
.
'T
is
true
,
when
the
circumstances
are
changed
,
that
which
was
pleasing
will
cause
trouble
of
Spirit
;
As
when
a
Malefactor
suffers
for
his
Crimes
,
he
reflects
upon
his
Actions
with
Sorrow
.
But
this
hath
no
moral
worth
in
it
:
For
't
is
a
forc'd
act
,
proceeding
from
a
violent
Principle
,
'T
is
for
this
reason
the
Scripture
propounds
the
Goodness
of
God
,
as
the
most
powerful
persuasive
to
lead
men
to
Repentance
.
Now
the
first
Covenant
obliged
Man
to
Obedience
or
Punishment
:
It
required
Innocence
,
and
did
not
accept
of
Repentance
.
The
final
voice
of
the
Law
is
,
Do
,
or
Die
.
Guilty
Man
cannot
look
on
God
with
comfort
under
the
notion
of
a
Holy
Creator
,
that
delights
to
view
his
own
resemblance
in
the
innocent
creature
,
nor
of
a
compassionate
Father
that
spares
an
offending
Son
,
but
he
apprehends
him
to
be
an
inexorable
Judge
,
who
hath
Right
and
Power
to
revenge
the
Disobedience
.
He
●an
find
no
expedient
for
his
Deliverance
,
nor
conceive
how
Mercy
can
save
him
,
without
the
violation
of
Justice
,
an
Attribute
as
essential
to
the
Divine
Nature
as
Mercy
.
And
what
can
induce
him
to
make
an
humble
confession
of
his
fault
,
when
he
expected
nothing
but
an
irrevocable
Doom
:
An
instance
of
this
we
have
in
Adam
,
who
being
under
the
conviction
of
his
Sin
,
and
an
apprehension
that
God
would
be
severe
,
did
not
sollicite
for
Mercy
,
but
endeavour'd
to
transfer
the
guilt
on
God
himself
.
The
woman
thou
gavest
me
,
she
gave
me
of
the
tree
,
and
I
did
eat
.
As
if
she
had
been
design'd
for
a
snare
,
and
not
to
be
an
aid
in
his
innocent
state
.
2.
A
sincere
Resolution
to
forsake
Sin
,
is
built
on
the
hopes
of
Mercy
.
Till
the
reasonable
Creature
know
that
Heaven
is
open
to
Repentance
,
to
his
second
and
better
thoughts
,
he
is
irreclaimable
.
He
that
never
hopes
to
receive
any
good
,
will
continue
in
doing
evil
.
Despair
of
Mercy
causeth
a
despising
of
the
Law
.
The
Apostate
Angels
who
are
without
the
reserves
of
Pardon
,
are
confirm'd
in
their
Rebellion
:
their
Guilt
is
mixt
with
Fury
,
they
persist
in
their
war
against
God
,
though
they
know
the
issue
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
despair
had
inflam'd
his
hatred
against
God
,
which
is
of
all
the
Passions
the
most
incureable
.
Those
vicious
Affections
that
depend
on
the
humours
of
the
Body
which
are
mutable
,
alter
with
them
:
But
Hatred
is
seated
in
the
superiour
part
of
the
Soul
,
which
is
of
a
Spiritual
nature
and
Diabolical
in
obstinacy
.
In
short
,
When
the
reasonable
Creature
is
guilty
and
vitious
,
and
knows
that
God
is
Just
and
Holy
,
and
that
He
will
be
severe
in
revenging
all
Disobedience
,
he
hath
no
Care
nor
Desire
to
reform
himself
.
He
will
not
lay
a
restraint
on
his
pleasing
Appetites
,
when
he
expects
no
recompence
:
he
esteems
it
lost
labour
to
abstain
:
And
all
his
design
is
to
allay
and
sweeten
the
fear
of
future
Evils
by
present
enjoyments
.
When
he
is
scorcht
with
the
apprehensions
of
wrath
to
come
,
he
plunges
himself
into
sensual
excesses
for
some
relief
.
He
resolves
to
make
his
best
of
Sin
for
a
time
:
according
to
the
Principle
of
the
Epicures
,
Let
us
eat
and
drink
while
we
may
,
to
morrow
we
shall
die
.
The
Sum
of
all
is
this
,
that
an
unrelenting
and
unreformed
Sinner
is
incapable
of
Pardon
▪
For
unless
God
should
renounce
his
own
Nature
,
and
deny
his
Deity
,
He
cannot
receive
him
to
favour
.
And
it
is
inconceivable
how
the
rational
Creature
once
lapsed
,
should
ever
be
encourag'd
to
Repentance
without
the
expectation
of
Mercy
:
And
there
being
an
inseparable
alliance
between
the
integrity
and
felicity
of
Man
by
the
terms
of
the
first
Covenant
,
the
one
failing
,
he
could
not
entertain
the
least
degree
of
Hope
concerning
the
other
.
By
all
which
it
appears
he
is
under
an
invincible
necessity
of
sinning
and
suffering
for
ever
;
his
Misery
is
compleat
and
desperate
.
CHAP.
V.
Of
the
Divine
Wisdome
in
the
contrivance
of
Man
's
Redemption
.
Understanding
agents
propound
an
End
,
and
choose
Means
for
the
obtaining
it
.
The
End
of
God
is
of
the
highest
consequence
,
his
own
Glory
and
Man's
Recovery
.
The
difficulty
of
accomplishing
it
.
The
Means
are
proportionable
.
The
Divine
Wisdome
glorified
in
taking
occasion
from
the
Sin
and
Fall
of
Man
to
bring
Glory
to
God
,
and
to
raise
Man
to
a
more
excellent
State
.
It
appears
in
ordaining
such
a
Mediator
,
as
was
fit
to
reconcile
God
to
Man
,
and
Man
to
God
.
'T
is
discovered
in
the
designation
of
the
Second
Person
to
be
our
Saviour
.
And
making
the
Remedy
to
have
a
proportion
to
the
cause
of
our
Ruine
.
'T
is
visible
in
the
manner
whereby
our
Redemption
is
accomplisht
.
And
in
the
ordaining
such
contemptible
means
to
produce
such
glorious
effects
.
And
laying
the
design
of
the
Gospel
,
so
as
to
provide
for
the
comfort
,
and
promote
the
holiness
of
Man
.
GOD
by
his
infallible
Prescience
(
to
which
all
things
are
eternally
present
)
viewing
the
Fall
of
Adam
,
and
that
all
Mankind
lay
bleeding
in
him
,
out
of
deep
compassion
to
his
Creature
,
and
that
the
Devil
might
not
be
finally
victorious
over
him
,
in
his
Councel
decreed
the
Recovery
of
Man
from
his
languishing
and
miserable
state
.
The
design
and
the
means
are
most
worthy
of
God
,
and
in
both
his
Wisdom
appears
.
This
will
be
made
visible
by
considering
,
that
all
understanding
Agents
first
propound
an
end
,
and
then
choose
the
means
for
the
obtaining
of
it
.
And
the
more
perfect
the
Understanding
is
,
the
more
excellent
is
the
end
it
designs
,
and
the
more
fit
and
convenient
are
the
means
it
makes
use
of
for
the
acquiring
it
.
Now
when
God
whose
Understanding
is
infinite
,
(
and
in
comparison
of
whom
the
most
prudent
and
advised
are
but
as
dark
shadows
)
when
he
determines
to
work
,
especially
in
a
most
glorious
manner
,
the
end
and
the
means
are
equally
admirable
.
First
,
The
end
is
of
the
highest
Consequence
.
Were
it
some
low
inconsiderable
thing
,
it
were
unworthy
one
thought
of
God
for
the
effecting
it
.
To
be
curious
in
the
contriving
how
to
accomplish
that
which
is
of
no
importance
,
exposes
to
a
just
imputation
of
Folly
;
But
when
the
most
excellent
Good
is
the
end
,
and
the
difficulties
which
hinder
the
obtaining
of
it
are
insuperable
to
a
finite
understanding
,
it
then
becomes
the
only
wise
God
to
discover
the
Divinity
of
his
Wisdom
,
They
praised
God
,
saying
,
Glory
to
God
in
the
highest
,
and
on
Earth
Peace
,
good
Will
towards
men
.
The
supreme
End
is
his
own
Glory
,
and
in
order
to
it
,
the
Salvation
of
Man
hath
the
nature
and
respect
of
a
medium
.
The
subordinate
is
the
Recovery
of
the
world
from
its
lapsed
and
wretched
state
.
1.
The
supreme
End
is
the
Glory
of
God
.
This
signifies
principally
his
internal
and
essential
Glory
:
and
that
consists
in
the
Perfections
of
his
Nature
▪
which
can
never
be
fully
conceived
by
the
Angels
▪
but
overwhelm
by
their
excellent
greatness
all
created
Understandings
.
But
the
Glory
that
results
from
Gods
works
is
properly
intended
in
the
present
Argument
,
and
implies
,
2.
The
manifestation
whereby
he
is
pleased
to
represent
Himself
in
the
exercise
of
his
Attributes
.
As
the
Divine
Nature
is
the
primary
and
compleat
Object
of
his
Love
,
so
he
takes
delight
in
those
Actions
wherein
the
image
and
brightness
of
his
own
vertues
appear
.
Now
in
all
the
works
of
God
there
is
an
evidence
of
his
Excellencies
.
But
as
some
Stars
shine
with
a
different
glory
,
so
there
are
some
noble
effects
,
wherein
the
Divine
Attributes
are
so
conspicuous
,
that
in
compare
with
them
,
the
rest
of
God●s
works
are
but
obscure
expressions
of
his
Greatness
.
The
principal
are
Creation
and
Redemption
.
The
Heavens
declare
the
glory
of
God
,
and
the
Firmament
his
handy-work
.
And
when
God
surveyed
the
whole
Creation
,
saw
that
all
which
he
had
made
was
good
,
He
ordain'd
a
Sabbath
,
to
signifie
the
content
and
satisfaction
he
had
in
the
discovery
of
his
eternal
Perfections
therein
.
But
especially
his
Glory
is
most
resplendent
in
the
Work
of
Redemption
,
wherein
more
of
the
Divine
Attributes
are
exercis●d
than
in
the
Creation
,
and
in
a
more
glorious
manner
.
'T
is
here
that
Wisdom
,
Goodness
,
Justice
,
Holiness
and
Power
are
united
in
their
highest
degree
and
exaltation
.
Upon
this
account
the
Apostle
useth
that
expression
,
The
glorious
Gospel
of
the
Blessed
God
:
3.
The
Praise
and
Thanksgiving
that
ariseth
from
the
discovery
of
his
Perfections
by
reasonable
Creatures
,
who
consider
and
acknowledg
them
.
When
there
is
a
solemn
veneration
of
his
excellencies
,
and
the
most
ardent
affections
to
Him
for
the
communication
of
his
goodness
.
Thus
in
Gods
account
,
Whoso
offers
praise
,
glorifies
him
.
The
Morning
Stars
sang
together
,
and
all
the
Sons
of
God
shouted
for
joy
.
And
at
its
new
Birth
,
praise
glorious
in
a
triumphant
Song
.
It
will
be
the
eternal
exercise
of
the
Saints
in
Heaven
,
where
they
more
fully
understand
the
Mystery
of
our
Redemption
,
and
consider
every
circumstance
that
may
adde
a
lustre
to
it
,
to
ascribe
Blessing
,
Honour
,
Glory
and
Power
to
him
that
sits
on
the
Throne
,
and
unto
the
Lamb
for
ever
and
ever
.
Secondly
,
The
subordinate
End
is
the
restoring
of
Man
:
And
this
is
inviolably
joyn'd
with
the
other
.
'T
is
exprest
by
Peace
on
earth
,
and
good
will
towards
men
.
Sin
had
broke
that
sacred
Alliance
which
was
between
God
and
Man
:
and
exposed
him
to
his
just
displeasure
.
A
misery
inconceivable
.
And
what
is
more
becoming
God
,
who
is
the
Father
of
Mercies
,
than
to
glorifie
his
dear
Attribute
,
and
that
which
in
a
peculiar
manner
characterises
his
Nature
,
by
the
Salvation
of
the
miserable
?
God
is
love
.
1
Joh.
4.9
.
What
is
more
honourable
to
Him
,
than
by
his
Almighty
Mercy
to
raise
so
many
Monuments
from
the
dust
,
wherein
his
Goodness
may
live
and
reign
for
ever
?
Now
for
the
accomplishing
of
these
excellent
Ends
,
the
Divine
Wisdom
pitcht
upon
those
means
which
were
most
fit
and
congruous
,
which
I
shall
distinctly
consider
:
The
Misery
of
faln
Man
consisted
in
the
Corruption
of
his
nature
by
Sin
,
and
the
Punishment
that
ensues
:
And
his
Happiness
is
in
the
restoring
him
to
his
primitive
Holiness
,
and
in
Reconciliation
to
God
,
and
the
full
fruition
of
him
.
The
way
to
effect
this
was
beyond
the
compass
of
any
created
Understanding
.
That
God
,
who
is
rich
in
Goodness
,
should
be
favourable
to
the
Angels
,
who
serve
him
in
perfect
Purity
,
we
may
easily
conceive
;
for
although
they
do
not
merit
his
favour
,
yet
they
never
provokt
his
Anger
.
And
't
is
impossible
but
that
he
should
love
the
Image
of
his
Holiness
wherever
it
shines
.
Or
suppose
an
innocent
creature
in
Misery
,
the
Divine
Mercy
would
speedily
excite
his
power
to
rescue
it
:
For
God
is
Love
to
all
his
Creatures
as
such
,
till
some
extrinsecal
cause
intervenes
,
which
God
hates
more
than
he
loves
the
Creature
;
and
that
is
Sin
,
which
alone
stops
the
effusion
of
his
Goodness
,
and
opens
a
wide
passage
for
wrath
to
fall
upon
the
guilty
.
But
how
to
save
the
Creature
that
is
undone
by
its
own
choice
,
and
is
as
sinful
as
miserable
,
will
pose
the
wisdom
of
the
world
.
Heaven
it self
seem'd
to
be
divided
.
Mercy
enclin'd
to
save
,
but
Justice
interpos'd
for
satisfaction
.
Mercy
regarded
Man
with
respect
to
his
misery
,
and
the
pleas
of
it
are
,
Shall
the
Almighty
build
to
ruine
?
Shall
the
most
excellent
creature
in
the
lower
world
perish
,
the
fault
not
being
solely
his
?
Shall
the
enemy
triumph
for
ever
,
and
raise
his
Trophies
from
the
Works
of
the
most
High
?
Shall
the
reasonable
Creature
lose
the
fruition
of
God
,
and
God
the
subjection
and
service
of
the
Creature
,
and
all
Mankind
be
made
in
vain
?
Justice
consider'd
Man
as
guilty
of
a
transcendent
Crime
,
and
't
is
its
nature
to
render
to
every
one
what
is
due
;
now
the
wages
of
Sin
is
Death
,
and
shall
not
the
Judg
of
all
the
world
do
right
?
All
the
the
other
Attributes
seem'd
to
be
attendants
on
Justice
.
The
Wisdom
of
God
enforc'd
its
Plea
,
it
being
most
indecent
that
Sin
which
provokes
the
execution
,
should
procure
the
abrogation
of
the
Law
;
this
would
encourage
the
commission
of
Sin
without
fear
.
The
Majesty
of
God
was
concern'd
,
for
it
was
not
becoming
his
excellent
Greatness
to
treat
with
defiled
dust
,
and
to
offer
Pardon
to
a
presumptuous
Rebel
immediately
after
his
Offence
,
and
before
he
made
Supplication
to
his
Judge
.
The
Holiness
of
God
did
quicken
his
Justice
to
execute
the
threatning
,
For
he
is
of
purer
eyes
than
to
behold
Iniquity
.
He
will
not
take
the
wicked
by
the
hand
.
The
sublim●st
Spirits
in
Heaven
were
at
a
loss
how
to
unravel
the
difficulty
,
and
to
find
out
the
miraculous
way
to
reconcile
infinite
Mercy
with
inflexible
Justice
;
how
to
satisfie
the
demands
of
the
one
,
and
the
requests
of
the
other
.
God
was
to
overcome
Himself
before
He
restored
Man
.
In
this
exigence
his
Mercy
excited
his
Wisdom
to
interpose
as
an
Arbiter
,
which
in
the
Treasures
of
its
incomprehensible
Light
,
found
out
an
admirable
expedient
to
save
Man
,
without
prejudice
to
his
other
Perfections
:
That
was
,
by
constituting
a
Mediator
both
able
and
willing
,
between
the
guilty
creature
and
Himself
:
That
by
transferring
the
punishment
on
the
Surety
,
he
might
punish
Sin
,
and
pardon
the
Sinner
.
And
here
,
the
more
severe
and
rigorous
Justice
is
,
the
more
admirable
is
the
Mercy
that
saves
.
In
the
same
stupendious
Sacrifice
he
declared
his
respect
to
Justice
,
and
his
delight
in
Mercy
.
The
two
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
satisfies
his
infinite
Love
to
Man
,
and
by
the
other
satisfies
his
infinite
Justice
for
Man
.
Neither
is
it
unbecoming
God
to
condescend
in
accepting
the
returning
Sinner
,
when
a
Mediator
of
infinite
dignity
intercedes
for
favour
.
The
Divine
Majesty
is
not
lessen'd
when
God
is
in
Christ
reconciling
the
world
unto
himself
.
Neither
is
the
Sanctity
of
God
disparag'd
by
his
Clemency
to
Sinners
,
Mercy
and
Truth
are
met
together
,
Righteousness
and
Peace
kiss
each
other
.
Who
can
count
up
this
heap
of
wonders
?
Who
can
unfold
all
the
treasures
of
this
mysterious
Love
?
The
tongue
of
an
Angel
cannot
explicate
it
according
to
its
dignity
:
'T
is
the
fairest
copy
of
the
Divine
Wisdome
,
the
consummation
of
all
God's
Counsels
,
wherein
all
the
Attributes
are
displayed
in
their
brightest
lustre
:
'T
is
here
the
manifold
wisdome
of
God
appears
.
surpasses
knowledg
.
The
First
thing
that
offers
it self
to
Consideration
is
,
the
compass
of
the
Divine
Wisdome
,
in
taking
occasion
from
the
Sin
and
Fall
of
Man
to
bring
more
Glory
to
God
,
and
to
raise
him
to
a
more
excellent
state
.
Sin
in
its
own
nature
hath
no
tendency
to
good
,
't
is
not
an
apt
medium
to
promote
the
Glory
of
God
:
so
far
is
it
from
a
direct
contributing
to
it
,
that
on
the
contrary
't
is
the
most
real
dishonour
to
Him
.
Non
Specie
,
sed
Ordine
placent
.
Aug.
Without
the
Sin
of
Man
there
had
been
no
place
for
the
most
perfect
exercise
of
his
Goodness
.
O
foelix
culpa
q●ae
tantum
&
talem
meruit
habere
Redemptorem
.
Happy
fault
not
in
it self
,
but
by
the
wise
and
merciful
Counsel
of
God
to
be
repair'd
in
a
way
so
advantageous
,
that
the
Salvation
of
the
Earth
is
the
Wonder
of
Heaven
,
the
Redemption
of
Man
ravishes
the
Angels
.
The
Glory
of
God
is
more
visible
in
the
recovery
of
laps●d
Man
,
than
if
the
Law
had
been
obeyed
,
or
executed
.
If
Adam
had
persever'd
in
his
Duty
,
the
Reward
had
been
from
Gaace
,
for
owing
himself
to
God
,
he
could
receive
nothing
but
as
a
gift
from
his
Bounty
;
so
that
Goodness
only
had
then
been
exerci'sd
,
and
not
in
its
highest
and
most
obliging
Acts
,
which
are
to
save
the
guilty
and
the
miserable
:
for
Innocence
is
incapable
of
Mercy
.
If
the
Sentence
had
been
inflicted
,
Justice
had
been
honour'd
with
a
solemn
Sacrifice
,
but
Mercy
the
sweet
,
tender
,
and
indulgent
Attribute
,
had
never
appear'd
.
But
now
the
Wisdom
of
God
is
eminent
in
the
accord
of
both
these
Attributes
.
God
is
equally
glorious
,
as
equally
God
in
preserving
the
authority
of
his
Law
by
an
act
of
Justice
upon
our
Surety
,
as
in
the
exercise
of
Mercy
by
remitting
the
punishment
to
the
Offender
.
And
't
is
no
less
honourable
to
God's
Wisdom
to
restore
Man
with
infinite
advantage
.
'T
is
a
mystery
in
Nature
,
That
the
corruption
of
one
thing
is
the
generation
of
another
;
't
is
more
mysterious
in
Grace
,
that
the
Fall
of
Man
should
occasion
his
more
noble
Restitution
.
Innocence
was
not
his
last
End
,
his
supreme
felicity
transcends
the
first
.
The
holiness
of
Adam
was
perfect
,
but
mutable
:
But
Holiness
in
the
Redeemed
,
though
in
a
less
degree
,
shall
be
victorious
over
all
Temptations
:
for
they
are
join'd
to
the
heavenly
Adam
in
a
strict
and
inviolable
union
.
And
those
Graces
are
acted
by
them
,
for
the
exercise
of
which
there
was
no
objects
and
occasions
in
innocence
.
As
Compassion
to
the
miserable
,
These
are
the
effects
of
infinite
Wisdome
,
to
the
production
of
which
Sin
affords
no
casuality
,
but
hath
meerly
an
accidental
respect
.
As
the
Apostle
interprets
the
words
of
David
,
Against
thee
only
have
I
sinned
,
that
thou
mightest
be
justified
in
thy
sayings
,
and
overcome
when
thou
judgest
.
Which
doth
not
respect
the
intention
of
David
,
but
the
event
only
.
The
greater
his
injustice
was
in
the
commission
,
the
more
clear
would
God's
Justice
be
in
the
condemnation
of
his
Sin
.
2.
The
Wisdom
of
God
appeared
in
ordaining
such
a
Mediator
,
who
was
qualified
to
reconcile
God
to
Man
,
and
Man
to
God
.
The
first
and
most
admirable
Article
in
the
mystery
of
Godliness
,
and
the
foundation
of
all
the
rest
is
,
that
God
is
manifest
in
the
flesh
.
really
to
dwell
.
Guilt
▪
Ignorance
,
Sin
and
Death
.
Man
was
capitally
guilty
of
the
breach
of
Gods
Law
,
and
under
the
tyranny
of
his
Lusts
,
and
in
the
issue
liable
to
Death
.
The
Redeemer
is
made
to
him
Wisdom
,
Righteousness
,
Sanctification
and
Redemption
.
These
Benefits
are
dispens'd
by
Him
in
his
threefold
Office
;
As
a
Priest
he
exipates
Sin
,
as
a
Prophet
he
instructs
the
Church
,
as
a
King
he
regulates
the
lives
of
his
Subjects
,
delivers
them
from
their
Enemies
,
and
makes
them
happy
.
Now
the
Divine
and
Humane
Nature
are
requisite
for
the
performance
of
all
these
.
For
nothing
is
effectual
to
an
end
,
but
what
is
proportionable
and
commensurate
thereunto
,
and
to
proportion
excesses
as
well
as
defects
are
opposite
.
This
will
appear
by
taking
a
distinct
view
of
the
several
Offices
of
our
Mediator
.
1.
The
Priestly
Office
hath
two
parts
.
-
1.
To
make
expiation
for
Sin
.
-
2.
Intercession
for
Sinners
.
Now
for
the
making
expiation
of
Sin
,
there
was
a
necessary
concurrence
of
the
two
Natures
in
our
Redeemer
.
He
must
be
Man
;
for
the
Deity
was
not
capable
of
those
Submissions
and
Sufferings
which
were
requisite
to
expiate
Sin
.
And
he
must
be
Man
,
that
the
sinning
nature
might
suffer
,
and
thereby
acquire
a
title
to
the
Satisfaction
that
is
made
.
The
m●ritorious
imputation
of
Christs
Sufferings
to
Man
is
grounded
on
the
union
between
them
,
which
is
as
well
natural
in
his
partaking
of
Flesh
and
Blood
,
as
moral
in
the
consent
of
their
Wills
.
As
the
Apostle
observes
,
That
he
who
sanctifies
,
and
they
that
are
sanctified
are
all
one
;
So
he
that
suffers
,
and
they
for
whom
he
suffers
must
have
communion
in
the
same
nature
.
For
this
reason
,
God
having
resolved
never
to
dispense
Mercy
to
the
fallen
Angels
,
the
Redeemer
did
not
assume
the
Angelical
nature
,
but
the
seed
of
Abraham
.
And
as
the
Humane
Nature
was
necessary
to
qualifie
him
for
Sufferings
,
and
to
make
them
suitable
,
so
the
Divine
was
to
make
them
sufficient
.
The
lower
nature
consider'd
in
it self
,
could
make
no
satisfaction
:
The
Dignity
of
the
Divine
Person
makes
a
temporal
punishment
to
be
of
an
infinite
value
in
God's
account
.
The
humane
Nature
was
the
Sacrifice
,
2.
To
make
Intercess●on
for
us
,
it
was
requisite
that
He
should
partake
of
both
Natures
,
that
he
might
have
credit
with
God
,
and
compassion
to
Man
.
The
Son
hath
a
prevailing
interest
in
the
Father
,
as
he
testifies
,
I
know
thou
heardst
me
alwaies
.
A
Priviledge
which
neither
Abraham
,
The
Apostle
offers
this
to
Believers
as
the
ground
of
comfort
,
that
He
who
took
our
nature
and
felt
our
griefs
intercedes
for
us
.
For
we
have
not
an
High-Priest
that
cannot
be
toucht
with
the
feeling
of
our
Infirmities
,
but
was
in
all
things
tempted
as
we
are
,
yet
without
Sin
;
that
with
an
humble
confidence
we
may
come
to
the
Throne
of
Grace
.
He
hath
drunk
deepest
of
the
cup
of
Sorrows
,
that
he
may
be
an
All●sufficient
Comforter
to
those
that
mourn
.
He
hath
such
tender
Bowels
we
may
trust
him
to
sollicite
our
Salvation
.
In
short
,
'T
is
the
great
support
of
our
Faith
that
we
have
access
to
the
Father
by
the
Son
,
Secondly
,
For
the
discharge
of
the
Proph●tical
Office
,
't
was
necessary
the
Mediator
should
be
God
and
Man
.
1.
He
must
be
God
,
that
he
might
deliver
his
Counsels
with
more
authority
and
efficacy
than
any
meer
Creature
could
.
He
must
be
a
Teacher
sent
from
Heaven
that
reveals
to
us
the
Will
of
God
concerning
the
way
thither
,
and
the
certainty
and
excellency
of
that
state
.
Now
Christ
is
the
original
of
all
Wisdom
,
't
is
not
said
the
Word
of
the
Lord
came
to
Him
,
as
to
the
Prophets
;
He
is
the
Fountain
of
all
Sacred
Knowledg
.
The
Son
came
from
the
Bosom
of
the
Father
,
2.
'T
was
fit
he
should
be
Man
,
that
he
might
be
familiarly
conversant
with
us
,
and
conveigh
the
Counsels
of
God
in
such
a
way
as
Man
could
receive
.
All
saving
Truth
comes
from
God
,
and
it
follows
by
just
consequence
,
that
the
nearer
he
is
to
us
the
better
we
are
like
to
be
instructed
.
Now
there
are
two
things
which
render
sinful
man
incapable
of
immediate
converse
with
God
.
-
1.
The
Infirmity
of
his
Nature
.
-
2.
The
Guilt
that
cleav●s
to
him
.
First
,
The
Infirmity
of
Man's
Nature
cannot
endure
the
Glory
of
God's
appearance
.
When
the
Law
was
delivered
on
Mount
Sinai
,
the
Israelites
were
under
great
terrors
at
the
Sights
and
Prodigies
which
accompanied
the
Divine
Presence
,
and
they
desired
that
God
would
speak
to
them
no
more
in
his
Majesty
and
Greatness
,
lest
they
should
die
.
There
is
such
a
disproportion
between
our
meaness
and
his
excellencies
,
fell
down
as
dead
at
the
appearance
of
Christ
in
his
Glory
.
a
vail
of
flesh
,
and
so
made
accessible
to
us
.
raise
up
a
Prophet
cloathed
in
our
nature
,
2.
Guilt
makes
us
fearful
of
his
Presence
.
The
approach
of
God
awakens
the
Conscience
,
which
is
his
spy
in
our
bosoms
,
and
causes
a
dreadful
apparition
of
Sin
in
its
view
.
When
one
beam
of
Christs
Divinity
broke
forth
in
the
miraculous
draught
of
fishes
;
Peter
cries
out
,
Depart
from
me
,
for
I
am
a
sinful
man
,
O
Lord
.
words
of
eternal
Life
.
Thus
God
complied
with
our
necessity
,
that
with
a
freer
dispensation
we
might
receive
the
counsels
of
our
Saviour
.
3.
He
is
qualified
for
his
Kingly
Office
,
by
the
Union
of
the
two
Natures
in
him
.
He
must
be
God
to
conquer
Satan
,
and
convert
the
World
.
As
eminent
an
act
of
Power
was
necessary
to
redeem
,
as
to
create
.
For
although
the
Supreme
Judge
was
to
be
satisfied
by
humble
Sufferings
,
yet
Satan
who
usurpt
the
Right
of
God
,
(
for
Man
had
no
power
to
alienate
himself
)
was
to
be
subdued
:
cast
out
by
power
.
and
his
holy
Arm
got
him
the
victory
.
He
is
the
Author
of
eternal
Salvation
,
can
overcome
Death
,
and
him
that
had
the
power
of
Death
,
and
bring
us
safely
to
Felicity
.
Besides
,
our
King
must
be
Man
,
that
by
the
excellency
of
his
Example
,
He
might
lead
us
in
the
way
of
Life
.
The
most
rational
Method
to
reform
the
World
is
,
not
only
to
enact
Laws
to
be
the
Rule
of
vertuous
Actions
,
but
for
Lawgivers
to
make
Vertue
honourable
and
imitable
by
their
own
practice
.
And
to
encourage
us
in
the
holy
War
against
our
enemies
visible
and
invisible
,
't
was
congruous
that
the
Prince
of
our
Salvation
should
take
the
Humane
Nature
,
and
submit
to
the
inconveniences
of
our
warfaring
state
.
As
Kings
when
they
design
a
glorious
Conquest
▪
go
forth
in
Person
,
and
willingly
endure
the
hardships
of
a
military
condition
,
to
animate
their
Armies
.
The
Apostle
tells
us
,
that
it
became
him
,
for
whom
are
all
things
,
and
by
whom
are
all
things
,
in
bringing
many
sons
to
Glory
,
to
make
the
Captain
of
their
Salvation
perfect
through
Sufferings
.
God
the
great
Designer
of
all
things
,
foreseeing
the
Sufferings
to
which
the
Godly
would
be
exposed
in
the
World
,
ordained
it
as
most
convenient
,
that
the
Author
of
their
Deliverance
should
by
Sufferings
obtain
the
Reward
,
that
by
his
example
he
might
strengthen
and
deliver
those
that
suffer
to
the
end
.
Again
,
the
Son
of
God
enter'd
into
our
Family
,
and
is
not
ashamed
to
call
us
brethren
,
to
make
his
Scepter
amiable
to
us
.
He
is
the
mighty
God
and
Prince
of
peace
.
He
is
a
King
just
and
powerful
against
our
enemies
,
but
mild
and
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
Blessings
we
are
capable
to
enjoy
.
In
all
his
Glory
He
remembers
that
he
is
our
Saviour
.
At
the
Day
of
Judgment
,
when
He
shall
come
with
a
train
of
mighty
Angels
,
Thirdly
,
The
Divine
Wisdome
appears
in
the
designation
of
the
Person
.
For
God
resolving
to
save
Man
in
a
way
that
is
honourable
to
his
Justice
,
it
was
expedient
a
Person
in
the
Blessed
Trinity
should
be
put
into
a
state
of
subjection
,
to
endure
the
punishment
due
to
Sin
;
But
it
was
not
convenient
the
Father
should
:
For
1.
He
must
then
have
been
sent
into
the
World
,
which
is
incongruous
to
the
Relations
that
are
between
those
glorious
Persons
.
For
as
they
subsist
in
a
certain
Order
,
so
their
Operations
are
according
to
the
manner
of
their
subsistence
.
The
Father
is
from
Himself
,
and
the
first
motions
in
all
things
are
ascribed
to
Him
;
the
Son
is
from
the
Father
,
and
all
his
actions
take
their
rise
from
him
.
The
Son
can
do
nothing
of
himself
,
but
what
he
seeth
the
Father
do
.
I
come
to
do
thy
will
O
God
.
Upon
this
account
the
Apostle
addresses
his
thanks
to
the
Father
as
the
first
Agent
in
our
Salvation
:
2.
It
was
not
fit
that
the
Father
should
be
incarnate
,
for
He
must
then
have
sustained
the
part
of
a
Criminal
,
and
appear'd
in
that
quality
before
the
Supreme
Judg
:
But
this
was
not
consonant
to
the
order
among
the
Persons
.
For
although
they
are
of
equal
Majesty
,
being
one
God
,
yet
the
Father
is
the
first
Person
,
and
to
him
it
belongs
most
congruously
to
be
the
Guardian
of
the
Laws
and
Rights
of
Heaven
,
to
exact
Satisfaction
for
offences
,
and
to
receive
Intercessions
for
the
Pardon
of
the
Penitent
.
3.
Neither
was
it
fit
that
the
Third
Person
should
undertake
that
work
.
For
besides
the
Sacrifice
for
Propitiation
,
it
was
necessary
the
Divine
Power
should
be
exerted
to
enlighten
the
Minds
,
and
encline
the
Wills
of
men
to
receive
the
Redeemer
,
that
the
Benefits
of
his
Death
might
be
applied
to
them
.
Power
of
God
,
Briefly
,
The
Mission
of
the
Persons
is
according
to
their
principle
.
1.
The
Properties
of
the
Sacred
Persons
are
preserved
intire
:
the
same
Title
is
appropriated
to
both
Natures
in
our
Redeemer
.
His
state
on
Earth
corresponds
with
his
state
in
Heaven
.
He
is
the
only
Son
from
Eternity
,
and
the
first-born
in
time
:
and
the
Honour
due
to
the
eternal
and
divine
,
and
to
the
temporal
but
supernatural
Sonship
,
is
attributed
to
Him
.
2.
To
unite
the
glorious
Titles
of
Creator
and
Redeemer
in
the
same
Person
.
the
world
by
the
Son
.
By
this
title
he
had
an
original
propriety
in
Man
,
which
could
not
be
extinguisht
:
Though
we
had
forfeited
our
Right
in
Him
,
He
did
not
lose
his
Right
in
us
.
Our
contract
with
Satan
could
not
nullifie
it
.
Now
't
was
consonant
that
the
Son
should
be
employed
to
recover
his
own
,
that
the
Creator
in
the
begining
should
be
the
Redeemer
in
the
fulness
of
time
.
3.
Who
could
more
fitly
restore
us
to
Favour
,
and
the
Right
of
Children
,
than
the
only
begotten
,
and
only
beloved
Son
,
who
is
the
singular
and
everlasting
object
of
his
Father's
delight
?
Our
relation
to
God
is
an
imitation
and
expression
of
Christs
.
He
is
a
Son
by
nature
,
a
Servant
by
condescention
,
we
are
Servants
by
Nature
,
and
Sons
by
Grace
and
Favour
.
took
flesh
,
and
was
made
under
the
Law
,
that
we
might
receive
the
Adoption
of
sons
.
Who
was
more
fit
to
repair
the
Image
of
God
in
Man
,
and
to
beautifie
our
Natures
,
that
were
defiled
with
Sin
,
than
the
Son
who
is
the
express
Image
of
his
Fathers
person
,
4.
The
Wisdom
of
God
appears
in
making
the
Remedy
to
have
a
proportion
to
the
cause
of
our
Ruine
;
that
as
we
fell
in
Adam
our
Representative
,
so
we
are
raised
by
Christ
,
who
is
made
the
Head
of
our
Recovery
.
second
Adam
.
Therefore
as
by
the
offence
of
one
Judgment
came
upon
all
to
condemnation
,
even
so
by
the
righteousness
of
one
,
the
free
gift
came
upon
all
men
to
the
justification
of
Life
.
For
as
by
one
Mans
Disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
many
shall
be
made
righteous
.
They
are
consider'd
as
Causes
having
the
same
respect
to
the
effects
produced
by
them
.
carnal
Adam
by
his
Rebellion
made
forfeiture
of
our
original
Righteousness
,
and
derives
a
corrupt
nature
to
all
that
descend
from
him
.
So
the
spiritual
hath
by
his
Obedience
purchased
Divine
Grace
for
us
,
that
being
the
price
without
which
so
rich
a
treasure
as
Holiness
could
not
be
obtain'd
.
And
from
him
there
is
a
vital
efficacy
conveighed
to
renew
his
People
.
The
same
Spirit
of
Holiness
which
annointed
our
Redeemer
,
doth
quicken
all
his
race
,
that
as
They
have
born
the
Image
of
the
earthly
,
they
may
bear
the
Image
of
the
heavenly
Adam
.
5.
The
Divine
Wisdom
is
visible
in
the
manner
whereby
our
Redemption
is
accomplisht
;
that
is
,
by
the
Humiliation
of
the
Son
of
God
.
By
this
He
did
counterwork
the
Sin
of
Angels
and
Man
.
I
will
be
like
the
Most
High
:
and
Man
was
infected
with
his
breath
,
(
you
shall
be
like
God
)
,
and
became
sick
of
the
same
Disease
.
Now
Christ
that
by
the
quality
of
the
Remedy
,
he
might
cure
our
Disease
in
its
source
and
cause
,
He
applies
to
our
pride
an
unspeakable
humility
.
Man
was
guilty
of
the
highest
Robbery
in
affecting
to
be
equal
with
God
,
and
the
Eternal
Son
who
was
in
the
form
of
God
,
who
was
equal
to
Him
in
Majesty
and
Authority
,
The
Word
was
made
Flesh
,
the
meanest
part
is
specified
,
work
of
the
Devil
.
6.
The
Wisdom
of
God
appears
in
ordaining
such
contemptible
,
and
in
appearance
opposite
means
,
to
accomplish
such
glorious
effects
.
The
Way
is
as
wonderful
as
the
Work
.
That
Christ
by
dying
on
the
Cross
,
a
reputed
Malefactor
,
should
be
made
our
eternal
Righteousness
,
that
descending
to
the
grave
,
He
should
bring
up
the
lost
World
to
Life
and
Immortality
,
is
so
incredible
to
our
narrow
Understandings
,
that
He
saves
us
,
and
astonishes
us
at
once
.
And
in
nothing
't
is
more
visible
,
That
the
Thoughts
of
God
are
as
far
above
our
thoughts
,
and
his
ways
above
our
ways
,
as
Heaven
is
above
the
Earth
.
'T
is
a
secret
in
Physick
to
compound
the
most
noble
Remedies
of
things
destructive
to
Nature
,
and
thereby
make
one
Death
victorious
over
another
:
But
that
Eternal
Life
should
spring
from
Death
,
Glory
from
Ignominy
,
Blessedness
from
a
Curse
,
is
so
repugnant
to
Humane
Sense
,
that
to
render
the
belief
of
it
easie
,
't
was
foretold
by
many
Prophesies
,
that
when
it
came
to
pass
,
it
might
be
lookt
on
as
the
effect
of
God's
eternal
Counsel
.
The
Apostle
tels
us
that
Christ
crucified
was
to
the
Jews
a
stumbling
block
,
and
to
the
Gentiles
foolishness
.
The
grand
Sophies
of
the
world
esteemed
it
absurd
and
unreasonable
to
believe
,
that
He
who
was
exposed
to
Sufferings
could
save
others
,
but
those
who
are
Called
discover
that
the
Doctrine
of
Salvation
by
the
Cross
of
Christ
,
which
the
world
counted
folly
,
is
the
great
Wisdome
of
God
,
and
most
convenient
for
his
end
.
A
double
reason
is
given
of
this
method
.
1.
Because
the
Heathen
world
did
not
find
and
own
God
in
the
way
of
Nature
.
For
after
That
in
the
Wisdome
of
God
the
World
by
Wisdome
knew
not
God
,
it
pleased
God
by
the
foolishness
of
preaching
to
save
them
that
believe
.
The
frame
of
the
World
is
called
the
Wisdom
of
God
;
the
name
of
the
Cause
is
given
to
the
Effect
,
in
regard
the
Divine
Wisdom
is
so
clearly
discovered
there
,
as
if
it
had
taken
a
visible
form
,
and
had
presented
it self
to
the
view
of
Men.
But
those
who
professed
themselves
wise
,
did
not
acknowledg
the
Creator
:
Yet
some
famous
Philosophers
became
thus
vain
in
their
imaginations
,
They
changed
the
Glory
of
the
uncorruptible
God
,
into
an
image
made
like
to
a
corruptible
man
,
and
to
birds
,
and
four-footed
beasts
,
and
creeping
things
.
A
Sin
so
foul
,
that
it
betrayed
them
to
brutish
Blindness
,
and
to
the
most
infamous
Lusts
,
natural
and
unnatural
.
Now
since
the
most
clear
and
open
discovery
of
Gods
Wisdom
was
ineffectual
to
reclaim
the
World
,
He
was
pleased
to
change
his
method
.
They
neglected
Him
appearing
in
his
Majesty
,
and
he
now
comes
cloathed
with
Infirmities
:
And
since
by
natural
light
they
would
not
see
God
the
Creator
,
He
is
imperceptible
to
the
light
of
Nature
as
Redeemer
:
The
discovery
of
Him
depends
on
revelation
.
The
Wisdom
of
God
in
making
the
World
is
evident
to
every
Eye
,
but
in
the
Gospel
't
is
Wisdome
in
a
Mystery
.
The
Deity
was
conspicuous
in
the
Creation
,
2.
That
the
Honour
of
all
might
solely
redound
to
him
;
God
hath
chosen
the
foolish
things
of
the
World
to
confound
the
wise
;
and
the
weak
things
of
the
World
to
confound
the
things
that
are
mighty
,
and
base
things
of
the
World
,
and
things
which
are
despised
God
hath
chosen
;
yea
,
and
things
that
are
not
,
to
bring
to
nought
things
that
are
,
that
no
flesh
should
glory
in
his
presence
.
Thus
Moses
,
the
Redeemer
of
Israel
,
was
an
Infant
exposed
to
the
mercy
of
the
Waters
,
drawn
forth
from
an
Ark
of
Bul-rushes
,
and
not
employed
whilst
he
lived
in
the
splendour
of
the
Court
,
but
when
Banisht
as
a
Criminal
,
and
depriv'd
of
all
power
.
And
our
Redeemer
took
not
on
him
the
Nature
of
Angels
,
equal
to
Satan
in
power
,
but
took
part
of
flesh
and
blood
,
the
more
signally
to
triumph
over
that
proud
Spirit
in
the
Humane
Nature
which
was
inferiour
to
his
,
and
had
been
vanquisht
by
him
in
Paradise
.
Therefore
he
did
not
immediately
exercise
Omnipotent
power
to
destroy
him
,
but
manag'd
our
weakness
and
infirmity
to
foil
the
roaring
Lyon
.
He
did
not
enter
into
the
Combat
in
the
glory
of
his
Deity
,
the
wise
in
their
own
craftiness
.
dying
to
overcome
him
that
had
the
power
of
Death
.
It
shall
bruise
thy
Head
,
and
thou
shalt
bruise
his
Heel
.
That
is
,
in
solidum
ascribed
to
Him
.
7.
The
Divine
Wisdom
appears
in
laying
the
design
of
the
Gospel
in
such
a
manner
,
as
to
provide
for
the
comfort
,
and
promote
the
holiness
of
Man
.
This
is
Gods
signature
upon
all
heavenly
Doctrines
,
which
distinguishes
them
from
carnal
Inventions
,
they
have
a
direct
tendency
to
promote
his
Glory
,
and
the
real
benefit
of
the
rational
Creature
:
Thus
the
way
of
Salvation
by
Jesus
Christ
,
is
most
fit
as
to
reconcile
God
to
Man
by
securing
his
Honour
,
so
to
reconcile
Man
to
God
by
encouraging
his
Hope
.
'Till
this
be
effected
,
he
can
never
be
happy
in
communion
with
God
:
For
that
is
nothing
else
but
the
reciprocal
exercise
of
Love
between
God
and
the
Soul
.
Now
nothing
can
represent
God
as
amiable
to
a
guilty
Creature
,
but
his
inclination
to
Pardon
.
Whilst
there
are
apprehensions
of
inexorable
Severity
,
there
will
be
hard
thoughts
burning
in
the
Breast
against
God
:
Till
the
Soul
is
released
from
terrors
it
can
never
truly
love
him
.
To
extinguish
our
Hatred
,
He
must
conquer
our
Fears
,
and
this
He
hath
done
by
giving
us
the
most
undoubted
and
convincing
Evidence
of
his
Affections
.
permanent
.
The
Word
was
made
Flesh.
And
in
him
dwells
the
Fulness
of
the
Godhead
bodily
.
Now
as
Love
is
an
Affection
of
Union
,
so
the
strictest
union
is
an
Evidence
of
the
greatest
Love
.
The
Son
of
God
took
the
Seed
of
Abraham
,
2.
By
providing
compleat
Satisfaction
to
offended
Justice
.
The
guilty
convinced
Creature
is
restless
,
and
inquisitive
after
a
way
to
escape
the
wrath
to
come
.
For
being
under
the
apprehension
that
God
is
an
incensed
Judg
,
't
is
very
sensible
of
the
greatness
and
nearness
of
the
danger
,
there
being
nothing
between
it
and
eternal
Torments
,
but
a
thin
vail
of
flesh
.
Now
God
hath
prepared
such
a
Satisfaction
,
as
exceeds
the
guilt
of
Sin
:
that
is
a
temporary
act
,
but
of
infinite
evil
being
committed
against
an
infinite
object
;
the
Death
of
Christ
was
a
temporary
Passion
,
but
of
infinite
value
in
respect
of
the
subject
;
the
honour
of
the
Law
is
fully
repaired
,
so
that
God
is
justly
merciful
,
and
dispenses
Pardon
to
the
glory
of
his
Righteousness
.
He
hath
set
forth
his
Son
to
be
a
Propitiation
through
Faith
in
his
Blood
,
to
declare
his
Righteousness
,
that
he
might
be
just
,
and
the
justifier
of
him
who
believes
in
Jesus
.
And
what
stronger
Security
can
be
given
,
that
God
is
ready
to
pardon
Man
,
upon
his
accepting
the
termes
of
the
Gospel
,
than
the
giving
his
Son
to
be
our
Atonement
?
If
the
Stream
swell
so
high
as
to
overflow
the
Banks
,
will
it
stop
in
a
descending
Valley
?
Hath
He
with
so
dear
an
expence
satisfied
his
Justice
,
and
will
he
deny
his
Mercy
to
relenting
and
returning
Sinners
?
This
Argument
is
powerful
enough
to
overcome
the
most
obstinate
Infidelity
.
3.
By
the
unspeakable
Gift
of
his
Son
,
he
assures
our
hopes
of
Heaven
,
which
is
a
Reward
so
great
and
glorious
,
that
our
guilty
Hearts
are
apt
to
suspect
we
shall
never
enjoy
it
.
We
are
secure
of
his
Faithfulness
,
having
his
infallible
Promise
;
and
of
his
Goodness
,
having
such
a
Pledg
in
our
hands
.
As
the
Apostle
argues
,
If
he
hath
given
us
his
Son
,
will
he
not
with
him
give
us
all
things
?
In
short
,
Since
no
mortal
Eye
can
discover
the
Heavenly
Glory
,
to
convince
us
of
the
reality
of
the
invisible
state
,
and
to
support
our
departing
Souls
in
their
passage
through
the
dark
and
terrible
Valley
,
our
Saviour
rose
from
the
Grave
,
ascended
in
our
Nature
to
Heaven
,
and
is
the
model
of
our
Happiness
:
He
is
at
the
right
Hand
of
God
to
dispense
Life
and
Immortality
to
all
that
believe
on
Him
.
And
what
can
be
more
comfortable
to
us
,
than
the
assurance
of
that
Blessedness
,
which
as
it
eclipses
all
the
glory
of
the
World
,
so
it
makes
Death
it self
desirable
in
order
to
the
enjoyment
of
it
.
2.
As
the
Comfort
,
so
the
Holiness
of
Man
is
most
promoted
in
this
way
of
our
Redemption
.
Suppose
we
had
been
recovered
upon
easier
terms
,
the
evil
of
Sin
would
have
been
lessen'd
in
our
esteem
.
We
are
apt
to
judg
of
the
danger
of
a
Disease
from
the
difficulty
of
its
Cure
.
Hunger
is
reputed
a
small
trouble
,
(
although
if
it
be
not
satisfied
't
will
prove
deadly
)
because
a
small
price
will
procure
what
may
remove
it
.
And
the
Mercy
that
saves
us
,
had
not
appeared
so
great
.
He
that
falls
into
a
Pit
,
and
is
drawn
forth
by
an
easie
pull
of
the
Hand
,
doth
not
think
himself
greatly
obliged
to
the
person
that
helpt
him
,
though
if
he
had
remained
there
he
must
have
perish'd
.
But
when
the
Son
of
God
hath
suffered
for
us
,
more
than
ever
one
Friend
suffered
for
another
,
or
a
Father
for
a
Son
,
or
than
the
strength
and
patience
of
an
Angel
could
endure
;
Who
would
not
be
struck
with
horrour
at
the
thoughts
of
that
Poison
which
required
such
a
dreadful
Cure
?
And
the
benefit
we
receive
in
so
costly
a
way
,
is
justly
magnified
by
us
.
Now
what
is
more
apt
to
inflame
our
love
to
God
,
than
the
admirable
expression
of
his
Love
to
us
,
in
that
with
the
most
precious
Blood
he
ransom'd
us
from
Hell
?
How
doth
it
endear
Obedience
,
that
God
hath
sacrificed
his
Son
,
to
keep
us
from
acts
of
hostility
.
So
that
the
Grace
of
the
Gospel
is
so
far
from
indulging
Sin
,
that
it
gives
the
most
deadly
wound
to
it
.
Especially
when
the
tenour
of
the
new
Covenant
is
,
That
the
Condemned
Creature
,
in
order
to
receiving
Pardon
,
and
the
Benefits
that
are
purchased
,
must
receive
the
Benefactor
with
the
most
intire
consent
for
his
Prince
and
Saviour
.
The
Law
of
Faith
requires
us
to
submit
to
his
Scepter
,
as
well
as
to
depend
upon
his
Sacrifice
.
The
Gospel
is
a
conditional
Act
of
Oblivion
,
that
none
may
venture
to
sin
upon
confidence
of
Pardon
.
And
since
the
occasion
of
the
Fall
was
from
a
conceit
that
Man
could
better
his
estate
by
complying
with
the
Tempter
,
and
obtain
a
more
desirable
Happiness
in
the
Creature
,
than
in
the
Favour
of
God
:
his
Recovery
is
by
revealing
to
him
wherein
true
Blessedness
consists
;
and
giving
him
an
assurance
that
he
may
obtain
it
.
For
Man
will
never
subject
himself
to
God
as
his
Highest
Lord
,
till
he
looks
on
him
as
his
last
End
,
and
Soveraign
Good
.
Now
the
Gospel
offers
to
us
the
most
effectual
means
,
to
convince
Man
of
the
folly
of
his
choice
,
in
making
the
Creature
his
Happiness
.
For
the
Son
of
God
who
was
Heir
of
all
things
when
He
came
into
the
world
,
was
in
the
perpetual
exercise
of
Self-denial
.
He
lived
a
despised
Life
,
and
died
an
ignominious
Death
,
to
discover
to
us
,
That
as
the
miseries
of
this
Life
can't
make
us
miserable
,
so
the
good
things
of
it
can't
make
us
happy
.
Besides
,
how
is
it
possible
that
the
wretched
enjoyment
of
this
World
,
should
be
the
Blessedness
for
which
He
spent
his
Sweat
,
his
Tears
,
his
Blood
.
The
rich
price
he
laid
down
doth
most
powerfully
convince
us
,
That
our
Felicity
is
infinitely
more
valuable
than
all
earthly
things
,
and
can
be
no
less
than
the
fruition
of
God
himself
.
Thus
the
Divine
Wisdom
hath
so
ordered
the
way
of
our
Salvation
,
that
as
Mercy
and
Justice
in
God
,
so
Holiness
and
Comfort
may
be
perfectly
united
in
the
reasonable
Creature
.
CHAP.
VI.
Practical
Inferences
.
A
superlative
degree
of
Praise
and
Thankfulness
due
to
God
for
the
revelation
of
the
Gospel
.
'T
is
not
discovered
by
the
Creation
.
'T
is
above
the
reach
of
Natural
Reason
.
The
Heathen
World
is
intirely
ignorant
of
it
.
'T
is
pure
Grace
that
distinguishes
one
Nation
from
another
,
in
sending
the
Gospel
.
Evangelical
Knowledg
deserves
our
most
serious
study
.
The
Gospel
exceeds
all
contemplative
and
practick
Sciences
.
Contemplative
in
the
greatness
of
its
object
,
and
the
certainty
of
its
principle
.
Practick
in
the
excellency
of
its
End
,
and
the
efficacy
of
the
Means
.
1.
WHat
a
Superlative
degree
of
Praise
and
Thankfulness
is
due
to
God
,
for
revealing
his
eternal
and
compassionate
Counsel
in
order
to
our
Salvation
.
The
Fall
of
Man
was
so
wounding
and
deadly
,
that
only
an
Infinite
Understanding
could
find
out
the
means
for
his
Recovery
.
And
if
that
Mercy
which
mov'd
the
Lord
to
ordain
the
Remedy
,
had
not
discover'd
it
,
a
thick
cloud
of
Despair
had
cover'd
Mankind
,
being
for
ever
unable
to
conceive
the
way
of
our
Redemption
.
'T
is
a
Mystery
which
eye
hath
not
seen
,
nor
ear
heard
,
nor
●ath
entred
into
the
heart
of
man
to
conceive
.
All
Humane
Knowledg
is
acquir'd
by
two
sorts
of
Faculties
;
the
external
and
internal
.
Of
the
first
,
Sight
and
Hearing
are
the
most
spiritual
,
and
convey
the
knowledge
of
the
most
worthy
objects
.
They
are
the
Senses
of
Discipline
,
the
other
three
or
immerst
in
matter
,
and
are
incapable
to
make
such
clear
discoveries
.
Besides
those
impressions
that
are
made
on
the
senses
,
we
may
form
some
Ideas
in
the
imagination
;
upon
which
the
mind
reflecting
may
argue
and
discourse
:
Thus
far
the
light
and
vigour
of
the
understanding
can
only
go
.
So
that
the
Apostle
declares
that
the
whole
plot
of
the
Gospel
was
without
the
compass
of
our
most
searching
faculties
:
this
will
be
evident
by
considering
,
1.
There
was
no
discovery
of
it
in
the
Creation
:
the
Voice
of
the
Heavens
instruct
us
concerning
the
being
of
God
,
but
not
in
the
secrets
of
his
Will
.
The
oeconomy
of
Mans
Redemption
is
the
merciful
design
of
God
,
which
hath
no
connection
with
the
existence
of
the
creatures
,
but
depends
only
upon
his
good
pleasure
.
'T
is
as
impossible
to
read
the
Divine
Decrees
in
the
Volume
of
the
World
,
as
for
the
eye
to
discover
a
sound
,
which
hath
neither
Figure
,
Colour
,
nor
visible
motion
.
Besides
,
the
Glorious
Nature
of
God
in
three
Persons
,
which
is
the
foundation
of
this
Mysterious
Mercy
,
is
not
made
known
by
the
visible
frame
of
the
Universe
.
'T
is
true
in
all
External
Works
the
three
Persons
are
equally
concerned
:
being
of
one
Essence
,
they
are
of
one
Efficacy
,
and
the
Essential
perfections
of
the
Deity
as
they
concur
,
so
they
are
evident
in
the
production
of
all
things
.
The
first
motive
is
Goodness
,
that
which
orders
and
directs
is
Wisdom
:
2.
'T
is
above
the
strain
and
reach
of
natural
Reason
to
attain
to
the
knowledge
of
it
.
There
are
seminal
sparks
of
the
Law
in
the
heart
of
Man
,
was
hidden
from
Ages
,
and
Generations
.
'T
is
called
the
Mystery
of
Christ
;
he
is
the
Object
,
and
Revealer
of
it
.
The
Mystery
of
Faith
,
the
discovery
of
which
was
by
pure
Revelation
.
Mystery
of
his
Will
,
The
Angels
conjecture
only
,
from
the
dispositions
of
Men
,
from
outward
circumstances
,
from
the
Images
in
the
Fancy
,
and
from
material
impressions
on
the
Blood
and
Spirits
,
what
are
the
thoughts
of
the
Heart
:
and
much
less
can
they
discover
the
Counsel
of
God
himself
.
to
Principalities
and
Powers
in
heavenly
places
,
by
the
Church
the
manifold
Wisdom
of
God
is
made
known
▪
By
the
first
coming
of
Christ
,
and
the
conversion
of
the
World
,
the
depths
of
the
Divine
Wisdom
were
opened
,
and
there
remains
much
undiscover'd
,
which
his
second
coming
shall
gloriously
make
known
.
Before
the
first
they
understood
not
the
foundation
,
til
the
second
not
the
perfection
of
our
recovery
.
Briefly
,
Spirit
that
searches
the
mysterious
Counsels
of
God
,
is
the
alone
Intelligencer
of
Heaven
,
that
reveals
them
to
the
world
.
And
the
more
to
incite
us
with
sincere
and
humble
Thankfulness
to
acknowledg
this
invaluable
Mercy
,
it
will
be
useful
to
reflect
on
the
state
of
the
Heathen
world
,
who
are
intirely
ignorant
of
this
Mystery
.
The
Apostle
describes
the
case
of
the
Gentiles
in
such
terms
as
argue
it
to
be
extreamly
dangerous
,
if
not
desperate
.
Their
understandings
were
darkened
,
being
alienated
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
.
They
were
without
Christ
,
aliens
from
the
Common-wealth
of
Israel
,
strangers
from
the
Covenant
of
the
Promise
,
without
hope
.
They
had
no
sense
of
their
misery
,
no
expectation
,
nor
desire
of
Mercy
.
Not
only
the
barbarous
and
savage
,
but
the
polisht
and
civiliz'd
Nations
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
without
the
knowledg
of
the
true
God
,
and
of
a
Saviour
.
Philosophy
never
made
one
Believer
.
And
as
the
want
of
a
Sovereign
Remedy
exposes
a
man
that
hath
a
mortal
Disease
to
certain
ruin
;
so
the
single
Ignorance
of
the
Gospel
leaves
men
in
a
state
of
Perdition
.
'T
is
true
,
where
the
Faculties
are
not
capable
,
or
the
Object
is
not
revealed
,
God
doth
not
impute
the
want
of
Knowledg
as
a
crime
.
But
Salvation
is
obtain'd
only
by
the
Covenant
of
Grace
,
which
is
founded
in
the
Satisfaction
of
the
Redeemer
.
the
knowledg
of
him
that
he
justifies
many
▪
God
would
have
all
men
saved
by
coming
to
the
knowledg
of
the
Truth
,
This
is
Life
eternal
,
to
know
thee
to
be
the
only
true
God
,
and
Jesus
Christ
,
whom
thou
hast
sent
.
The
Sun
quickens
some
creatures
by
its
vital
Influences
,
which
are
buried
in
the
caves
of
the
Earth
,
and
never
see
the
Light
.
But
the
Sun
of
Righteousness
illuminates
all
whom
he
saves
.
What
degree
of
Knowledg
is
necessary
of
the
Dignity
of
his
Person
,
and
the
Efficacy
of
his
Mediation
,
I
cannot
determine
;
But
that
the
Heathens
,
who
are
absolutely
strangers
to
the
only
means
of
our
recovery
,
and
do
not
believe
on
God
reconciled
in
the
Son
of
his
Love
,
should
partake
of
Saving
Mercy
;
I
do
not
see
any
thing
in
the
Gospel
(
which
is
the
revelation
of
God's
Will
concerning
our
Salvation
)
upon
which
to
build
a
rational
Hope
.
Indeed
if
any
Heathen
were
seriously
penitent
,
God
is
so
merciful
,
that
He
would
rather
dispatch
an
Angel
from
Heaven
,
saying
,
Deliver
him
from
going
down
into
the
pit
,
I
have
found
a
ransome
,
or
by
some
other
extraordinary
way
instruct
him
in
the
necessary
knowledg
of
our
Saviour
,
than
suffer
him
to
perish
to
the
prejudice
of
his
Mercy
.
But
Repentance
as
well
as
Forgiveness
is
purchased
&
dispenced
alone
by
our
Saviour
.
And
that
any
received
this
benefit
,
What
a
flood
of
Errors
and
Miseries
cover'd
the
Earth
,
when
the
Grace
of
God
that
brings
Salvation
first
appeared
.
The
Deluge
was
universal
,
and
so
was
the
Destruction
.
Those
that
were
most
renowned
for
Wisdom
,
the
Philosophers
of
Greece
,
and
the
Orators
of
Rome
,
were
swallowed
up
,
only
the
Church
of
Christ
is
triumphant
over
the
merciless
waters
.
When
Noah
from
the
top
of
the
Mountain
saw
the
sad
remains
of
that
dreadful
Inundation
,
what
a
lively
sense
of
Joy
possest
his
breast
?
As
Misery
is
heightened
,
so
Happiness
is
set
off
by
comparison
:
Est
miser
nem●
nisi
comparatus
.
Not
that
there
is
any
regular
content
to
see
the
destruction
of
others
;
but
the
sense
of
our
own
preservation
from
a
common
ruine
,
How
many
Nations
unknown
to
our
world
remain
in
the
Darkness
,
and
Shadow
of
Death
,
now
the
Day-spring
from
on
High
hath
visited
us
.
This
special
Favour
calls
for
special
Thankfulness
.
Were
there
any
qualities
in
us
to
encline
God
to
prefer
us
before
others
,
it
would
lessen
our
esteem
of
the
Benefit
.
But
this
distinguishing
Mercy
is
one
of
those
free
Acts
of
God
,
for
which
there
is
no
reason
in
the
objects
on
which
they
are
exercised
.
God
divided
the
world
,
and
chose
Israel
for
his
Heritage
to
receive
the
Promise
of
the
Messiah
,
and
left
the
rest
in
thick
and
disconsolate
darkness
,
there
was
no
apparent
cause
of
this
inequality
;
for
they
all
sprang
from
the
same
corrupt
root
,
and
equally
deserv'd
a
final
rejection
▪
There
was
no
singular
good
in
them
,
nor
transcendent
evil
in
others
.
The
unaccountable
Pleasure
of
God
was
the
sole
motive
of
the
different
Dispensation
.
Our
Saviour
breaks
forth
in
an
extasie
of
Joy
,
I
thank
thee
,
O
Father
,
Lord
of
Heaven
and
Earth
,
that
thou
hast
hid
these
things
from
the
wise
&
prudent
,
and
revealed
them
unto
babes
;
even
so
Father
▪
for
so
it
seemed
good
in
thy
sight
.
'T
is
the
Prerogative
of
God
to
reveal
the
secrets
of
the
Kingdom
to
whom
he
pleases
.
Who
hath
made
known
to
us
the
riches
of
the
glory
of
this
mystery
amongst
the
Gentiles
;
from
the
kingdom
of
darkness
into
the
Kingdom
of
his
dear
Son
.
If
the
Publication
of
the
Law
by
the
Ministry
of
Angels
to
the
Israelites
were
such
a
Priviledg
that
't
is
reckon'd
their
peculiar
Treasure
:
He
hath
shewed
his
Statutes
unto
Israel
;
He
hath
not
dealt
so
with
any
Nation
;
What
is
the
revelation
of
the
Gospel
by
the
Son
of
God
Himself
?
For
although
the
Law
is
obscured
and
defaced
since
the
Fall
,
yet
there
are
some
ingrafted
Notions
of
it
in
the
humane
Nature
,
but
there
is
not
the
least
suspition
of
the
Gospel
.
The
Law
discovers
our
Misery
,
but
the
Gospel
alone
shews
the
way
to
be
delivered
from
it
.
If
an
Advantage
so
great
and
so
precious
doth
not
touch
our
hearts
;
and
in
possessing
it
with
joy
,
we
are
not
sensible
of
the
engagements
the
Father
of
Mercies
hath
laid
upon
us
,
we
shall
be
the
ungratefullest
wretches
in
the
world
.
2.
This
incomprehensible
Mystery
is
worthy
of
our
most
serious
thoughts
and
study
,
that
we
may
arrive
to
a
fuller
knowledge
of
it
.
And
to
incite
us
,
it
will
be
fit
to
consider
those
excellencies
,
which
will
render
it
most
desirable
.
Knowledge
is
a
quality
so
eminent
,
that
it
truly
enobles
one
Spirit
above
another
.
As
Reason
is
the
singular
Ornament
of
the
humane
Nature
,
whereby
it
excels
the
Bruits
,
so
in
proportion
Knowledge
,
which
is
the
perfection
of
the
Understanding
,
raises
those
who
are
possessors
of
it
,
above
others
that
want
it
.
The
Testimony
of
Solomon
confirms
this
,
Then
I
saw
that
Wisdom
excells
Folly
as
far
as
Light
excelleth
Darkness
.
And
according
to
the
nature
and
quality
of
the
Knowledge
,
such
is
the
advantage
it
brings
to
us
.
Now
the
Doctrine
of
the
Gospel
excels
the
most
noble
Sciences
,
as
well
contemplative
as
practick
:
it
excels
the
contemplative
in
the
sublimity
of
the
object
,
and
in
the
certainty
of
its
Principle
.
1.
In
the
sublimity
and
greatness
of
the
Object
:
and
it
is
no
less
then
the
highest
design
of
the
eternal
Wisdom
,
the
most
glorious
work
of
the
great
God
.
In
the
Creation
his
foot-steps
appear
,
in
our
Redemption
his
Image
:
In
the
Law
his
Justice
and
Holiness
,
but
in
the
Gospel
all
his
Perfections
shine
forth
in
their
brightest
luster
.
The
bare
theory
of
this
inriches
the
mind
,
and
the
contemplation
of
it
affects
the
Soul
,
that
is
conversant
about
it
,
with
the
highest
admiration
and
the
most
sincere
and
lasting
delight
.
Oh
the
depth
of
the
riches
of
the
Wisdom
and
Knowledg
of
God!
how
unsearchable
are
his
Decrees
,
and
his
waies
past
finding
out
!
'T
is
fit
when
we
have
spent
the
strength
of
our
minds
in
the
consideration
of
this
excelling
object
,
and
are
at
the
end
of
our
subtilty
,
to
supply
the
defects
of
our
Understandings
with
Admiration
.
As
the
Psalmist
expresses
himself
,
Lord
,
how
wonderful
are
thy
thoughts
to
us-ward
!
The
Angels
adore
this
glorious
Mystery
with
an
humble
Reverence
.
When
the
Lord
turned
the
captivity
of
Sion
,
they
were
as
in
a
dream
:
The
way
of
accomplishing
it
was
so
incredible
,
that
it
seem'd
rather
the
picture
of
Fancy
,
than
a
real
Deliverance
.
And
there
is
far
greater
reason
that
the
rescuing
of
us
from
the
Powers
of
Hell
,
and
the
restoring
us
to
Liberty
and
Glory
by
Christ
,
should
raise
our
wonder
.
a
marvellous
Light
,
upon
the
account
of
the
objects
it
discovers
.
But
such
a
perverse
judgment
is
in
men
,
that
they
neglect
those
things
which
deserve
the
highest
admiration
,
and
spend
their
wonder
on
meaner
things
.
Art
is
more
admir'd
than
Nature
:
a
counterfeit
Eye
of
Christal
,
which
hath
neither
sight
nor
motion
,
than
the
living
Eye
,
the
Sun
of
the
little
world
,
that
directs
the
whole
Man
.
And
the
effects
of
Nature
are
more
admir'd
,
than
the
sublime
and
supernatural
works
of
Grace
.
Yet
these
infinitely
exceed
the
other
.
The
World
is
the
work
of
Gods
hand
,
but
the
Gospel
is
his
plot
,
and
the
chiefest
of
all
his
waies
.
What
a
combination
of
Wonders
is
there
in
the
great
Mystery
of
Godliness
?
That
He
who
fills
Heaven
and
Earth
should
be
confin'd
to
the
Virgins
Womb
;
that
Life
should
die
,
and
being
dead
revive
;
that
Mercy
should
triumph
without
any
disparagement
to
Justice
:
these
are
Miracles
that
transcend
all
that
is
done
in
Nature
.
And
this
appears
by
the
judgment
of
God
himself
,
who
best
knows
the
excellency
of
his
own
works
.
For
whereas
upon
the
finishing
the
first
Creation
,
he
ordain'd
the
Seventh
Day
,
that
reasonable
Creatures
might
more
solemnly
ascribe
to
him
the
Glory
of
his
Attributes
,
which
are
visible
in
the
things
that
are
made
;
he
hath
upon
the
compleating
our
Redemtion
,
by
the
rising
of
Christ
from
the
Dead
,
made
the
First-Day
Sacred
for
his
Service
and
Praise
,
there
being
the
clearest
illustration
of
his
Perfections
in
that
Blessed
Work
.
God
is
more
pleased
in
the
contemplation
of
the
new
World
,
than
of
the
old
.
The
latter
by
its
extraordinary
Magnificence
hath
lessen'd
the
dignity
of
the
former
,
as
the
greater
Light
obscures
the
less
.
Therefore
the
Sabbath
is
changed
into
the
Lords-Day
.
And
what
a
just
reproach
is
it
to
Man
that
he
should
be
inobservant
and
unaffected
with
this
glorious
Mercy
,
wherein
he
may
alwaies
find
new
cause
of
Admiration
.
O
Lord
,
how
great
are
thy
Works
!
and
thy
Thoughts
how
deep
!
a
brutish
man
knoweth
not
,
neither
doth
a
fool
understand
this
.
The
admiring
of
any
other
thing
in
comparison
of
this
Mystery
,
is
the
effect
of
Inconsideration
,
or
Infidelity
.
2.
It
produces
the
most
sincere
and
lasting
pleasure
.
As
the
taste
is
to
meat
,
to
allure
us
to
feed
for
the
support
of
our
bodies
;
that
is
delight
to
Knowledge
,
to
excite
the
mind
to
seek
after
it
.
But
it
s
vast
capacity
can
never
be
satisfied
with
the
knowledge
of
inferior
things
.
The
pleasure
is
more
in
the
acquisition
,
than
in
the
possession
of
it
.
For
the
mind
is
diverted
in
the
search
,
but
having
attained
to
that
knowledge
which
cannot
fill
the
rational
appetite
,
't
is
disgusted
with
the
fruits
of
its
travel
,
and
seeks
some
other
object
to
relieve
its
langour
.
From
hence
it
is
,
that
variety
is
the
spring
of
delight
,
and
pleasure
is
the
product
of
novelty
.
We
find
the
pleasure
of
the
first
taste
in
learning
something
new
,
is
alwayes
most
sensible
.
The
most
elegant
compositions
,
and
excellent
discourses
,
which
ravisht
at
the
first
reading
,
yet
repeated
often
are
nauseous
and
irksome
.
The
exercise
of
the
mind
on
an
object
fully
known
,
is
unprofitable
,
and
therefore
tedious
:
whereas
by
turning
the
thoughts
on
something
else
,
it
may
acquire
new
knowledge
.
But
the
Apostle
tells
us
that
the
Mystery
of
our
Redemption
contains
all
the
Treasures
of
Wisdom
and
Knowledge
,
to
intimate
their
excellence
,
unsearchable
riches
of
Grace
are
laid
up
in
it
.
There
is
infinite
variety
and
perpetual
matter
for
the
inquiry
of
the
most
excellent
understanding
:
no
created
reason
is
able
to
reach
its
height
or
sound
its
depths
:
by
the
continual
study
,
and
increase
in
the
knowledge
of
it
,
the
mind
enjoys
a
persevering
pleasure
,
that
far
exceeds
the
short
vehemence
of
sensual
delights
.
2.
It
excels
other
Sciences
in
the
certainty
of
its
Principle
;
which
is
divine
Revelation
.
Humane
Sciences
are
built
upon
uncertain
maximes
,
which
being
admitted
with
precipitation
,
and
not
confirm'd
by
sufficient
Experiments
,
the
Mind
can
never
fully
acquiesce
in
them
.
Those
Doctrines
which
were
esteemed
in
one
Age
,
the
vanity
of
them
is
discovered
in
another
.
Modern
Philosophy
discards
the
Antient.
But
the
Doctrine
of
Salvation
is
the
Word
of
Truth
,
its
original
is
from
Heaven
,
it
bears
the
characters
and
marks
of
its
Divine
descent
.
'T
is
confirmed
by
the
Demonstration
of
the
Spirit
,
and
of
Power
.
'T
is
alwaies
the
same
,
yesterday
,
to
day
,
and
for
ever
.
And
the
knowledg
which
the
sincere
and
enlightned
Mind
hath
of
it
,
is
not
uncertain
opinion
,
but
a
clear
,
Contemplation
of
the
Glory
of
God
with
open
face
.
2.
The
Doctrine
of
the
Gospel
exceeds
all
practic
Sciences
in
the
excellency
of
its
end
,
and
the
efficacy
of
the
means
to
obtain
it
.
The
end
of
it
is
,
The
Supreme
Happiness
of
Man
:
the
restoring
of
him
to
the
Innocence
and
Excellency
of
his
first
state
.
And
the
means
are
appointed
by
infinite
Wisdom
,
so
that
the
most
insuperable
obstacles
are
removed
:
and
these
are
the
Justice
of
God
that
condemns
the
guilty
,
and
that
strong
and
obstinate
aversion
which
is
in
corrupted
man
from
true
Felicity
.
Here
is
a
Mediator
reveal'd
,
able
to
save
to
the
uttermost
:
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
consent
to
its
own
Salvation
.
No
less
than
a
Divine
Power
could
perform
this
work
.
From
hence
the
superlative
excellency
of
Evangelical
Knowledg
doth
arise
:
all
other
Knowledg
is
unprofitable
without
it
,
and
that
alone
can
make
us
perfectly
blessed
;
This
is
Life
eternal
,
to
know
thee
,
and
Jesus
Christ
whom
thou
hast
sent
.
I
will
briefly
consider
how
ineffectual
all
other
Knowledge
is
,
whether
Natural
,
Political
,
or
Moral
,
to
recover
us
from
our
Misery
.
The
most
exact
insight
into
Natural
things
leaves
the
Mind
blind
and
poor
,
ignorant
of
Happiness
,
and
the
way
to
it
.
Solomon
who
had
an
extraordinary
measure
of
Natural
Knowledg
,
and
was
able
to
set
a
just
price
upon
it
,
tels
us
that
the
increase
of
knowledg
was
attended
with
proportionable
degrees
of
sorrow
.
For
the
more
a
man
knows
,
Quasi
marcescentis
sapientiae
vanitates
,
as
the
vanities
of
perishing
wisdom
.
The
most
knowing
Philosopher
though
encompast
with
these
sparks
,
yet
if
ignorant
of
the
Redeemer
,
shall
lie
down
in
sorrow
for
ever
.
And
as
natural
,
so
political
Knowledge
in
order
to
the
governing
of
Kingdoms
and
States
,
hath
no
power
to
confer
happiness
upon
man
.
It
concerns
not
his
main
interest
,
't
is
terminated
within
the
compass
of
this
short
life
,
and
provides
not
for
Death
,
and
Eternity
.
The
Wisdom
of
the
World
is
folly
in
a
disguise
,
a
specious
Ignorance
,
which
although
it
may
secure
the
temporal
state
,
yet
it
leaves
us
naked
and
exposed
to
Spiritual
enemies
which
war
against
the
Soul
.
And
all
the
moral
knowledg
which
is
treasur'd
up
in
the
Books
of
the
Heathens
,
is
insufficient
to
restore
man
to
his
original
integrity
and
felicity
.
Reason
sees
that
Man
is
ignorant
,
and
guilty
,
mortal
,
and
miserable
,
that
he
is
transported
with
vain
passions
,
and
tormented
with
accusations
of
Conscience
,
but
it
could
not
redress
these
evils
.
Corrupt
Nature
is
like
an
imperfect
Building
that
lies
in
rubbish
,
the
imperfection
is
visible
,
but
not
the
way
how
to
finish
it
,
for
through
ignorance
of
the
first
design
,
every
one
follows
his
own
fancy
,
whereas
when
the
Architect
comes
to
finish
his
own
project
,
it
appears
regular
and
beautiful
.
Thus
the
various
directions
of
Philosophers
to
recover
fallen
Man
out
of
his
ruines
,
and
to
raise
him
to
his
first
state
,
were
vain
.
Some
glimmerings
they
had
,
that
the
happiness
of
the
reasonable
nature
consisted
in
its
union
with
God
,
but
in
order
to
this
,
they
propounded
such
means
as
were
not
only
ineffectual
,
but
opposit
.
Such
is
the
pride
and
folly
of
carnal
wisdom
,
that
to
bring
God
and
Man
together
,
it
advances
Man
,
and
depresses
God
.
The
Stoicks
ascribed
to
their
Wiseman
those
prerogatives
whereby
he
equall'd
their
Supreme
God
.
Heirs
of
God
,
joynt-Heirs
with
Christ
.
He
desired
to
know
nothing
but
Jesus
Christ
,
and
him
Crucified
.
He
despised
all
Pharisaical
and
Philosophical
Learning
in
comparison
of
the
Excellency
of
the
Knowledge
of
Christ
Jesus
.
And
what
an
amazing
folly
is
it
,
that
men
who
are
possest
with
an
earnest
passion
of
knowing
,
should
waste
their
time
and
strength
in
searching
after
these
things
,
the
knowledge
of
which
can't
remove
those
evils
which
oppress
them
,
and
be
careless
of
the
saving
knowledge
of
the
Gospel
.
Were
there
no
other
reason
to
diminish
the
esteem
of
earthly
knowledge
,
but
the
difficulty
of
its
acquisition
,
that
error
often
surprises
those
who
are
searching
after
truth
,
this
might
check
our
intemperate
pursuit
of
it
.
Sin
hath
not
only
shortned
our
understandings
,
but
our
lives
,
that
we
cannot
arrive
to
the
perfect
discovery
of
inferior
things
.
But
suppose
that
one
by
his
vast
mind
should
comprehend
all
created
things
,
from
the
Centre
of
the
Earth
to
the
Circumference
of
the
Heavens
,
and
were
not
savingly
inlighten'd
in
the
Mystery
of
our
Redemption
,
with
all
his
knowledge
he
would
be
a
prey
to
Satan
,
and
increase
the
triumphs
of
Hell
.
The
Historian
upbraids
the
Roman
luxury
,
The
righteousness
of
Faith
doth
not
command
us
to
ascend
to
the
Heavens
,
or
descend
into
the
deep
to
make
a
discovery
of
it
,
but
the
Word
is
nigh
us
that
discovers
the
certain
way
to
a
happy
immortallity
.
Seneca
a
Philosopher
,
But
we
that
with
open
face
may
in
the
Glass
of
the
Gospel
behold
the
Glory
of
the
Lord
,
turn
away
our
eyes
from
it
to
vanity
.
Here
the
complaint
is
more
just
,
Ad
sapientiam
quis
accedit
?
quis
dignam
judicat
nisi
quam
in
transitu
noverit
?
we
content
our selves
with
slight
and
transient
glances
,
but
do
not
seriously
and
fixedly
consider
this
blessed
design
of
God
,
upon
which
the
beginning
of
our
happiness
in
this
,
and
the
perfection
of
it
in
the
next
life
is
built
.
Let
us
provoke
our selves
by
the
example
of
the
Angels
who
are
not
concern'd
in
this
Redemption
as
man
is
,
for
they
continued
in
their
fidelity
to
their
Creator
,
and
were
alwayes
happy
in
his
favour
;
and
where
there
is
no
alienation
between
parties
,
reconcilement
is
unnecessary
;
yet
they
are
Students
with
us
in
the
same
Book
,
and
unite
all
their
powers
in
the
contemplation
of
this
mystery
:
they
are
represented
stooping
to
pry
into
these
secrets
,
CHAP.
VII
.
The
simple
Speculation
of
the
Gospel
not
sufficient
without
a
real
Belief
,
and
Cordial
Acceptance
.
The
Reasons
why
the
Jews
and
Gentiles
conspir'd
in
the
contempt
of
it
.
How
just
it
is
to
resign
up
the
Understanding
to
Revelation
.
God
knows
his
own
Nature
and
Will
,
and
cannot
deceive
us
.
We
must
believe
the
things
that
are
clearly
revealed
,
though
we
do
not
understand
the
manner
of
their
existence
:
Although
they
are
attended
with
seeming
contradictions
.
No
Article
of
Faith
is
really
repugnant
to
Reason
.
We
must
distinguish
between
things
incomprehensible
,
and
inconceivable
.
Between
corrupt
and
right
Reason
.
How
Reason
is
subservient
to
Faith
.
Humility
and
Holiness
qualifie
for
the
belief
of
the
Gospel-mysteries
.
A
naked
belief
of
Supernatural
Truths
is
unprofitable
for
Salvation
.
An
effectual
Assent
that
prevails
upon
the
Will
,
and
renders
the
whole
Man
obsequious
,
is
due
to
the
quality
of
the
Gospel-Revelation
.
THe
simple
Speculation
of
this
glorious
Mystery
will
be
of
no
profit
without
a
real
belief
of
it
,
and
a
cordial
acceptance
of
Salvation
,
upon
the
terms
which
the
Divine
Wisdom
prescribes
.
The
Gospel
requires
the
Obedience
of
the
Understanding
,
and
of
the
Will
;
unless
it
obtains
a
full
possession
of
the
Soul
,
there
is
no
saving
efficacy
derived
from
it
.
And
such
is
the
sublimity
and
purity
of
the
Object
,
that
till
Reason
is
sanctified
,
and
subdued
,
it
cannot
sincerely
entertain
it
.
I
will
therefore
distinctly
consider
the
opposition
which
carnal
Reason
hath
made
against
it
,
and
shew
how
just
it
is
,
that
the
Humane
Understanding
should
with
reverence
yield
up
it self
to
the
Word
of
God
,
that
reveals
this
great
Mystery
to
us
.
The
Apostle
tells
us
,
that
Jews
and
Gentiles
conspired
in
the
contempt
of
the
Gospel
.
That
being
a
man
,
he
should
make
himself
equal
with
God
.
And
they
upbraided
him
in
his
Sufferings
that
he
could
not
save
himself
.
If
he
be
the
King
of
Israel
,
let
him
come
down
from
the
Cross
,
and
we
will
believe
on
him
.
The
Gentiles
despised
the
Gospel
as
an
absurd
ill-contrived
Fable
.
1.
The
Darkness
of
the
Mind
,
which
is
so
corrupted
by
Original
Pravity
,
that
it
cannot
behold
Heavenly
Mysteries
in
their
proper
light
,
so
as
to
acquiesce
in
the
truth
of
them
.
The
natural
man
receives
not
the
things
of
the
Spirit
of
God
;
for
they
are
foolishness
to
him
▪
and
he
cannot
know
them
;
because
they
are
spiritually
discerned
.
There
is
no
proportion
between
the
Natural
Understanding
and
Supernatural
Truths
.
For
although
the
rational
Soul
is
a
Spirit
,
as
't
is
distinguisht
from
corporeal
Beings
,
yet
till
't
is
purged
from
Errour
,
and
vitious
Affections
,
it
can
never
discover
the
Divinity
of
things
Spiritual
,
so
as
to
embrace
them
with
certainty
and
delight
.
As
there
must
be
a
Spirit
of
Revelation
to
unvail
the
object
,
2.
The
Pride
of
the
Humane
Understanding
,
which
disdains
to
stoop
to
the
height
of
these
mysteries
.
'T
is
observable
,
that
those
who
most
excell'd
in
Natural
Wisdom
,
were
the
greatest
despisers
of
Evangelical
Truths
.
Where
is
the
wise
man
?
Where
is
the
Scribe
?
Where
is
the
Disputer
of
this
world
?
God
hath
made
the
wisdome
of
the
world
foolishness
.
As
those
who
are
really
poor
,
and
would
appear
rich
in
the
Pomp
of
their
Habits
and
Attendants
,
are
made
poorer
by
that
expence
;
so
those
who
were
destitute
of
true
Wisdom
and
would
appear
wise
in
making
Reason
the
Judg
of
Divine
Revelation
,
and
the
last
resolution
of
all
things
,
by
that
false
affectation
of
Wisdom
,
they
became
more
foolish
:
By
all
their
Disputes
against
the
appearing
absurdities
of
the
Christian
Religion
,
they
were
brought
into
a
more
learned
Darkness
.
3.
The
prejudices
which
arose
from
Sensual
Lusts
hindered
the
Belief
of
the
Gospel
.
As
the
carnal
Understanding
rebels
against
the
sublimity
of
its
Doctrine
,
so
the
carnal
Appetite
against
the
purity
of
its
Precepts
.
And
according
to
the
Dispositions
of
Men
from
whence
they
act
,
such
light
they
desire
to
direct
them
in
acting
.
The
Gospel
is
a
Mystery
of
Godliness
,
and
those
who
are
under
the
love
of
Sin
,
cherish
an
affected
Ignorance
,
lest
the
Light
should
enflame
Conscience
,
by
representing
to
them
the
deadly
guilt
that
cleaves
to
Sin
,
and
thereby
make
it
uneasie
.
This
account
our
Saviour
gives
of
the
Infidelity
of
the
world
,
That
men
love
darkness
rather
than
light
,
because
their
deeds
are
evil
.
And
that
this
was
the
real
cause
,
what
ever
was
pretended
,
is
clear
,
in
that
the
Gentiles
who
opposed
Christ
,
adored
those
impure
Deities
,
whose
infamous
Lusts
were
acknowledged
by
them
.
And
with
what
colour
then
could
they
reject
our
Redeemer
because
crucified
?
As
if
Vice
were
not
more
incompatible
with
the
Deity
,
than
Sufferings
.
Now
though
Reason
enslav'd
by
prejudice
,
and
corrupted
by
Passion
,
despises
the
Gospel
,
yet
when
't
is
enlightned
by
Faith
,
it
discovers
such
a
wise
oeconomy
in
it
,
that
were
it
not
true
,
it
would
transcend
the
most
noble
created
Mind
to
invent
it
:
'T
is
so
much
above
our
most
excellent
Thoughts
,
that
no
Humane
Understanding
would
ever
attempt
to
feign
it
,
with
confidence
of
persuading
the
world
into
a
Belief
of
it
.
How
is
it
possible
that
it
should
be
contriv'd
by
natural
Reason
,
since
no
man
can
believe
it
sincerely
when
't
is
reveal'd
,
without
a
supernatural
Faith
.
To
confirm
our
Belief
of
these
great
and
saving
Mysteries
,
I
will
shew
how
just
it
is
,
that
the
Understanding
should
resign
itself
to
Divine
Revelation
which
hath
made
them
known
.
In
order
to
this
,
we
must
consider
,
1.
There
are
some
Doctrines
in
the
Gospel
,
the
Understanding
could
not
discover
,
but
when
they
are
reveal'd
,
it
hath
a
clear
apprehension
of
them
upon
a
rational
account
,
and
sees
the
characters
of
Truth
visibly
stampt
on
their
Forehead
.
As
the
Doctrine
of
Satisfaction
to
Divine
Justice
,
that
Pardon
might
be
dispens'd
to
repenting
Sinners
.
For
our
natural
conception
of
God
includes
his
infinite
Purity
and
Justice
;
And
when
the
design
of
the
Gospel
is
made
known
,
whereby
he
hath
provided
abundantly
for
the
honour
of
those
Attributes
,
so
that
He
doth
the
greatest
Good
without
encouraging
the
least
Evil
,
Reason
acquiesces
and
acknowledges
,
this
I
sought
,
but
could
not
find
.
Now
although
the
primary
Obligation
to
believe
such
Doctrines
ariseth
from
Revelation
,
yet
being
ratified
by
Reason
,
they
are
embraced
with
more
Clearness
by
the
Mind
.
2.
There
are
some
Doctrines
,
which
as
Reason
by
its
light
could
not
discover
,
so
when
they
are
made
known
,
it
cannot
comprehend
;
but
they
are
by
a
clear
and
necessary
connexion
joyn'd
with
the
other
that
Reason
approves
.
As
the
Mystery
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
Plurality
,
there
can
be
but
one
Essence
,
and
the
nature
of
Satisfaction
requires
a
distinction
of
Persons
:
for
he
that
suffers
as
guilty
,
must
be
distinguish'd
from
the
person
of
the
Judg
that
exacts
Satisfaction
;
and
no
meer
Creature
is
able
by
his
obedient
sufferings
to
repair
the
Honour
of
God
,
so
that
a
Divine
Person
assuming
the
Nature
of
Man
was
alone
capable
to
make
that
satisfaction
,
which
the
Gospel
propounds
and
Reason
consents
to
.
Besides
,
't
is
clear
that
the
Doctrine
of
the
Trinity
,
that
is
,
of
three
glorious
Relations
in
the
Godhead
,
and
of
the
Incarnation
,
are
most
firmly
connected
with
all
the
parts
of
the
Christian
Religion
,
left
in
the
Writings
of
the
Apostles
,
which
as
they
were
confirmed
by
Miracles
,
the
Divine
Signatures
of
their
certainty
,
so
they
contain
such
authentick
marks
of
their
Divinity
,
that
right
Reason
cannot
reject
them
.
3.
Whereas
there
are
three
Principles
by
which
we
apprehend
things
,
Sense
,
Reason
and
Faith
,
these
lights
have
their
different
objects
that
must
not
be
confounded
.
Sense
is
confin'd
to
things
material
,
Reason
considers
things
abstracted
from
matter
,
Faith
regards
the
Mysteries
revealed
from
Heaven
:
and
these
must
not
transgress
their
order
.
Sense
is
an
incompetent
judg
of
things
about
which
Reason
is
only
conversant
.
It
can
only
make
a
report
of
those
objects
,
which
by
their
natural
characters
are
exposed
to
it
.
And
Reason
can
only
discourse
of
things
within
its
sphere
;
Supernatural
things
which
derive
from
Revelation
,
and
are
purely
the
objects
of
Faith
,
are
not
within
its
territories
and
jurisdiction
.
Those
Superlative
Mysteries
exceed
all
our
intellectual
Abilities
.
'T
is
true
,
the
Understanding
is
a
rational
Faculty
,
and
every
act
of
it
is
really
or
in
appearance
grounded
on
Reason
.
But
there
is
a
wide
difference
between
the
proving
a
Doctrine
by
Reason
,
and
the
giving
a
reason
why
we
believe
the
truth
of
it
.
For
instance
,
we
cannot
prove
the
Trinity
by
natural
Reason
;
and
the
subtilty
of
the
Schoolmen
,
who
affect
to
give
some
reason
of
all
things
,
is
here
more
prejudicial
than
advantageous
to
the
Truth
:
For
he
that
pretends
to
maintain
a
point
by
Reason
,
and
is
unsuccessful
,
doth
weaken
the
credit
which
the
Authority
of
Revelation
gives
.
And
't
is
considerable
,
that
the
Scripture
in
delivering
supernatural
truths
,
produce
God's
Authority
as
their
only
proof
,
without
using
any
other
way
of
arguing
:
But
although
we
cannot
demonstrate
these
Mysteries
by
Reason
,
yet
we
may
give
a
rational
account
why
we
believe
them
.
Is
it
not
the
highest
Reason
to
believe
the
discovery
that
God
hath
made
of
Himself
,
and
his
Decrees
?
For
he
perfectly
knows
his
own
Nature
and
Will
;
and
't
is
impossible
He
should
deceive
us
:
This
Natural
Principle
is
the
Foundation
of
Faith
.
When
God
speaks
,
it
becomes
Man
to
hear
with
Silence
and
Submission
.
His
naked
Word
is
as
certain
as
a
Demonstration
.
And
is
it
not
most
reasonable
to
believe
,
that
the
Deity
cannot
be
fully
understood
by
us
?
The
Sun
may
more
easily
be
included
in
a
spark
of
Fire
,
than
the
infinite
Perfections
of
God
be
comprehended
by
a
finite
Mind
.
The
Angels
who
dwell
so
near
the
Fountain
of
Light
,
cover
their
faces
in
a
holy
Confusion
,
not
being
able
to
comprehend
Him
.
How
much
less
can
Man
in
this
earthly
state
,
distant
from
God
,
and
opprest
with
a
burthen
of
Flesh.
Now
from
hence
it
follows
;
1.
That
Ignorance
of
the
manner
how
Divine
Mysteries
exist
,
is
no
sufficient
Plea
for
Infidelity
,
when
the
Scripture
reveals
that
they
are
.
For
Reason
that
is
limited
and
restrain'd
,
cannot
frame
a
Conception
that
is
commensurate
to
the
Essence
and
Power
of
God
.
This
will
appear
more
clearly
by
considering
the
Mysterious
Excellencies
of
the
Divine
Nature
,
the
certainty
of
which
we
believe
,
but
the
manner
we
cannot
understand
:
Min.
Fal.
As
that
his
Essence
and
Attributes
are
the
same
,
without
the
least
shadow
of
composition
,
yet
his
Wisdom
and
Power
are
to
our
apprehensions
distinct
,
and
his
Mercy
and
Justice
in
some
manner
opposite
.
That
his
Essence
is
intire
in
all
places
,
yet
not
terminated
in
any
.
That
He
is
above
the
Heavens
,
and
beneath
the
Earth
,
yet
hath
no
relation
of
high
or
low
,
distant
or
near
.
That
He
penetrates
all
substances
,
but
is
mixed
with
none
.
That
he
understands
,
yet
receives
no
Idea's
within
Himself
;
that
He
wills
,
yet
hath
no
motion
that
carries
Him
out
of
Himself
;
That
in
Him
Time
hath
no
Succession
,
that
which
is
past
is
not
gone
,
and
that
which
is
future
,
is
not
to
come
.
That
He
loves
without
Passion
,
is
angry
without
Disturbance
,
repents
without
Change
.
These
Perfections
are
above
the
capacity
of
Reason
fully
to
understand
,
yet
essential
to
the
Deity
.
Here
we
must
exalt
Faith
,
and
abase
Reason
.
Thus
in
the
Mystery
of
the
Incarnation
,
The
Obedience
of
Faith
is
,
to
embrace
an
obscure
Truth
with
a
firm
assent
,
upon
the
account
of
a
Divine
testimony
.
If
Reason
will
not
assent
to
Revelation
,
till
it
understands
the
manner
of
how
Divine
things
are
,
it
doth
not
obey
it
at
all
.
The
Understanding
then
sincerely
submits
,
when
't
is
enclin'd
by
those
motives
,
which
demonstrate
that
such
a
Belief
is
due
to
the
Authority
of
the
Revealer
,
and
to
the
quality
of
the
Object
.
To
believe
only
in
proportion
to
our
narrow
conceptions
,
is
to
disparage
the
Divine
Truth
,
and
debase
the
Divine
Power
.
We
can't
know
what
God
can
do
,
He
is
Omnipotent
,
though
we
are
not
omniscient
:
'T
is
just
we
should
humble
our
Ignorance
to
his
Wisdome
,
And
that
every
lofty
imagination
,
and
high
thing
that
exalts
itself
against
the
knowledg
of
God
should
be
cast
down
,
and
every
thought
captivated
into
the
obedience
of
Chris
.
'T
is
our
wisdom
to
receive
the
great
Mysteries
of
the
Gospel
in
their
simplicity
:
for
in
attempting
to
give
an
exact
and
curious
explication
of
them
,
the
Understanding
as
in
an
Hedg
of
Thorns
,
the
more
it
strives
,
the
more
't
is
wounded
and
intangled
.
Gods
Ways
are
as
far
above
ours
,
and
his
Thoughts
above
ours
,
as
Heaven
is
above
the
Earth
.
To
reject
what
we
can't
comprehend
,
is
not
only
to
sin
against
Faith
,
but
against
Reason
,
which
acknowledges
it self
finite
,
to
search
out
the
Almighty
to
perfection
.
2.
We
are
obliged
to
believe
those
Mysteries
that
are
plainly
delivered
in
Scripture
,
notwithstanding
those
seeming
Contradictions
wherewith
they
may
be
charged
.
In
the
objects
of
Sense
,
the
contrariety
of
appearances
doth
not
lessen
the
certainty
of
things
.
The
Stars
to
our
sight
seem
but
glittering
Sparks
,
yet
they
are
immense
Bodies
.
And
't
is
one
thing
to
be
assured
of
a
Truth
,
another
to
answer
all
the
difficulties
that
encounter
it
:
A
mean
Understanding
is
capable
of
the
first
,
the
second
is
so
difficult
,
that
in
clear
things
the
profoundest
Philosophers
may
not
be
able
to
untie
all
the
intricate
and
knotty
Objections
which
may
be
urged
against
them
.
'T
is
sufficient
the
Belief
of
Supernatural
Mysteries
is
built
on
the
Veracity
and
Power
of
God
,
this
makes
them
prudently
credible
.
This
resolves
all
doubts
,
and
produces
such
a
stability
of
spirit
as
nothing
can
shake
.
A
sincere
Believer
is
assured
,
That
all
opposition
against
Revealed
Truths
is
fallacious
,
though
he
cannot
discover
the
Fallacy
.
Now
the
transcendent
Mysteries
of
the
Christian
Religion
,
the
Trinity
of
Persons
in
the
Divine
Nature
,
the
Incarnation
of
the
Son
of
God
,
are
clearly
and
expresly
set
down
in
the
Word
,
and
although
subtile
and
obstinate
Opponents
have
used
many
guilty
Arts
to
dispirit
and
enervate
those
Texts
of
Scripture
,
in
putting
an
inferiour
sense
upon
them
,
and
have
rackt
them
with
violence
to
make
them
speak
according
to
their
prejudices
,
yet
all
is
in
vain
,
the
Evidence
of
Truth
is
victorious
.
A
Heathen
who
considers
not
the
Gospel
as
a
Divine
Revelation
,
but
meerly
as
a
Doctrine
delivered
in
Writing
,
and
judges
of
its
sense
by
natural
Light
,
will
acknowledg
that
those
things
are
delivered
in
it
.
And
notwithstanding
those
who
usurp
a
Sovereign
Authority
to
themselves
,
to
judg
of
Divine
Mysteries
according
to
their
own
apprehensions
,
deny
them
as
meer
Contradictions
,
yet
they
can
never
conclude
them
impossible
:
For
no
certain
Argument
can
be
alledged
against
the
being
of
a
thing
,
without
a
clear
knowledg
of
its
nature
:
Now
although
we
may
understand
the
nature
of
Man
,
we
do
not
the
Nature
of
God
,
the
Oeconomy
of
the
Persons
,
and
his
Power
to
unite
himself
to
a
Nature
below
Him
.
'T
is
true
no
Article
of
Faith
is
really
repugnant
to
Reason
,
for
God
is
the
Author
of
Natural
,
as
well
as
of
Supernatural
Light
,
and
He
cannot
contradict
Himself
:
they
are
emanations
from
Him
,
and
though
different
,
yet
not
destructive
of
each
other
.
But
we
must
distinguish
between
those
things
that
are
above
Reason
and
incomprehensible
,
and
those
things
that
are
against
Reason
and
utterly
inconceivable
:
Some
things
are
above
Reason
in
regard
of
their
transcendent
excellency
,
or
distance
from
us
;
the
Divine
Essence
,
the
Eternal
Decrees
,
the
Hypostatical
Union
are
such
high
and
glorious
objects
,
that
it
is
an
impossible
enterprise
to
comprehend
them
:
the
intellectual
Eye
is
dazled
with
their
overpowring
Light
.
We
can
have
but
an
imperfect
knowledg
of
them
:
And
there
is
no
just
cause
of
wonder
that
Supernatural
Revelation
should
speak
incomprehensible
things
of
God
.
For
He
is
a
singular
and
admirable
Being
,
infinitly
above
the
ordinary
course
of
Nature
.
The
Maxims
of
Philosophy
are
not
to
be
extended
to
Him
.
We
must
adore
what
we
cannot
fully
understand
:
But
those
things
are
against
Reason
,
and
utterly
inconceivable
,
that
involve
a
contradiction
,
and
have
a
natural
repugnancy
to
our
Understandings
,
which
cannot
conceive
any
thing
that
is
formally
impossible
:
And
there
is
no
such
Doctrine
in
the
Christian
Religion
.
2.
We
must
distinguish
between
Reason
corrupted
,
and
right
Reason
.
Since
the
Fall
,
the
clearness
of
the
Humane
Understanding
is
lost
,
and
the
light
that
remains
is
eclipsed
by
the
interposition
of
sensual
lusts
.
The
carnal
Mind
cannot
out
of
Ignorance
,
and
will
not
from
Pride
and
other
malignant
habits
receive
things
spiritual
.
And
from
hence
ariseth
many
suspicions
and
doubts
,
(
concerning
supernatural
Verities
)
the
shadows
of
darkned
Reason
,
and
of
dying
Faith
.
If
any
Divine
Mystery
seems
incredible
,
't
is
from
the
corruption
of
our
Reason
,
not
from
Reason
it self
,
from
its
darkness
,
not
its
light
.
And
as
Reason
is
obliged
to
correct
the
Errors
of
Sense
,
when
't
is
deceived
either
by
some
vicious
quality
in
the
organ
,
or
by
the
distance
of
the
object
,
or
by
the
falsness
of
the
medium
,
that
corrupts
the
image
in
conveying
of
it
:
So
't
is
the
office
of
Faith
to
reform
the
judgment
of
Reason
,
when
either
from
its
own
weakness
,
or
the
height
of
things
Spiritual
,
't
is
mistaken
about
them
.
For
this
end
supernatural
Revelation
was
given
,
not
to
extinguish
Reason
,
but
to
redress
it
,
and
enrich
it
with
the
discovery
of
Heavenly
things
.
Faith
is
called
Wisdom
and
Knowledg
:
it
doth
not
quench
the
vigour
of
the
Faculty
wherein
't
is
seated
,
but
elevates
it
,
and
gives
it
a
spiritual
preception
of
those
things
that
are
most
distant
from
its
commerce
.
It
doth
not
lead
us
through
a
mist
to
the
inheritance
of
the
Saints
in
light
.
Faith
is
a
rational
Light
:
For
1.
It
arises
from
the
consideration
of
those
Arguments
which
convince
the
Mind
,
that
the
Scripture
is
a
Divine
Revelation
:
I
know
,
saith
the
Apostle
,
whom
I
have
believed
.
Alwaies
to
be
ready
to
give
an
account
of
the
hope
that
is
in
us
.
2.
Faith
makes
use
of
Reason
to
consider
what
Doctrines
are
revealed
in
the
Scripture
,
and
to
deduce
those
Consequences
which
have
a
clear
connexion
with
supernatural
Principles
.
Thus
Reason
is
an
excellent
instrument
to
distinguish
those
things
which
are
of
a
Divine
Original
,
from
what
is
spurious
and
counterfeit
.
For
sometimes
that
is
pretended
to
be
a
Mystery
of
Religion
,
which
is
only
the
fruit
of
Fancy
,
and
that
is
defended
by
the
sacred
respect
of
Faith
,
that
Reason
ought
not
to
violate
,
which
is
but
a
groundless
imagination
;
so
that
we
remain
in
an
Error
,
by
the
sole
apprehensions
of
falling
into
one
,
as
those
that
die
for
fear
of
Death
.
The
Bereans
are
commended
for
their
searching
the
Scriptures
,
whether
the
Doctrines
they
heard
were
consentaneous
to
them
.
But
't
is
a
necessary
Duty
that
Reason
,
how
stiff
soever
,
should
fully
comply
with
God
,
where
it
appears
reasonable
that
He
hath
spoken
.
Briefly
,
The
richest
Ornament
of
the
Creature
is
Humility
,
and
the
most
excellent
effect
of
it
is
,
the
sense
of
the
weakness
of
our
Understanding
.
This
is
the
temper
of
Soul
that
prepares
it
for
Faith
:
partly
as
it
puts
us
on
a
serious
consideration
of
those
things
which
are
reveal'd
to
us
in
the
Word
:
Infidelity
proceeds
from
the
want
of
consideration
,
and
nothing
hinders
that
so
much
as
Pride
:
Partly
,
as
it
stops
all
curious
enquiries
into
those
things
which
are
unsearchable
:
and
principally
as
it
entitles
to
the
Promise
,
God
will
instruct
and
give
Grace
to
the
humble
.
The
knowledg
of
Heaven
,
as
well
as
the
Kingdom
of
Heaven
is
the
inheritance
of
the
poor
in
spirit
.
A
greater
progress
is
made
in
the
knowledg
and
belief
of
these
Mysteries
by
humble
Prayer
,
than
by
the
most
anxious
study
.
As
at
Court
,
an
hour
of
Favour
is
worth
a
years
attendance
.
Man
cannot
acquire
so
much
as
God
can
give
.
And
as
Humility
,
so
Holiness
prepares
the
Soul
for
the
receiving
of
Supernatural
Truths
.
The
Understanding
is
clarified
by
the
purification
of
the
Heart
.
'T
is
not
the
difficulty
and
obscurity
of
things
reveal'd
,
that
is
the
real
cause
of
Infidelity
,
since
men
believe
other
things
upon
far
less
Evidence
;
but
't
is
the
prejudice
of
the
lower
Faculties
that
hinders
them
.
When
all
Affections
to
sin
are
mortified
,
the
Soul
is
in
the
best
disposition
to
receive
Divine
Revelation
.
He
that
doth
the
will
of
God
,
shall
know
whether
the
Doctrine
of
the
Gospel
came
from
Heaven
.
The
Spirit
of
God
is
the
alone
Instructer
of
the
Spirit
of
Man
in
these
Mysteries
,
so
as
to
produce
a
Saving
Belief
of
them
.
That
Knowledg
is
more
clear
and
satisfying
,
that
we
have
by
his
Teaching
,
than
by
our
own
Learning
.
The
Rational
Mind
may
discern
the
Literal
Sense
of
the
Propositions
in
the
Gospel
,
and
may
yield
a
naked
assent
to
the
truth
of
them
;
but
without
supernatural
irradiation
by
the
Spirit
of
Life
,
there
can
be
no
transforming
and
saving
Knowledg
and
Belief
of
them
.
And
as
the
vast
expansion
of
Air
that
is
about
us
,
doth
not
preserve
Life
,
but
that
part
which
we
breath
in
,
so
't
is
not
the
compass
of
our
Knowledg
and
Belief
(
though
it
were
equal
to
the
whole
revealed
Will
of
God
)
that
is
vital
to
the
Soul
,
but
that
which
is
practised
by
us
.
The
Apostle
saith
,
Though
he
had
the
understanding
of
all
Mysteries
,
and
all
Knowledg
,
and
all
Faith
,
yet
if
it
were
not
joyned
with
Love
,
the
Principle
of
Obedience
,
it
were
unprofitable
.
There
is
the
same
difference
between
the
Speculative
Knowledg
of
these
Mysteries
,
and
that
which
is
Affectionate
and
Operative
,
as
between
the
wearing
of
Pearls
for
Ornament
,
and
the
taking
of
them
as
a
Cordial
to
revive
the
fainting
spirits
.
In
short
,
Such
a
Belief
is
required
,
as
prevails
upon
the
Will
,
and
draws
the
Affections
,
and
〈◊〉
the
whole
Man
obsequious
to
the
Gospel
.
For
〈◊〉
a
Faith
is
alone
answerable
to
the
quality
of
the
Revelation
.
The
Gospel
is
not
a
meer
Narrative
,
but
a
Promise
.
Christ
is
not
represented
only
as
an
innocent
Person
dying
,
but
as
the
Son
of
God
dying
to
deliver
Men
from
Sin
,
and
the
effects
of
it
.
The
fallen
Angels
may
understand
and
believe
it
without
any
Affections
,
being
unconcern●d
in
it
:
To
them
't
is
a
naked
History
,
but
to
Men
't
is
a
Promise
,
and
cannot
be
rightly
received
,
without
the
most
ardent
Affections
.
This
is
a
faithful
Saying
,
and
worthy
of
all
acceptation
,
That
Jesus
Christ
came
into
the
world
to
save
Sinners
.
'T
is
essentia●●●
good
,
as
true
;
its
Sweetness
and
Profit
are
equal
to
its
Certainty
:
So
that
it
commends
it self
to
all
our
Faculties
.
There
are
severe
and
sad
Truths
,
which
are
attended
with
fearful
expectation
,
and
the
Mind
is
averse
from
receiving
them
:
As
the
Law
which
like
Lightning
terrifies
the
Soul
with
its
amazing
Brightness
;
and
there
are
pleasant
illusions
which
have
no
solid
Foundation
:
And
as
Truth
doth
not
delight
the
Mind
,
unless
united
to
Goodness
,
such
as
is
suitable
to
its
Palate
,
so
Goodness
doth
not
affect
the
Will
unless
it
be
real
.
Now
the
Doctrine
of
the
Gospel
is
as
certain
as
the
Law
,
and
infinitly
more
comfortable
than
all
the
Inventions
of
Men.
'T
is
in
the
knowledg
of
it
alone
that
the
sensible
and
considering
Soul
enjoys
perfect
Satisfaction
and
the
most
composed
Rest.
'T
is
evident
that
the
Understanding
doth
not
behold
these
Truths
in
their
proper
light
,
when
the
Will
doth
not
embrace
them
.
For
the
rational
Appetite
follows
the
last
judgment
of
the
Mind
.
When
the
Apostle
had
a
powerful
Conviction
of
The
Excellency
of
the
Knowledg
of
Christ
,
Having
a
form
of
Godliness
and
denying
the
power
of
it
,
are
in
Scripture-language
stiled
Infidels
:
It
being
impossible
that
those
who
truly
and
heartily
believe
this
great
Mystery
of
Godliness
,
should
remain
ungodly
.
'T
is
a
strong
and
effectual
Assent
that
descends
from
the
Brain
to
the
Heart
and
Life
,
that
denominates
us
true
Believers
:
So
that
when
the
Death
of
Christ
is
propounded
as
the
cause
of
our
Reconciliation
with
God
,
the
wonder
of
the
Mystery
doth
not
make
it
incredible
:
when
as
the
reason
of
the
Morti●●●ation
of
our
Lusts
,
the
Pleasures
of
Sin
do
not
disguise
its
horrour
:
When
Salvation
is
offer'd
upon
our
accepting
of
Christ
for
our
Prince
and
Saviour
,
the
Soul
is
ravisht
with
its
Beauty
,
and
chooses
it
for
an
everlasting
portion
.
To
conclude
,
The
Doctrine
of
the
Gospel
clearly
discovers
its
Divine
Original
:
'T
is
so
reasonable
in
itself
,
and
profitable
to
us
,
so
sublime
and
elevated
above
Man
,
yet
hath
such
an
admirable
agreement
with
Natural
Truths
,
't
is
so
perfectly
corresponding
in
all
its
parts
;
that
without
affected
Obstinacy
no
man
can
reject
it
.
And
if
after
the
open
revelation
of
it
we
are
so
stupid
and
wicked
,
as
not
to
see
its
Superlative
Excellency
,
and
not
to
receive
it
with
the
Faith
,
Love
,
and
Obedience
which
is
due
to
it
;
what
contempt
is
this
of
that
infinite
Wisdom
which
contriv'd
the
astonishing
way
of
our
Salvation
?
What
a
reproach
to
the
Divine
Understanding
,
as
if
it
had
been
employed
from
Eternity
about
a
matter
of
no
moment
,
and
that
deserves
not
our
serious
Consideration
and
Acceptance
?
The
neglect
of
it
will
justly
bring
a
more
severe
punishment
than
the
Hell
of
the
uninstructed
Heathens
,
who
are
strangers
to
Supernatural
Mysteries
.
CHAP.
VIII
.
The
Mercy
of
God
is
represented
with
peculiar
advantages
above
the
other
Attributes
.
'T
is
eminently
glorified
in
our
Redemption
in
respect
of
its
freeness
and
greatness
.
The
freeness
of
it
amplified
from
the
consideration
of
the
original
and
object
of
it
.
God
is
perfectly
happy
in
Himself
,
and
needs
not
the
Creature
to
preserve
or
heighten
his
felicity
.
The
glorious
reward
conferred
upon
our
Saviour
doth
not
prejudice
the
freeness
of
his
love
to
Man
.
There
was
no
tie
upon
God
to
save
Man
.
The
Object
of
Mercy
is
Man
in
his
lapsed
state
.
'T
is
illustrated
by
the
consideration
of
what
he
is
in
himself
.
No
motives
of
love
are
in
him
.
He
is
a
rebel
impotent
and
obstinate
.
The
freeness
of
mercy
set
forth
by
comparing
him
with
the
fallen
Angels
who
are
left
in
perfect
irremediable
misery
.
Their
first
state
,
fall
,
and
punishment
.
The
Reasons
why
the
Wisdom
of
God
made
no
provision
for
their
recovery
.
ALthough
all
the
Divine
Attributes
are
equal
as
they
are
in
God
,
(
for
one
Infinite
cannot
exceed
another
)
yet
in
their
exercise
and
effects
,
they
shine
with
a
different
glory
.
And
Mercy
is
represented
in
Scripture
with
peculiar
advantages
above
the
rest
.
'T
is
God's
natural
off-spring
,
he
is
stiled
the
Father
of
Mercies
.
Lord
God
Gracious
and
Merciful
.
Mercy
pleases
him
.
'T
is
his
Treasure
,
he
is
rich
in
Mercy
.
'T
is
his
triumphant
Attribute
,
and
the
special
matter
of
his
Glory
,
Mercy
rejoyces
over
Judgment
.
Now
in
the
performance
of
our
Redemption
,
Mercy
is
the
predominant
Attribute
,
that
sets
all
the
rest
a
working
.
The
acts
of
his
Wisdom
,
Justice
,
and
Power
were
in
order
to
the
illustration
of
his
Mercy
.
And
if
we
duly
consider
that
Glorious
Work
,
we
shall
find
in
it
all
the
ingredients
of
the
most
sovereign
Mercy
.
In
discoursing
of
it
,
I
shall
principally
consider
two
things
wherein
this
Attribute
is
eminently
glorified
,
the
Freeness
,
and
the
Greatness
of
it
.
The
Freeness
of
this
Mercy
will
appear
by
considering
the
original
,
and
object
of
it
.
1.
The
Original
is
God
:
and
the
notion
of
a
Deity
includes
infinite
perfections
,
so
that
it
neeessarily
follows
that
he
hath
no
need
of
the
creatures
service
to
preserve
or
heighten
his
feli●ity
.
If
thou
be
righteous
,
what
givest
thou
him
?
or
what
receiveth
he
of
thine
hand
?
From
Eternity
he
was
without
external
honour
,
yet
in
that
infinite
duration
he
was
perfectly
joyful
and
happy
.
He
is
the
fountain
of
his
own
blessedness
,
the
Theatre
of
his
own
Glory
,
the
Glass
of
his
own
Beauty
.
One
drop
encreases
the
Ocean
,
but
to
God
a
million
of
Worlds
●an
add
nothing
.
Every
thing
hath
so
much
of
Goodness
as
it
derives
from
him
.
As
there
was
no
gain
to
him
by
the
Creation
,
so
there
can
be
no
loss
by
the
annihilation
of
all
things
.
The
World
proceeded
from
his
Wisdom
as
the
Idea
and
Exemplar
,
and
from
his
Power
as
the
efficient
cause
;
and
it
so
proceeds
from
him
,
as
to
remain
more
perfectly
in
him
.
And
as
the
possession
of
all
things
,
and
the
obedience
of
Angels
and
Men
is
of
no
advantage
to
God
,
so
the
opposition
of
impenitent
Rebels
cannot
lessen
his
Blessedness
.
If
thou
sinnest
,
what
do●t
thou
against
him
?
or
,
if
thy
transgressions
be
multiplied
,
what
dost
thou
unto
him
?
The
Sun
suffers
no
loss
of
its
light
by
the
darkness
of
the
night
,
or
an
Eclipse
,
but
the
World
lo●es
its
day
:
if
intelligent
Beings
do
not
esteem
him
for
his
Greatness
,
and
love
him
for
his
Goodness
,
't
is
no
injury
to
him
,
but
their
own
infelicity
.
Were
it
for
his
interest
,
he
could
by
one
act
of
Power
conquer
the
obstinacy
of
his
fiercest
Enemies
.
If
he
require
subjection
from
his
creatures
,
't
is
not
that
he
may
be
happy
but
liberal
,
that
his
Goodness
may
take
its
rise
to
reward
them
.
Now
this
is
the
special
commendation
of
Divine
Love
,
it
doth
not
arise
out
of
indigency
as
Created
Love
,
but
out
of
fulness
and
redundancy
.
Our
Saviour
tells
us
there
is
none
good
but
God
:
not
only
in
respect
of
the
perfection
of
that
Attribute
,
He
is
only
rich
in
Mercy
,
to
whom
nothing
is
wanting
,
or
profitable
.
The
most
liberal
Monarch
doth
not
always
give
,
for
he
stands
in
need
of
his
Subjects
.
And
where
there
is
an
expectation
of
Service
for
the
support
of
the
giver
,
●tis
trafique
and
no
gift
.
Humane
affection
is
begotten
,
and
nourisht
by
something
without
,
but
the
Love
of
God
is
from
within
:
the
misery
of
the
Creature
is
the
occasion
,
but
the
reason
of
it
is
from
himself
.
And
how
free
was
that
Love
,
that
caus'd
the
infinitely
blessed
God
to
do
so
much
for
our
recovery
,
as
if
his
felicity
were
imperfect
without
ours
!
It
doth
not
prejudice
the
freeness
of
redeeming
Mercy
,
that
Christ's
personal
Glory
was
the
reward
of
his
Sufferings
.
1.
'T
is
true
,
that
our
Redeemer
for
the
Joy
that
was
set
before
him
,
endured
the
Cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
the
throne
of
God
:
but
he
was
not
first
drawn
to
the
undertaking
of
that
hard
service
by
the
interest
of
the
reward
.
For
if
we
consider
him
in
his
Divine
Nature
,
he
was
the
second
Person
in
the
Trinity
,
equal
to
the
first
,
he
possest
all
the
Supreme
Excellencies
of
the
Deity
,
and
by
assuming
our
Nature
the
only
gain
he
purchas'd
to
himself
,
was
to
be
capable
of
loss
for
the
accomplishing
our
Salvation
.
Such
was
the
Grace
of
our
Lord
Jesus
Christ
,
that
being
rich
,
yet
for
our
sakes
he
became
poor
,
that
we
through
his
poverty
might
be
made
rich
.
And
although
his
humane
Soul
was
encouraged
by
the
Glorious
recompence
the
Father
promised
,
to
make
him
King
and
Judge
of
the
World
;
yet
his
Love
to
Man
was
not
kindled
from
that
consideration
,
neither
is
it
lessened
by
his
obtaining
of
it
.
For
immediately
upon
the
union
of
the
humane
Nature
to
the
Eternal
Son
,
the
Highest
Honour
was
due
to
him
.
When
the
first-begotten
was
brought
into
the
World
,
't
was
said
,
Let
all
the
Angels
of
God
worship
him
.
the
Name
above
every
name
was
a
preferment
due
to
his
Person
.
He
voluntarily
renounc'd
his
right
for
a
time
,
and
appear'd
in
the
form
of
a
Servant
upon
our
account
,
that
by
humbling
himself
he
might
accomplish
our
Salvation
.
He
entred
into
Glory
after
a
course
of
Sufferings
,
because
the
Oeconomy
of
our
Redemption
so
requir'd
,
but
his
original
title
to
it
was
by
the
personal
union
.
To
illustrate
this
by
a
lower
instance
:
the
Mother
of
Moses
▪
was
call'd
to
be
his
Nurse
by
Pharaohs
Daughter
,
with
the
promise
of
a
reward
,
as
if
she
had
no
relation
to
him
:
Now
the
pure
love
of
a
Mother
,
not
the
gain
of
a
Nurse
,
was
the
motive
that
inclin'd
her
to
nourish
him
with
her
Milk
.
The
Sum
is
:
the
essence
of
Love
consists
in
desiring
the
good
of
another
without
respect
to
our selves
;
and
Love
is
so
much
the
more
free
,
as
the
benefit
we
give
to
another
,
is
less
profitable
,
or
more
damageable
to
us
.
Now
among
Men
't
is
impossible
that
to
a
vertuous
benefactour
there
should
not
redound
a
double
Benefit
.
1.
From
the
Eternal
Reward
which
God
hath
promised
.
And
,
2.
From
the
Internal
Beauty
of
an
honest
action
,
which
the
Philosopher
affirms
,
doth
exceed
any
loss
that
can
befal
us
.
For
if
one
dyes
for
his
Friend
,
yet
he
loves
himself
most
,
for
he
would
not
chuse
to
be
less
vertuous
than
his
Friend
,
and
by
dying
for
him
he
excels
him
in
Vertue
,
which
is
more
valuable
than
Life
it self
.
But
to
the
Son
of
God
no
such
advantage
could
accrue
;
for
being
infinitely
holy
and
happy
in
his
Essence
,
there
can
be
no
addition
to
his
Felicity
or
Vertues
by
any
external
emanation
from
him
.
His
Love
was
for
our
profit
,
not
his
own
.
2.
The
freeness
of
Gods
Mercy
is
evident
by
considering
there
was
no
●ye
upon
him
to
dispence
it
.
Grace
strictly
taken
differs
from
Love
:
for
that
may
be
a
Debt
,
and
without
injustice
not
denied
.
There
are
inviolable
obligations
on
Children
to
Love
their
Parents
;
and
duty
lessens
desert
:
the
performance
of
it
doth
not
so
much
deserve
praise
,
as
the
neglect
merits
censure
and
reproof
.
But
the
Love
of
God
to
Man
is
a
pure
,
free
,
and
liberal
Affection
,
no
way
due
.
The
Grace
of
God
,
and
the
gift
by
Grace
hath
abounded
unto
many
.
The
Creation
was
an
effusion
of
goodness
,
much
more
Redemption
.
Thou
art
worthy
,
O
Lord
,
to
receive
Glory
,
and
Honour
,
and
Power
:
for
thou
hast
created
all
things
,
and
for
thy
pleasure
they
are
,
and
were
created
.
'T
is
Grace
that
gave
being
to
the
Angels
,
with
all
the
prerogatives
that
adorn
their
Natures
:
't
is
Grace
confirm'd
them
in
their
original
integrity
.
For
God
ows
them
nothing
,
and
they
are
nothing
to
him
.
'T
was
Grace
that
plac't
Adam
in
Paradise
,
and
made
him
as
a
visible
God
in
the
lower
World
.
And
if
Grace
alone
dispensed
benefits
to
innocent
Creatures
,
much
more
to
those
who
are
obnoxious
to
justice
:
the
first
was
free
,
but
this
is
merciful
.
And
this
leads
to
the
second
consideration
,
which
exalts
redeeming
Love
.
The
object
of
it
is
Man
in
his
lapsed
state
.
In
this
respect
it
excels
the
goodness
that
prevented
him
at
the
beginning
.
In
the
Creation
as
there
was
no
object
to
invite
,
so
nothing
repugnant
to
mans
being
and
happiness
:
the
dust
of
the
Earth
did
not
merit
such
an
excellent
condition
as
it
received
from
the
pure
bounty
of
God
,
but
there
was
no
moral
unworthiness
▪
But
the
Grace
of
the
Gospel
hath
a
different
object
,
the
wretched
and
unworthy
,
and
it
produces
different
operations
,
't
is
healing
and
medicinal
,
ransoming
and
delivering
,
and
hath
a
peculiar
character
among
the
Divine
Attributes
.
'T
is
goodness
that
crowns
the
Angels
,
but
't
is
Mercy
,
the
Sanctuary
of
the
guilty
,
and
refuge
of
the
miserable
,
that
saves
Man
.
The
Scripture
hath
consecrated
the
name
of
Grace
in
a
special
manner
,
to
signifie
the
most
excellent
and
admirable
favour
of
God
in
recovering
us
from
our
justly
deserv'd
misery
.
We
are
justified
freely
by
his
Grace
:
By
Grace
we
are
saved
:
Grace
and
Truth
is
come
by
Jesus
Christ
:
't
is
the
Grace
of
God
that
brings
Salvation
.
And
this
is
gloriously
manifested
towards
Man
in
that
,
1.
considered
in
himself
he
is
altogether
unworthy
of
it
.
2.
As
compared
with
the
fallen
Angels
,
who
are
left
under
perfect
irremediable
Misery
.
First
,
Man
considered
in
himself
is
unworthy
of
the
Favour
of
God
.
The
usual
Motives
of
Love
are
,
1.
The
Goodnels
of
things
or
persons
.
This
is
the
proper
allective
of
the
Rational
Appetite
:
There
is
such
a
ravishing
Beauty
in
it
,
that
it
powerfully
calls
forth
Affection
.
When
there
is
an
union
of
amiable
qualities
in
a
Person
,
every
one
finds
an
attractive
.
2.
A
Conformity
in
Disposition
hath
a
mighty
force
to
beget
Love
.
Resemblance
is
the
common
Principle
of
Union
in
Nature
:
Social
Plants
thrive
best
when
near
together
:
Sensitive
Creatures
associate
with
those
of
their
kind
.
And
Love
which
is
an
affectionate
Union
,
and
a
voluntary
Band
,
is
best
caused
by
a
Similitude
in
inclinations
.
The
Harmony
of
Tempers
is
the
strongest
and
sweetest
tye
of
Friendship
.
3.
Love
is
an
innocent
and
powerful
charm
to
produce
Love
:
Herein
God
commended
his
Love
to
us
,
that
while
we
were
Sinners
Christ
died
for
us
.
Our
goodness
was
not
the
Motive
of
his
Love
,
but
his
Love
the
original
of
our
goodness
.
2.
There
is
a
fixed
Contrariety
in
the
corrupted
nature
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
.
We
are
opposite
to
Him
in
our
Minds
,
Affections
and
Actions
:
A
strong
Antipathy
is
seated
in
all
our
Faculties
.
How
unqualified
were
we
for
his
Love
?
There
is
infinite
Holiness
in
Him
,
whereby
He
is
eternally
opposite
to
all
Sin
,
yet
He
exprest
infinite
Love
to
Sinners
in
saving
them
from
Misery
.
3.
There
was
not
the
least
spark
of
Love
in
Man
to
God
:
Love
He
pitied
us
.
The
same
favour
bestowed
on
an
Enemy
,
is
morally
more
valuable
than
given
to
a
Friend
.
For
't
is
Love
that
puts
a
price
on
Benefits
:
and
the
more
undeserved
they
are
▪
the
more
they
are
endeared
by
the
Affection
that
gives
them
.
Here
is
Love
,
not
that
we
loved
God
,
but
that
He
loved
us
,
and
sent
his
Son
to
be
a
Propitiation
for
our
Sins
.
We
were
Rebels
against
God
,
and
at
enmity
with
the
Prince
of
Life
,
yet
then
He
gave
Himself
for
us
.
It
will
further
appear
that
our
Salvation
comes
from
pure
favour
,
if
we
consider
Man
not
only
as
a
rebellious
enemy
to
God
,
but
impotent
and
obstinate
,
without
power
to
resist
Justice
,
and
without
affection
to
desire
Mercy
.
Sometimes
the
interest
of
a
Prince
may
induce
him
to
spare
the
guilty
,
he
may
be
compell'd
to
pardon
,
whom
he
cannot
punish
.
The
multitude
is
the
greatest
Potentate
.
The
Sons
of
Zerviah
were
too
strong
for
David
:
and
then
't
is
not
pity
,
but
policy
to
suspend
the
judgment
.
But
our
condition
is
described
by
the
Apostle
,
that
when
we
were
sinners
,
and
without
strength
,
then
Christ
dyed
for
us
.
Man
is
a
despicable
Creature
,
so
weak
that
he
trembles
at
the
appearance
of
a
worm
,
and
yet
so
wicked
that
he
lifts
up
his
head
against
Heaven
.
How
unable
is
he
to
encounter
with
offended
Omnipotence
?
How
easily
can
God
destroy
him
,
when
by
his
sole
Word
he
made
him
?
if
he
unclasps
his
hand
that
suports
all
things
,
they
will
presently
relasp
into
their
first
confusion
.
The
whole
world
of
sinners
was
shut
up
,
utterly
unable
to
repel
or
avoid
his
displeasure
:
And
what
amazing
Love
is
it
to
spare
Rebels
that
were
under
his
feet
?
When
a
man
finds
his
enemy
,
will
he
let
him
go
well
away
?
but
God
when
we
were
all
at
his
Mercy
spar'd
and
sav'd
us
.
Besides
,
Rebels
sometimes
sollicit
the
favour
of
their
Prince
by
their
Acknowledgments
,
their
Tears
and
Supplications
,
the
testimonies
of
their
Repentance
:
but
Man
persisted
in
his
fierce
enmity
,
and
had
the
weapons
of
defiance
in
his
hands
against
his
Creator
;
he
trampled
on
his
Laws
and
despised
his
Deity
,
yet
then
the
Lord
of
Host
became
the
God
of
peace
.
In
short
,
there
was
nothing
to
call
forth
the
Divine
Compassion
but
our
misery
:
The
Breach
began
on
Man's
part
,
but
Reconciliation
on
God's
▪
Mercy
open'd
his
melting
Eye
,
and
prevented
not
only
our
desert
,
but
our
expectation
,
and
desires
.
The
design
was
laid
from
Eternity
.
God
foresaw
our
sin
,
and
our
misery
,
a
Saviour
before
the
foundation
of
the
World
.
'T
was
the
most
early
▪
and
pure
Love
to
provide
a
ransom
for
us
before
we
had
a
being
;
therefore
we
could
not
be
deserving
,
nor
desirous
of
it
;
and
after
we
were
made
,
we
deserv●d
nothing
but
Damnation
.
2.
The
Grace
of
God
eminently
appears
in
Mans
recovery
,
by
comparing
his
state
with
that
of
the
fallen
Angels
who
are
left
under
misery
:
this
is
a
special
circumstance
that
magnifies
the
favour
;
and
to
make
it
more
sensible
to
us
,
it
will
be
convenient
briefly
to
consider
the
first
state
of
the
Angels
,
their
fall
,
and
their
punishment
.
God
in
creating
the
World
,
formed
two
natures
capable
of
his
Image
and
Favour
,
to
glorifie
and
enjoy
him
,
Angels
,
and
Men
;
and
plac'd
them
in
the
principal
parts
of
the
universe
,
Heaven
and
Earth
.
The
Angels
were
the
eldest
Off-spring
of
his
Love
,
the
purest
productions
of
that
supreme
Light
:
Man
in
his
best
state
was
inferiour
to
them
.
A
great
number
of
them
kept
not
their
first
state
of
integrity
and
felicity
.
Their
sin
is
intimated
in
Scripture
;
Ordain
not
a
Novice
,
lest
being
lifted
up
with
pride
,
he
fall
into
the
condemnation
of
the
Devil
:
that
is
,
God
spared
not
the
Angels
that
sinned
,
but
cast
them
down
to
Hell
,
and
delivered
them
into
Chains
of
Darkness
to
be
reserv'd
unto
Judgment
.
of
the
Throne
saying
,
Praise
our
God
all
ye
his
Servants
:
and
there
was
a●
it
were
the
voice
of
mighty
thundrings
,
saying
,
Hallelujah
,
for
the
Lord
God
Omnipotent
reigns
.
They
are
now
the
most
eminent
examples
of
revenging
wrath
.
Their
present
misery
is
insupportable
,
and
they
expect
worse
.
When
our
Saviour
cast
some
of
them
out
of
the
possest
persons
,
they
cried
out
,
Art
thou
come
to
torment
us
before
our
time
?
everlasting
Chains
.
He
that
carries
the
Keys
of
Hell
and
Death
will
never
open
their
Priso●
.
If
the
sentence
did
admit
a
Revocation
after
a
million
of
years
,
their
torment
would
be
nothing
in
comparison
of
what
it
is
:
for
the
longest
measure
of
time
bears
no
proportion
to
Eternity
;
and
hope
would
allay
the
sense
of
the
present
sufferings
with
the
prospect
of
future
ease
.
But
their
Judgment
is
irreversible
;
they
are
under
the
blackness
of
darkness
for
ever
.
There
is
not
the
least
glimps
of
hope
to
allay
their
sorrows
,
no
Star-light
to
sweeten
the
horrours
of
their
Eternal
night
.
They
are
ser●i
poenae
,
that
can
never
be
redeemed
.
It
were
a
kind
of
pardon
to
them
to
be
capable
of
Death
:
but
God
will
never
be
so
far
reconciled
,
as
to
annihilate
them
.
His
Anger
shall
be
accomplished
,
and
his
Fury
rest
upon
them
.
Immortality
,
the
priviledge
of
their
nature
,
infinitly
increases
their
torment
:
for
when
the
Understanding
by
a
strong
and
active
apprehension
,
hath
a
terrible
and
unbounded
prospect
of
the
continuance
of
their
Sufferings
,
that
what
is
intolerable
must
be
Eternal
,
this
inexpressibly
exasperates
their
Misery
:
There
wants
a
word
beyond
Death
to
set
it
forth
.
This
is
the
condition
of
the
sinning
Angels
,
and
God
might
have
dealt
in
as
strict
Justice
with
rebellious
Man
.
'T
is
true
there
are
many
Reasons
may
be
assigned
why
the
Wisdom
of
God
made
no
provision
for
their
Recovery
.
1.
It
was
most
decent
that
the
first
Breach
of
the
Divine
Law
should
be
punisht
,
to
secure
Obedience
for
the
future
.
Prudent
Lawgivers
are
severe
against
the
first
Transgressors
,
the
Leaders
in
Disobedience
:
He
that
first
presumed
to
break
the
Sabbath
,
was
by
God●s
command
put
to
Death
.
And
Solomon
the
King
of
Peace
,
punisht
the
first
attempt
upon
his
Royalty
with
Death
,
though
in
the
person
of
his
Brother
.
2.
The
Malignity
of
their
Sin
was
in
the
highest
degree
:
For
such
was
the
clearness
of
the
Angelical
Understanding
,
that
there
was
nothing
of
Ignorance
and
Deceit
to
lessen
the
voluntariness
of
their
Sin
;
't
was
no
mistake
,
but
Malice
:
They
fell
in
the
light
of
Heaven
,
and
rendered
themselves
incapable
of
Mercy
.
As
under
the
Law
,
those
who
sinned
with
a
high
hand
;
that
is
,
3.
They
finn'd
without
a
Tempter
,
and
were
not
in
the
same
capacity
with
Man
to
be
restor'd
by
a
Saviour
.
The
Devil
is
an
original
Proprietor
in
Sin
,
his
own
;
Man
was
beguiled
by
the
Serpents
subtilty
:
as
he
fell
by
anothers
Malice
,
so
he
is
recovered
by
anothers
Merit
.
4.
The
Angelical
Nature
was
not
entirely
lost
,
Myriads
of
blessed
Spirits
still
continue
in
the
place
of
their
Innocency
and
Glory
,
and
for
ever
ascribe
to
the
Great
Creator
that
incommunicable
Honour
,
which
is
due
to
Him
,
his
Commandments
.
But
all
Mankind
was
lost
in
Adam
,
and
no
Religion
was
left
in
the
lower
world
.
Now
although
in
these
and
other
respects
it
was
most
consistent
with
the
Wisdom
and
Justice
of
God
,
to
conclude
them
under
an
irrevocable
Doom
,
yet
the
principal
cause
that
enclin'd
him
to
save
Man
,
was
meer
and
perfect
Grace
.
The
Law
mad●
no
distinction
,
but
awarded
the
same
Punishment
:
Mercy
alone
made
the
difference
:
and
the
reason
of
that
is
in
Himself
.
Millions
of
them
fell
Sacrifices
to
Justice
,
and
guilty
Man
was
spared
.
'T
is
not
for
the
excellency
of
our
Natures
,
for
Man
in
his
Creation
was
lower
than
the
Angels
;
nor
upon
the
account
of
Service
,
for
they
having
more
eminent
Endowments
of
Wisdom
and
Power
might
have
brought
greater
honour
to
God
;
nor
for
our
Innocence
,
for
though
not
equally
,
yet
we
had
highly
offended
Him
:
But
it
must
be
resolved
into
that
Love
which
passeth
Knowledg
.
'T
was
the
unaccountable
Pleasure
of
God
that
preferr'd
babes
before
the
wise
and
prudent
:
and
herein
Grace
is
most
glorious
.
He
in
no
wise
took
the
nature
of
Angels
,
though
immortal
Spirits
;
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
unallayed
wrath
:
but
He
took
the
Se●d
of
Abraham
,
and
plants
a
new
Colony
of
those
who
sprung
from
the
Earth
,
in
the
Heavenly
Country
,
to
fill
up
the
vacant
places
of
those
Apostate
Spirits
.
This
is
just
matter
of
our
highest
admiration
,
why
the
milder
Attribute
is
exercised
towards
Man
,
and
the
severer
on
them
?
Why
the
vessels
of
clay
are
chosen
,
and
the
vessels
of
Gold
neglected
?
How
can
we
reflect
upon
it
without
the
warmest
Affections
to
our
Redeemer
?
We
shall
never
fully
understand
the
Riches
of
distinguishing
Grace
,
till
our
Saviour
shall
be
their
Judg
,
and
receive
us
into
the
Kingdom
of
Joy
and
Glory
,
and
condemn
them
to
an
Eternal
Separation
from
his
Presence
.
CHAP.
IX
.
The
Greatness
of
Redeeming
Love
discovered
by
considering
the
Evils
from
which
we
are
freed
.
The
Servitude
of
Sin
,
the
Tyranny
of
Satan
,
the
Bondage
of
the
Law
,
the
Empire
of
Death
.
The
measure
of
Love
is
proportionable
to
the
degrees
of
our
Misery
.
No
possible
Remedy
for
us
in
Nature
.
Our
Deliverance
is
compleat
.
The
Divine
Love
is
magnified
in
the
Means
by
which
our
Redeemer
is
accomplish●d
.
They
are
the
Incarnation
and
Sufferings
of
the
Son
of
God
.
Love
is
manifested
in
the
Incarnation
,
upon
the
account
of
the
essential
Condition
of
the
Nature
assumed
,
and
its
Servile
state
.
Christ
took
our
Nature
after
it
had
lost
its
Innocency
.
The
most
evident
Proof
of
God's
Love
is
in
the
Sufferings
of
Christ
.
The
description
of
them
with
respect
to
his
Soul
and
Body
.
The
Sufferings
of
his
Soul
set
forth
from
the
Causes
of
his
Grief
;
The
Disposition
of
Christ
,
and
the
Design
of
God
in
afflicting
Him
.
The
sorrows
of
his
forsaken
state
.
All
comforting
Influences
were
suspended
,
but
without
prejudice
to
the
Personal
Union
,
or
the
perfection
of
his
Grace
,
or
the
Love
of
his
Father
towards
Him
.
The
Death
of
the
Cross
considered
,
with
respect
to
the
Ignominy
and
Torment
that
concurr'd
in
it
.
The
Love
of
the
Father
and
of
Christ
amplified
upon
the
account
of
his
enduring
it
.
THe
next
Circumstance
to
be
considered
in
the
Divine
Mercy
is
the
degree
of
it
:
And
this
is
described
by
the
Apostle
in
all
the
dimensions
which
can
signifie
its
greatness
.
He
prays
for
the
Ephesians
,
that
they
may
be
able
to
comprehend
with
all
Saints
the
breadth
,
and
length
,
and
depth
,
and
height
of
the
love
of
God
in
Christ
which
passes
knowledge
.
No
language
is
sufficient
to
express
it
:
if
our
hearts
were
as
large
as
the
Sand
on
the
Sea-shore
,
yet
they
were
too
straight
to
comprehend
it
.
But
although
we
cannot
arrive
to
the
perfect
knowledg
of
this
excellent
Love
,
yet
't
is
our
duty
to
study
it
with
the
greatest
application
of
mind
;
for
our
happiness
depends
upon
it
;
and
so
far
we
may
understand
as
to
inflame
our
hearts
with
a
superlative
Affection
to
God
.
And
the
full
discovery
which
here
we
desire
,
and
search
after
,
in
the
future
state
shall
be
obtained
by
the
presence
and
light
of
our
Redeemer
.
Now
the
greatness
of
the
Divine
Love
in
our
Redemption
appears
,
-
1.
By
reflecting
on
the
mighty
Evils
from
which
we
are
freed
.
-
2.
The
means
by
which
our
Redemption
is
accomplisht
.
-
3.
That
excellent
State
to
which
we
are
advanced
by
our
Redeemer
,
1.
If
we
reflect
upon
the
horrour
of
our
natural
state
,
it
will
exceedingly
heighten
the
mercy
that
delivered
us
.
This
I
have
in
part
opened
before
,
therefore
I
will
be
the
shorter
in
describing
it
.
Man
by
his
rebellion
had
forfeited
Gods
favour
,
and
the
honour
and
happiness
he
injoyed
in
Paradise
.
And
as
there
is
no
middle
state
between
Sovereignty
and
misery
,
he
that
falls
from
the
Throne
stops
not
till
he
comes
to
the
bottom
;
so
when
Man
fell
from
God
and
the
dignity
of
his
innocent
state
,
he
became
extreamly
miserable
.
He
is
under
the
servitude
of
sin
,
the
tyranny
of
Satan
,
the
bondage
of
the
Law
,
and
the
empire
of
Death
.
1.
Man
is
a
captive
to
sin
.
He
is
fallen
from
the
hand
of
his
counsel
,
under
the
power
of
his
passions
,
Love
,
Hatred
,
Ambition
,
Envy
,
Fear
,
Sorrow
,
and
all
the
other
stinging
Affections
,
(
of
which
is
true
what
the
Historian
speaks
of
the
several
kinds
of
Serpents
in
Africa
,
Quantus
nomiuum
tantus
mortium
numerus
)
exercise
a
tyranny
over
him
.
And
if
no
man
can
serve
two
Masters
,
He
is
conceived
and
born
in
sin
:
he
is
sold
under
sin
:
and
sells
himself
to
do
evil
.
As
that
which
is
sold
passes
into
the
possession
of
the
buyer
,
—
so
the
sinner
exchanging
himself
for
the
pleasures
of
sin
,
is
under
its
power
.
Original
sin
took
possession
of
our
nature
,
and
actual
of
our
lives
.
He
is
the
servant
of
corruption
by
yeilding
to
it
:
for
of
whom
a
man
is
overcome
,
of
the
same
he
is
brought
in
bondage
.
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Bodies
,
Rev.
18.13
.
the
soul
remains
free
in
the
midst
of
chains
;
but
the
power
of
sin
oppresses
the
Soul
,
the
most
noble
part
,
and
defaces
the
bright
character
of
the
Deity
that
was
stampt
upon
its
visage
.
The
worst
slavery
is
terminated
with
this
present
life
.
In
the
grave
the
Prisoners
rest
together
,
they
hear
not
the
voice
of
the
Oppressor
.
The
small
and
the
great
are
there
,
and
the
Servant
is
free
from
his
Master
.
But
there
is
no
exemption
from
this
servitude
by
death
,
it
extends
its
self
to
Eternity
.
2.
Man
since
his
fall
is
under
the
tyranny
of
Satan
,
who
is
call'd
the
God
of
this
World
,
and
is
more
absolute
then
all
temporal
Princes
,
his
dominion
being
over
the
will
.
He
overcame
man
in
Paradise
,
and
by
the
right
of
War
he
rules
over
him
.
The
soul
is
kept
in
his
bondage
by
subtile
Chains
,
of
which
the
spiritual
nature
is
capable
.
The
understanding
is
captivated
by
ignorance
and
errors
;
the
will
by
inordinate
&
dangerous
lusts
;
the
memory
by
the
images
of
sinful
pleasures
,
those
mortal
visions
which
inchant
the
soul
,
and
make
it
not
desirous
of
liberty
.
Never
did
cruel
Pirat
so
incompassionately
urge
his
Slaves
to
ply
their
Oares
in
charging
,
or
flying
from
an
enemy
,
as
Satan
incites
those
who
are
his
captives
to
do
his
will
.
a
Liar
and
a
Murderer
from
the
beginning
.
He
is
under
the
rage
of
that
bloody
Tyrant
,
whose
ambition
was
to
render
Man
as
miserable
as
himself
,
who
in
triumph
upbraids
him
for
his
folly
,
and
adds
derision
to
his
Cruelty
.
3.
Fallen
Man
is
under
the
Curse
and
Terrors
of
the
Law
.
For
being
guilty
,
he
is
justly
exposed
to
the
punishment
threatned
against
transgressours
,
without
the
allowance
of
repentance
to
obtain
pardon
.
And
Conscience
,
which
is
the
Ecch●
of
the
Law
in
his
bosom
,
repeats
the
dreadful
sentence
.
This
is
an
Acouser
which
none
can
silence
,
a
Judge
that
none
can
decline
:
and
from
hence
it
is
that
Men
all
their
life
are
subject
to
bondage
,
This
complicated
Servitude
of
a
Sinner
,
the
Scripture
represents
under
great
variety
of
Similitudes
,
that
the
defects
of
one
may
be
supplied
by
another
.
Every
Sinner
is
a
Servant
,
The
Apostle
sets
forth
the
Conversion
of
a
Sinner
,
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
an
awaking
out
of
sleep
,
caused
by
the
fumes
of
Wine
,
or
strong
Liquor
:
which
is
an
excellent
resemblance
of
the
Sinners
state
,
wherein
the
Spiritual
Senses
are
bound
up
,
and
the
Passions
▪
as
thick
and
malignant
Vapours
,
cloud
the
Mind
,
that
it
cannot
reflect
upon
their
Miseries
.
He
that
is
sick
and
wounded
may
send
for
the
Physician
in
order
to
his
Recovery
;
But
the
Sinner
is
in
a
deep
sleep
.
He
that
is
asleep
may
awake
;
But
the
Sinner
is
in
a
state
of
Death
,
which
implies
not
only
a
Cessation
from
all
vital
Actions
,
but
an
absolute
disability
to
perform
them
.
The
Understanding
is
disabled
for
any
Spiritual
Perception
,
the
Will
for
any
Holy
Inclinations
,
the
whole
Man
is
disabled
for
the
sense
of
his
wretched
state
.
This
is
the
spiritual
Death
which
justly
exposes
the
Sinner
to
Death
temporal
and
eternal
.
4.
Every
Man
as
descending
from
Adam
,
is
born
a
Sacrifice
to
Death
.
His
condition
in
this
world
is
so
wretched
and
unworthy
the
original
excellency
of
his
Nature
,
that
it
deserves
not
the
name
of
Life
:
'T
is
a
continual
exercise
of
sinful
Actions
dishonourable
to
God
,
and
damning
to
himself
,
and
after
the
succession
of
a
few
Years
in
the
defilements
of
Sin
,
and
the
accidents
of
this
frail
state
,
in
doing
and
suffering
evil
,
Man
comes
to
his
fatal
Period
,
and
falls
into
the
bottomless
Pit
,
the
place
of
Pollutions
and
Horrors
,
of
Sin
and
Torments
.
'T
is
there
That
the
wrath
of
God
abides
on
him
;
and
who
knows
the
power
of
his
wrath
?
According
to
his
fear
so
is
his
wrath
.
Fear
is
an
unbounded
Passion
,
and
can
extend
it self
to
the
apprehension
of
such
Torments
,
which
no
finite
Power
can
inflict
:
But
the
Wrath
of
God
exceeds
the
most
jealous
fears
of
the
guilty
Conscience
.
It
proceeds
from
infinite
Justice
,
and
is
executed
by
Almighty
Power
,
and
contains
eminently
all
kinds
of
evils
.
A
Lake
of
flaming
Brimstone
,
and
whatever
is
most
dreadful
to
Sense
,
is
but
an
imperfect
Allusion
to
represent
it
.
And
how
great
is
that
Love
which
pitied
&
rescued
us
from
Sin
and
Hell
?
This
Saving
Mercy
is
set
out
for
its
tenderness
and
vehemence
by
the
commotion
of
the
bowels
,
at
the
sight
of
one
in
misery
:
When
we
were
in
our
blood
,
He
said
to
us
,
Live
.
If
it
had
been
a
tollerable
Evil
under
which
we
were
faln
,
the
Mercy
that
recovered
us
had
been
less
:
For
Benefits
are
valued
by
the
necessity
of
the
receiver
.
But
Man
was
disinherited
of
Paradise
,
an
Heir
of
Hell
,
his
Misery
was
inconceivably
great
.
Now
the
measure
of
God's
Love
is
proportionable
to
the
Misery
from
whence
we
are
redeemed
.
If
there
had
been
any
possible
Remedy
for
us
in
Nature
,
our
engagements
had
not
been
so
great
:
But
only
He
that
created
us
by
his
Power
,
could
restore
us
by
his
Love
.
Briefly
,
it
magnifies
the
Divine
Compassion
that
our
Deliverance
is
full
and
intire
.
It
had
been
admirable
Favour
to
have
mitigated
our
Misery
,
but
we
have
perfect
Redemption
,
sweetned
by
the
remembrance
of
those
dreadful
evils
that
opprest
us
.
As
the
three
Hebrew
Martyrs
came
unhurt
out
of
the
fiery
Furnace
,
The
hair
of
their
heads
were
not
singed
,
nor
their
coats
changed
,
nor
the
smell
of
the
fire
had
passed
on
them
.
least
spot
or
wrinkle
to
blast
their
Beauty
,
nor
the
least
trouble
to
diminish
their
Blessedness
;
but
for
ever
possess
the
Fulness
of
Joy
,
and
Glory
,
a
pure
and
triumphant
Felicity
.
2.
The
Greatness
of
the
Divine
Love
towards
faln
Man
appears
in
the
means
by
which
our
Redemption
is
accomplisht
.
And
those
are
the
Incarnation
and
Sufferings
of
the
Son
of
God
.
The
Incarnation
manifests
this
Love
upon
a
double
account
.
-
1.
In
regard
of
the
essential
condition
of
the
nature
he
assum'd
.
-
2.
It
s
Servile
state
and
meanness
▪
1.
The
essential
condition
of
the
humane
nature
assum'd
by
our
Redeemer
discovers
his
transcendent
Love
to
us
.
For
what
proportion
is
there
between
God
and
Man
?
Infinite
and
Finite
are
not
terms
that
admit
comparison
,
as
Greater
and
Less
,
but
are
distant
,
as
All
and
Nothing
.
The
whole
World
before
him
,
but
as
the
drop
of
the
Bucket
that
hath
scarce
weight
to
fall
;
and
the
small
dust
of
the
Ballance
,
that
is
not
of
such
moment
as
to
turn
the
scales
;
't
is
as
nothing
,
and
counted
less
then
nothing
and
vanity
.
The
Deity
in
its
own
nature
includes
Independence
and
Sovereignty
.
To
be
a
Creature
implys
dependence
,
and
subjection
.
The
Angelical
Nature
is
infinitely
inferior
to
the
Divine
,
and
Man
is
lower
then
the
Angels
;
yet
the
Word
was
made
Flesh.
Add
to
this
,
he
was
not
made
as
Adam
in
the
perfection
of
his
nature
,
and
beginning
the
first
step
of
his
life
in
the
full
exercise
of
Reason
,
and
Dominion
over
the
Creatures
,
but
he
came
into
the
World
by
the
way
of
a
natural
birth
,
and
dependance
upon
a
mortal
Creature
.
The
Eternal
Wisdom
of
the
Father
stoopt
to
a
state
of
infancy
,
which
is
most
distant
from
that
of
Wisdom
,
wherein
though
the
Life
yet
the
Light
of
the
reasonable
Soul
is
not
visible
,
&
the
mighty
God
to
a
condition
of
indigence
and
infirmity
.
The
Lord
of
Nature
submitted
to
the
Laws
of
it
.
Admirable
Love
,
wherein
God
seemed
to
forget
his
own
Greatness
,
and
the
meanness
of
the
Creature
!
This
is
more
indeared
to
us
by
considering
,
2.
The
Servile
state
of
the
Nature
be
assumed
.
An
account
of
this
we
have
in
the
Words
of
the
Apostle
.
Let
this
mind
be
in
you
,
which
was
also
in
Christ
;
who
being
in
the
form
of
God
,
that
is
,
injoying
the
Divine
Nature
with
all
its
Glory
eternally
,
and
invariably
.
As
to
be
in
the
form
of
a
King
,
signifies
not
only
to
be
a
King
,
but
to
have
all
the
conspicuous
marks
of
Royalty
,
the
Crown
,
Scepter
,
Throne
,
the
Guards
and
State
of
a
King
.
Princes
reigned
on
the
Earth
.
'T
is
added
,
he
thought
it
no
robbery
to
be
equal
with
God
;
that
is
,
being
the
essential
Image
of
the
Father
,
he
had
a
rightful
possession
of
all
his
perfections
.
Yet
he
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
,
and
was
made
in
the
likeness
of
Man
;
this
is
a
lower
degree
of
condescension
,
than
the
assuming
the
naked
humane
nature
.
A
Servant
is
not
simply
a
Man
,
there
being
many
Men
of
higher
quality
,
but
a
Man
in
a
low
State
.
Now
he
that
was
in
the
form
of
God
,
lessened
himself
into
the
form
of
a
servant
,
that
is
,
took
the
humane
nature
without
honour
,
attended
with
its
infirmities
;
So
that
by
the
visible
condition
of
his
life
,
he
was
judged
to
be
an
ordinary
person
,
and
not
that
under
that
meanness
the
Lord
of
Angels
had
been
concealed
.
This
will
more
distinctly
be
understood
,
if
we
consider
the
lowness
of
his
extraction
,
the
poverty
of
his
birth
,
and
the
tenor
of
his
life
whilst
he
converst
with
Men.
What
Nation
was
more
despicable
in
the
esteem
of
the
World
than
the
Jews
?
and
Christ
came
of
their
stock
;
are
called
by
Tacitus
,
Vilissima
pars
servientium
.
Lib.
5.
Hist.
Joh.
7.50
.
Joh.
1.46
.
Luk.
2.14
.
Levit.
11.
and
among
the
Jews
none
were
more
vilified
than
the
Galileans
,
and
in
Galilee-Nazareth
was
a
contemptible
village
,
and
in
Nazareth
the
Family
of
Joseph
was
very
obscure
,
and
to
him
our
Saviour
was
nearly
allied
.
His
reputed
Father
was
a
Carpenter
,
and
his
Mother
a
poor
Virgin
,
that
offered
two
Pigeons
for
her
purification
.
He
first
breathed
in
a
Stable
,
and
was
covered
with
poor
swadling-cloaths
,
who
was
Master
of
Heaven
and
Earth
,
and
adorns
all
creatures
with
their
glory
.
But
Love
made
him
who
is
Heir
of
all
things
,
renounce
the
priviledge
of
his
supernatural
Sonship
.
Incredible
condesension
!
Therefore
an
Angel
was
dispatcht
from
Heaven
,
who
appeared
with
a
surprizing
miraculous
light
,
the
visible
character
of
his
dignity
,
to
prevent
the
scandal
which
might
arise
from
the
meanness
of
his
condition
,
and
to
assure
the
Shepherds
that
the
Babe
which
lay
in
the
Manger
,
was
the
Redeemer
of
the
World
.
The
course
of
his
Life
was
a
preface
,
The
fulness
of
the
Godhead
dwelt
in
him
bodily
,
yet
in
his
humble
state
he
was
voluntarily
deprived
of
those
admirable
effects
which
should
proceed
from
that
union
.
Strange
separation
between
the
Deity
,
and
the
Glory
that
results
from
it
!
God
is
light
,
and
the
Son
is
the
brightness
of
his
Fathers
Glory
,
yet
in
his
Pilgrimage
upon
the
Earth
he
was
alwayes
under
a
cloud
.
Astonishing
Miracle
!
transcending
all
those
in
the
course
of
Nature
,
yet
the
power
of
Love
effected
it
.
He
was
made
not
only
lower
than
the
Angels
,
but
less
than
all
Men
,
joyning
(
Oh
amazing
abasement
!
)
the
Majesty
of
God
,
with
the
meanness
of
a
Worm
.
The
High
and
Lofty-One
,
whom
the
Prophet
saw
Exalted
on
a
High
Throne
,
was
despised
and
rejected
of
Men
:
they
turned
their
eyes
from
him
,
If
the
Lord
had
assumed
our
Nature
in
its
most
honourable
Condition
,
and
appeared
in
its
Beauty
,
the
condescension
were
infinite
:
For
although
Men
are
distinguish'd
among
themselves
by
Titles
of
Honour
,
yet
as
two
Gloworms
that
shine
with
an
unequal
brightness
in
the
Night
,
are
equally
obscured
by
the
light
of
the
Sun
;
So
all
men
,
those
that
are
advanc'd
to
the
most
eminent
degree
,
as
well
as
the
most
abject
and
wretehed
,
are
in
the
same
distance
from
God
.
But
He
emptied
himself
of
all
his
Glory
;
he
grew
up
as
a
tender
Plant
,
and
as
a
Root
out
of
a
dry
ground
,
there
was
no
Form
or
Comliness
in
him
.
From
his
Birth
to
the
time
of
his
Preaching
he
lived
so
privately
,
as
only
known
under
the
quality
of
the
Carpenters
Son
.
There
was
a
continual
repression
of
that
inconceivable
Glory
,
that
was
due
to
him
the
first
moment
of
his
appearing
among
Men.
In
short
,
His
despised
Condition
was
an
abasement
not
only
of
his
Divinity
,
but
his
Humanity
.
And
how
conspicuous
was
his
Love
in
this
darkning
Condescension
?
We
know
the
Grace
of
the
Lord
Jesus
Christ
;
that
though
he
was
rich
,
he
became
poor
for
our
sakes
.
He
did
not
assume
that
which
was
due
to
the
excellency
of
his
Nature
,
but
what
was
convenient
for
our
Redepmtion
,
which
was
to
be
accomplisht
by
Sufferings
.
Where
can
be
found
an
Example
of
such
Love
?
Some
have
favourable
Inclinations
to
help
the
distressed
,
and
will
express
so
much
Compassion
as
is
consistent
with
their
state
and
quality
:
But
if
in
order
to
the
relieving
of
the
miserable
,
one
must
submit
to
what
is
shameful
,
who
hath
an
affection
so
strong
and
vehement
as
to
purchase
his
Brothers
Redemption
at
the
loss
of
his
own
Honour
?
Yet
the
Son
of
God
descended
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
Compassion
to
us
?
And
further
,
He
took
our
Nature
after
it
had
lost
its
Primitive
Innocency
.
The
natural
distance
between
God
and
the
creature
is
infinite
,
the
moral
between
God
and
the
sinful
creature
,
if
possible
,
is
more
than
infinite
:
Yet
the
Mercy
of
our
Redeemer
overcame
this
distance
.
What
an
extasie
of
Love
transported
the
Son
of
God
so
far
as
to
espouse
our
Nature
,
after
it
was
defiled
and
debased
with
Sin
?
He
was
essential
Innocence
and
Purity
,
yet
He
came
in
the
similitude
of
sinful
flesh
,
2.
The
most
evident
and
sensible
proof
of
the
greatness
of
Gods
Love
to
Mankind
,
is
in
the
Sufferings
of
our
Redeemer
to
obtain
our
Pardon
.
He
is
called
in
Scripture
,
A
man
of
Sorrows
,
the
title
signifies
their
number
and
quality
.
His
whole
Life
was
a
continual
Passion
:
He
suffered
the
contradiction
of
Sinners
,
who
by
their
malicious
Calumnies
obscur'd
the
lustre
of
his
Miracles
and
most
innocent
Actions
:
He
endured
the
Temptations
of
Satan
in
the
Desert
:
He
was
often
in
danger
of
his
Life
;
But
all
these
were
nothing
in
comparison
of
his
last
Sufferings
.
'T
is
therefore
said
,
that
at
the
bare
apprehension
of
them
,
He
began
to
be
sorrowful
,
as
if
He
had
never
felt
any
Grief
till
then
:
His
former
Afflictions
were
like
scatter'd
drops
of
Rain
;
But
as
in
the
Deluge
All
the
Fountains
beneath
,
and
all
the
Windows
of
Heaven
above
were
opened
;
So
in
our
Saviours
last
Sufferings
,
the
Anger
of
God
,
the
Cruelty
of
Men
,
the
Fury
of
Devils
broke
out
together
against
him
.
And
that
the
degrees
of
his
Love
may
be
measured
by
those
of
his
Sufferings
,
it
will
be
fit
to
consider
them
with
respect
to
his
Soul
and
his
Body
.
The
Gospel
delivers
to
us
the
relation
of
both
.
1.
Upon
his
entrance
into
the
Garden
,
He
complains
,
My
Soul
is
exceeding
sorrowful
,
even
unto
Death
.
There
were
present
only
Peter
,
James
,
and
John
his
happy
Favourites
,
who
assured
him
of
their
fidelity
;
there
was
no
visible
enemy
to
afflict
Him
,
yet
his
Soul
was
environ'd
with
Sorrows
.
'T
is
easie
to
conceive
the
injuries
He
suffered
from
the
rage
of
Men
,
for
they
were
terminated
upon
his
Body
;
But
how
to
understand
his
inward
Sufferings
,
the
wounds
of
his
Spirit
,
the
cross
to
which
his
Soul
was
nailed
,
is
very
difficult
.
Yet
these
were
in
expressibly
greater
as
the
visible
effects
dedeclare
.
The
anguish
of
his
soul
so
affected
his
body
,
that
his
Sweat
was
as
it
were
great
drops
of
Blood
,
the
miraculous
evidence
of
his
Agony
.
The
terror
was
so
dreadful
,
that
the
assistance
of
an
Angel
could
not
calm
it
.
And
if
we
consider
the
causes
of
his
grief
,
the
dispositions
of
Christ
,
and
the
design
of
God
in
afflicting
him
,
it
will
further
appear
that
no
sorrow
was
ever
like
his
.
The
Causes
were
,
1.
The
evil
of
Sin
which
infinitely
exceeds
all
other
:
for
the
just
measure
of
an
evil
is
taken
from
the
good
to
which
it
is
opposit
,
and
of
which
it
deprives
us
.
Now
Sin
is
formally
opposit
to
the
Holy
nature
,
and
will
of
God
,
and
meritoriously
deprives
of
his
blessed
presence
for
ever
.
Therefore
God
being
the
supreme
Good
,
Sin
is
the
supreme
evil
.
And
grief
being
the
resentment
of
an
evil
,
that
which
is
proportioned
to
the
evil
of
Sin
must
be
infinite
.
Now
the
Lord
Christ
alone
had
perfect
light
to
discover
Sin
in
its
true
horrour
,
and
perfect
zeal
to
hate
it
according
to
its
nature
:
for
who
can
understand
the
excellency
of
good
,
and
the
malignity
of
evil
,
but
the
Author
of
the
one
and
the
Judge
of
the
other
?
who
can
fully
conceive
the
guilt
of
rebellion
against
God
,
but
the
Son
of
God
who
is
alone
able
to
comprehend
his
own
Majesty
?
On
this
account
the
grief
of
our
Redeemer
exceeded
all
the
sorrow
of
repenting
Sinners
,
from
the
beginning
of
the
World
.
For
our
knowledge
is
so
imperfect
,
and
our
zeal
so
remiss
,
that
our
grief
for
sin
is
much
beneath
what
't
is
worthy
of
,
but
sin
was
as
hateful
to
Christ
as
it
is
in
it self
,
and
his
sorrow
was
equal
to
its
evil
.
2.
The
Death
he
was
to
suffer
,
attended
with
all
the
Curses
of
the
Law
,
and
the
terrible
marks
of
Gods
Indignation
.
From
hence
't
is
said
,
he
began
to
be
sore
amazed
and
to
be
very
heavy
.
3.
The
Wrath
of
God
was
inflamed
against
him
.
For
although
he
was
perfectly
Innocent
,
and
more
distant
from
sin
than
Heaven
is
from
the
Earth
,
yet
by
the
ordination
of
God
,
and
his
own
consent
being
made
our
Sponsor
,
the
Iniquity
of
us
all
was
laid
upon
him
.
He
suffered
as
deeply
as
if
he
had
been
guilty
.
Vindictive
justice
was
inexorable
to
his
Prayers
and
Tears
.
Although
he
renewed
his
request
with
the
greatest
ardency
,
as
't
is
said
by
the
Evangelist
,
that
being
in
an
Agony
he
prayed
more
earnestly
,
yet
God
would
not
spare
him
.
The
Father
of
Mercies
saw
his
Son
humbled
in
his
presence
,
prostrate
on
the
Earth
,
yet
deals
with
him
in
extream
severity
.
He
was
stricken
,
smiten
of
God
,
and
afflicted
.
And
who
is
able
to
conceive
the
weight
of
God's
Hand
when
he
punishes
sin
according
to
its
desert
?
who
can
understand
the
degrees
of
those
Sufferings
when
God
exacts
satisfaction
from
one
that
was
obliged
,
and
able
to
make
it
?
how
piercing
were
those
sorrows
whereby
Divine
Justice
,
infinitely
incens'd
,
was
to
be
appeas'd
?
Who
knows
the
consequence
of
those
words
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
'T
is
impossible
to
comprehend
,
or
represent
that
great
and
terrible
Mystery
.
But
thus
much
we
may
understand
,
That
Holiness
and
Glory
being
essential
to
the
Deity
,
they
are
communicated
to
the
Reasonable
Nature
when
united
to
it
;
But
with
this
difference
,
that
Holiness
necessarily
results
from
Union
with
God
:
For
Sin
being
infinitely
repugnant
to
His
Nature
,
makes
a
Separation
between
Him
and
the
creature
:
But
Glory
and
Joy
are
dispensed
in
a
free
and
arbitrary
manner
.
This
dereliction
of
our
Saviour
must
be
understood
with
respect
to
the
second
,
not
the
first
Communication
.
In
the
extremity
of
his
Torments
all
his
Affections
were
innocent
and
regular
,
being
only
raised
to
that
degree
,
which
the
vehemency
of
the
object
required
.
He
exprest
no
murmur
against
God
,
nor
anger
against
his
enemies
.
His
Faith
,
Love
,
Humility
,
Patience
were
then
in
their
Exaltation
.
But
that
glorious
and
unspeakable
Joy
which
in
the
course
of
his
Life
the
Deity
conveyed
to
Him
,
was
then
withdrawn
.
An
impetuous
torrent
of
pure
unmixed
Sorrows
broke
into
his
holy
Soul
;
He
felt
no
refreshing
emanations
,
so
that
having
lost
the
sense
of
present
Joy
,
there
remained
in
his
Soul
only
the
hope
of
future
Joy
.
And
in
that
sad
moment
,
his
Mind
was
so
intent
upon
his
Sufferings
,
that
he
seems
to
have
been
diverted
from
the
actual
consideration
of
the
Glory
that
attended
the
issue
of
them
.
Briefly
,
All
comforting
Influences
were
suspended
,
but
without
prejudice
to
the
Personal
Union
,
or
the
Perfection
of
his
Grace
,
or
to
the
Love
of
his
Father
toward
Him
.
His
Soul
was
liable
to
sorrows
,
as
his
Body
to
death
.
For
the
Deity
is
the
Principle
of
Life
as
well
as
of
Joy
;
and
as
the
Body
of
Christ
was
three
days
in
the
state
of
Death
,
and
the
Hypostatical
Union
remained
entire
;
so
his
Soul
was
left
for
a
time
under
the
fearful
impressions
of
wrath
,
yet
was
not
separated
from
the
God-head
.
And
although
He
endured
what
ever
was
necessary
for
the
Expiation
of
Sin
,
yet
all
vitious
Evils
,
as
Blasphemy
,
Hatred
of
God
,
and
any
other
which
are
not
inflicted
by
the
Judg
,
but
in
strictness
are
accidental
to
the
Punishment
,
and
proceed
from
the
weakness
or
wickedness
of
the
Patient
,
he
was
not
in
the
least
guilty
of
.
Besides
when
his
Father
appear'd
an
enemy
against
him
,
at
that
time
He
was
infinitely
pleased
in
his
Obedience
.
But
with
these
exceptions
our
Blessed
Lord
suffered
whatever
was
due
to
us
.
The
Sorrows
of
his
forsaken
state
were
inexpressibly
great
;
for
according
to
the
degree
and
sense
we
have
of
Happiness
,
such
in
proportion
is
our
grief
for
the
loss
of
it
.
Now
Christ
had
the
fullest
enjoyment
,
and
the
highest
valuation
of
Gods
favour
.
His
enjoyment
was
rais'd
above
what
the
most
glorious
Spirits
are
capable
of
:
All
his
Faculties
were
pure
and
vigorous
,
never
blunted
with
Sin
,
and
intimately
united
to
the
Deity
.
How
cutting
then
was
it
to
his
Soul
,
to
be
suspended
from
the
perfect
vision
of
God
?
To
be
divorc'd
as
it
were
from
himself
,
and
to
lose
that
Paradise
He
alwaies
had
within
Him
?
If
all
the
Angels
of
Light
were
at
once
depriv'd
of
their
glory
,
the
loss
were
not
equal
to
this
dreadful
eclipse
of
the
Sun
of
Righteousness
:
As
if
all
the
Stars
were
extinguisht
,
the
darkness
would
not
be
so
terrible
,
as
if
the
Sun
the
fountain
of
light
were
put
out
.
Whatever
his
Sufferings
were
in
kind
,
yet
in
degree
they
were
answerable
to
the
full
and
just
desert
of
Sin
,
and
surpast
the
power
of
the
Humane
or
Angelical
Nature
to
endure
.
In
short
,
His
Sorrows
were
only
equall'd
by
that
Love
which
procured
them
.
And
as
the
Sufferings
infflicted
by
the
hand
of
God
,
so
the
Evils
He
endured
from
men
,
declare
the
infiniteness
of
our
Redeemers
Love
to
us
.
For
the
further
discovery
of
it
,
't
is
necessary
to
reflect
upon
his
Death
,
which
is
set
down
by
the
Apostle
as
the
lowest
degree
of
his
Humiliation
,
in
which
the
succession
of
all
his
Bodily
Sufferings
is
included
,
it
being
the
complement
of
all
.
And
if
we
consider
the
quality
of
it
,
the
Goodness
of
our
Redeemer
will
be
more
visible
in
his
voluntary
submission
to
it
.
Two
Circumstances
make
the
kind
of
death
which
is
to
be
suffered
,
very
terrible
to
us
,
Ignominy
and
Torment
,
and
they
eminently
concur
in
the
Death
of
the
Cross.
1.
The
greatest
Ignominy
attended
it
,
and
that
in
the
account
of
God
and
Men.
As
honour
is
in
honorante
,
it
depends
upon
the
esteem
of
others
;
so
infamy
consists
in
judgment
of
others
.
Now
in
the
acount
of
the
World
every
Death
inflicted
for
a
Crime
is
attended
with
disgrace
:
But
that
receives
its
degrees
from
the
manner
of
it
.
To
be
executed
privately
is
a
favour
,
but
to
be
made
a
spectacle
to
the
multitude
,
encreases
the
dishonour
of
one
that
suffers
.
When
Death
is
speedily
inflicted
,
the
sence
of
shame
is
presently
past
;
but
to
be
exposed
to
publick
view
for
many
Hours
,
as
a
Malefactor
,
whilst
the
Beholders
detest
the
Crime
,
and
abhor
the
Punishment
,
is
an
heavy
aggravation
of
it
.
Beheading
which
is
suddenly
dispatcht
by
a
Sword
,
a
military
Instrument
,
and
therefore
more
honourable
,
was
a
Priviledg
:
But
to
hang
on
the
Cross
,
was
the
most
conspicuous
mark
of
the
publick
Justice
and
Displeasure
:
a
special
Infamy
was
concomitant
with
it
.
Among
the
Jews
hanging
on
a
Tree
was
branded
with
the
Curse
:
Therefore
God
commanded
that
the
bodies
of
those
that
were
hanged
on
a
tree
,
should
be
taken
down
in
the
Evening
,
that
the
Land
might
not
be
defiled
with
a
Curse
.
And
the
judgment
of
other
Nations
was
answerable
:
for
it
was
only
inflicted
on
the
most
infamous
Offenders
,
Pone
Crucem
Servo
.
Juven.
Sat.
6.
Liberi
Homines
aut
Cives
Romani
hoc
supplicio
affici
non
poterant
,
nisi
servi
poenae
fierent
.
Facinus
est
vincire
Romanum
Civem
,
Scelus
est
verberare
,
prope
Parricidium
necare
,
quid
dicam
in
Crucem
tollere
?
Verbo
quidem
satis
digno
tam
nefaria
res
appellari
nullo
modo
potest
.
as
Fugitives
,
Slaves
,
Thieves
,
and
Traitors
,
such
whom
the
lowness
of
their
Quality
,
or
the
height
of
their
Crimes
rendred
unworthy
of
any
respect
.
Hence
't
is
,
that
Cicero
to
aggravate
the
Cruelty
of
Verres
in
crucifying
a
Roman
Citizen
,
calls
it
an
unnamed
wickedness
.
No
Eloquence
could
equal
the
evil
of
it
.
2.
The
pain
of
that
Death
was
extreme
.
The
Hands
and
Feet
,
those
parts
wherein
the
complexion
of
the
Nerves
meet
,
and
are
of
exquisite
Sence
,
were
nailed
.
Crucified
persons
suffered
a
slow
Death
,
but
quick
Torments
:
They
felt
themselves
die
.
Therefore
in
pity
the
Soldiers
broke
their
Legs
,
to
put
a
period
to
their
Misery
.
And
to
compleat
their
Punishment
,
they
were
judg'd
unworthy
of
Burial
,
the
last
consolation
of
the
dead
;
they
were
deprived
of
Repose
in
the
bosom
of
the
Earth
our
common
Mother
,
and
exposed
as
a
prey
to
Birds
and
Beasts
.
Now
the
Son
of
God
endured
no
gentler
or
nobler
Death
than
that
of
the
Cross.
His
pure
and
gracious
Hands
,
which
were
never
stretcht
out
but
to
do
good
,
were
pierced
;
The
Scripture
distinctly
represents
the
Love
of
God
in
giving
his
Son
,
and
the
Love
of
Christ
in
giving
Himself
to
die
for
Man
,
and
both
require
our
deepest
consideration
.
The
Father
exprest
such
an
excess
of
Love
,
that
our
Saviour
himself
speaks
of
it
with
admiration
:
God
so
loved
the
world
,
that
He
gave
his
only
begotten
Son
,
that
whosoever
believes
on
Him
should
not
perish
,
but
have
everlasting
Life
.
If
Abraham's
resolution
to
offer
his
son
,
Spared
not
his
own
Son
in
whom
he
had
an
Eternal
Right
:
And
He
was
not
only
free
from
Obligation
,
but
not
sued
to
for
our
Salvation
in
that
wonderful
way
.
For
what
Love
of
Men
,
or
of
the
most
charitable
Spirits
in
Heaven
could
have
conceived
such
a
thought
,
that
the
Son
of
God
should
die
for
our
Redemption
?
It
had
been
an
impious
Blasphemy
to
have
desired
it
;
so
that
Christ
is
the
most
absolute
gift
of
God
to
us
.
Besides
,
The
love
of
Abraham
is
to
be
measured
by
the
Reasons
that
might
excite
it
;
For
according
to
the
amiableness
of
the
object
,
so
much
greater
is
the
love
that
gives
it
.
Many
endearing
cirumstances
made
Isaac
the
joy
of
his
father
,
yet
at
the
best
he
was
an
imprafect
mortal
creature
,
so
that
but
a
moderate
affection
was
regularly
due
to
him
.
Whereas
our
Redeemer
was
not
a
meer
Man
,
or
an
Angel
,
but
God's
only
begotten
Son
,
which
Title
signifies
his
unity
with
him
in
his
state
and
perfections
,
and
according
to
the
Excellency
of
his
Nature
such
is
his
Fathers
Love
to
him
.
In
this
was
manifested
the
Love
of
God
to
us
,
because
that
God
sent
his
only
begotten
Son
into
the
world
,
that
we
might
live
through
Him
.
The
Love
of
God
in
all
temporal
blessings
is
but
faint
in
the
comparison
with
the
Love
that
is
exprest
in
our
Redeemer
.
As
much
as
the
Creator
exceeds
the
creature
,
the
gift
of
Christ
is
above
the
gift
of
the
whole
world
.
Herein
is
Love
,
saith
the
Apostle
,
that
is
the
clearest
and
highest
expression
of
it
that
can
be
,
God
sent
his
Son
to
be
a
Propitiation
for
our
Sins
.
The
Wisdom
and
Power
of
God
never
acted
to
the
utmost
of
their
efficacy
;
he
could
frame
a
more
Glorious
World
,
but
the
Love
of
God
cannot
in
a
higher
degree
be
exprest
.
As
the
Apostle
to
set
forth
how
sacred
and
inviolable
Gods
promise
is
,
saith
,
because
he
could
swear
by
no
greater
,
he
sware
by
himself
;
so
when
he
would
give
the
most
excellent
testimony
of
his
favour
to
mankind
,
he
gave
his
Eternal
Son
,
the
Heir
of
his
Love
and
Blessedness
.
The
giving
of
Heaven
it self
with
all
its
Joys
and
Glory
,
is
not
so
perfect
and
full
a
demonstration
of
the
Love
of
God
,
as
the
giving
of
his
Son
to
die
for
us
.
According
to
the
rule
of
common
esteem
,
a
greater
Love
was
exprest
to
wretched
Man
,
than
to
Christ
himself
:
for
we
expend
things
less
valuable
for
those
that
are
more
precious
;
so
that
God
in
giving
him
to
die
for
us
,
declar'd
that
our
Salvation
was
more
dear
to
him
then
the
life
of
his
only
Son
.
When
no
meaner
Ransom
than
the
Blood
Royal
of
Heaven
could
purchase
our
Redemption
,
God
delighted
in
the
expence
of
that
sacred
Treasure
for
us
.
It
pleased
the
Lord
to
bruise
him
.
Wrath
came
upon
them
to
the
uttermost
;
yet
in
respect
of
the
end
,
namely
the
Salvation
of
Men
,
't
was
the
most
greatful
Offering
to
him
,
a
Sacrifice
of
a
sweet
smelling
savour
.
This
is
an
endearing
circumstance
of
Gods
Love
to
us
.
God
repented
that
he
made
Man
,
but
never
that
he
redeem'd
him
.
And
as
the
Love
of
the
Father
,
so
the
Love
of
Christ
appears
in
a
superlative
manner
in
dying
for
us
.
Greater
Love
hath
no
Man
than
this
,
that
a
Man
lay
down
his
life
for
his
Friend
.
There
is
no
kind
of
Love
that
exceeds
the
affection
which
is
exprest
in
dying
for
another
:
but
there
are
diverse
degrees
of
it
:
and
the
highest
is
to
die
for
our
enemies
.
The
Apostle
saith
,
perhaps
for
a
good
man
some
would
dare
to
die
.
'T
is
possible
gratitude
may
prevail
upon
one
who
is
under
strong
obligations
,
to
die
for
his
benefactor
.
Or
some
may
from
a
generous
principle
be
willing
with
the
loss
of
their
lives
to
preserve
one
,
who
is
a
general
and
publick
good
.
But
this
is
a
rare
,
and
almost
incredible
thing
.
'T
is
recorded
as
a
miraculous
instance
of
the
power
of
Love
,
that
the
two
Sicilian
Philosophers
Damon
,
and
Pithias
,
each
had
courage
to
die
for
his
Friend
.
For
one
of
them
being
condemn'd
to
die
by
the
Tyrant
,
and
desiring
to
give
the
last
farewel
to
his
Family
,
his
Friend
entered
into
Prison
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
expected
the
issue
of
such
a
hazardous
caution
.
Yet
in
this
example
there
seems
to
be
in
the
Second
such
a
confidence
of
the
fidelity
of
the
first
,
that
he
was
assured
he
should
not
die
in
being
a
pledge
for
him
:
and
in
the
first
't
was
not
meer
friendship
,
or
sense
of
the
obligation
,
but
the
regard
of
his
own
honour
that
made
him
rescue
his
Friend
from
Death
.
And
if
Love
were
the
sole
motive
,
yet
the
highest
expression
of
it
was
to
part
with
a
short
life
,
which
in
a
little
time
must
have
been
resigned
by
the
order
of
nature
.
But
the
Love
of
our
Saviour
was
so
pure
and
great
,
there
can
be
no
resemblance
,
much
less
any
parallel
of
it
.
For
he
was
perfectly
Holy
,
and
so
the
priviledge
of
immortality
was
due
to
him
,
and
his
life
was
infinitely
more
precious
than
the
lives
of
Angels
and
Men
,
yet
he
laid
it
down
and
submitted
to
a
cursed
Death
,
and
to
that
which
was
infinitely
more
bitter
,
the
Wrath
of
God
.
And
all
this
for
sinful
men
,
who
were
under
the
just
and
heavy
displeasure
of
the
Almighty
.
He
loved
us
,
and
gave
himself
for
us
:
If
he
had
only
interposed
as
an
Advocate
to
speak
for
us
,
'T
was
excellent
goodness
in
David
,
when
he
saw
the
destruction
of
his
People
,
to
offer
Himself
and
Family
as
a
Sacrifice
to
avert
the
Wrath
of
God
from
them
.
He
bore
our
griefs
,
and
carried
our
sorrows
,
he
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquites
,
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
.
Among
the
Romans
the
Despotick
power
was
so
terrible
,
that
if
a
slave
had
attemped
upon
the
Life
of
his
Master
,
all
the
rest
had
been
crucified
with
the
guilty
person
.
But
our
gracious
Master
dyed
for
his
slaves
who
had
conspir'd
against
him
.
He
shed
his
Blood
for
those
who
spilt
it
.
And
the
readiness
of
our
Lord
to
save
us
,
though
by
the
sharpest
sufferings
,
magnifies
his
Love
.
When
the
richest
Sacrifices
under
the
Law
were
insufficient
to
take
away
sin
,
and
no
lower
price
then
the
blood
of
God
could
obtain
our
pardon
,
upon
his
entering
into
the
World
to
excute
that
wonderful
Commission
which
cost
him
his
Life
,
with
what
ardour
of
affection
did
he
undertake
it
!
Lo
,
I
come
to
do
thy
will
,
O
God
.
When
Peter
from
carnal
affection
deprecated
his
sufferings
,
Master
spare
thy self
,
he
who
was
incarnate
goodness
,
and
never
quench'd
the
smoking
flax
,
Get
thee
behind
me
Satan
,
as
he
did
formerly
against
the
Devil
tempting
to
worship
him
.
He
esteemed
him
the
worst
adversary
that
would
divert
him
from
his
Sufferings
:
He
long'd
for
the
Baptism
of
his
Blood
.
And
when
Death
was
in
his
view
with
all
the
circumstances
of
terrour
,
and
the
supreme
Judge
stood
before
him
ready
to
inflict
the
just
punishment
of
sin
,
though
the
apprehension
of
it
was
so
dreadful
that
he
could
scarce
live
under
it
,
yet
he
resolved
to
accomplish
his
Work
.
Our
Salvation
was
amiable
to
him
in
his
Agony
.
This
is
specially
observed
by
the
Evangelist
,
that
Jesus
having
loved
his
own
,
he
loved
them
to
the
end
.
When
the
Souldiers
came
to
seize
upon
him
,
though
by
one
word
he
could
have
commanded
Legions
of
Angels
for
his
rescue
,
yet
he
yeilded
up
himself
to
their
Cruelty
:
'T
was
not
any
defect
of
power
,
but
the
strength
of
his
Love
that
made
him
to
suffer
.
He
was
willing
to
be
Crucified
,
that
we
might
be
Glorified
:
our
Redemption
was
sweeter
to
him
,
than
Death
was
bitter
,
by
which
it
was
to
be
obtained
.
'T
was
excellently
said
by
Pherecides
,
Pherecid
.
apud
Procl
.
that
God
transformed
himself
into
Love
when
he
made
the
World
:
but
with
greater
reason
't
is
said
by
the
Apostle
,
God
is
Love
,
when
he
redeemed
it
.
'T
was
Love
that
by
a
miraculous
condescension
took
our
Nature
,
accomplishing
the
desire
of
the
mystical
Spouse
,
Let
him
kiss
me
with
the
kisses
of
his
Mouth
:
'T
was
Love
that
stoop't
to
the
form
of
a
Servant
,
and
led
a
poor
despised
life
here
below
;
'T
was
Love
that
endur'd
a
Death
neither
easie
,
nor
honourable
,
but
most
unworthy
the
glory
of
the
Divine
,
and
the
innocency
of
the
Humane
nature
.
Love
chose
to
die
on
the
Cross
,
that
we
might
live
in
Heaven
,
rather
than
to
enjoy
that
blessedness
,
and
leave
Mankind
in
misery
.
CHAP.
X.
Divine
Mercy
is
magnified
in
the
excellency
of
the
state
to
which
Man
is
advanced
.
He
is
inricht
with
higher
Prerogatives
,
under
a
better
Covenant
,
entitled
to
a
more
glorious
Reward
than
Adam
at
first
enjoyed
.
The
Humane
Nature
is
personally
united
to
the
Son
of
God
.
Believers
are
spiritually
united
to
Christ
.
The
Gospel
is
a
better
Covenant
than
that
of
the
Law
.
It
admits
of
Repentance
and
Reconciliation
after
Sin
.
It
accepts
of
Sincerity
instead
of
Perfection
.
It
affords
supernatural
Assistance
to
Believers
,
whereby
they
shall
be
victorious
over
all
opposition
in
their
way
to
Heaven
.
The
difference
between
the
Grace
of
the
Creator
and
that
of
the
Redeemer
.
The
stability
of
the
New-Covenant
is
built
on
the
Love
of
God
which
is
unchangeable
,
and
the
Operations
of
his
Spirit
that
are
effectual
.
The
mutability
and
weakness
of
the
Humane
Will
,
and
the
strength
of
Temptations
shall
not
frustrate
the
merciful
Design
of
God
in
regard
of
his
Elect.
The
glorious
Reward
of
the
Gospel
exceeds
the
Primitive
Felicity
of
Adam
,
in
the
place
of
it
,
the
highest
Heaven
.
Adam's
life
was
attended
with
innocent
Infirmities
,
from
which
the
glorified
Life
is
entirely
exempt
.
The
Felicity
of
Heaven
exceeds
the
first
,
in
the
manner
,
degrees
,
and
continuance
of
the
fruition
.
THe
Third
Consideration
which
makes
the
Love
of
God
so
admirable
to
lapsed
Man
,
is
,
the
excellency
of
that
state
to
which
he
is
advanc'd
by
the
Redeemer
.
To
be
only
exempted
from
Death
is
a
great
favour
:
The
grace
of
a
Prince
is
eminent
in
releasing
a
condemned
Person
from
the
punishment
of
the
Law
.
This
is
sufficient
for
the
Mercy
of
Man
,
but
not
for
the
Love
of
God
:
He
pardons
and
prefers
the
guilty
;
He
rescues
us
from
Hell
,
and
raises
us
to
Glory
;
He
bestows
Eternity
upon
those
who
were
unworthy
of
Life
.
The
excellency
of
our
condition
under
the
Gospel
will
be
set
off
,
by
comparing
it
with
that
of
innocent
Man
in
Paradise
.
'T
is
true
he
was
then
in
a
state
of
Holiness
and
Honour
,
and
in
perfect
possession
of
that
Blessedness
which
was
suitable
to
his
Nature
;
yet
in
many
respects
our
last
state
transcends
our
first
,
and
redeeming
Love
exceeds
creating
.
If
Man
had
been
only
restor'd
to
his
forfeited
Rights
,
to
the
enjoyment
of
the
same
Happiness
which
was
lost
,
his
first
state
were
most
desirable
;
And
it
had
been
greater
Goodness
to
have
preserv'd
him
innocent
,
than
to
recover
him
from
ruine
.
As
he
that
preserves
his
Friend
from
falling
into
the
hands
of
the
Enemy
,
by
interposing
between
him
and
danger
,
in
the
midst
of
the
Combat
,
delivers
him
in
a
more
noble
manner
,
than
by
paying
a
Ransom
for
him
after
many
daies
spent
in
woful
Captivity
.
And
that
Physician
is
more
excellent
in
his
Art
,
who
prevents
Diseases
,
and
keeps
the
Body
in
health
and
vigour
,
than
another
that
expels
them
by
sharp
Remedies
.
But
the
Grace
of
the
Gospel
hath
so
much
mended
our
condition
,
that
if
it
were
offer'd
to
our
choice
,
either
to
enjoy
the
innocent
state
of
Adam
,
or
the
renewed
by
Christ
,
it
were
folly
like
that
of
our
first
Parents
,
to
prefer
the
former
before
the
latter
.
The
Jubilee
of
the
Law
restor'd
to
the
same
Inheritance
,
but
the
Jubilee
of
the
Gospel
gives
us
the
Investiture
of
that
which
is
transcendently
better
than
what
we
at
first
possest
.
Since
The
Day-spring
from
on
High
hath
visited
us
in
tender
mercy
,
we
are
enricht
with
higher
Prerogatives
,
and
are
under
a
better
Covenant
,
and
entitled
to
a
more
glorious
Reward
,
than
was
due
to
Man
by
the
Law
of
his
Creation
.
First
,
The
Humane
Nature
is
raised
to
an
higher
degree
of
Honour
,
than
if
Man
had
continued
in
his
Innocent
state
.
1.
By
its
intimate
Union
with
the
Son
of
God
.
He
assum'd
it
as
the
fit
Instrument
of
our
Redemption
,
and
preferr'd
it
before
the
Angelical
,
which
surpast
Man
's
in
his
Primitive
State
.
The
Fulness
of
the
God-thead
dwells
in
our
Redeemer
bodily
.
From
hence
it
is
▪
that
the
Angels
descended
to
pay
Him
homage
at
his
Birth
,
and
attended
his
Majesty
in
his
disguise
.
The
Son
of
Man
hath
those
Titles
which
are
above
the
Dignity
of
any
meer
Creature
;
He
is
King
of
the
Church
,
and
Judg
of
the
World
;
he
exercises
Divine
Power
,
and
receives
Divine
Praise
.
Briefly
,
The
humane
Nature
in
our
Redeemer
is
an
associate
with
the
Divine
;
and
being
made
a
little
lower
then
the
Angles
for
a
time
,
is
now
advanced
far
above
all
Principalities
and
Powers
.
2.
In
all
those
who
are
partakers
of
Grace
and
Glory
by
the
Lord
Jesus
.
Adam
was
the
Son
of
God
by
Creation
,
but
to
be
joyned
to
Christ
as
our
head
,
by
a
union
so
intimate
,
that
he
lives
in
us
,
and
counts
himself
incompleat
without
us
,
exceeding
great
and
precious
promises
of
the
Gospel
;
constituted
Heirs
of
God
,
and
coheirs
with
Christ
,
are
such
discoveries
of
the
dignity
of
our
supernatural
state
,
that
the
lowest
Believer
is
advanced
above
Adam
in
all
his
honour
.
Nay
,
the
Angels
though
superior
to
Man
in
the
excellency
of
their
nature
,
yet
are
accidently
lower
by
the
honour
of
our
alliance
:
Their
King
is
our
Brother
.
And
this
relative
dignity
which
seems
to
eclipse
their
Glory
,
might
excite
their
envy
,
but
such
an
ingenuous
goodness
dwells
in
those
pure
and
blessed
Spirits
,
that
they
rejoyce
in
our
restoration
and
advancement
.
To
this
I
shall
add
,
that
as
the
Son
of
God
hath
a
special
relation
to
Man
,
so
the
most
tender
affections
for
him
.
To
illustrate
this
by
a
sensible
instance
:
Angels
and
Men
are
as
two
different
Nations
in
Language
and
Customs
,
but
under
the
same
Empire
:
and
if
a
Prince
that
commands
two
Nations
should
employ
one
for
the
safety
and
prosperity
of
the
other
,
it
were
an
Argument
of
special
favour
.
Now
the
Angels
are
sent
forth
to
minister
for
them
who
are
Heirs
of
Salvation
.
Besides
,
1.
If
he
put
on
their
habit
,
and
attire
himself
according
to
their
fashion
.
2.
If
he
fixt
his
residence
among
them
.
Now
the
Son
of
God
was
cloathed
with
our
flesh
,
and
found
in
fashion
as
a
man
,
and
for
ever
appears
in
it
in
Heaven
;
and
will
at
the
last
day
invest
our
bodies
with
glory
like
to
his
own
.
He
now
dwells
in
us
by
his
Spirit
,
and
when
our
warfare
is
accomplisht
,
he
shall
in
a
special
manner
be
present
with
us
in
the
eternal
Mansions
.
As
God
incarnate
he
converst
with
Men
on
Earth
,
and
as
such
he
will
converse
with
them
in
heaven
.
There
he
raigns
as
the
first-born
in
the
midst
of
many
Brethren
.
Now
all
these
Prerogatives
are
the
fruits
of
our
Redemption
.
And
how
great
is
that
Mercy
which
hath
raised
Mankind
more
glorious
out
of
its
ruines
!
The
Apostle
breaks
out
with
a
Heavenly
astonishment
,
Behold
what
manner
of
Love
the
Father
hath
bestowed
upon
us
,
that
we
should
be
called
the
Sons
of
God!
Children
of
Wrath
by
nature
,
should
be
dignified
with
the
honorable
,
and
amiable
title
of
his
Sons
!
'T
was
a
rare
and
most
merciful
condescension
in
Pharaoh's
Daughter
,
to
rescue
an
innocent
and
forsaken
Infant
from
perishing
by
the
waters
,
and
adopt
him
to
be
her
Son
but
how
much
greater
kindness
was
it
for
God
to
save
guilty
and
wretched
Man
from
Eternal
Flames
,
and
to
take
him
into
his
Family
.
The
Ambition
of
the
Prodigal
rose
no
higher
than
to
be
a
Servant
;
wha●
an
inestimable
favour
is
it
to
make
us
Children
!
When
God
would
express
the
most
dear
and
peculiar
affection
to
Solomon
,
he
saith
,
I
will
be
his
Father
,
and
he
shall
be
my
Son
:
this
was
the
highest
honour
he
could
promise
;
I
ascend
to
my
Father
and
your
Father
,
to
my
God
and
your
God
.
There
is
indeed
a
diversity
in
the
foundation
of
it
:
Christ
is
a
Son
by
Nature
,
we
are
by
meer
Favour
;
he
is
by
Generation
,
we
are
by
Adoption
.
Briefly
,
Jesus
Christ
hath
made
us
Kings
&
Priests
unto
God
&
his
Father
:
These
are
the
highest
Offices
upon
Earth
,
and
were
attended
with
the
most
conspicuous
Honour
;
and
the
Holy
Spirit
chose
those
bright
Images
,
to
convey
a
clearer
notice
of
the
glory
to
which
our
Redeemer
hath
raised
us
.
Not
only
all
the
Crowns
and
Scepters
in
this
perishing
World
are
infinitely
beneath
this
dignity
,
but
the
honour
of
our
innocent
state
was
not
equal
to
it
.
Secondly
,
The
Gospel
is
a
better
Covenant
than
that
which
was
establisht
with
Man
in
his
Creation
:
and
the
excellency
of
it
will
appear
,
by
considering
,
1.
'T
is
more
beneficial
,
in
that
it
admits
of
Repentance
and
Reconciliation
after
sin
,
and
accepts
of
Sincerity
instead
of
perfection
.
The
Apostle
magnifies
the
Office
of
Christ
,
By
how
much
he
is
a
Mediator
of
a
better
Covenant
,
which
was
established
upon
better
promises
.
The
comparison
there
,
is
,
between
the
Ministry
of
the
Gospel
and
the
Mosaical
oeconomy
.
And
the
excellency
of
the
Gospel
is
specified
,
in
respect
of
those
infinitely
better
promisses
that
are
in
it
.
The
ceremonial
Law
appointed
Sacrifices
for
sins
of
ignorance
and
error
,
and
to
obtain
only
legal
impunity
;
but
the
Gospel
upon
the
account
of
Christ's
all-sufficient
Sacrifice
,
offers
full
Pardon
for
all
Sins
that
are
repented
of
and
forsaken
.
Now
with
greater
reason
the
Covenant
of
Grace
is
to
be
preferr'd
before
the
Covenant
of
Works
.
For
the
Law
considered
Man
as
holy
,
and
endued
with
perfection
of
Grace
equal
to
whatsoever
was
commanded
:
'T
was
the
measure
of
his
Ability
as
well
as
Duty
,
and
requir'd
exact
Obedience
,
or
threatned
extreme
Misery
.
The
least
breach
of
it
is
fatal
:
A
single
Offence
as
certainly
exposes
to
the
curse
,
as
if
the
whole
were
violated
.
And
in
our
lapsed
state
we
are
utterly
disabled
to
comply
with
its
Purity
and
Perfection
.
But
the
Gospel
contains
the
Promises
of
Mercy
,
and
is
in
the
hands
of
a
Mediator
.
That
Repentance
and
Remission
of
Sins
be
preached
in
the
Name
of
Christ
.
And
if
we
judge
our selves
,
we
shall
not
be
judged
.
'T
is
not
if
we
are
innocent
,
for
then
none
could
be
exempt
from
Condemnation
:
But
if
the
convinced
Sinner
erect
a
Tribunal
in
Conscience
,
and
strips
Sin
of
its
disguise
,
to
view
it
in
its
native
deformity
;
if
he
pronounce
the
Sentence
of
the
Law
against
himself
,
and
glorifie
the
Justice
of
God
which
he
cannot
satisfie
,
and
forsake
the
Sins
which
are
the
causes
of
his
sorrow
,
he
is
qualified
for
pardoning
Mercy
.
Besides
,
The
Gospel
doth
not
only
apply
Pardon
to
us
for
all
forsaken
Sins
,
but
provides
a
Remedy
for
those
Infirmities
to
which
the
best
are
incident
.
Whilst
we
are
in
this
mortal
state
,
we
are
exposed
to
Temptations
from
without
,
and
have
Corruptions
within
that
often
betray
us
:
Now
to
support
our
drooping
Spirits
,
our
Redeemer
sits
in
Heaven
to
plead
for
us
▪
and
perpetually
renews
the
Pardon
that
was
once
purchased
,
to
every
contrite
spirit
,
for
those
unavoidable
frailties
which
cleave
to
us
here
.
The
promise
of
Grace
is
not
made
void
by
the
sudden
surprizes
of
Passions
.
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
Righteous
.
The
rigour
of
the
Law
is
mollified
by
his
Mediation
with
the
Father
:
A
title
of
Love
and
Tenderness
.
God
deals
not
with
the
Severity
of
a
Judg
,
but
He
spares
us
as
a
man
spares
his
own
son
that
serves
him
.
And
as
He
pardons
us
upon
our
Repentance
,
so
He
accepts
our
hearty
,
though
mean
,
services
.
Now
the
Legal
,
that
is
,
unsinning
and
compleat
Obedience
cannot
be
performed
;
the
Evangelical
,
that
is
,
the
sincere
,
though
imperfect
,
is
graciously
received
.
God
doth
not
require
the
duties
of
a
Man
by
the
measures
of
an
Angel
.
Unfeigned
Endeavours
to
please
Him
,
unreserved
Respects
to
all
his
Commands
,
single
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
?
'T
is
true
,
the
first
Covenant
was
holy
,
just
,
and
good
,
but
it
made
no
abatements
of
favour
,
and
't
is
now
weak
through
the
flesh
:
I
will
be
merciful
to
their
unrighteousness
and
their
sins
,
and
their
Iniquities
will
I
remember
no
more
.
2.
The
excellency
of
the
Evangelical
Covenant
above
the
Legal
,
is
,
in
that
supernatural
Assistance
which
is
conveyed
by
it
to
Believers
,
whereby
they
shall
be
certainly
victorious
over
all
opposition
in
their
way
to
Heaven
.
'T
is
true
Adam
was
endued
with
perfect
holiness
and
freedom
,
but
he
might
intangle
himself
in
the
snares
of
Sin
,
and
Death
.
The
Grace
of
the
Creator
given
to
him
was
alwaies
present
,
but
it
depended
on
the
natural
use
of
his
Faculties
,
without
the
interposing
any
extraordinary
operation
of
God's
Spirit
.
The
Principle
of
Holiness
was
in
himself
,
and
't
was
subjected
to
his
Will
:
He
had
a
power
to
obey
if
he
would
,
but
not
that
actually
determined
his
will
,
for
then
he
had
persevered
.
But
the
Grace
of
the
Redeemer
that
flows
from
Christ
as
our
quickening
Head
,
and
is
conveyed
to
all
his
Members
,
enclines
the
Will
so
powerfully
that
't
is
made
subject
to
it
.
God
works
in
us
to
will
and
to
do
of
his
good
pleasure
;
1.
On
the
Love
of
God
,
who
is
as
unchangable
in
his
Will
,
as
in
his
Nature
.
This
Love
is
the
cause
of
Election
,
Thine
they
were
,
saith
our
Saviour
,
and
thou
gavest
them
me
.
Which
words
signifie
not
the
common
title
God
hath
to
all
by
Creation
:
for
Men
thus
universally
consider'd
,
compose
the
world
;
and
our
Saviour
distinguishes
those
that
are
given
him
from
the
world
;
but
that
special
right
God
hath
in
them
by
election
.
And
all
those
are
given
by
the
Father
to
Christ
in
their
effectual
Calling
,
(
which
is
exprest
by
his
drawing
them
to
the
Son
)
and
are
committed
to
his
care
,
Father
,
I
will
that
those
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
and
see
my
Glory
:
And
he
is
alwaies
heard
in
his
requests
.
'T
is
from
hence
that
the
Apostle
challenges
all
Creatures
in
Heaven
and
Ear●h
,
with
that
full
and
strong
persuasion
,
that
nothing
could
separate
between
Believers
,
For
I
am
persuaded
that
neither
Death
nor
Life
,
nor
Angels
,
nor
Principalities
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
heigth
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
us
from
the
Love
of
God
in
Christ
Jesus
our
Lord
.
His
assurance
is
not
built
on
the
special
Prerogatives
he
had
as
an
Apostle
,
not
on
his
rapture
to
Paradise
,
nor
Revelations
,
nor
the
Apparition
of
Angels
,
for
of
these
he
makes
no
mention
;
but
on
that
which
is
common
to
all
Believers
,
the
Love
of
God
declar'd
in
the
Word
,
and
shed
abroad
in
their
hearts
.
And
't
is
observable
that
the
Apostle
having
spoken
in
his
own
person
,
changes
the
number
,
I
am
persuaded
that
nothing
shall
separate
us
,
to
associate
with
himself
in
the
partaking
of
that
blessed
Priviledg
,
all
true
Believers
,
who
have
an
interest
in
the
same
Love
of
God
,
the
same
Promises
of
Salvation
,
and
had
felt
the
sanctifying
work
of
the
Spirit
,
the
certain
proof
of
their
Election
.
For
how
is
it
possible
that
God
should
retract
his
merciful
purpose
to
save
his
People
?
He
that
chose
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
suffer
Death
for
them
,
will
He
stop
there
,
without
bestowing
that
Grace
which
may
render
it
effectual
?
What
can
change
his
Affections
?
He
that
prevented
them
in
his
Mercy
,
when
they
were
in
their
pollutions
,
will
He
leave
them
after
his
Image
is
engraven
upon
them
?
He
that
loved
them
so
as
to
unite
them
to
Christ
when
they
were
strangers
,
will
He
hate
them
when
they
are
his
Members
?
No
:
His
loving
kindness
is
everlasting
,
God
had
made
with
him
an
everlasting
Covenant
,
ordered
in
all
things
and
sure
,
for
that
was
all
his
Salvation
.
2.
The
New
Covenant
is
secur'd
by
the
efficacy
of
Divine
and
Supernatural
Grace
.
This
is
the
Covenant
that
I
will
make
with
the
house
of
Israel
,
saith
the
Lord
,
I
will
put
my
Laws
into
their
minds
,
and
write
them
in
their
hearts
,
and
I
will
be
to
them
a
God
,
and
they
shall
be
to
me
a
People
.
The
Elect
are
enabled
to
perform
the
conditions
of
the
Gospel
,
to
which
Eternal
Life
is
promised
.
Our
Redeemer
blesses
us
in
turning
us
from
our
Iniquities
.
the
high
prize
of
our
Calling
,
yet
the
Grace
of
the
Gospel
secures
true
Believers
against
both
.
1.
Whilst
we
are
in
the
present
state
,
our
Corruptions
are
not
perfectly
healed
,
but
there
are
some
remains
,
which
like
a
Gangrene
threaten
to
seize
on
the
vital
parts
,
wherein
the
spiritual
Life
is
seated
.
But
the
divine
Nature
which
is
conveyed
to
all
that
are
spiritually
descended
from
Christ
,
is
active
and
powerful
to
resist
all
carnal
desires
,
and
will
prevail
in
the
end
.
For
if
sin
in
its
full
vigor
could
not
controul
the
efficacy
of
converting
Grace
,
how
can
the
reliques
of
it
,
after
Grace
hath
taken
possession
,
be
strong
enough
to
spoil
it
of
its
conquest
.
There
is
a
greater
distance
from
Death
to
Life
,
than
from
Life
to
Action
.
That
Omnipotent
Grace
that
visited
us
in
the
Grave
,
and
restored
life
to
the
dead
,
can
much
more
perpetuate
it
in
the
living
.
That
which
was
so
powerful
as
to
pluck
the
heart
of
stone
out
of
the
Breast
,
can
preserve
the
Heart
of
Flesh.
'T
is
true
,
the
Grace
that
is
given
to
Believers
,
in
its
own
nature
is
a
perishing
quality
,
as
that
which
was
bestowed
on
Adam
.
Non
only
the
slight
superficial
tincture
in
hypocrites
will
wear
off
,
but
that
deep
impression
of
sanctifying
Grace
in
true
Believers
,
if
it
be
not
renewed
,
would
soon
be
defaced
.
But
God
hath
promised
to
put
his
Spirit
into
their
hearts
,
and
to
cause
them
to
walk
in
his
Statutes
,
and
they
shall
keep
his
Commandments
.
2.
The
Grace
of
the
Spirit
shall
make
true
Christians
finally
victorious
over
Temptations
to
which
they
may
be
exposed
.
And
those
are
various
:
Some
are
pleasant
and
insinuating
,
others
are
sharp
and
furious
,
and
are
managed
by
the
Devil
our
subtile
and
industrious
Enemy
,
to
undermine
,
or
by
open
battery
to
overthrow
us
.
And
how
difficult
is
it
for
the
Soul
whilst
united
to
Flesh
,
to
resist
the
charms
of
what
is
amiable
,
or
to
endure
the
assaults
of
what
is
terrible
to
sense
?
But
the
renewed
Christian
hath
no
reason
to
be
afrighted
with
disquieting
fears
,
that
any
sinful
temptation
may
come
,
which
notwithstanding
his
watchfulness
,
may
overcome
him
irrecoverably
.
For
,
1.
Temptations
are
External
,
and
have
no
power
over
our
spirits
but
what
we
give
them
.
A
voluntary
resistance
secures
the
victory
to
us
.
And
the
Apostle
tells
us
,
Greater
is
he
that
is
in
Believers
,
then
he
that
is
in
the
World
.
2.
All
Temptations
in
their
degrees
and
continuance
,
are
ordered
by
Gods
Providence
.
He
is
the
president
of
the
combat
:
none
enters
into
the
lists
but
by
his
call
:
in
all
Ages
the
Promise
shall
be
verified
,
God
will
not
suffer
his
People
to
be
tempted
above
what
they
are
able
.
They
shall
come
off
more
then
Conquerours
,
through
Christ
that
loves
them
.
And
as
St.
Austin
observes
;
Martyrs
▪
Who
loved
not
their
Lives
unto
the
Death
:
For
Adam
when
no
person
threatned
him
,
nay
against
the
prohibition
of
God
,
abusing
his
Liberty
,
did
not
abide
in
his
Happiness
,
when
't
was
most
easie
to
him
to
avoid
Sin
.
But
the
Martyrs
remain'd
firm
in
the
Faith
,
not
only
under
Terrors
,
but
Torments
.
And
which
is
the
more
admirable
,
in
that
Adam
saw
the
Happiness
present
,
which
he
should
forfeit
by
his
Disobedience
,
and
the
Martyrs
believed
only
the
future
Glory
they
were
to
receive
.
This
proceeded
only
from
God
who
was
so
merciful
,
as
to
make
them
faithful
.
Briefly
,
Unless
there
were
a
power
above
the
Divine
,
the
Elect
are
●ecured
from
final
Apostacy
.
Our
Saviour
tells
us
that
his
Father
is
greater
than
all
,
and
none
is
able
to
pluck
them
out
of
his
hand
.
His
Invariable
Will
and
Almighty
Power
prevents
their
perishing
.
Indeed
if
it
were
only
by
the
strength
of
Natural
Reason
,
or
Courage
,
that
we
are
to
overcome
Temptations
,
some
might
be
so
violent
as
to
make
the
strongest
to
faint
and
fall
away
:
But
if
the
Divine
Power
be
the
Principle
that
supports
us
,
it
will
make
the
weakest
victorious
.
For
the
Grace
of
God
makes
us
strong
,
and
is
not
made
weak
by
us
.
From
hence
we
may
fully
discover
the
advantage
we
have
by
the
Gospel
,
above
the
terms
of
the
first
Covenant
.
Restoring
Mercy
hath
better'd
our
Condition
:
We
have
lost
the
integrity
of
the
first
,
and
got
the
perfection
of
the
second
Adam
:
Our
Salvation
is
put
into
a
stronger
and
safer
hand
.
I
give
,
saith
our
Redeemer
,
unto
my
sheep
eternal
Life
,
and
they
shall
never
perish
,
neither
shall
any
pluck
them
out
of
my
hand
.
That
is
an
inviolable
Sanctuary
,
from
whence
no
Believer
can
be
taken
.
Christ
is
our
Friend
,
not
only
to
the
Altar
,
but
now
in
the
Throne
:
Our
Reconciliation
is
ascribed
to
his
Death
,
our
Conservation
to
his
Life
.
He
that
is
born
of
God
can't
sin
unto
death
:
I
have
more
particularly
discours'd
of
this
Advantage
by
the
New
Covenant
,
in
regard
the
Glory
of
God
,
and
the
comfort
of
true
Christians
is
so
much
concern'd
in
it
.
For
if
Grace
and
Free-Will
are
put
in
joint
commission
,
so
that
the
efficacy
of
it
depends
on
the
mutability
of
the
Will
,
which
may
receive
or
reject
it
,
the
consequence
is
visible
,
that
(
which
is
impious
to
suppose
)
the
Son
of
God
might
have
died
in
vain
.
For
that
which
is
not
effectual
without
a
contingent
condition
,
must
needs
be
as
uncertain
,
as
the
condition
on
which
it
depends
.
So
that
although
the
Wisdom
of
God
so
admirably
formed
the
design
of
our
Salvation
,
and
there
is
such
a
connexion
in
his
Counsels
,
yet
all
may
be
defeated
by
the
mutability
of
Mans
desires
.
And
the
most
sincere
Christians
would
be
alwaies
terrified
with
perplexing
jealousies
,
that
notwithstanding
their
most
serious
Resolutions
to
continue
in
their
Duty
,
yet
one
day
they
may
perish
by
their
Apostasie
.
But
the
Gospel
assures
us
,
that
God
will
not
reverse
his
own
Eternal
Decrees
:
And
that
the
Redeemer
shall
see
the
travel
of
his
Soul
,
and
be
satisfied
:
and
that
Believers
are
kept
by
the
Power
of
God
through
Faith
unto
Salvation
.
3.
There
is
an
excellent
manifestation
of
Divine
Love
,
in
the
glorious
reward
that
is
promised
to
Believers
,
which
far
exceeds
the
primitive
felicity
of
Man
.
Adam
was
under
the
Covenant
of
nature
,
that
promised
a
reward
sutable
to
his
obedience
,
and
state
.
The
manner
of
declaring
that
Covenant
was
natural
.
1.
External
,
by
the
discovery
of
God's
Attributes
in
his
Works
,
from
which
it
was
easie
for
man
to
collect
his
duty
and
his
reward
.
2.
Internal
,
by
his
natural
faculties
.
By
the
light
of
Reason
he
understood
that
so
long
as
he
continued
in
his
original
Innocence
,
the
Creator
who
from
pure
goodness
gave
him
his
being
,
and
all
the
happiness
which
was
concomitant
with
it
,
would
certainly
preserve
him
in
the
perpetual
enjoyment
of
it
.
But
there
was
no
promise
of
Heaven
annexed
to
that
Covenant
,
without
which
Adam
could
attain
no
knowledg
,
nor
conceive
any
hopes
of
it
.
If
there
had
been
a
necessary
connexion
between
his
perfect
Obedience
,
and
the
life
of
Glory
,
it
would
have
been
revealed
to
him
,
to
allure
his
will
:
for
there
can
be
no
desire
of
an
unknown
good
.
And
whereas
in
the
Covenant
God
principally
and
primarily
regards
the
promise
,
and
but
secondarily
the
threatning
,
the
exercise
of
goodness
being
more
pleasing
to
him
than
of
revenging
justice
;
't
is
said
,
that
God
expresly
threatned
Death
,
but
he
made
no
promise
of
Heaven
:
by
which
't
is
evident
it
did
not
belong
to
that
Covenant
.
For
it
was
easier
for
Man
to
understand
the
quality
of
the
punishment
that
attended
sin
,
than
to
conceive
of
Celestial
Happiness
,
of
which
he
was
incapable
in
his
animal
state
.
'T
is
true
,
God
might
have
bestowed
Heaven
as
an
absolute
gift
upon
Man
,
after
a
course
of
obedience
;
but
't
was
not
due
by
the
condition
of
the
first
Covenant
.
A
natural
work
can
give
no
title
to
a
supernatural
reward
.
Mans
perseverance
in
his
duty
,
according
to
the
Original
Treaty
,
had
been
attended
with
Immortal
Happiness
upon
the
Earth
;
but
the
blessed
Hope
is
only
promised
in
the
Gospel
,
This
Reward
is
answerable
to
the
unvaluable
treasure
which
was
laid
down
for
it
.
The
Blood
of
the
Son
of
God
as
't
is
a
Ransom
to
redeem
us
from
misery
,
so
't
is
a
Price
to
purchase
glory
for
Believers
.
Blood
of
the
New-Testament
,
because
it
conveys
a
title
to
the
Heavenly
Inheritance
.
I.
The
place
where
't
is
enjoyed
,
and
that
is
the
Heaven
of
Heavens
.
Adam
was
put
into
the
Terrestrial
Paradise
,
a
place
sutable
to
his
natural
being
,
and
abounding
with
all
pleasing
objects
;
but
they
were
such
as
creatures
of
a
lower
kind
enjoyed
with
him
.
But
Heaven
is
the
Element
of
Angels
,
their
native
seat
,
who
are
the
most
noble
part
of
the
Creation
.
'T
is
the
true
Palace
of
God
,
intirely
separated
from
the
impurities
and
imperfections
,
the
alterations
and
changes
of
the
lower
World
;
where
he
reigns
in
Eternal
Peace
.
'T
is
the
Temple
of
the
Divine
Majesty
,
where
his
exellent
Glory
is
revealed
in
the
most
conspicuous
manner
.
'T
is
the
habitation
of
his
holiness
,
the
place
where
his
honour
dwells
.
'T
is
the
sacred
Mansion
of
Light
,
and
Joy
,
and
Glory
.
Paradise
with
all
its
pleasures
was
but
a
shadow
of
it
.
II.
The
Life
of
Adam
was
attended
with
innocent
infirmities
.
For
the
body
being
composed
of
the
same
principles
with
other
sensitive
creatures
,
't
was
liable
to
hunger
,
and
thirst
,
and
weariness
,
and
was
to
be
repaired
by
food
and
sleep
.
Adam
was
made
a
living
Soul
,
therefore
subject
to
those
inclinations
and
necessities
which
are
purely
animal
.
Flesh
and
Blood
cannot
inherit
the
Kingdom
of
Heaven
.
Children
of
the
Resurrection
,
the
Angels
,
who
being
pure
Spirits
,
do
not
marry
to
perpetuate
their
kind
,
for
they
never
die
.
And
the
glorified
body
shall
be
cloathed
with
a
more
Divine
beauty
in
the
Resurrection
,
than
Adam
had
in
the
Creation
.
The
glory
of
the
second
Temple
shall
excel
that
of
the
first
.
In
short
,
Man
was
of
the
Earth
earthy
,
and
could
derive
but
an
earthy
condition
to
his
descendents
:
But
the
Lord
Christ
is
from
Heaven
,
and
is
the
principle
of
an
Heavenly
and
Glorious
life
to
all
that
are
united
to
him
.
III.
The
felicity
of
Heaven
exceeds
the
first
,
in
the
manner
and
degrees
of
the
fruition
,
and
the
continuance
of
it
.
1.
The
Vision
of
God
in
Heaven
is
immediate
.
Adam
was
a
spectator
of
God's
Works
,
and
his
understanding
being
full
of
Light
,
he
clearly
discover'd
the
Divine
Attributes
in
their
effects
.
The
stroaks
of
the
Creators
Hand
are
engraven
in
all
the
parts
of
the
Universe
.
The
Heavens
,
and
Earth
,
and
all
things
in
them
,
are
evident
testimonies
of
the
excellency
of
their
Author
.
The
invisible
things
of
God
from
the
Creation
of
the
World
are
clearly
seen
.
through
a
Glass
,
an
eclipsing
medium
.
For
inferior
beings
are
so
imperfect
,
that
they
can
give
but
a
weak
resemblance
of
his
infinite
perfections
.
But
the
sight
of
God
in
Heaven
,
seeing
of
him
as
he
is
,
and
signifies
the
most
clear
and
compleat
knowledge
,
which
the
rational
soul
when
purified
and
raised
to
its
most
perfect
state
can
receive
;
and
out-shines
all
the
discoveries
of
God
in
the
lower
World
.
Adam
had
a
visible
copy
of
his
invisible
beauty
,
but
the
Saints
in
Heaven
see
the
glorious
Original
.
He
saw
God
in
the
reflection
of
the
Creature
,
but
the
Saints
are
under
the
direct
beams
of
Glory
,
see
him
face
to
face
.
All
the
Attributes
appear
in
their
full
and
brightest
lustre
to
them
.
Wisdom
,
Love
,
Justice
,
Holiness
,
Power
,
are
manifested
in
their
exaltation
.
And
the
glorified
Soul
,
to
qualify
it
for
converse
with
God
in
this
intimate
manner
,
hath
a
more
excellent
constitution
then
was
given
to
it
in
the
Creation
.
A
new
edge
is
put
upon
the
faculties
whereby
they
are
fitted
for
those
objects
which
are
peculiar
to
Heaven
.
The
intellectual
eye
is
fortified
for
the
immediate
intuition
of
God
.
Adam
in
Paradise
was
absent
from
the
Lord
,
in
comparison
of
the
Saints
who
encompass
his
Throne
,
&
are
in
the
presence
of
his
Glory
.
Besides
,
'T
is
the
peculiar
excellency
of
the
Heavenly
Life
,
that
the
Saints
every
moment
enjoy
it
without
any
allay
,
in
the
highest
degree
of
its
Perfection
.
The
Life
of
Adam
was
alwaies
in
a
circle
of
low
and
mean
functions
of
the
Animal
Nature
,
which
being
common
to
him
and
Beasts
,
the
acts
of
it
are
not
strictly
Humane
.
But
the
Spiritual
Life
in
Heaven
is
entirely
freed
from
those
servile
necessities
,
and
is
spent
in
the
eternal
performance
of
the
most
noble
actions
of
which
the
intelligent
Nature
is
capable
.
The
Saints
do
alwaies
contemplate
,
admire
,
love
,
enjoy
,
and
praise
their
everlasting
Benefactor
.
God
is
to
them
all
in
all
.
In
short
,
That
which
prefers
the
Glory
of
Heaven
infinitely
before
the
first
state
of
Man
,
is
the
continuance
of
it
for
ever
:
'T
is
an
unwithering
and
never-fading
Glory
.
Adam
was
liable
to
Temptations
,
and
capable
of
Change
,
he
fell
in
the
Garden
of
Eden
,
and
was
sentenc'd
to
die
.
But
Heaven
is
the
Sanctuary
of
Life
and
Immortality
;
't
is
inaccessible
to
any
evil
.
The
Serpent
that
corrupted
Paradise
with
its
Poison
,
can't
enter
there
.
As
there
is
no
seed
of
Corruption
within
,
so
no
cause
of
it
without
.
Our
Redeemer
offer'd
Himself
by
the
Eternal
Spirit
,
and
purchased
an
eternal
Inheritance
for
his
People
.
Their
Felicity
is
full
and
perpetual
,
without
encrease
,
for
in
the
first
moment
't
is
perfect
,
and
shall
continue
without
declination
.
The
Day
of
Judgment
is
called
the
Last
Day
:
For
Daies
,
and
Weeks
,
and
Months
,
and
Years
,
the
Revolutions
which
now
measure
Time
,
shall
then
be
swallowed
up
in
an
unchangeable
Eternity
.
The
Saints
shall
be
for
ever
with
the
Lord
.
And
in
all
these
respects
,
the
Glory
of
the
Redeemed
,
as
far
exceeds
the
Felicity
of
Man
in
the
Creation
,
as
Heaven
,
the
bright
Seat
of
it
,
is
above
the
fading
beauty
of
the
terrestrial
Paradise
.
CHAP.
XI
.
Redeeming
Love
deserves
our
highest
Admiration
,
and
humble
Acknowledgments
.
The
illustration
of
it
by
several
Considerations
.
God
is
infinitely
amiable
in
Himself
,
yet
his
Love
is
transient
to
the
Creature
.
'T
is
admirable
in
Creating
and
Preserving
Man
,
more
in
Redeeming
him
and
by
the
Death
of
his
Son
.
The
discovery
of
God's
Love
in
our
Redemption
is
the
strongest
persuasiue
to
Repentance
.
The
Law
is
ineffectual
to
produce
real
Repentance
.
The
common
benefits
of
Providence
are
insuff●cient
to
cause
Faith
and
Repentance
in
the
guilty
Creature
.
The
clear
discovery
of
pardoning
Mercy
in
the
Gospel
can
only
remove
our
Fears
,
and
induce
us
to
return
to
God
.
The
transcendent
Love
of
God
should
kindle
in
us
a
reciprocal
Love
to
Him
.
His
Excellency
,
and
His
ordinary
Bounty
to
Mankind
cannot
prevail
upon
us
to
love
Him
.
His
Love
to
us
in
Christ
only
conquers
our
Hatred
.
Our
Love
to
Him
must
be
sincere
and
superlative
.
The
despising
of
Saving
Mercy
is
the
highest
Provocation
.
It
makes
the
Condemnation
of
Men
most
just
certain
,
and
heavy
.
1.
'
THis
Redeeming
Love
deserves
our
highest
Admiration
,
and
most
humble
acknowledgments
.
If
we
consider
God
aright
,
it
may
raise
our
wonder
,
that
He
is
pleased
to
bestow
kindness
upon
any
created
being
.
For
in
Him
is
all
that
is
excellent
and
amiable
;
and
't
is
essential
to
the
Deity
,
to
have
the
perfect
knowledg
of
Himself
,
and
perfect
Love
to
Himself
.
His
Love
being
proportioned
to
his
Excellencies
,
the
act
is
infinite
,
as
the
object
:
And
the
perfections
of
the
Divine
Nature
,
being
equal
to
his
Love
,
't
is
a
just
cause
of
admiration
that
't
is
not
confined
to
himself
,
but
is
transient
and
goes
forth
to
the
Creature
.
When
David
looked
up
to
the
Heavens
,
and
saw
the
Majesty
of
God
written
in
Characters
of
light
,
he
admires
that
Love
which
first
made
Man
a
litle
lower
then
the
Angels
,
and
Crowned
him
with
Glory
and
Honour
,
Lord
,
what
is
Man
that
thou
takest
knowledge
of
him
?
or
the
Son
of
Man
that
thou
makest
account
of
him
?
Man
is
like
to
vanity
,
his
dayes
are
as
a
shadow
that
passeth
away
.
His
being
in
this
world
hath
nothing
firm
,
or
solid
;
't
is
like
a
shadow
,
that
depends
upon
a
cause
that
is
in
perpetual
motion
,
the
light
of
the
Sun
,
and
is
alwayes
changing
,
till
it
vanishes
in
the
darkness
of
the
night
.
But
if
we
consider
Man
in
the
quality
of
a
sinner
,
and
what
God
hath
wrought
for
his
recovery
,
we
are
overcome
with
amazement
.
All
temporal
favours
are
but
foils
to
this
miraculous
Mercy
,
and
unspeakably
below
the
least
instance
of
it
:
without
it
all
the
priviledges
we
enjoy
above
inferior
Creatures
in
this
life
,
will
prove
aggravations
of
our
future
misery
.
God
saw
us
in
our
degenerate
state
,
destroyed
by
our selves
,
and
yet
,
O
Goodness
truly
Divine
!
he
loved
us
so
far
,
as
to
make
the
way
for
our
recovery
.
High
Mountains
were
to
be
levelled
,
and
great
depths
to
be
filled
up
,
before
we
could
arrive
at
blessedness
:
all
this
God
hath
done
.
He
hath
brought
the
Curse
of
the
guilty
upon
the
innocent
,
and
exposed
his
beloved
Son
to
the
Sword
of
his
Justice
,
to
turn
the
blow
from
us
.
What
astonishing
goodness
is
it
,
that
God
who
is
the
Author
and
end
of
all
things
,
should
become
the
means
of
our
Salvation
?
And
by
the
lowest
abasement
?
What
is
so
worthy
of
admiration
as
that
the
Eternal
should
become
mortal
,
that
being
in
the
form
of
God
,
he
should
take
on
him
the
form
of
a
Servant
,
that
the
Judge
of
the
World
should
be
condemned
by
the
guilty
,
that
he
should
leave
his
Throne
in
Heaven
to
be
nailed
to
the
Cross
,
that
the
Prince
of
Life
should
taste
of
Death
?
These
are
the
great
Wonders
which
the
Lord
of
Love
hath
performed
,
and
all
for
sinful
,
miserable
and
unworthy
Man
,
who
deserved
not
the
least
drop
of
that
Sweat
and
Blood
he
spent
for
him
:
and
without
any
advantage
to
himself
,
for
what
content
can
be
added
to
his
felicity
by
a
cursed
Creature
?
Infinite
Love
,
that
is
as
admirable
as
saving
!
Love
that
passeth
Knowledge
!
and
is
as
much
above
our
comprehension
as
desert
.
In
natural
things
,
admiration
is
the
effect
of
ignorance
,
but
here
't
is
increased
by
Knowledg
.
For
the
more
we
understand
the
excellent
Greatness
of
God
,
and
the
vileness
of
Man
,
the
more
we
shall
admire
saving
Mercy
.
And
the
most
humble
acknowledgments
are
due
for
it
.
When
David
told
Mephibosheth
,
that
he
should
eat
bread
with
him
at
his
T●ble
continually
,
he
bowed
himself
,
and
said
,
What
is
thy
Servant
,
that
thou
shouldest
look
on
such
a
dead
Dog
as
I
am
?
A
speech
ful
of
gratitude
,
and
humility
;
yet
he
was
of
a
Royal
extraction
,
though
at
that
time
in
a
low
condition
.
With
a
far
greater
sense
of
our
unworthiness
,
we
should
reflect
upon
that
condescending
Love
,
that
provides
the
Bread
of
God
for
the
food
of
our
Souls
,
without
which
we
had
perisht
for
want
.
David
in
that
divine
thanksgiving
recorded
in
the
Scripture
,
reflects
upon
his
own
meanness
,
and
from
that
magnifies
the
favour
of
God
towards
him
.
Who
am
I
,
O
Lord
God
?
and
what
is
my
house
,
that
thou
hast
brought
me
hitherto
?
and
this
was
yet
a
small
thing
in
thy
sight
,
O
Lord
God
,
but
thou
hast
spoken
of
thy
Servants
house
,
for
a
great
while
to
come
,
and
is
this
the
manner
of
Man
,
O
Lord
God
?
if
such
humble
and
thankful
acknowledgments
were
due
for
the
Scepter
of
Israel
,
what
is
for
the
Crown
of
Heaven
?
and
and
that
procured
for
us
by
the
sufferings
of
the
Son
of
God
.
Briefly
,
Goodness
is
the
foundation
of
Glory
,
therefore
the
most
solemn
and
affectionate
Praise
is
to
be
rendered
for
transcendent
Goodness
,
The
consent
of
Heaven
and
Earth
,
is
;
in
ascribing
blessing
,
and
honour
,
and
glory
to
him
that
sits
on
the
Throne
,
and
the
Lamb
for
ever
.
2.
The
Love
of
God
discovered
in
our
Redemption
,
is
the
most
powerful
persuasive
to
Repentance
.
For
the
discovery
of
this
we
must
consider
,
that
real
Repentance
is
the
consequent
of
Faith
,
and
always
in
proportion
to
it
.
Therefore
,
the
Law
which
represents
to
us
the
Divine
Purity
and
Justice
,
without
any
allay
of
Mercy
,
can
never
work
true
Repentance
in
a
Sinner
.
When
Conscience
is
under
the
strong
conviction
of
guilt
,
and
of
Gods
Justice
as
implacable
,
it
causes
a
dreadful
flight
from
him
,
and
a
retchless
neglect
of
means
.
Despair
hardens
.
Neither
is
the
discovery
of
God
in
Nature
,
prevailing
over
the
impenitent
Hearts
of
men
.
'T
is
true
,
the
visible
frame
of
the
World
,
and
the
continual
benefits
of
Providence
,
instruct
Men
in
those
prime
Truths
,
the
Being
and
Bounty
of
God
to
those
that
serve
Him
,
and
invite
them
to
their
Duty
.
God
never
left
himself
without
a
witness
in
any
age
:
To
lead
men
to
Repentance
.
And
the
Apostle
aggravates
the
obstinacy
of
Men
,
that
render'd
that
method
entirely
fruitless
.
But
the
Declaration
of
Gods
Goodness
in
the
Gospel
is
infinitely
more
clear
and
powerful
,
than
the
silent
revelation
by
the
works
of
Creation
and
Providence
.
For
although
the
Patience
and
general
Goodness
of
God
offered
some
intimations
that
he
is
placable
,
yet
not
a
sufficient
support
for
a
guilty
and
jealous
Creature
to
rely
on
.
The
natural
notion
of
Gods
Justice
is
so
deeply
rooted
in
the
Humane
Soul
,
that
till
He
is
pleased
to
proclaim
an
Act
of
Grace
and
Pardon
,
on
the
conditions
of
Faith
and
Repentance
,
't
is
hardly
possible
that
convinced
Sinners
should
apprehend
Him
otherwise
than
an
Enemy
;
and
that
all
the
common
Benefits
they
enjoy
,
are
but
Provisions
allowed
in
the
interval
between
the
Sentence
pronounc'd
by
the
Law
,
and
the
Execution
of
it
at
Death
.
Therefore
God
to
overcome
our
fears
,
and
to
melt
us
into
a
compliance
,
hath
given
in
the
Scripture
the
highest
assurance
of
his
willingness
to
receive
all
relenting
and
returning
Sinners
.
He
interposes
the
most
solemn
Oath
to
remove
our
suspicions
.
As
I
live
,
saith
the
Lord
,
I
delight
not
in
the
death
of
the
wicked
,
but
that
the
wicked
turn
from
his
way
and
live
.
And
have
I
any
pleasure
at
all
that
the
wicked
should
die
?
saith
the
Lord
God
:
And
not
that
he
should
return
from
his
ways
and
live
?
The
majesty
and
ardency
of
the
Expressions
testifie
the
truth
and
vehemency
of
his
desire
,
so
far
as
the
Excellency
of
his
Nature
is
capable
to
feel
our
Affections
.
And
the
Reason
of
it
is
clear
;
for
the
Conversion
of
a
Sinner
implies
a
thorough
change
in
the
Will
and
Affections
from
Sin
to
Grace
,
and
that
is
infinitely
pleasing
to
Gods
Holiness
,
and
the
giving
of
Life
to
the
converted
is
most
suitable
to
his
Mercy
.
The
Angels
who
are
infinitly
inferiour
to
Him
in
Goodness
,
rejoyce
in
the
Repentance
and
Salvation
of
Men
;
Much
more
God
doth
.
There
is
an
eminent
difference
between
his
inclinations
to
exercise
Mercy
,
and
Justice
.
He
uses
expressions
of
regret
when
He
is
constrained
to
punish
.
O
that
my
People
had
hearkned
to
me
,
and
Israel
had
walked
in
my
wayes
.
And
how
shall
I
give
thee
up
,
Ephraim
?
how
shall
I
deliver
thee
,
Israel
?
mine
heart
is
turned
within
me
:
As
a
merciful
Judg
,
that
pities
the
Man
when
he
condemns
the
Malefactor
.
But
He
dispenses
Acts
of
Grace
with
pleasure
,
He
pardons
Iniquity
,
and
passes
by
transgressions
,
because
He
delights
in
Mercy
.
'T
is
true
,
when
Sinners
are
finally
obdurate
,
God
is
pleased
in
their
Ruine
,
for
the
honour
of
his
Justice
;
yet
,
t
is
not
in
such
a
manner
as
in
their
Conversion
and
Life
.
He
doth
not
invite
Sinners
to
transgress
,
that
He
may
condemn
them
:
He
is
not
pleased
when
they
give
occasion
for
the
exercise
of
his
Anger
.
And
above
all
,
we
have
the
clearest
and
surest
discovery
of
pardoning
Mercy
in
the
Death
of
Christ
.
For
what
stronger
evidence
can
there
be
of
God's
readiness
to
pardon
,
than
sending
his
Son
into
the
World
to
be
a
Sacrifice
for
Sin
,
that
Mercy
without
prejudice
to
his
other
Perfections
might
upon
our
Repentance
forgive
us
?
And
what
more
rational
argument
is
there
,
and
more
congruous
to
the
Breast
of
a
Man
,
to
work
in
him
a
serious
grief
and
hearty
detestation
of
Sin
,
not
only
as
a
cursed
thing
,
but
as
't
is
contrary
to
the
Divine
Will
,
than
the
belief
that
God
,
in
whose
Power
alone
it
is
to
pardon
Sinners
,
is
most
desirous
to
pardon
them
,
if
they
will
return
to
Obedience
?
The
Prodigal
in
his
extream
distress
resolved
to
go
to
his
Father
with
penitential
acknowledgments
and
submission
:
and
,
to
use
the
words
of
a
devout
Writer
,
His
guilty
Conscience
as
desperate
asks
him
,
Qua
spe
,
with
what
hope
?
He
replies
to
himself
,
Illa
qua
Pater
est
.
Ego
perdidi
quod
erat
filii
;
ille
quod
patris
est
n●n
amisit
:
Though
I
have
neglected
the
duty
and
lost
the
confidence
of
a
Son
,
he
hath
not
lost
the
compassion
of
a
Father
.
That
Parable
represents
Man
in
his
degenerate
forlorn
state
,
and
that
the
Divine
Goodness
is
the
Motive
that
prevails
upon
him
to
return
to
his
duty
.
3.
The
transcendent
Love
that
God
hath
exprest
in
our
Redemption
by
Christ
,
should
kindle
in
us
a
reciprocal
affection
to
him
.
For
what
is
more
natural
than
that
one
flame
should
produce
another
?
We
love
him
,
because
he
loved
us
first
.
The
original
of
our
Love
to
God
is
from
the
evidence
of
his
to
us
:
this
alone
can
strongly
and
sweetly
draw
the
heart
to
him
.
'T
is
true
,
the
divine
excellencies
as
they
deserve
a
superlative
esteem
,
so
the
highest
affection
:
but
the
bare
contemplation
of
them
is
ineffectual
to
fire
the
Heart
with
a
zealous
Love
to
God
.
For
Man
in
his
Corrupt
state
hath
a
Diabolical
Seed
in
him
;
he
is
inclined
not
only
to
Sensuality
,
which
is
an
implicit
hatred
of
God
,
(
for
an
eager
Appetite
to
those
things
which
God
forbids
,
and
a
fixed
Aversation
from
what
He
commands
,
are
the
Natural
effects
of
Hatred
,
)
But
to
malignity
and
direct
hatred
against
God
.
He
is
an
enemy
in
his
mind
through
wicked
Works
:
and
this
enmity
ariseth
from
the
consideration
of
Gods
Justice
,
and
the
effects
of
it
.
Man
cannot
Sin
and
be
happy
,
therefore
he
wishes
there
were
no
God
to
whom
he
must
be
accountable
.
He
is
no
more
wrought
on
by
the
Divine
perfections
and
beauties
to
love
the
Deity
,
than
a
guilty
person
,
who
resolvedly
goes
on
to
break
the
Laws
,
can
be
perswaded
to
love
the
Judge
,
for
his
excellent
knowledg
,
and
his
inflexible
integrity
,
who
will
certainly
condemn
him
.
Besides
,
the
great
and
abundant
blessings
,
which
God
,
as
Creator
,
and
Preserver
,
bestows
upon
all
,
cannot
prevail
upon
guilty
Creatures
to
love
him
.
Indeed
the
goodness
that
raised
us
from
a
state
of
nothing
,
is
unspeakably
great
,
and
layes
an
Eternal
Obligation
upon
us
.
The
whole
stock
of
our
affections
is
due
to
Him
,
for
conferring
upon
us
the
humane
Nature
,
that
is
common
to
Kings
and
the
meanest
Beggar
.
All
the
Riches
and
Dignity
of
the
greatest
Prince
,
whereby
he
exceeds
the
poorest
Wretch
,
compared
to
this
benefit
which
they
both
share
in
▪
have
no
more
proportion
than
a
Farthing
to
an
immense
Treasure
.
The
Innumerable
Expressions
of
God's
Love
to
us
every
Day
should
infinitely
endear
Him
to
us
.
For
who
is
so
inhumane
as
not
to
love
his
Parents
,
or
his
Friend
,
who
defended
him
from
his
deadly
Enemies
,
or
relieved
him
in
his
poverty
,
especially
if
the
vein
of
his
bounty
be
not
dryed
up
,
but
alwayes
diffuses
it self
in
new
favours
?
If
we
love
the
memory
of
that
Emperour
,
who
reflecting
upon
one
day
that
past
without
his
bestowing
some
benefit
,
with
grief
said
,
Diem
perdidi
,
I
have
lost
a
day
;
how
much
more
should
we
love
God
who
every
moment
bestows
innumerable
blessings
upon
his
Creatures
.
But
sinful
Man
hath
contracted
such
an
unnatural
hardness
,
that
he
receives
no
impressions
from
the
renewed
Mercies
of
God
.
He
violates
the
Principles
of
Nature
,
and
Reason
.
For
how
unnatural
is
it
,
not
to
love
our
Benefactour
,
when
the
dull
Ox
and
the
stupid
Ass
serve
those
that
feed
them
?
and
how
unreasonable
,
when
the
Publicans
return
love
for
love
?
Now
there
is
nothing
that
can
perfectly
overcome
our
hatred
,
but
the
consideration
of
that
Love
,
which
hath
freed
us
from
Eternal
Misery
:
for
the
guilty
Creature
will
be
alwayes
suspicious
,
that
notwithstanding
the
ordinary
benefits
of
Providence
,
God
is
an
enemy
to
it
:
and
till
Man
is
convinced
,
that
in
loving
God
,
he
most
truly
loves
himself
,
he
will
never
sincerely
affect
him
.
This
was
one
great
design
of
God
in
the
Way
,
as
well
as
in
the
Work
of
our
Redemption
,
to
gain
our
hearts
intirely
to
himself
.
He
saves
us
in
the
most
endearing
,
and
obliging
manner
.
As
Davids
affection
declared
its
self
,
I
will
not
serve
the
Lord
with
that
which
cost
me
nothing
:
So
God
would
not
save
Man
with
that
which
cost
him
nothing
,
but
with
the
dearest
price
hath
purchased
a
Title
to
our
Love
.
God
was
in
Christ
reconciling
the
World
to
himself
,
as
well
as
through
Christ
reconciling
himself
to
the
World
.
He
hath
propounded
such
Arguments
for
our
Love
,
so
powerful
,
and
sublime
,
that
Adam
in
Innocence
was
unacquainted
with
.
He
sent
down
his
own
Bowels
to
testifie
His
Affection
to
us
.
And
that
should
be
the
greatest
indearment
of
our
Love
,
which
was
the
greatest
evidence
of
his
.
And
if
we
consider
the
Person
of
our
Redeemer
,
what
more
worthy
object
of
our
affection
than
Christ
?
And
Christ
dying
with
all
the
circumstances
of
dishonour
and
pain
,
and
dying
thus
for
Love
,
and
this
Love
terminated
on
Man
.
If
He
had
no
attractive
excellencies
in
himself
,
yet
his
dying
for
us
should
make
him
infinitely
precious
and
dear
to
our
Souls
.
He
is
more
amiable
on
the
Cross
,
than
in
the
Throne
:
For
there
we
see
the
clearest
Testimony
,
and
the
most
Glorious
Triumph
of
his
Love
.
There
he
endured
the
Anger
of
Heaven
,
and
the
scorn
of
the
Earth
.
There
we
might
see
Joy
sadned
,
Faith
fearing
,
Salvation
suffering
,
and
Life
dying
.
Suppose
an
Angel
by
special
delegation
had
been
enabled
to
have
trod
Satan
under
our
feet
,
our
obligations
to
him
had
been
inexpressible
,
and
our
love
might
have
been
intercepted
from
ascending
to
our
Creator
.
For
Salvation
is
a
greater
benefit
,
than
the
meer
giving
to
us
our
natural
being
.
As
the
privation
of
felicity
with
the
actual
misery
that
is
joyned
with
it
,
is
infinitely
worse
than
the
negation
of
being
.
Our
Lord
pronounced
concerning
Judas
;
It
had
been
good
for
that
Man
that
he
had
never
been
born
.
Redeeming
Goodness
exceeds
creating
.
Now
the
Son
of
God
that
he
might
have
our
highest
Love
,
alone
wrought
Salvation
for
us
.
And
what
admirable
Goodness
is
it
,
that
he
puts
a
value
upon
our
affection
,
and
accepts
such
a
small
return
!
our
most
intense
and
ardent
love
bears
no
more
proportion
to
his
,
than
a
spark
to
the
Element
of
Fire
.
Besides
,
His
Love
to
us
was
pure
,
and
without
any
benefit
to
himself
;
but
ours
to
him
is
profitable
to
our
Souls
,
for
their
eternal
advantage
.
Yet
with
this
He
is
fully
satisfied
;
when
we
love
Him
in
the
quality
of
a
Saviour
,
we
give
Him
the
Glory
of
that
he
designs
most
to
be
Glorified
in
,
that
is
,
of
his
Mercy
to
the
miserable
.
For
this
reason
he
instituted
the
Sacrament
of
the
Supper
,
the
contrivance
of
his
Love
,
to
refresh
the
memory
of
his
Death
,
and
quicken
our
fainting
love
to
him
.
Now
the
Love
that
our
Saviour
requires
must
be
.
1.
Sincere
and
Unfeigned
.
This
declares
it self
by
a
care
to
please
Him
in
all
things
.
If
a
Man
love
me
,
saith
our
Saviour
,
he
will
keep
my
Commandments
.
Obedience
is
the
most
natural
and
necessary
product
of
Love
.
For
Love
is
the
spring
of
Action
,
and
employs
all
the
faculties
in
the
service
of
the
person
loved
.
The
Love
of
Christ
constrains
us
:
it
signifies
to
have
one
bound
,
and
so
much
under
power
that
he
cannot
move
without
leave
.
As
the
inspired
Prophets
were
carried
by
the
Spirit
,
and
intirely
acted
by
his
motions
.
No
Commandment
is
grievous
that
is
performed
from
Love
.
2.
Our
Love
to
Christ
must
be
supreme
,
exceeding
that
which
is
given
to
all
inferiour
Objects
.
The
most
elevated
and
entire
Affection
is
due
to
Him
who
saves
us
from
Torments
that
are
extreme
and
eternal
,
and
bestows
upon
us
an
Inheritance
immortal
and
undefiled
.
Life
it self
and
all
the
endearments
of
it
,
Relations
,
Estates
are
to
be
disvalued
,
when
set
in
comparison
with
Him
.
Nay
if
(
by
an
impossible
supposition
)
they
could
be
separated
,
our
Saviour
should
be
more
dear
to
us
than
Salvation
.
For
He
declared
greater
Love
in
giving
Himself
for
our
Ransom
,
than
in
giving
Heaven
to
be
our
Reward
.
When
we
love
Him
in
the
highest
degree
we
are
capable
of
,
we
have
reason
to
mourn
for
the
imperfection
of
it
.
In
short
,
A
Superlative
Love
as
't
is
due
to
our
Redeemer
,
so
't
is
only
accepted
by
Him
.
He
that
loveth
father
or
mother
,
son
or
daughter
more
than
Him
,
is
not
worthy
of
Him
.
hate
them
,
to
shew
,
that
this
Love
should
so
far
exceed
the
Affection
that
is
due
to
those
persons
,
that
in
all
occasions
where
●hey
divide
from
Christ
,
we
should
demean
our selves
as
if
we
had
only
for
them
an
indifference
,
and
even
an
aversation
.
Indeed
the
preferring
of
any
thing
before
Him
,
who
is
altogether
desirable
in
Himself
,
and
infinitely
deserves
our
Love
,
is
brutishly
to
undervalue
Him
,
and
in
effect
not
to
love
Him
.
For
in
a
Temptation
where
Christ
and
the
beloved
object
are
set
in
competition
;
as
a
greater
weight
turns
the
Scales
,
so
the
stronger
Affection
will
cause
a
person
to
renounce
Christ
,
for
the
possession
of
what
he
loves
better
.
'T
is
the
Love
of
Christ
reigning
in
the
Heart
,
that
is
the
only
Principle
of
Perseverance
.
4.
What
an
high
Provocation
is
it
to
despise
Redeeming
Mercy
,
and
to
defeat
that
infinite
Goodness
which
hath
been
at
such
expence
for
our
Recovery
?
The
Son
of
God
hath
emptied
all
the
Treasures
of
his
Love
,
to
purchase
Deliverance
for
guilty
and
wretched
Captives
,
He
hath
past
through
so
many
pains
and
thorns
to
come
and
offer
it
to
them
;
He
sollicits
them
to
receive
Pardon
and
Liberty
,
upon
the
conditions
of
Acceptance
and
Amendment
,
which
are
absolutely
necessary
to
qualifie
them
for
Felicity
:
Now
if
they
slight
the
Benefit
,
and
renounce
their
Redemption
;
if
they
sell
themselves
again
under
the
Servitude
of
Sin
,
and
gratifie
the
Devil
with
a
new
conquest
over
them
;
what
a
bloody
Cruelty
is
this
to
their
own
Souls
,
and
a
vile
indignity
to
the
Lord
of
Glory
?
And
are
there
any
servile
spirits
so
charm'd
with
their
misery
,
and
so
in
love
with
their
chains
,
who
will
stoop
under
their
cruel
Captivity
,
to
be
reserved
for
eternal
Punishment
?
Who
can
believe
it
?
But
alas
Examples
are
numerous
and
ordinary
:
The
most
by
a
Folly
as
prodigious
as
their
Ingratitude
,
prefer
their
Sins
before
their
Saviour
,
and
love
that
which
is
the
only
just
object
of
Hatred
,
and
hate
Him
who
is
the
most
worthy
object
of
Love
.
'T
is
a
most
astonishing
consideration
,
that
Love
should
persuade
Christ
to
die
for
Men
,
and
that
they
should
trample
upon
his
Blood
,
and
choose
rather
to
die
by
themselves
,
than
to
live
by
Him
.
That
God
should
be
so
easie
to
forgive
,
and
Man
so
hard
to
be
forgiven
.
This
is
a
Sin
of
that
transcendent
height
,
that
all
the
abominations
of
Sodom
and
Gomorrah
,
are
not
equal
to
it
.
This
exasperates
Mercy
,
that
dear
and
tender
Attribute
;
the
only
Advocate
in
God's
Bosom
for
us
:
This
makes
the
Judge
irreconcilable
.
The
rejecting
of
life
upon
the
gracious
terms
of
the
Gospel
,
makes
the
condemnation
of
Men
most
just
,
certain
,
and
heavy
1.
Most
Just
:
for
when
Christ
hath
performed
what
was
necessary
for
the
expiation
of
sin
,
and
hath
opened
the
Throne
of
Grace
,
which
was
before
shut
against
us
,
and
by
this
God
hath
declared
how
willing
he
is
to
save
Sinners
;
if
they
are
wilful
to
be
damned
,
and
frustrate
the
blessed
methods
of
Grace
,
't
is
most
equal
they
should
inherit
their
own
choice
:
They
judge
themselves
unworthy
of
Eternal
Life
.
Conscience
will
justifie
the
severest
doom
against
them
.
2.
It
makes
their
condemnation
certain
,
and
final
.
The
Sentence
of
the
Law
is
reversible
by
an
appeal
to
an
Higher
Court
;
but
that
of
the
Gospel
against
the
refusers
of
Mercy
will
remain
in
its
full
force
for
ever
.
He
that
believes
not
,
is
condemn'd
already
.
'T
is
some
consolation
to
a
Malefactor
,
that
the
Sentence
is
not
pronounced
against
him
:
but
an
unbeliever
hath
no
respite
.
The
Gospel
assures
the
sincere
Believer
,
that
he
shall
not
enter
into
Condemnation
,
to
prevent
his
fears
of
an
after
sentence
,
but
it
denounces
a
present
doom
,
against
those
who
reject
it
.
The
Wrath
of
God
abides
on
them
.
Obstinate
infidelity
sets
beyond
all
possibility
of
Pardon
:
there
is
no
Sacrifice
for
that
Sin
.
Salvation
is
self
cannot
save
the
impenitent
Infidel
:
For
he
excludes
the
only
means
whereby
Mercy
is
conveyed
.
How
desperate
then
is
the
case
of
such
a
Sinner
?
To
what
Sanctuary
will
he
fly
?
all
the
other
Attributes
condemn
him
,
Holiness
excites
Justice
,
and
Justice
awakens
Power
for
his
destruction
;
and
if
Mercy
interpose
not
between
him
and
ruin
,
he
must
perish
irrecoverably
.
Who
ever
loves
not
the
Lord
Christ
is
Anathema
Maranatha
;
He
is
under
an
irrevocable
Curse
,
which
the
Redeemer
will
confirm
at
his
coming
.
3.
Wilful
neglect
of
Redeeming
Mercy
aggravates
the
Sentence
,
and
brings
an
extraordinary
damnation
upon
Sinners
.
Besides
the
doom
of
the
Law
which
continues
in
its
vigour
against
transgressors
,
the
Gospel
adds
a
more
heavy
one
against
the
impenitent
,
because
he
beleives
not
in
the
name
of
the
only
begotten
Son
of
God
.
Infidelity
is
an
outrage
not
to
a
Man
or
an
Angel
,
He
shall
see
of
the
travel
of
his
soul
and
be
satisfied
.
This
is
the
great
condemnation
,
that
Christ
came
into
the
World
to
exempt
Men
from
Death
,
and
they
refuse
the
Pardon
.
'T
is
an
aggravation
of
sin
above
what
the
Devils
are
capable
of
,
for
Pardon
was
never
offered
to
those
rebellious
spirits
.
In
short
,
so
deadly
a
malignity
there
is
in
it
,
that
it
poysons
the
Gospel
it self
,
and
turns
the
sweetest
Mercy
into
the
sorest
Judgment
.
The
Sun
of
Righteousness
who
is
a
reviving
light
to
the
penitent
Believer
,
is
a
consuming
Fire
to
the
obdurate
.
How
much
more
tolerable
had
been
the
condition
of
such
Sinners
,
if
saving
Grace
had
never
appeared
unto
Men
,
or
they
had
never
heard
of
it
?
for
the
Degrees
of
Wrath
shall
be
in
proportion
to
the
riches
of
neglected
goodness
.
The
refusing
Life
from
Christ
,
makes
us
guilty
of
his
Death
.
And
when
he
shall
come
in
his
Glory
,
and
be
visible
to
all
that
Pierced
Him
,
what
Vengence
will
be
the
portion
of
those
who
despised
the
Majesty
of
his
Person
,
the
mystery
of
his
Compassions
and
Sufferings
?
Those
that
lived
and
dyed
in
the
darkness
of
Heathenism
,
shall
have
a
cooler
Climate
in
Hell
,
then
those
who
neglect
the
great
Salvation
.
CHAP.
XII
.
Divine
Justice
concurs
with
Mercy
in
the
work
of
our
Redemption
.
The
Reasons
why
we
are
Redeemed
by
the
Satisfaction
of
Justice
are
specified
:
to
declare
Gods
hatred
of
Sin
,
to
vindicate
the
honour
of
the
Law
,
to
prevent
the
secure
commission
of
Sin
.
These
Ends
are
obtained
in
the
Death
of
Christ
.
The
reality
of
the
Satisfaction
made
to
Divine
Justice
considered
.
The
requisites
in
order
to
it
.
The
appointment
of
God
,
who
in
this
transaction
is
to
be
considered
not
as
a
Judg
,
that
is
Minister
of
the
Law
,
but
as
Governour
.
His
right
of
Jurisdiction
to
relax
the
Law
as
to
the
execution
of
it
.
His
Will
declared
to
accept
of
the
compensation
made
.
The
consent
of
our
Redeemer
was
necessary
.
He
must
be
perfectly
Holy
.
He
must
be
God
and
Man
.
THe
Deity
in
it self
is
Simple
and
Pure
,
without
mixture
or
variety
:
The
Scripture
ascribes
Attributes
to
God
for
our
clearer
understanding
.
And
those
as
essential
in
Him
are
simply
one
:
They
are
distinguish'd
only
with
respect
to
the
diverse
objects
on
which
they
are
terminated
,
and
the
different
effects
that
proceed
from
them
.
The
two
great
Attributes
which
are
exercised
towards
reasonable
Creatures
in
their
lapsed
state
,
are
Mercy
and
Justice
:
these
admirably
concur
in
the
work
of
our
Redemption
.
Although
God
spared
guilty
Man
for
the
honour
of
his
Mercy
,
yet
He
spared
not
his
own
Son
,
who
became
a
Surety
for
the
offender
,
but
delivered
Him
up
to
a
cruel
Death
,
for
the
glory
of
his
Justice
.
For
the
clearer
understanding
of
this
,
three
things
are
to
be
considered
;
1.
The
Reasons
why
we
are
redeemed
by
the
Satisfaction
of
Justice
.
2.
The
Reality
of
the
Satisfaction
made
by
our
Redeemer
.
3.
The
compleatness
and
perfection
of
it
.
Concerning
the
first
there
are
three
different
Opinions
,
among
those
who
acknowledge
the
reality
of
Satisfaction
.
1.
That
't
is
not
possible
that
Sin
should
be
pardoned
without
Satisfaction
.
For
Justice
being
a
natural
and
necessary
excellency
in
God
,
hath
an
unchangable
respect
to
the
qualities
which
are
in
the
Creatures
:
That
as
the
Divine
Goodness
is
necessarily
exercised
towards
a
Creature
perfectly
holy
,
so
Justice
is
in
punishing
the
guilty
,
unless
a
Satisfaction
intervene
.
And
if
it
be
not
possible
,
considering
the
perfection
of
the
Deity
,
that
Holiness
should
be
unrewarded
,
far
less
can
it
be
,
that
Sin
should
be
unpunisht
:
since
the
exercise
of
Justice
,
upon
which
Punishment
depends
,
is
more
necessary
than
that
of
Goodness
,
which
is
the
cause
of
Remuneration
.
For
the
Rewards
which
Bounty
dispenses
are
pure
Favours
,
whereas
the
Punishments
which
Justice
inflicts
,
are
due
.
In
short
,
Since
Justice
is
a
Perfection
,
't
is
in
God
in
a
supreme
degree
,
and
being
infinite
't
is
inflexible
.
This
Opinion
is
asserted
by
several
Divines
of
eminent
Learning
.
The
Second
Opinion
is
,
That
God
by
his
Absolute
Dominion
and
Prerogative
,
might
have
releas'd
the
Sinner
from
Punishment
without
any
Satisfaction
.
For
as
by
his
Sovereignty
He
transfer'd
the
Punishment
from
the
guilty
to
the
innocent
;
so
He
might
have
forgiven
Sin
,
if
no
Redeemer
had
interposed
.
From
hence
it
follows
,
that
the
Death
of
Christ
for
the
Expiation
of
Sin
was
necessary
only
with
respect
to
the
Divine
Decree
.
3.
The
Third
Opinion
is
,
That
considering
God
in
this
transaction
as
qualified
with
the
Office
of
Supreme
Judg
and
Governor
of
the
World
,
who
hath
given
just
Laws
to
direct
his
Creatures
in
their
Obedience
,
and
to
be
the
rule
of
his
proceedings
with
them
as
to
Rewards
and
Punishments
,
He
hath
so
far
restrain'd
the
exercise
of
his
Power
,
that
upon
the
breach
of
the
Law
,
either
it
must
be
executed
upon
the
Sinner
,
or
if
extraordinarily
dispenst
with
,
it
must
be
upon
such
terms
as
may
secure
the
Ends
of
Government
:
and
those
are
His
own
Honour
,
and
publick
Order
,
and
the
Benefit
of
those
that
are
governed
.
And
upon
these
accounts
't
was
requisite
,
supposing
the
merciful
design
of
God
to
pardon
Sin
,
that
his
Righteousness
should
be
declared
in
the
Sufferings
of
Christ
.
I
will
distinctly
open
this
.
In
the
Law
the
Sovereignty
and
Holiness
of
God
eminently
appear
:
And
there
are
two
things
in
all
Sins
,
which
expose
the
Offender
justly
to
Punishment
:
1.
A
Contempt
of
God's
Sovereignty
,
and
in
that
respect
there
is
a
kind
of
equality
between
them
.
He
that
offends
in
one
,
is
guilty
of
all
,
they
being
ratified
by
the
same
Authority
.
And
from
hence
't
is
,
that
Guilt
is
the
natural
Passion
of
Sin
,
that
alwaies
adheres
to
it
.
For
as
God
hath
a
Judicial
Power
to
inflict
Punishment
upon
the
Disobedient
by
vertue
of
his
Soveraignty
,
so
the
desert
of
Punishment
arises
from
the
despising
it
in
the
violation
of
his
Commands
.
2.
In
every
Sin
there
is
a
contrariety
to
Gods
Holiness
.
And
in
this
the
natural
turpitude
of
Sin
consists
,
which
is
receptive
of
degrees
.
From
hence
arises
Gods
hatred
of
Sin
,
which
is
as
essential
as
his
Love
to
Himself
:
the
infinite
Purity
and
Rectitude
of
his
Nature
,
infers
the
most
perfect
abhorrence
of
whatever
is
opposite
to
it
.
The
righteous
Lord
loves
righteousness
,
but
the
wicked
his
soul
hates
.
Now
the
Justice
of
God
is
founded
in
his
Sovereignty
and
his
Holiness
,
and
the
reason
why
't
is
exercised
against
Sin
,
is
not
an
arbitrary
Constitution
,
but
his
Holy
Nature
,
to
which
▪
Sin
is
repugnant
.
These
things
being
premised
,
it
follows
,
That
God
in
the
relation
of
a
Governor
is
Protector
of
those
Sacred
Laws
,
which
are
to
direct
the
Reasonable
Creature
.
And
as
't
was
most
reasonable
that
in
the
first
giving
the
Law
,
He
should
lay
the
strongest
restraint
upon
Man
for
preventing
Sin
,
by
the
threatning
of
Death
,
the
greatest
evil
in
it self
,
and
in
the
estimation
of
Mankind
;
so
't
is
most
congruous
to
Reason
,
when
the
command
was
broke
by
Mans
Rebellion
,
that
the
Penalty
should
be
inflicted
either
on
his
Person
,
according
to
the
immediate
intent
of
the
Law
,
or
something
equivalent
should
be
done
,
that
the
Majesty
and
Purity
of
God
might
appear
in
his
Justice
,
and
there
might
be
a
visible
discovery
of
the
value
He
puts
on
Obedience
.
The
life
of
the
Law
depends
upon
the
execution
of
it
:
for
impunity
extenuates
Sin
in
the
account
of
Men
,
and
incourages
to
the
free
commission
of
it
.
If
Pardon
be
easily
obtained
,
Sin
wil
be
easily
committed
.
The
first
temptation
was
prevalent
by
this
perswasion
,
that
no
punishment
would
follow
.
Besides
,
if
upon
the
bold
violation
of
the
Law
no
punishment
were
inflicted
,
not
only
the
glory
of
God's
Holiness
would
be
obscured
,
as
if
He
did
not
love
Righteousness
and
hate
Sin
,
but
suffered
the
contempt
of
the
one
,
and
the
commission
of
the
other
without
controul
;
but
it
would
either
reflect
upon
His
Wisdom
,
as
if
He
had
not
upon
just
reason
establisht
an
alliance
between
the
Offence
and
the
Penalty
:
or
upon
His
Power
,
as
if
He
were
not
able
to
vindicate
the
Rights
of
Heaven
.
And
after
His
giving
a
Law
,
and
declaring
the
according
to
the
tenor
of
it
,
He
would
dispense
Rewards
and
Punishments
,
if
Sin
were
unrevenged
,
it
would
lessen
the
sacredness
of
his
Truth
in
the
esteem
of
Men.
So
that
the
Law
,
and
Lawgiver
would
be
exposed
to
contempt
.
By
all
which
it
appears
,
that
the
Honour
of
God
was
infinitely
concerned
in
His
requiring
satisfaction
for
the
breach
of
his
Laws
.
Temporal
Magistrates
are
bound
to
execute
wise
and
equal
Laws
,
for
the
preservation
of
publick
order
,
and
civil
societies
.
'T
is
true
,
there
be
some
cases
wherein
the
Lawgiver
may
be
forced
to
dispense
with
the
Law
,
as
when
the
sparing
of
an
offender
is
more
advantage
to
the
State
than
his
punishment
:
Besides
,
there
is
a
superior
Tribunal
to
which
great
Offenders
are
obnoxious
,
and
good
Magistrates
,
when
through
weakness
they
are
fain
to
spare
the
guilty
,
refer
them
to
God's
Judgment
.
But
't
is
otherwise
in
the
Divine
Government
:
For
God
is
infinitely
free
from
any
necessity
of
Compliance
.
There
is
no
exigency
of
Government
that
requires
,
that
any
Offenders
should
escape
his
Severity
.
Neither
is
there
any
Justice
above
his
,
which
might
exact
Satisfaction
of
them
.
Besides
,
the
Majesty
of
his
Laws
is
more
Sacred
than
of
those
which
preserve
Earthly
States
,
and
ought
to
be
more
inviolable
.
The
sum
is
,
to
declare
God●s
hatred
of
Sin
which
is
essential
to
his
nature
,
to
preserve
the
honour
of
the
Law
which
otherwise
would
be
securely
despised
,
to
prevent
sin
by
keeping
up
in
Men
an
holy
fear
to
offend
God
,
which
should
be
an
eternal
respect
of
the
rational
Creature
to
Him
,
't
was
most
fit
,
that
the
presumptuous
breach
of
Gods
Command
should
not
be
unpunished
.
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
infinitely
hateful
Sin
is
to
him
,
the
dignity
of
the
Law
is
maintained
,
and
Sin
is
most
effectually
discouraged
.
There
is
the
same
terror
,
though
not
the
same
rigor
,
as
if
all
mankind
had
been
finally
condemned
.
Thus
it
appears
how
becoming
God
it
was
,
to
accomplish
our
Salvation
in
such
a
manner
,
that
Justice
and
Mercy
are
revealed
in
their
most
noble
and
eminent
effects
,
and
operations
.
2.
The
reality
of
the
satisfaction
made
to
Divine
Justice
is
next
to
be
proved
.
This
is
the
center
,
and
heart
of
the
Christian
Religion
,
from
whence
all
vital
and
comforting
influences
are
derived
:
and
for
the
opening
of
it
,
I
will
first
consider
the
requisites
in
order
to
it
:
which
are
1.
The
Appointment
of
God
,
whose
Power
and
Will
are
to
be
considered
in
this
transaction
.
1.
His
Power
:
for
't
is
an
act
of
supremacy
to
admit
that
the
sufferings
of
another
should
be
effectual
to
redeem
the
offender
.
God
doth
not
in
this
affair
sustain
the
Person
of
a
Judge
,
that
is
the
Minister
of
the
Law
,
and
cannot
free
the
guilty
by
transferring
the
punishment
on
another
,
but
is
to
be
considered
as
Governour
,
who
may
by
pure
Jurisdiction
dispense
in
the
execution
of
the
Law
,
upon
those
considerations
which
fully
answer
the
ends
of
Government
.
The
Law
is
not
executed
according
to
the
Letter
of
it
,
for
then
no
sinner
can
be
saved
:
but
repenting
Believers
are
free
from
condemnation
.
Nor
is
it
abrogated
,
for
then
no
obligation
remains
as
to
the
duty
,
or
penalty
of
it
:
but
Men
are
still
bound
to
obey
it
,
and
impenitent
Infidels
are
still
under
the
Curse
:
The
Wrath
of
God
abides
upon
them
.
But
't
is
relaxt
as
to
the
punishment
,
by
the
merciful
condescension
of
the
Lawgiver
.
Some
Laws
are
not
capable
of
relaxation
in
their
own
nature
:
because
there
is
included
moral
iniquity
in
the
relaxation
.
As
the
commands
to
love
God
,
and
obey
Conscience
,
can
never
lose
their
binding
force
.
'T
is
an
universal
rule
that
suffers
no
exception
,
God
cannot
deny
himself
;
therefore
he
can
never
allow
sin
,
that
directly
opposes
the
perfections
of
His
Nature
.
Besides
,
some
Laws
cannot
be
relaxt
ex
hypothesi
,
upon
the
account
of
the
Divine
Decree
which
makes
them
irrevocable
,
as
that
all
who
die
in
their
impenitency
shall
be
damned
.
Now
there
was
no
express
sign
annext
to
the
Sanction
of
the
original
Law
,
to
intimate
,
that
it
should
be
unalterable
as
to
the
letter
of
it
.
The
threatning
declared
the
desert
of
Sin
in
the
Offender
,
and
the
right
of
punishing
in
the
Superior
;
but
't
is
so
to
be
understood
,
as
not
to
frustrate
the
power
of
the
Law-giver
,
to
relax
the
punishment
upon
wise
and
just
reasons
.
The
Law
did
neither
propound
,
nor
exclude
this
expedient
:
for
judging
without
passion
against
the
Sinner
,
it
is
satisfied
with
the
punishment
of
the
Crime
.
For
't
is
not
the
evil
of
the
sufferer
that
is
primarily
designed
by
the
Law
,
but
the
preservation
of
publick
order
,
for
the
honour
of
the
Lawgiver
,
and
the
benefit
of
those
that
are
subjects
.
So
that
the
relaxing
the
punishment
,
as
to
the
person
of
the
Sinner
,
by
compensation
,
fully
answers
the
intent
of
the
Law
.
2.
As
by
the
right
of
Jurisdiction
God
might
relax
the
Law
,
and
appoint
a
Mediatour
to
interpose
by
way
of
Ransom
,
so
he
hath
declared
his
will
to
accept
of
Him
.
The
Law
in
strictness
obliged
the
Sinning
person
to
suffer
,
so
that
he
might
have
refused
any
other
Satisfaction
.
Therefore
the
whole
Work
of
our
Redemption
is
referred
to
His
Will
as
the
primary
cause
.
was
sent
into
the
World
by
the
order
of
God
:
He
was
sealed
,
that
is
,
authorised
for
that
great
Work
by
commission
from
Him
.
He
was
called
to
His
Office
,
by
the
voice
of
his
Father
from
heaven
,
Thou
art
my
beloved
Son
in
whom
I
am
well
pleased
.
God
anointed
him
with
the
Holy●Ghost
,
and
with
Power
,
which
signifies
as
the
enduing
of
Him
with
the
Graces
of
the
Spirit
,
so
the
investing
Him
in
the
dignity
of
Mediator
,
as
Kings
,
Priests
,
and
Prophets
were
.
And
both
were
necessary
:
for
his
Graces
without
his
Office
are
unprofitable
to
us
,
and
His
Office
without
His
capacity
,
of
no
advantage
.
In
short
,
the
Apostle
observes
this
as
the
peculiar
excellency
of
the
New
Covenant
,
and
the
foundation
of
our
hopes
,
that
the
Mediatour
was
constituted
by
a
solemn
Oath
,
The
Lord
hath
sworn
,
and
will
not
repent
,
thou
art
a
Priest
for
ever
after
the
order
of
Melchisedec
.
2.
The
Consent
of
our
Redeemer
was
necessary
,
that
he
might
by
Sufferings
satisfie
for
us
.
For
being
the
Lord
from
Heaven
,
there
was
no
Superiour
Authority
to
command
,
or
Power
to
compel
him
.
'T
is
true
,
having
become
our
Surety
,
't
was
necessary
He
should
be
accountable
to
the
Law
:
But
the
first
undertaking
was
most
free
.
When
one
hath
entred
into
Bonds
to
pay
the
Debt
of
an
insolvent
person
,
he
must
give
satisfaction
;
but
't
is
an
act
of
liberty
and
choice
to
make
himself
liable
.
It
behoved
Christ
to
suffer
;
he
doth
not
say
that
the
Son
of
God
should
suffer
,
but
that
Christ
.
This
Title
signifies
the
same
Person
in
substance
,
but
not
in
the
same
respect
and
consideration
.
Christ
is
the
Second
Person
cloathed
with
our
Nature
.
There
was
no
necessity
that
obliged
God
to
appoint
his
Son
,
or
the
Son
to
accept
the
Office
of
Mediator
;
But
when
the
Eternal
Son
had
undertook
that
charge
,
and
was
made
Christ
,
that
is
,
assumed
our
Nature
in
order
to
redeem
us
,
't
was
necessary
that
He
should
suffer
.
Besides
,
His
Consent
was
necessary
upon
another
account
.
For
the
Satisfaction
doth
not
arise
meerly
from
the
Dignity
of
his
Person
,
but
from
the
Law
of
substitution
,
whereby
He
put
himself
in
our
stead
,
and
voluntarily
obliged
Himself
to
suffer
the
Punishment
due
to
us
.
The
efficacy
of
his
Death
is
by
vertue
of
the
Contract
between
the
Father
and
Him
,
of
which
there
could
be
no
cause
but
pure
Mercy
,
and
His
voluntary
Condescension
.
Now
the
Scripture
declares
the
willingness
of
Christ
,
particularly
at
his
entrance
into
the
World
,
and
at
his
Death
.
Upon
His
comming
into
the
World
,
He
begins
his
Life
by
the
internal
Oblation
of
Himself
to
his
Father
;
Sacrifice
and
Offering
thou
didst
not
desire
;
mine
ears
hast
thou
opened
:
that
is
,
He
entirely
resigned
himself
to
be
Gods
Servant
,
Burnt-Offering
and
Sin-Offering
hast
thou
not
required
.
Then
said
I
,
Lo
,
I
come
,
in
the
volume
of
thy
book
't
is
written
of
me
,
I
delight
to
do
thy
will
,
O
my
God
,
yea
thy
Law
is
within
my
heart
.
He
saw
the
Divine
Decree
,
and
embrac'd
it
;
the
Law
was
in
his
Heart
,
and
fully
possest
all
his
Thoughts
and
Affections
,
and
had
a
commanding
influence
upon
his
Life
.
And
his
Willingness
was
fully
exprest
by
Him
,
when
He
approacht
to
His
last
Sufferings
.
For
although
He
declin'd
Death
as
Man
,
having
natural
and
innocent
desires
of
Self-Preservation
,
yet
as
Mediator
he
readily
submitted
to
it
.
Not
my
Will
,
but
thine
be
done
,
was
his
voice
in
the
Garden
.
And
this
argued
the
compleatness
and
fixedness
of
his
Will
,
that
notwithstanding
his
aversation
from
Death
absolutely
considered
,
yet
with
an
unabated
election
He
still
chose
it
as
the
means
of
our
Salvation
.
No
involuntary
Constraint
was
laid
upon
him
,
to
force
him
to
that
submission
;
But
the
sole
causes
of
it
were
his
free
Compliance
with
his
Fathers
Will
,
and
his
tender
Compassion
towards
Men.
He
saith
,
I
have
power
to
lay
down
my
life
,
and
power
to
take
it
up
;
this
command
I
received
of
my
Father
.
In
his
Death
,
Obedience
and
Sacrifice
were
united
.
The
Typical
Sacrifices
were
led
to
the
Altar
,
but
the
Lamb
of
God
presented
Himself
:
He
gave
himself
for
us
,
to
signifie
his
willingness
in
dying
.
Now
the
Freeness
of
our
Redeemer
in
dying
for
us
,
qualified
his
Sufferings
to
be
meritorious
.
By
the
obedience
of
one
many
are
made
righteous
:
that
is
,
By
his
voluntary
Sufferings
we
are
justified
:
for
without
his
Consent
,
his
Death
could
not
have
the
respect
of
a
punishment
for
our
Sins
.
No
Man
can
be
compelled
to
pay
anothers
Debt
,
unless
he
make
himself
Surety
for
it
.
Briefly
,
The
Appointment
of
God
,
and
the
Undertaking
of
Christ
,
to
redeem
us
from
the
Curse
of
the
Law
by
his
suffering
it
,
are
the
Foundation
of
the
New-Testament
.
3.
He
that
interpos'd
as
Mediator
must
be
perfectly
Holy
,
otherwise
he
had
been
liable
to
Justice
for
his
own
Sin
.
And
guilty
Blood
is
impure
and
corrupt
,
apter
to
stain
by
its
effusion
and
sprinkling
,
than
to
purge
away
Sin
.
The
Apostle
joins
these
two
as
inseparable
,
He
appeared
to
take
away
Sin
,
and
in
Him
is
no
sin
.
The
Priesthood
under
the
Law
was
imperfect
;
as
for
other
reasons
,
so
for
the
sins
of
the
Priests
.
Aaron
the
first
and
chief
of
the
Levitical
Order
,
was
guilty
of
gross
Idolatry
,
so
that
Reconciliation
could
not
be
obtained
by
their
Ministry
:
For
how
can
one
Captive
ransom
another
,
or
Sin
expiate
Sin
?
But
our
Mediator
was
absolutely
innocent
,
without
the
least
tincture
of
Sin
original
,
or
actual
.
He
was
conceived
in
a
miraculous
manner
,
infinitely
distant
from
all
the
impurities
of
the
earth
.
That
which
is
produced
in
an
ordinary
way
receives
its
propriety
from
second
Causes
,
and
contracts
the
defilement
that
cleaves
to
the
whole
species
:
Whatever
is
born
of
blood
,
and
the
will
of
the
flesh
,
that
is
form'd
of
the
substance
of
the
Flesh
,
and
by
the
sensual
Appetite
is
defiled
:
but
though
He
was
form'd
of
the
substance
of
the
Virgin
,
yet
by
vertue
of
an
Heavenly
Principle
,
according
to
the
words
of
the
Angel
to
her
,
The
Holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
Highest
shall
overshadow
thee
;
therefore
also
that
Holy
thing
that
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
.
He
came
in
the
appearance
only
of
sinful
flesh
.
As
the
Brazen
Serpent
had
the
figure
,
Holy
One
of
God
:
what
pleased
his
Father
.
In
the
midst
of
his
Sufferings
,
no
irregular
motion
disturbed
his
Soul
,
but
He
alwaies
exprest
the
highest
Reverence
to
God
,
and
incredible
Charity
to
Men.
He
was
compared
to
a
Lamb
,
(
for
his
Passion
and
his
Patience
)
that
quietly
dies
at
the
foot
of
the
Altar
.
Besides
,
We
may
consider
in
our
Mediator
not
only
a
perfect
freedom
from
Sin
,
but
an
impossibility
that
he
should
be
toucht
by
it
.
The
Angelical
Nature
was
liable
to
folly
;
but
the
Humane
Nature
by
its
intimate
and
unchangeable
Union
with
the
Divine
is
establisht
above
all
possibility
of
Falling
.
The
Deity
is
Holiness
〈◊〉
self
,
and
by
its
personal
presence
,
is
a
greater
preservative
from
sin
,
than
either
the
vision
of
God
in
Heaven
,
or
the
most
permanent
habit
of
Grace
.
Our
Saviour
tells
us
the
Son
can
do
nothing
of
himself
,
but
according
to
the
pattern
the
Father
sets
him
.
For
such
an
high
Priest
became
us
who
is
holy
,
harmless
,
undefiled
and
separate
from
sinners
.
And
he
that
knew
no
sin
,
was
made
sin
for
us
,
that
we
might
be
made
the
Righteousness
of
God
in
him
.
We
are
Redeemed
not
with
corruptible
things
,
as
Silver
,
and
Gold
,
but
with
the
precious
Blood
of
Christ
as
of
a
Lamb
without
blemish
,
and
without
spot
.
And
by
his
knowledg
shall
my
righteous
Servant
justifie
many
.
4.
'T
was
requisite
the
Mediator
should
be
God
and
Man
.
He
must
assume
the
nature
of
Man
,
that
he
might
be
put
in
his
stead
in
order
to
make
satisfaction
for
him
.
He
was
to
be
our
representative
,
therefore
such
a
conjunction
between
us
must
be
,
that
God
might
esteem
all
his
People
to
suffer
in
him
.
By
the
Law
of
Israel
the
right
of
Redemption
belonged
to
him
that
was
next
in
blood
:
Now
Christ
took
the
Seed
of
Abraham
,
the
original
element
of
our
nature
,
that
having
a
right
of
Propriety
in
us
as
God
,
He
might
have
a
right
of
Propinquity
as
Man
.
He
was
allied
to
all
Men
,
as
Men
:
that
His
sufferings
might
be
universally
beneficial
.
And
He
must
be
God
:
't
is
not
his
Innocency
onely
,
or
Deputation
,
but
the
Dignity
of
His
Person
that
qualifies
Him
to
be
an
all-sufficient
Sacrifice
for
Sin
,
so
that
God
may
dispense
pardon
,
in
a
way
that
is
honourable
to
Justice
.
For
Justice
requires
a
proportion
between
the
Punishment
and
the
Crime
:
and
that
receives
its
quality
from
the
dignity
of
the
person
offended
.
Now
since
the
Majesty
of
God
is
infinite
against
whom
sin
is
committed
,
the
guilt
of
it
can
never
be
expiated
but
by
an
infinite
Satisfaction
.
There
is
no
name
under
Heaven
,
nor
in
Heaven
that
could
save
us
,
but
the
Son
of
God
,
If
there
had
been
such
compassion
in
the
Angels
as
to
have
inclined
them
,
to
interpose
between
Justice
and
us
,
they
had
not
been
qualified
for
that
Work
:
not
only
upon
the
account
of
their
different
nature
,
so
that
by
substitution
they
could
not
satisfie
for
us
;
nor
that
being
immaterial
substances
,
they
are
exempted
from
the
dominion
of
death
,
which
was
the
punishment
denounc'd
against
the
sinner
,
and
to
which
his
Surety
must
be
subjected
:
but
principally
that
being
finite
Creatures
they
are
incapable
to
atone
an
incensed
God
.
Who
among
all
their
glorious
Orders
durst
appear
before
so
consuming
a
fire
?
who
could
have
been
an
Altar
whereon
to
sanctifie
a
Sacrifice
to
Divine
Justice
?
no
meer
Creature
how
worthy
so
ever
could
propitiate
the
supreme
Majesty
when
justly
provoked
.
Our
Redeemer
was
to
be
the
Lord
of
Angels
.
The
Apostle
tells
us
that
it
pleased
the
Father
that
in
him
all
fulness
should
dwell
.
This
respects
not
his
original
Nature
,
but
his
Office
,
and
the
reason
of
it
is
,
to
reconcile
by
the
blood
of
the
Cross
,
things
in
Heaven
,
and
in
the
Earth
.
From
the
greatness
of
the
Work
we
may
infer
the
quality
of
the
means
,
and
from
the
quality
of
the
means
,
the
Nature
of
the
Person
that
is
to
perform
it
.
Peace
with
God
who
was
provoked
by
our
Rebellion
,
could
only
be
made
by
an
infinite
Sacrifice
.
Now
in
Christ
the
Deity
it self
,
not
its
influences
,
and
the
fulness
of
it
,
not
any
particular
perfection
only
,
dwelt
really
and
substantially
.
God
was
present
in
the
Ark
in
a
shadow
,
and
representation
;
He
is
present
in
nature
by
his
sustaining
Power
,
and
in
his
Saints
by
special
favour
,
and
the
eminent
effects
,
the
Graces
and
Comforts
that
proceed
from
it
;
but
he
is
present
in
Christ
in
a
singular
and
transcendent
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
respect
to
all
the
persons
,
but
by
a
peculiar
conjunction
:
for
't
is
actuated
by
the
same
subsistence
as
the
Divine
Essence
is
in
the
Son
,
but
with
this
difference
,
the
one
is
voluntary
,
the
other
necessary
;
the
one
is
espoused
by
Love
,
the
other
received
by
Nature
.
Now
from
this
intimate
Union
,
there
is
a
communication
of
the
special
qualities
of
both
natures
to
the
Person
of
Christ
:
Man
is
exalted
to
be
the
Son
of
God
,
and
the
Word
abased
to
be
the
Son
of
Man
.
As
by
reason
of
the
vital
Union
between
the
Soul
and
Body
,
the
essential
parts
of
Man
,
't
is
truly
said
that
he
is
rational
in
respect
of
his
soul
,
and
mortal
in
respect
of
his
body
.
This
Union
derives
an
infinite
merit
to
the
obedience
of
Christ
.
For
the
humane
nature
having
its
complement
from
the
Divine
Person
,
't
is
not
the
nature
simply
considered
,
but
the
person
that
is
the
fountain
of
actions
.
To
illustrate
this
by
an
instance
:
the
civil
Law
determines
that
a
tree
transplanted
from
one
soile
to
another
,
and
taking
root
there
,
it
belongs
to
the
owner
of
that
ground
;
in
regard
that
receiving
nourishment
from
a
new
earth
,
it
becomes
as
it
were
another
tree
,
though
there
be
the
same
individual
root
,
the
same
body
,
and
the
same
soul
of
vegetation
as
before
.
Thus
the
humane
nature
taken
from
the
common
mass
of
Mankind
,
and
transplanted
by
personal
Union
into
the
Divine
,
is
to
be
reckoned
as
intirely
belonging
to
the
Divine
,
and
the
actions
proceeding
from
it
are
not
meerly
humane
,
but
are
raised
above
their
natural
worth
,
and
become
meritorious
.
One
hour
of
Christs
Life
glorified
God
more
,
than
an
everlasting
duration
spent
by
Angels
and
Men
in
the
praises
of
him
.
For
the
most
perfect
creatures
are
limited
,
and
finite
,
and
their
services
cannot
fully
correspond
with
the
Majesty
of
God
;
but
when
the
Word
was
made
Flesh
,
and
entered
into
a
new
state
of
subjection
,
he
glorified
God
in
a
Divine
manner
and
most
worthy
of
him
.
He
that
comes
from
above
,
is
above
all
.
The
all
sufficiency
of
his
Satisfaction
arises
from
hence
,
He
that
was
in
the
form
of
God
,
and
thought
it
no
robbery
to
be
equal
with
God
;
that
is
,
obedient
to
the
Death
of
the
Cross.
The
Lord
of
Glory
was
Crucified
.
We
are
purchased
by
the
Blood
of
God
.
And
the
Blood
of
Jesus
Christ
his
Son
cleanseth
us
from
all
Sin
.
The
Divine
Nature
gives
it
an
infinite
and
everlasting
efficacy
.
And
't
is
observable
,
that
the
Socinians
the
declared
enemies
of
his
Eternity
,
consentaneously
to
their
first
impious
error
,
deny
his
Satisfaction
.
For
if
Jesus
Christ
were
but
a
titular
God
,
his
Sufferings
how
deep
soever
,
had
been
insufficient
to
expiate
our
offence
:
in
His
Death
He
had
been
only
a
Martyr
,
not
a
Mediator
.
For
no
Satisfaction
can
be
made
to
Divine
Justice
,
but
by
suffering
that
which
is
equivalent
to
the
guilt
of
sin
,
which
as
't
is
infinite
,
such
must
the
Satisfaction
be
.
CHAP.
XIII
.
Divine
Justice
is
declared
and
glorified
in
the
Death
of
Christ
.
The
threefold
account
the
Scripture
gives
of
it
:
As
a
Punishment
inflicted
for
Sin
,
as
a
Price
to
redeem
us
from
Hell
,
as
a
Sacrifice
to
reconcile
us
to
God
.
Man
was
Capitally
guilty
.
Christ
with
the
allowance
of
God
interposes
as
his
Surety
.
His
Death
was
inflicted
on
him
by
the
Supreme
Judg.
The
impulsive
Cause
of
it
was
Sin
.
His
Sufferings
were
equivalent
to
the
Sentence
of
the
Law
.
The
Effect
of
them
is
our
Freedom
.
An
Answer
to
the
Objection
,
That
't
is
a
violation
of
Justice
to
transfer
the
Punishment
from
the
guilty
to
the
innocent
.
The
Death
of
Christ
is
the
Price
that
redeems
from
Hell
.
This
singular
effect
of
his
Death
distinguishes
it
from
the
death
of
the
Martyrs
.
An
Answer
to
the
Objections
.
How
could
God
receive
this
Price
,
since
he
gave
his
Son
to
that
Death
which
redeems
us
?
And
how
our
Redeemer
,
supposing
him
God
,
can
make
Satisfaction
to
Himself
?
The
Death
of
Christ
represented
as
a
Sacrifice
.
The
Expiatory
Sacrifices
under
the
Law
were
substituted
in
the
place
of
guilty
Men.
The
Effects
of
them
answerable
to
their
threefold
respect
,
to
God
,
Sin
and
Men
:
The
Atonement
of
Anger
,
the
Expiation
of
Sin
,
and
Freedom
from
Punishment
.
All
sorts
of
Placatory
Sacrifices
are
referr'd
to
Christ
,
and
the
effects
of
them
in
a
sublime
and
perfect
manner
.
No
prejudice
to
the
Freeness
and
Greatness
of
God's
Love
,
that
Christ
by
his
Death
reconciled
Him
to
men
.
HAving
premised
these
things
,
I
shall
now
prove
that
the
Divine
Justice
is
really
declar'd
and
glorified
in
the
obedient
Sufferings
of
Christ
.
For
the
opening
this
point
,
't
is
necessary
to
consider
the
account
the
Scripture
gives
of
his
Death
;
which
is
threefold
:
1.
'T
is
represented
under
the
relation
of
a
Punishment
inflicted
on
him
for
Sin
,
and
the
effect
of
it
is
Satisfaction
to
the
Law
.
2.
As
a
Price
to
redeem
us
from
Hell
.
3.
Under
the
notion
of
a
Sacrifice
to
reconcile
God
to
Sinners
.
First
.
As
a
Punishment
inflicted
on
him
for
Sin
.
This
will
appear
by
considering
,
1.
That
Man
by
his
Rebellion
against
God
was
capitally
guilty
:
He
stood
sentenced
by
the
Law
to
Death
.
2.
Christ
with
the
allowance
of
the
Supreme
Judg
,
interposed
as
our
Surety
,
and
in
that
relation
was
made
liable
to
Punishment
.
Sins
are
by
resemblance
called
Debts
.
As
a
Debt
obliges
the
Debtor
to
payment
,
so
Sin
doth
the
Sinner
to
Punishment
.
And
as
the
Creditor
hath
a
right
to
exact
the
Payment
from
the
Debtor
,
Now
our
Debt
was
not
pecuniary
but
penal
:
And
as
in
civil
Cases
,
where
one
becomes
Surety
for
another
,
he
is
obliged
to
pay
the
Debt
,
for
in
the
estimate
of
the
Law
they
are
but
one
person
;
So
the
Lord
Jesus
Christ
entring
into
this
relation
,
He
sustained
the
person
of
Sinners
,
when
the
Fulness
of
time
came
,
God
sent
his
Son
,
made
under
the
Law
,
that
he
might
redeem
them
that
were
under
the
Law
.
He
took
our
Nature
&
Condition
:
He
was
made
under
the
Law
Moral
and
Ceremonial
.
The
directive
part
of
the
Moral
Law
He
fulfilled
by
the
Innocency
of
his
Life
;
the
penalty
he
satisfied
as
our
Surety
,
being
under
an
Obligation
to
save
us
.
And
he
appeared
as
a
Sinner
in
his
subjection
to
the
Law
of
Moses
.
Hand-writing
was
against
us
;
He
therefore
enter'd
into
the
Bond
that
we
had
forfeited
.
In
his
Circumcision
He
signed
it
with
those
drops
of
Blood
,
which
were
an
earnest
of
his
shedding
the
rest
on
the
Cross.
For
whosoever
was
Circumcised
,
became
a
Debtor
to
the
whole
Law
.
And
we
may
observe
,
't
is
said
,
That
as
Moses
lifted
up
the
brazen
Serpent
,
so
the
Law
of
which
Moses
was
a
type
and
Minister
,
lifted
up
the
Messiah
on
the
Cross.
3.
The
Scripture
is
very
clear
and
express
in
setting
down
the
part
that
God
had
in
the
Sufferings
of
Christ
as
Supreme
Judg
,
the
impulsive
cause
that
moved
Him
,
their
proportion
to
the
punishment
of
the
Law
,
and
the
effect
of
them
for
our
Deliverance
.
He
was
delivered
by
the
determinate
counsel
and
foreknowledg
of
God
.
All
we
like
sheep
have
gone
astray
,
and
turned
every
one
to
his
own
waies
:
Our
Errours
were
different
,
but
the
issue
was
the
same
,
that
is
,
Eternal
Death
:
And
the
Lord
laid
on
him
the
iniquity
of
us
all
:
that
is
,
the
Punishment
of
our
Iniquities
.
His
Sufferings
had
such
a
respect
to
Sin
,
as
included
the
imputation
of
it
.
'T
was
an
act
of
Sovereignty
in
God
to
appoint
Christ
as
Man
to
be
our
Surety
,
but
an
act
of
Justice
to
inflict
the
punishment
,
when
Christ
had
undertaken
for
us
.
'T
is
said
,
He
hath
born
our
griefs
,
and
carried
our
sorrows
.
The
expressions
are
comprehensive
of
all
the
Miseries
of
his
Life
,
especially
his
last
Sufferings
.
The
Hebrew
words
Nasa
,
and
Sabal
signifie
such
a
taking
away
,
Peter
,
He
himself
bare
our
sins
in
his
own
Body
on
the
tree
.
This
necessarily
implies
the
derivation
of
our
guilt
to
him
,
and
the
consequent
of
it
,
the
transferring
of
our
punishment
.
Those
words
are
full
and
pregnant
to
the
same
purpose
:
He
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
Iniquities
,
the
chastisement
of
our
peace
was
on
him
,
and
with
his
stripes
we
are
healed
.
Where
the
meritorious
cause
of
his
Sufferings
is
set
down
,
as
appears
by
the
connexion
of
the
words
with
the
former
.
The
Jews
thought
him
stricken
,
smitten
of
God
,
and
afflicted
;
that
is
,
justly
punisht
for
Blasphemy
,
and
usurping
Divine
Honour
.
In
opposition
to
this
conceit
't
is
added
,
But
he
was
wounded
for
our
transgressions
.
This
the
Apostle
expresly
telleth
us
,
when
he
declares
that
Christ
died
for
our
Sins
.
This
will
appear
more
fully
,
by
considering
what
the
desert
of
Sin
is
.
By
our
Rebellion
we
made
the
forfeiture
of
Soul
&
Body
to
Divine
Justice
:
Death
,
both
the
first
and
the
second
,
was
the
Sentence
of
the
Law
.
Now
the
Sufferings
of
Christ
were
answerable
to
this
Punishment
.
The
Death
which
the
Law
threatned
for
Sin
,
was
to
be
accompanied
with
Dishonour
and
Pain
.
And
he
suffered
the
Death
of
the
Cross
to
which
a
special
Curse
was
annext
.
And
this
was
not
onely
in
respect
of
the
Judgment
of
Men
,
before
whom
a
Crucified
person
was
made
a
Spectacle
of
publick
Vengeance
for
his
Crimes
,
but
in
respect
of
Gods
declaration
concerning
it
.
The
Jews
were
commanded
that
none
should
hang
on
a
Tree
longer
then
the
Evening
;
It
pleased
the
Lord
to
bruise
him
:
this
principally
respects
the
Impressions
of
Wrath
made
upon
his
inward
Man
.
Father
of
Mercies
,
and
the
God
of
all
Consolations
forsook
him
,
then
he
broke
forth
into
a
mournful
complaint
.
Now
by
this
account
of
Christs
Sufferings
from
Scripture
,
't
is
evident
,
they
were
truly
penal
;
for
they
were
inflicted
for
Sin
,
by
the
Supreme
Judg
,
and
were
equivalent
to
the
Sentence
of
the
Law
.
And
the
benefit
we
receive
upon
their
account
,
proves
that
they
are
satisfaction
to
Divine
Justice
,
for
we
are
exempted
from
Punishment
,
by
his
Submission
to
it
.
He
freed
us
from
the
Curse
of
the
Law
,
being
made
a
Curse
for
us
.
The
Chastisements
of
our
Peace
was
upon
him
,
by
whose
stripes
we
are
healed
.
So
that
his
Death
being
the
Meritorious
Cause
of
freeing
the
Guilty
,
is
properly
Satisfaction
.
Before
I
proceed
to
the
second
Consideration
of
Christs
Death
,
I
will
briefly
answer
the
Objection
of
the
Socinians
,
viz.
That
't
is
a
Violation
of
Justice
to
transfer
the
Punishment
from
one
to
another
,
so
that
the
Righteous
God
could
not
Punish
his
innocent
Son
for
our
Sins
.
Now
to
show
the
invalidity
of
this
Pretence
we
must
consider
.
1.
That
Justice
is
not
an
irregular
appetite
of
Vengeance
arising
from
Hatred
that
cannot
be
satisfied
but
with
the
Destruction
of
the
Guilty
.
It
preserves
Right
with
pure
Affections
,
and
is
content
when
the
Injury
is
repair'd
,
from
whomsoever
satisfaction
comes
.
2.
Though
an
innocent
person
can't
suffer
as
innocent
without
Injustice
,
yet
he
may
voluntarily
contract
an
Obligation
,
which
will
expose
him
to
deserved
sufferings
.
The
Wisdom
and
Justice
of
all
Nations
agree
in
punishing
one
for
anothers
fault
,
where
consent
is
preceding
,
as
in
the
case
of
Hostages
.
And
although
it
is
Essential
to
the
Nature
of
Punishment
to
be
inflicted
for
Sin
,
yet
not
on
the
Person
of
the
Sinner
:
for
in
Conspectu
fori
,
the
Sinner
and
Surety
are
one
.
3.
That
exchange
is
not
allowed
in
Criminal
Causes
where
the
Guilty
ought
to
suffer
in
Person
,
't
is
not
from
any
Injustice
in
the
Nature
of
the
thing
,
for
then
it
would
not
be
allowed
in
Civil
;
but
there
are
special
Reasons
why
an
Innocent
Person
is
not
ordinarily
admitted
to
suffer
for
an
offender
.
1.
No
man
hath
absolute
Power
over
his
own
life
.
'T
is
a
depositum
consigned
to
him
for
a
time
,
and
must
be
preserv'd
till
God
,
or
the
Publick
good
,
calls
for
it
.
2.
The
Publick
would
suffer
prejudice
by
the
loss
of
a
good
Subject
.
Therefore
the
Rule
of
the
Law
is
just
,
Non
auditur
perire
volens
.
The
desire
of
one
that
devotes
himself
to
ruine
is
not
to
be
heard
.
And
the
guilty
person
who
is
spared
might
grow
worse
by
impunity
,
and
cause
great
disorders
by
his
evil
example
.
But
these
considerations
are
of
no
force
in
the
case
of
our
Saviour
:
For
,
1.
He
had
full
Power
to
dispose
of
his
life
:
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
again
:
this
Commandment
have
I
received
of
my
Father
.
He
declares
his
Power
as
God
,
that
his
life
intirely
depended
on
his
will
,
to
preserve
it
,
or
part
with
it
:
and
his
subjection
as
Mediator
to
the
order
of
his
Father
.
2.
Our
Saviour
could
not
finally
Perish
.
'T
was
not
possible
he
should
be
held
under
the
power
of
Death
.
Holy
One
of
God
should
perish
.
He
saved
us
through
his
Sufferings
,
though
as
by
fire
:
and
had
a
glorious
reward
in
the
issue
.
3.
There
is
an
infinite
good
redounds
from
his
Sufferings
:
for
Sinners
are
exempted
from
Death
,
and
the
preservation
of
the
guilty
is
for
the
glory
of
Gods
government
:
for
those
who
are
redeemed
by
his
Death
,
are
renewed
by
his
Spirit
.
He
covers
their
sins
,
that
he
may
cure
them
.
He
is
made
Righteousness
and
Sanctification
to
his
People
.
The
serious
belief
that
Christ
by
dying
hath
rescued
us
from
Hell
,
2.
The
Death
of
Christ
is
the
price
which
redeems
us
from
our
woful
Captivity
.
Mankind
was
fallen
under
the
dominion
of
Satan
and
Death
,
and
could
not
obtain
freedom
by
escape
,
or
meer
power
.
For
by
the
order
of
Divine
Justice
we
were
detained
Prisoners
;
So
that
till
God
the
Supreme
Judg
is
satisfied
,
there
can
be
no
discharge
.
Now
the
Lord
Christ
hath
procured
our
deliverance
by
his
Death
,
according
to
the
testimony
of
the
Apostle
,
We
have
Redemption
through
his
Blood
,
even
the
forgiveness
of
sins
.
His
Blood
is
congruously
called
a
price
,
because
in
consideration
of
it
our
Freedom
is
purchased
.
He
is
our
Redeemer
by
Ransom
;
He
gave
himself
a
Ransom
for
all
:
and
that
signifies
the
price
paid
for
the
freeing
of
a
Captive
.
The
word
used
by
the
Apostle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
a
special
Emphasis
,
it
signifies
an
exchange
of
conditions
with
us
,
the
redeeming
us
from
Death
,
by
dying
for
us
.
As
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
devoted
themselves
to
Death
,
for
the
rescuing
of
others
.
Our
Saviour
told
his
Disciples
that
the
Son
of
Man
came
to
give
his
Life
a
ransom
for
many
:
Evil
for
evil
:
And
if
a
Son
ask
of
his
Father
a
Fish
will
he
give
him
a
Serpent
for
a
Fish
?
When
't
is
used
in
respect
of
persons
,
it
imports
a
substitution
in
anothers
place
.
instead
of
his
Father
Herod
and
Peter
paid
tribute
for
Christ
,
that
is
,
representing
Him
:
the
effect
therefore
of
our
Saviours
words
,
that
He
gave
his
Life
a
Ransome
for
many
,
is
evidently
this
,
that
he
dy'd
in
their
stead
;
and
his
Life
as
a
Price
intervened
to
obtain
their
Redemption
.
'T
is
for
this
Reason
the
Glorified
Saints
sung
a
Hymn
of
Praise
to
the
Divine
Lamb
,
saying
,
Thou
art
worthy
for
thou
wast
slain
,
and
hast
redeemed
us
to
God
by
thy
Blood
.
This
singular
and
blessed
effect
of
Christs
Death
,
distinguishes
it
from
the
Death
of
the
most
Excellent
Martyrs
.
If
he
had
dyed
only
for
the
Confirmation
of
the
Gospel
,
or
to
exhibit
to
us
a
Pattern
of
Suffering
Graces
,
what
were
there
peculiar
and
extraordinary
in
his
Death
?
How
can
it
be
said
that
he
was
Crucified
for
us
alone
?
Christ
suffered
for
us
,
leaving
us
an
Example
that
we
should
follow
his
steps
:
who
his
own
self
bare
our
Sins
in
his
own
Body
on
the
Tree
;
by
whose
stripes
ye
were
healed
.
The
truth
is
,
if
the
sole
end
of
Christs
Death
were
to
induce
Men
to
believe
His
Promises
,
and
to
imitate
His
Graces
,
there
had
been
no
such
necessity
of
it
:
for
the
Miracles
he
did
,
had
been
sufficient
to
confirm
the
Gospel
,
yet
Remission
of
Sins
is
never
attributed
to
them
:
and
the
Miseries
he
Suffered
during
the
course
of
his
Life
,
had
been
sufficient
to
instruct
us
how
to
behave
our selves
under
Indignities
and
Persecutions
:
and
at
the
last
he
might
have
given
as
full
a
Testimony
to
the
Truth
of
his
Doctrine
by
his
descent
from
the
Cross
as
by
dying
for
us
.
But
no
lower
Price
than
his
Blood
could
make
Compensation
to
the
Law
,
and
satisfaction
to
God
,
and
to
deny
this
,
is
to
Rob
him
of
the
Glory
of
his
Death
,
and
to
destroy
all
our
Comfort
.
'T
is
objected
by
those
who
nullifie
the
Mystery
of
the
Cross
of
the
Lord
Jesus
;
How
could
God
receive
this
Price
,
since
he
gave
up
his
Son
to
that
Death
which
Redeems
us
?
And
how
can
our
Redeemer
,
supposing
him
God
,
make
satisfaction
to
himself
?
To
this
I
answer
.
1.
The
infinite
Goodness
of
God
in
giving
our
Redeemer
,
doth
not
devest
him
of
the
Office
of
Supreme
Judge
,
nor
prejudice
his
examining
of
the
Cause
according
to
his
Sovereign
Jurisdiction
,
and
his
receiving
a
Ransom
to
preserve
the
Rights
of
Justice
inviolable
.
There
is
an
eminent
instance
of
this
in
Zaleucus
,
the
Prince
of
the
Locrians
;
who
past
a
Law
that
Adulterers
should
lose
both
their
eyes
:
and
when
his
Son
was
convicted
of
that
Crime
,
the
people
who
respected
him
for
his
Excellent
Vertues
,
out
of
pity
to
him
,
interceded
for
the
Offender
.
2.
It
is
not
inconsistent
with
Reason
,
that
the
Son
of
God
cloathed
with
our
Nature
,
should
by
his
Death
make
Satisfaction
to
the
Deity
,
and
therefore
to
himself
.
In
the
according
of
two
Parties
,
a
Person
that
belongs
to
one
of
them
,
may
interpose
for
Reconciliation
,
provided
that
he
devests
his
own
Interest
,
and
leaves
it
with
the
Party
from
whom
he
comes
.
Thus
when
the
Senate
of
Rome
,
and
the
People
were
in
dissension
,
We
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
:
3.
The
Death
of
Christ
is
represented
under
the
notion
of
a
Sacrifice
offer'd
up
to
God
.
For
the
more
full
understanding
of
this
,
we
must
consider
that
Sacrifices
were
of
two
kinds
.
1.
Some
were
Eucharistical
:
They
are
called
Peace-offerings
,
by
which
the
Sacrificer
acknowledged
the
Bounty
of
God
,
and
his
own
unworthiness
,
and
rendered
Praise
for
a
favour
received
,
and
desired
the
Divine
Blessing
.
2.
Expiatory
:
The
Sin-offerings
for
the
averting
of
Gods
wrath
.
The
Institution
of
them
was
upon
a
double
Reason
;
1.
That
Man
is
a
sinner
,
and
therefore
obnoxious
to
the
just
indignation
and
extreme
displeasure
of
the
Holy
and
Righteous
God
.
2.
That
God
was
to
be
propitiated
,
that
he
might
pardon
them
.
These
Truths
are
engraven
in
the
natural
Consciences
of
Men
,
as
appeares
by
the●●
pretended
Expiations
of
sin
among
the
Heathens
:
But
are
more
clearly
reveal'd
in
the
Scripture
.
Under
the
Law
without
the
effusion
of
Blood
there
was
no
Remission
;
To
signifie
,
and
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
Greeks
.
Lev.
4.20
,
26
,
31
,
35.
2.
The
Effects
of
these
Sacrifices
declare
their
nature
:
And
they
are
answerable
to
their
threefold
respect
,
to
God
,
to
Sin
,
to
Man
.
To
God
,
that
his
Anger
might
be
appeased
;
to
Sin
,
that
the
fault
might
be
expiated
;
to
Man
,
that
the
guilty
person
might
obtain
Pardon
,
and
Freedom
from
Punishment
.
Thus
when
a
Sacrifice
was
duly
offered
,
't
is
said
to
be
of
a
sweet
savour
unto
the
Lord
,
and
to
atone
him
,
Lev.
1.17
.
and
the
Remission
of
Sins
,
with
the
Release
of
the
Sinner
followed
;
The
Priest
shall
expiate
it
,
that
is
declaratively
,
and
it
shall
be
forgiven
him
.
Now
there
was
a
double
Guilt
contracted
by
those
that
were
under
the
Mosaical
Dispensation
.
1.
Typical
,
From
the
breach
of
a
Ceremonial
Constitution
,
which
had
no
relation
to
Morality
.
Such
were
natural
Pollutions
,
accidental
Diseases
,
the
touching
of
a
dead
Body
,
&c.
which
were
esteemed
vicious
according
to
the
Law
,
and
the
Defiled
were
excluded
from
Sacred
and
Civil
Society
.
Now
these
Impurities
,
considered
in
themselves
,
deserved
no
punishment
.
For
involuntary
and
inevitable
Infirmities
,
and
corporeal
things
,
which
do
not
infect
the
inward
man
,
are
the
marks
of
our
abject
and
weak
state
,
but
are
not
in
themselves
sinfull
.
Therefore
Ceremonial
Guilt
was
expiated
by
a
Ceremonial
Offering
.
For
't
is
according
to
the
nature
of
things
,
that
Obligations
should
be
dissolved
by
the
same
means
,
by
which
they
are
contracted
.
As
therefore
those
Pollutions
were
penal
merely
by
the
positive
Will
of
God
;
So
,
(
the
exercise
of
his
Supreme
Right
being
tempered
with
Wisdome
and
Equity
,
)
he
ordained
that
the
guilt
should
be
abolisht
by
a
Sacrifice
,
and
that
they
should
be
fully
restored
to
their
former
Priviledges
.
Thus
the
Apostle
tells
us
,
that
the
Blood
of
those
Sacrifices
Sanctifies
to
the
purifying
of
the
flesh
,
that
is
,
2.
A
real
Guilt
which
respects
the
Conscience
,
and
was
contracted
from
the
breach
of
the
Moral
Law
,
and
subjected
the
Offender
to
Death
temporal
and
eternal
.
This
could
not
be
purged
away
by
those
Sacrifices
.
For
how
is
it
possible
the
Blood
of
a
Beast
should
cleanse
the
Soul
of
a
Man
,
or
content
the
Justice
of
an
offended
God
?
Nay
on
the
contrary
they
reviv'd
the
guilt
of
Sin
,
and
reinforced
the
rigour
of
the
Law
,
and
were
a
publick
profession
of
the
Misery
of
Men
:
For
this
reason
the
Law
is
called
the
Ministry
of
Death
.
As
the
Moral
contained
a
declaration
of
our
guilt
,
and
Gods
right
to
punish
,
so
all
the
parts
of
the
Ceremonial
were
either
arguments
and
convictions
of
Sin
,
or
images
of
the
punishment
due
for
them
.
But
as
they
had
a
relation
to
Christ
who
was
their
Complement
,
so
they
signified
the
expiation
of
moral
guilt
by
his
Sacrifice
,
New
Testament
.
2.
That
all
their
Effects
are
attributed
to
him
in
a
sublimer
and
most
perfect
manner
.
He
is
called
a
Lamb
in
the
notion
of
a
Sacrifice
,
The
Lamb
slain
from
the
foundation
of
the
world
.
our
Passover
that
was
sacrificed
for
us
.
The
Paschal
Lamb
in
its
first
Institution
had
an
expiatory
efficacy
,
for
God
by
looking
on
that
Blood
,
averted
the
destruction
from
the
Israelites
,
which
seized
on
the
Egyptians
.
This
was
the
reason
of
the
Prohibition
,
that
none
should
go
out
of
the
house
till
the
Morning
,
lest
they
should
be
struck
by
the
destroying
Angel
:
Not
but
that
the
Angel
could
distinguish
the
Israelites
from
the
Egyptians
abroa●
,
but
't
was
typical
,
to
shew
their
security
was
in
being
under
the
guard
of
the
Lambs
Blood
,
which
was
shed
to
spare
theirs
.
Thus
the
Apostle
Peter
tells
us
,
We
are
redeemed
by
the
Blood
of
the
pure
and
perfect
Lamb.
And
he
was
represented
by
the
red
Heifer
,
For
if
the
Blood
of
Bulls
and
Goats
,
and
the
ashes
of
an
Heifer
sprinkling
the
unclean
,
sanctifieth
to
the
purifying
of
the
Flesh
▪
How
much
more
shall
the
Blood
of
Christ
purge
the
Conscience
?
Especially
the
Anniversary
Sacrifice
,
which
was
the
Abridgment
and
Recapitulation
of
all
the
rest
,
had
an
eminent
respect
to
Christ
:
The
whole
Epistle
to
the
Hebrews
is
tinctured
with
this
divine
Doctrine
.
Secondly
,
The
Effects
of
Christs
Death
are
infinitely
more
excellent
than
those
that
proceeded
from
Levitical
Sacrifices
.
The
Law
had
a
shadow
of
good
things
to
come
;
But
the
real
Virtue
and
Efficacy
is
only
found
in
Christ
.
1.
The
Aversion
of
Gods
Wrath
is
ascribed
to
his
Death
;
according
to
the
Words
of
the
Apostle
:
Whom
God
hath
set
forth
to
be
a
Propitiation
through
Faith
in
his
Blood
,
to
declare
his
Righteousness
for
the
Remission
of
Sins
that
are
past
,
through
the
forbearance
of
God
,
to
declare
,
I
say
,
at
this
time
his
Righteousness
,
that
he
might
be
Just
,
and
the
justifier
of
him
that
believed
in
Jesus
.
A
Propitiation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Title
of
the
Mercy-Seat
,
declare
his
Righteousness
,
that
is
,
that
Glorious
Attribute
that
inclines
him
to
punish
Sinners
:
For
in
the
Legal
Propitiations
,
although
the
guilt
of
Men
was
publickly
declared
in
the
Death
of
the
Sacrifices
,
yet
the
Justice
of
God
did
not
fully
appear
,
since
he
accepted
the
Life
of
a
Beast
in
Compensation
for
the
Life
of
a
Man
:
but
in
the
Death
of
Christ
he
hath
given
the
most
clear
Demonstration
of
his
Justice
,
a
sufficient
Example
of
his
Hatred
to
Sin
,
Condemning
it
,
and
Revenging
himself
upon
it
,
in
the
Person
of
his
beloved
Son
;
that
the
whole
World
may
acknowledge
't
was
not
from
any
Inadvertency
,
but
meerly
by
the
Dispensation
of
his
Wisdom
and
Goodness
that
he
forbore
so
long
.
And
by
the
Death
of
Christ
he
hath
declared
that
Glorious
Mystery
which
no
created
Understanding
could
ever
have
conceived
,
that
he
is
inflexibly
just
,
and
will
not
suffer
sin
to
pass
unpunish'd
,
and
that
he
justifies
those
who
are
guilty
in
themselves
,
if
by
a
purifying
Faith
they
receive
Christ
for
Pardon
.
The
same
Apostle
tells
us
,
that
Christ
hath
given
himself
for
us
,
[
*
](A26796-e45910-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
allusion
to
the
peace-offering
and
sin-offering
;
for
the
truth
of
both
is
in
the
death
of
Christ
,
which
appeases
God
,
and
obtains
the
Blessings
that
depend
on
his
favour
.
an
Offering
and
a
Sacrifice
to
God
for
a
sweet
smelling
savour
,
Eph.
5.2
.
He
is
qualified
as
a
Priest
,
whose
Office
it
was
to
present
to
God
an
offering
for
Appeasing
his
Anger
;
He
gave
himself
;
the
Oblation
that
is
added
to
his
Death
,
gives
the
compleat
Formality
of
a
Sacrifice
to
it
;
for
't
is
the
Priest
gives
being
to
the
Sacrifice
:
and
the
effect
of
it
is
,
to
be
a
sweet
smelling
savour
to
God
,
that
is
,
to
conciliate
his
Favour
to
us
.
The
same
phrase
is
applyed
to
the
Sin-Offering
under
the
Law
.
For
if
when
we
were
enemies
we
were
reconciled
to
God
by
the
death
of
his
Son
,
much
more
being
reconciled
,
we
shall
be
saved
by
his
Life
.
And
the
same
Apostle
tells
us
,
that
God
was
in
Christ
reconciling
the
World
to
himself
,
not
imputing
their
trespasses
unto
them
;
we
pray
you
therefore
in
Christs
stead
,
be
reconciled
to
God
.
A
double
Reconciliation
is
mentioned
,
that
of
God
to
Men
,
and
of
Men
to
God
:
the
first
is
the
ground
of
the
Apostle's
exhortation
,
the
latter
the
effect
of
it
.
The
first
was
obtained
by
the
Death
of
Christ
,
who
by
imputation
had
our
guilt
transferred
upon
Him
,
and
consequently
our
punishment
,
and
in
consideration
of
it
,
God
who
is
Just
and
Holy
is
willing
to
pardon
penitent
Believers
.
The
latter
is
by
the
powerful
working
of
the
Spirit
,
who
assures
Men
that
are
guilty
,
and
therefore
suspicious
and
fearful
of
God's
anger
,
that
he
is
most
willing
to
pardon
them
upon
their
repentance
,
since
he
hath
in
such
an
admirable
manner
found
out
the
means
to
satisfie
his
Justice
.
2.
The
true
expiation
of
sin
is
the
effect
of
Christs
Death
.
He
is
called
the
Lamb
of
God
,
that
takes
away
the
sins
of
the
World
.
Now
sin
may
be
taken
away
in
two
manners
.
First
,
by
removing
its
guilt
,
and
exempting
the
Person
that
committed
it
from
Death
;
and
when
this
is
effected
by
enduring
the
punishment
that
was
due
to
sin
,
't
is
properly
expiation
.
Secondly
,
By
healing
the
corrupt
inclinations
of
the
Heart
,
from
whence
actual
sins
proceed
.
'T
is
true
,
our
Redeemer
takes
away
sin
in
both
these
respects
:
he
delivers
from
the
Damnation
and
Dominion
of
it
:
for
he
is
made
of
God
our
Righteousness
and
Sanctfication
.
He
bore
them
in
his
own
Body
on
the
Tree
.
For
the
native
force
of
the
word
signifies
,
not
only
to
take
away
,
Blood
cleanseth
from
all
sin
:
that
it
purgeth
the
Conscience
foom
dead
Works
;
and
that
we
are
washt
from
our
sins
in
His
Blood
.
The
frequent
Sprinklings
and
Purifications
with
Water
under
the
Law
,
prefigured
our
cleansing
from
the
defilements
of
sin
by
the
Grace
of
the
Spirit
;
but
the
shedding
of
the
Blood
of
Sacrifices
was
to
purge
away
sins
▪
so
far
as
they
made
liable
to
a
Curse
.
Thirdly
,
Our
exemption
from
punishment
,
and
our
restoration
to
Communion
with
God
in
Grace
and
Glory
is
the
fruit
of
his
expiating
sin
.
For
this
reason
the
Blood
of
the
Mediator
speaks
better
things
then
that
of
Abel
:
The
sum
of
all
is
this
,
That
as
under
the
Law
God
was
not
appeased
without
shedding
of
Blood
,
nor
sin
expiated
without
suffering
the
punishment
,
nor
the
sinner
pardoned
without
the
substitution
of
a
sacrifice
;
so
all
these
are
eminently
accomplisht
in
the
Death
of
Christ
.
He
reconciled
God
to
us
by
his
most
precious
Blood
,
and
expiated
sin
by
enduring
the
Curse
,
and
hath
procured
our
pardon
by
being
made
sin
for
us
.
So
that
't
is
most
evident
,
that
the
proper
and
direct
end
of
the
Death
of
Christ
was
,
that
God
might
exercise
his
Mercy
to
the
guilty
sinner
in
a
way
that
is
honourable
to
his
Justice
▪
'T
is
objected
,
that
if
God
from
infinite
Mercy
gave
his
Son
to
us
,
then
antecedently
to
the
coming
of
Christ
he
had
the
highest
love
for
mankind
,
and
consequently
there
was
no
need
that
Christ
by
his
Death
should
satisfie
Justice
,
to
reconcile
him
to
us
.
But
a
clear
answer
may
be
given
to
this
by
considering
,
1.
That
Anger
and
Love
are
consistent
at
the
same
time
,
and
may
in
several
respects
be
terminated
on
the
same
subject
.
A
Father
resents
a
double
affection
towards
a
rebellious
Son
;
he
loves
him
as
his
Son
,
is
angry
with
with
him
as
disobedient
.
Thus
in
our
laps'd
state
God
had
compassion
on
us
as
his
creatures
,
and
was
angry
with
us
as
sinners
.
As
the
injured
party
he
laid
aside
his
anger
,
but
as
the
preserver
of
Justice
he
required
satisfaction
.
2.
We
must
dinstinguish
between
a
love
of
good-will
and
compassion
,
and
a
love
of
complacency
.
The
first
is
that
which
moved
God
to
ordain
the
means
,
that
without
prejudice
to
his
other
perfections
he
might
confer
pardon
and
all
spiritual
benefits
upon
us
:
the
other
is
that
whereby
he
delights
in
us
being
reconciled
to
him
,
and
renewed
according
to
his
Image
.
The
first
supposes
him
placable
,
the
latter
that
he
is
appeased
.
There
is
a
visible
instance
of
this
in
the
case
of
Job's
Friends
.
The
Lord
said
to
Eliphaz
the
Temanite
,
My
anger
is
kindled
against
thee
,
and
thy
two
Friends
;
because
ye
have
not
spoken
of
me
the
things
that
are
right
,
as
my
Servant
Job
.
Here
is
a
declaration
of
God's
anger
,
yet
with
the
mixture
of
Love
:
for
it
follows
,
therefore
take
unto
you
now
seven
Bullocks
,
and
seven
Rams
,
and
go
to
my
Servant
Job
,
and
offer
up
for
your selves
a
burnt-offering
,
and
my
Servant
Job
shall
pray
for
you
,
for
him
will
I
accept
.
He
loved
them
when
he
directed
the
way
that
they
might
be
restored
to
his
Favour
;
yet
he
was
not
reconciled
,
for
then
there
had
been
no
need
of
Sacrifices
to
atone
his
anger
.
2.
T
is
further
objected
,
that
supposing
the
Satisfaction
of
Christ
to
Justice
,
both
the
freeness
and
greatness
of
God's
Love
in
pardoning
sinners
,
will
be
much
lessen'd
.
But
it
will
appear
that
the
Divine
Mercy
is
not
prejudiced
in
either
of
those
respects
.
First
,
The
freenss
of
Gods
Love
is
not
diminished
,
for
that
is
the
original
mover
in
our
Salvation
,
and
hath
no
cause
above
it
,
to
excite
or
draw
it
forth
,
but
meerly
arises
from
his
own
will
.
This
Love
is
so
absolute
that
it
hath
no
respect
to
the
sufferings
of
Christ
as
Mediator
:
for
God
so
loved
the
World
,
that
he
gave
his
Son
to
die
for
us
;
and
that
which
is
the
effect
and
testimony
of
his
Love
,
cannot
be
the
impulsive
cause
of
it
.
This
first
Love
of
God
to
Man
is
commended
to
us
in
Christ
,
who
is
the
medium
to
bring
it
honorably
about
.
Secondly
,
Grace
in
Scripture
is
never
opposed
to
Christs
Merits
,
but
to
ours
.
If
we
had
made
Satisfaction
,
Justice
it self
had
absolved
us
.
For
the
Law
having
two
parts
,
the
command
of
our
Duty
which
consists
in
a
moral
good
,
and
the
sanction
of
the
punishment
that
is
a
physical
evil
;
to
do
or
to
suffer
is
necessary
,
not
both
:
or
,
if
we
had
provided
a
Surety
,
such
as
the
Judge
could
not
reject
,
we
had
been
infinitely
obliged
to
him
,
but
not
to
the
favour
of
the
Judg.
But
't
is
otherwise
here
.
God
sent
the
Reconciler
when
we
were
enemies
,
and
the
Pardon
that
is
dispenc'd
to
us
upon
the
account
of
his
Sufferings
,
is
the
effect
of
meer
Mercy
.
We
are
justified
freely
by
his
Grace
,
through
the
Redemption
that
is
in
Jesus
Chris
.
'T
is
pure
Love
that
appointed
and
accepted
,
that
imputes
and
applies
his
Righteousness
to
us
.
And
as
the
Freeness
,
so
the
Riches
of
his
Mercy
is
not
lessened
by
the
Satisfaction
Christ
made
for
us
.
'T
is
true
we
have
a
pattern
of
God's
Justice
,
never
to
be
parallel'd
,
in
the
Death
of
Christ
:
but
to
the
severity
of
Justice
towards
his
only
beloved
Son
,
his
clemency
towards
us
guilty
Rebels
is
fully
comensurate
.
For
He
pardons
us
without
the
expence
of
one
drop
of
our
Blood
,
though
the
Soul
of
Christ
was
poured
forth
as
an
Offering
for
Sin
.
Thus
in
an
admirable
manner
He
satisfies
Justice
,
and
glorifies
Mercy
:
and
this
could
have
been
no
other
way
effected
:
for
if
He
had
given
His
Spirit
alone
to
restore
us
to
His
Image
,
His
Love
had
eminently
appeared
,
but
the
honour
of
his
Justice
had
not
been
secured
.
But
in
our
Redemption
they
are
infinitely
magnified
;
His
Love
could
give
no
more
than
the
Life
of
His
Son
,
and
Justice
required
no
less
:
for
Death
being
the
Wages
of
Sin
,
there
could
be
no
satisfaction
without
the
Death
of
our
Redeemer
.
CHAP.
XIV
.
The
Compleatness
of
Christ's
Satisfaction
proved
from
the
Causes
and
Effects
of
it
.
The
Causes
are
the
Quality
of
his
Person
,
and
Degrees
of
his
Sufferings
.
The
Effects
are
His
Resurrection
,
Ascension
,
Intercession
at
Gods
right
hand
,
and
his
exercising
the
Supreme
Power
in
Heaven
and
Earth
.
The
excellent
Benefits
which
God
reconciled
bestows
on
Men
,
are
the
Effects
and
Evidences
of
his
compleat
Satisfaction
.
They
are
Pardon
of
Sin
,
Grace
,
and
Glory
.
That
Repentance
and
Faith
are
required
,
in
order
to
the
partaking
of
the
Benefits
purchased
by
Christ's
Death
,
doth
not
lessen
the
Merit
of
his
Sufferings
.
That
Afflictions
and
D●ath
are
inflicted
on
Believers
,
doth
not
derogate
from
their
All-sufficiency
.
THe
Third
thing
to
be
considered
is
the
Compleatness
of
the
Satisfaction
that
Christ
hath
made
,
by
which
it
will
appear
that
Gods
Justice
as
well
as
Mercy
is
fully
glorified
in
his
Sufferings
.
For
the
proof
of
this
I
will
first
consider
the
Causes
from
whence
the
compleatness
of
his
Satisfaction
arises
.
Secondly
,
The
Effects
that
proceed
from
it
,
which
are
convincing
Evidences
that
God
is
fully
appeas'd
.
The
Causes
of
his
compleat
Satisfaction
are
two
.
1.
The
Quality
of
his
Person
derives
an
infinite
value
to
his
obedient
Sufferings
.
Our
Surety
was
equally
God
,
and
as
truely
Infinite
in
His
Perfections
as
the
Father
,
who
was
provoked
by
our
Sins
,
therefore
he
was
able
to
make
Satisfaction
for
them
.
He
is
the
Son
of
God
not
meerly
in
respect
of
the
honour
of
his
Office
,
or
the
special
Favour
of
God
,
for
on
these
accounts
that
Title
is
communicated
to
others
:
but
his
only
Son
by
Nature
.
The
sole
preheminence
in
Gifts
and
Dignity
would
give
Him
the
title
of
the
first-born
,
In
whom
we
have
Redemption
through
his
Blood
,
even
the
forgiveness
of
Sins
,
who
is
the
image
of
the
invisible
God
:
Not
an
artificial
Image
which
imperfectly
represents
the
Original
;
As
a
Picture
that
sets
forth
the
Colour
and
Figure
of
a
Man
,
but
not
his
Life
and
Nature
:
But
the
essential
and
exact
Image
of
his
Father
,
that
expresses
all
his
glorious
Perfections
in
their
immensity
and
eternity
.
This
is
testified
expresly
in
Hebr.
1.3
.
The
Son
of
God
,
the
brightness
of
his
Glory
,
and
the
express
Image
of
his
Person
,
having
purged
by
himself
our
sins
,
is
set
down
on
the
right
hand
of
Majesty
on
High
.
From
hence
arises
the
infinite
difference
between
the
Sacrifices
of
the
Law
,
and
Christs
,
in
their
value
and
vertue
.
This
with
admirable
Emphasis
is
set
down
in
Hebr.
9.13
,
14.
For
if
the
blood
of
Bulls
and
of
Goats
,
and
the
ashes
of
an
Heifer
sprinkling
the
unclean
,
sanctifieth
to
the
purification
of
the
flesh
;
How
much
more
shall
the
Blood
of
Christ
,
who
through
the
Eternal
Spirit
offer'd
himself
without
spot
to
God
,
purge
your
Consciences
from
dead
works
to
serve
the
living
God
?
Wherein
the
Apostle
makes
a
double
Hypothesis
.
1.
That
the
Legal
Sacrifices
were
ineffectual
to
purifie
from
real
guilt
.
2.
That
by
their
Typical
Cleansing
,
they
signified
the
washing
away
of
moral
guilt
by
the
Blood
of
Christ
.
1.
Their
insufficiency
to
expiate
Sin
appears
,
if
we
consider
the
subject
;
Sin
is
to
be
expiated
in
the
same
nature
wherein
't
was
committed
;
now
the
Beasts
are
of
an
inferiour
rank
,
and
have
no
communion
with
Man
in
his
nature
:
Or
,
if
we
consider
the
object
,
God
was
provoked
by
Sin
,
and
He
is
a
Spirit
,
The
worshippers
once
purged
should
have
had
no
more
conscience
of
sin
.
'T
is
the
sense
of
Guilt
,
offered
himself
up
by
the
Eternal
Spirit
to
the
Father
,
is
a
Sacrifice
not
only
Intelligent
and
Reasonable
,
but
incomparably
more
precious
than
the
most
noble
Creatures
in
Earth
or
in
Heaven
it self
.
He
was
Priest
and
Sacrifice
in
respect
of
both
His
Natures
,
His
entire
Person
was
the
Offerer
and
Offering
:
Therefore
the
Apostle
from
the
excellency
of
his
Sacrifice
,
infers
the
unity
of
its
Oblation
,
and
from
thence
concludes
its
Efficacy
.
Christ
did
not
by
the
Blood
of
Bulls
and
Goats
,
but
by
his
own
Blood
He
entred
in
once
to
the
Holy
Place
,
having
obtained
eternal
Redemption
for
us
:
and
by
one
Offering
He
hath
for
ever
perfected
them
who
are
sanctified
.
Upon
this
account
God
promised
in
the
New-Covenant
,
That
their
Sins
and
Iniquities
He
would
remember
no
more
,
having
received
compleat
satisfaction
by
the
Sufferings
of
his
Son
.
'T
is
now
said
that
once
in
the
end
of
the
world
hath
he
appeared
,
to
put
away
Sin
by
the
Sacrifice
of
himself
.
And
as
it
is
appointed
for
all
men
once
to
die
▪
and
after
Death
comes
Judgment
:
So
Christ
was
once
offered
to
bear
the
Sins
of
many
,
and
unto
them
that
look
for
him
shall
he
appear
the
second
time
without
sin
.
As
there
is
no
other
natural
death
to
suffer
between
Death
and
Judgment
,
so
there
is
no
other
propitiatory
Sacrifice
between
his
all-sufficient
Death
on
the
Cross
,
and
the
last
coming
of
our
Redeemer
.
There
is
one
Consideration
I
shall
adde
,
to
shew
the
great
difference
between
Legal
Sacrifices
and
the
Death
of
Christ
as
to
its
saving
vertue
.
The
Law
absolutely
forbids
the
eating
of
Blood
,
and
the
peoples
tasting
of
the
Sin-offerings
;
to
signifie
the
imperfection
of
those
Sacrifices
.
For
since
they
were
consumed
in
their
Consecration
to
Gods
Justice
,
and
nothing
was
left
for
the
nourishment
of
the
Offerers
,
't
was
a
sign
they
could
not
appease
God
.
The
Offerers
had
communion
with
them
when
they
brought
them
to
the
Altar
,
and
in
a
manner
derived
their
guilt
to
them
,
but
they
had
no
vertue
by
them
in
coming
from
it
.
The
Sinner
conveyed
death
to
the
Sacrifice
,
but
did
not
receive
life
from
it
.
But
Christ
the
Lamb
of
God
was
not
swallowed
up
in
his
Offering
to
Divine
Justice
:
'T
is
his
peculiar
Glory
that
He
hath
compleatly
made
Satisfaction
.
We
may
feed
upon
the
flesh
of
this
precious
Victim
,
and
drink
his
Blood
.
As
He
enter'd
into
communion
of
Death
with
us
,
so
we
are
partakers
of
Life
by
Him
.
2.
The
Compleatness
of
his
Satisfaction
is
grounded
on
the
degrees
of
his
Sufferings
.
There
was
no
defect
in
the
payment
He
made
.
We
owed
a
debt
of
Blood
to
the
Law
,
and
his
Life
was
offer'd
up
as
a
Sacrifice
:
otherwise
the
Law
had
remained
in
its
full
vigour
,
and
Justice
had
been
unsatisfied
.
That
a
Divine
Person
hath
suffered
our
Punishment
,
is
properly
the
reason
of
our
Redemption
.
As
't
is
not
the
quality
of
the
Surety
that
releases
the
Debtor
from
Prison
,
but
the
payment
which
he
makes
in
his
name
.
The
Blood
of
Christ
shed
,
2.
The
effects
and
evidences
of
his
compleat
Satisfaction
are
,
First
,
His
Resurrection
from
the
Grave
.
For
if
we
consider
the
Lord
Christ
in
the
quality
of
our
Surety
,
He
satisfied
the
Law
in
his
Death
:
and
having
made
compleat
payment
of
our
debt
,
He
received
the
acquittance
in
his
Resurrection
.
His
Death
appeased
God
,
His
Resurrection
assures
Men.
As
he
rose
himself
,
so
in
one
concurrent
action
God
is
said
to
raise
him
.
from
Prison
,
by
publick
sentence
;
which
is
an
indubitable
argument
of
the
validity
and
acceptance
of
the
payment
made
by
him
in
our
name
.
For
being
under
such
bonds
as
the
Justice
and
Power
of
God
,
he
could
never
have
loosed
the
pains
of
Death
,
Now
the
God
of
peace
who
brought
again
from
the
dead
the
great
Shepherd
of
the
Sheep
,
through
the
Blood
of
the
everlasting
Covenant
.
The
Divine
Power
was
not
put
forth
till
God
was
pacified
.
Justice
incensed
exposed
him
to
Death
,
and
Justice
appeased
freed
Him
from
the
dead
.
And
his
Resurrection
is
attributed
to
his
Blood
,
that
being
the
full
price
of
his
and
our
liberty
.
In
short
,
when
inflexible
Justice
ceases
to
punish
,
there
is
the
strongest
proof
't
is
satisfied
.
Secondly
,
His
Ascent
into
Heaven
,
and
Intercession
for
us
prove
the
compleatness
and
alsufficiency
of
his
Sacrifice
.
If
He
had
been
excluded
from
the
Divine
Presence
,
there
had
been
just
cause
to
suspect
that
anger
had
been
still
remaining
in
God's
Breast
;
but
His
admission
into
Heaven
is
an
infallible
testimony
that
God
is
reconciled
.
This
our
Saviour
produces
as
the
Argument
by
which
the
Holy
Ghost
will
overcome
the
guilty
fears
of
Men.
He
shall
convince
the
World
of
Righteousnss
,
because
I
go
to
my
Father
.
This
will
be
more
evident
,
by
considering
his
entry
into
Heaven
as
the
true
High
Priest
,
who
carried
the
Blood
of
the
New-Covenant
into
the
Celestial
Sanctuary
.
For
the
opening
this
,
we
are
to
consider
there
are
two
parts
of
the
Priestly
Office
.
1.
To
offer
Sacrifice
.
2.
To
make
intercession
for
the
People
by
vertue
of
the
Sacrifice
.
This
was
performed
by
the
High-Priest
in
the
Feast
of
Atonement
which
was
celebrated
in
the
month
Tisri
.
of
inaccessible
light
.
And
it
was
the
Throne
of
God
,
where
he
reigned
:
according
to
the
Language
of
the
Psalmist
,
He
dwelt
between
the
Cherubims
.
For
Christ
is
not
entered
into
the
Holy
places
made
with
hands
,
which
are
the
Figures
of
the
true
,
but
into
Heaven
its
self
,
now
to
appear
in
the
presence
of
God
for
us
.
As
the
High-Priest
might
not
enter
into
that
sacred
and
terrible
place
,
neither
could
he
propitiate
God
without
sprinkling
the
Blood
of
the
slain
Sacrifice
;
So
our
Redeemer
first
performed
what
was
necessary
for
the
Expiation
of
Sin
,
and
then
He
past
through
the
visible
Heavens
,
and
ascended
before
the
Throne
of
God
to
appear
as
our
Advocate
.
He
made
an
oblation
of
Himself
on
the
Earth
,
before
He
could
make
intercession
for
us
in
Heaven
,
which
is
the
consummation
of
his
Priestly
Office
.
The
first
was
a
proper
Sacrifice
,
the
second
is
a
commemoration
of
it
:
Therefore
He
is
said
To
appear
before
his
Father
by
Sacrifice
.
Besides
what
hath
been
discours'd
of
the
order
and
dependance
of
these
parts
of
his
Priestly
Office
,
1.
The
manner
of
his
Intercession
.
2.
It
s
omnipotent
Efficacy
.
1.
The
manner
of
it
.
He
doth
not
appear
in
the
form
of
a
Suppliant
upon
his
Knees
before
the
Throne
,
offering
up
tears
and
strong
cries
as
in
the
day
of
his
flesh
,
but
He
sits
at
Gods
right
hand
making
intercession
for
us
.
He
sollicits
our
Salvation
,
not
as
a
favour
to
him
▪
but
as
the
price
of
his
Sufferings
,
and
as
due
to
his
infinite
Merit
.
His
Blood
in
the
same
manner
pleads
for
our
Pardon
,
as
the
blood
of
righteous
Abel
call'd
for
vengeance
against
the
Murderer
:
2.
The
omnipotent
Efficacy
of
his
Intercession
proves
that
God
is
fully
satisfied
.
He
frees
us
from
the
greatest
Evils
,
and
obtains
for
us
the
greatest
Good
in
the
quality
of
Mediator
.
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
Jesus
Christ
the
Righteous
;
and
he
is
the
propitiation
for
our
Sins
,
and
not
for
ours
only
,
but
for
the
Sins
of
the
whole
world
.
He
disarms
the
Anger
of
God
,
and
hinders
the
effects
of
his
Indignation
against
repenting
Sinners
.
Now
the
prevalency
of
his
Mediation
is
grounded
on
the
perfection
of
his
Sacrifice
.
The
blessedness
of
Heaven
is
confer'd
on
Believers
according
to
his
Will
.
Father
,
I
will
that
those
whom
thou
hast
given
me
,
be
with
me
where
I
am
to
see
my
glory
.
'T
is
for
this
reason
that
the
Office
of
Mediator
is
incommunicable
to
any
Creature
.
There
is
one
God
,
and
one
Mediator
between
God
and
Man
,
the
Man
Christ
Jesus
,
who
gave
himself
a
ransom
for
all
.
The
Apostle
makes
a
Parallel
between
the
unity
of
the
Mediator
,
and
of
the
Deity
,
which
is
most
Sacred
and
inviolable
.
For
the
right
of
Intercession
,
as
't
is
an
authoritative
act
,
is
founded
in
Redemption
,
they
cannot
be
divided
.
And
we
may
observe
by
the
way
,
How
the
Popish
Doctrine
that
erects
as
many
Advocates
as
Angels
,
or
Saints
,
or
whoever
are
Canonised
,
is
guilty
of
Impiety
and
Folly
:
Of
Impiety
,
In
taking
the
Sovereign
Crown
from
the
Head
of
Christ
to
adorn
others
with
it
,
as
if
they
had
more
credit
with
God
,
or
compassion
for
Men
:
And
of
Folly
,
In
expecting
benefits
by
their
Intercession
,
who
have
no
satisfactory
Merit
to
purchase
them
.
The
numerous
Advocates
that
are
conceived
by
superstitious
Persons
in
their
Fancies
,
are
like
the
counterfeit
Suns
,
Thirdly
,
The
Compleatness
of
his
Satisfaction
is
fully
proved
by
the
glorious
issue
of
his
Sufferings
.
This
will
be
most
evident
by
considering
the
connexion
and
dependance
which
his
Glory
hath
upon
his
Humiliation
:
And
that
is
twofold
:
1.
A
dependance
of
Order
.
His
Abasement
and
Sufferings
were
to
precede
his
Majesty
and
Power
:
As
in
Nature
things
pass
from
a
lower
state
to
Perfection
.
This
Order
was
necessary
.
For
being
originally
in
the
form
of
God
,
it
was
impossible
he
should
be
advanced
,
little
lower
than
the
Angels
and
after
raised
above
them
.
2.
A
dependance
of
efficacy
.
Glory
is
the
reward
of
his
Sufferings
.
This
is
expresly
declared
by
the
Apostle
.
Christ
humbled
himself
,
and
became
obedient
to
the
Death
of
the
Cross
,
wherefore
God
hath
highly
exalted
him
,
and
given
him
a
Name
above
every
name
,
that
at
the
Name
of
Jesus
every
knee
should
bow
;
The
mark
of
that
homage
that
all
creatures
pay
to
him
.
This
exaltation
is
correspondent
to
the
degrees
of
his
abasement
.
His
Body
was
restored
to
Life
and
Immortality
,
and
ascended
on
a
bright
Cloud
,
God's
Chariot
,
being
attended
with
Angels
,
and
the
everlasting
Gates
opened
to
receive
the
King
of
Glory
:
He
is
set
down
at
the
right
hand
of
the
Throne
of
the
Majesty
in
Heaven
:
this
signifies
that
Divine
Dignity
to
which
He
is
advanced
,
Messiah
should
sit
at
the
right
hand
of
God
,
till
he
made
his
Enemies
his
Footstool
,
by
reigning
;
for
he
must
reign
till
he
hath
put
all
his
Enemies
under
his
feet
.
That
the
Father
hath
made
him
Lord
and
Christ
:
That
is
,
by
a
Soveraign
trust
hath
committed
to
him
the
Government
of
the
Church
,
and
the
World
:
not
devesting
himself
of
his
essential
Dominion
,
but
exercising
it
by
Christ
.
The
height
of
this
Dignity
is
emphatically
set
forth
by
the
Apostle
:
The
Father
hath
seated
him
at
his
own
right
hand
in
the
Heavenly
places
,
far
above
all
Principalities
,
and
Powers
,
and
Might
,
and
Dominion
,
(
which
titles
signify
the
several
degrees
of
Glory
,
among
the
Angels
)
and
every
name
that
is
named
not
only
in
this
World
▪
but
that
which
is
to
come
:
that
is
,
hath
given
him
a
transcendent
and
incommunicable
Glory
,
the
use
of
names
being
to
signify
the
quality
of
Persons
.
In
short
,
he
is
made
the
Head
of
the
Church
,
and
Judge
of
the
World
:
Angels
and
Men
shall
stand
before
his
Tribunal
,
and
receive
their
Eternal
decision
from
him
.
Now
in
this
oeconomy
of
our
Mediator
,
his
Humiliation
was
the
cause
of
his
Exaltation
upon
a
double
account
.
1.
As
the
Death
of
Christ
was
an
expression
of
such
humility
,
such
admirable
Obedience
to
God
,
such
Divine
Love
to
Men
,
that
it
was
perfectly
pleasing
to
his
Father
,
and
his
Power
being
equal
to
his
Love
he
infinitely
rewarded
it
.
2.
The
Death
of
Christ
was
for
Satisfaction
to
Justice
,
and
when
he
had
done
that
Work
,
he
was
to
enter
into
rest
.
It
behoved
Christ
to
Suffer
and
enter
into
Glory
.
'T
is
true
,
When
by
himself
He
had
purged
our
sins
,
He
sat
down
on
the
right
hand
of
the
Majesty
on
high
.
And
after
he
had
made
one
Sacrifice
for
sins
,
for
ever
sate
down
on
the
right
hand
of
God
.
And
not
only
the
Will
of
the
Father
,
but
the
nature
of
the
thing
it self
required
this
way
of
proceeding
.
For
Jesus
Christ
by
voluntary
susception
undertaking
to
satisfie
the
Law
for
us
,
as
he
was
obliged
to
suffer
what
was
necessary
in
order
to
our
Redemption
,
so
't
was
reasonable
after
Justice
was
satisfied
,
that
the
humane
nature
should
be
freed
from
its
infirmities
,
and
the
Glory
of
his
Divine
be
so
conspicuous
,
that
every
tongue
should
confess
that
Jesus
who
was
despised
on
Earth
is
supreme
Lord
:
The
Apostle
sums
up
all
together
in
that
triumphant
challeng
,
Who
shall
lay
any
thing
to
the
charge
of
God's
Elect
?
'T
is
God
that
justifies
,
who
is
he
that
condemneth
?
'T
is
Christ
that
died
,
yea
rather
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
3.
The
excellent
benefits
which
God
reconciled
bestows
upon
us
,
are
the
effects
and
evidences
of
the
compleatness
of
Christs
Satisfaction
.
And
these
are
pardon
of
Sin
,
Grace
,
and
Glory
.
The
Apostle
tells
us
that
the
Law
made
nothing
perfect
:
all
its
Sacrifices
and
Ceremonies
could
not
expiate
the
guilt
,
Christ
by
one
Offering
hath
perfected
for
ever
them
that
are
Sanctified
.
1.
Our
Justification
is
the
effect
of
his
Death
:
for
the
obligation
of
the
Law
is
made
void
by
it
.
God
forgives
us
our
Trespasses
,
blotting
out
the
hand-writing
of
Ordinances
that
was
against
us
,
out
of
the
way
,
nailing
it
to
his
Cross.
The
terms
are
used
,
that
are
proper
to
the
cancelling
a
civil
Bond.
The
killing
letter
of
the
Law
is
abolisht
by
the
Blood
of
the
Cross
,
the
Nails
and
the
Spear
have
rent
it
in
pieces
,
to
signifie
that
its
condemning
power
is
taken
away
.
Now
the
infinite
vertue
of
his
Death
in
taking
away
the
guilt
of
sin
will
more
fully
appear
,
if
we
consider
.
1.
That
it
hath
procured
Pardon
for
sins
committed
in
all
ages
of
the
World
.
Without
the
intervention
of
a
Sacrifice
God
would
not
Pardon
,
and
the
most
costly
that
were
offered
up
by
sinners
,
were
of
no
value
to
make
compensation
to
Justice
:
but
the
Blood
of
Christ
was
the
only
propitiation
for
sins
committed
before
his
comming
.
The
Apostle
tells
us
,
He
was
not
obliged
to
offer
himself
often
,
as
the
High-Priest
entered
into
the
Holy
place
every
year
,
with
the
Blood
of
others
,
but
now
once
in
the
end
of
the
World
hath
he
appeared
to
put
away
sin
,
by
the
Sacrifice
of
himself
.
The
direct
sense
of
the
Words
is
,
that
the
virtue
of
his
Sacrifice
extended
it self
to
all
times
:
for
otherwise
in
regard
Men
have
always
needed
propitiation
,
He
must
have
Suffered
often
since
the
Creation
of
the
World
.
And
if
it
be
askt
how
His
Death
had
a
saving
influence
before
He
actually
Suffered
?
the
answer
is
clear
:
We
must
consider
the
Death
of
Christ
not
as
a
Natural
but
Moral
cause
:
't
is
not
as
a
Medicine
that
heals
,
but
as
a
Ransom
that
frees
a
Captive
.
Natural
Causes
operate
nothing
before
their
real
existence
;
but
't
is
not
necessary
that
moral
Causes
should
have
an
actual
being
;
't
is
sufficient
that
they
shall
be
,
and
that
the
person
with
whom
they
are
effectual
,
accept
the
Promise
.
As
a
Captive
is
releast
upon
assurance
given
that
he
will
send
his
ransom
,
though
't
is
not
actually
deposited
.
Thus
the
death
of
Christ
was
available
to
purchase
pardon
for
Believers
before
his
coming
;
for
he
interposed
as
their
Surety
,
and
God
,
to
whom
all
things
are
present
,
knew
the
accomplishment
of
it
in
the
appointed
time
.
He
is
therefore
call'd
the
Lamb
slain
from
the
foundation
of
the
world
;
Adam
all
die
,
so
by
Christ
all
are
made
alive
.
'T
is
true
,
under
the
old
Testament
they
had
not
a
clear
knowledg
of
him
,
yet
they
enjoyed
the
benefit
of
his
unvaluable
Sufferings
.
For
the
medium
by
which
the
benefits
our
Redeemer
purchased
,
are
conveyed
to
Men
,
is
not
the
exact
knowledg
of
what
he
did
and
suffered
,
but
sincere
Faith
in
the
Promise
of
God
.
Now
the
Divine
Revelation
being
the
rule
and
measure
of
Faith
,
such
a
degree
was
sufficient
to
Salvation
,
as
answered
the
general
discovery
of
Grace
.
Believers
depended
upon
God's
goodness
to
pardon
them
in
such
a
way
as
was
honourable
to
his
Justice
.
They
had
some
general
Knowledge
that
the
Messiah
should
come
,
and
bring
Salvation
:
Abraham
rejoiced
to
see
the
day
of
Christ
:
Moses
valued
the
Afflictions
of
Christ
,
more
than
the
Treasures
of
Aegypt
.
And
Believers
in
general
are
described
to
be
waiters
for
the
Consolation
of
Israel
.
In
short
,
the
Jewish
and
Christian
Church
are
essentially
one
;
they
differ
no
more
than
the
morning
and
Evening
Star
,
which
is
the
same
,
but
is
diversly
called
,
from
its
appearance
before
the
Sun-rising
,
or
after
its
setting
.
So
our
Faith
respects
a
Saviour
that
is
past
,
theirs
respected
Him
as
to
come
.
Besides
,
The
saving
vertue
of
his
Death
as
it
reaches
to
all
former
,
so
to
all
succeeding
Ages
.
He
is
the
same
,
yesterday
,
to
day
,
and
for
ever
;
not
only
in
respect
of
his
Person
,
but
his
Office
.
He
is
able
to
save
to
perpetuity
all
that
shall
address
to
God
by
Him
:
Since
He
ever
lives
to
make
Intercession
▪
The
Pardon
that
He
once
purchased
,
shall
ever
be
applied
to
contrite
Believers
.
The
Covenant
that
was
sealed
with
his
Blood
is
eternal
,
and
the
Mercies
contained
in
it
.
2.
The
perfection
of
his
Sacrifice
is
evident
,
by
its
expiating
universally
the
guilt
of
all
transgressions
.
'T
is
true
,
Sins
in
their
own
nature
are
different
,
some
have
a
crimson
guilt
attending
them
,
and
accordingly
Conscience
should
be
affected
:
But
the
Grace
of
the
Gospel
makes
no
difference
.
The
Apostle
tells
us
,
that
the
Blood
of
Christ
cleanseth
from
all
sins
:
Whatever
the
kinds
,
degrees
and
circumstances
are
.
As
the
Deluge
overflowed
the
highest
Mountains
,
as
well
as
the
least
Hill
,
so
pardoning
Mercy
covers
Sins
of
the
first
magnitude
as
well
as
the
smallest
.
Under
the
Law
,
one
Sacrifice
could
expiate
but
one
Offence
,
though
but
against
a
carnal
Commandment
,
but
this
one
washes
away
the
guilt
of
all
Sins
against
the
Moral
Law
.
And
in
that
Dispensation
no
Sacrifices
were
instituted
for
Idolatry
,
Adultery
,
Murder
,
and
other
Crimes
;
which
were
certainly
punisht
with
Death
.
But
under
the
Gospel
,
Sins
of
what
quality
soever
,
if
repented
of
,
are
pardoned
.
The
Apostle
having
reckoned
up
Idolaters
,
Adulterers
,
and
many
other
notorious
Sinners
that
shall
not
inherit
the
Kingdom
of
Heaven
,
such
were
some
of
them
;
but
they
were
sanctified
,
and
justified
in
the
Name
of
the
Lord
Jesus
Chris
.
'T
is
true
,
Those
who
sin
against
the
Holy
Ghost
are
excepted
from
Pardon
:
But
the
Reason
is
,
Because
the
Death
of
Christ
was
not
appointed
for
the
Expiation
of
it
:
And
there
being
no
Sacrifice
,
there
is
no
Satisfaction
,
and
consequently
no
Pardon
.
The
Wisdome
and
Justice
of
God
requires
this
Severity
against
them
:
For
if
he
that
despised
Moses
Law
died
without
Mercy
,
of
how
much
sorer
punishment
shall
he
be
thought
worthy
,
who
hath
troden
under
foot
the
Son
of
God
,
and
hath
counted
the
Blood
of
the
Covenant
wherewith
he
was
sanctified
an
unholy
thing
,
and
hath
done
despite
to
the
Spirit
of
Grace
?
that
is
,
They
renounce
their
Redeemer
as
if
he
were
not
the
Son
of
God
,
and
virtually
consent
to
the
cruel
Sentence
past
against
Him
,
as
if
he
had
blasphemed
when
He
declared
Himself
to
be
so
,
and
thereby
out
sin
his
Sufferings
.
How
reasonable
is
it
they
should
be
for
ever
deprived
of
the
Benefits
,
who
obstinately
reject
the
Means
that
purchased
them
.
2.
The
Death
of
Christ
hath
procured
Grace
for
Men.
We
made
a
Forfeiture
of
our
Original
Holiness
,
and
were
righteously
deprived
of
it
.
And
till
Divine
Justice
was
appeased
,
all
influences
of
Grace
were
suspended
.
Now
the
Death
of
Christ
opened
Heaven
,
and
brought
down
the
Spirit
,
who
is
the
Principle
of
Renovation
in
us
.
The
world
lay
in
wickedness
as
a
Carcass
in
the
grave
,
3.
The
receiving
Believers
into
Heaven
is
a
convincing
proof
of
the
all-sufficiency
of
his
Sacrifice
.
For
Justice
will
not
permit
that
Glory
and
Immortality
,
which
are
the
Priviledges
of
the
Righteous
,
should
be
given
to
guilty
&
defiled
Creatures
.
Therefore
our
Saviour's
first
and
greatest
work
was
to
remove
the
bar
,
that
excluded
us
from
the
place
of
Felicity
.
'T
is
more
difficult
to
justifie
a
Sinner
,
than
to
glorifie
a
Saint
.
The
Goodness
of
God
inclines
Him
to
bestow
Happiness
on
those
who
are
not
obnoxious
to
the
Law
;
but
his
Justice
was
to
be
aton'd
by
Sufferings
.
Now
what
stronger
Argument
can
there
be
,
that
God
is
infinitely
pleased
with
what
His
Son
hath
done
and
suffered
for
his
People
,
than
the
taking
of
them
into
his
Presence
to
see
his
Glory
?
The
Apostle
sets
down
this
order
in
the
work
of
our
Redemption
,
That
Christ
being
made
perfect
by
Sufferings
,
that
is
,
having
consummated
that
part
of
his
Office
which
respected
the
expiation
of
Sin
;
He
became
the
Author
of
eternal
Salvation
to
all
that
obey
him
.
To
sum
up
all
,
't
is
observable
,
that
the
Scripture
attributes
to
the
Death
of
Christ
not
only
Satisfaction
,
whereby
we
are
redeemed
from
Punishment
;
but
such
a
redundant
Merit
,
as
purchases
for
us
Adoption
,
Blood
of
the
Covenant
,
Blood
of
the
Testament
,
it
conveyes
to
us
a
Title
to
Heaven
it self
;
according
to
that
of
St.
Paul
,
we
have
boldness
to
enter
into
the
Holiest
by
his
Blood
.
I
will
remove
two
slender
prejudices
against
this
Doctrine
;
1.
That
Repentance
and
Faith
are
required
in
order
to
the
partaking
of
the
precious
benefits
which
Christ
hath
purchased
,
doth
not
lessen
the
Merit
of
his
Death
,
and
the
compleatness
of
the
Satisfaction
made
to
God
by
it
.
For
we
must
consider
,
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
another
in
his
stead
.
Upon
the
payment
of
the
first
,
actual
freedom
immediately
follows
.
If
a
Debtor
pays
the
sum
he
ows
,
or
a
Criminal
endure
the
punishment
of
the
Law
,
they
are
actually
discharged
,
and
never
liable
to
be
sued
or
suffer
again
.
But
when
the
same
that
the
Law
requires
is
not
paid
,
but
something
else
,
by
another
;
the
release
of
the
guilty
is
suspended
upon
those
cond●tions
,
which
he
that
freely
makes
satisfaction
,
〈◊〉
the
Governour
who
by
favour
accepts
it
,
are
●●eased
to
appoint
.
Now
't
is
thus
in
the
transaction
of
our
Redemption
:
Christ
laid
down
his
Life
for
us
,
and
this
was
not
the
very
thing
in
strict
sense
that
the
Law
required
.
For
according
to
the
threatning
,
the
Soul
that
sins
shall
die
;
the
Delinquent
in
his
own
person
was
to
suffer
the
penalty
:
and
there
was
no
necessity
natural
or
moral
that
obliged
God
to
admit
of
his
Satisfaction
for
our
discharge
.
If
the
Law
had
exprest
that
the
sinner
or
his
surety
should
suffer
,
there
had
been
no
need
of
a
better
Covenant
.
But
in
this
the
Grace
of
God
so
illustrously
appears
,
that
by
his
appointment
the
punishment
of
the
guilty
was
transfer'd
to
the
Innocent
,
who
voluntarily
undertook
for
them
.
In
this
respect
God
truly
pardons
sin
,
though
he
received
intire
Satisfaction
;
for
he
might
in
right
have
refused
it
.
Now
these
things
being
supposed
,
although
the
Blood
of
Christ
was
a
price
so
precious
,
that
it
can
only
be
valued
by
God
that
received
it
,
and
might
worthily
have
redeemed
a
thousand
Worlds
,
yet
the
effects
of
it
are
to
be
dispensed
according
to
the
Eternal
Covenant
between
the
Father
and
the
Son
,
and
the
tenor
of
it
is
revealed
in
the
Gospel
,
viz.
that
Repentance
and
Faith
are
the
conditions
,
upon
which
the
obtaining
pardon
of
sin
,
and
all
the
blessings
which
are
the
consequents
of
it
depends
:
thus
Christ
who
makes
Satisfaction
,
and
God
that
accepts
it
,
declare
.
The
Commission
of
the
Apostles
from
his
own
mouth
was
to
preach
Repentance
,
and
Remission
of
sins
in
his
name
to
all
Nations
:
and
he
was
exalted
by
God
to
be
a
Prince
,
and
a
Saviour
,
for
to
give
repentance
to
Israel
,
and
forgiveness
of
sin
.
The
establishing
of
this
order
is
not
a
meer
positive
command
,
wherein
the
will
of
the
Law-giver
is
the
sole
ground
of
our
duty
;
but
there
is
a
special
congruity
and
reason
in
the
nature
of
the
thing
it self
.
For
Christ
hath
satisfied
Justice
,
that
God
may
exercise
pardoning
Mercy
in
such
a
manner
as
is
suitable
to
his
other
perfections
.
Now
't
is
contrary
to
his
Wisdom
to
dispense
the
precious
benefits
of
his
Sons
Blood
to
impenitent
Unbelievers
;
to
give
such
rich
Pearls
,
and
so
dearly
bought
,
to
Swine
that
will
trample
them
under
their
feet
;
to
bestow
Salvation
on
those
who
despise
the
Saviour
.
'T
is
contrary
to
his
Holiness
to
forgive
those
who
will
securely
abuse
his
favour
,
as
if
his
pardon
were
a
priviledge
and
license
to
sin
against
him
.
Nay
,
final
Impenitency
is
unpardonable
to
Mercy
it self
.
For
the
objects
of
Justice
and
Mercy
cannot
be
the
same
:
now
an
impenitent
sinner
is
necessarily
under
the
revenging
Justice
of
God
.
'T
is
no
disparagement
to
his
omnipotency
that
he
cannot
save
such
.
For
although
God
can
do
whatsoever
he
will
,
yet
he
can
will
nothing
but
what
is
agreeable
to
his
Nature
.
Not
that
there
is
any
Law
above
God
,
that
obliges
him
to
act
,
but
he
is
a
Law
to
himself
.
And
the
more
excellent
his
perfections
are
,
the
less
he
can
contradict
them
.
As
't
is
no
reflection
upon
his
power
that
he
cannot
die
,
neither
is
it
that
he
can
do
nothing
unbecoming
his
perfections
.
On
the
contrary
,
it
implies
weakness
to
be
liable
to
any
such
act
.
Thus
supposing
the
Creature
Holy
,
it
is
impossible
but
he
should
love
it
,
not
that
he
ows
any
thing
to
the
Creature
,
but
in
regard
he
is
infinitely
good
:
and
if
impenitent
and
obstinate
in
sin
,
he
cannot
but
hate
and
punish
it
;
not
that
he
is
accountable
for
his
Actions
,
but
because
he
is
infinitely
Just.
And
from
hence
it
appears
,
that
the
requiring
of
Repentance
and
Faith
in
order
to
the
actual
partaking
of
the
blessings
our
Redeemer
purchased
,
doth
not
diminish
the
value
of
his
Satisfaction
,
they
being
not
the
causes
of
pardon
,
but
necessary
qualifications
in
the
subject
that
receives
it
.
2.
It
doth
not
lessen
the
Compleatness
of
his
Satisfaction
,
that
Believers
are
liable
to
Afflictions
and
Death
.
For
these
are
continued
according
to
the
agreement
between
God
and
our
Redeemer
,
for
other
ends
than
satisfaction
to
Justice
,
which
was
fully
accomplisht
by
him
.
This
will
appear
by
several
Considerations
.
1.
Some
Afflictions
have
not
the
nature
of
a
Punishment
,
but
are
intended
only
for
the
exercise
of
their
Graces
;
That
the
trial
of
their
Faith
,
Patience
,
and
Hope
being
much
more
precious
than
of
Gold
that
perisheth
,
though
it
be
tried
by
the
fire
,
might
be
found
unto
praise
.
To
you
it
is
given
in
the
behalf
of
Christ
to
suffer
:
Not
only
the
Graces
of
Faith
and
Fortitude
,
but
the
Affliction
was
given
:
So
Believers
are
declared
Happy
,
when
they
are
partakers
of
Christs
Sufferings
:
for
the
Spirit
of
Glory
rests
on
them
.
Now
it
is
evident
that
Afflictions
of
this
nature
are
no
Punishments
.
For
since
't
is
essential
to
Punishment
to
be
inflicted
for
a
Fault
,
and
every
Fault
hath
a
turpitude
in
it
;
It
necessarily
follows
,
that
Punishment
which
is
the
brand
of
a
crime
must
be
alwaies
attended
with
infamy
,
and
the
Sufferer
under
shame
.
But
Christians
are
honourable
by
their
Sufferings
for
God
,
as
they
conform
them
to
the
Image
of
his
Son
,
who
was
consecrated
by
Sufferings
.
2.
Afflictions
are
sent
sometimes
not
with
respect
to
a
Sin
committed
,
but
to
prevent
the
commission
of
it
:
and
this
distinguishes
them
from
Punishments
.
For
the
Law
deters
from
Evil
,
not
by
inflicting
,
but
threatning
the
Penalty
.
But
in
the
Divine
Discipline
there
is
another
Reason
.
God
afflicts
to
restrain
from
Sin
:
As
St.
Paul
had
a
thorn
in
the
flesh
to
prevent
Pride
.
3.
Those
Evils
that
are
inflicted
on
Believers
for
Sin
,
do
not
diminish
the
power
and
value
of
Christ's
Passion
.
For
we
must
distinguish
between
Punishments
which
are
meerly
castigatory
for
the
good
of
the
Offender
,
and
that
are
purely
vindictive
for
the
just
Satisfaction
of
the
Law
.
Now
Believers
are
liable
to
the
first
,
but
are
freed
from
the
other
.
For
Christ
hath
redeemed
them
from
the
Curse
of
the
Law
,
being
made
a
Curse
for
them
.
The
Popish
Doctrine
of
Satisfaction
to
offended
Justice
by
our
suffering
temporal
Evils
,
is
attended
with
many
pernicious
Consequences
.
1.
It
robs
the
Cross
of
Christ
of
one
part
of
its
Glory
,
as
if
something
were
left
to
us
to
make
up
,
in
the
degrees
and
vertue
of
his
Sufferings
.
2.
It
reflects
on
Gods
Justice
,
as
if
He
exacted
two
different
Satisfactions
for
Sin
:
the
one
from
Christ
our
Surety
,
the
other
from
the
Sinner
.
3.
It
disparages
his
Mercy
,
in
making
Him
to
punish
whom
He
pardons
,
and
to
inflict
a
Penalty
after
the
Sin
is
remitted
.
4.
'T
is
dangerous
to
Man
,
by
feeding
a
false
Presumption
in
him
,
as
if
by
the
merit
of
his
sufferings
he
could
expiate
Sin
,
and
obtain
part
of
that
Salvation
which
we
entirely
owe
to
the
Death
of
our
Redeemer
.
The
difference
between
Chastisements
,
and
purely
vindictive
Punishments
,
appears
in
three
things
.
1.
In
the
Causes
from
whence
they
proceed
.
The
severest
Sufferings
of
the
Godly
are
not
the
effects
of
the
Divine
Vengeance
.
'T
is
true
,
they
are
Evidences
of
Gods
displeasure
against
them
for
Sin
,
but
not
of
Hatred
.
For
being
reconciled
to
them
in
Christ
,
He
beares
an
unchangeable
Affection
to
them
;
and
Love
cannot
hate
,
though
it
may
be
angry
.
The
motive
that
excites
God
to
correct
them
is
Love
:
according
to
that
testimony
of
the
Apostle
,
Whom
the
Lord
loves
He
chastens
.
2.
They
differ
in
their
measures
.
The
Evils
that
Believers
suffer
are
alwaies
proportioned
to
their
strength
.
They
are
not
the
sudden
eruptions
of
Anger
,
but
deliberate
Dispensations
:
David
deprecates
Gods
Judgment
as
't
is
opposed
to
Favour
,
Enter
not
into
Judgment
with
thy
Servant
,
O
Lord
:
Correct
me
,
Oh
Lord
,
in
thy
Judgment
,
not
in
thy
Fury
.
'T
is
the
gracious
Promise
of
God
to
David
with
respect
to
Solomon
:
If
he
commit
Iniquity
I
will
chasten
him
with
the
rod
of
men
,
and
with
the
stripes
of
the
childaen
of
men
:
that
is
,
Chastise
him
moderately
:
For
in
the
stile
of
the
Scripture
as
things
are
magnified
by
the
Epithet
Divine
,
or
of
God
,
as
the
Cedars
of
God
,
that
is
,
very
tall
;
And
Nineve
is
called
The
City
of
God
,
that
is
,
very
great
:
So
to
signifie
things
that
are
in
a
mediocrity
,
the
Scripture
uses
the
Epithet
humane
,
or
of
Men
:
And
according
to
the
Rule
of
Opposition
,
the
Rod
of
God
is
an
extraordinary
Affliction
which
destroys
the
Sinner
;
't
is
such
a
Punishment
as
a
man
can
neither
inflict
,
nor
endure
:
But
the
Rod
of
Men
is
a
moderate
Correction
,
that
doth
not
exceed
the
strength
of
the
Patient
.
But
every
purely
vindictive
Punishment
which
the
Law
pronounces
,
is
in
proportion
to
the
nature
of
the
Crime
,
not
the
strength
of
the
Criminal
.
3.
They
are
distinguisht
by
the
intention
and
end
of
God
in
inflicting
them
.
1.
In
Chastisements
God
primarily
designs
the
Profit
of
his
People
,
That
they
may
be
partakers
of
his
Holiness
.
When
they
are
secure
and
carnal
,
He
awakens
Conscience
by
the
sharp
voice
of
the
Rod
;
to
reflect
upon
Sin
,
to
make
them
observant
for
the
future
;
to
render
their
Affections
more
indifferent
to
the
World
,
and
stronger
towards
Heaven
.
The
Apostle
expresses
the
nature
of
Chastisements
,
When
we
are
judged
,
we
are
instructed
by
the
Lord
:
They
are
more
lively
Lessons
than
those
which
are
by
the
Word
alone
,
and
make
a
deeper
impression
upon
the
heart
.
David
acknowledges
,
Before
he
was
afflicted
he
went
astray
,
but
now
have
I
kept
thy
words
.
Corrupt
Nature
makes
Gods
Favours
pernicious
,
but
his
Grace
makes
our
Punishments
profitable
.
Briefly
,
They
are
not
satisfactions
for
what
is
past
,
but
admonitions
for
the
time
to
come
.
But
purely
vindictive
Judgments
are
not
inflicted
for
the
reformation
of
an
Offender
,
but
to
preserve
the
honour
of
the
Sovereign
,
and
Publick
Order
,
and
to
make
compensation
for
the
breach
of
the
Law
.
If
any
advantage
accrue
to
the
Offender
't
is
accidental
,
and
besides
the
intention
of
the
Judg.
2.
The
end
of
chastisements
upon
Believers
is
to
prevent
their
final
destruction
.
When
we
are
Judged
,
we
are
Chastened
of
the
Lord
,
that
we
may
not
be
condemned
with
the
World
.
And
this
sweetens
and
allays
all
their
Sufferings
.
As
the
Psalmist
declares
,
Let
the
Righteous
smite
me
,
and
it
shall
be
a
kindness
,
let
him
reprove
me
,
it
shall
be
an
excellent
oile
,
which
shall
not
break
my
head
.
But
the
Vindictive
Punishment
of
a
Malefactor
is
not
to
prevent
his
condemnation
;
for
Death
is
sometimes
the
Sentence
.
In
this
respect
the
temporal
evils
that
befal
the
Wicked
and
the
Godly
,
though
materially
the
same
,
yet
legally
differ
.
For
to
the
Wicked
they
are
as
so
many
earnests
of
the
compleat
payment
they
shall
make
to
Justice
in
another
World
;
the
beginnings
of
Eternal
Sorrows
:
but
to
the
Godly
they
are
in
order
to
their
Salvation
.
They
are
as
the
Red-Sea
,
through
which
the
Israelites
past
to
the
Land
of
Promise
,
but
the
Egyptians
were
drowned
in
it
.
Briefly
,
their
Sufferings
differ
as
much
in
their
issue
,
as
the
Kingdoms
of
Heaven
and
of
Hell
.
2.
That
Death
remains
to
Believers
,
doth
not
lessen
the
perfection
of
Christs
Satisfaction
.
'T
is
true
considered
absolutely
,
't
is
the
revenge
of
the
Law
for
sin
,
and
the
greatest
temporal
evil
,
so
that
it
may
seem
strange
,
that
those
who
are
Redeemed
by
an
Alsufficient
ransom
,
should
pay
this
Tribute
to
the
King
of
Terrors
.
But
the
nature
of
it
is
changed
:
't
is
a
Curse
to
the
wicked
inflicted
for
Satisfaction
to
Justice
,
but
a
Priviledge
to
Believers
.
Blessed
are
the
dead
that
die
in
the
Lord
.
that
precious
in
the
sight
of
the
Lord
is
the
Death
of
his
Saints
:
Christ
hath
taken
away
what
is
truly
destructive
in
it
.
'T
is
continued
for
their
advantage
.
1.
Corruption
hath
so
depraved
the
sensitive
appetite
,
that
during
our
natural
state
we
are
not
intirely
freed
from
it
:
but
Death
that
destroyes
the
natural
frame
of
the
Body
,
puts
an
end
to
sin
.
And
in
this
respect
,
there
is
a
great
difference
between
the
Death
of
Christ
and
of
Believers
:
the
end
of
his
was
to
remove
the
guilt
of
sin
,
of
theirs
to
extinguish
the
reliques
of
it
.
2.
'T
is
a
delivery
from
Temporal
evils
,
and
an
entrance
into
Glory
.
Death
and
Despair
seize
on
the
Wicked
at
once
,
but
the
Righteous
hath
hope
in
his
Death
.
3.
The
Grave
shall
give
up
its
spoils
at
the
last
.
It
retains
the
Body
for
a
time
,
not
to
destroy
but
purifie
it
.
that
whoever
believes
on
him
shall
not
see
death
,
for
he
will
raise
them
up
at
the
last
day
.
He
that
dies
a
Man
,
shall
revive
an
Angel
,
cloathed
with
Light
and
Immortality
.
I
will
conclude
this
argument
with
the
words
of
St.
Austin
:
Ablato
criminis
nexu
,
relicta
est
mors
.
Nunc
vero
majore
&
mirabiliore
gratia
Salvatoris
in
usus
justitiae
peccati
poena
est
conversa
:
CHAP.
XV.
Inferences
.
In
the
Death
of
Christ
there
is
the
clearest
discovery
of
the
evil
of
sin
.
The
strictness
of
divine
Justice
is
most
visible
in
it
.
The
consideration
of
the
ends
of
Christs
Death
takes
off
the
scandal
of
the
Cross
,
and
changes
the
offence
into
admiration
.
The
Satisfaction
of
Justice
by
Christs
Sufferings
affords
the
strongest
assurance
that
God
is
ready
to
pardon
sinners
.
The
absolute
necessity
of
complying
with
the
terms
of
the
Gospel
for
Justification
.
There
are
but
two
wayes
of
appearing
before
the
supreme
Judge
:
either
in
Innocence
,
or
by
the
Righteousness
of
Christ
:
The
Causes
why
men
reject
Christ
are
,
a
legal
temper
that
is
natural
to
them
,
and
the
predominant
love
of
sin
.
The
unavoidable
misery
of
all
that
will
not
submit
to
our
Saviour
.
1.
FRom
hence
we
may
discover
most
clearly
the
evil
of
Sin
,
which
no
Sacrifice
could
expiate
but
the
Blood
of
the
Son
of
God
.
'T
is
true
,
the
internal
Malignity
of
Sin
,
abstracted
from
its
dreadful
effects
,
is
most
worthy
of
our
hatred
.
For
't
is
in
its
own
nature
direct
enmity
against
God
,
and
obscures
the
Glory
of
all
his
Attributes
.
'T
is
the
violation
of
his
Majesty
,
who
is
the
universal
Sovereign
of
Heaven
and
Earth
.
A
contrariety
to
his
Holiness
,
which
shines
forth
in
his
Law
.
A
despising
his
Goodness
,
the
atractive
to
Obedience
.
The
contempt
of
his
Omniscience
,
which
sees
every
sin
when
't
is
commited
.
The
slighting
of
his
terrible
Justice
and
Power
,
as
if
the
Sinner
could
secure
himself
from
his
Indignation
.
A
denial
of
his
Truth
,
as
if
the
threatning
were
a
vain
terror
to
scare
Men
from
sin
.
And
all
this
done
voluntarily
to
please
an
irregular
corrupt
Appetite
,
by
a
despicable
Creature
,
who
absolutely
depends
upon
God
for
his
being
and
happiness
.
These
Considerations
seriously
pondered
,
are
most
proper
to
discover
the
extremity
of
its
evil
.
But
sensible
demonstrations
are
most
powerful
to
convince
and
affect
us
:
and
those
are
taken
from
the
fearful
Punishments
that
are
inflicted
for
Sin
.
Now
the
Torments
of
Hell
which
are
the
just
and
full
recompence
of
Sin
,
are
not
sensible
till
they
are
inevitable
.
And
temporal
Judgments
cannot
fully
declare
the
infinite
Displeasure
of
God
against
the
wilful
contempt
of
his
Authority
.
But
in
the
Sufferings
of
Christ
't
is
exprest
to
the
utmost
.
If
Justice
it self
had
rent
the
Heavens
,
and
come
down
in
the
most
visible
Terrour
to
revenge
the
Rebellions
of
Men
,
it
could
never
have
made
stronger
impressions
upon
us
,
than
the
Death
of
Christ
duely
considered
.
The
Destruction
of
the
World
by
Water
;
the
miraculous
burning
of
Sodom
and
Gomorrah
by
showers
of
Fire
,
and
all
other
the
most
terrible
Judgments
,
do
not
afford
such
a
sensible
instruction
of
the
evil
of
Sin
.
If
we
regard
the
Dignity
of
his
Person
,
and
the
depth
of
his
Sufferings
,
He
is
an
unparallel'd
example
of
Gods
Indignation
for
the
breach
of
his
Holy
Law
.
For
He
that
was
the
Son
of
God
,
and
the
Lord
of
Glory
,
was
made
a
Man
of
Sorrowes
.
He
endured
Derision
,
Scourgings
,
Stripes
,
and
at
last
a
cruel
and
cursed
Death
.
The
Holy
of
Holies
was
crucified
between
two
Thieves
.
By
how
much
the
Life
of
Christ
was
more
precious
than
the
lives
of
all
men
,
so
much
in
his
Death
doth
the
wrath
of
God
appear
more
fully
against
Sin
,
than
it
would
in
the
destruction
of
the
whole
world
of
Sinners
.
And
His
Spiritual
Sufferings
infinitely
exceeded
all
His
Corporeal
.
The
Impressions
of
Wrath
that
were
inflicted
by
Gods
immediate
Hand
upon
his
Soul
,
forced
from
him
those
strong
Cries
,
that
moved
all
the
powers
of
Heaven
and
Earth
with
Compassion
.
If
the
curtain
were
drawn
aside
,
and
we
should
look
into
the
Chambers
of
Death
,
where
Sinners
lie
down
in
Sorrow
for
ever
;
and
hear
the
woful
expressions
,
and
deep
Complaints
of
the
Damned
,
with
what
horrour
and
distraction
they
speak
of
their
torments
,
we
could
not
have
a
fuller
testimony
of
God's
Infinite
displeasure
against
sin
,
than
in
the
Anguish
and
Agonies
of
our
Redeemer
.
For
whatever
His
Sufferings
were
in
kind
,
yet
in
their
degree
and
measure
they
were
equally
terrible
with
those
that
condemned
Sinners
endure
.
Now
how
is
it
possible
that
Rational
Agents
should
freely
,
in
the
open
light
,
for
perishing
vanities
dare
to
commit
sin
?
Can
they
avoid
or
endure
the
Wrath
of
an
Incensed
God
?
If
God
spared
not
his
Son
when
he
came
in
the
similitude
of
sinful
flesh
,
how
shall
Sinners
who
are
deeply
and
universally
defiled
escape
?
Can
they
fortifie
themselves
against
the
Supreme
Judge
?
Can
they
encounter
with
the
fury
of
the
Almighty
,
the
apprehensions
of
which
made
the
Soul
of
Christ
heavy
unto
Death
?
Have
they
patience
to
bear
that
for
ever
,
which
was
to
Christ
,
who
had
the
strength
of
the
Deity
to
support
him
,
intolerable
for
a
few
hours
?
If
it
were
so
with
the
green
Tree
,
what
will
become
of
the
dry
,
when
exposed
to
the
fiery
Tryal
?
If
he
that
was
Holy
and
Innocent
suffered
so
dreadfully
,
what
must
they
expect
,
who
add
impenitency
to
their
guilt
,
and
live
in
the
bold
commission
of
Sin
,
without
reflection
and
remorse
?
What
prodigious
Madness
is
it
to
drink
iniquity
like
water
,
as
a
harmless
thing
,
when
't
is
a
poison
so
deadly
,
that
the
least
drop
of
it
brings
certain
ruine
?
What
desperate
Folly
,
to
have
slight
apprehensions
of
that
,
which
is
attended
with
the
first
and
second
Death
?
Nothing
but
unreasonable
Infidelity
and
Inconsideration
can
make
men
venturous
to
provoke
the
living
God
,
who
is
infinitely
sensible
of
their
Sins
,
and
who
both
can
and
will
punish
them
by
Torments
extreme
and
eternal
.
2.
The
strictness
of
Divine
Justice
appears
,
that
required
Satisfaction
equivalent
to
the
desert
of
sin
.
The
natural
Notion
of
the
Deity
,
as
the
Governour
of
the
World
,
instructed
the
Heathens
,
That
the
transgression
of
his
Laws
was
worthy
of
Death
.
without
shedding
of
blood
there
was
no
remission
,
not
that
common
Blood
could
make
Satisfaction
for
Sin
,
but
God
commanded
there
should
be
a
visible
mark
of
its
necessity
,
in
the
Worship
offer'd
to
him
,
and
a
prefiguration
that
it
should
be
accomplisht
by
a
Sacrifice
eternally
efficacious
.
And
the
Oeconomy
of
our
Salvation
clearly
proves
,
that
to
preserve
the
honour
of
Gods
Government
,
Sin
must
be
punisht
,
that
Sinners
might
be
pardoned
.
For
nothing
was
more
repugnant
to
the
Will
of
God
absolutely
considered
,
than
the
Death
of
his
Beloved
Son
,
and
the
natural
Will
of
Christ
was
averse
from
it
.
What
then
moved
that
Infinite
Wisdome
,
which
wills
nothing
but
what
is
perfectly
reasonable
,
to
ordain
that
event
?
Why
should
it
take
so
great
a
circuit
,
if
the
way
was
so
short
,
that
by
pure
Favour
,
without
Satisfaction
,
Sin
might
have
been
pardoned
?
Our
Saviour
declares
the
necessity
of
his
suffering
Death
,
supposing
the
merciful
Will
of
his
Father
to
save
us
,
when
He
saith
,
That
as
Moses
lifted
up
the
Serpent
in
the
wilderness
,
even
so
must
the
Son
of
man
be
lifted
up
,
that
whosoever
believes
in
him
should
not
perish
.
'T
is
true
,
Since
God
had
foretold
and
prefigured
his
Death
by
the
oracles
and
actions
under
the
Law
,
it
necessarily
came
to
pass
.
But
to
consider
things
exactly
,
the
unchangeable
truth
of
Types
and
Prophesies
is
not
the
primitive
and
main
reason
of
the
necessity
of
things
,
but
only
a
sign
of
the
certainty
of
the
event
.
In
strictness
,
things
do
not
arrive
because
of
their
prediction
,
but
are
foretold
because
they
shall
arrive
.
It
is
apparent
there
was
a
Divine
Decree
before
the
Prophesies
;
and
that
in
the
Light
of
God's
Infinite
Knowledg
things
are
,
before
they
were
foretold
.
So
't
is
not
said
a
Man
must
be
of
a
ruddy
complexion
,
because
his
Picture
is
so
,
but
on
the
contrary
,
because
he
is
ruddy
,
his
Picture
must
be
so
.
That
Christ
by
dying
on
the
Cross
should
Redeem
Man
,
was
the
reason
that
the
Serpent
of
brass
was
erected
on
a
pole
to
heal
the
Israelites
,
and
not
on
the
contrary
.
Briefly
,
the
Apostle
supposes
this
necessity
of
Satisfaction
,
as
an
evident
principle
,
when
he
proves
wilful
Apostates
to
be
incapable
of
Salvation
:
Because
there
remains
no
more
Sacrifice
for
sin
.
For
the
consequence
were
of
no
force
,
if
sin
might
be
pardoned
without
Sacrifice
,
that
is
,
without
Satisfaction
.
3.
This
account
of
Christs
Death
takes
off
the
scandal
of
the
Cross
,
and
changes
the
offence
into
admiration
.
'T
was
foretold
of
Christ
,
that
he
should
be
a
Stone
of
stumbling
,
and
a
Rock
of
offence
;
not
a
just
cause
,
de
verb.
Apost.
To
those
who
look
on
the
Death
of
Christ
with
the
eyes
of
carnal
wisdom
,
and
according
to
the
Laws
of
corrupt
reason
,
it
appears
folly
and
weakness
,
and
most
unworthy
of
God
;
but
if
we
consider
it
in
its
principles
and
ends
,
all
the
prejudices
vanish
,
and
we
clearly
discover
it
to
be
the
most
noble
and
eminent
effect
of
the
Wisdom
,
Power
,
Goodness
and
Justice
of
God
.
To
the
eye
of
sense
't
was
a
spectacle
of
horrour
,
that
a
perfect
Innocent
should
be
cruelly
tormented
;
but
to
the
eye
of
Faith
,
under
that
sad
and
ignominious
appearance
,
there
was
a
Divine
Mystery
,
able
to
raise
our
wonder
,
and
ravish
our
affections
.
For
he
that
was
naked
,
and
nailed
to
the
Cross
,
was
really
the
Son
of
God
,
and
the
Saviour
of
Men
:
And
his
Death
with
all
the
penal
circumstances
of
dishonour
and
pain
,
is
the
only
Expiation
of
sin
,
and
Satisfaction
to
Justice
.
He
by
offering
up
his
Blood
appea'sd
the
wrath
of
God
,
quencht
the
flaming
Sword
that
made
Paradise
inaccessible
to
us
;
he
took
away
sin
,
the
true
dishonour
of
our
natures
,
and
purchased
for
us
the
Graces
of
the
Spirit
,
the
richest
ornaments
of
the
reasonable
Creature
.
The
Doctrine
of
the
Cross
is
the
only
foundation
of
the
Gospel
,
that
unites
all
its
parts
,
and
supports
the
whole
building
.
'T
is
the
cause
of
our
Righteousness
and
Peace
,
of
our
Redemption
and
Reconciliation
.
How
blessed
an
exchange
have
the
Merits
of
his
Sufferings
made
with
those
of
our
Sins
?
Life
instead
of
Death
,
Glory
for
Shame
,
and
Happiness
for
Misery
.
For
this
reason
the
Apostle
with
vehemence
declares
,
that
,
to
be
the
sole
ground
of
his
boasting
and
triumph
,
which
others
esteemed
a
cause
of
blushing
.
God
forbid
that
I
should
Glory
save
in
the
Cross
of
Christ
.
4.
The
Satisfaction
of
Divine
Justice
by
the
Sufferings
of
Christ
,
affords
the
strongest
assurance
to
Man
,
who
is
a
guilty
and
suspicious
creature
,
that
God
is
most
ready
to
pardon
sin
.
There
is
in
the
natural
Conscience
when
opened
by
a
piercing
conviction
of
sin
,
such
a
quick
sense
of
Guilt
,
and
Gods
Justice
,
that
it
can
never
have
an
intire
confidence
in
his
Mercy
,
till
Justice
be
atoned
.
From
hence
the
convinced
Sinner
is
restlesly
inquisitive
,
how
to
find
out
the
way
of
reconciliation
with
a
Righteous
God
.
Thus
he
is
represented
inquiring
by
the
Prophet
,
Wherewith
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
most
High
God
?
shall
I
come
before
him
with
Burnt-Offerings
,
with
Calves
of
a
year
old
?
will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousand
rivers
of
oil
?
shall
I
give
my
first-born
for
my
transgression
,
the
fruit
of
my
Body
for
the
sin
of
my
Soul
?
The
Scripture
tells
us
that
some
consum'd
their
Children
to
render
their
Idols
favourable
to
them
.
But
all
these
means
were
ineffectual
:
their
most
costly
Sacrifices
were
only
food
for
the
fire
.
Nay
,
instead
of
expiating
their
old
,
they
committed
new
sins
,
and
were
so
far
from
appeasing
,
that
they
inflamed
the
Wrath
of
God
,
by
their
cruel
oblations
.
But
in
the
Gospel
there
is
the
most
rational
and
easy
way
propounded
,
for
the
Satisfaction
of
God
and
the
Justification
of
Man
.
The
Righteousness
of
Faith
speaketh
on
this
wise
,
Say
not
in
thy
heart
,
Who
shall
ascend
into
Heaven
?
(
that
is
to
bring
down
Christ
from
above
)
Or
who
shall
descend
into
the
deep
?
(
that
is
to
bring
up
Christ
again
from
the
dead
)
But
if
thou
wilt
confess
with
thy
mouth
the
Lord
Jesus
,
and
shalt
believe
in
thy
heart
that
God
hath
raised
him
from
the
dead
,
thou
shalt
be
saved
.
The
Apostle
sets
forth
the
anxiety
of
an
awakened
Sinner
,
he
is
at
a
loss
to
find
out
a
way
to
escape
Judgment
:
for
things
that
are
on
the
surface
of
the
Earth
,
or
floating
on
the
Waters
,
are
within
our
view
,
and
may
be
obtain'd
:
but
those
that
are
above
our
Understanding
to
discover
,
or
Power
to
obtain
,
are
proverbially
said
to
to
be
in
the
Heavens
above
,
or
in
the
Deeps
.
And
't
is
applied
here
to
the
different
wayes
of
Justification
,
by
the
Law
and
the
Gospel
.
The
Law
propounds
Life
,
upon
an
impossible
condition
:
but
the
Gospel
clearly
reveals
to
us
,
that
Christ
hath
performed
what
is
necessary
for
our
Justification
,
and
that
by
a
lively
and
practical
Faith
we
shall
have
an
Interest
in
it
.
The
Lord
Jesus
being
ascended
,
hath
given
us
a
convincing
proof
,
that
the
Propitiation
for
our
Sins
is
perfect
:
For
otherwise
He
had
not
been
received
into
Gods
Sanctuary
.
Therefore
to
be
under
perplexities
how
we
may
be
justified
,
is
to
deny
the
value
of
his
Righteousness
,
and
the
truth
of
his
Ascension
.
And
say
not
who
shall
descend
into
the
deep
,
to
bear
the
Torments
of
Hell
,
and
expiate
Sin
,
this
is
to
deny
the
vertue
of
his
Death
,
whereby
he
appeased
God
,
and
redeemed
us
from
the
wrath
to
come
.
In
the
Law
the
condemning
Righteousness
of
God
is
made
visible
,
in
the
Gospel
his
justifying
Righteousness
is
revealed
,
from
Faith
to
Faith
.
and
that
Peace
which
passeth
Understanding
.
The
Soul
is
not
only
freed
from
the
Fear
of
Gods
anger
,
but
hath
a
lively
Hope
of
his
Favour
and
Love
.
This
is
exprest
by
the
Apostle
,
when
he
reckons
among
the
Priviledges
of
Believers
,
That
they
are
come
to
God
the
Judg
of
all
,
and
to
Jesus
the
Mediator
of
the
New-Covenant
,
and
to
the
Blood
of
sprinkling
that
speaks
better
things
than
the
blood
of
Abel
.
The
apprehension
of
God
as
the
Judg
of
the
world
,
strikes
the
guilty
with
fear
and
terrour
;
but
as
He
is
sweetned
by
the
Mediator
,
we
may
approach
to
Him
with
confidence
.
For
what
Sins
are
there
which
so
entire
a
Satisfaction
doth
not
expiate
?
What
Torments
can
they
deserve
,
which
his
wounds
and
stripes
have
not
removed
?
God
is
Just
as
well
as
Merciful
in
justifying
those
who
believe
in
Jesus
.
'T
is
not
the
quality
of
Sins
,
but
of
Sinners
that
excepts
them
from
Pardon
.
Christ
is
the
golden
Altar
in
Heaven
for
penitent
Believers
to
flie
to
,
from
whence
God
will
never
pluck
any
one
to
destroy
him
.
5.
From
hence
we
may
learn
,
how
absolute
a
necessity
there
is
for
our
coming
to
Christ
for
Justification
.
There
are
but
two
waies
of
appearing
before
the
Righteous
and
Supreme
Judg.
1.
In
Innocence
and
sinless
Obedience
;
or
by
the
Righteousness
of
Christ
:
The
one
is
by
the
Law
,
the
other
by
Grace
.
And
these
two
can
never
be
compounded
,
for
he
that
pleads
Innocence
,
in
that
disclaims
Favour
;
and
he
that
sues
for
Favour
,
acknowledges
Guilt
.
Now
the
first
cannot
be
performed
by
us
.
For
entire
Obedience
to
the
Law
supposes
the
integrity
of
our
natures
,
there
being
a
Moral
impossibility
that
the
Faculties
once
corrupted
should
act
regularly
:
But
Man
is
stain'd
with
Original
Sin
from
his
Conception
.
And
the
form
of
the
Law
runs
universally
,
Cursed
is
every
one
that
obeys
not
in
all
things
which
are
written
in
the
Book
of
the
Law
to
do
them
.
Briefly
,
the
Law
Justifies
only
the
Perfect
,
and
condemns
without
distinction
all
that
are
Guilty
.
So
that
to
pretend
Justification
by
the
works
of
it
,
is
as
unreasonable
,
as
for
a
man
to
produce
in
Court
the
Bond
which
obliges
him
to
his
Creditor
,
in
testimony
that
he
ows
him
nothing
.
Whoever
presumes
to
appear
before
God's
Judgment-Seat
in
his
own
righteousness
,
shall
be
covered
with
confusion
.
2.
By
the
Righteousness
of
Christ
.
This
alone
absolves
from
the
Guilt
of
sin
,
saves
from
Hell
,
and
can
endure
the
trial
of
God's
Tribunal
.
This
the
Apostle
prized
as
his
unvaluable
treasure
,
in
comparison
of
which
,
all
other
things
are
but
dross
and
dung
:
that
I
may
be
found
in
him
;
not
having
mine
own
Righteousness
,
which
is
of
the
Law
,
but
that
which
is
through
the
Faith
of
Christ
,
the
Righteousness
which
is
of
God
by
Faith
.
That
which
he
ordained
,
and
rewarded
in
the
Person
of
our
Redeemer
,
he
cannot
but
accept
.
Now
this
Righteousness
is
meritoriously
imputed
only
to
Believers
.
For
depending
solely
upon
the
Will
of
God
as
to
its
being
and
effects
,
it
cannot
possibly
be
reckoned
to
any
for
their
benefit
and
advantage
,
but
in
that
way
which
he
hath
appointed
.
The
Lord
Christ
who
made
Satisfaction
,
tells
us
,
that
the
benefit
of
it
is
communicated
only
through
our
Believing
.
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believes
on
him
should
not
perish
.
As
all
sins
are
mortal
in
respect
of
their
guilt
,
but
death
is
not
actually
inflicted
for
them
,
upon
the
account
of
the
Grace
of
the
New
Covenant
:
so
all
sins
are
venial
in
respect
of
the
Satisfaction
made
by
Christ
,
but
they
are
not
actually
pardoned
,
till
the
performing
of
the
condition
to
which
pardon
is
annext
.
Faith
transfers
the
guilt
from
the
Sinner
to
the
Sacrifice
.
And
this
is
not
an
act
restrained
to
the
understanding
,
but
principally
respects
the
will
,
by
which
we
accept
or
refuse
Salvation
.
The
nature
of
it
is
best
exprest
by
the
Scripture-phrase
,
the
receiving
Christ
,
to
be
our
Prince
and
Saviour
.
We
are
Ambassadours
for
Christ
;
and
pray
you
in
Christs
stead
,
to
be
reconciled
to
God
.
With
this
difference
,
Christ
furnisht
the
means
,
they
only
bring
the
message
of
reconciliation
.
Now
Men
are
with
difficulty
wrought
on
,
to
comply
with
the
conditions
of
Pardon
by
Christ
.
1.
Upon
the
account
of
a
legal
Temper
that
universally
inclines
them
to
seek
for
Justification
by
their
own
Works
.
This
is
most
suitable
to
the
Law
,
&
light
of
nature
;
for
the
tenour
of
the
first
Covenant
was
,
Do
and
live
.
So
that
the
way
of
Gospel-Justification
,
as
't
is
supernatural
in
its
discovery
,
so
in
its
contrariety
to
Mans
Principles
.
Besides
,
as
Pride
at
first
aspir'd
to
make
Man
as
God
,
so
it
tempts
him
to
usurp
the
honour
of
Christ
to
be
his
own
Saviour
.
He
is
unwilling
to
stoop
,
that
he
may
drink
of
the
Waters
of
Life
.
Till
the
Heart
by
the
weight
of
its
guilt
is
broken
in
pieces
,
and
looses
its
former
fashion
and
figure
it
will
not
humbly
comply
with
the
offer
of
Salvation
for
the
Merits
of
another
.
And
't
is
very
remarkable
,
that
upon
the
first
opening
of
the
Gospel
,
no
Evangelical
Doctrine
was
more
disrelisht
by
the
Jews
,
than
Justification
by
imputed
Righteousness
.
The
Apostle
gives
this
account
of
their
opposition
,
that
being
ignorant
of
God's
Righteousness
,
and
going
about
to
establish
their
own
Righteousness
they
submitted
not
to
the
Righteousness
of
God
.
They
were
prepossest
with
this
Principle
,
that
Life
was
to
be
obtained
by
their
works
:
because
the
express
condition
of
the
Law
was
so
.
And
mistaking
the
end
of
its
Institution
by
Moses
,
they
set
the
Law
against
the
Promises
.
For
since
the
Fall
,
the
Law
was
given
,
not
absolutely
to
be
a
Covenant
of
Life
,
but
with
a
design
to
prepare
Men
for
the
Gospel
:
that
upon
the
sight
of
their
Guilt
,
and
the
Curse
,
they
might
have
recourse
to
the
Redeemer
,
and
by
Faith
embrace
that
Satisfaction
he
hath
made
for
them
.
Christ
is
the
end
of
the
Law
,
for
Righteousness
,
to
every
one
that
believeth
.
From
the
example
of
the
Jews
we
may
see
how
Men
are
naturally
affected
.
And
't
is
worthy
of
observation
,
that
the
reformation
of
Religion
took
its
rise
by
the
same
controversie
with
the
Papists
,
by
which
the
Gospel
was
first
introduced
into
the
World
.
For
besides
innumerable
abuses
crept
into
the
Church
,
the
People
were
perswaded
that
by
purchasing
Indulgences
,
they
should
be
saved
from
the
Wrath
of
God
.
And
when
this
darkness
covered
the
face
of
the
Earth
,
the
zeal
of
the
first
Reformers
broke
forth
;
who
,
to
undeceive
the
world
,
clearly
demonstrated
from
Scriptures
,
that
Justification
is
alone
obtained
by
a
lively
and
purifying
Faith
in
the
Blood
of
Christ
.
A
strong
proof
that
the
same
Gospel
which
was
first
revealed
by
the
Apostles
,
was
revived
by
those
excellent
Men
;
and
the
same
Church
which
was
first
built
by
the
Apostles
,
was
raised
out
of
its
ruines
by
them
.
Now
the
Gospel
,
to
eradicate
this
disposition
which
is
so
natural
and
strong
in
faln
Man
,
is
in
nothing
more
clear
and
express
,
than
in
declaring
that
by
the
deeds
of
the
Law
there
shall
no
flesh
be
justified
in
Gods
sight
.
The
Apostle
asserts
without
distinction
,
that
by
the
Works
of
the
Law
Justification
cannot
be
obtained
:
his
own
Righteousness
,
which
is
of
the
Law
.
2.
The
most
universal
hinderance
of
Mens
complying
with
the
conditions
of
Pardon
by
Christ
,
is
,
the
predominant
love
of
some
Lust.
Although
Men
would
entertain
him
as
a
Saviour
to
redeem
them
from
Hell
,
yet
they
reject
him
as
their
Lord.
Those
in
the
Parable
who
said
,
We
will
not
have
this
.
Man
to
reign
over
us
,
exprest
the
inward
sense
and
silent
thoughts
of
all
carnal
Men.
Many
would
depend
on
his
Sacrifice
,
yet
will
not
submit
to
his
Scepter
;
they
would
have
Christ
to
pacifie
their
Consciences
,
and
the
world
to
please
their
Affections
.
Thus
they
divide
between
the
Offices
of
Christ
,
his
Priestly
and
his
Regal
.
They
would
have
Christ
to
die
for
them
,
but
not
to
live
in
them
.
They
divide
the
acts
of
the
same
Office
:
they
lean
on
his
Cross
to
support
them
from
falling
to
Hell
,
but
Crucifie
not
one
Lust
on
it
.
They
are
desirous
he
should
reconcile
them
to
God
by
his
Sacrifice
,
but
not
to
bless
them
,
in
turning
them
from
their
Iniquities
.
And
thus
in
effect
they
absolutely
refuse
him
,
To
conclude
this
Argument
:
From
hence
we
may
see
,
How
desperate
the
state
is
of
impenitent
Unbelievers
.
They
are
cut
off
from
any
claim
to
the
Benefits
of
Christs
Death
.
The
Law
of
Faith
,
like
that
of
the
Medes
and
Persians
,
is
unalterable
.
He
that
believeth
not
the
Son
,
shall
not
see
life
.
Christ
died
not
to
expiate
final
Infidelity
.
This
is
the
mortal
Sin
,
that
actually
damns
.
It
charges
all
their
guilt
upon
Sinners
:
It
renders
the
Sufferings
of
Christ
fruitless
and
ineffectual
to
them
.
For
't
is
not
the
Preparation
of
a
Sovereign
Remedy
that
cures
the
Disease
,
but
the
applying
it
.
As
our
Sins
were
imputed
to
him
,
upon
the
account
of
his
Union
with
us
in
nature
,
and
his
consent
to
be
our
Surety
;
so
his
Righteousness
is
meritoriously
imputed
to
us
,
upon
our
Union
with
him
by
a
lively
Faith
.
The
man
that
lookt
on
the
Rainbow
,
when
he
was
ready
to
be
drown'd
,
what
relief
was
it
to
him
;
that
God
had
promised
not
to
drown
the
world
,
when
he
must
perish
in
the
waters
?
So
though
Christ
hath
purchased
Pardon
for
repenting
Believers
,
a
Rainbow
encompasses
the
Throne
of
God
,
the
sign
of
Reconciliation
,
what
advantage
is
this
to
the
Unbeliever
,
who
dies
in
his
Sins
and
drops
into
the
Lake
of
Fire
?
'T
is
not
from
any
defect
of
Mercy
in
God
,
or
Righteousness
in
Christ
,
but
for
the
obstinate
refusal
of
it
,
that
men
certainly
perish
.
This
inhances
their
Guilt
and
Misery
.
All
the
rich
expence
of
Grace
for
their
Redemption
shall
be
charged
upon
them
.
The
Blood
of
Christ
shall
not
be
imputed
for
their
Ransom
,
but
for
their
deeper
Damnation
:
and
instead
of
speaking
better
things
than
the
Blood
of
Abel
,
shall
call
louder
for
Vengeance
against
them
than
that
innocent
blood
which
reacht
Heaven
with
its
voice
against
the
Murderer
.
Briefly
,
whom
so
precious
a
Sacrifice
doth
not
redeem
,
they
are
reserved
entire
victims
,
salted
with
fire
.
CHAP.
XVI
.
Of
all
the
Divine
Perfections
Holiness
is
peculiarly
admirable
.
The
honour
of
it
is
secured
in
our
Redemption
.
In
the
bitter
Sufferings
of
Christ
God
declared
Himself
unappeasable
to
Sin
,
though
appeaseable
to
Sinners
.
The
Priviledges
purchased
by
Christ
,
are
conveighed
upon
terms
honourable
to
Holiness
.
Pardon
of
Sin
,
Adoption
,
the
Inheritance
of
Glory
are
annexed
to
special
Qualifications
in
those
who
receive
them
.
The
Redeemer
is
made
a
quickening
Principle
to
inspire
us
with
new
Life
.
In
order
to
our
Sanctification
He
hath
given
us
the
most
perfect
Rule
of
Holiness
,
He
exhibited
a
compleat
Pattern
of
it
,
He
purchas'd
and
conveyes
the
Spirit
of
Holiness
to
us
.
He
presents
the
strongest
Motives
to
perswade
us
to
be
holy
.
The
perfect
Laws
of
Christ
are
considered
,
as
they
enjoin
an
absolute
separation
from
all
Evil
,
and
command
the
practice
of
all
substantial
Goodness
.
Some
particular
Precepts
,
which
the
Gospel
especially
enforces
,
with
the
Reasons
of
them
are
considered
.
OF
all
the
Perfections
of
the
Deity
,
none
is
more
worthy
of
his
Nature
,
and
so
peculiarly
admirable
as
his
Infinite
Purity
.
'T
is
the
most
shining
Attribute
that
derives
a
lustre
to
all
the
rest
:
He
is
glorious
in
Holiness
.
Wisdom
degenerates
into
Craft
,
Power
into
Tyranny
,
Once
have
I
sworn
by
my
Holiness
,
I
will
not
lie
unto
David
.
'T
is
the
most
venerable
Attribute
,
in
the
Praise
whereof
the
Harmony
of
Heaven
agrees
.
The
Angels
and
Saints
above
are
represented
,
expressing
their
extasy
and
ravishment
at
the
beauty
of
Holiness
.
Holy
,
Holy
,
Holy
is
the
Lord
of
Hosts
,
the
whole
Earth
is
full
of
his
Glory
.
This
He
only
loves
and
values
in
the
Creature
,
being
the
Impression
of
his
most
Divine
and
amiable
Perfection
.
Inferiour
Creatures
have
a
resemblance
of
other
Divine
Attributes
:
The
Winds
and
Thunder
set
forth
God's
Power
,
the
firmness
of
the
Rocks
,
and
the
incorruptibility
of
the
Heavens
are
an
obscure
representation
of
his
Unchangeableness
;
but
Holiness
,
that
is
the
most
Orient-Pearl
in
the
Crown
of
Heaven
,
only
shines
in
the
reasonable
Creature
.
Upon
this
account
Man
only
is
said
to
be
formed
after
his
Image
.
And
in
Men
there
are
some
appearances
of
the
Deity
,
that
do
not
entitle
to
his
special
Love
.
In
Princes
there
is
a
shadow
of
his
Sovereignty
,
yet
they
may
be
the
objects
of
his
displeasure
;
but
a
likeness
to
God
in
Holiness
atracts
his
Eye
and
Heart
,
and
infinitely
endears
the
Creature
to
him
.
Now
this
Attribute
is
in
a
special
manner
provokt
by
Mans
sin
,
and
we
are
restored
to
the
favour
and
friendship
of
God
,
in
such
a
manner
,
as
may
preserve
the
Honour
of
it
intire
and
inviolable
.
This
will
fully
appear
by
considering
what
our
Redeemer
suffered
for
the
purchasing
our
Pardon
,
and
the
terms
upon
which
the
precious
Benefits
of
his
Death
are
conveied
to
us
,
and
what
he
hath
done
to
restore
our
lost
Holiness
,
that
we
may
be
qualified
for
the
enjoyment
of
God
.
1.
God's
Infinite
Purity
is
declared
in
his
Justice
,
in
that
He
would
not
pardon
Sin
but
upon
such
terms
as
might
fully
demonstrate
how
odious
't
was
to
him
.
What
inflam'd
the
Wrath
of
God
against
his
Beloved
Son
,
whom
by
a
voice
from
Heaven
he
declared
to
be
the
object
of
his
delight
?
What
made
Him
inexorable
to
his
Prayers
and
Tears
,
when
He
sollicited
the
Divine
Power
and
Love
,
the
Attributes
that
relieve
the
miserable
,
crying
,
Abba
,
Father
,
all
things
are
possible
to
thee
,
let
this
Cup
pass
from
me
?
What
made
him
suspend
all
comforting
Influences
,
and
by
a
dreadful
Desertion
afflict
him
when
he
was
environ'd
with
Sorrows
?
'T
is
Sin
only
that
caused
this
fierce
displeasure
,
not
inherent
,
(
for
the
Messiah
was
cut
off
but
not
for
himself
,
)
but
imputed
by
his
voluntary
undertaking
for
us
.
God
so
loved
the
World
,
and
so
hated
Sin
,
that
He
gave
his
Son
to
purchase
our
Pardon
by
Sufferings
.
When
his
Compassions
to
Man
were
at
the
highest
,
yet
then
his
antipathy
against
Sin
was
so
strong
,
that
no
less
Sacrifice
could
reconcile
Him
to
us
.
Thus
God
declared
himself
to
be
unappeasable
to
Sin
,
though
not
to
Sinners
.
2.
The
Priviledges
that
are
purchased
by
our
Redeemers
Sufferings
,
are
dispenst
upon
those
terms
which
are
honourable
to
Gods
Holiness
.
I
will
instance
in
the
three
great
Benefits
of
the
Evangelical
Covenant
.
The
Pardon
of
Sin
,
Adoption
into
God's
Family
,
and
the
Inheritance
of
Glory
.
All
which
are
conditional
,
and
annext
to
special
Qualifications
in
the
persons
who
have
a
title
to
them
.
1.
The
Death
of
Christ
is
beneficial
to
Pardon
and
Life
,
only
to
those
who
repent
and
believe
.
The
Holy
God
will
by
no
means
spare
the
guilty
,
that
is
,
declare
the
guilty
innocent
,
or
forgive
an
incapable
subject
.
All
the
Promises
of
Grace
and
Mercy
are
with
respect
to
Repentance
from
dead
works
,
and
to
a
lively
Faith
.
The
Son
of
God
is
made
a
Prince
and
a
Saviour
,
to
give
Repentance
and
Remission
of
Sins
.
And
the
Apostle
tells
us
,
That
being
justified
by
Faith
,
we
have
peace
with
God
,
through
our
Lord
Jesus
Christ
.
The
first
includes
a
cordial
grief
for
Sins
past
,
and
sincere
effectual
Resolutions
to
forsake
them
;
and
hath
a
necessary
conjunction
with
Pardon
,
as
by
vertue
of
the
Divine
Command
,
so
from
a
condecency
and
fitness
with
respect
to
God
the
giver
of
Pardon
,
and
to
the
quality
of
the
Blessing
it self
.
The
other
Qualification
is
Faith
,
to
which
Justification
is
in
a
special
manner
attributed
,
not
in
respect
of
Efficiency
or
Merit
,
for
the
Mercy
of
God
upon
the
account
of
Christs
Satisfaction
is
the
sole
Cause
of
our
Pardon
;
but
as
a
moral
instrument
,
that
is
the
Condition
upon
which
God
absolves
Man
from
his
guilt
.
And
this
Grace
of
Faith
as
it
respects
entire
Christ
in
all
his
Offices
,
so
it
contains
the
Seed
and
first
Life
of
Evangelical
Obedience
.
It
crucifies
our
Lusts
,
overcomes
the
World
,
works
by
Love
,
as
well
as
justifies
the
person
by
relying
on
the
Merits
of
Christ
for
Salvation
.
2
Adoption
into
Gods
Family
(
the
purchase
of
Christ's
Meritorious
Sufferings
,
who
Redeemed
us
from
the
Servitude
of
Sin
and
Death
)
is
conferr'd
upon
us
in
Regeneration
.
Be
separate
from
the
pollutions
of
the
profane
world
,
and
I
will
receive
you
;
and
will
be
a
Father
unto
you
,
and
ye
shall
be
my
Sons
and
Daughters
,
saith
the
Lord
Almighty
.
These
are
the
indispensable
terms
upon
which
we
are
received
into
that
honourable
Alliance
.
None
can
enjoy
the
Priviledge
,
but
those
that
yield
the
Obedience
of
Children
.
3.
Holiness
is
the
Condition
on
which
our
future
Blessedness
depends
.
Electing
Mercy
doth
not
produce
our
Glorification
immediately
,
but
begins
in
our
Vocation
and
Justification
,
which
are
the
intermediate
Links
in
the
Chain
of
Salvation
.
As
Natural
Causes
work
on
a
distant
object
,
by
passing
through
the
medium
.
God
first
gives
Grace
,
then
Glory
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
The
exclusion
of
all
others
is
peremptory
and
universal
:
Without
Holiness
no
Man
shall
see
the
Lord
.
The
Righteousness
of
the
Kingdom
is
the
only
way
of
entring
into
it
.
Those
who
by
patient
continuance
in
well-doing
,
seek
for
Glory
,
and
Honour
,
and
Immortality
,
shall
inherit
eternal
life
.
This
is
not
a
mere
positive
Appointment
,
but
grounded
on
the
unchangeable
respect
of
things
.
There
is
a
rational
convenience
between
Holiness
and
Happiness
,
according
to
the
Wisdom
and
Goodness
of
God
,
and
't
is
exprest
in
Scripture
by
the
natural
relation
of
the
Seed
to
the
Harvest
,
both
as
to
the
quality
and
measure
.
What
a
man
sows
that
shall
he
reap
,
We
must
be
like
God
in
purity
,
before
we
can
be
in
felicity
.
Indeed
,
't
would
be
a
disparagement
to
Gods
Holiness
,
and
pollute
Heaven
it self
▪
to
receive
unsanctified
Persons
as
impure
as
those
in
Hell
.
'T
is
equally
impossible
for
the
Creature
to
be
happy
without
the
favour
of
the
Holy
God
,
and
for
God
to
communicate
His
favour
to
the
sinful
Creature
.
Briefly
,
according
to
the
Law
of
Faith
,
no
wicked
Person
hath
any
right
to
the
Satisfaction
Christ
made
,
nor
to
the
Inheritance
he
purchased
for
Believers
.
3.
Man
in
his
corrupt
state
is
deprived
of
Spiritual
Life
,
so
that
till
he
is
revived
by
special
Grace
,
he
can
neither
obey
nor
enjoy
God
.
Now
the
Redeemer
is
made
a
quickning
Principle
to
inspire
us
with
new
life
.
In
order
to
our
Sanctification
he
hath
done
four
things
.
First
,
He
hath
given
to
us
the
most
perfect
Laws
as
the
Rule
of
Holiness
.
Secondly
,
He
exhibited
the
most
compleat
Patern
of
Holiness
in
his
Life
upon
the
Earth
.
Thirdly
,
He
purchas'd
and
conveyes
the
Spirit
of
Holiness
,
to
renew
,
and
to
enable
us
for
the
performance
of
our
Duties
.
Fourthly
,
He
hath
presented
the
strongest
inducements
and
motives
to
perswade
us
to
be
Holy
.
First
,
He
hath
given
to
Men
the
most
perfect
Laws
as
the
rule
of
Holiness
.
The
principal
parts
of
the
Holy
Life
,
are
ceasing
from
evil
,
and
the
doing
well
.
Now
the
Commands
of
Christ
refer
to
the
purifying
of
us
from
sin
,
1.
They
enjoyn
a
real
and
absolute
separation
,
from
all
filthiness
of
the
Flesh
and
Spirit
.
The
Grace
of
God
that
brings
Salvation
hath
appeared
to
all
Men
,
teaching
them
to
deny
ungodliness
,
and
worldly
Lusts.
All
those
irregular
and
impetuous
desires
which
are
raised
by
worldly
Objects
,
Honours
,
Riches
,
and
Pleasures
,
to
pluck
out
the
right
eye
,
and
to
cut
off
the
right
hand
:
That
is
,
to
part
with
every
grateful
and
gainful
lust
.
crucifie
the
Flesh
,
with
the
affections
and
lusts
.
Humane
Laws
regard
External
actions
as
prejudicial
to
Societies
:
but
thoughts
and
resolutions
that
break
not
forth
into
act
,
are
not
within
the
Jurisdiction
of
the
Magistrate
.
But
the
Law
of
Christ
reforms
the
powers
of
the
Soul
,
and
all
the
most
secret
and
inward
motions
that
depend
upon
them
.
It
forbids
the
first
irregular
desires
of
the
carnal
appetite
.
We
must
hate
sin
in
all
its
degrees
,
strangle
it
in
the
birth
,
destroy
it
in
the
conception
.
We
are
enjoyned
to
fly
the
appearances
and
accesses
of
evil
;
what
ever
is
of
a
suspitious
nature
,
and
not
fully
consistent
with
the
purity
of
the
Gospel
,
and
what
ever
invites
to
sin
and
exposes
us
to
the
power
of
it
,
becomes
vicious
and
must
be
avoided
.
That
glorious
purity
,
that
shall
adorn
the
Church
when
our
Redeemer
presents
it
without
spot
or
wrinkle
,
or
any
such
thing
,
to
be
Holy
as
God
is
Holy
,
2.
The
Precepts
of
Christ
contain
all
solid
substantial
goodness
,
that
is
essentially
necessary
in
order
to
our
supreme
Happiness
,
and
prepares
us
for
the
Life
of
Heaven
.
In
his
Sermon
on
the
Mount
,
He
commends
to
us
Humility
,
Meekness
,
and
Mercy
,
Peaceableness
and
Patience
,
and
doing
good
for
evil
,
which
are
so
many
beams
of
Gods
Image
,
the
reflections
of
his
Goodness
upon
intelligent
Creatures
.
And
that
comprehensive
precept
of
the
Apostle
describes
the
Duties
of
all
Christians
:
whatsoever
things
are
true
;
whatsoever
things
are
honest
,
or
venerable
,
that
is
answer
the
dignity
of
our
High-calling
,
and
agree
with
the
gravity
and
comeliness
of
the
Christian
profession
:
whatsoever
things
are
just
according
to
Divine
and
Humane
Laws
:
whatsoever
things
are
pure
,
we
must
preserve
the
Heart
,
the
Hand
,
the
Tongue
,
the
Eye
from
impurity
;
whatsoever
things
are
lovely
and
of
good
report
,
some
Graces
are
amiable
and
attractive
in
the
view
of
Men
,
as
easiness
to
pardon
,
a
readiness
to
oblige
,
compassion
to
the
afflicted
,
liberality
to
the
necessitous
,
sweetness
of
conversation
without
gall
and
bitterness
:
these
are
of
universal
esteem
with
mankind
,
and
soften
the
most
savage
tempers
.
If
there
be
any
Vertue
,
and
if
there
be
any
Praise
think
on
these
things
.
And
St.
Peter
excites
Believers
,
to
joyn
to
their
Faith
,
by
which
the
Gospel
of
Christ
is
embrac't
,
Intellectual
and
Moral
vertues
,
without
which
't
is
but
a
vain
picture
of
Christianity
.
Add
to
your
Faith
Vertue
,
and
to
Vertue
Knowledge
,
and
to
Knowledge
Temperance
,
and
to
Temperance
Patience
,
and
to
Patience
Godliness
,
and
to
Godliness
Brotherly
kindness
,
and
to
Brotherly
kindness
Charity
.
He
enforces
the
command
,
give
all
diligence
that
these
things
abound
in
you
;
and
ye
shall
neither
be
barren
,
nor
unfruitful
in
the
Knowledge
of
Christ
.
Now
these
Graces
purifie
and
perfect
,
refine
and
ra●se
the
humane
nature
,
and
without
a
Command
their
Goodness
is
a
strong
obligation
.
I
will
take
a
more
distinct
view
of
the
Precepts
of
Christ
as
they
are
set
down
in
that
excellent
abridgement
of
them
by
the
Apostle
.
The
Grace
of
God
that
bringeth
Salvation
hath
appeared
to
all
Men
,
teaching
us
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
Soberly
,
Righteously
,
and
Godly
in
this
present
world
.
Here
is
a
distribution
of
our
duties
with
respect
to
their
several
Objects
,
our selves
,
others
,
and
God
.
The
first
are
regulated
by
Temperance
,
the
second
by
Justice
,
the
third
by
Godliness
.
And
from
the
accomplishment
of
these
is
formed
that
Holiness
without
which
no
man
shall
see
God
.
1.
In
respect
to
our selves
;
we
must
live
soberly
.
Temperance
governs
the
sensual
appetites
and
affections
by
sanctified
reason
.
The
Gospel
allows
the
sober
and
chast
use
of
pleasures
,
but
absolutely
and
severely
forbids
all
excess
in
those
that
are
lawful
,
and
abstinence
from
all
that
are
unlawful
,
that
stain
&
vilify
the
Soul
,
and
alienate
it
from
converse
with
God
,
and
mortifie
its
lust
to
spiritual
delights
.
By
sensual
complacency
Man
first
lost
his
Innocence
and
Happiness
,
and
till
the
flesh
is
subdued
to
the
spirit
,
he
can
never
recover
them
.
The
carnal
mind
is
enmity
against
God
.
Fleshly
lusts
war
against
the
Soul
.
Therefore
we
are
urged
with
the
most
affectionate
earnestness
,
to
abstain
from
them
,
by
withdrawing
their
incentives
,
and
crucifying
our
corrupt
inclinations
.
In
short
,
the
Law
of
Christ
obliges
us
,
as
to
deal
with
the
body
as
an
enemy
,
(
that
is
disposed
to
revolt
against
the
Spirit
)
by
watching
over
all
our
senses
,
lest
they
should
betray
us
to
temptations
,
so
to
preserve
it
as
a
thing
consecrated
to
God
,
from
all
impurity
,
that
will
render
it
unworthy
the
honour
of
being
the
Temple
of
the
Holy
Ghost
.
2.
We
are
commanded
to
live
Righteously
,
in
our
relation
to
others
.
Justice
is
the
supreme
Virtue
of
humane
Life
,
that
renders
to
every
one
what
is
due
.
The
Gospel
gives
rules
for
Men
in
every
state
and
place
,
to
do
what
Reason
requires
.
As
no
condition
is
excluded
from
its
Blessedness
,
so
every
one
is
obliged
by
its
Precepts
.
Subjects
are
commanded
to
obey
all
the
lawful
commands
of
Authority
,
not
resist
;
and
that
upon
the
strongest
motive
not
onely
for
Wrath
,
but
for
Conscience
.
They
must
obey
Man
for
Gods
sake
,
And
Princes
are
obliged
to
be
an
encouragement
to
good
Works
,
and
a
terror
to
the
evil
;
that
those
who
are
under
them
may
lead
a
quiet
and
a
peaceable
life
,
in
all
Godliness
and
Honesty
.
It
injoynes
all
the
respective
duties
of
Husbands
,
and
Wives
,
none
defrauds
his
Brother
:
Whatsoever
ye
would
have
others
do
to
you
,
do
it
to
them
.
3.
We
are
instructed
by
the
Law
of
Christ
to
live
Godly
.
This
part
of
our
duty
respects
our
apprehensions
,
affections
and
demeanour
to
God
,
which
must
be
sutable
to
his
Glorious
perfections
.
The
Gospel
hath
revealed
them
clearly
to
us
,
viz.
the
Unity
,
Simplicity
,
Eternity
and
Purity
of
the
Divine
Nature
,
that
it
subsists
in
three
Persons
,
the
Father
,
Son
,
and
Spirit
,
and
his
Wisdom
Power
and
Goodness
in
the
Work
of
our
Redemption
.
It
requires
that
we
pay
the
special
Honour
that
is
due
to
God
,
in
the
esteem
and
veneration
of
our
Minds
,
in
the
subjection
of
our
Wills
,
in
the
assent
of
our
Affections
to
him
as
their
proper
object
.
That
we
have
an
intire
Faith
in
his
Word
,
a
firm
Hope
in
his
Promises
,
a
Holy
Jealousie
for
his
Honour
,
a
Religious
care
in
his
Service
.
And
that
we
express
our
reverence
,
love
,
and
dependance
on
him
in
our
Prayers
and
Praises
.
That
our
Worshp
of
Him
be
in
such
a
manner
,
as
becomes
God
who
receives
it
,
and
Man
that
presents
it
.
God
is
a
pure
Spirit
,
and
Man
is
a
reasonable
Creature
,
therefore
●e
must
worship
him
in
Spirit
and
Truth
.
And
since
Man
in
his
fallen
State
cannot
approach
the
Holy
and
Just
God
without
a
Mediator
,
he
is
directed
by
the
Gospel
to
address
himself
to
the
Throne
of
Grace
,
in
the
name
of
the
Lord
Jesus
Christ
,
who
alone
can
reconcile
our
Persons
,
and
render
our
Services
acceptable
with
his
Father
.
Besides
the
immediate
service
of
the
Deity
,
Godliness
includes
the
propension
and
tendency
of
the
Soul
to
him
in
the
whole
conversation
,
and
it
contains
three
things
.
1.
That
our
Obedience
proceeds
from
love
to
God
as
its
vital
Principle
.
This
must
warm
and
animate
the
external
action
:
this
alone
makes
Obedience
as
delightful
to
us
,
so
pleasing
to
God
.
He
shews
Mercy
to
those
who
love
him
,
and
keep
his
Commandments
.
Faith
works
by
Love
,
and
enclines
the
Soul
to
obey
with
the
same
Affection
,
that
God
enjoins
the
Precept
.
2.
That
all
our
Conversation
be
regulated
by
his
Will
as
the
Rule
.
He
is
our
Father
and
Sovereign
,
and
the
respect
to
his
Law
gives
to
every
action
the
formality
of
Obedience
.
We
must
choose
our
Duty
because
he
commands
it
.
Whatsoever
ye
do
in
word
,
or
deed
,
do
all
in
the
name
of
the
Lord
Jesus
,
that
is
,
for
his
command
,
and
by
his
assistance
.
3.
That
the
Glory
of
God
be
the
supreme
End
of
all
our
Actions
.
This
Qualification
must
adhere
not
only
to
necessary
Duties
,
but
to
our
natural
and
civil
Actions
.
Our
light
must
so
shine
before
men
,
that
they
may
see
our
good
works
,
and
glorifie
our
Father
which
is
in
Heaven
.
Whether
we
eat
or
drink
,
or
whatsoever
we
do
,
all
must
be
done
in
a
regular
,
and
due
proportion
to
the
Glory
of
God
.
A
general
Designation
of
this
is
absolutely
requisite
,
glorifie
Him
in
our
Bodies
and
Spirits
which
are
his
.
This
Religious
tendency
of
the
Soul
to
God
,
as
the
Supreme
Lord
and
our
utmost
End
,
sanctifies
our
Actions
,
and
gives
an
excellency
to
them
above
what
is
inherent
in
their
own
nature
.
Thus
moral
Duties
towards
Men
,
An
odour
of
a
sweet
smell
,
a
Saerifice
acceptable
,
well
pleasing
to
God
.
his
service
to
Christ
,
and
the
Infidel
only
to
his
Master
,
adorns
the
Gospel
of
God
our
Saviour
as
truly
,
as
if
he
were
in
a
higher
condition
.
All
Vertues
are
of
the
same
descent
and
family
,
though
in
respect
of
the
matter
about
which
they
are
conversant
,
and
their
exercise
they
are
different
,
Some
are
heroical
,
some
are
humble
,
and
the
lowest
being
conducted
by
Love
to
God
in
the
meanest
offices
,
shall
have
an
eternal
Reward
.
In
short
,
Piety
is
the
principle
and
chief
ingredient
of
Righteousness
and
Charity
to
Men.
For
since
God
is
the
Author
of
our
common
Nature
,
and
the
relations
whereby
we
are
united
one
to
another
,
't
is
necessary
that
a
regard
to
him
should
be
the
first
,
and
have
an
influence
upon
all
other
Duties
.
I
shall
further
consider
some
particular
Precepts
,
which
the
Gospel
doth
especially
enforce
upon
us
,
and
the
Reasons
of
them
.
1.
That
concerning
Humility
,
the
peculiar
Grace
of
Christians
,
so
becoming
our
state
as
Creatures
and
Sinners
,
the
parent
and
nurse
of
other
Graces
,
that
preserves
in
us
the
light
of
Faith
,
and
the
heat
of
Love
;
that
procures
Modesty
in
Prosperity
,
and
Patience
in
Adversity
;
that
is
the
root
of
Gratitude
and
Obedience
,
and
is
so
lovely
in
God's
eyes
,
that
He
gives
Grace
to
the
Humble
:
This
our
Saviour
makes
a
necessary
qualification
in
all
those
who
shall
enter
into
his
Kingdom
;
Except
ye
be
converted
and
become
as
little
children
,
ye
shall
not
enter
into
the
Kingdom
of
Heaven
.
As
by
Humility
he
purchas'd
our
Salvation
,
so
by
that
Grace
we
possess
it
.
And
since
Pride
arises
out
of
Ignorance
,
the
Gospel
to
cause
in
us
a
just
and
lowly
sense
of
our
unworthiness
,
discovers
the
nakedness
and
misery
of
the
humane
Nature
,
devested
of
its
primitive
Righteousness
.
It
reveals
the
transmission
of
Original
Sin
,
from
the
first
Man
to
all
his
Posterity
,
wherewith
they
are
infected
and
debased
;
a
Mystery
so
far
from
our
knowledg
,
that
the
participation
of
it
seems
impossible
,
and
unjust
to
carnal
Reason
.
We
are
dead
in
Sins
and
Trespasses
,
without
any
Spiritual
strength
to
perform
our
Duty
.
The
Gospel
ascribes
all
that
is
good
in
Man
to
the
free
and
powerful
Grace
of
God
.
He
works
in
us
to
will
and
to
do
of
his
good
pleasure
.
Without
me
,
ye
can
do
nothing
.
I
have
laboured
more
abundantly
than
they
all
,
saith
the
Apostle
,
yet
not
I
,
but
the
Grace
of
God
in
me
.
The
operations
of
Grace
are
ours
,
but
the
Power
that
enables
us
is
from
God
.
Our
preservation
from
Evil
,
and
perseverance
in
Good
,
is
a
most
free
unmerited
Favour
,
the
effect
of
his
renewed
Grace
in
the
course
of
our
Lives
.
Without
his
special
assistance
,
we
should
every
hour
forsake
Him
,
and
provoke
Him
to
forsake
us
.
As
the
Iron
cannot
ascend
or
hang
in
the
Air
longer
than
the
virtue
of
the
Loadstone
draws
it
;
So
our
Affections
cannot
ascend
to
those
glorious
things
that
are
above
,
without
the
continually
attracting
Power
of
Grace
.
'T
is
by
humble
Prayer
wherein
we
acknowledg
our
wants
and
unworthiness
,
and
declare
our
dependance
upon
the
Divine
Mercy
and
Power
,
that
we
obtain
Grace
.
Now
from
these
Reasons
the
Gospel
commands
Humility
,
in
our
demeanor
towards
God
and
Men.
And
if
we
seriously
consider
them
,
how
can
any
crevise
be
opened
in
the
heart
for
the
least
breath
of
Pride
to
enter
?
How
can
a
poor
diseased
wretch
that
hath
neither
Money
,
nor
can
by
any
industry
procure
nourishment
,
or
Physick
for
his
deadly
Diseases
,
and
receives
from
a
merciful
person
not
only
Food
,
but
Soveraign
Medicines
brought
from
another
World
(
for
such
is
the
Divine
Grace
sent
to
us
from
Heaven
)
without
his
desert
,
or
possibility
of
retribution
,
be
proud
towards
his
Benefactor
?
How
can
he
that
only
lives
upon
Alms
,
boast
that
he
is
rich
?
How
can
a
Creature
be
proud
of
the
Gifts
of
God
,
which
it
cannot
possess
without
Humility
,
and
without
acknowledging
that
they
are
derived
from
Mercy
?
If
we
had
continued
in
our
Integrity
,
the
praise
of
all
had
been
entirely
due
to
God
;
For
our
Faculties
and
the
excellent
dispositions
that
fitted
them
for
action
,
were
bestowed
upon
us
freely
by
Him
,
and
depended
upon
his
Grace
in
their
exercise
.
But
there
is
now
greater
reason
to
attribute
the
Glory
of
all
our
goodness
solely
to
him
:
for
He
revives
our
dead
Souls
by
the
infusion
of
Grace
,
without
which
we
are
to
every
good
work
reprobate
.
Since
all
our
Spiritual
Abilities
are
Graces
,
the
more
we
have
received
the
more
we
are
obliged
,
and
therefore
should
be
more
humble
and
thankful
to
the
Author
of
them
.
And
in
comparing
our selves
with
others
,
the
Gospel
forbids
all
proud
reflections
upon
our selves
as
dignified
above
them
,
For
who
maketh
thee
to
differ
from
another
?
And
what
hast
thou
that
thou
didst
not
receive
?
And
if
thou
didst
receive
it
,
why
dost
thou
glory
,
as
if
thou
hadst
not
received
it
?
If
God
discern
one
from
another
by
special
gifts
,
the
Man
hath
nothing
of
his
own
that
makes
him
excellent
.
Although
inherent
Graces
command
a
respect
from
others
to
the
Person
in
whom
they
shine
,
yet
he
that
possesses
them
ought
rather
to
consider
himself
in
those
qualities
that
are
natural
,
and
make
him
like
the
worst
,
than
in
those
that
are
divine
,
proceeding
from
the
sole
Favour
of
God
,
and
that
exalt
him
above
them
.
Add
further
,
that
God
hath
ordained
in
the
Gospel
Repentance
,
and
Faith
,
which
are
humbling
Graces
,
to
be
the
conditions
of
our
obtaining
Pardon
.
By
Repentance
we
acknowledge
that
if
we
are
condemned
,
't
is
just
severity
,
and
if
we
are
Saved
't
is
rich
Mercy
.
The
gift
of
God
is
Eternal
Life
through
Jesus
Christ
our
Lord
.
As
the
Election
of
us
to
Glory
,
so
the
actual
possession
of
it
proceeds
from
pure
Favour
.
There
is
no
more
proportion
between
all
our
Services
and
that
High
and
Eternal
felicity
;
than
between
the
running
a
few
steps
,
and
the
obtaining
an
Imperial
Crown
.
Indeed
not
only
Heaven
,
but
all
the
Graces
that
are
necessary
to
purify
and
prepare
us
for
it
,
we
receive
from
undeserved
Mercy
.
So
that
God
crowns
in
us
not
our
proper
Works
,
but
his
own
proper
Gifts
.
2.
The
Gospel
strictly
commands
Self-denial
,
when
the
Honor
of
God
and
Religion
is
concern'd
.
Jesus
tells
his
Disciples
,
If
any
Man
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
Cross
and
follow
me
.
Life
and
all
the
endearments
of
it
,
Estates
,
Honours
,
Relations
,
Pleasures
must
be
put
under
our
feet
,
to
take
the
first
step
with
our
Redeemer
.
This
is
absolutely
necessary
to
the
being
of
a
Christian
.
In
the
preparation
of
his
mind
and
the
resolution
of
his
will
,
he
must
live
a
Martyr
,
and
whensoever
his
duty
requires
,
he
must
break
all
the
Retinacula
Vitae
,
the
voluntary
bands
that
fasten
us
to
the
World
,
and
die
a
Martyr
,
rather
than
suffer
a
divorce
to
be
made
between
his
Heart
and
Christ
.
Whatsoever
is
most
esteem'd
and
lov'd
in
the
world
,
must
be
parted
with
as
a
snare
,
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
so
hard
to
sense
,
is
most
just
and
reasonable
.
For
God
hath
by
so
many
titles
a
right
to
us
,
that
we
ought
to
make
an
intire
Dedication
of
our selves
and
our
most
valuable
interests
to
him
.
Our
Redeemer
infinitely
denied
himself
to
save
us
,
and
't
is
most
just
we
should
in
gratitude
deny
our selves
to
serve
him
.
Besides
,
an
infinite
advantage
redounds
to
us
:
for
our
Saviour
assures
us
,
that
whosoever
will
save
his
life
when
't
is
inconsistent
with
the
performance
of
his
duty
,
shall
lose
it
;
and
whosoever
will
lose
his
life
for
his
sake
,
shall
find
it
.
Now
what
is
more
prudent
,
than
of
two
evils
that
are
propounded
to
choose
the
least
?
that
is
,
Temporal
Death
,
rather
than
Eternal
;
and
of
two
goods
that
are
offered
to
our
choice
,
to
prefer
the
greater
,
a
Life
in
Heaven
,
before
that
on
the
Earth
.
Especially
if
we
consider
that
we
must
shortly
yeeld
the
present
life
to
the
infirmities
of
Nature
,
and
't
is
the
richest
traffick
to
exchange
that
which
is
frail
and
mortal
,
for
that
which
remains
in
its
perfection
for
ever
.
3.
The
Gospel
enjoyns
Universal
Love
among
Men.
that
fire
which
Christ
came
to
kindle
upon
the
Earth
;
't
is
the
abridgment
of
all
Christian
perperfection
,
the
fulfilling
of
the
Divine
Law
,
for
all
the
particular
Precepts
are
in
substance
,
Love
.
He
that
loves
his
Neighbor
will
have
a
tender
regard
to
his
Life
,
Honour
and
Estate
,
which
is
the
sum
of
the
second
Table
.
The
extent
of
our
Love
must
be
to
all
that
partake
of
the
same
common
nature
.
The
universal
consanguinity
between
Men
should
make
us
regard
them
as
our
allies
.
Every
Man
that
wants
our
help
is
our
Neighbour
.
Do
good
to
all
,
is
the
command
of
the
Apostle
.
must
be
unfeigned
without
dissimulation
.
The
Image
of
it
in
Words
without
real
Effects
,
provokes
the
Divine
displeasure
:
for
as
all
falshood
is
odious
to
the
God
of
Truth
,
so
especially
the
counterfeiting
of
Charity
,
that
is
the
impression
of
his
Spirit
,
and
the
seal
of
his
Kingdom
.
A
sincere
pure
affection
,
that
rejoyces
at
the
good
,
and
resents
the
evils
of
others
as
our
own
,
and
expresses
it self
in
all
real
Offices
,
not
for
our
private
respects
,
but
their
benefit
,
is
required
of
us
.
And
as
to
the
degree
of
our
Love
,
above
all
things
to
have
fervent
Charity
among
our selves
.
This
principally
respects
Christians
,
Besides
,
That
special
branch
of
Love
,
the
forgiving
of
Injuries
,
is
the
peculiar
Precept
of
our
Saviour
.
For
the
whole
World
consents
to
the
returning
evil
for
evil
.
The
vicious
Love
of
our selves
makes
us
very
sensible
,
and
according
to
our
preverse
judgments
to
revenge
an
injury
,
seems
as
just
as
to
requite
a
benefit
.
From
hence
revenge
is
the
most
Rebellious
and
Obstinate
Passion
.
An
Offence
remains
as
a
thorn
in
the
mind
,
that
inflames
and
torments
it
,
till
't
is
appeased
by
a
vindication
.
'T
is
more
difficult
to
overcome
the
Spirit
then
to
gain
a
Battel
.
We
are
apt
to
revolve
in
our
thoughts
injuries
that
have
been
done
to
us
,
and
after
a
long
distance
of
time
the
memory
represents
them
as
fresh
as
at
the
first
.
Now
the
Gospel
commands
a
hearty
and
intire
forgiveness
of
injuries
,
though
repeated
never
so
often
to
seventy
seven
times
.
We
must
not
only
quench
the
Fire
of
Anger
,
but
kindle
the
Fire
of
Love
towards
our
greatest
Enemies
.
I
say
unto
you
,
Love
your
Enemies
,
Bless
them
that
Curse
you
,
do
good
to
them
that
hate
you
,
Pray
for
them
which
despitefully
use
you
,
and
Persecute
you
.
This
is
urged
from
the
consideration
of
God's
forgiving
us
,
For
if
ye
forgive
men
their
trespasses
,
your
Heavenly
Father
will
also
forgive
you
.
But
if
ye
forgive
not
their
trespasses
,
neither
will
your
Father
forgive
your
trespasses
.
He
that
is
cruel
to
another
cannot
expect
Mercy
,
but
in
every
Prayer
to
God
indites
himself
,
and
virtually
pronounces
his
own
Condemnation
.
4.
The
Gospel
enjoins
Contentment
in
every
state
,
which
is
our
great
Duty
and
Felicity
,
mainly
influential
upon
our
whole
life
,
to
prevent
both
Sin
and
Misery
.
Be
content
with
such
things
as
you
have
,
for
he
hath
said
,
I
will
never
leave
thee
,
nor
forsake
thee
.
It
forbids
all
Murmurings
against
Providence
,
which
is
the
seed
of
Rebellion
,
and
all
anxious
thoughts
concerning
things
future
.
Take
no
thought
for
to
morrow
,
we
should
not
anticipate
evils
,
Sufficient
for
the
day
is
the
evil
thereof
.
Our
corrupt
Desires
are
vast
and
restless
as
the
Sea
,
and
when
contradicted
they
betray
us
to
Discontent
and
Disobedience
.
The
Gospel
therefore
retrenches
all
inordinate
Affections
,
and
vehemently
condemns
Covetousness
,
as
a
Vice
not
to
be
named
among
Saints
but
with
abhorrency
.
It
discovers
to
us
most
clearly
,
that
temporal
things
are
not
the
materials
of
our
Happiness
.
For
the
Son
of
God
voluntarily
denied
himself
the
enjoyment
of
them
.
And
as
the
highest
Stars
are
so
much
distant
from
an
Eclipse
,
as
they
are
above
the
Shadow
of
the
Earth
;
so
the
Soul
that
in
its
esteem
and
desires
is
above
the
world
,
its
brightness
and
joy
cannot
be
darkened
or
eclipsed
by
any
accidents
there
.
The
Gospel
forbids
all
vain
Sorrows
,
as
well
as
vain
Pleasures
;
and
distinguishes
real
Godliness
from
an
appearance
,
by
contentment
as
its
inseparable
Character
.
Godliness
with
Content
is
great
gain
.
to
possess
our
Souls
in
Patience
,
That
the
H●irs
of
our
Head
are
numbred
,
and
not
one
falls
to
the
Earth
without
his
License
.
Now
the
serious
belief
of
a
Wise
,
Just
and
Powerful
Providence
that
governs
all
things
,
hath
a
mighty
efficacy
to
maintain
a
constant
tranquillity
and
equal
temper
in
the
Soul
amidst
the
confusions
of
the
World
.
God
works
all
things
according
to
the
counsel
of
his
own
will
:
that
all
things
work
together
for
the
good
of
those
that
love
God
.
For
their
Spiritual
good
at
present
;
Our
light
Afflictions
which
are
but
for
a
moment
,
work
for
us
a
far
more
exceeding
weight
of
Glory
.
To
consider
this
Life
as
the
passage
to
another
,
that
is
as
durable
as
Eternity
,
and
as
blessed
as
the
Enjoyment
of
God
can
make
it
;
that
the
present
miseries
have
a
final
respect
to
future
Happiness
,
will
change
our
opinion
about
them
,
and
render
them
not
only
tolerable
,
but
so
far
eligible
as
they
are
instrumental
and
preparatory
for
it
.
If
the
Bloody
as
well
as
the
Milky
way
leads
to
God's
Throne
,
a
Christian
willingly
walks
in
it
.
In
short
,
A
lively
Hope
,
accompanies
a
Christian
to
his
last
expiring
breath
,
till
it
is
consummated
in
Celestial
fruition
.
So
that
Death
it self
,
the
universal
terror
of
Mankind
,
is
made
desirable
,
as
an
entrance
into
Immortality
,
and
the
first
day
of
our
Triumph
.
Thus
I
have
considered
some
particular
Precepts
of
Christ
,
which
are
of
greatest
use
for
the
government
of
our
Hearts
and
Lives
;
and
the
reasons
upon
which
they
are
grounded
,
to
make
them
effectual
.
Now
to
discover
more
fully
the
compleatness
of
the
Evangelical
Rule
,
I
will
consider
it
with
respect
to
the
Law
of
Moses
,
and
the
Philosophy
of
the
Heathens
.
CHAP.
XVII
.
The
Perfection
of
Christ's
Laws
appears
by
comparing
them
with
the
Precepts
of
Moses
.
The
Temple-Service
was
manag'd
with
Pomp
suitable
to
the
disposition
of
the
Jews
,
and
the
dispensation
of
the
Law
.
The
Christian
Service
is
Pure
and
Spiritual
.
The
Levitical
Ceremonies
and
Ornaments
are
excluded
from
it
,
not
only
as
unnecessary
,
but
inconsist
with
its
Spirituality
.
The
obligation
to
the
Rituals
of
Moses
is
abolisht
,
to
introduce
real
Righteousness
.
The
Indulgence
of
Polygamy
and
Divorce
is
taken
away
by
Christ
,
and
Marriage
restored
to
its
Primitive
Purity
.
He
clear'd
the
Law
from
the
darkening
Glosses
of
the
Pharisees
.
And
enforc'd
it
by
new
Obligations
.
The
Law
of
Christ
exceeds
the
Rules
which
the
highest
Masters
of
Morality
in
the
School
of
Nature
ever
prescribed
.
Philosophy
is
defective
as
to
Piety
,
and
in
several
things
contrary
to
it
.
Philosophers
delivered
unworthy
Conceptions
of
God
.
Philosophy
doth
not
enjoin
the
Love
of
God
,
which
is
the
first
and
great
Command
of
the
Natural
Law
.
Philosophers
lay
down
the
servile
Maxime
▪
To
comply
with
the
common
Idolatry
.
They
arrogated
to
themselves
the
praise
of
their
Vertue
and
Happiness
.
Philosophy
doth
not
propound
the
Glory
of
God
for
the
Supream
End
of
all
Humane
Actions
.
Philosophy
is
defective
as
to
the
Duties
respecting
our selves
and
others
.
It
allowes
the
first
sinful
motions
of
the
lower
Appetites
.
The
Stoicks
renounce
the
Passions
.
Philosophy
insufficient
to
form
the
Soul
to
Patience
and
Content
under
Afflictions
:
and
to
support
in
the
hour
of
Death
.
A
Reflection
upon
some
Immoral
Maxims
of
the
several
Sects
of
Philosophers
.
THe
Perfection
of
the
Laws
of
Christ
will
further
appear
,
by
comparing
them
with
the
Precepts
of
Moses
,
and
with
the
Rules
which
the
highest
Masters
of
Morality
in
the
School
of
Nature
have
prescribed
for
the
directing
our
lives
.
The
Gospel
exceeds
the
Mosaical
Institution
;
1.
In
ordaining
a
Service
that
is
Pure
,
Spiritual
,
and
Divine
,
consisting
in
the
Contemplation
,
Love
and
Praises
of
God
,
such
as
the
holy
Angels
perform
above
.
The
Temple-Service
was
managed
with
Pomp
and
external
Magnificence
,
suitable
to
the
disposition
of
that
People
,
and
the
dispensation
of
the
Law
.
The
Church
was
then
in
its
Infant-state
,
as
St.
Paul
expresses
it
;
and
that
Age
is
more
wrought
on
by
Sense
than
Reason
:
For
such
is
the
subordination
of
our
Faculties
,
that
the
vegetative
first
acts
,
then
the
sensitive
,
then
the
rational
,
as
the
organs
appointed
for
its
use
,
acquire
perfection
.
The
knowledg
of
the
Jews
was
obscure
and
imperfect
,
and
the
external
part
of
their
Religion
was
ordered
in
such
a
manner
,
that
the
senses
were
much
affected
.
Their
Lights
,
Perfumes
,
Musick
and
Sacrifices
were
the
proper
entertainment
of
their
external
Faculties
.
Besides
,
being
encompast
with
Nations
whose
Service
to
their
Idols
was
full
of
Ceremonies
,
to
render
the
temptation
ineffectual
,
and
take
off
from
the
efficacy
of
those
allurements
which
might
seduce
them
to
the
imitation
of
Idolatry
,
God
ordain'd
his
Service
to
be
performed
with
great
splendour
.
Add
further
,
The
Dispensation
of
the
Law
was
typical
and
mysterious
,
representing
by
visible
material
objects
,
and
their
power
to
ravish
the
Senses
,
Spiritual
things
,
and
their
efficacy
to
work
upon
the
Soul
.
But
our
Redeemer
hath
rent
the
Vail
,
and
brought
forth
Heavenly
things
into
a
full
Day
,
and
the
clearest
Evidence
.
Whereas
Moses
was
very
exact
in
describing
the
numerous
Ceremonies
of
the
Jewish
Religion
,
the
quality
of
their
Sacrifices
,
the
Place
,
the
Persons
by
whom
they
must
be
prepared
and
presented
to
the
Lord
:
We
are
now
commanded
to
draw
near
to
God
with
cleansed
hands
and
purified
hearts
,
and
that
Men
Pray
every
where
,
lifting
up
holy
hands
,
without
wrath
and
doubting
.
Every
place
is
a
Temple
,
and
every
Christian
a
Priest
,
to
offer
up
Spiritual
Incense
to
God
.
The
most
of
the
Levitical
Ceremonies
and
Ornaments
are
excluded
from
the
Christian
Service
,
not
only
as
unnecessary
,
but
inconsistent
with
its
Spiritualness
:
As
Paint
,
they
corrupt
the
native
beauty
of
Religion
.
The
Apostle
tells
us
,
that
humane
Eloquence
was
not
used
in
the
first
preaching
of
the
Gospel
,
lest
it
should
render
the
truth
of
it
uncertain
,
and
rob
the
Cross
of
Christ
of
its
Glory
in
converting
the
World
:
for
〈◊〉
would
be
apt
to
imagine
that
't
was
not
the
supernatural
vertue
of
the
Doctrine
,
and
the
efficacy
of
its
Reasons
,
but
the
artifice
of
Orators
that
overcame
the
spirits
of
Men
:
So
if
the
Service
of
the
Gospel
were
made
so
pompous
,
the
Worshippers
would
be
enclin'd
to
believe
,
that
the
external
part
was
the
most
principal
,
and
to
content
themselves
in
that
,
without
the
aims
and
affections
of
the
Soul
,
which
are
the
life
of
all
our
Services
.
Besides
,
upon
another
account
outward
Pomp
in
Religion
is
apter
to
quench
than
en●●ame
Devotion
:
For
we
are
so
compounded
of
Flesh
and
Spirit
,
that
when
the
corporeal
Faculties
are
vehemently
affected
with
their
objects
,
't
is
very
hard
for
the
Spiritual
to
act
with
equal
vigour
;
there
being
such
commerce
between
the
fancy
and
the
outward
Senses
,
that
they
are
never
exercised
in
the
reception
of
their
objects
,
but
the
Imagination
is
drawn
that
way
,
and
cannot
present
to
the
mind
distinctly
and
with
the
calmness
that
is
requisit
,
those
things
on
which
our
thoughts
should
be
fixt
.
But
when
those
diverting
objects
are
removed
,
the
Soul
directly
ascends
to
God
,
and
looks
on
him
as
the
Searcher
and
Judge
of
the
Heart
;
and
worships
him
proportionally
to
his
perfections
.
That
this
was
the
design
of
Christ
,
appears
particularly
in
the
Institution
of
the
Sacraments
,
which
he
ordained
in
a
merciful
condescension
to
our
present
state
▪
for
there
is
a
natural
desir●
in
us
to
have
pledges
of
things
promis'd
;
therefore
he
was
pleased
to
add
to
the
Declaration
of
his
Will
in
the
Gospel
,
the
Sacraments
as
confirming
seals
of
his
Love
;
by
which
the
application
of
his
Benefits
is
more
special
,
and
the
representation
more
lively
,
than
that
which
is
meerl●
by
the
Word
.
But
they
are
few
in
number
,
on
Baptism
and
the
Lords
Supper
,
simple
in
their
nature
,
and
easy
in
their
signification
,
most
fit
to
relieve
our
infirmity
,
and
to
raise
our
Souls
to
Heavenly
things
.
Briefly
,
the
Service
of
the
Gospel
is
answerable
to
the
excellent
light
of
knowledge
shed
abroad
in
the
hearts
of
Christians
.
2.
Our
Redeemer
hath
abolisht
all
obligation
to
the
other
Rituals
of
Moses
,
to
introduce
that
real
Righteousness
which
was
signified
by
them
.
The
carnal
Commandments
given
to
the
Jews
,
are
called
Statutes
that
were
not
good
;
dead
to
these
Elements
,
The
Kingdom
of
God
consists
not
in
Meat
,
and
Drink
,
but
Righteousness
,
and
Peace
,
and
Joy
in
the
Holy
Ghost
;
for
he
that
in
these
things
serves
Christ
,
is
acceptable
to
God
,
and
approved
of
Men.
We
are
commanded
to
purge
out
the
old
leaven
of
Malice
,
and
Wickedness
,
that
sowers
and
swells
the
mind
,
and
to
keep
the
feast
,
with
the
unleavened
bread
of
sincerity
and
truth
.
We
are
obliged
to
be
free
from
the
moral
imperfections
,
the
vices
and
passions
,
which
were
represented
by
the
natural
qualities
of
those
Creatures
which
were
forbidden
to
the
Jews
,
and
to
purify
the
Heart
instead
of
the
frequent
washings
under
the
Law
.
But
the
Gospel
frees
us
from
the
intolerable
yoke
of
the
legal
abstinencies
,
observations
,
and
disciplines
,
the
amusements
of
low
and
servile
Spirits
,
wherewith
they
would
compensate
their
defects
in
real
Holiness
,
and
exchange
the
substance
of
Religion
for
the
shadow
and
colours
of
it
.
For
this
reason
the
Apostle
is
severe
against
those
,
who
would
joyn
the
fringes
of
Moses
to
the
robe
of
Christ
.
3.
The
indulgence
of
Polygamy
and
Divorce
that
was
granted
to
the
Jews
,
is
taken
away
by
Christ
,
and
Marriage
restored
to
the
purity
of
its
first
Institution
.
The
permission
of
these
was
by
a
political
Law
,
and
the
effect
was
temporal
Impunity
.
For
God
is
to
be
considered
not
only
in
the
relation
of
a
Creator
and
universal
Governour
,
that
gave
Laws
to
regulate
Conscience
,
but
in
a
special
relation
to
the
Jews
as
their
King
.
And
as
in
a
Civil
State
a
prudent
Governour
permits
a
less
evil
,
for
the
prevention
of
a
greater
,
without
an
approbation
of
it
;
So
God
was
pleased
in
his
Wisdom
to
tolerate
those
things
,
in
condescension
to
their
carnal
and
perverse
humors
,
for
the
hardness
of
their
Hearts
,
He
that
made
them
at
the
beginning
,
made
them
Male
and
Female
:
for
this
cause
shall
a
Man
leave
Father
and
Mother
,
and
cleave
to
his
Wife
,
and
they
twain
shall
be
one
flesh
.
What
therefore
God
hath
joyned
together
,
let
no
Man
put
asunder
.
From
the
unity
of
the
Person
,
that
one
Male
was
made
and
one
Female
,
it
follows
that
the
super-inducing
of
another
into
the
Marriage-bed
is
against
the
first
Institution
.
And
the
Union
that
is
between
them
not
being
only
civil
in
a
consent
of
wills
,
but
natural
by
the
joyning
of
two
bodies
,
something
natural
must
intervene
to
dissolve
it
,
viz.
the
Adultery
of
one
party
.
Excepting
that
case
,
our
Saviour
severely
forbids
the
putting
the
Wife
away
.
4.
Our
Redeemer
hath
improved
the
obligations
of
the
moral
Law
,
by
a
clearer
discovery
of
the
purity
and
extent
of
its
precepts
,
and
by
peculiar
and
powerful
Enforcements
.
In
his
Sermon
on
the
Mount
he
clears
it
from
the
darkning
glosses
of
the
Phaisees
,
who
observed
the
letter
of
the
Law
,
but
not
the
designe
of
the
Lawgiver
.
He
declares
that
not
only
the
gross
act
,
but
all
things
of
the
same
alliance
are
forbidden
;
not
only
Murder
,
but
rash
Anger
,
and
vilifying
words
,
which
wound
the
Reputation
.
Not
only
actual
pollution
,
but
the
impurity
of
the
Eye
,
and
the
staining
of
the
Soul
with
unclean
thoughts
,
are
all
comprised
in
the
prohibition
.
He
informs
them
that
every
Man
in
calamity
is
their
Neighbour
,
and
to
be
relieved
,
and
commands
them
to
love
their
deadliest
enemies
.
Briefly
,
He
tells
the
multitude
,
that
unless
their
Righteousness
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
,
they
should
not
enter
into
the
Kingdome
of
Heaven
.
Besides
,
our
Saviour
hath
superadded
special
Enforcements
to
his
Precepts
.
The
Arguments
to
perswade
Christians
to
be
universally
Holy
,
from
Christs
Redeeming
them
for
that
great
end
,
was
not
known
either
in
the
Oeconomy
of
Nature
,
or
the
Law
:
For
before
our
lapsed
state
there
was
no
need
of
a
Redeemer
,
and
he
was
not
revealed
during
the
Legal
Dispensation
.
His
Death
was
only
shadowed
forth
in
Types
,
and
foretold
in
such
a
manner
,
as
was
obscure
to
the
Jews
.
The
Gospel
urges
new
reasons
to
increase
our
aversion
from
sin
,
which
neither
Adam
nor
Moses
were
acquainted
with
.
So
the
Apostle
dehorts
Christians
from
uncleanness
,
because
their
bodies
are
Members
of
Christ
,
and
Temples
of
the
Holy-Ghost
,
and
therefore
should
be
inviolably
consecrated
to
purity
.
If
the
Utensils
of
the
Temple
were
so
sacred
▪
that
the
employing
them
to
a
common
use
,
was
revenged
in
a
miraculous
manner
;
How
much
sorer
punishment
shall
be
inflicted
on
those
who
defile
themselves
,
after
they
were
sanctified
by
the
Blood
of
the
Covenant
?
The
Gospel
also
recommends
to
us
Love
to
one
another
,
2.
The
Laws
of
Christ
exceed
the
Rules
which
the
best
Masters
of
Morality
in
the
School
of
Nature
have
prescribed
for
the
Government
of
our
Lives
.
'T
is
true
,
there
are
remaining
Principles
of
the
Moral
Law
in
the
heart
of
Man
;
Some
warm
sparks
are
still
left
which
the
Philosophers
laboured
to
enliven
and
cherish
.
Many
excellent
Precepts
of
Morality
they
delivered
,
either
to
calm
the
Affections
,
and
lay
the
storms
in
our
Breasts
,
whereby
the
most
men
are
guilty
and
miserable
,
or
to
regulate
the
civil
Conversation
with
others
.
And
since
the
coming
of
Christ
,
Prometheus-like
,
They
became
vain
in
their
thoughts
,
and
their
foolish
heart
was
darkened
.
Although
the
vulgar
Heathens
thought
them
to
be
guides
in
the
safe
way
,
yet
they
were
Companions
with
them
in
their
wanderings
;
And
Truth
instructs
us
,
that
When
the
blind
lead
the
blind
,
both
fall
into
the
ditch
.
I
will
briefly
shew
that
their
Morals
are
defective
,
and
mixt
with
false
Rules
:
only
premising
three
things
.
1.
That
I
shall
not
insist
on
their
Ignorance
of
our
Redeemer
,
and
their
Infidelity
in
respect
of
those
Evangelical
Mysteries
,
that
are
only
discover'd
by
Revelation
;
for
that
precisely
considered
,
doth
not
make
them
guilty
before
God
:
But
only
take
notice
of
their
defects
in
natural
Religion
,
and
moral
Duties
,
the
Law
written
in
the
heart
obliges
all
Mankind
.
2.
That
Vertue
is
not
to
be
confounded
with
Vice
,
although
't
is
not
assisted
by
special
Grace
.
Those
who
performed
acts
of
Civil
Justice
,
and
Kindness
,
and
Honour
,
were
not
guilty
as
those
who
violated
all
the
Laws
of
Nature
and
Reason
.
Their
heroic
Actions
were
praise-worthy
among
men
,
and
God
gave
them
a
temporal
Reward
;
although
not
being
enlivened
by
Faith
,
and
purified
by
Love
to
God
,
and
an
holy
Intention
for
his
Glory
,
they
were
dead
works
,
unprofitable
as
to
Salvation
.
The
Mind
is
darkened
and
defiled
with
error
,
that
indisposes
it
for
its
office
.
I
will
now
proceed
to
shew
how
insufficient
Philosophy
is
to
direct
us
in
our
Duty
to
God
,
our selves
,
and
others
.
First
,
In
respect
of
Piety
,
which
is
the
chief
Duty
of
the
reasonable
Creature
,
Philosophy
is
very
defective
,
nay
in
many
things
contrary
to
it
.
1.
By
delivering
unworthy
Notions
and
Conceptions
of
the
Deity
.
Not
only
the
vulgar
Heathens
chang'd
the
truth
of
God
into
a
lie
,
when
they
measured
his
Incomprehensible
Perfections
by
the
narrow
compass
of
their
Imaginations
,
or
when
looking
on
Him
through
the
appearing
disorders
of
the
World
,
they
thought
Him
unjust
and
cruel
;
As
the
most
beautiful
Face
seems
deformed
and
monstrous
in
a
disturbed
stream
;
But
the
most
renowned
Philosophers
dishonoured
Him
by
their
base
apprehensions
.
For
the
true
Notion
of
God
signifies
a
Being
Infinite
,
Independent
,
the
universal
Creator
,
who
preserves
Heaven
and
Earth
,
the
absolute
Director
of
all
Events
,
that
his
Providence
takes
notice
of
all
Actions
,
that
He
is
a
liberal
Rewarder
of
those
that
seek
Him
,
and
a
just
Revenger
of
those
that
violate
his
Laws
:
Now
all
this
was
contradicted
by
them
.
[
*
](A26796-e55780-b)
*
Arist.
Plat.
The
Stoicks
imagined
that
God
and
the
World
made
a
compleat
Animal
,
of
which
He
was
the
Soul
.
Vid.
Aug
▪
de
Civit.
Dei
.
c.
18.
Some
asserted
the
World
to
be
eternal
,
others
that
Matter
was
;
and
in
that
denied
Him
to
be
the
first
Cause
of
all
things
.
Some
limited
his
Being
,
confining
Him
to
one
of
the
Poles
of
Heaven
:
Others
extended
it
only
to
the
Amplitude
of
the
World
.
The
[
†
](A26796-e55870-b)
†
Epicurei
nec
Philosophi
in
rebus
sanctis
,
nec
sancti
in
Philosophia
.
Aug.
c.
7.
de
vera
▪
Rel.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Irridendum
agere
curam
rerum
humanarum
illud
quicquid
est
summum
.
Anne
tam
tristi
atque
multiplici
ministerio
non
pollui
credamus
dubitemusque
?
Plin.
lib.
2.
c.
7.
Epicureans
totally
denied
his
governing
Providence
,
and
made
Him
an
idle
Spectator
of
things
below
.
They
asserted
,
That
God
was
contented
with
his
own
Majesty
and
Glory
;
That
whatever
was
without
Him
was
neither
in
his
thoughts
nor
care
:
as
if
to
be
employed
in
ordering
the
various
accidents
of
the
world
,
were
incompatible
with
his
Blessedness
,
and
He
needed
their
Impiety
to
relieve
Him
.
Thus
by
confining
his
Power
,
who
is
Infinite
,
they
denied
Him
in
confessing
Him
.
[
‖
](A26796-e55950-b)
‖
Autor
Lib.
de
Mundo
.
Others
allowed
Him
to
regard
the
great
affairs
of
Kingdoms
and
Nations
,
to
manage
Crowns
and
Scepters
;
but
to
stoop
so
low
as
to
regard
particular
things
,
they
judged
as
unbecoming
the
Divine
Nature
,
as
for
the
Sun
to
descend
from
Heaven
to
light
a
Candle
for
a
Servant
in
the
dark
.
They
took
the
Scepter
out
of
God's
hand
,
and
set
up
a
foolish
and
blind
Power
,
to
dispose
of
all
mutable
things
.
Adimit
Aristoteles
Deo
id
quod
in
entibus
ratione
praeditis
est
optimum
,
libertatem
,
&
ex
Principe
Mundi
facit
Ministrum
Naturae
,
cui
in
agerdo
seviat
.
Seneca
brings
in
Jupiter
,
their
Supreme
God
speaking
to
vertuous
men
in
their
Calamities
,
Quia
non
poteram
vos
ist●s
subducere
,
adversus
omnia
armavi
.
Others
subjected
Him
to
an
invincible
Destiny
,
that
He
could
not
do
what
He
desired
.
Thus
the
wisest
of
the
Heathens
dishonoured
the
Deity
by
their
false
imaginations
,
and
instead
of
representing
him
with
his
proper
Attributes
,
drew
a
picture
of
themselves
.
Besides
,
their
impious
fancies
had
a
pernicious
influence
upon
the
lives
of
Men
:
especially
the
denial
of
his
Providence
;
for
that
took
away
the
strongest
restraint
of
corrupt
nature
,
the
fear
of
future
Judgment
.
For
humane
Laws
do
not
punish
secret
crimes
that
are
innumerable
,
nor
all
open
,
as
those
of
persons
in
power
,
which
are
most
hurtful
:
Therefore
they
are
a
weak
instrument
to
preserve
Innocence
and
Virtue
.
Only
the
respect
of
God
to
whom
every
heart
is
manifest
,
every
action
a
Testimony
,
and
every
great
Person
a
Subject
,
is
of
equal
force
to
give
check
to
sin
in
all
,
in
the
dakrness
of
the
night
,
and
the
light
of
the
day
,
in
the
works
of
the
hand
,
and
the
thoughts
of
the
heart
.
2.
Philosophy
is
very
defective
as
to
Piety
,
in
not
injoyning
the
Love
of
God
.
The
first
and
great
Command
in
the
Law
of
Nature
,
(
the
order
of
the
Precepts
being
according
to
their
dignity
)
is
,
Thou
shalt
love
the
Lord
with
all
thy
Heart
,
Soul
,
and
Strength
.
'T
is
most
reasonable
that
our
Love
should
first
ascend
to
Him
,
and
in
its
full
vigor
:
For
our
Obligations
to
him
are
infinite
,
and
all
inferior
objects
are
incomparably
beneath
him
.
Yet
Philosophers
speak
little
or
nothing
of
this
,
which
is
the
principal
part
of
natural
Religion
.
Aristotle
who
was
so
clear-sighted
in
other
things
,
when
he
discourses
of
God
,
is
not
only
affectedly
obscure
,
to
conceal
his
ignorance
,
as
the
Fish
which
troubles
the
Water
for
fear
of
being
catcht
;
but
't
is
on
the
occasion
of
speculative
Sciences
,
as
in
his
Phisicks
,
when
he
considers
him
as
the
first
cause
of
all
the
motions
in
the
World
;
or
in
his
Metaphysicks
,
as
the
supreme
Being
,
the
knowledg
of
whom
he
saith
is
most
noble
in
it self
,
but
of
no
use
to
Men.
But
in
his
Morals
,
where
he
had
reason
to
consider
the
Deity
as
an
object
most
worthy
of
our
Love
,
Respect
,
and
Obedience
in
an
infinite
Degree
,
he
totally
omits
such
a
representation
of
him
,
although
the
Love
of
God
is
that
alone
which
gives
price
to
all
moral
Virtues
.
And
from
hence
it
is
that
Philosophy
is
so
defective
as
to
Rules
for
the
preparing
Men
for
an
intimate
and
delightful
Communion
with
God
,
which
is
the
effect
of
Holy
and
Perfect
Love
,
and
the
supreme
Happiness
of
the
reasonable
Nature
.
If
in
the
Platonical
Philosophy
there
are
some
things
directing
to
it
,
yet
they
are
but
frigidly
exprest
,
and
so
obscurely
,
that
like
Inscriptions
in
ancient
Medals
or
Marbles
which
are
defac't
,
they
are
hardly
legible
.
This
is
the
singular
Character
of
the
Gospel
,
that
distinguishes
it
from
all
humane
Institutions
;
it
represents
the
infinite
amiableness
of
God
,
and
his
goodness
to
us
,
to
excite
our
Affections
to
him
in
a
Superlative
manner
:
it
commands
us
to
follow
him
as
dear
Children
,
and
presses
us
to
seek
for
those
Dispositions
which
may
qualifie
us
for
the
enjoyment
of
him
in
a
way
of
Friendship
and
Love
.
3.
The
best
Philosophers
laid
down
this
servile
and
pernicious
Maxime
,
But
they
detained
the
truth
in
unrighteousness
,
and
although
they
knew
God
,
they
glorified
him
not
as
God
,
but
chang'd
the
Glory
of
the
Incorruptible
God
,
into
an
Image
made
like
to
a
corruptible
Man
,
and
to
Birds
,
and
Beasts
,
and
creeping
things
.
A
sin
of
so
provoking
a
nature
,
that
God
gave
them
up
to
the
vilest
·
lusts
,
whereby
they
defiled
and
debased
themselves
;
Carnal
impurity
being
a
just
punishment
of
Spiritual
.
4.
They
arrogated
to
themselves
the
sole
praise
of
their
Virtues
and
Happiness
.
Hoc
in
sapientia
pretiosum
atque
magnificū
est
,
quod
●on
obvenit
quod
illam
quisque
sibi
debet
,
quod
non
ab
alio
petitur
:
quid
haberes
in
philosophia
,
quod
suspiceres
,
si
beneficiaria
,
res
esset
?
Senec
▪
Epist.
9.
Quis
quod
vir
bonus
esset
gratias
Diis
egit
unquam
?
at
quod
dives
,
quod
honoratus
,
quod
in
columis
.
Cic.
l.
3.
de
nat.
Deor.
Virtutem
nemo
unquam
acceptam
Deo
retulit
:
nimirum
recte
.
Propter
virtutem
enim
jure
laudamur
,
&
in
virtute
recte
gloriamur
,
quod
non
contingeret
si
id
donum
a
Deo
,
non
a
nobis
haberemus
.
They
thought
that
Wisdom
would
loose
its
value
and
lustre
,
that
nothing
were
in
it
worthy
of
admiration
,
if
it
came
from
above
,
and
depended
upon
the
Grace
of
another
.
They
acknowledged
that
the
natural
Life
,
that
Riches
,
Honours
,
and
other
inferiour
things
,
common
to
the
worst
,
were
the
gifts
of
God
;
but
asserted
that
Wisdom
and
Vertue
,
the
special
perfection
of
the
Humane
Nature
,
were
the
effects
of
their
own
industry
.
Impious
folly
!
to
believe
that
we
owe
the
greatest
benefits
to
our selves
,
and
the
lesser
only
to
God
.
Thus
they
robb'd
him
of
the
Honour
of
his
most
precious
Gifts
.
So
strongly
did
the
poison
of
the
old
Serpent
,
breathed
forth
in
those
words
,
Ye
shall
be
as
God
,
that
infected
the
first
Man
,
still
work
in
his
Posterity
.
Were
they
Angels
in
perfection
,
yet
the
proud
reflecting
on
their
excellencies
would
instantly
turn
them
into
Devils
.
And
as
they
boasted
of
vertue
,
so
of
happiness
as
intirely
depending
upon
themselves
.
They
ascribe
to
their
Wise-man
an
absolute
Empire
over
all
things
,
they
raise
him
above
the
Clouds
;
what
ever
may
disquiet
,
or
disorder
,
they
exempt
him
from
all
Passions
,
and
make
him
ever
equal
to
himself
,
that
he
is
never
surprised
with
accidents
,
that
't
is
not
in
the
power
of
pains
or
troubles
to
draw
a
sigh
or
tear
from
him
,
that
he
despises
all
that
the
World
can
give
or
take
,
and
is
contented
with
pure
and
naked
Vertue
;
in
short
they
put
the
Crown
upon
his
Head
,
by
attributing
all
to
the
power
of
his
own
Spirit
.
Thus
they
contradicted
the
Rites
of
Heaven
.
Their
impiety
was
so
bold
that
they
put
no
difference
between
God
and
their
wise
person
,
Est
aliquid
quo
Sapiens
antecedat
Deum
,
ille
naturae
beneficio
,
non
suo
est
Sapiens
.
Magna
res
est
,
habere
imbecillitatem
hominis
,
&
securitatem
Dei.
Ferte
fortiter
,
hoc
est
quo
Deum
ante
cedatis
,
ille
extra
patientiam
malorum
est
,
vos
supra
patientiam
.
Senec.
they
prefer'd
the
wretched
imperfect
vertue
and
happiness
of
their
Wise-Man
,
before
the
Infinite
and
unchangeable
Purity
and
Felicity
of
God
himself
.
For
God
they
said
is
wise
&
happy
by
the
priviledg
of
his
Nature
,
where
as
a
Philosopher
is
so
by
the
discourse
of
Reason
,
and
the
choice
of
his
will
,
notwithstanding
the
resistance
of
his
Passions
,
and
the
difficulties
he
encounters
in
the
World
.
Thus
to
raise
themselves
above
the
Throne
of
God
,
since
the
rebellious
Angels
,
none
have
ever
attempted
besides
the
Stoicks
.
'T
is
no
wonder
,
that
they
were
the
most
early
opposers
of
the
Gospel
;
for
how
could
they
acknowledg
God
in
his
state
of
abasement
and
humility
,
who
exalted
their
Verutous
Man
above
him
in
his
Majesty
and
Glory
.
Yet
this
is
the
Sect
that
was
most
renowned
among
the
Heathens
.
5.
Philosophy
is
very
defective
,
in
not
propounding
the
Glory
of
God
,
as
the
end
to
which
all
our
actions
should
finally
refer
.
This
should
have
the
first
and
chief
place
in
that
Practical
Science
:
For
every
Action
receiving
its
specification
and
value
from
its
End
,
that
which
is
the
Supreme
and
common
to
all
Actions
,
must
be
fixt
before
we
come
to
the
particular
and
subordinate
;
and
that
is
the
Glory
of
God
.
Now
the
design
of
Philosophers
in
their
Precepts
,
was
either
.
First
,
Or
thirdly
,
The
heighth
of
Philosophy
was
to
propound
the
beauty
of
Vertue
,
Nec
facile
invenies
multis
è
millibus
unum
virtutem
pretium
qui
p●tet
esse
sui
.
Ipse
decor
recti
facti
,
si
praemia
desint
;
Non
movit
&
gratis
poenitet
esse
probum
.
Ovid
depont
.
Stoici
virtutem
descripserunt
seipsa
contentam
,
ab
omnibus
liberam
,
&
quae
sola
sibi
sit
praemium
:
Sed
licet
a
quibusdum
tunc
verae
&
honestae
putentur
esse
virtutes
,
cum
ad
seipsas
referuntur
nec
propt●r
aliud
expetuntur
,
etiam
tunc
inflatae
ac
superbiae
sunt
&
ideo
non
virtutes
sed
vitia
judicanda
sunt
.
Aug.
lib.
19
,
de
Civit.
c.
25.
and
its
charming
Aspect
,
as
the
most
worthy
Motive
to
draw
the
Affections
.
Now
supposing
that
some
of
the
Heathens
,
(
although
very
few
)
by
discovering
the
internal
beauty
of
Vertue
,
had
a
love
to
it
,
and
perform'd
some
things
without
any
private
respect
,
but
for
the
rectitude
of
the
action
,
and
the
inward
satisfaction
that
springs
from
it
,
yet
they
were
still
defective
.
For
Vertue
is
but
a
ray
of
the
Deity
,
and
our
duty
is
not
compleat
,
unless
it
be
referred
to
his
Glory
,
who
is
the
principle
and
patern
of
it
.
In
short
,
the
great
Creator
made
Man
for
himself
,
and
't
is
most
just
that
as
his
Favour
is
our
sovereign
happiness
,
so
his
Glory
should
be
our
supreme
end
,
without
which
nothing
is
regular
,
and
truly
beautiful
.
By
these
several
instances
it
appears
how
insufficient
Philosophy
is
to
direct
us
in
our
principal
duty
,
that
respects
God
.
2.
Philosophy
was
defective
in
its
directions
about
moral
duties
that
respect
our selves
or
others
.
1.
Philosophers
were
not
sensible
of
the
first
inclinations
to
sin
.
They
allow
the
disorder
of
the
sensitive
appetite
as
innocent
,
till
it
passes
to
the
supreme
part
of
the
Soul
,
and
induces
it
to
deliberate
,
or
resolve
upon
moral
actions
.
For
they
were
ignorant
of
that
Original
and
intimate
pollution
that
cleaves
to
the
humane
nature
;
and
because
our
faculties
are
natural
,
they
thought
the
first
motions
to
forbidden
objects
,
that
are
universal
in
the
best
as
well
as
worst
,
to
be
the
necessity
of
Nature
rather
then
the
effect
of
Corruption
.
Accordingly
all
their
Precepts
reach
no
farther
than
the
Counsels
of
the
Heart
:
But
the
desires
and
motions
of
the
lower
faculties
,
though
very
culpable
,
are
left
by
them
indifferent
.
So
that
't
is
evident
that
many
defilements
and
stains
are
in
their
purgative
vertues
.
2.
The
Stoicks
not
being
able
to
reconcile
the
passions
with
reason
,
wholly
renounced
them
.
Their
Philosophy
is
like
the
River
in
Thrace
,
—
Quod
potum
saxea
reddit
For
by
a
fiction
of
fancy
they
turn
their
vertuous
Person
into
a
Statue
,
that
feels
neither
the
inclinations
of
Love
,
nor
aversions
of
hatred
;
that
is
not
toucht
with
Joy
or
Sorrow
;
that
is
exempt
from
Fears
and
Hopes
.
The
tender
and
melting
affections
of
nature
towards
the
misery
of
others
,
they
intirely
extinguish
as
unbecoming
perfect
Vertue
.
They
attribute
Wisdom
to
none
,
but
whom
they
rob
of
Humanity
.
Now
as
't
is
the
ordinary
effect
of
folly
to
run
into
one
extreme
by
avoiding
another
,
so
't
is
most
visibly
here
.
For
the
Affections
are
not
like
poisonous
plants
to
be
eradicated
;
but
as
wild
,
to
be
cultivated
.
They
were
at
first
set
in
the
fresh
soil
of
Mans
nature
by
the
hand
of
God
.
And
the
Scripture
describes
the
Divine
perfections
,
and
the
actions
proceeding
from
them
,
by
terms
borrowed
from
humane
affections
,
which
proves
them
to
be
innocent
in
their
own
nature
.
Plutarch
observes
when
Lycurgus
commanded
to
cut
up
all
the
Vines
in
Sparta
,
to
prevent
Drunkenness
,
he
should
rather
have
made
Fountains
by
them
,
to
allay
the
heat
of
the
Wines
,
and
make
them
beneficial
:
So
true
Wisdom
prescribes
how
to
moderate
and
temper
the
affections
,
not
to
destroy
them
.
'T
is
true
they
are
now
sinfully
inclin'd
,
yet
being
removed
from
Carnal
to
Spiritual
objects
,
they
are
excellently
serviceable
.
As
Reason
is
to
guide
the
Affections
,
so
they
are
to
excite
Reason
,
whose
operations
would
be
languid
without
them
.
The
natures
that
are
purely
spiritual
,
as
the
Angels
,
have
an
understanding
so
clear
,
as
suddenly
to
discover
in
objects
their
qualiteis
,
and
to
feel
their
efficacy
;
but
Man
is
compounded
of
two
natures
,
and
the
matter
of
his
body
obscures
the
light
of
his
mind
,
that
he
cannot
make
such
a
full
discovery
of
good
or
evil
at
the
first
view
,
as
may
be
requisite
to
quicken
his
pursuit
of
the
one
,
and
flight
from
the
other
:
Now
the
Affections
awaken
the
vigour
of
the
Mind
,
to
make
an
earnest
application
to
its
object
.
They
are
as
the
Winds
which
although
sometimes
tempestuous
,
yet
are
necessary
to
convey
the
Ship
to
the
Port.
So
that
't
is
contumelious
to
the
Creator
,
and
injurious
to
the
humane
nature
,
to
take
them
away
as
absolutely
vicious
.
The
Lord
Jesus
who
was
pure
and
perfect
,
exprest
all
humane
affections
according
to
the
quality
of
the
objects
presented
to
him
.
And
his
Law
requires
us
not
to
mortifie
,
but
to
purify
,
consecrate
,
and
employ
them
for
spiritual
and
honourable
uses
.
4.
Philosophy
is
ineffectual
by
all
its
Rules
to
form
the
Soul
to
true
Patience
and
Contentment
under
sufferings
.
Now
considering
the
variety
and
greatness
of
the
changes
,
and
calamitys
to
which
the
present
life
is
obnoxious
,
there
is
no
Vertue
more
necessary
.
And
if
we
look
into
the
World
before
Christianity
had
reform'd
the
thoughts
and
language
of
Men
,
we
shall
discover
their
miserable
errours
upon
the
account
of
the
seeming
confusion
in
humane
affairs
,
the
unequal
distribution
of
temporal
good
and
evils
here
below
.
If
the
Heathens
saw
Injustice
triumph
over
Innocence
;
and
crimes
worthy
of
the
severest
punishment
,
crown'd
with
Prosperity
;
if
a
young
man
dyed
who
in
their
esteem
deserved
to
live
for
ever
,
and
a
vicious
person
lived
an
age
,
who
was
unworthy
to
be
born
,
they
complained
that
the
World
was
not
governed
according
to
Righteousness
:
but
rash
fortune
or
blind
fate
ruled
all
.
As
the
Pharisee
in
the
Gospel
,
seeing
the
Woman
that
had
been
a
notorious
sinner
so
kindly
received
by
Christ
,
said
within
himself
,
If
this
Man
were
a
Prophet
,
he
would
know
who
it
is
that
touches
him
.
So
they
concluded
,
if
there
were
a
Providence
,
that
did
see
and
take
care
of
sublunary
things
,
that
did
not
only
permit
,
but
dispose
of
all
affairs
,
it
would
make
a
visible
distinction
between
the
Vertuous
and
the
Wicked
.
'T
is
true
,
God
did
not
to
leave
the
Gentiles
without
a
witness
of
himself
;
for
sometimes
the
reasons
of
his
Providence
in
the
great
changes
of
the
World
were
so
conspicuous
,
that
they
might
discover
an
eye
in
the
Scepter
,
that
his
Government
was
managed
with
infinite
Wisdom
.
Other
Providences
were
vail'd
and
mysterious
,
and
the
sight
of
those
that
were
clear
should
have
induc'd
them
to
believe
the
Justice
and
Wisdom
of
those
they
could
not
comprehend
.
As
Socrates
having
read
a
Book
of
Heraclitus
a
great
Philosopher
,
Epist.
ad
Vxor.
Now
the
end
of
Philosophy
was
to
redress
these
evils
,
to
make
an
afflicted
to
be
a
contented
state
.
The
Philosophers
speak
much
of
the
Power
of
their
Precepts
to
establish
the
Soul
in
the
instability
of
worldly
things
,
to
put
it
into
an
impregnable
fortress
,
by
its
situation
above
the
most
terrible
accidents
.
They
boasted
in
a
Poetical
bravery
,
of
their
Victories
over
Fortune
,
that
they
despised
its
flattery
in
a
calm
,
and
its
fury
in
a
storm
,
and
in
every
place
erect
Trophies
to
Vertue
triumphing
over
it
.
These
are
great
words
,
and
sound
high
,
but
are
empty
of
substance
and
reality
.
Upon
tryal
we
shall
find
that
all
their
Armour
though
polish't
and
shining
,
yet
is
not
of
proof
against
sharp
Afflictions
.
The
Arguments
they
used
for
comfort
are
taken
,
2.
From
reflexion
upon
the
miseries
that
befal
others
.
Nullam
tam
miseram
nominabis
domum
,
quae
non
inveniat
in
miseriore
solatium
.
Malevoli
solatii
genus
turba
miserorum
?
Senec.
Tully
speaks
to
the
Epicureans
,
Sed
vobis
voluptatum
perceptarum
recordario
beatam
vitam
facit
,
&
quidem
corpore
perceptarum
.
Tusc.
Opinio
est
quae
nos
cruciat
,
&
tanti
quodque
malum
est
,
quanti
taxavimus
.
Circumspice
ista
quae
nos
agunt
in
insaniam
,
quae
cum
plurimis
lachrymis
amittimus
,
scimus
non
dānum
in
his
molestum
esse
,
sed
opinionē
dāni
.
Senec.
But
this
kind
of
consolation
is
vicious
in
its
cause
,
proceeding
from
secret
envy
and
uncharitableness
.
There
is
little
difference
between
him
that
regards
anothers
misery
to
lessen
his
own
,
and
those
who
take
pleasure
in
other
afflictions
.
And
it
administers
no
real
comfort
;
If
a
thousand
drink
of
the
waters
of
Marah
,
they
are
not
less
bitter
.
3.
Others
sought
for
ease
under
sufferings
by
remembering
the
pleasures
that
were
formerly
enjoyed
.
But
this
inflames
rather
than
allays
the
Distemper
.
For
as
things
are
more
clearly
known
,
so
more
sensibly
felt
by
comparison
;
He
that
is
tormented
with
the
Gout
,
cannot
relieve
his
misery
,
by
remembring
the
pleasant
Wine
he
drank
before
his
fit
.
4.
The
Stoicks
Universal
Cure
of
afflictions
was
,
to
change
their
opinion
of
them
,
and
esteem
them
not
real
evils
.
Thus
Posidonius
(
so
much
commended
by
Tully
)
who
for
many
years
was
under
torturing
Diseases
and
survived
a
contiunal
Death
;
being
visited
by
Pompey
at
Rhodes
,
he
entertained
him
with
a
Philosophical
Discourse
,
and
when
his
pains
were
most
acute
,
he
said
,
Nihil
agis
dolor
,
quanquam
sis
molestus
,
nunquam
te●
esse
confitebor
malum
:
In
vain
dost
thou
assault
me
pain
;
though
thou
art
troublesome
,
thou
shalt
never
force
me
to
confess
thou
art
evil
.
But
the
folly
of
this
boasting
is
visible
:
for
though
he
might
appear
with
a
chearful
countenance
in
the
Paroxism
of
his
Disease
to
commend
his
Philosophy
,
like
a
Mountebank
that
swallows
poison
to
put
off
his
Druggs
,
yet
the
reality
of
his
grief
was
evident
:
his
Sense
was
overcome
,
though
his
Tongue
remained
a
Stoick
.
If
words
could
charm
the
Sense
not
to
feel
pains
,
or
compose
the
mind
not
to
resent
afflictions
,
't
were
material
to
give
molifying
Titles
to
them
.
But
since
't
is
not
Fancy
that
makes
them
stinging
,
but
their
contrariety
to
Nature
,
't
is
no
relief
to
represent
them
otherwise
than
they
are
.
5.
Others
compos'd
themselves
by
considering
the
benefit
of
patience
.
Discontent
puts
an
edge
on
troubles
;
Professing
themselves
to
be
wise
in
their
Speculations
,
they
became
fools
in
practice
,
and
were
confounded
with
all
their
Philosophy
,
when
they
should
have
made
use
of
it
.
Some
kill'd
themselves
for
the
apprehension
of
sufferings
;
their
death
was
not
the
effect
of
courage
but
cowardise
;
the
remedy
of
their
fear
.
Others
,
impatient
of
disappointment
in
their
great
designs
,
refused
to
live
.
I
will
instance
in
two
of
the
most
eminent
among
them
,
Cato
and
Brutus
,
they
were
both
Philosophers
of
the
manly
sect
;
and
Vertue
never
appeared
with
a
brighter
lustre
among
the
Heathens
,
than
when
joyned
with
a
Stoical
resolution
.
I
will
only
add
how
ineffectual
Philosophy
is
to
support
us
in
a
dying
hour
.
The
fear
of
Death
is
a
Passion
so
strong
that
by
it
Men
are
kept
in
bondage
all
their
days
.
'T
is
an
Enemy
that
threatens
none
whom
it
doth
not
strike
,
and
there
is
none
but
it
threatens
.
Certainly
that
Spectre
which
[
†
](A26796-e57590-b)
†
Et
pridie
quam
occideretur
,
in
sermone
nato
super
coenam
,
apud
M.
L●pidum
,
quis●am
esset
fi●●s
vitae
cōmodi
simus
,
repentinum
inopinatumque
praetulerat
.
Suet.
Caesar
had
not
courage
to
look
in
the
face
is
very
affrighting
.
Alexander
himself
that
so
often
despised
it
in
the
Field
;
when
passion
that
transported
him
,
cast
a
Vail
over
his
Eyes
,
yet
when
he
was
struck
with
a
mortal
Disease
in
Babylon
,
and
had
Death
in
his
view
,
[
*
](A26796-e57650-b)
*
Vid.
Plutarch
his
Palace
was
filled
with
Priests
and
Diviners
,
and
no
superstition
was
so
sottish
,
but
he
used
to
preserve
himself
.
And
although
the
Philosophers
seem'd
to
contemn
Death
,
yet
the
great
preparations
they
made
to
encounter
it
,
Philosophy
is
defined
by
Plato
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
argue
a
secret
fear
in
their
Breasts
.
Many
Discourses
,
Reasonings
,
and
Arguments
are
employed
to
sweeten
that
cruel
necessity
of
it
,
but
they
are
all
ineffectual
.
Stultum
est
timere
,
quod
vitare
non
possis
.
Laber.
In
illis
qui
morbo
finiuntur
,
magnum
ex
ipsa
necessitate
solatium
est
.
Plin.
Moriar
;
hoc
:
dicis
,
desinam
aegrotari
posse
,
desinam
alligari
posse
,
desinam
mori
posse
.
Senec.
1.
That
't
is
the
condition
of
our
nature
:
to
be
a
Man
and
immortal
are
inconsistent
.
But
this
consolation
afflicts
to
extremity
.
If
there
were
any
means
to
escape
,
the
soul
might
take
courage
.
He
is
doubly
miserable
,
whose
misery
is
without
remedy
.
2.
That
it
puts
a
period
to
all
temporal
evils
.
But
as
this
is
of
no
force
with
those
who
are
prosperous
,
and
never
felt
those
miseries
which
make
Life
intolerable
,
so
it
cannot
rationally
relieve
any
that
have
not
good
hopes
of
felicity
after
death
.
The
Heathens
discovered
not
the
sting
of
Death
,
as
't
is
the
wages
of
sin
,
and
consigns
the
guilty
to
eternal
Death
;
so
that
they
built
upon
a
false
foundation
,
as
if
it
were
the
cure
of
all
evils
.
3.
They
encouraged
themselves
from
their
ignorance
of
the
consequences
of
death
,
whether
it
only
changed
their
place
,
or
extinguish'd
their
persons
.
But
now
the
Gospel
furnishes
us
with
real
remedies
against
all
the
evils
of
our
present
state
.
'T
is
the
true
Paradise
wherein
the
Tree
of
Life
is
planted
,
whose
Leaves
are
for
the
healing
of
the
Nations
.
We
are
assured
that
God
disposes
all
things
with
the
Wisdom
and
Love
of
a
Father
,
and
that
his
Providence
is
most
admirable
,
and
worthy
of
praise
in
those
things
,
wherein
they
who
are
only
led
by
sence
,
doubt
whether
it
be
at
all
.
For
as
't
is
the
first
point
of
prudence
to
keep
off
evils
,
so
the
second
and
more
excellent
is
,
to
make
them
beneficial
.
Christians
are
more
then
Conquerours
through
Christ
that
loves
them
.
They
are
always
in
an
ascendent
State
;
and
believing
,
rejoyce
with
an
unspeakable
and
glorified
Joy
.
Death
it self
is
not
only
disarmed
,
but
made
subservient
to
their
everlasting
good
.
Briefly
,
Christian
Patience
endures
all
things
,
as
well
as
Charity
,
because
it
expects
a
blessed
issue
.
It
draws
from
present
miseries
the
assurance
of
future
Happinss
.
A
Believer
while
he
possesses
nothing
but
the
Cross
,
sees
by
Faith
the
Crown
of
the
Eternal
Kingdom
hanging
over
his
head
;
and
the
lively
hope
of
it
makes
him
not
only
patient
,
but
thankful
and
joyful
.
This
sweetens
the
loss
of
all
temporal
goods
and
the
presence
of
all
temporal
evils
.
St.
Paul
in
his
Chains
was
infinitely
more
contented
than
Caesar
or
Seneca
,
than
all
the
Princes
and
Philosophers
in
the
World
.
I
will
conclude
this
Argument
by
a
short
reflection
on
the
immoral
maxims
of
several
Sects
of
Philosophers
.
Cynicorum
natio
tota
ejicienda
est
.
Est
enini
inimica
verecundiae
,
sine
qua
nihil
rectum
esse
potest
,
nihil
honestum
.
Cicer.
Et
qui
nec
Cynicos
,
nec
Stoica
dogmata
legit
,
A
Cynicis
tunicâ
distantia
.
Juvenal
.
The
Cynicks
assert
that
all
natural
actions
may
be
done
in
the
face
of
the
Sun
;
that
't
is
worthy
of
a
Philosopher
,
to
do
those
things
in
the
presence
of
all
,
which
would
make
impudence
it self
to
blush
.
A
maxime
contrary
to
all
the
rules
of
decency
,
and
corruptive
of
good
manners
.
For
as
the
despising
of
Vertue
,
produces
the
slighting
of
reputation
:
So
the
contempt
of
reputation
causes
the
neglect
of
Vertue
.
Yet
the
Stoicks
with
all
their
gravity
were
not
far
from
this
advice
.
Besides
,
among
other
unreasonable
Paradoxes
,
they
assert
all
sins
are
equal
;
that
the
killing
a
Bird
is
of
the
same
guilt
with
the
murdering
a
Parent
:
a
Principle
that
breaks
the
restraints
of
fear
,
and
shame
,
and
opens
a
passage
to
all
licentiousness
.
They
commended
Self-Murder
in
several
cases
;
which
unnatural
fury
is
culpable
in
many
respects
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
·
Injuriosum
est
rapto
vivere
,
at
contra
pulcherrimum
rapto
mori
.
Aspice
Marc.
Catonem
,
sacro
illo
pectori
puriss●m●s
manus
admoventem
,
&
vulnera
parum
demissa
laxantem
.
Senec.
of
rebellion
against
God
,
injustice
to
others
,
and
cruelty
to
ones
self
.
Zeno
the
founder
of
that
Sect
practised
his
own
Doctrine
.
For
falling
to
the
ground
,
he
interpreted
it
to
be
a
Summons
to
appear
in
another
World
,
and
strangled
himself
.
Aristotle
allows
the
appetite
of
revenging
injuries
,
to
be
as
natural
as
the
inclination
to
gratitude
,
judging
according
to
the
common
rule
that
one
contrary
is
the
measure
of
another
.
Nay
he
condemns
the
putting
up
an
injury
as
degenerous
and
servile
.
He
makes
indignation
at
the
prosperity
of
unworthy
Men
a
Vertue
,
(
and
to
prove
it
,
tells
us
the
Grecians
attributed
it
to
their
Gods
as
a
passion
becoming
the
excellency
of
their
natures
.
)
But
if
we
consider
the
Supreme
Disposer
of
all
things
may
do
what
he
pleases
with
his
own
,
that
he
is
infinitely
Wise
,
and
in
the
next
World
will
dispense
Eternal
recompences
;
there
is
not
the
least
cause
of
irritation
for
that
seeming
disorder
.
Vide
Lib.
4.
Ethic.
He
also
allows
pride
to
be
a
noble
temper
that
proceeds
from
a
sublime
Spirit
.
He
represents
his
Hero
by
this
among
other
characters
,
that
he
is
displeased
with
those
who
mention
to
him
the
benefits
he
hath
received
,
which
make
him
inferiour
to
those
that
gave
them
;
as
if
humility
and
gratitude
,
were
qualities
contrary
to
magnaminity
.
He
condemns
Envy
(
as
a
vice
)
that
would
bring
down
others
to
our
meanness
,
but
commends
Emulation
,
which
urges
to
ascend
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
desire
of
equality
,
or
preheminence
.
And
Plato
himself
,
though
stiled
Divine
,
yet
delivers
many
things
that
are
destructive
of
moral
honesty
.
He
dissolves
the
most
sacred
band
of
humane
society
,
ordaining
in
his
Common-wealth
a
Community
of
Wives
.
He
allows
an
honest
man
to
lie
in
some
occasions
;
whereas
the
rule
is
Eternal
,
We
must
not
do
evil
,
that
good
may
come
thereby
.
In
short
,
a
considering
Eye
will
discover
many
spots
,
as
well
as
beauties
in
their
most
admired
institutions
.
They
commend
those
things
as
Virtues
which
are
Vices
,
and
leave
out
those
Vertues
which
are
necessary
for
the
perfection
of
our
nature
,
and
the
Vertues
they
commend
,
are
defective
in
those
qualities
that
are
requisit
to
make
them
sincere
.
If
Philosophy
were
Incarnate
,
and
had
exprest
the
Purity
and
Efficacy
of
all
its
Precepts
in
real
actions
,
yet
it
had
abundantly
fallen
short
of
that
Supernatural
,
Angelical
,
Divine
Holiness
which
the
Gospel
requires
.
Till
the
Wisdom
of
God
remov'd
his
Chair
from
Heaven
to
Earth
to
instruct
the
World
,
not
only
the
depravation
of
the
lower
faculties
,
but
the
darkness
of
the
humane
understanding
,
hindred
Men
from
performing
their
universal
duty
.
The
Gospel
alone
brings
light
to
the
Mind
,
Peace
to
the
Conscience
,
Purity
to
the
Affections
,
and
rectitude
to
the
Life
.
CHAP.
XVIII
.
Examples
have
a
special
Efficacy
above
Precepts
to
form
us
to
Holiness
.
The
Example
of
Christ
is
most
proper
to
that
end
,
being
absolutely
perfect
,
and
accommodate
to
our
present
state
.
Some
Vertues
are
necessary
to
our
condition
as
Creatures
,
or
to
our
condition
in
the
world
,
of
which
the
Deity
is
uncapable
;
and
these
eminently
appear
in
the
Life
of
Christ
.
They
are
Humility
,
Obedience
,
and
Love
in
suffering
for
us
.
His
Life
contains
all
our
Duties
,
or
Motives
to
perform
them
.
Jesus
Christ
purchased
the
Spirit
of
Holiness
by
his
sufferings
,
and
confers
it
since
his
Exaltation
.
The
Sanctifying
Spirit
is
the
only
Concomitant
of
Evangelical
Mercy
.
The
Declaration
of
the
Law
on
Mount
Sinai
was
not
accompanied
with
the
renewing
Efficacy
of
the
Spirit
,
nor
the
natural
Discovery
of
the
Divine
Goodness
in
the
Works
of
Creation
&
Providence
.
The
lower
Operations
of
the
Spirit
were
only
in
the
Heathens
.
The
Philosophical
change
differs
from
the
Spiritual
and
Divine
.
Socrates
and
Seneca
consider'd
.
Our
Saviour
presents
the
strongest
Inducements
to
perswade
us
to
be
holy
.
They
are
proper
to
work
upon
Fear
,
Hope
,
and
Love
.
The
greatness
of
those
Objects
,
and
their
Truth
are
clearly
manifested
in
the
Gospel
.
THe
Second
Means
by
which
our
Redeemer
restores
us
to
Holiness
,
is
by
exhibiting
a
compleat
Pattern
of
it
in
his
Life
upon
Earth
.
For
the
discovery
how
influential
this
is
upon
us
,
we
must
consider
,
That
in
all
the
most
noble
works
,
the
principal
Cause
is
an
exact
Idea
in
the
mind
of
the
Agent
;
and
Examples
are
the
same
.
He
that
desires
to
excel
in
Painting
,
or
Sculpture
,
must
view
the
most
accomplisht
Pieces
of
those
Arts.
Thus
in
Morality
,
the
consideration
of
Eminent
Actions
performed
by
others
,
is
of
admirable
efficacy
to
raise
us
to
perfection
.
That
Examples
have
a
peculiar
Power
above
the
naked
Precept
to
dispose
us
to
the
practice
of
Holiness
,
appears
by
considering
;
1.
That
they
most
clearly
express
to
us
the
Nature
of
our
Duties
in
their
Subjects
and
sensible
Effects
.
General
Precepts
form
abstract
Idea's
of
Vertue
,
but
in
Examples
Vertues
are
made
visible
in
all
their
Circumstances
.
3.
Examples
by
a
secret
and
lively
incentive
urge
us
to
imitation
.
The
Romans
kept
in
their
houses
the
Pictures
of
their
Progenitours
to
heighten
their
Spirits
,
and
provoke
them
to
follow
the
Presidents
set
before
them
.
We
are
toucht
in
another
manner
by
the
visible
practice
of
Saints
,
which
reproaches
our
defects
and
obliges
us
to
the
same
Care
and
Zeal
,
than
by
Laws
though
holy
and
good
.
Now
the
Example
of
Christ
is
most
proper
to
form
us
to
Holiness
,
it
being
absolutely
perfect
,
and
accommodate
to
our
present
state
.
1.
'T
is
absolutely
perfect
.
There
is
no
example
of
a
meer
man
,
that
is
to
be
followed
without
limitation
.
Be
ye
followers
of
me
as
I
am
of
Christ
,
saith
the
great
Apostle
.
Nay
,
if
we
would
unite
the
Excellencies
of
all
good
Men
into
one
,
yet
we
might
not
securely
follow
him
in
all
things
:
for
his
remaining
defects
might
be
so
disguised
by
the
Vertues
to
which
they
are
joyned
,
that
we
should
err
in
our
imitation
.
But
the
Life
of
Christ
was
as
the
purest
Gold
,
without
any
allay
of
baser
metal
.
His
conversation
was
a
living
Law
.
He
did
no
sin
,
neither
was
any
guile
found
in
his
mouth
.
He
was
holy
,
harmless
,
undefiled
,
separate
from
sinners
.
He
united
the
efficacy
of
example
with
the
direction
of
Precepts
;
his
actions
always
answered
his
words
.
Christianity
,
the
purest
Institution
in
the
World
,
is
only
a
conformity
to
his
pattern
.
The
universal
command
of
the
Gospel
,
that
comprises
all
our
duties
is
,
to
walk
as
Christ
walked
.
2.
His
Example
is
most
accommodate
to
our
present
State
.
There
must
be
some
proportion
between
the
model
and
copy
that
is
to
be
drawn
by
it
.
Now
the
Divine
Nature
is
the
Supreme
Rule
of
Moral
Perfections
.
We
are
commanded
to
be
Holy
,
as
God
is
Holy
.
But
such
is
the
obscurity
of
our
Minds
,
and
the
weakness
of
our
Natures
,
that
the
Pattern
was
too
high
and
Glorious
to
be
exprest
by
us
.
We
had
not
strength
to
Ascend
to
Him
,
but
He
had
goodness
to
Descend
to
us
:
and
in
this
present
state
to
set
before
us
a
Pattern
more
fitted
to
our
capacity
.
Although
Light
is
the
proper
object
of
Sight
;
yet
that
immense
Light
which
the
Sun
hath
in
the
Meridian
is
invisible
to
our
sight
;
we
more
easily
discover
the
reflexion
of
it
in
some
opacous
Body
:
So
the
Divine
Attributes
are
sweeten'd
in
the
Son
of
God
Incarnate
,
and
being
united
with
the
Graces
proper
for
the
Humane
Nature
,
are
more
perceptible
to
our
minds
,
and
more
imitable
by
us
.
This
was
one
great
design
of
his
coming
into
the
World
,
to
set
before
us
in
doing
and
suffering
,
not
a
meer
Spectacle
for
our
wonder
,
Look
on
me
and
do
likewise
:
So
our
true
Abimelech
,
was
for
this
end
made
the
first-born
among
many
Brethren
.
He
assumed
the
Humane
Nature
that
we
might
partake
of
the
Divine
,
not
only
by
His
Merit
but
by
His
Example
.
This
will
appear
more
fully
by
considering
,
There
are
some
Vertues
necessary
to
our
condition
as
Creatures
,
or
with
respect
to
our
state
of
trial
here
below
,
which
the
Deity
is
not
capable
of
,
and
those
most
eminently
appear
in
the
Life
of
Christ
.
I
will
instance
in
three
which
are
the
Elements
of
Christian
Perfection
.
His
Humility
in
despising
all
the
Honour
of
the
World
,
His
Obedience
in
Sacrificing
His
Will
intirely
to
God's
,
and
His
Charity
in
procuring
the
Salvation
of
Men
by
his
Sufferings
:
and
in
all
these
He
denied
to
his
Humane
Nature
the
priviledge
due
to
it
by
its
union
with
the
Eternal
Word
.
1.
Humility
in
strictness
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
first
Appearance
here
below
.
Yet
He
was
born
in
a
Stable
,
and
made
subject
to
our
common
imperfections
.
Although
He
was
ordain'd
to
convert
the
World
by
his
Doctrine
and
Miracles
,
yet
for
the
tenth
part
of
his
time
he
lived
concealed
and
silent
,
being
subject
to
his
Mother
and
reputed
Father
,
as
to
wash
his
Disciples
feet
.
All
this
he
did
to
instruct
us
to
be
meek
and
lowly
,
to
correct
our
Pride
,
2.
Obedience
is
a
Vertue
that
becomes
an
inferior
either
a
Servant
or
Subject
,
who
are
justly
under
the
power
of
others
,
and
must
be
complying
with
their
Will
:
So
that
't
is
very
distant
from
God
,
who
hath
none
superior
to
him
in
Dominion
or
Wisdome
,
but
his
Will
is
the
Rule
of
Goodness
to
his
own
and
others
Actions
.
Now
the
Son
of
God
became
Man
and
was
Universally
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
arises
upon
three
accounts
.
1.
The
Dignity
of
the
Person
that
obeys
:
it
is
more
Meritorious
in
an
Honourable
than
in
a
mean
Person
.
2.
From
the
difficulty
of
the
Command
;
it
being
no
great
Victory
over
the
appetite
in
Obedience
,
ubi
diligitur
quod
debetur
,
where
the
instance
is
agreeable
to
our
affections
.
3.
From
the
intireness
of
the
will
in
obeying
.
For
to
perform
a
commanded
Action
against
our
consent
,
is
only
to
be
subject
in
the
meaner
part
of
Man
,
the
Body
,
and
to
resist
in
the
superior
,
which
is
the
Mind
.
Now
in
all
these
respects
the
Obedience
of
Christ
was
Perfect
.
In
the
Dignity
of
the
Person
Obeying
,
it
exceeded
the
Obedience
of
all
the
Angels
,
as
much
as
the
Divine
Person
exceeded
all
created
.
The
difficulty
of
the
Command
is
greater
than
ever
was
put
upon
Servant
or
Subject
:
He
was
Obedient
to
the
Death
of
the
Cross
,
that
is
,
Death
with
dishonour
and
torment
,
the
evils
that
are
most
contrary
to
the
Humane
Nature
and
Appetite
.
And
the
compleatness
of
his
Will
in
obeying
is
most
evident
.
For
if
Christ
had
desired
deliverance
from
his
Persecutors
,
he
had
certainly
obtained
it
.
He
tells
his
Disciples
,
that
upon
his
request
,
his
Father
would
send
twelve
Legions
of
Angels
for
his
rescue
.
But
he
resigned
the
whole
Power
of
his
Will
to
his
Fathers
;
not
my
will
,
but
thy
will
be
done
,
was
his
Voice
at
his
privat
Passion
in
the
Garden
.
He
submitted
the
act
and
exercise
of
his
will
;
not
what
I
will
,
but
what
thou
wilt
,
he
saith
in
another
Evangelist
:
he
yielded
not
only
the
faculty
,
and
exercise
of
his
will
to
do
what
God
enjoyned
,
but
in
that
manner
which
was
pleasing
to
Him
,
Not
as
I
will
,
but
as
thou
wilt
,
he
expresses
in
the
words
of
a
third
.
Now
what
is
there
in
Heaven
or
Earth
that
can
move
our
Wills
to
entire
Obedience
,
if
this
marvellous
Pattern
doth
not
affect
us
?
Let
the
same
Mind
be
in
you
that
was
in
Christ
,
saith
the
Apostle
.
How
glorious
is
it
to
do
what
he
did
,
and
what
a
reproach
to
decline
what
he
suffer'd
,
who
had
the
Holiness
of
God
to
give
excellency
to
the
Action
,
and
the
infirmity
of
Man
to
endure
the
sharpness
of
the
Passion
!
3.
Love
to
Mankind
is
exprest
by
our
Saviour
in
a
peculiar
manner
.
For
although
God
is
Infinitely
Good
to
us
,
yet
he
doth
not
prefer
the
happiness
of
Man
before
his
own
Blessedness
.
The
Salvation
of
the
whole
World
were
not
to
be
purchas'd
with
the
least
diminution
of
the
Divine
Felicity
.
But
the
Son
of
God
suffer'd
the
extremest
Evil
,
to
procure
the
most
sovereign
Good
for
us
,
who
were
in
Rebellion
against
his
Laws
and
Empire
.
Briefly
,
The
Life
of
Christ
contains
all
our
Duties
towards
God
and
Man
,
exprest
in
the
most
perfect
manner
,
or
Motives
to
perform
them
.
We
may
clearly
see
in
his
deportment
innocent
Wisdom
,
prudent
Simplicity
,
compassionate
Zeal
,
perfect
Patience
,
the
courage
of
Faith
,
the
joy
of
Hope
,
the
tenderness
and
care
of
Love
,
incomparable
Meekness
,
Modesty
,
Humility
and
Purity
.
He
spent
the
night
in
Communion
with
God
,
and
the
day
in
Charity
to
Men.
He
perfectly
hated
Sin
,
and
equally
loved
Souls
.
The
nearest
and
readiest
way
to
Perfection
,
is
a
serious
regard
to
his
Precedent
:
For
the
causes
of
all
Sin
are
either
the
desire
of
what
he
despised
,
or
the
fear
of
what
He
suffer'd
.
He
voluntarily
deprived
himself
to
Riches
,
de
c●m
.
Christ
.
Honours
,
Pleasures
,
to
render
them
contemptible
,
and
endured
outrages
of
all
sorts
,
the
contradiction
of
Sinners
,
and
the
sharpest
Sufferings
to
make
them
tolerable
.
He
ascended
Mount
Calvary
to
his
Cross
;
before
he
ascended
from
Mount
Olivet
to
his
Throne
;
He
was
naked
before
He
was
cloathed
with
Light
,
and
crowned
with
thorns
before
with
Glory
:
And
thus
he
powerfully
teaches
us
to
follow
his
steps
who
suffered
for
us
.
If
a
Physician
of
great
esteem
,
in
a
Disease
takes
a
bitter
Potion
,
it
would
perswade
those
who
are
in
the
same
danger
,
to
use
the
same
Remedy
.
Since
the
Son
of
God
to
purchase
our
Happiness
,
denied
himself
the
enjoyment
of
worldly
delights
,
and
endured
the
worst
of
temporal
Evils
,
nothing
can
be
more
effectual
to
convince
us
,
that
the
Pleasures
of
the
world
are
not
considerable
as
to
our
last
end
,
and
that
present
Afflictions
are
so
far
from
being
inconsistent
with
our
supreme
Blessedness
,
that
they
prepare
us
for
it
.
In
short
,
His
excellent
Example
not
only
enlightens
our
Minds
to
discover
our
Duty
,
but
inables
and
excites
to
perform
it
.
As
the
Eye
in
beholding
visible
objects
receives
their
Image
,
so
by
contemplating
the
Graces
that
are
conspicuous
in
our
Redeemer
,
we
derive
a
similitude
from
them
.
We
all
,
saith
the
Apostle
,
with
open
face
beholding
as
in
a
glass
the
Glory
of
the
Lord
,
We
are
changed
into
the
same
Image
from
●lory
to
Glory
,
even
as
by
the
Spirit
of
the
Lord
:
that
is
,
gradually
fashioned
in
Grace
according
to
his
likeness
.
And
what
can
more
powerfully
move
and
perswade
us
to
Holiness
,
than
to
consider
the
President
that
Christ
hath
set
before
us
.
For
how
honourable
is
it
to
be
like
the
Son
of
God
?
By
conformity
to
Christ
,
we
partake
of
the
Divine
Perfections
.
The
King
of
Heaven
will
acknowledge
us
for
his
Children
,
when
we
bear
the
resemblance
of
our
elder
Brother
.
Besides
the
motive
of
Honour
,
Love
doth
strongly
incline
to
follow
Holiness
in
imitation
of
our
Redeemer
.
This
is
one
difference
between
Knowledge
and
Love
,
the
understanding
draws
the
object
to
it self
and
transforms
it
into
its
own
likeness
.
Thus
material
objects
have
an
immaterial
existence
in
the
mind
when
it
contemplates
them
.
But
Love
goes
forth
to
the
object
loved
;
the
Soul
is
more
where
it
loves
than
where
it
lives
;
that
is
,
there
is
more
of
its
intellectual
presence
,
its
thoughts
and
desires
,
and
it
always
affects
a
resemblance
to
it
.
Thus
Love
humbled
God
,
and
made
him
like
to
us
in
Nature
;
and
Love
exalts
Man
,
by
making
him
like
to
God
in
Holiness
;
for
it
excites
us
to
imitate
and
express
in
our
actions
the
Vertues
of
him
who
hath
called
us
to
his
Kingdom
and
Glory
.
3.
In
order
to
the
restoring
of
Holiness
to
lapsed
Man
,
the
Lord
Christ
purchas'd
and
conveys
the
Spirit
to
them
.
A
state
of
Sin
includes
a
total
privation
of
Holiness
,
and
an
active
contrariety
against
it
.
The
Sinner
is
dead
as
to
the
Spiritual
Life
,
and
a●●●nable
to
revive
himself
,
as
a
carcase
is
to
break
the
gates
of
Death
and
return
to
the
light
of
the
world
:
but
he
lives
to
the
Sensual
Life
;
and
expresses
a
constant
opposition
to
the
Law
of
God
.
He
is
without
strength
as
to
his
Duty
,
not
able
to
conceive
an
holy
thought
,
or
to
excite
a
sincere
and
ardent
desire
towards
Divine
things
;
but
hath
strong
inclinations
of
Will
,
and
great
Power
for
that
which
is
evil
.
Now
to
restore
Spiritual
Life
to
the
dead
Soul
,
and
to
conquer
the
living
enmity
that
is
in
it
against
Holiness
,
no
less
than
the
Divine
Power
was
requisite
.
And
the
effecting
this
is
peculiarly
attributed
to
the
Spirit
.
Our
Saviour
tells
Nicodemus
,
Except
a
man
be
born
of
water
,
and
of
the
Holy
Ghost
,
he
cannot
see
the
Kingdom
of
God
.
And
the
Apostle
saith
,
That
according
to
his
Mercy
He
saves
us
,
by
the
washing
of
Regeneration
,
and
by
the
renewing
of
the
Holy
Ghost
.
Holy
Spirit
.
That
Title
hath
not
an
immediate
respect
to
his
Nature
,
but
to
the
Operations
which
are
assign'd
to
Him
,
in
the
admirable
Oeconomy
of
our
Redemption
.
'T
is
not
upon
the
account
of
his
essential
and
eternal
Purity
,
which
is
common
to
all
the
Persons
,
but
in
regard
of
his
Office
,
to
infuse
Holiness
into
the
depraved
Soul
,
and
renew
the
Divine
Image
,
that
he
is
so
call'd
.
Now
Jesus
Christ
purchased
the
Spirit
by
his
Humiliation
and
Sufferings
,
and
conveys
Him
to
us
in
his
Exaltation
and
Glory
.
1.
He
purchas'd
the
Spirit
by
his
Sufferings
.
For
since
Man
fell
from
his
original
Innocence
,
he
is
justly
depriv'd
of
special
Grace
,
that
is
necessary
to
heal
and
recover
him
.
And
till
by
a
perfect
Sacrifice
Divine
Justice
was
appeased
,
(
that
had
shut
the
Treasury
of
Heaven
,
)
and
the
Forfeiture
taken
off
,
he
could
not
obtain
the
eternal
Riches
.
God
must
be
reconciled
before
He
will
bestow
the
Holy
Spirit
;
a
Gift
so
great
and
so
precious
,
the
earnest
of
his
peculiar
Love
and
special
Favour
to
us
.
Therefore
our
Saviour
tells
his
Disciples
,
who
were
extremely
afflicted
for
his
departure
from
them
,
That
it
was
expedient
he
should
go
away
,
for
otherwise
the
Spirit
would
not
come
;
whose
Office
was
to
convince
and
convert
the
World
.
The
departure
of
Christ
implied
his
Death
and
Ascension
;
both
which
were
requisite
in
order
to
the
sending
of
Him
.
If
the
Blood
of
Christ
had
not
been
shed
on
the
Cross
,
the
Spirit
had
not
been
poured
forth
from
Heaven
.
The
effusion
of
the
one
,
was
the
cause
of
the
effusion
of
the
other
.
The
Rock
that
refreshed
the
Israelites
in
the
Desert
,
did
not
powre
forth
its
miraculous
waters
,
till
it
was
struck
by
the
Rod
of
Moses
;
to
instruct
us
,
That
Christ
our
Spiritual
Rock
must
be
struck
with
the
Curse
of
the
Law
,
the
mystical
Rod
of
Moses
,
to
communicate
the
Waters
of
Life
to
us
,
that
is
,
the
Spirit
,
who
is
represented
in
Scripture
under
that
element
.
2.
Our
Redeemer
confers
the
Spirit
after
his
glorious
Exaltation
,
When
he
ascended
on
high
,
he
led
Captivity
captive
,
and
gave
gifts
unto
men
.
After
his
triumph
over
Principalities
and
Powers
,
He
dispenc'd
his
Bounty
in
this
rich
Donative
.
For
the
Holy
Spirit
was
first
given
to
Christ
as
the
reward
of
his
excellent
Obedience
in
dying
,
that
was
infinitely
pleasing
to
God
,
to
be
communicated
from
him
to
Men.
And
he
received
the
Spirit
in
the
quality
of
Mediator
upon
his
entrance
into
Heaven
.
The
Psalmist
declares
this
Prophetically
.
Thou
hast
ascended
on
high
,
thou
hast
led
captivity
captive
,
thou
hast
received
gifts
for
Men
,
yea
for
the
rebellious
also
,
that
the
Lord
God
might
dwell
among
them
.
He
acquired
a
right
to
those
Treasures
by
dying
,
but
he
takes
possession
of
them
after
his
Ascension
.
Now
He
is
Crown'd
,
He
holds
forth
the
Scepter
of
his
Royalty
.
Therefore
't
is
said
that
when
Christ
was
upon
the
Earth
,
the
Holy
Spirit
was
not
given
,
because
Jesus
was
not
Glorified
.
If
it
be
objected
,
that
Believers
before
the
Ascension
of
Christ
,
were
partakers
of
the
Spirit
;
the
answer
is
clear
.
1.
It
was
upon
Christ's
interposing
in
the
beginning
as
Mediator
,
and
with
respect
to
his
future
Death
and
Ascension
,
that
the
Spirit
was
given
to
them
.
2.
The
degrees
of
communicating
the
Spirit
before
and
after
the
Ascension
of
Christ
are
very
different
;
whether
we
consider
the
gifts
of
the
Spirit
,
those
extraordinary
abilities
with
which
the
Apostles
were
endued
;
fruits
of
the
Spirit
,
the
Sanctifying
Graces
that
are
bestowed
on
Believers
,
upon
all
flesh
.
Now
in
the
stile
of
Scripture
things
are
said
to
be
,
when
apparently
and
eminently
they
discover
their
being
.
So
that
comparatively
to
the
Power
and
Virtue
of
the
Spirit
discovered
in
the
Church
since
the
Glorification
of
Christ
,
he
was
not
given
before
.
All
the
former
manifestations
are
obscured
by
the
excess
and
excellency
of
the
later
.
And
not
only
the
Decree
of
God
which
is
sufficient
to
connect
those
things
that
have
no
natural
dependence
,
but
there
are
special
reasons
for
the
order
of
this
Dispensation
:
for
the
great
end
of
the
Spirit
's
coming
was
to
reveal
fully
to
the
World
the
way
of
Salvation
;
to
discover
the
unsearchable
riches
of
Grace
;
to
assure
Men
of
happiness
after
this
Life
,
that
they
might
be
reduced
from
a
state
of
Rebellion
to
Obedience
,
and
their
affections
be
refined
and
purified
from
all
Earthliness
and
made
Angelical
and
Heavenly
.
Now
the
Principal
demonstrations
which
he
used
to
perswade
Men
of
these
things
,
are
the
Death
and
Resurrection
of
Christ
,
without
which
these
Mysteries
had
been
under
a
cloud
.
That
the
Instruction
therefore
of
the
Spirit
might
be
clear
and
effectual
,
it
was
necessary
Christ
should
Suffer
and
enter
into
Heaven
,
and
accomplish
those
things
he
was
to
teach
.
And
from
hence
we
may
observe
that
the
Sanctifying
Grace
of
the
Spirit
is
only
the
concomitant
of
the
Evangelical
Mercy
.
The
Gospel
and
the
Spirit
are
the
Wings
by
which
the
Sun
of
Righteousness
brings
healing
and
life
to
the
World
.
The
declaration
of
the
Law
from
Mount
Sinai
was
Divine
,
but
not
accompanied
with
the
efficacy
of
Grace
:
Therefore
't
is
called
the
ministration
of
Death
.
the
Law
of
the
Spirit
of
Life
,
and
the
Ministration
of
the
Spirit
;
that
is
,
the
Spirit
of
Holiness
and
Comfort
from
whom
true
and
Eternal
Life
proceeds
,
〈◊〉
is
solely
communicated
by
it
.
The
discovery
of
the
Divine
Goodness
in
the
Works
of
Creation
and
Providence
,
is
natural
,
and
without
the
renewing
power
of
the
Spirit
:
There
is
a
correspondence
between
the
external
Revelation
of
Mercy
,
and
the
internal
Grace
of
the
Spirit
in
their
Original
:
as
the
one
is
supernatural
,
so
is
the
other
.
Not
but
that
the
Heathens
had
some
fainter
beams
of
the
Sun
of
Righteousness
,
for
he
inlightens
every
man
that
comes
into
the
World
,
and
some
lower
operations
of
the
Spirit
,
whereby
they
were
reduced
from
Intemperance
,
Incontinency
and
other
gross
Vices
;
to
the
practice
of
several
Vertues
that
respect
the
Civil
Life
.
And
of
this
we
have
an
eminent
instance
recorded
by
Diogenes
Laertius
.
That
Polemo
half-drunk
,
crown'd
with
Roses
,
and
in
the
dress
of
a
Harlot
rather
than
of
a
Man
,
coming
into
the
School
of
the
severe
Zenocrates
,
hearing
him
discourse
of
Temperance
,
as
by
a
Charm
was
so
perfectly
changed
,
that
casting
away
the
Garland
from
his
Head
,
and
the
lascivious
Ornaments
that
were
about
him
,
and
which
was
more
considerable
,
his
vicious
Habits
from
his
Soul
;
he
that
entered
in
a
Reveller
come
forth
a
Philosopher
,
so
corrected
and
composed
in
his
manners
,
that
he
was
called
the
Dorick
tone
,
which
of
all
others
was
the
most
solemn
and
majestical
in
the
Musick
of
those
times
.
Now
this
alteration
was
wrought
by
the
force
of
natural
Reason
,
which
prevailed
on
him
to
renounce
those
sensual
and
base
lusts
,
that
were
inconsistent
with
the
Honour
and
Peace
of
a
Man
in
this
present
Life
.
But
still
he
was
exceedingly
distant
from
the
Purity
of
a
true
Saint
,
who
partakes
of
the
Divine
Nature
,
and
is
inclin'd
in
all
his
motions
to
God
.
All
the
Precepts
of
Morality
,
to
use
the
Similtude
of
Plutarch
,
are
like
strong
Perfumes
that
sometimes
revive
those
that
are
in
a
Swoon
by
the
Falling-Sickness
,
but
never
heal
them
:
So
they
may
recover
those
that
are
debaucht
from
the
outward
practice
of
those
ignoble
Vices
which
violate
Natural
Conscience
,
but
they
cannot
rectifie
and
cure
the
corrupt
Nature
.
The
highest
Philosophical
Change
was
onely
from
those
Vices
which
were
scandalous
in
the
view
of
men
;
but
consisted
with
those
which
were
,
though
more
subtile
,
yet
not
less
sinfull
,
and
discernable
by
the
pure
Eye
of
God
.
'T
was
from
one
kind
of
Sin
to
another
,
de
An.
Christianam
sapientiam
Socaticae
praeferens
.
O
sapientiae
Atticae
exemplum
,
Lenro
est
Philosophus
.
Tertul.
Apolog.
Vid.
Xenophon
.
Memorab
.
l.
4.
Socrates
the
Father
of
Philosophy
,
to
whom
this
honour
is
ascribed
among
the
Grecians
,
that
he
first
made
Wisdom
descend
from
Heaven
to
earth
,
because
he
left
the
study
of
Astronomy
,
in
which
the
Philosophers
before
him
were
most
conversant
,
and
applied
himself
to
that
which
was
useful
for
the
Government
of
Life
,
and
Reformation
of
Manners
:
He
that
is
propounded
by
Celsus
as
an
unparallel'd
Pattern
,
as
one
that
discovered
to
what
degree
of
excellency
Vertue
might
raise
the
humane
Spirit
,
yet
was
guilty
of
great
immorality
and
impiety
.
[
*
](A26796-e59800-b)
*
Vid.
Theod.
Graecar
.
affect
.
Cur.
l.
12.
vid.
Plat.
Con●iv
.
Those
who
pretend
to
have
known
the
retirements
of
his
Life
,
accused
him
of
impure
commerce
with
Alcibiades
.
He
betrayed
the
Chastity
of
his
Wife
,
by
giving
her
to
his
Friend
.
Plato
and
Xenophon
his
admirers
,
declare
his
compliance
with
the
common
Idolatry
,
which
is
justly
aggravated
by
St.
Austin
,
being
against
the
Convictions
of
his
Conscience
.
For
although
in
private
Discourse
with
his
Friends
he
acknowledged
but
one
God
,
and
considered
the
Sun
and
Moon
only
as
the
works
and
instruments
of
the
Divine
Power
,
and
in
the
rank
of
other
Creatures
;
yet
in
his
Apology
before
his
Judges
to
prevent
the
fatal
Sentence
,
he
charged
his
enemies
to
be
guilty
of
impudent
falshood
,
who
accused
him
that
he
did
not
believe
the
Gods
,
since
he
believed
,
as
all
other
men
,
that
the
Sun
and
Moon
were
Gods
.
And
during
the
time
of
his
imprisonment
,
he
never
addrest
one
Prayer
to
God
for
the
pardon
of
his
Sins
;
[
†
](A26796-e59960-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Xenoph.
lib.
4.
Memor.
for
he
had
so
high
an
opinion
of
his
own
Vertues
,
that
he
was
insensible
of
his
Vices
.
And
dying
,
he
commanded
a
Cock
to
be
offer'd
to
Aesculapius
,
that
is
,
to
the
Devil
,
under
the
disguise
of
that
famous
Physician
.
To
Socrates
I
shall
add
Seneca
:
Never
any
,
excepting
the
Sacred
Writers
,
and
those
who
are
instructed
by
them
,
hath
writ
more
excellently
.
He
describes
Vertue
as
if
the
living
Original
were
in
his
Breast
;
but
how
dull
a
Copy
was
drawn
in
his
Life
.
There
is
as
great
a
difference
between
the
expression
of
it
by
his
Pen
and
by
his
Actions
,
as
between
the
lively
Picture
of
a
Face
by
a
rare
Pencil
,
Vit.
Ner.
and
the
rude
Draught
of
it
with
a
Coal
.
What
a
villainous
part
did
he
act
in
exciting
Nero
to
murder
his
Mother
;
and
after
in
writing
an
Apology
for
it
,
employing
the
colours
of
his
Rhetorick
to
cover
one
of
the
foulest
blots
which
hath
appeared
in
the
succession
of
all
Ages
?
His
Philosophy
was
not
a
powerful
Antidote
against
the
Contagion
of
the
Court
.
What
just
excuse
can
there
be
of
his
Cruelty
to
his
Wife
,
in
cutting
her
Veins
,
nat.
quaest
.
he
in
a
special
manner
exalts
Magnanimity
in
the
contempt
of
earthly
things
,
and
determines
that
the
necessities
of
Nature
are
the
just
measures
of
●●ches
and
Delights
,
and
all
other
things
which
the
irregular
Appetites
of
men
pursue
;
So
that
one
would
think
him
an
Angel
in
flesh
,
conversing
below
to
instruct
the
world
how
to
be
happy
:
yet
the
Historians
of
those
times
tax
him
for
insatiable
Avarice
,
that
in
a
little
time
by
unworthy
arts
he
rak'd
up
an
incredible
Sum
of
Money
.
Supposing
it
a
Calumny
that
he
forged
many
Wills
to
seize
upon
the
Inheritance
belonging
to
others
,
what
excuse
can
there
be
for
his
excessive
Usury
,
his
forcing
the
Britains
to
borrow
a
Million
of
Sesterces
,
and
calling
for
it
in
,
so
much
to
their
prejudice
,
as
was
likely
to
have
caused
their
Rebellion
?
What
for
his
sumptuous
Palaces
,
and
Gardens
of
Pleasure
,
exceeding
the
Luxury
of
Nero
?
And
all
these
possest
by
a
man
who
had
no
Son
to
inherit
,
a
Philosopher
,
a
Stoick
,
the
great
commender
of
blessed
Poverty
.
All
the
Apology
he
makes
,
is
,
that
a
Wise
man
that
is
himself
,
Non
amat
Divitias
sed
mavult
,
non
in
animum
illas
sed
in
domum
inducit
,
non
respicit
possessas
sed
continet
.
Agreeing
with
Aristippus
a
Philosophizing
Animal
,
who
being
reproved
for
his
intanglement
in
bruitish
love
with
a
famous
Harlot
,
replyed
;
I
possess
her
,
not
she
me
.
The
only
difference
is
in
the
matter
of
their
Affections
,
the
one
was
Riches
,
the
other
Pleasure
.
By
these
instances
we
may
judg
of
the
rest
of
the
Philosophers
:
Although
a
Vein
of
Gold
appear
in
their
Writings
,
yet
their
Lives
were
full
of
Dross
.
The
best
of
them
are
charged
to
have
practised
vice
with
those
,
Vid.
Philonis
judicium
de
Platonico
convivio
,
in
Lib.
de
vitae
Contempt
.
Quanquam
illorum
se
ingenia
amare
dicebant
ea
fere
potissimum
amabant
quae
bene
habitabant
.
Quis
est
enim
iste
amor
amicitiae
?
cur
neque
deformem
Adolescentem
quisquam
amat
,
nec
formosum
senem
?
Cicer.
Venerem
nefandam
&
quosvis
Incestus
esse
adiaphora
dicebant
non
s●lum
Epicurei
,
sed
severi
illi
Stoici
,
quod
Sextus
Empiricus
nos
docet
ex
Zenone
,
&
Chrysippo
.
to
whom
they
commended
the
Precepts
of
Vertue
.
The
foulest
Actions
were
approv'd
by
some
,
and
the
most
excellent
condemned
by
others
that
pretended
to
Philosophical
Perfection
.
Unnatural
Lust
was
allowed
as
indifferent
by
Zeno
and
Chrysippus
:
And
the
noblest
Love
in
giving
Life
it self
for
the
Glory
of
God
in
Martyrdom
is
censured
by
Epictetus
and
Antoninus
,
as
the
effect
of
foolish
and
incurable
Melancholy
in
Christians
,
who
were
disgusted
with
the
World
,
and
devoted
themselves
to
Death
.
The
Spirit
of
Holiness
who
formes
the
powerful
and
lasting
habits
of
true
Vertue
in
the
Soul
;
that
effectually
enclines
from
the
Love
of
God
,
and
with
an
intention
for
his
Glory
,
to
obey
his
Will
,
as
it
was
purchas'd
by
Jesus
Christ
,
so
it
is
peculiar
to
the
Dispensation
of
the
Gospel
that
reveals
Him
.
The
Doctrine
of
it
is
not
delivered
with
so
much
Pomp
,
but
with
infinite
more
efficacy
than
the
most
eloquent
Instructions
of
Philosophers
:
One
plain
Sermon
that
represents
Christ
as
Crucified
before
our
eyes
,
to
obtain
Pardon
of
Sin
for
us
;
inflames
the
Soul
with
a
more
ardent
Love
to
God
,
and
vehement
hatred
of
Sin
,
than
all
their
elegant
and
sublime
Discourses
.
There
is
the
same
difference
between
their
Morals
and
the
Evangelical
Institution
,
as
between
two
Nurses
;
The
one
is
adorned
,
and
looks
lovely
to
the
eye
,
but
wants
Milk
to
nourish
the
Infant
in
her
Arms
;
the
other
is
not
so
amiable
in
appearance
,
but
hath
a
living
spring
of
Milk
to
nourish
her
Child
.
Philosophy
hath
the
advantage
of
artificial
beauty
,
but
cannot
supply
the
nourishment
that
is
necessary
to
maintain
the
spiritual
Life
.
But
the
Gospel
affords
the
sincere
rational
milk
to
the
Soul
,
that
it
may
grow
thereby
.
'T
is
therefore
call'd
the
Word
of
Life
,
a
title
that
distinguishes
it
from
the
Law
,
and
all
humane
Institutions
.
4.
Jesus
Christ
hath
presented
the
strongest
inducements
and
motives
to
perswade
us
to
Holiness
.
The
way
which
he
takes
to
save
us
,
is
not
by
a
meer
act
of
Power
to
raise
us
above
our selves
,
but
he
deals
with
us
conveniently
to
our
frame
,
in
making
use
of
our
Affections
to
bring
us
to
himself
.
And
whereas
there
are
three
Affections
that
have
a
mighty
power
over
the
reasonable
Nature
,
and
are
the
inward
springs
of
humane
actions
,
viz.
Fear
,
Hope
,
and
Love
;
He
hath
propounded
such
Objects
to
them
,
which
being
duely
considered
,
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
Sense
,
and
to
overcome
these
,
he
hath
brought
to
our
assistance
the
Powers
of
the
World
to
come
:
that
is
,
hath
revealed
the
dreadful
preparations
for
the
Punishment
of
the
Wicked
,
and
the
Glorious
Rewards
that
attend
the
Godly
in
their
future
State
.
Now
to
discover
the
efficacy
of
those
Objects
for
the
perswading
Men
to
be
Holy
I
will
consider
,
1.
Their
Greatness
,
as
't
is
described
in
the
Gospel
.
2.
Their
Truth
and
Reality
,
of
which
our
Saviour
hath
given
us
convincing
evidence
and
assurance
.
1.
To
excite
our
Fear
,
he
threatens
Torments
extreme
and
eternal
.
These
are
set
forth
by
such
representations
,
as
may
impress
the
quickest
sense
of
them
upon
Men.
For
the
Imagination
depends
on
sensible
experience
,
and
is
strongly
affected
with
those
things
that
are
terrible
to
our
outward
faculties
.
Now
▪
Hell
is
described
by
a
Worm
gnawing
the
most
tender
parts
,
Fire
and
Brimstone
,
that
is
most
fierce
to
sense
,
the
serious
consideration
of
which
is
enough
to
cause
terror
and
amazement
in
all
that
are
liable
to
it
.
And
if
the
sole
apprehension
be
intolerable
,
how
much
more
will
the
dwelling
with
devouring
Fire
,
and
everlasting
burning
?
'T
is
called
the
blackness
of
darkness
,
to
signifie
the
compleat
horrour
of
that
state
.
The
Fire
hath
only
force
to
burn
,
not
to
give
any
light
to
mitigate
the
obscurity
.
'T
is
called
the
second
Death
,
in
comparison
of
which
that
of
the
body
is
but
the
shadow
of
Death
.
horrible
Tempest
never
any
Calm
.
The
Damned
have
no
breathing
of
Rest
in
their
extreme
pains
,
no
shadow
of
Hope
to
refresh
them
in
their
intolerable
heat
,
but
are
under
torment
day
and
night
,
for
ever
and
ever
.
Now
what
can
be
more
powerful
to
restrain
Men
from
sin
than
the
terrours
of
the
Lord
?
if
the
desires
of
carnal
and
momenta●y
pleasures
are
impetuous
and
urgent
,
what
can
be
more
effectual
to
give
check
to
them
,
than
the
consideration
that
they
are
attended
with
a
painful
Eternity
,
that
within
a
little
while
nothing
will
remain
of
the
most
pleasant
lusts
but
the
Worm
and
the
Fire
?
Thus
one
extreme
is
cured
by
another
.
Or
,
if
the
fear
of
Men
who
can
inflict
but
outward
evils
,
and
Death
on
the
Body
,
at
any
time
resists
the
performance
of
our
Duty
,
what
is
more
proper
to
lessen
the
impression
,
than
to
remember
how
dreadful
a
thing
it
is
to
fall
into
the
revenging
hands
of
the
living
God
,
who
lives
for
ever
,
and
can
punish
for
ever
?
Thus
our
Saviour
fortified
his
Disciples
against
Persecution
,
I
say
unto
you
,
my
Friends
,
Be
not
afraid
of
them
that
kill
the
body
,
and
after
that
have
no
more
they
can
do
;
but
I
will
forwarn
you
whom
you
shall
fear
:
fear
him
which
after
he
hath
killed
hath
power
to
cast
into
Hell
;
yea
I
say
unto
you
,
fear
him
.
Eternal
Damnation
is
infinitely
more
fearful
than
Temporal
Death
.
As
the
Rod
of
Moses
devoured
the
Rods
of
the
Magicians
.
So
the
fear
of
Hell
overcomes
the
fear
of
Death
,
and
all
the
Torments
which
end
with
this
Life
.
I
shall
add
further
,
to
shew
how
fit
an
Argument
this
is
to
work
on
mankind
;
That
usually
the
Fear
of
evil
more
deeply
affects
than
the
Hope
of
good
.
When
the
Imagination
is
violently
struck
with
an
object
,
it
hath
a
mighty
force
to
turn
the
Mind
and
Will
it self
.
Therefore
Laws
are
secured
by
Punishments
,
not
by
Rewards
.
Indeed
the
fear
of
Hell
at
first
disposes
us
for
the
love
of
Heaven
:
to
escape
the
one
we
fly
to
the
other
.
As
the
virtue
of
the
Loadstone
is
increast
by
arming
it
with
Iron
,
which
although
it
hath
no
attractive
power
in
it self
;
yet
by
conjunction
,
it
makes
the
others
more
forcible
:
So
the
promise
of
Heaven
makes
a
stronger
impression
upon
us
by
the
threatning
of
Hell
to
all
that
despise
it
.
Were
it
not
for
the
Torments
of
Hell
(
which
are
more
easily
conceived
by
us
whilst
we
are
cloathed
with
flesh
,
than
Celestial
Joys
,
and
therefore
more
strongly
affect
us
)
Heaven
would
be
neglected
,
and
be
as
empty
of
Saints
as
't
is
full
of
Glory
.
To
awaken
us
out
of
the
deep
Lethargy
of
sensual
Lusts
,
the
most
pleasant
Musick
is
ineffectual
,
nothing
less
is
requisite
than
cutting
and
scarifying
.
And
not
only
those
that
begin
,
and
first
enter
in
the
ways
of
Godliness
,
but
those
who
are
advanc'd
in
Christianity
have
need
of
this
Bridle
.
For
there
are
some
temptations
wherein
the
Flesh
assaults
the
Spirit
with
that
violence
,
that
Love
it self
is
obliged
to
call
in
Fear
to
its
assistance
,
as
being
more
proper
to
repress
its
inordinate
motions
.
'T
is
only
in
Heaven
that
perfect
Love
will
consume
all
concupiscence
,
and
cast
out
fear
of
Judgment
:
but
whilst
we
are
encompast
with
temptations
,
we
must
not
think
under
the
pretext
of
a
more
raised
Spirituality
,
that
the
fear
of
Hell
is
either
unbecoming
or
unnecessary
.
'T
is
not
unworthy
a
Child
of
God
to
employ
all
the
Motives
of
the
Gospel
.
We
are
commanded
to
work
out
our
own
Salvation
with
fear
and
trembling
.
But
the
opening
of
Hell
to
our
view
is
not
sufficient
alone
to
make
us
Holy
.
For
the
strongest
terrors
although
they
restrain
from
the
outward
forbidden
act
,
yet
they
do
not
change
the
Heart
.
According
to
that
of
St.
Austin
,
Inaniter
se
victorem
putat
esse
peccati
,
qui
poenae
timore
non
peccat
;
quia
etsi
non
impletur
foris
negotium
malae
cupiditatis
,
ipsa
tamen
cupiditas
intus
est
hostis
;
That
is
,
the
fear
of
Punishment
can
never
make
us
truly
victorious
over
sin
,
because
although
we
do
not
actually
accomplish
the
desires
of
the
corrupt
Will
,
yet
the
corrupt
Will
is
still
an
enemy
that
lives
within
,
and
is
only
destroyed
by
the
love
of
Holiness
,
which
allures
us
by
the
excellent
Reward
that
is
promised
to
it
.
Besides
,
Fear
is
a
violent
Passion
to
which
Nature
is
repugnant
,
so
that
although
its
power
is
great
,
yet
not
constant
:
how
strong
soever
the
force
is
by
which
a
stone
is
thrown
upwards
,
yet
't
is
weakned
by
degrees
,
and
overcome
by
the
natural
weight
of
the
Stone
,
whereby
it
falls
to
the
Centre
.
So
the
Humane
Nature
resists
Fear
,
and
lessens
its
impetuousness
so
far
,
that
frequently
it
returns
to
sensual
Lusts.
Therefore
,
that
the
Law
of
the
Spirit
may
be
perfect
and
stable
,
it
must
be
confirmed
by
the
hopes
of
Heaven
.
As
the
Natural
,
so
the
Spiritual
Life
must
be
nourisht
by
grateful
food
,
't
is
not
preserv'd
with
Aloes
or
Worm-wood
.
For
this
reason
our
Saviour
,
2.
To
encourage
and
raise
our
Hopes
,
offers
to
us
a
Reward
infinitely
valuable
:
for
as
God
is
Infinite
such
is
the
Happiness
he
bestows
on
his
favourites
.
'T
is
described
to
us
in
Scripture
under
the
most
enamouring
representations
;
as
a
state
of
Peace
and
Love
,
of
Joy
and
Glory
.
The
Prince
of
Peace
reigns
in
the
Holy
Jerusalem
that
is
above
,
and
preserves
an
everlasting
serenity
and
calmness
.
The
mutinous
Spirits
that
rebell'd
,
were
presently
chased
from
thence
,
into
this
lower
Region
,
where
they
brought
trouble
and
disorder
.
He
maketh
Peace
in
his
high
Places
.
The
Peace
of
Heaven
is
like
the
Chrystal
Sea
before
the
Throne
of
the
Lamb
,
which
no
unquiet
agitation
ever
troubles
or
disturbs
.
An
inviolable
Love
unites
all
his
Subjects
,
no
division
or
jealousie
discomposes
their
Concord
.
They
enjoy
without
envy
:
for
infinite
Blessedness
is
not
diminished
by
the
number
of
the
possessours
.
The
Inheritance
in
light
is
communicated
to
all
.
Although
the
Angels
are
distinguish'd
by
their
several
Orders
and
Ministrations
,
as
Seraphims
,
and
Cherubims
,
Thrones
and
Powers
,
yet
a
Chain
of
Holy
Love
binds
all
their
affections
together
.
And
the
Saints
although
they
shine
with
different
degrees
of
Glory
,
yet
as
in
a
Chorus
of
Musick
;
although
the
voices
are
different
,
they
make
but
one
intire
harmony
:
So
Love
that
ever
continues
,
unites
their
wills
in
a
delightful
harmonious
Agreement
.
Although
there
are
millions
of
the
Celestial
Inhabitants
,
yet
they
all
make
but
one
Society
,
Love
mixing
in
one
mass
of
Light
,
and
Glory
,
all
their
understandings
and
wills
.
And
since
all
true
Joy
and
Sweetness
springs
from
Love
,
't
is
impossible
but
they
must
feel
unspeakable
complacency
,
in
the
reciprocal
exercise
of
so
Holy
and
Pure
an
Affection
.
But
principally
,
their
Joy
arises
from
the
possession
of
God
himself
;
by
the
clearest
Knowledg
and
purest
Love
of
his
Excellencies
.
They
see
him
as
he
is
.
sees
the
King
in
his
Beauty
,
all
the
perfections
of
that
infinitely
Glorious
and
Blessed
Nature
,
in
their
brightness
and
purity
.
And
this
Sight
causes
the
most
ardent
Love
,
by
which
there
is
an
intimate
and
vital
union
between
the
soul
and
its
happiness
;
and
from
hence
springs
perfect
delight
:
In
thy
presence
is
fulness
of
Joy
.
a
thousand
years
there
are
but
as
one
day
.
Inferiour
earthly
goods
presently
lose
the
flower
of
novelty
,
and
languish
in
our
enjoyment
of
them
:
Variety
is
necessary
to
put
an
edge
upon
our
appetites
,
and
quicken
our
delights
;
because
they
are
imperfect
,
and
fall
short
of
our
expectation
.
But
the
object
of
our
Blessedness
is
infinitely
great
,
and
produces
the
same
pure
and
perfect
Joy
for
ever
.
After
the
longest
fruition
it
never
cloys
or
satiates
,
but
is
as
fresh
and
new
as
the
first
moment
.
And
that
which
is
the
peculiar
Pleasure
of
the
Redeemed
is
,
they
shall
be
with
Christ
,
and
see
his
Glory
;
What
a
marvellous
joy
will
fill
our
hearts
,
to
see
our
Blessed
Saviour
,
who
suffer'd
so
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
of
God
,
adorn'd
with
all
the
marks
of
Majesty
.
Here
He
was
under
the
cloud
of
his
Fathers
displeasure
,
there
He
appears
as
the
Brightness
of
his
Glory
.
Here
He
was
ignominiously
Crucified
,
there
He
is
crown'd
with
Immortal
Honour
.
Now
considering
the
ardent
Affections
which
the
Saints
have
to
their
Redeemer
,
the
contemplation
of
him
in
this
glorious
state
,
must
infinitely
ravish
their
hearts
.
Especially
,
if
we
consider
that
the
exaltation
of
Christ
is
theirs
.
The
Members
triumph
when
the
Head
is
crown'd
.
His
excellent
Glory
reflects
a
lustre
upon
them
,
and
by
the
sight
of
it
,
they
are
chang'd
into
his
Likeness
.
If
the
imperfect
and
dim
sight
of
his
Divine
Vertues
in
the
Gospel
,
hath
a
power
to
change
Believers
into
his
Image
from
glory
to
glory
,
how
much
more
the
Vision
of
his
unveiled
Face
?
Our
Graces
here
are
but
as
the
rude
draught
and
first
colours
of
the
Divine
Image
,
that
shall
then
be
in
its
perfection
.
We
know
that
when
he
appears
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
The
similitude
between
the
Saints
above
and
Christ
is
so
exact
,
that
if
one
should
enter
into
the
Kingdom
of
Heaven
,
and
were
not
directed
by
the
Light
of
that
place
,
he
would
be
apt
to
think
every
glorified
Saint
he
meets
to
be
more
than
a
creature
.
St.
John
the
beloved
of
Christ
,
and
as
clear-sighted
as
any
of
the
Apostles
,
mistook
an
Angel
for
God
;
and
would
have
adored
him
,
although
he
did
not
appear
in
his
full
glory
.
The
Kingdoms
of
the
world
with
all
their
splendour
are
no
more
in
compare
to
it
,
than
a
dead
spark
to
the
Sun
in
its
brightness
.
The
very
Bodies
of
the
Saints
shall
be
raised
from
the
Grave
,
and
beautified
with
eternal
Ornaments
:
They
shall
be
Companions
with
the
Angels
,
and
conformed
to
the
glorious
Body
of
Christ
.
Briefly
,
In
the
present
state
we
are
not
capable
to
receive
the
full
knowledg
of
Heaven
:
What
we
understand
is
infinitely
desirable
,
but
the
most
glorious
part
is
still
undiscovered
.
The
Apostle
tells
us
,
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
hath
it
enter'd
into
the
heart
of
man
to
conceive
what
God
hath
prepared
for
those
that
love
him
.
Now
we
are
the
Sons
of
God
,
but
it
doth
not
appear
what
we
shall
be
.
Who
knows
the
full
signification
of
being
heirs
of
God
,
and
joint-heirs
with
Christ
,
of
partaking
in
that
glorious
Reward
which
is
given
to
him
for
his
great
Services
to
the
Crown
of
Heaven
?
Who
can
tell
the
weight
,
the
number
and
measure
of
that
Blessedness
?
To
him
that
overcomes
,
saith
our
Redeemer
,
will
I
grant
to
sit
with
me
in
my
Throne
,
even
as
I
also
overcame
,
and
am
set
down
with
my
Father
in
his
Throne
.
We
have
reason
to
break
forth
in
the
Language
of
the
Psalmist
,
How
great
is
thy
goodness
which
thou
hast
laid
up
for
those
that
fear
thee
?
and
supply
the
defects
of
our
understanding
with
a
Holy
admiration
,
that
is
the
only
measure
of
those
things
that
are
above
our
measure
.
Besides
,
the
Reward
as
in
excellency
't
is
Divine
,
so
in
duration
't
is
perpetual
.
Heaven
is
an
inheritance
as
safe
as
great
Here
we
are
subject
to
time
,
that
carries
us
and
all
our
goods
down
its
swift
stream
;
but
there
Eternity
,
that
is
fixt
and
unchangeable
,
embraces
us
in
its
bosome
.
We
shall
be
secure
and
at
Rest
,
for
no
Person
shall
take
away
our
Crown
,
we
shall
reign
for
ever
and
ever
.
At
God●s
right
hand
are
pleasures
for
evermore
,
Now
can
there
be
a
more
powerful
motive
to
Obedience
than
Infinite
and
Eternal
Blessedness
?
what
can
pretend
to
our
Affections
in
competition
with
it
?
Carnal
pleasures
only
gratifie
our
viler
part
the
Body
,
in
its
vilest
state
,
but
the
Joys
of
Heaven
are
Spiritual
and
Sublime
,
and
proportioned
to
our
noblest
and
most
capacious
Faculties
.
Earthly
delights
cannot
satisfie
our
senses
,
but
the
Peace
of
God
passes
understanding
.
One
hours
enjoyment
of
it
is
better
than
an
Eternity
spent
in
the
pleasures
of
sin
.
What
inexcusable
madness
is
it
to
prefer
painted
trifles
before
that
inestimable
Treasure
?
Who
can
truely
believe
there
is
such
an
excellent
Glory
,
but
he
must
love
it
and
vigorously
endeavour
to
obtain
it
?
Who
would
not
go
to
the
Celestial
Canaan
though
the
way
lies
through
a
Wilderness
where
no
Flower
or
Fruit
grows
?
All
temporal
evils
are
not
only
to
be
endured
,
but
chearfully
embraced
in
order
to
the
possessing
of
it
.
The
Apostle
tells
us
,
I
reckon
that
the
sufferings
of
the
present
time
,
are
not
comparable
with
the
Glory
that
shall
be
revealed
in
us
.
Eternal
weight
of
Glory
,
infinitely
outballances
the
Light
,
and
momentany
troubles
of
this
Life
.
Thus
from
what
hath
been
said
concerning
the
greatness
of
the
recompences
hereafter
;
we
may
understand
how
powerful
they
are
to
deter
Men
from
Sin
,
and
to
allure
them
to
Holiness
.
2.
That
these
objects
may
be
effectual
,
our
Saviour
hath
clearly
revealed
them
,
and
given
us
convincing
evidence
,
and
assurance
of
their
reality
.
The
Heathens
had
only
some
glimmerings
,
and
suspicions
of
a
future
state
:
They
were
under
doubts
concerning
the
Nature
of
the
Soul
,
whether
mortal
,
or
incorruptible
,
wavering
between
the
assent
and
denial
;
and
inclining
to
this
,
or
that
part
,
as
Sense
perswaded
them
to
believe
themselves
only
as
Bruits
,
or
Reason
to
acknowledge
themselves
Men.
Vid.
Apolog.
&
Phaed.
Platonis
.
Socrates
before
his
Judges
speaks
as
one
that
desired
Immortality
;
and
in
his
last
Discourses
to
his
Friends
he
endeavours
to
perswade
them
,
but
could
not
conquer
his
own
doubts
,
nor
assure
himself
.
All
his
discourses
end
in
Conjectures
and
uncertain
guesses
.
the
Worm
that
never
dies
,
and
the
Fire
that
shall
never
be
quencht
,
in
case
of
Disobedience
;
and
he
hath
promised
what-ever
is
to
be
hoped
for
,
in
case
of
Obedience
.
The
Wrath
of
God
is
revealed
from
Heaven
,
against
all
ungodliness
,
and
unrighteousness
of
Men.
And
our
Saviour
hath
brought
Light
and
Immortality
to
light
.
Academicks
,
Stoicks
,
Peripateticks
,
Epicureans
,
labouring
with
all
the
force
of
their
understanding
,
formed
a
Felicity
according
to
their
Fancies
,
which
was
either
wholly
Sensual
,
or
else
but
for
half
of
man
:
For
of
the
Resurrection
,
and
consequently
the
Immortality
of
the
Body
,
not
the
least
notice
for
many
Ages
ever
arrived
to
them
;
Our
Saviour
who
alone
had
the
words
of
eternal
life
,
hath
promised
a
Happiness
that
respects
entire
man
:
The
Soul
and
the
Body
which
are
his
essential
parts
shall
be
united
and
endued
with
all
the
glorious
qualities
becoming
the
Sons
of
God
.
And
of
all
this
he
hath
given
to
the
world
the
highest
assurance
:
For
he
verified
his
Doctrine
by
his
own
Example
;
rising
from
the
Grave
,
and
appearing
to
his
Apostles
crown'd
with
Immortality
,
and
visibly
ascending
before
them
to
Heaven
.
Since
there
is
no
greater
Paradox
to
Reason
than
the
Resurrection
,
which
seem'd
utterly
incredible
to
men
,
and
not
to
be
the
object
of
a
rational
desire
;
God
by
raising
him
from
the
Grave
,
hath
given
the
most
convincing
Argument
that
our
Redeemer
was
sent
from
him
,
to
acquaint
the
World
with
the
future
state
.
Thus
the
Apostle
speaks
to
the
Athenians
,
The
times
of
ignorance
God
winked
at
,
but
now
commandeth
all
men
every
where
to
repent
;
because
he
hath
appointed
a
day
,
wherein
he
will
judg
the
World
in
righteousness
,
by
that
Man
whom
he
hath
ordained
,
whereof
he
hath
given
assurance
unto
all
Men
,
in
that
he
hath
raised
him
from
the
dead
.
Jesus
Christ
who
was
attested
from
Heaven
to
be
the
Son
of
God
by
that
great
and
powerful
Act
,
declared
the
Recompences
that
shall
attend
Men
after
Death
;
Therefore
a
full
and
perfect
assent
is
due
to
his
Testimony
.
Hell
with
all
its
Dread
and
Terror
is
not
a
Picture
drawn
by
fancy
to
affright
the
World
,
but
is
reveal'd
by
him
,
whose
Words
shall
remain
when
Heaven
and
Earth
shall
pass
away
.
The
Heavenly
Glories
are
not
the
Visions
of
a
contemplative
person
that
have
no
existence
,
but
are
great
Realities
,
promised
by
him
who
as
he
died
to
purchase
,
so
he
rose
to
witness
the
Truth
of
them
.
And
to
bring
these
Great
Things
,
that
are
separate
and
distant
from
this
present
state
,
nearer
to
us
;
He
sometimes
causes
Hell
to
rise
up
from
beneath
and
flash
in
the
face
of
secure
sinners
,
that
they
may
break
off
their
Sins
by
Repentance
:
and
sometimes
he
opens
Heaven
from
above
,
the
Paradise
of
true
delights
,
and
sends
down
of
the
precious
fruits
of
the
Sun
,
of
the
precious
things
of
the
lasting
Hills
,
that
by
the
sight
of
their
Beauty
,
and
the
taste
of
their
sweetness
,
we
may
for
ever
abhor
the
pleasures
of
Sin
.
By
the
frequent
and
sensible
experience
of
the
truth
of
the
Gospel
in
its
Threatnings
and
Promises
,
innumerable
persons
have
been
converted
from
Sin
to
Holiness
,
from
Earth
to
Heaven
,
from
Vanity
to
Eternity
.
3.
Love
is
a
prevalent
affection
,
stronger
than
Death
;
and
Kindness
is
the
greatest
endearment
of
Love
.
Now
the
Lord
Jesus
exprest
such
admirable
Love
to
us
,
that
being
duly
considered
,
it
cannot
but
inspire
us
with
Love
to
him
again
,
and
with
a
grateful
desire
to
please
him
in
all
things
.
He
descended
from
Heaven
to
Earth
,
and
delivered
himself
to
a
shameful
Death
,
that
He
might
redeem
us
from
all
Iniquity
,
and
purifie
unto
himself
a
peculiar
people
zealous
of
good
works
.
And
what
Argument
is
more
powerful
to
cause
in
us
a
serious
hatred
of
Sin
,
than
the
Consideration
of
what
Christ
hath
suffer'd
to
free
us
from
the
punishment
and
power
of
it
?
If
a
Man
for
his
Crimes
were
condemned
to
the
Gallyes
,
and
a
Friend
of
his
who
had
been
extremely
injur'd
by
him
,
should
ransom
him
by
a
great
sum
;
when
the
guilty
person
is
restor'd
to
liberty
,
will
he
not
blush
for
shame
at
the
memory
of
what
he
hath
done
?
But
how
much
more
if
his
Friend
would
suffer
for
him
the
pains
and
infamy
of
his
slavery
,
if
any
spark
of
Humanity
remain
in
him
,
can
he
ever
delight
himself
in
those
Actions
,
which
made
such
a
benefit
necessary
to
him
?
And
is
it
possible
for
a
Christian
to
live
in
those
Sins
for
which
Christ
died
?
Will
not
Love
cause
an
humble
Fear
,
lest
he
should
frustrate
the
great
Design
,
and
make
void
the
most
blessed
effect
of
his
terrible
Sufferings
?
why
did
he
Redeem
us
with
so
excellent
a
price
,
from
our
cruel
Bondage
,
CHAP.
XIX
The
Compleatness
of
our
Recovery
by
Jesus
Cist
.
He
frees
us
from
the
Power
as
well
as
Guilt
of
Sin
.
Sin
is
the
Disease
and
Wound
of
the
Soul
:
the
meer
Pardon
of
it
cannot
make
us
happy
.
Sanctification
equals
if
not
excels
Justification
.
It
qualifies
us
for
the
enjoyment
of
God
.
Saving
Grace
doth
not
encourage
the
Practice
of
sin
.
The
Promise
of
Pardon
and
Heaven
are
conditional
.
To
abuse
the
Mercy
of
the
Gospel
,
is
dishonourable
to
God
,
and
pernicious
to
Man
.
The
excellency
of
the
Christian
Religion
discovered
from
its
design
and
effect
.
The
design
is
to
purge
Men
from
Sin
,
and
conform
them
to
God's
Holiness
according
to
their
capacity
.
This
gives
it
the
most
visible
preheminence
above
other
Religions
.
The
admirable
effect
of
the
Gospel
in
the
primitive
Christians
.
An
earnest
Exhortation
to
live
according
to
the
purity
of
the
Gospel
,
and
the
great
Obligations
our
Saviour
hath
laid
on
us
.
1.
FRom
hence
we
may
discover
the
Perfection
and
Compleatness
of
the
Redemption
,
that
our
Saviour
purchased
for
us
.
He
fully
repairs
what
was
ruin'd
by
the
Fall
.
He
was
called
Jesus
,
because
He
should
save
his
People
from
their
Sins
.
He
reconciles
them
to
God
,
and
redeems
them
from
their
vain
conversation
.
He
came
by
Water
and
Blood
,
to
signifie
the
accomplishment
of
what
was
represented
by
the
Ceremonial
Purification
,
and
the
Blood
of
the
Sacrifices
;
Satisfaction
and
Sanctification
are
found
in
Him
.
And
this
was
not
a
needless
Compassion
,
but
absolutely
requisite
ingorder
to
our
Felicity
.
Man
in
his
guilty
,
corrupt
state
may
be
compar'd
to
a
condemn'd
Malefactor
,
infected
with
noisom
and
painful
wounds
and
diseases
,
and
wants
the
Grace
of
the
Prince
to
pardon
him
,
and
Sovereign
Remedies
to
heal
him
.
Supposing
the
Sentence
were
reverst
,
yet
he
cannot
enjoy
his
Life
,
till
he
is
restor'd
to
health
.
Thus
the
Sinner
is
under
the
condemnation
of
the
Law
,
and
under
many
spiritual
,
powerful
Distempers
,
that
make
him
truly
miserable
.
His
irregular
Passions
are
so
many
sorts
of
Diseases
,
not
only
contrary
to
Health
but
to
one
another
,
that
continually
torment
him
.
He
feels
all
the
effects
of
Sickness
.
He
is
inflam'd
by
his
Lusts
,
and
made
restless
,
being
without
power
to
accomplish
or
to
restrain
them
.
All
his
Faculties
are
disabled
for
the
Spiritual
Life
,
that
is
only
worthy
of
his
Nature
,
and
whose
operations
are
mixt
with
sincere
and
lasting
Pleasure
.
Sin
as
't
is
the
Disease
,
so
't
is
the
Wound
of
the
Soul
,
and
attended
with
all
the
evils
of
those
that
are
most
terrible
.
The
whole
head
is
sick
,
the
whole
heart
is
faint
,
from
the
sole
of
the
foot
,
even
to
the
head
,
there
is
no
soundess
in
it
,
but
wounds
,
and
bruises
,
and
putrifying
sores
.
Now
our
Redeemer
as
he
hath
obtain'd
a
full
Remission
of
our
Sins
,
so
he
restores
Holiness
to
us
,
the
true
health
and
vigour
of
the
Soul
.
He
hath
made
a
Plaister
of
his
living
Flesh
,
mixt
with
his
Tears
and
Blood
,
those
divine
and
powerful
Ingredients
to
heal
our
Wounds
.
By
the
Holy
Spirit
't
is
applied
to
us
,
that
we
may
partake
of
its
vertue
and
influence
.
His
Grace
that
pardons
us
,
doth
also
purifie
the
Conscience
from
dead
works
,
that
we
may
serve
the
Living
God
.
Without
this
the
bare
exemption
from
Punishment
,
were
not
sufficient
to
make
us
happy
:
For
although
the
guilty
Conscience
were
secure
from
Wrath
to
come
,
yet
those
fierce
unruly
Passions
,
the
generation
of
Vipers
that
lodg
in
the
breast
of
the
Sinner
,
would
cause
a
real
Hell
.
Till
these
are
mortified
there
can
be
no
ease
nor
rest
.
Besides
,
Sin
is
the
true
dishonour
of
Mans
Nature
,
that
degrades
him
from
his
excellency
,
and
changes
him
into
a
Beast
or
a
Devil
.
So
that
to
have
a
licence
to
wallow
in
the
mire
,
to
live
in
the
practice
of
Sin
,
that
defiles
and
debases
him
,
were
a
miserable
Priviledg
.
The
Scripture
therefore
represents
the
curing
of
our
corrupt
Inclinations
,
and
the
cleansing
of
us
from
our
Pollutions
,
to
be
the
eminent
effect
and
blessed
work
of
Saving
Mercy
.
Accordingly
St.
Peter
tells
the
Jews
,
that
God
having
raised
up
his
Son
Jesus
,
sent
him
to
bless
you
,
in
turning
away
every
one
of
you
from
his
Iniquities
:
that
is
,
Christ
in
his
glorified
state
gives
the
Spirit
of
Holiness
to
work
a
sincere
thorough
Change
in
men
,
from
all
presumptuous
reigning
Sins
to
universal
Holiness
.
An
unvaluable
benefit
,
that
equals
if
not
excels
our
Justification
.
For
as
the
evil
of
Sin
is
in
its
own
nature
worse
than
the
evil
of
Punishment
,
so
the
freeing
us
from
its
dominion
is
a
greater
Blessing
than
meer
impunity
.
The
Son
of
God
for
a
time
was
made
subject
to
our
Miseries
,
not
to
our
Sins
.
He
devested
himself
of
his
Glory
,
not
of
Holiness
.
And
the
Apostle
in
the
extasie
of
his
affection
desired
to
be
made
unhappy
for
the
Salvation
of
the
Jews
,
not
to
be
unholy
.
Besides
,
the
end
is
more
noble
than
the
means
:
Now
Jesus
Christ
purchased
our
Pardon
,
that
we
might
be
restored
to
our
forfeited
Holiness
.
He
ransomed
us
by
his
Death
,
that
he
might
bless
us
by
his
Resurrection
.
He
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
to
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
.
Sanctification
is
the
last
end
of
all
he
did
and
suffered
for
us
.
Holiness
is
the
chiefest
excellency
of
Man
,
his
highest
advantage
above
inferiour
Beings
.
'T
is
the
Supream
Beauty
of
the
Soul
,
the
resemblance
of
Angels
,
the
Image
of
God
Himself
.
In
this
the
perfection
of
the
reasonable
Nature
truly
consists
,
and
Glory
naturally
results
from
it
.
As
a
Diamond
,
when
its
earthy
and
colourless
parts
are
taken
away
,
shines
forth
in
its
lustre
;
so
when
the
Soul
is
freed
from
its
Impurities
,
and
all
terrene
Affections
,
it
will
appear
with
a
Divine
Brightness
.
The
Church
shall
then
be
glorious
,
when
cleansed
from
every
spot
,
and
made
compleat
in
Holiness
.
To
this
I
will
only
add
,
that
without
Holiness
we
cannot
see
God
,
that
is
,
delightfully
enjoy
Him
.
Suppose
the
Law
were
dispenst
with
,
that
forbids
any
unclean
person
to
enter
into
the
Holy
Jerusalem
,
the
place
cannot
make
him
happy
.
For
Happiness
consists
in
the
Fruition
of
an
object
that
is
suitable
&
satisfying
to
our
desires
.
The
Holy
God
cannot
be
our
Felicity
,
without
our
partaking
of
his
Nature
.
Imputed
Righteousness
frees
us
from
Hell
,
inherent
makes
us
fit
for
Heaven
.
The
sum
is
,
Jesus
Christ
that
he
might
be
a
perfect
Saviour
,
sanctifies
all
whom
He
justifies
;
for
otherwise
we
could
not
be
totally
exempted
from
suffering
evil
,
nor
capable
of
enjoying
the
supreme
Good
,
we
could
not
be
happy
here
nor
hereafter
.
2.
From
hence
it
appears
,
that
Saving
Grace
gives
no
encouragement
to
the
practice
of
Sin
.
For
the
principal
aim
of
our
Redeemers
Love
in
dying
for
us
,
was
to
sanctifie
and
cleanse
us
,
by
the
washing
of
water
and
the
Word
.
And
accordingly
all
the
Promises
of
Pardon
and
Salvation
are
conditional
.
The
holy
Mercy
of
the
Gospel
offers
Forgiveness
only
to
Penitent
Believers
,
that
return
from
Sin
to
Obedience
:
We
are
commanded
to
repent
and
be
converted
,
that
our
sins
may
be
blotted
out
,
in
the
time
of
refreshment
,
from
the
presence
of
the
Lord
.
And
Heaven
is
the
reward
of
persevering
Obedience
:
To
them
who
by
patient
continuance
in
well-doing
,
seek
for
glory
,
and
honour
,
and
immortality
,
eternal
life
.
There
cannot
be
the
least
ground
of
a
rational
just
Hope
in
any
person
without
Holiness
.
Whoever
hath
this
hope
in
him
,
purifies
himself
even
as
he
is
pure
.
precious
Promises
is
,
That
by
them
we
may
be
partakers
of
the
Divine
Nature
,
and
escape
the
pollution
that
is
in
the
world
through
lust
.
Yet
the
corrupt
hearts
of
men
are
so
strongly
enclined
to
their
lusts
,
that
they
turn
the
Grace
of
God
into
wantonness
,
and
make
an
advantage
of
Mercy
to
assist
their
Security
;
presuming
to
sin
with
less
fear
and
more
licence
,
upon
the
account
of
the
glorious
Revelation
of
it
by
our
Redeemer
.
The
most
live
as
if
they
might
be
saved
without
being
Saints
,
and
enjoy
the
Paradise
of
the
Flesh
here
,
and
not
be
excluded
from
that
of
the
Spirit
hereafter
.
But
Grace
doth
not
in
the
least
degree
authorize
and
favour
their
Lusts
,
nor
relax
the
Sinews
of
Obedience
;
't
is
perfectly
innocent
of
their
unnatural
abuse
of
it
.
The
Poison
is
not
in
the
Flower
,
but
the
Spider
.
Therefore
the
Apostle
propounds
it
with
indignation
,
Shall
we
sin
that
Grace
may
abound
?
God
forbid
.
And
this
abuse
of
Grace
is
pernicious
to
men
:
if
the
Antidote
be
turn'd
into
Poison
,
and
the
Remedy
cherish
the
Disease
,
the
cause
is
desperate
.
The
Apostle
tells
us
,
Those
that
do
evil
that
good
may
come
thereby
,
their
damnation
is
just
.
Suppose
a
presuming
Sinner
were
assured
,
that
after
he
had
gratified
his
carnal
vile
desires
,
he
should
repent
and
be
pardon'd
,
yet
't
were
an
unreasonable
defect
of
Self-love
to
do
so
:
What
Israelite
was
so
fool-hardy
as
to
provoke
a
fiery
Serpent
to
bite
him
,
though
he
knew
he
should
be
healed
by
the
brazen
Serpent
?
But
't
is
a
degree
beyond
madness
,
for
Men
to
live
in
a
course
of
Sin
upon
the
hopes
of
Salvation
,
making
the
Mercy
of
God
to
be
his
bondage
,
as
if
he
could
not
be
happy
without
them
.
An
unrenewed
Sinner
may
be
the
object
of
Gods
Compassion
,
but
while
he
remains
so
,
he
is
uncapable
of
Communion
with
him
here
,
much
less
hereafter
.
Under
the
Law
the
Lepers
were
excluded
the
Camp
of
Israel
,
where
the
presence
of
God
was
in
a
special
manner
;
much
more
shall
those
who
are
cover'd
with
moral
Pollutions
,
be
kept
out
from
the
habitation
of
his
Holiness
.
'T
is
a
mortal
Delusion
for
any
to
pretend
that
electing
Mercy
will
bring
them
to
Glory
,
or
that
the
all-sufficient
Sacrifice
of
Christ
will
atone
God's
displeasure
towards
them
,
although
they
indulge
themselves
in
a
course
of
Sin
.
The
Book
of
Life
is
secret
,
only
the
Lamb
with
whose
Blood
the
names
of
the
Elect
are
written
there
,
can
open
the
seals
of
it
.
But
the
Gospel
that
is
a
lower
Book
of
Life
,
tells
us
the
qualifications
of
those
who
are
vessels
of
Mercy
,
they
are
by
Grace
prepar'd
for
Glory
,
and
that
there
can
be
no
benefit
by
the
Death
of
Christ
without
conformity
to
his
Life
.
Those
who
abuse
Mercy
now
,
shall
have
Justice
for
ever
.
3.
From
hence
we
may
discover
the
peculiar
excellency
of
the
Christian
Religion
,
above
all
other
Institutions
;
and
that
in
respect
of
its
Design
and
effect
.
The
whole
Design
of
the
Gospel
is
exprest
in
the
words
of
Christ
from
Heaven
to
Paul
,
when
he
sent
him
to
the
Gentiles
,
To
open
their
eyes
,
and
to
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
to
God
,
that
they
may
receive
forgiveness
of
sins
,
and
inheritance
among
them
that
are
sanctified
by
Faith
in
Christ
.
One
great
End
of
it
is
to
take
away
all
the
filthiness
and
malignity
wherewith
Sin
hath
infected
the
world
,
and
to
cause
in
men
a
real
conformity
to
Gods
Holiness
,
according
to
their
capacity
.
As
the
Reward
it
promises
is
not
an
earthly
Happiness
,
such
as
we
enjoy
here
,
but
Celestial
;
so
the
Holiness
it
requires
,
is
not
an
ordinary
natural
Perfection
,
which
Men
honour
with
the
title
of
Vertue
,
but
an
Angelical
Divine
quality
that
sanctifies
us
throughout
in
Spirit
,
Soul
and
Body
,
that
cleanses
the
Thoughts
and
Affections
,
and
expresses
itself
in
a
course
of
universal
Obedience
to
Gods
Will
.
Indeed
there
are
other
things
that
commend
the
Gospel
to
any
,
that
with
judgment
compares
it
with
other
Religions
.
The
heigth
of
its
Mysteries
which
are
so
sacred
and
venerable
,
that
upon
the
discovery
,
That
it
is
a
Doctrine
according
to
godliness
.
The
End
is
the
character
of
its
nature
.
The
whole
contexture
and
harmony
of
its
Doctrines
,
Precepts
,
Promises
,
Threatnings
is
for
the
exaltation
of
Godliness
.
The
objects
of
Faith
revealed
are
not
meerly
speculative
,
to
be
conceived
and
believed
only
as
true
,
or
to
be
gaz'd
on
in
an
Extasie
of
Wonder
,
but
are
Mysteries
of
Godliness
,
that
have
a
powerful
influence
upon
practice
.
The
Design
of
God
in
the
publication
of
them
,
is
not
only
to
enlighten
the
Mind
,
but
to
warm
the
Heart
,
and
purifie
the
Affections
.
God
discovers
his
Nature
that
we
may
imitate
Him
,
and
his
Works
that
we
may
glorifie
Him
.
All
the
Precepts
of
the
Gospel
are
to
embrace
Christ
by
a
lively
Faith
,
to
seek
for
Righteousness
and
Holiness
in
Him
;
to
live
Godly
,
Righteously
,
and
Soberly
in
this
present
world
.
When
our
Saviour
was
on
the
Earth
,
the
End
of
his
Sermons
,
as
appears
in
the
Gospel
,
was
to
regulate
the
lives
of
Men
,
to
correct
their
vicious
Passions
rather
than
to
explicate
the
greatest
Mysteries
.
Other
Religions
oblige
their
Disciples
either
to
some
external
actions
,
that
have
no
moral
worth
in
them
,
so
that
't
is
impossible
for
any
one
that
is
guided
by
Reason
to
be
taken
with
such
vanities
.
Or
they
require
things
incommodious
and
burthensome
.
The
Priests
of
Baal
cut
themselves
.
And
among
the
Chineses
,
though
in
great
reputation
for
wisdome
,
their
Penitents
expose
themselves
half
naked
to
the
injuries
of
the
sharpest
Weather
,
with
a
double
cruelty
&
pleasure
of
the
Devil
,
who
makes
them
freez
here
,
and
expects
they
should
burn
for
ever
.
'T
is
not
the
most
strict
observance
of
serious
Trifles
,
nor
submitting
to
rigorous
Austerities
that
ennobles
the
humane
nature
,
and
commends
us
to
God
.
The
most
zealous
performers
of
things
indifferent
,
and
that
chastise
themselves
with
a
bloody
Discipline
,
labour
for
nothing
,
and
may
pass
to
Hell
through
Purgatory
.
But
the
Religion
of
Christ
reforms
the
Understanding
and
Will
,
and
all
the
actions
depending
on
them
.
It
chases
away
Errour
,
and
Vice
,
and
Hatred
,
and
sheds
abroad
Light
and
Love
,
Purity
and
Peace
;
and
forms
on
Earth
a
lively
representation
of
that
pure
Society
that
is
in
Heaven
.
The
End
of
it
is
to
render
men
like
the
Angels
in
Holiness
,
The
Effect
of
the
Gospel
hath
been
answerable
to
the
Design
.
One
main
difference
between
the
old
and
new
Law
,
is
,
that
the
old
gave
the
knowledg
of
Rules
without
power
to
observe
them
;
the
new
that
is
attended
with
the
Grace
of
Christ
enables
us
by
a
holy
Love
to
perform
that
,
which
the
other
made
men
only
to
understand
.
Of
this
we
have
the
most
sensible
Evidence
in
the
Primitive
Church
,
that
was
produc'd
by
the
first
beams
of
the
Sun
of
Righteousness
,
&
had
received
the
first
fruits
of
the
Spirit
.
What
is
more
wonderful
and
worthy
of
God
,
than
that
perfect
Love
,
which
made
all
the
first
Believers
to
have
one
Heart
and
one
Soul
?
What
greater
contempt
of
the
World
can
be
imagined
,
than
the
voluntary
parting
with
all
their
Goods
in
consecrating
them
to
God
for
the
relief
of
the
Poor
?
And
the
Churches
of
the
Gentiles
,
while
the
Blood
of
Christ
was
warm
,
and
His
Actions
fresh
in
the
memories
of
men
,
were
exemplary
in
Holiness
.
They
were
as
Stars
shining
in
a
perverse
generation
.
There
was
such
a
brightness
in
their
Conversations
,
that
it
pierc'd
through
the
darkness
of
Paganisme
,
and
made
a
visible
difference
between
them
and
all
others
.
Their
words
and
actions
were
so
full
of
zeal
for
the
Glory
of
God
,
of
Chastity
,
Temperance
,
Justice
,
Charity
,
that
the
Heathens
from
the
Holiness
of
their
lives
concluded
the
Holiness
of
their
Law
,
and
that
the
Doctrine
that
produc'd
such
fruits
could
not
be
evil
.
The
first
light
that
discovered
the
Truth
of
the
Christian
Faith
to
many
,
was
from
the
Graces
and
Vertues
that
appear'd
in
the
Faithful
.
The
Purity
of
their
Lives
,
their
Courage
in
Death
,
were
as
powerful
to
convert
the
World
,
as
their
Sermons
,
But
we
are
fallen
from
Heaven
,
and
mixt
with
the
dust
.
Our
conversation
hath
nothing
singular
in
Holiness
to
distinguish
us
from
the
World
.
The
same
corrupt
Passions
reign
in
Professors
of
Christianity
,
as
in
those
who
are
strangers
from
the
Sacred
Covenant
.
If
we
compare
our selves
with
the
Primitive
Church
,
we
must
confess
our
unworthiness
to
be
call'd
their
successors
.
Sixteen
hundred
years
are
run
out
since
the
Son
of
God
came
down
to
sanctifie
and
save
the
World
,
which
are
so
many
degrees
,
whereby
we
are
descended
from
the
first
Perfection
.
We
are
more
distant
from
them
in
Holiness
than
in
Time
.
So
universal
and
great
is
the
Corruption
,
that
't
is
almost
as
difficult
to
revive
the
dying
Faith
of
Christians
,
and
to
reform
their
Lives
according
to
the
purity
of
their
Profession
,
as
the
Conversion
of
the
World
was
from
Heathenism
to
Christianity
.
'T
is
true
,
In
every
Age
there
are
some
Examples
of
the
Vertue
of
the
Gospel
,
that
reflect
an
honour
upon
it
.
And
this
last
Age
,
which
we
may
call
the
Winter
of
the
World
,
in
which
the
Holy
Spirit
hath
foretold
,
That
the
love
of
many
shall
grow
cold
,
by
a
marvellous
Antiperistasis
hath
inflam'd
the
hearts
of
some
excellent
Saints
towards
God
and
Religion
.
But
the
great
number
of
the
wicked
,
and
the
progress
of
Sin
in
their
Lives
,
there
is
no
measure
of
Tears
sufficient
to
lament
.
Fourthly
,
I
shall
press
Christians
to
walk
as
becomes
the
Gospel
of
Christ
,
answerably
to
the
Holiness
and
Purity
of
that
Divine
Institution
,
and
to
those
great
and
strict
Obligations
it
laies
upon
us
.
The
Gospel
requires
an
entire
Holiness
in
all
our
Faculties
,
an
equal
respect
to
all
our
Duties
:
We
are
commanded
to
cleanse
our selves
from
all
pollutions
of
flesh
and
spirit
,
to
be
holy
in
all
manner
of
conversation
.
We
are
enjoin'd
,
To
be
perfecting
Holiness
in
the
fear
of
God
.
To
be
holy
,
as
He
that
hath
called
us
is
Holy
.
A
certain
measure
of
Faith
,
and
Love
,
and
Obedience
,
a
mediocrity
in
Vertue
,
we
must
not
content
our selves
with
.
'T
is
not
a
counsel
of
Perfection
given
only
to
some
Christians
of
a
peculiar
order
and
elevation
;
But
the
command
of
a
Law
that
without
exception
binds
all
,
Be
perfect
as
your
Heavenly
Father
is
perfect
.
The
Gospel
gives
no
Dispensation
to
any
Person
,
nor
in
any
Duty
.
The
Doctrine
that
asserts
there
are
some
excellent
works
to
which
the
lower
sort
of
Christians
is
not
obliged
,
is
equally
pernicious
,
both
to
those
who
do
them
by
Presumption
,
as
if
they
were
not
due
,
and
were
therefore
meritorious
;
and
to
those
who
neglect
them
,
by
a
blind
Security
,
as
if
they
might
be
saved
,
without
striving
to
reach
the
highest
degrees
of
Obedience
.
'T
is
a
weak
pretence
,
that
because
the
consummate
measure
of
Sanctification
can
only
be
attained
in
the
next
life
,
therefore
we
should
not
endeavour
after
it
here
.
For
by
sincere
and
constant
endeavours
we
make
nearer
approaches
to
it
,
and
according
to
the
degrees
of
our
progress
,
such
are
those
of
our
joy
.
As
Nature
hath
prescribed
to
all
heavy
Bodies
their
going
to
the
Centre
,
and
although
none
comes
to
it
,
and
many
are
at
a
great
distance
from
it
,
yet
the
ordination
of
Nature
is
not
in
vain
:
Because
by
virtue
of
it
,
every
heavy
Body
is
alwaies
tending
thither
in
motion
or
inclination
.
So
although
we
cannot
reach
to
compleat
Holiness
in
this
imperfect
state
,
yet
't
is
not
in
vain
that
the
Gospel
prescribes
it
,
and
infuses
into
Christians
those
dispositions
whereby
they
are
gradually
carried
to
the
full
accomplishment
of
it
.
Not
to
arrive
to
Perfection
is
the
weakness
of
the
Flesh
,
not
to
aspire
after
it
is
the
fault
of
the
Spirit
.
To
excite
us
,
it
will
be
of
moment
to
consider
the
great
Obligations
that
the
Gospel
laies
upon
Christians
to
be
holy
.
By
that
Covenant
the
Holy
God
is
pleased
to
take
them
into
the
Relation
of
his
Children
;
Whosoever
is
born
of
God
doth
not
commit
sin
:
That
we
may
walk
as
he
walk'd
,
and
be
as
he
was
in
the
world
.
St.
Paul
makes
use
of
this
consideration
,
to
restrain
the
Disciples
of
Christ
from
all
Sin
,
and
to
perswade
them
to
universal
Holiness
.
After
he
had
mentioned
the
disorders
of
the
Gentiles
,
But
ye
have
not
so
learned
Christ
,
that
is
,
his
rule
and
practice
instructed
them
otherwise
.
And
when
he
commands
the
Romans
,
To
walk
honestly
as
in
the
day
,
not
in
rioting
and
drunkenness
,
not
in
chambering
and
wantonness
,
not
in
strife
and
envying
;
he
opposes
to
all
these
vices
,
the
pattern
that
Christ
set
before
us
,
But
put
ye
on
the
Lord
Jesus
Christ
.
The
expression
intimates
the
Duty
,
that
as
the
Garment
is
commensurate
to
the
Body
,
so
we
are
to
imitate
all
the
parts
of
his
Holy
Conversation
.
'T
is
no
wonder
that
the
Heathens
gratified
the
inclinations
of
Lust
or
Rage
,
when
their
Gods
were
represented
acting
in
such
a
manner
,
as
to
authorise
their
Vices
.
Semina
pene
omnium
scelerum
,
à
Diis
suis
peccantium
turba
collegit
,
as
Julius
Firmicius
justly
reproaches
them
.
There
was
no
Villany
,
how
notorious
soever
,
but
had
some
Deity
for
its
Protector
.
They
found
in
Heaven
a
Justification
of
all
their
crimes
,
and
became
vicious
by
imitation
.
those
that
name
the
Name
of
Christ
to
continue
in
iniquity
,
is
the
most
unbecoming
thing
in
the
world
.
For
they
live
in
the
perfect
contradiction
of
their
Profession
.
An
unholy
Christian
is
a
real
Apostate
from
Christ
,
that
retracts
by
his
wickedness
the
Dedication
that
was
made
of
him
in
his
Baptism
.
Although
he
doth
not
abjure
our
Saviour
in
words
,
he
denies
him
in
his
works
.
A
proud
person
renounces
his
Humility
,
the
revengful
his
Mercy
,
the
luke-warm
his
Zeal
,
the
unclean
his
Purity
,
the
covetous
his
Bounty
and
Compassion
,
the
hypocrite
his
Sincerity
.
And
can
there
be
any
thing
more
indecent
and
absurd
,
than
to
pretend
the
relation
and
respect
of
Disciples
to
such
an
holy
Master
,
and
yet
by
Disobedience
to
deny
him
?
When
the
bloody
Spectacles
of
the
Gladiators
were
first
brought
to
Athens
,
a
Wise
man
cried
out
to
the
Masters
of
the
Prizes
,
That
they
should
remove
the
Statue
and
Altar
of
Mercy
out
of
the
City
,
there
being
such
an
incongruity
between
the
Goddess
they
pretended
to
worship
,
and
that
cruel
Sacrifice
of
Men
for
the
sport
of
the
People
.
It
were
more
suitable
for
those
who
are
not
afraid
to
violate
the
most
Holy
Laws
,
and
to
contradict
the
Pattern
of
Christ
,
to
leave
their
Profession
,
and
to
take
some
other
more
complying
with
their
Lusts.
'T
is
not
the
Title
of
a
Christian
that
sanctifies
those
who
pollute
and
defame
it
.
'T
is
not
wearing
the
Livery
of
Christ
that
can
honour
those
who
stain
it
by
their
filthiness
;
but
't
is
an
aggravation
of
their
guilt
.
'T
is
an
unconceivable
indignity
to
our
Saviour
,
and
revives
the
old
calumnies
of
the
Heathens
,
Celsus
,
Zosimus
.
as
if
the
Gospel
were
a
Sanctuary
for
Criminals
,
when
those
that
call
him
Lord
,
do
not
what
he
commands
them
.
I
know
,
saith
Christ
,
the
blasphemy
of
them
that
say
,
they
are
Jews
and
are
not
,
but
are
the
Synagogue
of
Satan
.
Those
that
own
the
Profession
of
Christianity
,
and
live
in
unchristian
Practices
,
are
baptised
Pagans
,
and
in
effect
revile
our
Blessed
Redeemer
,
as
if
He
had
proclaim'd
a
licentious
impunity
for
Sinners
.
Such
Wretches
may
deceive
themselves
with
a
pretence
they
believe
in
Christ
,
and
that
visibly
they
declare
their
dependence
on
him
;
but
this
pretence
will
be
as
unprofitable
as
't
is
vain
.
'T
is
not
the
calling
him
Lord
,
that
will
give
them
admission
into
the
kingdom
of
heaven
.
Lib.
de
Poen
.
imagining
that
they
might
reverence
God
in
their
hearts
,
without
regarding
him
in
their
actions
:
that
they
might
Salvo
metu
&
fide
peccare
,
Sin
without
losing
their
fear
of
God
,
and
their
Faith
:
To
refute
this
gross
contradiction
,
he
propounds
it
in
a
sensible
example
,
Hoc
est
salva
castitate
matrimonium
violare
,
salva
pietate
parenti
venenum
temperare
,
Th●s
is
the
same
thing
as
to
violate
the
Fidelity
of
Marriage
,
without
the
wounding
of
Chastity
,
or
to
poison
a
Parent
without
failing
in
the
duty
that
is
owing
to
them
.
And
to
express
his
indignation
,
he
tells
them
,
Sic
ergo
&
ipsi
salva
venia
in
Gehennam
detruduntur
,
dum
salvo
metu
peccant
.
Let
them
expect
that
God
will
cast
them
into
Hell
,
without
prejudice
to
their
Pardon
,
as
they
pretend
to
Sin
without
prejudice
to
the
respect
they
bear
him
.
To
sum
up
all
;
Jesus
Christ
as
by
his
Doctrine
and
Life
he
clearly
discover'd
our
Duty
,
so
he
offers
to
us
the
Aid
of
his
Spirit
for
our
assistance
,
by
which
the
Commands
of
the
Gospel
are
not
only
possible
but
easy
:
And
to
enforce
our
obligations
he
hath
threatned
such
Vengeance
to
the
rebellious
,
and
promised
such
a
Reward
to
those
that
obey
the
Gospel
,
that
it
is
impossible
we
should
not
be
deeply
affected
with
them
,
if
we
seriously
believe
them
,
and
He
hath
given
such
evidence
of
their
truth
,
that
't
is
impossible
we
should
not
believe
them
,
unless
the
God
of
this
world
hath
blinded
our
minds
.
'T
is
matter
therefore
of
just
astonishment
,
that
Christians
should
not
express
the
efficacy
of
the
Gospel
in
their
actions
.
How
can
a
reasonable
Creature
believe
that
eternal
Damnation
shall
be
the
Punishment
of
Sin
,
and
yet
live
in
the
wilful
practice
of
it
?
The
Historian
speaking
of
Mushroms
that
somtimes
prov'd
deadly
to
whole
Families
,
asks
with
wonder
,
Besides
,
We
are
encouraged
to
our
Duty
with
the
assurance
of
a
Happiness
so
excellent
,
that
not
only
the
enjoyment
of
it
in
the
next
World
,
but
the
just
expectation
of
it
here
makes
us
truly
blessed
.
If
the
Reward
were
small
,
or
the
Promise
uncertain
,
there
might
be
some
pretence
for
our
not
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
conceiv'd
to
make
us
holy
.
'T
is
the
Apostles
chosen
Argument
,
that
We
should
walk
worthy
of
him
who
hath
call'd
us
to
his
Kingdom
and
Glory
.
The
Heathens
were
in
a
great
measure
strangers
to
the
Secrets
of
another
World
;
they
had
but
a
shadow
of
probability
,
we
have
the
Light
of
Truth
brought
down
from
Heaven
by
the
Son
of
God
,
that
reveals
to
us
a
Blessedness
,
that
deserves
our
most
ardent
active
Affections
.
But
if
Men
are
not
wrought
on
by
natural
Reason
,
nor
divine
Faith
,
if
neither
the
Terrours
of
the
Lord
,
nor
the
blessed
Hope
can
perswade
them
from
Sin
to
Holiness
,
their
condition
is
irrecoverable
.
In
this
the
Rules
of
Natural
and
Spiritual
Healing
agree
.
CHAP.
XX.
The
Divine
Power
is
admirably
glorified
in
the
Creation
of
the
World
,
in
respect
of
the
greatness
of
the
effect
,
and
the
manner
of
its
production
.
T
is
as
evident
in
our
Redemption
.
The
Principal
Effects
of
it
are
considered
.
The
Incarnation
of
the
Son
of
God
is
a
work
fully
responsible
to
Omnipotence
.
Our
Redeemers
Supernatural
Conception
by
the
Holy
Ghost
.
The
Divine
Power
was
eminently
declared
in
the
Miracles
Jesus
Christ
wrought
in
the
course
of
his
Ministry
.
His
Miracles
were
the
evidence
of
His
Celestial
Calling
,
they
were
necessary
for
the
conviction
of
the
World
:
their
Nature
considered
.
The
Divine
Power
was
Glorified
in
making
the
Death
of
Christ
Victorious
over
all
our
Spiritual
Enemies
.
The
Resurrection
of
Christ
the
effect
of
Glorious
Power
.
The
Reasons
of
it
from
the
quality
of
his
Person
,
and
the
nature
of
his
Office
,
that
he
might
dispense
the
Blessings
he
had
purchased
for
Believers
.
His
Resurrection
is
the
foundation
of
Faith
.
It
hath
a
threefold
reference
,
to
his
Person
as
the
Son
of
God
,
to
his
Death
as
an
Alsufficient
Sacrifice
,
to
his
Promise
of
raising
Believers
at
the
last
day
.
THE
Divine
Power
is
admirably
glorified
in
the
Creation
of
the
World
;
not
only
in
regard
of
the
greatness
of
the
Effect
,
that
comprehends
the
Heavens
and
Earth
,
and
all
things
in
them
:
but
in
regard
of
the
marvelous
way
of
its
Production
:
for
He
made
the
great
Universe
,
without
the
concurrence
of
any
material
cause
from
nothing
.
For
this
reason
the
raising
this
glorious
Fabrick
is
produc●d
as
the
distinctive
character
of
the
Deity
from
the
troop
of
false
gods
.
The
Psalmist
declares
,
The
Lord
is
to
be
fear●d
above
all
gods
,
for
all
the
gods
of
the
Nations
are
Idols
,
but
the
Lord
made
the
Heavens
.
And
as
He
began
the
Creation
by
proceeding
from
nothing
to
real
existence
,
so
in
forming
the
other
parts
,
He
drew
them
from
infirm
and
indisposed
matter
,
as
from
a
second
nothing
;
that
all
his
Creatures
might
bear
the
real
testimonies
of
Infinite
Power
.
Thus
He
commanded
Light
to
arise
out
of
Darkness
,
and
sensible
Creatures
from
an
insensible
Element
.
He
created
Man
,
the
accomplishment
of
all
his
Works
,
from
the
lowest
and
grossest
Element
the
Earth
.
Now
although
at
the
first
view
we
might
conceive
that
the
visible
World
is
the
greatest
Miracle
that
ever
God
performed
,
yet
upon
serious
reflection
we
shall
discover
,
that
the
works
of
Grace
are
as
wonderful
as
the
works
of
Nature
,
and
that
the
Power
of
God
is
as
evidently
exprest
in
our
Redemption
,
as
in
the
Creation
.
For
the
fuller
understanding
of
this
,
I
will
consider
some
of
the
principal
Effects
of
the
Divine
Power
in
order
to
our
blessed
Recovery
.
1.
The
Incarnation
of
the
Son
of
God
,
in
accomplishing
whereof
such
Power
was
exercis'd
,
as
no
limited
Understanding
is
able
to
comprehend
.
The
Word
was
made
Flesh.
Without
controversie
great
is
the
Mystery
of
Godliness
,
God
manifest
in
the
Flesh.
'T
is
as
sublime
,
Ye
do
erre
,
saith
Christ
to
the
Sadduces
(
who
denied
the
Resurrection
)
not
knowing
the
Power
of
God
.
But
the
more
raised
thoughts
we
have
of
his
immense
Power
,
the
more
unlikely
his
conjunction
with
a
nature
so
far
beneath
him
will
seem
to
be
.
2.
The
Divine
Power
was
magnified
in
our
Redeemers
Supernatural
Conception
.
'T
was
requisite
his
Body
should
be
miraculously
form'd
of
the
substance
of
a
Woman
,
by
the
operation
of
the
Holy
Ghost
,
not
only
in
respect
of
its
singular
Dignity
,
and
that
he
might
be
the
pattern
of
our
Regeneration
,
that
is
performed
by
the
Efficacy
of
the
Spirit
not
of
the
Flesh
,
but
in
respect
of
his
Office
:
For
he
was
the
Heavenly
Adam
and
therefore
allied
to
us
;
and
absolutely
pure
from
the
stain
of
Sin
.
Heaven
and
Earth
concurr'd
to
form
that
Divine
Man
the
King
of
both
,
the
Earth
furnishing
matter
,
and
Heaven
the
principle
of
his
conception
.
Accordingly
the
Angel
told
Mary
,
who
questioned
how
she
could
be
a
Mother
,
not
having
known
a
Man
,
The
Holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
Highest
shall
overshadow
thee
,
therefore
also
that
Holy
thing
that
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
.
This
was
foretold
many
Ages
as
an
admirable
Effect
of
God's
Power
.
When
Judah
was
opprest
by
two
potent
Kings
,
&
despair'd
of
an
escape
,
to
raise
their
drooping
Spirits
,
the
Prophet
tells
them
,
the
Lord
himself
would
give
them
a
sign
of
their
future
Deliverance
.
Behold
,
a
Virgin
shall
conceive
and
bear
a
Son
,
and
shall
call
his
Name
Immanuel
.
The
Argument
is
from
the
greater
to
the
less
:
for
't
is
apparently
more
difficult
that
a
Virgin
,
without
injury
or
blemish
to
her
purity
and
integrity
,
should
conceive
and
bring
forth
Immanuel
,
than
the
defeating
humane
forces
how
great
soever
.
If
God
will
accomplish
that
Stupendious
,
unheard
of
wonder
,
much
more
would
he
rescue
his
People
from
the
fury
of
their
adversaries
.
3.
The
Divine
Power
was
eminently
declar'd
in
the
Miracles
our
Saviour
wrought
during
the
time
of
his
publick
Ministry
,
to
verifie
his
Divine
Mission
,
that
He
was
the
great
Prophet
sent
from
God
to
instruct
Men
in
the
way
of
Life
.
In
discoursing
of
this
,
I
will
briefly
shew
,
that
Miracles
were
a
convincing
proof
of
his
Celestial
Calling
,
and
that
the
performance
of
them
was
necessary
in
order
to
the
conviction
of
the
World
,
and
consider
particularly
those
He
wrought
.
1.
A
Miracle
is
an
extraordinary
Operation
of
God
in
Nature
,
either
in
stopping
its
course
,
or
in
producing
some
effects
that
are
above
its
Laws
and
Power
:
So
that
when
He
is
pleased
to
work
any
,
they
are
his
Seal
to
authorise
the
Person
and
Doctrine
to
which
they
are
annext
.
By
them
Faith
is
made
visible
:
The
Unbeliever
is
convinc'd
by
his
Senses
,
the
only
witnesses
above
reproach
in
his
account
.
From
hence
Nicodemus
addresses
himself
to
Christ
,
Master
,
we
know
that
thou
art
a
Teacher
come
from
God
;
for
no
man
can
do
those
Miracles
that
thou
dost
,
except
God
be
with
him
:
That
is
,
No
inferiour
Agent
can
perform
them
,
without
the
special
assistance
of
the
Divine
Power
.
And
't
is
not
to
be
supposed
,
that
God
will
lend
his
Omnipotency
to
the
Devil
to
work
a
real
Miracle
,
to
confirm
a
falsity
;
and
thereby
,
necessarily
induce
Men
into
errour
in
a
matter
of
infinite
moment
:
f●r
such
is
the
Doctrine
of
Salvation
that
Christ
Preach'd
.
2.
The
working
of
Miracles
was
necessary
to
convince
the
World
,
that
Jesus
Christ
was
sent
from
God
,
whether
we
consider
the
Jews
or
the
Gentiles
.
To
convince
the
Jews
,
upon
a
double
account
.
1.
Because
the
performance
of
them
was
one
of
the
characters
of
the
promised
Messiah
.
For
this
reason
when
two
of
Johns
Disciples
came
to
inquire
whether
he
were
the
expected
Prophet
,
he
returns
this
answer
to
the
question
,
Go
and
shew
John
those
things
which
ye
do
hear
and
see
,
the
Blind
receive
their
Sight
,
and
the
Lame
walk
,
the
Lepers
are
cleansed
,
and
the
Deaf
hear
,
the
Dead
are
raised
up
,
and
the
poor
have
the
Gospel
preach'd
to
them
.
Thus
he
described
his
Office
,
and
verified
the
Commission
he
had
from
God
,
by
representing
his
Miracles
in
the
Words
of
the
Prophecy
.
2.
Our
Saviour
came
to
alter
the
Religion
of
the
Jews
that
had
been
confirmed
by
many
illustrious
Miracles
,
therefore
to
assure
them
that
he
was
Authoris'd
from
Heaven
,
he
wrought
such
and
so
many
,
that
for
their
greatness
,
clearness
and
number
exceeded
all
that
were
done
before
his
coming
.
Our
Saviour
tells
the
Jews
,
If
I
had
not
done
among
them
the
Works
which
none
other
man
did
,
they
had
not
had
sin
:
that
is
,
in
rejecting
him
.
For
if
he
had
exercised
only
a
Power
like
unto
that
of
Moses
and
the
Prophets
,
in
his
Miraculous
Actions
,
they
had
been
obliged
to
have
honoured
him
as
one
of
their
rank
,
but
not
to
have
attributed
an
incomparable
Dignity
to
him
.
But
he
did
those
which
neither
Moses
nor
the
Prophets
had
performed
,
and
in
those
that
had
been
done
,
Christ
excell'd
them
in
the
manner
of
doing
them
.
This
the
Jews
could
not
contradict
,
and
from
hence
their
infidelity
was
made
culpable
.
Secondly
,
Miracles
were
necessary
to
convince
the
Gentiles
.
1.
For
the
Gospel
forbids
the
various
Religions
among
them
,
and
commands
all
to
worship
God
alone
in
Jesus
Christ
,
so
that
without
a
sensible
demonstration
,
that
that
was
the
way
wherein
He
would
be
served
,
their
prejudices
had
been
invincible
.
2.
The
Gospel
propounds
Threatnings
and
Promises
that
regard
a
future
state
,
where
no
living
Eye
can
see
their
effects
,
so
that
without
an
extraordinary
confirmation
,
it
was
not
likely
that
men
should
yield
a
firm
assent
to
them
.
If
it
be
said
,
Our
Saviour
did
his
Miracles
only
in
Judea
,
where
very
few
of
the
Gentiles
saw
his
Person
or
Works
.
I
answer
,
His
Miracles
were
primarily
design'd
for
the
conviction
of
the
Jews
,
and
in
a
secondary
intention
to
disarm
Infidelity
among
the
Gentiles
.
Therefore
the
Testimony
of
them
was
conveyed
by
those
who
were
Eye-witnesses
,
and
most
worthy
of
credit
,
and
who
did
many
great
wonders
in
the
Name
of
Christ
,
to
verifie
the
report
of
his
famous
Miracles
,
and
declare
his
Power
and
Divinity
.
Of
this
more
afterwards
.
Now
I
will
briefly
consider
the
Miracles
wrought
by
Christ
,
that
were
the
certain
Signs
of
Gods
favouring
of
him
,
and
made
his
Commission
authentick
.
Before
his
coming
the
hand
of
the
Synagogue
was
dried
up
,
and
impotent
to
produce
Miracles
.
The
Holy
Spirit
was
withdrawn
,
and
for
the
space
of
four
hundred
years
,
no
Prophet
nor
Worker
of
Wonders
appeared
.
John
the
Baptist
,
though
the
Angel
deputed
to
signifie
the
coming
of
Christ
,
yet
did
no
Miracles
.
But
our
Saviour
was
invested
with
Power
from
above
,
and
performed
many
.
Their
quality
and
number
is
considerable
.
1.
They
were
not
mere
.
Signs
,
as
the
conversion
of
Moses
Rod
into
a
Serpent
;
nor
destructive
and
punishing
,
as
the
Wonders
in
Egypt
;
but
advantageous
and
beneficial
to
men
,
the
equal
demonstrations
of
his
Mercy
and
Power
.
He
cured
Diseases
that
were
absolutely
desperate
,
by
the
mere
signification
of
his
Will
;
As
the
Son
of
the
Nobleman
who
was
sick
at
Capernaum
,
It
was
never
yet
heard
,
that
any
man
opened
the
eyes
of
one
that
was
born
blind
.
Therefore
he
that
was
healed
,
inferr'd
from
that
,
as
a
most
pregnant
proof
,
that
our
Saviour
was
from
God
.
He
rais'd
the
dead
.
This
effect
exceeds
the
power
not
only
of
Men
,
but
of
the
Angels
.
'T
is
true
,
That
one
Angel
destroy'd
in
a
night
an
hundred
fourscore
and
five
thousand
of
the
Assyrian
Army
;
but
't
is
as
true
,
that
all
the
Angels
together
cannot
raise
from
the
dead
one
Man
.
'T
is
wholly
the
work
of
the
Lord
of
Nature
,
who
holds
the
Keys
of
Life
and
Death
in
his
hands
.
'T
is
only
his
Light
can
dispel
the
darkness
,
his
Voice
can
break
the
silence
of
the
Grave
.
And
't
is
observable
,
that
our
Saviour
who
sometimes
conceal'd
his
miraculous
works
,
and
forbid
the
publishing
of
them
,
yet
perform'd
this
kind
before
many
Witnesses
,
that
they
might
publish
and
verifie
it
,
as
being
most
conclusive
of
his
mission
from
God
.
they
were
all
amazed
,
insomuch
that
they
question'd
among
themselves
saying
,
what
thing
is
this
,
what
new
Doctrine
is
this
?
For
with
Authority
commandeth
he
even
the
unclean
Spirits
,
and
they
obey
him
.
His
Empire
over
evil
Spirits
was
more
admired
than
over
Diseases
,
or
Death
it self
.
Those
who
were
insensible
of
his
former
Miracles
,
received
impression
from
this
:
They
were
astonish'd
at
the
mighty
Power
of
God
,
confessing
that
it
was
never
so
seen
in
Israel
.
And
another
time
they
said
,
is
not
this
the
Son
of
David
?
i.
e.
the
Messiah
.
The
Pharisees
his
obstinate
enemies
were
more
troubled
about
this
,
than
any
other
action
;
and
to
elude
the
present
conviction
that
He
came
from
God
,
ascribed
it
to
a
secret
compact
with
Beelzebub
,
as
if
there
were
a
collusion
between
the
evil
Spirits
,
a
lesser
Devil
retir'd
that
the
Prince
might
reign
.
But
so
great
was
the
Evidence
of
the
Spirit
of
God
in
that
act
of
Jurisdiction
over
the
Devils
,
that
our
Saviour
charges
them
with
unpardonable
Guilt
for
their
wilful
denying
it
.
The
number
of
his
Miracles
was
so
great
,
that
St.
John
saith
,
If
all
were
written
,
the
world
could
not
contain
the
Books
.
We
may
in
part
conjecture
how
numerous
they
were
,
by
taking
notice
how
many
he
perform'd
in
one
day
.
4.
The
Divine
Power
admirably
appeared
in
making
the
Death
of
Christ
victorious
over
all
our
Spiritual
Enemies
.
Now
to
shew
what
an
eminent
degree
of
Power
was
exercised
in
the
effecting
this
,
we
must
consider
,
that
after
Satan
was
cast
out
of
Heaven
for
his
Rebellion
,
he
set
up
a
throne
on
the
Earth
,
and
usurpt
an
absolute
Empire
over
Mankind
.
His
Power
was
great
,
and
his
Malice
was
equal
to
his
Power
.
The
Apostle
represents
him
with
his
black
Army
under
the
titles
of
Principalities
and
Powers
,
the
rulers
of
the
darkness
of
this
world
,
spiritual
wickednesses
in
heavenly
places
;
as
in
respect
of
the
Order
among
them
,
so
in
respect
of
their
Dominion
they
exercise
in
the
World
.
His
Principality
hath
two
parts
;
To
tempt
Men
powerfully
to
sin
,
and
to
execute
the
wrath
of
God
upon
them
.
He
works
effectually
in
the
Children
of
Disobedience
.
He
fires
their
Lusts
,
and
by
the
thick
ascending
smoak
darkens
their
Minds
,
and
hurries
them
to
do
the
vilest
Actions
.
And
he
hath
the
power
of
death
,
to
torment
Sinners
;
God
justly
permitting
him
to
exercise
his
Cruelty
upon
those
who
comply
with
his
Temptations
.
Now
in
the
time
of
Christ
seeing
,
many
ravish'd
out
of
his
hands
,
and
translated
into
the
Kingdom
of
God
,
he
grew
jealous
of
his
state
,
and
by
his
instruments
brought
Him
to
a
cruel
and
shameful
Death
.
He
then
in
appearance
obtain'd
a
compleat
Conquest
,
but
in
truth
was
absolutely
overcome
.
And
from
hence
the
glorious
Power
of
Christ
is
most
clearly
manifested
.
As
he
that
will
take
the
height
of
a
Mountain
,
must
descend
to
the
lowest
part
of
the
Valley
,
where
fixing
his
Instrument
,
he
may
discover
the
distance
from
the
foot
to
the
top
of
it
:
So
we
must
descend
to
the
lowest
degree
of
our
Saviours
abasement
,
to
understand
the
height
of
his
exaltation
.
By
Death
he
overcame
him
that
had
the
power
of
Death
,
that
is
the
Devil
.
For
his
cruel
Empire
was
founded
in
Mans
Sin
;
his
greatness
was
built
on
our
Ruins
.
All
the
penal
Evils
he
brings
on
Mankind
are
upon
the
account
of
our
Disobedience
,
and
his
mighty
power
in
Temptations
,
is
from
our
inward
Corruption
.
Otherwise
he
might
surround
,
but
could
not
surprise
us
.
Now
the
Lord
Christ
by
his
Death
hath
taken
away
the
Guilt
and
Power
of
Sin
:
The
Guilt
in
enduring
the
Curse
of
the
Law
,
and
thereby
satisfying
Eternal
Justice
,
which
all
the
Creatures
in
Heaven
and
Earth
could
not
do
:
and
the
Power
of
it
,
By
crucifying
our
old
man
with
him
,
that
the
body
of
sin
might
be
destroyed
,
that
henceforth
we
should
not
serve
sin
.
By
the
Cross
of
Christ
the
world
is
crucified
to
us
,
and
we
are
crucified
to
the
world
.
By
it
we
are
vindicated
from
the
power
of
Satan
,
into
the
glorious
liberty
of
the
Sons
of
God
.
For
this
reason
our
Saviour
,
a
little
before
his
Passion
,
said
,
Now
shall
the
Prince
of
this
world
be
cast
out
.
By
the
Cross
he
spoil'd
Principalities
and
Powers
,
and
made
a
shew
of
them
openly
,
triumphing
over
them
in
it
,
to
their
extreme
confusion
,
in
the
view
of
Heaven
and
Earth
.
Although
the
Resurrection
and
Ascension
of
Christ
are
the
proper
acts
of
his
Triumph
,
yet
his
Death
is
the
sole
cause
and
original
of
it
.
The
Nails
and
Spear
that
pierced
his
Body
,
were
his
omnipotent
Arms
,
and
the
Cross
the
instrument
of
his
Sufferings
,
was
the
Trophee
of
his
Victory
.
All
our
triumphant
Palms
are
gathered
from
that
tree
.
'T
is
there
our
Saviour
bruised
the
head
of
the
old
Serpent
,
and
renewed
his
antient
Victory
over
him
.
And
from
hence
it
was
,
that
upon
the
first
Preaching
of
Christ
crucified
,
Oracles
were
struck
dumb
,
and
put
to
eternal
silence
,
invisible
Powers
were
forc'd
to
do
him
visible
honour
.
Graec.
Affect
.
Lib.
12.
As
the
Rising
Sun
causes
the
Night-birds
to
retire
,
so
his
Name
chas'd
the
rout
of
false
Deities
into
darkness
.
They
continue
to
be
our
enemies
,
but
not
our
lords
.
Now
where
did
the
Divine
Power
ever
appear
more
glorious
than
in
our
crucified
Saviour
?
He
hath
done
greater
things
suffering
as
Man
,
than
acting
as
God
.
The
Works
of
Creation
and
Providence
are
not
equal
to
the
effects
of
his
Death
.
In
the
Creation
a
corruptible
World
was
produced
from
Nothing
,
which
as
it
had
no
disposition
,
so
no
contrariety
to
receive
the
form
the
Creator
gave
it
:
But
the
new
World
of
Grace
that
is
immortal
,
was
form'd
out
of
rebellious
matter
.
The
most
eminent
work
of
Providence
was
the
drowning
the
Egyptians
in
the
Red-Sea
:
But
the
spiritual
Pharaoh
and
all
his
Hosts
were
drowned
in
his
Blood
.
In
short
,
the
Cross
hath
opened
Heaven
to
us
,
and
wrought
a
miraculous
change
on
the
Earth
.
But
this
I
shall
more
particularly
consider
under
another
Head
of
Discourse
.
Fifthly
,
The
Divine
Power
was
eminently
magnified
in
Christs
Resurrection
from
the
Grave
.
This
was
foretold
concerning
the
Messiah
by
the
Prophet
David
speaking
in
the
type
,
My
flesh
shall
rest
in
hope
,
for
thou
wilt
not
leave
my
Soul
in
Hell
,
neither
wilt
thou
suffer
thy
Holy
One
to
see
corruption
.
As
it
was
ordain'd
by
Gods
Counsel
,
so
't
was
executed
by
his
Power
.
This
is
decisive
,
that
He
is
the
Messiah
.
His
other
Miracles
were
performed
by
the
Prophets
,
but
this
was
singular
and
only
done
by
the
God
of
the
Prophets
.
The
Reasons
of
it
prove
,
that
't
was
equally
necessary
for
his
Glory
and
our
Salvation
.
1.
The
Quality
of
his
Person
required
it
.
For
He
was
a
Heavenly
Man
without
Guilt
,
therefore
immortal
by
the
original
Constitution
of
his
Nature
.
Death
that
is
the
wages
of
Sin
had
no
power
over
him
.
He
was
subject
to
it
not
by
the
Law
of
his
Conception
,
but
the
Dispensation
of
his
Love
,
not
to
satisfie
Nature
,
but
purchase
our
Salvation
.
Therefore
the
Eternal
Law
that
annexes
Immortality
to
Innocence
,
would
not
suffer
that
He
should
remain
in
the
state
of
Death
.
2.
The
Nature
of
his
Office
made
it
necessary
.
As
the
Oeconomy
of
our
Redemption
required
,
that
He
should
descend
from
Heaven
the
Seat
of
his
Glory
,
that
by
dying
He
might
expiate
our
Sins
,
so
after
his
lying
in
the
Grave
so
long
as
to
attest
the
reality
of
his
Death
;
't
was
necessary
he
should
rise
again
in
order
to
his
dispensing
the
glorious
Benefits
He
had
purchas'd
.
The
Apostle
tells
the
Corinthians
,
If
Christ
be
not
risen
,
then
our
preaching
is
in
vain
,
and
your
faith
is
also
in
vain
.
For
the
Faith
of
Christians
hath
a
threefold
reference
.
1.
To
the
Person
of
Christ
,
that
he
is
the
Son
of
God
.
2.
To
his
Death
,
that
't
is
an
all-sufficient
Sacrifice
for
Sin
.
3.
To
his
Promise
,
that
He
will
raise
Believers
at
the
last
Day
.
Now
the
Resurrection
of
Christ
is
the
Foundation
of
Faith
in
respect
of
all
these
.
1.
He
was
declar'd
to
be
the
Son
of
God
with
Power
,
according
to
the
Spirit
of
Holiness
,
by
the
Resurrection
from
the
dead
.
thou
art
my
Son
,
this
day
have
I
begotten
thee
,
said
to
be
justified
by
the
Spirit
,
which
raised
him
,
from
all
the
accusations
of
his
Enemies
,
who
charg'd
him
with
Blasphemy
for
making
himself
equal
with
God
:
Upon
the
evidence
of
it
,
Thomas
ador'd
him
as
his
Lord
and
God
.
2.
His
Resurrection
is
the
most
pregnant
proof
of
the
All
suffitiency
of
his
Satisfaction
.
This
was
special
in
the
death
of
Christ
,
that
the
Curse
of
the
Law
accompanied
it
,
and
seemed
like
an
Infinite
weight
to
lie
on
his
Grave
.
But
in
rising
again
,
the
Value
and
Vertue
of
His
Sufferings
was
fully
declared
.
Therefore
the
Apostle
tells
us
,
that
he
was
delivered
for
our
Offences
,
and
was
raised
again
for
our
Justification
.
Although
his
Death
was
sufficient
to
Merit
our
Pardon
,
yet
since
Believers
alone
actually
partake
of
the
benefit
,
and
none
could
believe
,
if
he
had
not
rose
from
the
Grave
;
't
is
clear
His
Death
had
been
ineffectual
without
it
.
3.
Our
Faith
in
His
Promises
to
give
Life
and
Glory
to
his
Servants
,
is
built
on
his
Resurrection
:
for
how
could
we
believe
him
to
be
the
Authour
of
Life
,
who
remained
under
the
power
of
Death
?
How
could
he
quicken
and
Glorifie
us
,
who
finally
perisht
?
If
he
had
been
confined
to
the
Grave
,
all
our
hopes
had
been
buried
with
him
.
But
his
Resurrection
is
the
Cause
,
Patern
and
Argument
of
ours
:
he
did
not
only
raise
his
Body
from
the
Grave
,
but
his
Church
with
him
.
Now
the
effecting
this
is
attributed
to
the
Divine
Power
with
a
note
of
eminency
:
Christ
was
raised
by
the
Glory
of
his
Father
that
is
by
his
Power
,
which
in
that
Act
was
manifested
in
its
full
splendour
;
for
what
is
stronger
than
death
?
and
more
in
exorable
than
the
Grave
?
Omnipotency
alone
can
break
its
Gates
,
and
loose
its
Bands
.
CHAP.
XXI
.
The
Divine
Power
was
glorified
in
the
Conversion
of
the
World
to
Christianity
.
Notwithstanding
the
imaginary
Infirmity
in
Christ
Crucified
,
yet
to
the
Called
He
was
the
Power
of
God
.
The
numerous
and
great
difficulties
that
obstructed
the
receiving
the
Gospel
.
What
the
state
of
the
World
was
at
the
first
Preaching
it
.
Ignorance
was
universal
.
Idolatry
and
the
depravation
of
Manners
were
the
consequents
of
it
.
Idolatry
was
fortified
by
Custome
,
Antiquity
and
external
Pomp.
The
depravation
of
Manners
was
extreme
:
The
principal
account
of
it
from
their
disbelieving
a
Future
state
,
and
their
attributing
to
their
gods
those
Passions
and
Vices
that
were
pleasing
to
the
Flesh.
The
aversion
of
the
vulgar
Heathens
was
strengthened
by
those
in
veneration
among
them
.
The
Philosophers
Priests
and
Princes
vehemently
opposed
the
Gospel
;
An
account
of
their
enmity
against
it
.
The
consideration
of
the
Means
by
which
the
Gospel
was
conveyed
,
discovers
that
Omnipotency
alone
made
it
successful
.
The
persons
employed
were
a
few
Fishermen
without
Authority
and
Power
to
force
Men
to
Obedience
,
and
without
Art
or
Eloquence
to
insinuate
the
belief
of
their
Doctrine
.
The
great
,
sudden
and
lasting
change
in
the
World
by
the
Preaching
of
Gospel
is
a
certain
Argument
of
the
Divine
Power
,
that
animated
those
weak
appearances
.
Idolatry
was
abolisht
.
A
miraculous
change
followed
in
the
Lives
of
Men.
Christians
gave
a
divorce
to
all
the
sinful
delights
of
Sense
,
and
embrac'd
for
the
honour
of
Christ
those
things
that
Nature
most
abhors
.
A
short
view
of
the
Sufferings
and
Courage
of
the
Martyrs
.
Their
Patience
was
inspired
from
Heaven
.
Christianity
was
victorious
over
all
opposition
.
The
Divine
Power
will
be
gloriously
manifested
in
the
compleat
Salvavation
of
the
Church
at
the
last
Day
.
Our
Saviour
shall
then
finish
his
Mediatory
Office
.
Death
the
last
Enemy
shall
be
destroyed
.
The
Bodies
of
the
Saints
shall
be
rais'd
and
conform'd
to
the
〈◊〉
Body
of
Christ
.
6.
THe
Divine
Power
was
glorified
in
the
Conversion
of
the
World
to
Christianity
.
The
Apostle
tells
us
,
That
Christ
crucified
was
to
the
Jews
a
stumbling
block
,
and
to
the
Gentiles
foolishness
.
Yet
to
those
that
are
called
according
to
the
Divine
purpose
,
He
was
the
most
excellent
Power
of
God
.
It
being
more
glorious
to
subdue
the
World
to
the
Faith
and
Obedience
of
a
crucified
Person
,
than
if
He
had
appear'd
with
all
the
Powers
of
Heaven
,
and
Princes
of
the
Earth
as
his
Attendants
.
He
was
not
ashamed
of
the
Gospel
of
Christ
,
it
being
the
Power
of
God
to
Salvation
to
all
that
believe
,
to
the
Jew
first
,
and
also
to
the
Greek
.
And
he
prays
for
the
Ephesians
,
the
eyes
of
their
understandings
being
enlightened
,
they
might
know
what
is
the
exceeding
greatness
of
his
Power
to
us
ward
who
believe
,
according
to
the
working
of
his
mighty
Power
which
He
wrought
in
Christ
,
when
He
raised
him
from
the
dead
,
and
set
him
at
his
own
right
hand
in
the
Heavenly
places
.
He
uses
various
and
lofty
expressions
,
as
if
one
had
been
insufficient
to
signifie
the
extent
and
efficacy
of
that
Power
which
produc'd
the
Faith
of
●●rist
in
the
Heathens
.
And
if
we
duly
consider
things
,
it
will
appear
,
that
the
terms
of
the
Apostle
are
not
too
strong
and
hyperbolical
,
but
just
and
equal
to
the
degree
of
power
requisite
for
the
accomplishment
of
that
great
work
.
For
the
understanding
of
this
,
I
will
consider
three
things
.
1.
The
numerous
and
great
difficulties
that
obstructed
the
receiving
of
the
Gospel
.
2.
The
quality
of
the
means
by
which
't
was
conveyed
and
became
successful
.
3.
The
eminent
,
sudden
,
universal
and
lasting
change
made
by
it
in
the
World
.
1.
The
numerous
and
great
difficulties
that
obstructed
the
receiving
of
the
Gospel
:
This
will
appear
by
representing
the
state
and
disposition
of
the
World
at
that
time
when
it
was
first
Preached
.
First
;
Ignorance
was
Universal
;
a
deep
thick
darkness
cover'd
the
face
of
the
Earth
.
And
the
consequents
of
that
gross
palpable
Ignorance
,
were
execrable
Idolatry
and
the
most
notorious
deprevation
of
manners
.
1.
Execrable
Idolatry
:
for
as
in
the
night
Spectres
walk
,
So
in
the
times
of
Ignorance
,
the
Prince
of
darkness
made
his
progress
in
the
Earth
.
He
reign'd
in
the
hearts
of
Men
,
and
in
the
places
of
their
Devotion
.
The
whole
World
was
fill'd
with
Idols
of
several
Forms
and
Mysteries
,
some
aimiable
,
others
terrible
according
to
the
humour
of
Superstition
.
For
many
Ages
Satan
had
kept
peaceable
possession
of
his
Empire
:
For
the
Ignorant
World
did
not
understand
its
Misery
,
but
willingly
paid
that
honour
to
the
cruel
Usurper
,
that
was
only
due
to
the
Lawful
Sovereign
.
They
were
confirm'd
in
their
Idolatry
by
several
things
.
1.
They
were
trained
up
in
it
from
their
Infant
state
.
Now
the
first
perswasions
of
the
mind
though
grosly
false
,
and
ill
habits
do
strangly
captivate
,
and
are
with
difficulty
removed
:
because
the
concurrence
of
those
faculties
is
requisite
;
which
are
under
the
Power
of
Errour
and
Vice
.
No
Tyrant
is
so
exactly
obey'd
as
custome
,
especially
in
things
esteem'd
Sacred
:
for
the
conceit
that
the
service
is
pleasing
to
the
Deity
,
renders
men
incapable
to
believe
any
thing
,
that
contradicts
it
.
'T
was
as
hard
to
make
the
Gentiles
forsake
the
Religion
they
received
from
their
Birth
,
and
to
loose
the
impressions
made
in
their
tender
Age
,
as
to
make
the
Affricans
change
their
Skin
,
and
become
fair
,
and
the
Furop●ans
to
turn
black
:
for
the
tincture
which
the
Religion
practised
in
each
Country
conveys
to
the
Souls
of
Men
,
is
as
deep
and
lasting
,
as
that
which
the
Sun
impresses
upon
their
bodies
,
according
to
the
diversity
of
its
Aspects
.
2.
The
Pagan
Religion
was
derived
through
a
long
succession
from
their
Progenitors
.
3.
The
Pomp
of
the
Pagan
Worship
was
very
pleasing
to
the
flesh
.
The
Magnificence
of
their
Temples
adorn'd
with
the
Trophies
of
Superstition
,
their
Mysterious
Ceremonies
,
their
Musick
,
their
Processions
,
their
Images
and
Altars
,
their
Sacrifices
and
purifications
,
and
the
rest
of
the
Equipage
of
a
carnal
Religion
,
drew
their
respects
and
strongly
affected
their
Minds
through
their
Senses
:
Whereas
the
Religion
of
the
Gospel
is
Spiritual
and
serious
,
holy
and
pure
,
and
hath
nothing
to
move
the
Carnal
part
.
Now
how
difficult
was
it
to
overcome
Paganisme
when
fortified
by
Custom
,
Antiquity
,
and
so
agreeable
to
Sense
.
2.
The
depravation
of
Manners
was
such
in
the
Heathen
World
,
that
if
the
unclean
Spirits
had
been
incarnate
,
and
taken
their
residence
among
Men
,
they
could
not
have
acted
worse
Villanies
.
The
whole
Earth
was
covered
with
Abominations
,
as
Egypt
with
the
Frogs
that
poisoned
the
whole
Climate
.
We
may
see
a
picture
of
their
conversation
in
the
first
to
the
Romans
.
And
it
could
not
be
otherwise
;
For
as
the
Apostle
saith
,
Those
who
are
drunk
are
drunk
in
the
night
.
So
when
the
Mind
is
darkened
with
Ignorance
and
Errour
,
the
Affections
are
corrupted
,
and
Men
give
up
themselves
to
the
unfruitful
works
of
darkness
.
Unnatural
Crimes
were
committed
even
among
the
Grecians
and
Romans
with
that
liberty
,
as
if
no
spark
of
common
Reason
had
remained
in
them
.
The
most
filthy
Lusts
had
lost
the
fear
and
shame
that
naturally
attends
them
.
They
esteem'd
those
things
to
be
the
means
to
obtain
Happiness
,
that
were
causes
of
the
contrary
.
They
plac'd
their
Sovereign
Good
in
extreme
Evil
,
i.
e.
sinful
Pleasures
.
work
all
uncleanness
with
gr●ediness
,
not
only
upon
the
account
of
present
Impunity
,
for
their
Laws
left
almost
all
Vices
indifferent
but
what
disturbed
the
tranqu●llity
of
the
State
,
and
not
only
by
the
multitude
of
Examples
,
so
that
Vices
by
their
commonness
had
lost
their
names
,
and
were
stiled
Vertues
,
nay
't
was
a
Crime
to
appear
innocent
among
the
guilty
,
but
principally
because
they
thought
themselves
secure
as
to
a
future
state
:
For
either
they
wholly
disbelieved
it
,
and
't
is
congruous
that
those
who
think
to
die
like
Beasts
,
should
live
like
Beasts
;
Ovid.
Met.
l.
9.
Fab.
7.
or
els
by
attributing
to
their
Deities
those
Passions
and
Vices
that
so
powerfully
reigned
in
themselves
,
they
were
strongly
perswaded
no
Punishment
would
be
inflicted
.
For
how
could
the
gods
made
them
Sacrifices
to
their
Justice
,
who
were
companions
with
them
in
their
Crimes
?
Or
revenge
the
imitation
of
their
own
actions
?
This
was
to
cast
down
the
banks
,
and
to
let
the
torrent
of
corrupt
Nature
break
forth
in
all
its
fury
.
As
St.
Austin
observes
of
Homer
,
the
father
of
Poetical
●●ctions
,
that
representing
the
Murders
,
Thefts
and
Adulteries
of
their
gods
,
he
made
those
Sins
divine
Properties
,
and
effectually
commended
them
to
the
Heathens
:
Quisquis
●a
feciss●t
,
Verterunt
pupillas
Virgines
in
Meretrices
,
They
lost
the
Virginity
of
their
Eyes
,
then
of
their
Souls
,
and
then
of
their
Bodies
.
Now
the
Gospel
is
a
holy
Discipline
that
forbids
all
excesses
,
that
enjoins
universal
Purity
and
Chastity
;
So
that
when
it
was
first
preach'd
to
the
Heathens
,
they
thought
it
impossible
to
be
obeyed
,
unless
Men
were
Angels
without
Bodies
,
or
Statues
without
Souls
.
I
shall
adde
further
,
That
the
aversion
of
the
Heathens
from
Christianity
was
much
strengthened
by
those
who
were
in
Veneration
among
them
,
and
vehemently
opposed
it
.
And
they
were
the
Philosophers
greatly
esteem'd
for
Wisdome
,
their
Priests
that
had
dominion
over
their
Consciences
,
and
their
Princes
that
had
power
over
their
states
and
lives
.
1.
Philosophers
vehemently
opposed
the
receiving
of
the
Gospel
.
At
the
first
view
it
may
be
just
matter
of
wonder
that
they
should
be
enemies
to
it
,
whether
we
consider
the
objects
of
Faith
,
or
the
rules
of
Life
laid
down
in
it
.
The
objects
of
Faith
were
new
and
noble
,
of
infinite
beauty
and
profit
,
and
most
worthy
of
a
rational
Contemplation
to
be
exercised
upon
:
Now
that
the
Philosophers
who
were
so
diligent
to
improve
their
minds
who
receiv'd
with
complacency
truths
of
a
lower
descent
,
and
of
infinitely
less
importance
,
should
reject
Evangelical
Truths
,
sublime
in
their
Nature
,
saving
in
their
Efficacy
,
and
reveal'd
from
Heaven
,
what
account
can
be
given
of
it
?
Tertullian
reproaches
them
with
reason
,
That
the
Christian
Faith
was
the
only
thing
,
which
Curiosity
did
not
tempt
them
to
search
into
.
Hic
solum
curiositas
humana
torpescit
.
First
,
Of
Pride
.
Secondly
,
Of
Satisfaction
in
their
own
way
.
1.
Pride
was
their
Universal
Disease
,
they
had
a
liberal
esteem
of
themselves
,
as
raised
above
the
common
rank
of
Men.
And
because
Philosophy
had
instructed
them
in
some
truths
,
they
believed
the
false
as
well
as
the
true
,
and
concluded
all
things
impossible
that
did
not
concur
with
their
old
tenets
:
they
admitted
no
higher
Principle
than
natural
Reason
,
and
utterly
rejected
Divine
Revelation
:
which
was
as
unreasonable
as
if
one
that
never
saw
but
the
light
of
a
Candle
,
should
contend
there
was
no
other
light
in
the
World
.
Now
a
Person
that
doth
not
believe
Divine
Revelation
,
is
wholy
unqualified
to
judge
of
supernatural
Mysteries
.
For
till
the
Authority
of
the
Revealer
is
submitted
to
,
he
cannot
truly
consider
their
Cause
and
their
End
.
Besides
,
they
lookt
on
it
as
a
reproach
that
any
secret
should
be
revealed
to
others
and
not
to
them
.
It
seem'd
to
darken
their
Glory
that
any
School
should
be
more
knowing
than
theirs
.
Therefore
they
chose
to
be
instructors
of
Error
,
rather
than
Disciples
to
the
Truth
.
Add
further
,
they
thought
their
honour
concern'd
to
defend
the
Principles
they
had
once
espoused
.
From
hence
a
rose
the
great
contestations
between
themselves
,
accompanied
with
Invectives
and
Satyrs
,
being
very
jealous
for
their
Opinions
,
and
passionate
for
the
interest
of
their
Sects
.
Now
the
Gospel
was
in
some
things
contrary
to
all
of
them
,
so
that
being
toucht
in
their
tenderest
part
,
no
wonder
they
were
so
violent
against
it
.
Our
Saviour
asks
the
Jews
,
how
can
ye
believe
,
which
receive
honour
one
from
another
,
and
seek
not
the
Honour
which
comes
from
God
only
?
He
propounds
it
as
an
impossible
thing
.
The
Gospel
would
strip
them
of
all
their
pretended
excellencies
;
and
commanded
as
its
first
Article
,
they
should
humbly
resign
their
understandings
to
Divine
Revelation
;
this
they
lookt
on
as
a
submission
unworthy
their
refined
strong
Spirits
.
2.
They
had
satisfaction
in
their
own
imperfect
Vertues
.
Because
they
did
some
things
to
recover
the
Humane
Nature
from
its
degenerate
state
,
they
were
more
confirmed
in
their
Infidelity
,
than
the
grossest
Idolaters
and
the
most
vicious
Persons
.
For
the
more
probable
Arguments
they
had
to
obtain
happiness
in
their
own
way
,
the
more
obstinately
they
refused
any
other
.
They
thought
there
was
no
need
of
a
Saviour
to
intercede
for
them
,
or
of
the
Spirit
of
Grace
to
assist
them
,
but
they
had
self-Sufficiency
for
the
acquiring
of
Felicity
.
Like
foolish
Chymists
that
have
melted
away
a
great
part
of
their
Estates
in
vain
,
yet
in
expectation
of
the
great
Elixir
,
create
in
their
fancies
treasures
of
Gold
,
and
inrich
themselves
.
So
the
Philosophers
who
wasted
their
time
and
Spirits
in
searching
after
Happiness
to
little
purpose
,
although
the
best
of
their
Principles
and
the
height
of
their
Vertue
were
insufficient
to
support
them
under
any
pressing
Affliction
,
yet
they
had
vain
hopes
of
obtaining
perfect
Tranquillity
and
Content
by
them
.
Now
the
Gospel
commanding
an
intire
renounceing
of
our selves
,
to
embrace
the
sole
Goodness
and
Will
of
God
,
it
was
hard
for
those
who
were
so
full
of
pride
and
vanity
,
to
relish
a
Doctrine
so
contrary
to
them
.
In
truth
,
whatever
the
Philosophers
pretended
concerning
the
incredibility
that
the
Son
of
God
should
suffer
death
,
yet
it
was
not
so
much
the
Cross
to
which
Christ
was
nailed
by
his
Enemies
,
that
made
them
reject
the
Gospel
,
i.
e.
the
strict
and
holy
Discipline
to
which
he
commands
them
to
submit
.
A
Discipline
that
condemns
the
vanity
and
glory
of
their
Wisdom
&
Vertue
,
that
mortifies
sensual
pleasures
,
which
many
of
the
Philosophers
indulged
themselves
in
,
notwithstanding
all
their
discourses
of
the
purgative
and
illuminative
life
.
And
that
this
was
the
real
cause
of
their
rejecting
Christ
crucified
,
The
sacred
story
tells
us
,
that
when
the
Apostle
Preacht
at
Athens
,
that
was
as
much
the
seat
of
Superstition
as
of
Sciences
,
the
Epcureans
and
Stoicks
though
most
opposite
in
their
Principles
,
yet
conspir'd
to
encounter
him
;
they
entertained
him
with
scorn
,
what
will
this
Babler
say
?
and
his
success
was
but
small
there
.
He
that
fisht
with
a
net
in
other
places
,
and
brought
great
numbers
to
Baptism
,
there
did
only
with
an
angle
,
and
caught
but
one
or
two
Souls
.
And
in
the
progress
of
the
Gospel
they
persisted
in
their
opposition
.
The
most
grave
and
vertuous
among
them
censur'd
the
Martyrs
as
fool-hardy
in
their
generous
Sufferings
for
the
Name
of
Jesus
Christ
.
Antoninus
accused
the
Christians
of
obstinacy
in
their
readiness
to
endure
Torments
.
Justin
Martyr
.
In
all
Ages
the
Gospel
felt
the
sharp
points
of
their
malicious
Wits
.
They
despised
it
as
an
ill-contrived
Fable
,
as
the
entertainment
of
small
Understandings
,
And
Faith
,
ad
St.
August
.
as
the
presidium
of
the
weak
and
illiterate
,
who
were
incapable
of
consideration
.
Now
when
those
who
were
in
highest
reputation
for
their
Morality
and
Learning
,
discountenanced
Christianity
,
it
was
a
strong
Argument
to
move
the
vulgar
Heathens
to
judg
of
it
as
a
meer
delusion
.
In
our
Saviours
time
't
was
urged
as
a
sufficient
reason
against
the
receiving
of
Him
as
sent
from
God
,
Because
none
of
the
Pharisees
,
Messiah
,
believed
on
him
.
2.
The
Heathen
Priests
vehemently
obstructed
the
reception
of
the
Gospel
;
for
their
Interest
was
specially
concern'd
upon
the
account
of
their
reputation
and
gain
.
With
great
Art
they
had
kept
the
People
in
Ignorance
for
a
long
time
:
They
perswaded
them
that
their
Idolatrous
Ceremonies
made
the
gods
favourable
,
and
were
the
supreme
Causes
of
their
Prosperity
.
From
this
Fountain
all
Superstition
was
deriv'd
.
Now
if
the
Doctrine
of
Christ
(
that
strictly
forbids
the
Worship
of
Idols
)
were
received
,
who
would
attend
to
their
old
Lies
?
Who
would
purchase
their
deceitful
Promises
?
Who
would
maintain
them
with
prodigal
Donatives
?
Who
would
esteem
them
divine
Men
?
They
must
lose
their
honour
and
support
,
and
for
their
Fables
be
the
scorn
of
the
Multitude
.
'T
is
no
wonder
then
that
their
Passions
should
be
edged
,
and
their
Endeavours
furious
in
opposing
the
Tru●h
.
And
since
the
People
had
a
reverend
regard
for
their
Office
,
they
readily
joyned
with
them
in
their
opposition
.
3.
Princes
who
were
ador'd
by
the
People
,
thought
themselves
obliged
to
prevent
the
introduction
of
a
new
Religion
,
Roman
Throne
,
endeavour'd
to
strangle
Christianity
in
the
Cradle
.
Besides
,
the
Doctrine
of
Christ
,
was
not
only
new
and
strange
,
but
severe
;
for
it
gives
no
dispensation
for
Persons
of
the
highest
rank
from
universal
duty
.
'T
is
the
Law
of
God
,
to
whom
all
are
equally
subject
,
and
must
be
equally
obedient
.
It
gives
rules
without
exception
,
to
the
Court
,
as
well
as
the
Cottage
;
to
those
cloth'd
in
Purple
and
those
in
Sack-cloth
:
it
condemns
the
greatest
for
Delinquents
,
and
guilty
of
Eternal
Death
,
if
they
do
not
abandon
those
pleasures
to
which
corrupt
Nature
and
many
strong
Temptations
violently
incline
them
.
Now
the
Heathen
Princes
who
were
prosperous
and
vicious
,
could
not
relish
a
Doctrine
that
retrencht
their
exorbitant
desires
,
&
strictly
forbade
their
unconfin'd
enjoyment
of
sensual
delights
,
which
they
esteem'd
the
Prerogative
annext
to
their
supream
dignity
.
From
what
hath
been
discours'd
▪
we
may
judge
how
great
resistance
the
Gospel
met
with
in
its
first
publication
.
For
all
things
that
can
make
an
enterpr●se
impossible
,
were
united
together
against
it
.
Wisdom
and
Power
,
the
pleasures
of
Sin
and
zeal
for
Religion
,
the
understandings
and
wills
of
Men
,
the
Learned
and
Ignorant
,
Magistrates
and
People
,
Men
and
Devils
,
joyn'd
to
suppress
it
.
Hell
was
in
a
Commotion
,
and
the
Prince
of
Darkness
in
Arms
,
not
to
suffer
the
Crowns
of
so
many
Kingdoms
to
fall
from
his
Head
,
which
for
so
many
ages
he
had
kept
:
He
was
enrag'd
to
lose
the
Homage
and
service
,
especially
of
the
more
knowing
Nations
,
as
the
Graecians
and
Romans
;
who
,
by
how
much
the
more
capable
of
truth
,
with
so
much
the
more
art
to
the
dishonour
of
God
,
for
a
long
time
had
been
kept
under
his
Deceit
.
2.
If
we
consider
the
means
by
which
the
Gospel
was
conveyed
,
it
will
be
more
evident
that
Omnipotence
alone
made
it
succesful
.
When
Christ
came
from
Heaven
to
convert
the
World
,
it
had
been
according
to
the
Law
of
reason
more
suitable
to
his
purpose
,
to
have
been
born
at
Rome
the
seat
of
the
Empire
,
wherein
the
confluence
of
all
Nations
met
,
than
in
an
obscure
corner
.
So
when
the
Apostles
were
first
sent
forth
to
propagate
the
Gospel
,
humane
prudence
would
judge
,
that
they
should
have
been
assisted
either
with
Authority
and
Power
,
or
with
Learning
and
eloquence
,
to
compel
,
or
perswade
to
a
submission
to
it
.
But
if
there
had
been
any
proportion
between
the
quality
of
the
instruments
,
and
the
effects
produced
,
the
Gospel
had
been
esteem'd
a
Doctrine
purely
Humane
.
The
immediate
Agents
had
been
intituled
to
all
the
honour
by
the
suffrage
of
the
senses
;
and
their
proper
sufficiency
would
have
obscur'd
the
Vertue
of
Christ
that
wrought
in
them
.
Therefore
God
chose
the
weak
things
of
the
World
,
to
confound
the
mighty
;
and
base
things
of
the
World
,
and
things
which
are
despised
hath
God
chosen
:
Yea
and
things
that
are
not
,
to
bring
to
nought
things
that
are
,
that
his
Glorious
Power
may
be
fully
manifested
.
The
persons
employed
were
a
few
fishermen
,
with
a
Publican
and
a
Tent-maker
,
without
Authority
and
Power
to
force
Men
to
obedience
,
and
without
the
charms
of
Eloquence
to
insinuate
the
belief
of
the
Doctrines
they
deliver'd
.
1.
They
were
without
Authority
and
Power
.
Other
Religions
were
established
in
several
Nations
,
by
persons
of
the
greatest
Eminency
and
credit
among
them
.
That
of
the
Persians
by
Zoroastres
,
that
of
the
Egyptians
by
Hermes
,
that
of
the
Grecians
by
Orpheus
,
that
of
the
Romans
by
Numa
,
all
Kings
or
of
great
Reputation
for
their
Wisdom
and
Vertue
;
and
they
were
received
without
contradiction
.
For
being
correspondent
to
the
corrupt
inclinations
of
Men
,
it
was
not
strange
that
the
Princes
had
either
capacity
to
invent
them
,
or
power
to
plant
them
.
And
in
later
times
Mahomet
opened
a
way
for
his
Religion
by
his
sword
,
and
advanced
it
by
his
Conquest
.
Now
't
is
no
wonder
that
a
Religion
so
pleasing
to
the
lower
appetites
that
gives
licence
to
all
corrupt
affections
in
the
present
Life
,
and
promises
a
sensual
Paradise
suitable
to
beasts
in
the
future
,
should
be
embrac'd
by
those
who
were
subject
to
his
arms
.
But
the
Apostles
were
meanly
born
and
educated
,
without
credit
and
reputation
,
destitute
of
all
humane
strength
,
and
had
only
a
Crucified
Person
for
their
leader
.
Christianity
was
exposed
naked
in
the
day
of
its
birth
,
without
any
shelter
from
secular
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
otherwise
than
they
are
:
the
best
cause
it
ruins
,
the
worst
it
confirms
.
Truth
,
though
in
its
self
invincible
,
yet
by
it
seems
to
be
overcome
;
and
Errour
obtains
a
false
triumph
.
We
have
a
visible
proof
of
this
in
the
Writings
of
Celsus
,
Symmachus
,
Caecilius
and
others
for
Paganism
against
Christianity
.
What
a
vast
difference
is
there
between
the
lyes
and
filthiness
of
the
one
,
and
the
Truth
and
Sanctity
of
the
other
?
Yet
with
what
admirable
address
did
they
manage
that
Infamous
Subject
?
Although
it
seem'd
incapable
of
any
defence
,
yet
they
gave
such
colours
to
it
,
by
the
beauty
of
their
expressions
,
and
their
apparent
reasons
,
that
it
seem'd
plausible
;
and
Christianity
notwithstanding
its
brightness
and
purity
was
made
odious
to
the
people
.
But
the
Apostles
were
most
of
them
wholly
unlearned
.
St.
Paul
himself
acknowledges
that
he
was
weak
in
presence
,
and
his
Speech
was
not
with
the
enticing
words
of
Mans
Wisdome
.
Roman
Empire
was
at
its
height
,
when
the
most
rigorous
Severities
were
used
against
all
Innovations
,
when
Philosophy
and
Eloquence
were
in
their
flower
and
Vigour
,
so
that
Truth
unless
adorn'd
with
the
dress
and
artifice
of
falshood
was
despis'd
,
and
a
Message
from
God
himself
,
unless
eloquently
convey'd
,
had
no
force
to
perswade
.
Therefore
the
Apostles
debased
themselves
in
the
sense
of
their
own
weakness
,
We
have
this
treasure
in
earthen
vessels
,
That
the
excellency
of
the
power
may
be
of
God
,
&
not
of
us
.
'T
was
from
distrust
of
themselves
,
their
true
confidence
in
God
proceeded
.
They
were
onely
so
far
powerful
as
he
enabled
them
:
like
in●●ruments
in
which
there
is
not
Vertue
sufficient
for
the
carving
of
a
Statute
,
if
they
do
not
receive
it
imprest
from
the
Artificer
that
uses
them
.
Briefly
,
as
God
the
Author
of
Wonders
uses
that
which
is
weak
in
Nature
,
to
conquer
the
most
rebellious
parts
of
it
:
He
makes
the
weak
sand
a
more
powerful
bridle
to
the
impetuous
Element
of
Waters
,
than
the
strongest
banks
rais'd
by
the
industry
of
Men
,
and
compos'd
of
the
most
solid
materials
:
so
he
was
pleased
by
a
few
artless
impotent
persons
to
confound
the
wisdom
and
overcome
the
power
of
the
World
.
3.
The
great
sudden
and
lasting
Change
that
was
made
in
the
World
by
the
Preaching
of
the
Gospel
,
is
a
certain
Argument
of
the
Divine
Power
that
animated
those
mean
appearances
,
and
that
no
instrument
is
weak
in
Gods
hands
.
1.
The
greatness
of
the
Change
is
such
,
that
it
was
only
possible
to
Divine
Power
.
'T
is
a
great
Miracle
to
render
sight
to
the
Blind
,
but
't
is
more
miraculous
to
inlighten
the
Dark
mind
,
to
see
the
truth
and
beauty
of
Supernatural
Mysteries
,
when
they
are
disguis'd
under
reproach
&
sad
representations
,
and
effectually
to
believe
them
;
especially
when
the
inferiour
appetite
is
so
contrary
to
Faith
,
'T
is
a
prodigy
to
raise
the
Dead
,
but
't
is
more
admirable
to
sanctify
an
habituated
sinner
.
For
in
comparing
the
quality
of
those
Miracles
,
that
is
the
greatest
in
the
performing
whereof
God
is
discover'd
to
be
the
absolute
Lord
of
the
greater
Nature
:
Now
the
intellectual
Nature
is
superiour
to
the
corporeal
.
Besides
,
there
is
no
contradiction
from
a
Dead
body
against
the
Divine
Power
in
raising
it
;
on
the
contrary
,
if
any
sense
were
remaining
,
it
would
ardently
desire
to
be
restor'd
to
the
full
enjoyment
of
Life
:
but
corrupt
Nature
is
most
opposite
to
renewing
Grace
.
Now
these
marvelous
effects
were
produced
by
the
Revelation
of
Jesus
Christ
to
the
Heathens
.
The
glorious
light
of
Truth
scattered
the
thick
and
terrible
darkness
of
Ignorance
and
errour
that
was
so
universal
.
The
Gospel
in
its
power
and
the
quality
of
its
effects
,
was
like
those
words
,
Let
there
be
Light
,
which
the
Eternal
Word
pronounced
upon
the
confused
Chaos
,
and
infused
a
Soul
and
Life
into
the
World
.
The
clear
knowledge
of
God
in
his
Nature
,
and
Glorious
Works
of
Creation
and
Redemption
,
of
the
duty
of
Man
,
of
the
future
state
,
was
communicated
to
the
meanest
understandings
.
And
in
proportion
to
the
Light
of
Faith
,
such
was
the
measure
of
Piety
,
and
Holiness
.
Idolatry
that
had
Number
,
Antiquity
,
Authority
of
its
side
,
was
intirely
abolisht
.
The
false
Deities
were
cast
out
of
the
Temple
:
and
the
Cross
of
Christ
was
planted
in
the
Hearts
of
Men.
Accordingly
the
Apostle
tells
the
Thessalonians
;
For
they
themselves
shew
of
us
,
what
manner
of
entring
in
we
had
unto
you
,
and
how
ye
turned
to
God
from
Idols
,
to
serve
the
Living
and
true
God
,
and
to
wait
for
his
Son
from
Heaven
,
whom
he
raised
from
the
Dead
,
even
Jesus
which
delivered
us
from
the
wrath
to
come
.
Innumerable
from
secret
Atheism
&
publick
Gentilism
were
converted
to
acknowledg
and
accept
of
the
Redeemer
for
their
Lord
.
What
could
produce
such
a
marvelous
change
in
the
World
but
an
Almighty
power
?
How
seemingly
impossible
was
it
to
bring
so
many
,
who
were
proud
in
their
natures
,
perverse
in
their
customs
,
and
indubitably
assenting
to
their
false
Religions
,
from
such
a
distance
as
the
Worship
of
innumerable
Deities
,
to
adore
a
Crucified
God
?
'T
was
admirable
that
Alexander
broke
the
Persian
Empire
with
an
Army
of
Thirty
Thousand
:
but
what
is
there
comparable
in
that
Conquest
,
to
the
Acts
of
the
Apostles
?
How
much
less
difficult
is
it
for
some
Nations
to
change
their
Kings
,
than
for
all
to
change
their
Gods
?
How
far
more
easie
is
it
to
overcome
the
bodies
of
Men
,
than
subdue
their
Souls
?
Upon
the
most
exact
inquiry
,
there
will
never
be
found
in
humane
nature
any
cause
capable
to
produce
such
an
effect
,
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
understandings
,
so
their
wills
and
affections
the
sources
of
action
were
miraculously
alter'd
.
What
the
Sages
of
the
World
could
not
effect
in
a
few
select
Persons
,
The
Gospel
hath
done
in
great
numbers
,
nay
rais'd
them
above
all
their
feigned
Ideas
,
above
the
higest
pitch
of
their
Proud
Philosophy
.
Those
strong
and
furious
passions
which
Natural
Reason
was
as
unable
to
restrain
,
as
a
threed
of
silk
is
to
govern
a
fierce
beast
,
the
Gospel
hath
tamed
and
brought
into
order
:
It
hath
executed
what
Philosophy
durst
never
enterprise
,
despairing
of
Success
.
The
Gospel
hath
made
the
Wise
Men
of
the
World
resign
their
Reason
to
Faith
;
it
hath
perswaded
Carnal
Men
to
mortify
the
Flesh
,
the
Ambitious
to
despise
secular
Honours
,
the
Voluptuous
to
renounce
their
Pleasures
,
the
Covetous
to
distribute
their
Goods
to
the
Poor
,
the
Injur'd
and
Incensed
to
forgive
their
Enemies
,
and
all
this
for
Love
to
God
,
an
affection
unknown
to
all
other
Laws
and
Institutions
.
Where-ever
it
came
,
it
miraculously
transform'd
Pagans
into
Christians
,
which
was
as
truly
Wonderful
,
as
for
the
Basilisk
to
part
with
its
Poison
,
for
a
Wolfe
to
be
chang●d
into
a
Lamb
,
nay
,
for
Dogs
,
(
such
were
the
Gentiles
in
our
Saviours
Language
)
to
be
chang'd
into
Angels
of
light
and
purity
.
An
eminent
instance
we
have
of
its
efficacy
in
the
Corinthians
,
who
in
their
Heathen-state
were
guilty
of
the
vilest
enormities
:
But
after
their
receiving
the
Gospel
,
the
Apostle
testifys
,
they
were
washed
,
sanctified
,
and
Justified
in
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
Justine
Martyr
tells
Triphon
,
that
those
who
had
been
stain'd
with
all
filthiness
,
and
enslav'd
by
charming
imperious
lusts
,
yet
becoming
Christians
,
they
were
purified
and
freed
,
Origen
,
Tertullian
,
Lactantius
and
others
,
as
a
convinceing
proof
of
the
Divinity
of
the
Christian
Doctrine
,
that
it
made
the
Professours
of
it
Divine
in
their
conversations
.
The
Creation
of
Grace
was
like
the
Creation
of
Nature
,
when
trees
sprang
up
in
an
instant
laden
with
fruits
;
so
in
the
converted
,
all
the
blessed
fruits
of
the
Spirit
,
Love
,
Joy
,
Peace
,
Long-suffering
,
Gentleness
,
Goodness
,
Faith
,
Meekness
,
Temperance
abounded
.
This
testimony
even
a
Pagan
Persecutor
gives
the
common
sort
of
Christians
,
wrote
seven
books
,
to
describe
the
Variety
of
Torments
the
Christians
suffered
.
Timebit
forsitan
caro
gladium
gravem
,
&
crucem
excelsam
,
&
rabiem
Bestiarum
,
&
summam
ignium
poenam
,
&
omne
Carnificis
ingenium
in
Tormentis
.
Tert.
ad
Martyr
.
but
they
endur'd
torments
so
various
and
terrible
,
that
had
they
not
been
practis'd
upon
them
by
their
enemies
,
it
were
incredible
that
ever
Malice
should
be
so
ingenious
to
invent
,
or
cruelty
so
harden'd
to
inflict
them
.
If
all
the
Furie
of
Hell
had
come
forth
to
suggest
new
Tortures
,
they
could
not
have
devised
worse
.
Neither
was
their
mere
suffering
such
Torments
so
astonishing
,
as
their
readiness
to
encounter
them
,
and
their
behaviour
under
them
.
They
maintained
their
Faith
in
the
presence
of
the
most
formidable
Princes
.
said
to
the
Romans
disswading
him
from
suffering
,
Ignoscite
mihi
filioli
,
quid
mihi
prosit
ego
scio
.
Hieron
.
De
Script
.
Ecclesiast
.
Some
who
might
by
favour
,
were
afraid
to
escape
the
common
Persecution
,
esteeming
no
Death
precious
but
Martyrdom
.
They
contended
earnestly
to
suffer
,
and
envied
others
the
honourable
Ignominy
and
happy
Torments
that
were
endur'd
for
their
beloved
Redeemer
.
We
have
an
instance
of
their
Courage
in
Tiburtius
,
who
thus
spake
to
his
Judges
:
Bind
me
to
Racks
and
Wheels
,
condemn
me
,
banish
me
,
load
me
with
Chains
,
burn
me
,
tear
me
,
omit
no
kind
of
Torment
.
If
you
banish
me
,
the
smallest
corner
of
the
Earth
shall
be
to
me
as
the
whole
World
,
because
I
shall
find
my
God
there
:
If
you
kill
me
,
by
the
same
act
you
will
give
me
the
happy
Liberty
I
sigh
after
,
and
deliver
me
from
a
Prison
on
Earth
to
reign
in
Heaven
:
If
you
condemn
me
to
the
fire
,
I
have
quencht
other
flames
in
resisting
Concupiscence
:
Ordain
what
Torment
you
please
,
it
shall
not
trouble
me
,
since
my
Heart
is
fill'd
with
Love
to
suffer
and
desire
it
.
They
were
thankful
to
those
who
condemned
them
,
and
regarded
their
Executioners
with
the
same
eye
,
Now
what
less
then
the
Divine
Power
could
support
them
under
those
Torments
,
which
't
is
almost
incredible
a
Body
made
of
flesh
could
endure
?
I
wil
not
Dispute
whether
it
exceeds
all
Natural
force
to
suffer
such
,
from
a
vitious
Affection
of
Pride
,
or
obstinacy
:
but
the
frequency
of
it
exceeds
all
Natural
Possibility
.
'T
was
not
impossible
for
one
of
the
Romans
to
hold
his
Right
Hand
unmoved
over
a
burning
Torch
,
to
extinguish
in
the
King
their
Enemy
,
all
hopes
〈◊〉
drawing
〈◊〉
him
the
Secrets
of
his
Country
by
the
force
of
Torments
;
but
it
was
not
Possible
that
many
thousands
such
should
have
been
in
Rome
.
For
then
that
single
Example
had
not
been
so
wonderful
in
all
Antiquity
.
But
the
Noble
Army
of
Martyrs
who
overcame
in
the
most
bloody
battels
,
was
numerous
beyond
account
;
and
compos'd
of
all
sorts
of
Persons
,
of
the
aged
and
infirm
,
of
tender
Youths
,
of
delicate
Women
,
of
the
Honourable
and
obscure
;
Yet
in
that
difference
of
Ages
,
and
Sexes
,
and
States
,
there
appear'd
such
an
equality
of
Vertue
,
Breast-plate
of
Faith
,
and
Love
,
of
a
Coelestial
temper
,
wherewith
the
Almighty
had
Arm'd
them
.
If
it
be
said
that
some
have
died
for
a
false
Religion
,
so
that
the
extraordinary
assistance
of
Heaven
was
not
necessary
to
encourage
the
Christian
Martyrs
.
The
Answer
is
clear
.
There
is
a
vast
difference
between
the
number
of
the
Sufferers
,
and
manner
of
their
Sufferings
.
1.
Some
few
moved
by
Vanity
and
Melancholy
,
or
compell'd
,
have
suffered
for
a
false
Religion
,
that
was
authorised
by
the
Custom
of
their
Country
for
many
Ages
.
But
innumerable
Christians
animated
by
the
example
of
their
Crucified
King
,
freely
sacrificed
themselves
for
the
testimony
of
the
Gospel
upon
the
first
Revelation
of
it
,
before
any
humane
respects
gave
colour
to
it
.
2.
In
those
who
suffer'd
for
a
false
Religion
were
visible
either
Fear
or
Vain-glory
,
Stubbornness
or
Rage
;
But
the
Christians
in
their
greatest
Sufferings
exprest
Magnanimity
without
Pride
,
Constancy
without
Fierceness
,
Patience
without
Stupidity
,
and
such
an
admirable
Compassion
to
their
Enemies
,
as
persuaded
some
of
their
Tormentors
to
be
companions
with
them
in
Martyrdom
.
2.
The
suddainness
and
universality
of
the
change
effected
by
the
Gospel
,
is
a
signal
Evidence
of
the
Divine
Power
that
attended
it
.
The
Apostle
declares
the
admirable
progress
of
it
in
all
the
world
,
during
his
time
.
Judea
,
Samaria
,
Syria
,
Greece
,
and
all
the
parts
of
the
known
habitable
World
.
Tacitus
acknowledges
that
in
the
eleventh
year
of
Nero
,
great
numbers
of
Christians
were
at
Rome
,
at
a
great
distance
from
the
place
where
the
Gospel
was
first
preach'd
.
It
appears
from
the
Writings
of
the
Primitive
Christians
,
that
in
the
Second
Century
after
the
Death
of
Christ
,
the
Roman
Empire
was
fill'd
with
Christian
Churches
.
The
World
was
peopled
with
a
new
Generation
.
Now
what
Secret
Power
produced
that
suddain
and
universal
Change
?
How
came
it
to
pass
that
the
Gospel
,
contrary
to
the
order
of
new
Things
,
should
be
so
readily
receiv'd
,
and
in
those
places
where
the
most
insuperable
obstacles
oppos'd
it
?
In
Corinth
the
Seat
of
Luxury
and
Voluptuousness
;
in
Ephesus
where
Idolatry
had
its
Throne
;
in
Rome
it self
where
Honours
,
Riches
,
Pleasures
were
ador'd
.
Moses
with
all
his
great
Miracles
never
conquer'd
one
Nation
to
the
true
God
.
The
Pharisees
compast
Sea
and
Land
to
make
a
Proselyte
:
That
a
Nation
was
born
in
a
day
.
For
the
World
was
renewed
as
it
were
in
a
moment
.
Such
a
quickening
universal
Efficacy
was
join'd
with
the
Preaching
of
the
Gospel
,
that
the
Power
of
God
was
●ver
more
visibly
manifested
in
any
work
.
Therefore
the
Apostle
mentions
it
as
one
part
of
the
great
Mystery
of
Godliness
,
Christ
was
believed
o●
in
the
World
.
There
is
nothing
but
Supernatural
,
as
in
the
birth
,
so
in
the
progress
of
Christianity
.
&
nomine
Christianor
.
qui
Remp.
evertebant
,
extincto
.
in
regard
it
prevail'd
without
the
assistance
,
and
against
the
opposition
of
all
.
The
more
it
was
opprest
the
more
it
prosper'd
.
It
gain'd
credit
and
Disciples
by
Contradiction
and
Persecution
;
it
was
multiplied
by
the
Deaths
of
its
followers
.
The
Cloud
of
Witnesses
dissolving
in
a
shower
of
Blood
,
made
the
Church
Fruitful
.
Although
some
Persecutors
have
boasted
of
their
utter
abolishing
the
Christian
Name
in
all
parts
of
the
Empire
;
yet
those
inscriptions
are
the
Proud
Monuments
of
their
Vanity
,
not
Victory
.
Tyrants
are
perisht
,
but
Truth
remains
for
ever
.
By
which
't
is
evident
,
that
as
the
Gospel
had
a
higher
Principle
than
what
is
from
below
,
so
it
was
assisted
with
more
than
Humane
Power
.
To
sum
up
in
short
what
hath
been
amplified
;
how
Gloriously
was
the
Arm
of
the
Lord
revealed
in
raising
the
World
that
for
four
thousand
years
lay
in
Wickednesse
?
What
less
than
a
Divine
Power
could
soften
such
an
obstinate
hardnesse
as
long
custome
in
Sin
brings
?
What
could
pluck
up
errours
that
had
taken
such
deep
root
in
the
Spirits
of
Men
,
and
were
Naturaliz'd
to
them
,
and
plant
a
Discipline
so
austere
and
thorny
to
sense
?
Who
but
the
Almighty
could
cast
out
the
Devil
from
his
Empire
,
and
withdraw
his
Subjects
that
were
captivated
by
the
terrour
of
Laws
,
and
by
the
delights
of
the
flesh
?
What
invisible
Power
made
innumerable
of
the
tender
sex
who
were
not
by
temper
couragious
,
nor
by
obstinacy
inflexible
,
nay
,
who
were
so
fearful
that
they
could
not
see
a
drawn
sword
without
affrightment
,
yet
so
resolute
,
as
to
despise
all
the
instruments
of
Cruelty
?
What
is
more
astonishing
than
to
see
a
flock
of
sheep
encounter
and
overcome
an
Army
of
Lyons
?
This
was
the
Lords
doing
,
and
ought
to
be
marvelous
in
our
Eyes
.
Briefly
,
the
making
a
Crucified
Person
to
Reign
in
the
midst
of
his
Enemies
,
and
to
give
Laws
to
the
whole
Earth
,
is
a
Victory
worthy
the
Lord
of
Hosts
.
The
Conversion
of
the
World
to
Christianity
was
the
effect
of
infinite
Mercy
,
and
equal
Power
.
Lastly
,
The
Divine
Power
shall
be
Gloriously
manifested
in
the
compleat
Salvation
of
the
Church
at
the
end
of
the
World
.
Jesus
Christ
as
Mediatour
is
invested
with
Sovereign
Power
in
Heaven
and
Earth
:
and
in
that
quality
he
shall
exercise
it
,
For
he
must
reign
till
he
hath
put
all
Enemies
under
his
feet
.
But
we
see
not
yet
all
things
put
under
him
.
Although
those
Persons
and
things
that
never
degenerated
from
their
Original
,
are
intirely
subject
to
him
;
the
Angels
obey
his
Will
,
Universal
Nature
is
Govern'd
by
his
Providence
;
The
Heavens
,
the
Earth
,
the
Waters
,
and
all
things
produc'●
from
them
,
never
resist
the
Direction
of
his
hand
;
yet
there
are
others
that
fell
from
their
Integrity
,
and
some
things
consequent
to
Mans
Rebellion
,
which
either
oppose
the
Power
of
Christ
,
or
are
not
yet
actually
subdued
:
and
they
are
the
Enemies
of
our
Salvation
,
Satan
,
Sin
,
and
Death
.
Now
the
perfect
Freedom
of
the
Church
from
all
these
,
will
be
the
last
Glorious
Act
of
Christs
Regal
Office
.
And
't
is
observeable
,
the
Day
of
Judgment
is
call'd
the
Day
of
Redemption
,
with
respect
to
the
final
accomplishment
of
our
Felicity
,
that
was
purchas'd
by
the
infinite
Price
of
his
Sufferings
.
The
day
of
Christs
Death
was
the
Day
of
Redemption
,
as
to
our
Right
and
Title
;
for
then
our
Ransom
was
fully
paid
,
and
't
is
by
the
Immortal
efficacy
of
his
Blood
that
we
partake
of
the
Glorious
Liberty
of
the
Sons
of
God
:
but
the
Actual
enjoyment
of
it
shall
be
at
the
last
day
.
Therefore
the
perfection
of
all
our
Spiritual
Priviledges
is
refer'd
to
that
time
,
when
Death
our
L●st
Enemy
shall
be
overcome
.
and
not
only
they
but
our selves
also
,
which
have
the
first
Fruits
of
the
Spirit
,
even
we
our selves
,
groan
within
our selves
,
waiting
for
the
Adoption
;
to
wit
,
the
Redemption
of
our
Bodies
.
During
the
present
Life
,
we
are
taken
into
Gods
Family
,
in
the
quality
of
his
Children
;
but
the
most
Solemn
Act
of
our
Adoption
shall
be
at
the
last
Day
.
In
this
there
is
a
similitude
between
Christ
and
his
Members
:
for
although
he
was
the
Son
of
God
by
his
marvelous
Conception
,
and
own'd
by
him
while
he
perform'd
his
Ministry
upon
the
Earth
;
yet
all
the
Testimonies
of
Gods
Favour
to
him
,
were
not
comparable
to
the
Declaration
of
it
,
in
raising
him
from
the
Grave
:
Then
in
the
face
of
Heaven
and
Earth
,
He
said
,
Thou
art
my
Son
,
this
Day
have
I
begotten
thee
.
So
in
this
Life
God
acknowledges
and
treats
us
as
his
Children
,
he
cloaths
us
with
the
Righteousness
of
his
Son
,
feeds
us
with
his
Word
,
defends
us
from
our
Spiritual
Enemies
;
but
the
most
Publick
Declaration
of
his
favour
shall
be
in
the
next
Life
,
when
all
the
Children
of
the
Resurrection
shall
be
born
in
a
Day
.
Add
further
;
although
the
Souls
of
Believers
immediately
upon
their
Separation
are
receiv'd
into
Heaven
,
and
during
the
sleep
of
Death
enjoy
admirable
Visions
of
Glory
,
yet
their
Blessedness
is
imperfect
,
in
comparison
of
that
excellent
degree
which
shall
be
enjoyed
at
the
Resurrection
.
As
the
Roman
Generals
after
a
compleat
Conquest
,
first
enter'd
the
City
privately
,
and
after
having
obtain'd
License
of
the
Senate
,
made
their
Triumphant
entry
with
all
the
magnificence
&
splendour
becoming
the
Greatness
of
their
Victories
:
So
after
a
Faithful
Christian
hath
fought
the
good
fight
,
and
is
come
off
,
more
than
a
Conquerour
,
he
enters
privately
into
the
Coelestial
City
,
but
when
the
body
is
rais'd
to
Immortality
,
he
shall
then
in
the
company
and
with
the
acclamations
of
the
Holy
Angels
,
have
a
Glorious
entry
into
it
.
I
will
briefly
consider
why
the
Bodies
of
the
Saints
shall
be
rais'd
,
and
how
the
Divine
Power
will
be
manifested
in
that
last
Act.
1.
The
General
reason
is
from
Gods
Justice
.
As
the
Oeconomy
of
Divine
Providence
requires
,
there
must
be
a
Future
State
,
when
God
shall
sit
upon
a
judicial
Throne
to
weigh
the
Actions
of
all
Men
,
and
render
to
every
one
according
to
their
quality
;
so
't
is
as
necessary
that
the
Person
be
Judged
,
and
not
one
Part
alone
.
The
Law
Commands
the
entire
Man
compos'd
of
his
Essential
Parts
the
Soul
and
Body
:
And
't
is
obeyed
or
violated
by
both
of
them
.
Although
the
Guilt
or
Moral
Goodness
of
Actions
is
chiefly
Attributed
to
the
Soul
,
because
't
is
the
Principle
of
them
,
yet
the
Actions
are
imputed
to
the
whole
Man
.
The
Soul
is
the
Guide
,
the
Body
the
Instrument
:
one
according
to
things
done
in
the
Body
,
whether
Good
or
Evill
.
2.
The
special
reason
of
the
Saints
Resurrection
is
their
Union
with
Christ
:
for
he
is
not
only
our
Redeemer
and
Prince
,
but
our
second
Adam
,
the
same
in
Grace
as
the
first
was
in
Nature
.
Now
as
from
the
first
the
Soul
was
destroyed
by
Sin
,
and
the
Body
by
Death
,
so
the
second
restores
them
both
to
their
Primitive
state
;
the
one
by
Grace
,
the
other
by
a
Glorious
Resurrection
.
Accordingly
the
Apostle
saith
,
that
by
Man
came
Death
,
and
by
Man
came
the
Resurrection
from
the
Dead
.
Christ
removed
the
Moral
and
Natural
impossibility
of
our
Glorious
Resurrection
:
the
Moral
,
by
the
infinite
merit
of
his
Death
,
whereby
Divine
Justice
is
satisfied
,
that
otherwise
would
not
permit
the
Guilty
to
be
restor'd
to
Eternal
Life
:
and
the
Natural
,
by
his
rising
from
the
Grave
to
a
Glorious
Imortality
.
For
his
Infinite
Power
can
do
the
same
in
all
Believers
.
'T
is
observable
,
the
Apostle
infers
the
Resurrection
of
Believers
from
that
of
Christ
,
not
only
as
the
Cause
,
but
the
Original
Example
.
For
the
Members
must
be
conform'd
to
the
Head
,
the
Children
to
their
Father
,
the
younger
to
the
elder
Brother
.
Therefore
he
is
call'd
,
the
first-fruits
of
them
that
sleep
:
and
the
first
begotten
of
the
Dead
.
1.
To
raise
them
.
Nothing
is
more
astonishing
to
Nature
than
that
the
Bodies
which
after
so
many
Ages
in
the
perpetual
circulation
of
the
Elements
have
past
into
a
thousand
different
Forms
,
whether
these
bones
could
live
?
Lord
thou
knowest
.
Upon
this
God
commanded
him
,
to
Prophesie
upon
those
bones
,
and
speak
to
them
,
as
if
they
had
been
endued
with
Sense
and
Understanding
.
O
ye
dry
Bones
,
hear
the
Word
of
the
Lord
:
Thus
saith
the
Lord
God
unto
these
Bones
,
Behold
I
will
cause
breath
to
enter
into
you
,
and
ye
shall
live
.
And
I
will
lay
sinews
upon
you
,
and
will
bring
in
flesh
upon
you
,
and
cover
you
with
skin
,
and
put
Breath
in
you
,
and
ye
shall
live
,
and
ye
shall
know
that
I
am
the
Lord
.
And
immediately
there
was
a
general
commotion
among
them
,
they
joyn'd
together
,
the
sinews
and
flesh
came
upon
them
,
and
the
skin
cover'd
them
.
And
upon
a
second
Prophesy
they
were
all
inspir'd
with
the
Breath
of
Life
,
and
stood
up
an
exceeding
great
Army
.
Now
whether
this
was
really
represented
to
his
outward
senses
,
or
only
by
the
efficacy
of
the
Spirit
to
his
imagination
,
no
doubt
so
strange
a
Spectacle
vehemently
affected
him
;
as
with
Joy
in
hope
of
the
miraculous
Restoration
of
Israel
,
2.
No
less
than
Infinite
Power
is
able
to
change
the
raised
Bodies
into
the
likenesse
of
Christs
.
The
Apostle
speaks
with
an
exaggeration
of
it
:
For
our
Conversation
is
in
Heaven
,
from
whence
also
we
look
for
the
Saviour
the
Lord
Jesus
,
Christ
,
who
shall
change
our
Vile
Bodies
,
that
it
may
be
fashioned
like
unto
his
Glorious
Body
,
according
to
the
working
whereby
he
is
able
to
subdue
all
things
to
himself
.
This
resemblance
will
be
only
in
the
Person
of
Believers
.
All
Men
shall
rise
to
be
judged
,
but
not
all
to
be
transform'd
.
There
is
a
Resurrection
to
Death
as
well
as
to
Life
.
Unhappy
Resurrection
!
Which
only
serves
to
make
the
Body
the
Food
of
Eternal
Death
.
But
the
Saints
who
endeavoured
to
be
like
to
Christ
in
purity
,
shall
then
have
a
perfect
conformity
to
him
in
Glory
and
Immortality
.
How
Glorious
the
Body
of
Christ
is
,
we
may
conjecture
in
part
by
what
the
Apostle
relates
to
Agrippa
:
At
mid-day
,
O
King
,
I
saw
in
the
way
a
light
from
Heaven
above
the
brightness
of
the
Sun
shining
round
about
me
;
Which
was
no
other
but
the
Light
of
the
Face
of
Christ
that
struck
him
with
Blindnesse
.
One
Ray
of
this
reflecting
upon
the
first
Martyr
Saint
Stephen
in
his
Sufferings
,
gave
an
Angelical
Glory
to
his
countenance
.
And
Saint
John
tells
us
,
when
he
appears
we
shall
be
like
him
.
He
alludes
to
the
rising
of
the
Sun
,
but
with
this
difference
:
when
the
Sun
appears
in
the
Morning
,
the
Stars
are
made
invisible
;
but
the
Bodies
of
the
Saints
shall
be
cloathed
with
a
Sun-like
lustre
,
and
shine
in
the
midst
of
Christs
Glory
.
Omnipotency
alone
that
Subdues
all
things
,
can
raise
and
refine
them
from
their
Dross
unto
such
an
admirable
Brightness
.
The
Angels
will
be
surpris'd
with
wonder
to
see
Millions
of
Stars
spring
out
of
the
Dust.
The
Lord
Jesus
Christ
will
be
admir'd
in
all
them
that
Believe
.
2.
Their
Bodies
shall
be
raised
to
a
Glorious
Immortality
.
In
this
the
General
Resurrection
is
Different
from
that
which
was
Particular
,
as
of
Lazarus
:
by
the
one
Death
was
overcome
and
put
to
flight
,
only
for
some
time
:
for
his
second
life
was
no
more
exempt
from
Death
,
than
his
first
:
But
by
the
other
,
Death
shall
be
swallowed
in
Victory
,
and
lose
its
force
for
ever
.
Then
shall
our
true
Joshua
be
magnified
in
the
sight
of
the
whole
World
,
and
the
Glorious
number
of
Saints
shall
cast
their
Crowns
at
his
Feet
,
and
sing
the
Triumphant
Song
,
Thou
hast
Redeem'd
us
to
God
by
thy
Blood
,
and
rescued
us
by
thy
Power
from
all
our
Enemies
,
and
art
worthy
of
Honour
and
Glory
and
Blessing
for
ever
.
CHAP.
XXII
.
The
extraordinary
working
of
the
Divine
Power
is
a
convincing
proof
of
the
Verity
of
the
Christian
Religion
.
The
internal
Excellencies
of
it
are
clear
marks
of
its
Divinity
,
to
the
purified
Mind
.
The
external
Operations
of
God's
power
were
requisite
to
convince
men
in
their
corrupt
state
,
that
the
Doctrine
the
Gospel
came
from
God
.
The
miraculous
owning
of
Christ
by
the
whole
Divinity
from
Heaven
.
The
Resurrection
of
Christ
the
most
important
Article
of
of
the
Gospel
,
and
the
demonstration
of
all
the
rest
.
How
valuable
the
Testimony
of
the
Apostles
is
concerning
it
.
That
't
was
impossible
they
should
deceive
,
or
be
deceived
.
The
quality
of
the
Witnesses
considered
.
There
cannot
be
the
least
reasonable
suspicion
of
them
.
'T
is
utterly
incredible
that
any
humane
temporal
respects
mov'd
them
to
feign
the
Resurrection
of
Christ
.
The
nature
of
the
Testimony
considered
.
It
was
of
a
matter
of
fact
,
and
verified
to
all
their
Senses
.
The
Uniformity
of
it
secures
us
there
was
no
corruption
in
the
Witnesses
,
and
that
it
was
no
illusion
.
They
seal'd
the
truth
of
it
with
their
Blood
.
The
Miracles
the
Apostles
did
in
the
Name
of
Christ
▪
a
strong
demonstration
that
he
was
rais'd
to
a
glorious
life
.
That
Power
was
continued
in
the
Church
for
a
time
.
The
Conclusion
,
how
reasonable
it
is
to
give
an
entire
Assent
to
the
truth
of
Christianity
.
'T
is
desperate
Infidelity
not
to
believe
it
;
and
the
highest
Madness
to
pretend
to
believe
it
,
and
to
live
in
disobedience
to
it
.
1
FRom
what
hath
been
discours'd
concerning
the
extraordinary
working
of
the
Divine
Power
,
we
have
a
most
convincing
proof
of
the
Verity
of
the
Christian
Religion
.
For
since
God
hath
by
so
many
miraculous
Effects
,
the
infallible
indications
of
His
Favour
to
the
Person
of
Jesus
Christ
,
justified
his
Doctrine
,
no
reasonable
doubt
can
remain
concerning
it
.
Indeed
the
internal
excellencies
of
it
which
are
visible
to
the
purged
Eye
of
the
Soul
,
are
clear
marks
of
its
Divinity
.
The
Mystery
of
our
Redemption
is
made
up
of
various
parts
,
The
Reasonableness
of
Christianity
.
in
the
Union
of
which
such
an
evident
Wisdom
appears
,
that
the
rational
Mind
,
unless
enslaved
by
prejudice
,
must
be
ravisht
into
a
compliance
.
Even
that
which
most
offends
Sense
,
the
Meanness
of
our
Saviours
condition
in
the
world
,
and
the
miseries
to
which
He
was
expos'd
,
do
so
perfectly
correspond
with
his
great
design
to
make
Men
holy
and
heavenly
,
that
it
appears
to
be
the
effect
of
most
wise
Counsel
.
And
such
a
Beauty
of
Holiness
shines
in
the
Moral
part
,
as
clearly
proves
God
to
be
its
Authour
.
It
denounces
war
against
all
Vices
,
and
commands
every
Vertue
.
All
that
is
excellent
in
humane
Institutions
it
delivers
with
infinite
more
authority
and
efficacy
:
And
what
natural
reason
did
not
reach
to
,
it
fully
describes
in
order
to
the
Glory
of
God
and
the
Happiness
of
Man
.
Now
as
God
,
the
Authour
of
Nature
,
hath
by
Tasts
,
and
Smells
,
and
other
sensible
qualities
,
distinguish'd
things
wholsom
from
noxious
,
even
to
the
lowest
living
Creatures
:
So
He
hath
much
more
distinguish'd
objects
that
are
saving
from
deadly
,
that
is
,
the
true
Religion
from
the
false
,
by
undoubted
evidences
to
any
who
will
exercise
their
Spiritual
Senses
,
and
sincerely
desire
to
know
and
obey
it
.
And
that
all
the
wise
and
holy
embraced
it
in
the
face
of
the
greatest
discouragements
,
is
an
unanswerable
Argument
that
't
is
pleasing
to
God
.
For
how
is
it
possible
that
the
Good
God
should
suffer
those
to
fall
into
mortal
Errour
,
who
from
an
ardent
Affection
to
Him
despis'd
whatever
is
amiable
or
terrible
in
the
world
?
How
is
it
possible
He
should
deny
the
Knowledg
of
Himself
to
those
to
whom
He
gave
such
a
pure
Love
to
Himself
?
But
the
humane
Nature
in
its
corrupted
state
is
contrary
both
to
the
Doctrine
of
the
Gospel
,
that
propounds
Supernatural
Verities
hard
to
believe
,
and
to
the
commands
of
it
,
that
enjoin
things
hard
to
do
:
For
this
reason
't
was
necessary
that
God
by
some
external
Operations
,
the
undeniable
effects
of
His
Power
,
should
discover
to
the
World
his
approbation
of
it
.
Now
that
Christ
is
the
Son
of
God
,
and
Redeemer
of
the
World
,
was
miraculously
declared
from
Heaven
by
the
whole
Divinity
,
There
are
Three
that
bear
Record
in
Heaven
,
the
Father
,
and
the
Word
,
and
the
Holy
Ghost
,
and
these
three
are
One.
The
Father
testified
by
a
Voice
as
loud
as
Thunder
at
his
Baptism
,
and
Transfiguration
,
Thou
art
my
beloved
Son
,
in
whom
I
am
well
pleased
.
Why
persecutest
thou
me
?
The
Light
was
so
radiant
,
the
Voice
so
strong
,
That
he
fell
at
his
feet
as
dead
,
till
in
compassion
He
reviv'd
him
,
and
said
,
I
am
He
that
liveth
and
was
dead
,
and
behold
I
am
alive
for
evermore
.
And
the
Holy
Spirit
by
his
miraculous
descent
in
the
shape
of
a
Dove
upon
Him
,
and
in
fiery
Tongues
upon
the
Apostles
,
gave
a
visible
testimony
that
Jesus
Christ
was
sent
from
God
to
save
the
World
.
I
will
particularly
consider
one
Effect
of
the
Divine
Power
,
the
Resurrection
of
Christ
,
this
being
the
most
important
Article
of
the
Gospel
,
and
the
demonstration
of
all
the
rest
.
For
't
is
not
conceivable
that
God
would
by
his
Almighty
Power
have
rais'd
Him
from
the
Grave
to
a
glorious
Life
,
(
and
it
is
impossible
He
should
be
otherwise
)
if
He
had
taken
the
Name
of
the
Son
of
God
in
vain
,
and
arrogated
to
himself
Divine
Honour
,
and
only
pretended
that
he
was
sent
from
Him
.
By
the
Resurrection
He
was
declar'd
to
be
the
Son
of
God
with
Power
.
Pontius
Pilate
.
And
the
Jews
to
this
day
〈◊〉
so
unhappy
as
to
boast
of
their
being
the
causes
of
his
Crucifixion
,
and
call
him
by
a
name
that
is
the
mark
of
his
Punishment
.
But
his
Resurrection
they
peremptorily
deny
.
Now
the
Apostles
being
sent
to
convert
the
World
,
were
to
●ay
this
down
as
the
foundation
of
their
Preaching
,
that
Jesus
Christ
was
rais'd
from
the
dead
,
that
all
might
yield
Faith
and
Obedience
to
Him
.
This
was
then
special
charge
,
as
St.
Peter
declares
,
Wherefore
of
th●se
men
which
have
companied
with
us
,
all
the
time
that
the
Lord
Jesus
went
in
and
out
among
us
,
beginning
from
the
Baptism
of
John
,
unto
the
same
day
that
He
was
taken
up
from
us
,
must
be
one
ordained
to
be
a
witness
of
his
Resurrection
.
They
were
to
testifie
concerning
His
Doctrine
and
Life
,
His
Miracles
and
Sufferings
,
but
principally
His
Resurrection
.
For
this
reason
St.
Paul
,
who
was
extraordinarily
admitted
into
their
Order
,
had
a
miraculous
Sight
of
Christ
from
Heaven
(
Last
of
all
He
was
seen
of
me
)
to
testifie
it
to
the
World
.
Now
for
our
full
conviction
,
1.
The
Witnesses
were
such
of
whom
there
cannot
be
the
least
reasonable
Suspicion
.
Jesus
Christ
,
is
a
strong
Demonstration
that
they
believed
it
to
be
true
,
and
of
infinite
moment
,
most
worthy
of
all
the
dangers
to
which
they
voluntarily
exposed
themselves
.
Never
did
Ambition
or
Avarice
,
the
most
active
Passions
,
cause
men
to
be
more
diligent
,
than
they
were
to
communicate
the
Knowledg
of
our
Saviour
to
all
Nations
.
Now
what
greater
assurance
can
we
possibly
receive
that
they
were
sincere
in
their
Report
.
Secondly
,
The
nature
of
the
Testimony
makes
it
very
credible
.
1.
It
was
of
a
matter
of
Fact
.
If
it
had
been
some
high
Speculation
of
universal
Things
abstracted
from
Matter
,
and
above
the
cognizance
of
the
Senses
,
there
might
be
some
pretence
to
object
,
That
the
Disciples
,
unexercised
in
Sciences
,
were
deceived
by
the
Subtlety
of
ther
Master
:
But
't
is
a
singular
Thing
of
which
the
Senses
are
the
most
faithful
Informers
,
and
competent
Judges
.
2.
It
was
an
ocular
Testimony
,
which
as
it
makes
the
strongest
impression
upon
the
Spectator
,
so
upon
the
belief
of
others
.
Thus
St.
John
,
That
which
we
have
seen
with
our
eyes
,
which
we
have
looked
on
declare
we
unto
you
.
Thirdly
,
The
Uniformity
of
the
testimony
makes
it
valuable
upon
a
double
account
.
First
,
As
it
secures
us
,
there
was
no
corruption
in
the
Witnesses
.
Secondly
,
That
it
was
no
Illusion
.
1.
That
there
was
no
Corruption
in
the
Witnesses
.
The
most
prudent
way
to
discover
the
falsity
of
a
testimony
,
is
to
interrogate
the
Witnesses
severally
,
to
see
if
there
be
any
contradiction
between
them
.
But
if
they
concur
not
only
as
to
the
Substance
,
but
Circumstances
,
their
Deposition
is
very
credible
.
Now
the
Apostles
exactly
agreed
in
their
testimony
,
as
appears
by
the
several
Gospels
,
in
which
,
although
wrote
in
divers
times
and
places
,
yet
there
is
an
admirable
Harmony
not
only
as
to
the
Fact
it self
,
but
the
least
particularities
.
2.
The
Agreement
of
so
many
proves
it
was
no
Illusion
.
If
He
had
only
appear'd
to
some
persons
separately
,
carnal
Reason
,
which
is
ingenious
to
deceive
itself
,
might
object
that
it
was
only
the
effect
of
a
distemper'd
fancy
,
and
no
real
object
of
Sence
.
But
after
He
had
shewn
Himself
to
some
of
the
Disciples
apart
,
and
that
holy
Company
was
met
together
,
uniting
the
several
sparks
,
to
encourage
their
hopes
of
his
Resurrection
,
He
came
to
them
altogether
;
and
for
many
daies
conversed
with
them
.
Now
who
can
believe
that
so
many
should
be
obstructed
with
Melancholy
for
so
long
time
,
so
as
constantly
to
remain
under
the
power
of
a
Delusion
?
Besides
,
He
afterwards
appear'd
to
five
hundred
at
once
:
Now
how
could
such
a
number
of
different
Ages
,
Sexes
,
Temperaments
be
at
the
same
time
struck
with
the
same
Imagination
?
Add
further
,
If
a
strong
Imagination
had
deceiv'd
them
by
Melancholy
,
there
would
have
been
some
discoveries
of
that
Humour
in
their
Actions
.
For
't
is
impossible
that
the
Mind
so
indisposed
,
should
for
a
long
time
act
regularly
.
But
in
the
whole
course
of
their
Lives
not
the
least
extravagancy
appears
.
Their
Zeal
was
temper'd
with
Prudence
,
their
Innocence
was
without
Folly
,
their
Conversation
was
becoming
their
great
Office
.
And
of
this
we
have
unquestionable
Evidence
:
For
otherwise
so
many
Persons
of
excellent
Wisdom
had
never
been
perswaded
by
them
to
embrace
Christianity
;
neither
had
their
Enemies
so
furiously
persecuted
them
:
For
't
is
beyond
belief
that
they
had
so
far
extinguish'd
the
Sentiments
of
Humanity
,
as
to
treat
the
Apostles
as
the
most
guilty
Criminals
,
whom
they
knew
to
be
distracted
,
and
therefore
worthy
of
Compassion
rather
than
Hatred
.
But
if
it
be
objected
,
that
it
might
be
a
Phantasm
,
or
solid
Body
form'd
according
to
the
Likeness
of
Christ
,
that
abus'd
the
Apostles
,
and
after
some
time
withdrew
itself
.
The
vanity
of
the
Objection
is
very
apparent
:
For
such
an
effect
could
not
be
without
the
operation
of
a
Spiritual
Cause
.
Now
the
good
Angels
cannot
be
guilty
of
falshood
,
of
which
they
had
been
in
that
representation
:
for
He
that
appear'd
,
declar'd
himself
to
be
Jesus
that
suffer'd
:
neither
would
the
evil
use
such
an
Artifice
:
The
old
Serpent
was
too
wise
to
promote
the
belief
of
Christ's
Resurrection
,
which
is
the
Foundation
of
Christianity
.
An
Institution
most
holy
,
that
would
destroy
his
Altars
,
discredit
his
Oracles
,
bring
Glory
to
God
,
and
Happiness
to
Man
,
to
both
which
he
is
eternally
opposite
.
By
all
which
it
appears
there
was
no
deceit
in
the
subject
nor
object
.
4.
They
seal'd
it
with
their
Blood
.
This
last
proof
confirms
all
the
other
.
If
a
person
of
clear
fame
assert
a
thing
,
which
he
is
ready
to
maintain
with
the
loss
of
his
Life
,
there
is
no
reason
to
doubt
of
the
truth
of
his
Deposition
.
'T
is
no
wonder
that
Philostratus
,
a
bold
Grecian
,
to
shew
his
Art
,
painted
Apollonius
Tyanaeus
as
a
Demi-god
,
exempted
from
death
,
and
cloathed
with
immortality
.
But
if
he
had
been
drawn
from
his
Study
,
where
he
drest
that
Idol
of
Iniquity
,
to
appear
before
the
Magistrates
,
to
give
an
account
of
the
truth
of
his
Relation
,
he
certainly
would
have
renounc'd
his
pretended
Hero
,
rather
than
have
given
his
Life
for
a
Lie
.
Now
the
Apostles
endur'd
the
most
cruel
Deaths
to
confirm
the
Truth
of
their
Testimony
.
And
what
could
possibly
induce
them
to
it
,
if
they
had
not
been
certain
of
his
Resurrection
?
Could
love
to
their
dead
Master
animate
them
to
suffer
for
the
honour
of
his
Name
?
This
is
inconceiveable
▪
For
He
promis'd
that
He
would
rise
the
third
Day
,
and
ascend
to
Heaven
,
and
make
them
partakers
of
his
Glory
:
So
that
if
He
had
lain
in
the
rot●enness
of
the
Grave
,
What
charm
,
what
stupidity
was
able
to
make
them
preserve
so
high
a
Ven●ration
for
a
Deceiver
?
Nothing
could
remain
in
them
but
the
memory
and
indignation
of
his
Imposture
.
Now
if
it
be
the
dictate
of
natural
Reason
,
that
the
concurrent
Testimony
of
two
or
three
credible
Persons
,
not
weaken'd
by
any
exception
,
is
sufficient
to
decide
any
Cause
of
the
greatest
moment
,
that
respects
Life
,
Honour
and
Estate
,
how
much
more
should
the
attestation
of
the
Apostles
put
this
great
Truth
beyond
all
doubt
,
since
they
parted
with
their
Lives
,
the
most
precious
possession
in
this
World
,
for
it
;
and
which
is
infinitely
more
,
if
Deceivers
,
they
would
certainly
be
deprived
of
Eternal
Life
in
the
next
.
In
short
,
Since
the
Creation
never
was
a
Testimony
so
clear
and
authentick
,
the
Divine
Providence
so
ordering
the
circumstances
,
that
the
Evidence
should
be
above
all
Suspicion
.
Neither
did
it
ever
happen
,
that
any
thing
affirm'd
by
so
many
and
such
worthy
Persons
,
was
ever
suspected
,
much
less
found
,
to
be
false
.
'T
is
the
most
unreasonable
stifness
not
to
yeeld
an
intire
Assent
to
it
.
For
there
would
be
no
secure
Foundation
of
determining
innumerable
weighty
Cases
,
if
we
should
doubt
of
things
reported
by
the
most
credible
circumspect
Persons
,
since
we
can
be
certified
by
our
own
Senses
but
of
a
few
Objects
.
I
shall
only
add
,
That
the
Apostles
did
many
and
great
Miracles
in
the
Name
of
Christ
,
which
was
the
strongest
demonstration
that
He
was
rais'd
to
a
glorious
Life
.
They
were
invested
by
the
Spirit
with
the
habits
of
various
Tongues
.
This
kind
of
Miracle
was
necessary
for
the
universal
Preaching
of
the
Gospel
:
For
how
difficult
and
obstructive
had
it
been
to
their
Work
,
if
they
must
have
return'd
to
their
Infant-state
,
to
learn
the
Signification
of
forrein
Languages
,
to
pronounce
the
words
in
their
original
Sound
,
and
the
Accents
proper
to
their
Countrey
?
Therefore
the
Holy
Spirit
,
according
to
the
promise
of
Christ
,
descended
upon
them
,
and
became
their
Master
,
and
in
a
moment
imprest
on
their
Memories
the
forms
of
discoursing
,
and
on
their
Tongues
the
manner
of
expressing
them
.
Where-ever
the
Doctrine
of
Jesus
was
preach'd
,
God
bare
them
witness
both
with
Signes
and
Wonders
,
and
with
divers
Miracles
and
Gifts
of
the
Holy
Ghost
,
according
to
his
own
will
.
When
St.
Peter
pass'd
through
the
streets
,
fill'd
with
persons
diseased
and
half
dead
,
he
caused
an
universal
resurrection
by
touching
them
with
his
reviving
shadow
.
They
tamed
Serpents
,
and
quencht
the
malignity
of
their
Poison
;
they
commanded
Death
to
leave
its
prey
,
and
Life
to
return
to
its
mansion
that
was
not
habitable
for
it
.
And
that
miraculous
Power
continued
in
their
Successours
so
long
as
was
requisite
for
the
conviction
of
the
World
.
Justin
Martyr
,
Irenaeus
,
Tertullian
,
Origen
,
Cyprian
,
mention
divers
Miracles
perform'd
by
Christians
in
those
times
.
Tertullian
offers
to
the
Emperour
,
to
whom
he
addrest
his
admirable
Apology
,
to
compel
the
Devils
that
possest
Humane
Bodies
to
confess
themselves
to
be
evil
Spirits
,
to
constrain
the
Prince
of
darkness
to
enlighten
his
own
Slaves
.
And
Cyprian
assures
the
Governour
of
Africa
,
that
he
would
force
the
Devils
to
come
out
of
the
Bodies
they
tormented
,
lamenting
their
ejection
.
Now
we
cannot
imagine
they
would
so
far
discredit
their
Doctrine
and
Reputation
,
as
to
pretend
to
such
a
Power
without
they
had
it
.
In
short
,
To
deny
the
Miracles
wrought
by
the
Primitive
Christians
,
were
as
great
rashness
,
as
to
deny
that
Caesar
conquer'd
Pompey
,
or
that
Titus
succeeded
Vespasian
.
For
we
have
the
concurrent
Testimony
of
the
gravest
and
best
Men
,
of
Understanding
and
Conscience
,
who
were
Eye-witnesses
,
and
which
was
not
contradicted
by
those
of
the
same
Age.
Briefly
,
There
are
such
clear
characters
of
the
Divine
Hand
to
render
the
Gospel
authentick
,
that
to
deny
it
to
be
true
,
is
to
make
God
a
liar
.
The
Conclusion
is
this
,
We
see
how
reasonable
it
is
to
give
an
entire
assent
to
the
truth
of
Christianity
.
The
Nature
of
the
Doctrine
that
is
perfecty
Divine
,
declares
its
Original
.
'T
is
confirmed
by
Supernatural
Testimonies
.
The
Doctrine
distinguishes
the
Miracles
from
all
false
wonders
,
the
illusions
of
Satan
,
and
the
Miracles
confirm
the
Doctrine
.
What
doubt
can
there
be
after
the
full
deposition
of
the
Spirit
in
raising
Christ
from
the
Grave
;
in
qualifying
the
Apostles
,
who
were
rude
and
ignorant
,
with
Knowledg
,
Zeal
,
Courage
,
Charity
,
and
all
Graces
requisite
for
their
great
enterprise
,
and
in
converting
the
World
by
their
Ministry
and
Miracles
?
If
we
believe
not
so
clear
a
Revelation
,
our
Infidelity
is
desperate
.
When
our
Saviour
was
upon
the
Earth
,
the
Meanness
and
Poverty
of
his
appearance
lessen'd
their
Crime
,
who
did
not
acknowledg
and
honour
him
in
the
disguise
of
a
Servant
:
Therefore
they
were
capable
of
favour
.
Many
of
his
bloody
Persecutors
were
converted
and
saved
by
the
Preaching
of
the
Apostles
.
But
since
the
Holy
Ghost
hath
convinc'd
the
World
by
so
strong
a
Light
,
of
Sin
,
Righteousness
and
Judgment
;
viz.
That
Jesus
whom
the
Jews
most
unworthily
Crucified
was
the
Son
of
God
,
that
in
dying
He
purchased
the
Pardon
of
Sin
;
since
He
is
risen
and
received
to
Glory
,
That
all
power
in
Heaven
and
Earth
is
given
to
Him
,
the
effect
of
which
is
most
visible
:
For
spiritual
Wickednesses
trembled
at
his
Name
,
were
expelled
from
their
Dominions
,
and
sent
to
their
old
Prison
to
suffer
the
Chains
and
Flames
due
to
them
:
To
refuse
his
Testimony
,
is
a
degree
of
Obstinacy
not
far
distant
from
Malice
of
of
the
Devils
,
and
puts
Men
without
the
reserves
of
pardoning
Mercy
.
And
't
is
not
a
slight
,
superficial
Belief
of
this
great
Truth
that
is
sufficient
,
but
that
which
is
powerful
in
making
us
universally
obedient
to
our
Glorified
Redeemer
,
who
will
distribute
Crowns
to
all
his
faithful
Servants
.
We
cannot
truly
believe
his
Resurrection
,
without
believing
his
Doctrine
,
nor
believe
his
Doctrine
without
unfeigned
Desires
after
the
eternal
Felicity
it
promises
,
nor
desire
that
Felicity
without
a
sincere
compliance
to
his
Commands
in
order
to
the
obtaining
it
.
In
short
,
'T
is
Infidelity
approaching
Madness
,
not
to
believe
the
Truth
of
the
Gospel
,
but
't
is
Madness
of
an
higher
kind
and
more
prodigious
,
to
pretend
to
believe
it
,
and
yet
to
live
in
disobedience
to
its
Precepts
,
in
contempt
of
its
Promises
and
Threatnings
,
as
if
it
were
a
meer
Fable
.
CHAP.
XXII
.
The
Honour
of
God's
Truth
with
respect
to
the
Legal
Threatning
,
was
preserv'd
in
the
Death
of
Christ
.
The
Divine
Truth
with
respect
to
the
Promises
and
Types
of
Christ
under
the
Law
,
was
justified
in
his
Coming
,
and
the
accomplishment
of
our
Redemption
by
him
.
Some
special
Predictions
consider'd
that
respect
the
time
of
his
Coming
.
The
particular
Circumstances
that
respect
the
Messiah
are
verified
in
Jesus
Christ
.
The
Consequents
of
the
Messia's
Coming
,
foretold
by
the
Prophets
,
are
all
come
to
pass
.
The
Types
of
the
Law
are
compleated
in
Christ
.
A
particular
Consideration
of
Manna
,
the
Rock
,
and
the
brazen
Serpent
,
as
they
referr'd
to
him
.
The
Paschal
Lamb
considered
.
A
short
Parallel
between
Melchisedec
and
Christ
.
The
Divinity
of
the
Gospel
proved
,
by
comparing
the
antient
Figures
with
the
present
Truth
,
and
Predictions
with
the
Events
.
The
Happiness
of
Christians
above
the
Jews
in
the
clear
revelation
of
our
Saviour
to
them
.
From
the
accomplishment
of
Prophecies
concerning
the
first
Coming
of
Christ
,
our
Faith
should
be
confirmed
in
the
Promises
of
his
second
.
THe
Original
Law
given
to
Man
in
Paradise
had
a
severe
Penalty
annext
,
that
upon
the
first
breach
of
it
he
should
die
.
The
end
of
the
threatning
was
to
preserve
in
him
a
constant
reverence
of
the
Command
.
After
his
Disobedience
,
the
honour
of
the
Divine
Truth
was
concern'd
as
to
the
inflicting
the
punishment
.
For
although
the
Supreme
Lawgiver
hath
power
over
the
Law
to
relax
the
Punishment
as
to
particular
persons
;
yet
having
declar'd
that
according
to
that
Rule
He
would
proceed
in
judgment
with
Man
,
the
Perfection
of
his
Truth
required
,
that
Sin
should
be
punish'd
in
such
a
manner
,
that
his
Righteousness
and
Holiness
might
eminently
appear
,
and
the
reasonable
Creature
for
ever
fear
to
offend
Him
.
Now
the
God
of
Truth
hath
by
the
Death
of
his
only
Son
so
compleatly
answered
the
Ends
of
the
legal
Threatning
,
that
the
glory
of
that
Attribute
is
broke
forth
like
the
Sun
through
all
the
Clouds
that
seem'd
to
obscure
it
.
Mercy
and
Truth
meet
together
,
Righteousness
and
Peace
kiss
each
other
.
Of
this
I
have
so
largely
treated
before
,
that
I
shall
add
nothing
more
concerning
it
.
There
is
a
Secondary
respect
wherein
the
truth
of
God
is
concern'd
,
as
to
the
accomplishing
our
Redemption
by
Jesus
Christ
,
which
I
will
briefly
explicate
.
God
having
decreed
the
sending
of
his
Son
in
the
quality
of
Mediator
to
purchase
our
Salvation
,
was
pleased
by
several
Promises
to
declare
his
merciful
purpose
,
and
by
various
Types
to
shew
the
design
of
that
glorious
Work
,
before
the
exhibition
of
it
.
This
was
the
effect
of
his
Supreme
Wisdom
and
Goodness
:
First
,
To
comply
with
the
weakness
of
the
Church
,
when
't
was
newly
separated
from
the
World
.
For
as
a
sudden
strong
Light
overpowers
the
Eye
that
hath
been
long
in
the
dark
,
so
that
full
bright
Revelation
of
the
Gospel
had
been
above
the
capacity
of
the
Church
when
't
was
first
freed
from
a
state
of
Ignorance
:
Light
mixt
with
Shadows
was
proportionable
to
their
Sight
.
Therefore
he
was
pleased
by
several
Representations
and
Predictions
to
exercise
the
Faith
,
entertain
the
Hope
,
and
excite
the
Desires
of
his
People
before
the
accomplishment
of
our
Salvation
by
his
Son
:
Secondly
,
To
render
the
belief
of
it
easie
and
certain
afterwards
.
Now
for
the
honour
of
his
Truth
he
was
engaged
to
make
good
his
word
:
For
although
pure
Love
and
Mercy
is
the
Original
of
all
God's
Promises
to
Man
,
yet
his
Truth
and
Fidelity
are
the
reasons
of
his
fulfilling
them
.
Not
that
God
is
under
the
obligation
of
a
Law
,
but
his
own
righteous
Nature
is
the
inviolable
Rule
of
his
actions
.
Accordingly
the
Apostle
laies
it
as
the
foundation
of
our
Hopes
;
That
God
who
cannot
lie
hath
promised
eternal
Life
.
In
Him
there
is
no
variableness
,
nor
shadow
of
turning
.
But
the
Promise
determines
the
Will
of
God
to
perform
it
upon
another
account
:
For
't
is
not
single
Inconstancy
but
Falshood
,
not
to
perform
what
is
promised
,
from
both
which
He
is
infinitely
distant
.
St.
Paul
alledges
this
for
the
reason
why
the
Covenant
of
Grace
is
unchangeable
and
of
everlasting
Efficacy
,
in
that
the
counsel
of
God
was
by
his
Promise
and
Oath
confirmed
,
That
by
two
immutable
things
,
in
which
it
was
impossible
for
God
to
lye
,
we
might
have
strong
consolation
.
For
the
Promise
gives
a
rightful
claim
to
the
Creature
,
and
the
fulfilling
of
it
is
the
justification
of
God's
Fidelity
.
In
this
Sense
't
is
said
,
The
Law
was
given
by
Moses
,
but
Grace
and
Truth
came
by
Jesus
Christ
,
i.
e.
the
Grace
of
the
Gospel
is
the
substantial
and
compleat
accomplishment
of
the
Types
and
Promises
under
the
Law
.
I
will
not
enter
into
the
discussion
of
all
the
Prophecies
concerning
the
Messiah
in
the
Old
Testament
,
to
shew
how
they
are
verified
in
Jesus
Christ
;
But
briefly
consider
some
special
Predictions
that
concern
the
time
of
the
Messiah's
Coming
,
his
Person
and
Offices
.
1.
The
Prophecy
of
dying
Jacob.
The
Scepter
shall
not
depart
from
Judah
,
nor
a
Lawgiver
from
between
his
feet
,
till
Shiloh
come
.
By
the
Scepter
and
Lawgiver
are
meant
divers
Forms
of
Government
:
the
first
being
the
mark
of
Regal
Power
▪
the
other
title
respects
those
whose
Power
succeeded
that
of
their
Kings
,
in
the
person
of
Zerobabel
and
his
Successors
.
Jacob
prophetically
declares
two
things
;
their
establishment
in
Judah
,
and
their
continuance
till
the
coming
of
Shiloh
.
This
Oracle
doth
not
precisely
respect
the
person
of
Judah
,
for
he
never
ascended
the
Throne
,
nor
possest
the
Empire
over
his
Brethren
;
nor
solely
his
Posterity
as
a
Tribe
distinguisht
from
the
rest
,
although
it
had
special
advantages
from
that
time
:
2.
The
Second
famous
Prediction
is
by
an
Angel
to
Daniel
,
That
from
the
going
forth
of
the
Commandment
to
restore
and
to
build
Jerusalem
,
Numerus
iste
praeter
allusionem
ad
70.
annos
captivitatis
,
non
sine
mysterio
intra
se
occultet
&
semitas
,
&
annos
Jubilaeos
praecise
exhauriat
;
70.
enim
Hebdomadae
sunt
totidem
semitae
,
&
denos
continent
Jubilaeos
.
Jam
quia
annus
Sabbatarius
&
Jubilaeus
infallibiles
sunt
characteres
Chronologiae
sacrae
,
ex
iis
certa
potest
peti
ratio
connectendi
70.
Hebdomadas
cum
annis
Mundi
.
Fuit
enim
annus
secundus
Darii
Sabbatarius
&
Jubilaeus
:
Rursus
annus
praecedens
excidium
Hierosolymorum
&
ipse
Sabbatarius
fuit
&
Jubilaeus
postremus
;
inter
quos
velut
terminos
70.
Hebdomadae
decurrunt
.
Vid.
Helvi●
.
Diatrib
.
de
Hebdom
.
Daniel
.
unto
the
Messiah
the
Prince
,
shall
be
seven
weeks
,
and
threescore
and
two
Weeks
the
streets
shall
be
built
again
,
and
the
wall
even
in
troublesome
times
.
And
after
threescore
and
two
weeks
shall
the
Messiah
be
cut
off
,
but
not
for
himself
,
and
the
People
of
the
Prince
that
shall
come
,
shall
destroy
the
City
and
Sanctuary
,
and
the
end
thereof
shall
be
with
a
flood
,
and
to
the
end
of
the
war
desolations
are
determined
.
The
clear
intent
of
the
Angels
Message
is
,
That
within
the
space
of
seventy
Prophetical
Weeks
(
that
is
four
hundred
and
ninety
years
according
to
the
Exposition
of
the
Rabbins
themselves
)
after
the
issuing
forth
the
order
for
the
rebuilding
Jerusalem
,
the
Messiah
should
come
,
and
be
put
to
Death
for
he
sins
of
Men
which
was
exactly
fulfil'd
.
3.
The
time
of
the
manifestation
of
the
Messiah
is
evidently
set
down
in
the
Haggai
2.6
,
7
,
8
,
9.
I
will
shake
all
Nations
,
and
the
desire
of
all
Nations
shall
come
,
and
I
will
fill
this
house
with
Glory
saith
the
Lord
of
hosts
.
The
Silver
is
mine
and
the
Gold
is
mine
,
saith
the
Lord
of
Hosts
.
The
Glory
of
the
latter
shall
be
greater
than
that
of
the
former
,
saith
the
Lord
of
Hosts
,
and
in
this
place
will
I
give
peace
.
The
Prophet
to
encourage
the
Jews
in
building
the
Temple
assur'd
them
that
it
should
have
a
surpassing
Glory
by
the
presence
of
the
Messiah
,
who
is
call'd
the
Desire
of
all
Nations
,
and
being
the
Prince
of
Peace
his
coming
is
described
by
that
blessed
effect
,
and
in
this
place
will
I
give
Peace
,
saith
the
Lord
of
Hosts
.
The
second
Temple
was
much
inferiour
to
Solomons
as
in
Magnificence
and
external
Ornaments
,
so
especially
because
defective
in
those
Excellencies
that
were
peculiar
to
the
first
.
They
were
the
Ark
of
the
Covenant
,
and
the
appearance
of
Glory
between
the
Cherubims
,
the
fire
from
Heaven
to
consume
the
Sacrifices
,
the
Urim
and
Thummim
,
and
the
Holy
Ghost
who
inspir'd
the
Prophets
.
But
when
the
Lord
came
to
his
Temple
,
and
perform'd
many
of
his
Miracles
there
,
this
brought
a
Glory
to
it
infinitely
exceeding
that
of
the
former
.
For
what
comparison
is
there
between
the
shadowy
presence
of
God
between
the
Cherubims
,
and
his
real
presence
in
the
humane
Nature
of
Christ
,
in
whom
the
fulness
of
the
God-head
dwelt
bodily
.
How
much
inferiour
were
the
Priests
and
Prophets
to
him
,
who
came
from
Heaven
,
and
had
the
Spirit
without
measure
,
to
reveal
the
Counsel
of
God
for
the
Salvation
of
the
World
.
2.
The
particular
Circumstances
foretold
concerning
the
Messiah
are
,
all
verified
in
Jesus
Christ
.
It
was
foretold
that
the
Messiah
should
have
a
fore-runner
;
3.
The
consequents
of
his
Coming
are
foretold
.
1.
That
the
Jews
should
reject
him
because
of
the
meanness
of
his
appearance
.
They
neither
understood
the
Greatness
and
Majesty
,
they
saw
him
without
form
and
comeliness
,
and
that
no
Beauty
was
in
him
to
make
him
desireable
,
they
hid
their
Faces
from
him
,
they
despised
and
esteemed
him
not
.
Thus
by
their
obstinate
refusal
of
the
Messiah
,
they
really
and
visibly
fulfil'd
the
Prophecies
concerning
him
.
2.
That
the
Levitical
Ceremonies
and
Sacrifices
should
cease
upon
the
Death
of
the
Messiah
,
raise
another
Prophet
whom
they
must
hear
.
3.
It
was
Prophesied
that
in
the
time
of
the
Messiah
Idols
should
be
ruin'd
,
should
be
a
Light
to
the
Gentiles
,
and
to
him
the
gathering
of
the
People
should
be
.
And
this
is
so
visibly
accomplisht
in
the
conversion
of
the
World
to
Christianity
,
that
not
one
jot
or
title
of
Gods
Word
hath
fail'd
;
so
that
besides
the
Glory
due
to
his
Power
and
Mercy
,
we
are
obliged
to
honour
him
as
the
Fountain
of
Truth
.
I
will
now
make
some
short
reflections
upon
the
Types
of
the
Law
to
show
how
they
are
compleated
in
Christ
.
The
Mosaic
Dispensation
was
so
contriv'd
as
to
bear
a
resemblance
of
the
Messiah
in
all
its
parts
.
The
Law
had
a
shadow
of
good
things
to
come
:
Christ
was
the
end
of
the
Law
:
The
main
design
of
the
Epistle
to
the
Hebrews
is
to
shew
,
that
in
the
antient
Tabernacle
there
were
models
of
the
Heavenly
things
reveal'd
in
the
Gospel
.
The
great
number
of
Types
declares
the
variety
of
the
Divine
Wisdom
,
and
the
admirable
fulness
of
Christ
in
whom
they
are
verified
.
Three
sorts
were
instituted
.
1.
Some
were
things
without
Life
,
whose
qualities
and
effects
shadowed
forth
his
Vertues
and
Benefits
.
2.
Things
endued
with
Life
and
Sence
.
3.
Reasonable
Persons
that
either
in
their
offices
,
actions
,
or
the
memorable
accidents
that
befel
them
,
represented
the
Messiah
.
Of
the
first
sort
I
will
briefly
consider
the
Manna
that
miraculously
fell
from
Heaven
,
the
Rock
that
by
its
stream
refresht
the
Israelites
in
their
Journey
to
Canaan
,
and
the
Brasen
Serpent
:
premising
two
things
.
1.
That
in
comparing
them
with
the
Truth
we
are
to
observe
the
design
of
God
,
and
not
to
seek
for
Mysteries
in
every
thing
.
As
in
Pictures
some
strokes
of
the
Pencil
are
only
for
ornament
,
others
for
signification
.
Besides
,
when
Superlative
things
are
spoken
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
Jesus
Christ
.
1.
Manna
was
an
eminent
Type
of
him
.
Accordingly
the
Apostle
declares
of
the
Israelites
,
they
did
all
eat
the
same
Spiritual
meat
,
not
in
respect
of
its
Material
but
Symbolical
Nature
.
The
express
Analogy
between
Manna
and
Christ
,
is
visible
in
respect
of
its
marvelous
production
.
The
Mosaical
Manna
was
not
the
fruit
of
the
Earth
procur'd
by
humane
industry
,
but
form'd
by
the
Divine
Power
,
and
rain'd
down
upon
them
:
therefore
't
is
called
the
Corn
of
Heaven
.
This
typified
the
celestial
original
of
our
Redeemer
.
He
is
the
true
bread
from
Heaven
,
given
by
the
Father
.
the
gift
of
God
eminently
,
being
the
richest
and
freest
,
without
any
merit
or
indeavour
of
Men
to
procure
it
.
And
we
may
observe
the
truth
infinitely
exceeded
the
Type
;
for
Manna
descended
only
from
the
Clouds
,
therefore
our
Saviour
tells
the
Jews
,
Moses
gave
ye
not
that
bread
from
Heaven
.
But
he
really
came
from
Heaven
,
where
the
great
and
Glorious
Presence
of
God
is
manifested
,
and
appear'd
under
a
visible
form
in
the
World
.
Manna
was
only
stil'd
the
Bread
of
Angels
,
to
signify
its
excellency
above
common
food
,
but
the
bread
of
God
is
he
which
cometh
down
from
Heaven
.
2.
Manna
was
dispenst
to
all
the
Israelites
equally
▪
not
as
the
delicious
fruits
of
the
Earth
that
are
the
portion
of
a
few
,
but
as
the
light
and
influences
of
the
Heavens
that
are
common
to
all
:
and
herein
't
was
a
representation
of
Christ
who
is
offer'd
to
all
without
distinction
of
Nations
,
to
the
Jews
and
Gentiles
,
to
the
Graecians
and
Barbarians
;
and
without
the
distinction
of
quality
,
to
the
Honourable
and
Mean
,
the
Rich
and
the
Poor
,
the
Learned
and
Ignorant
.
And
here
we
may
observe
the
excellency
of
the
Spiritual
Manna
above
the
Mosaical
:
for
that
●ed
but
one
nation
,
but
the
bread
of
God
gives
life
to
the
World
;
his
infinite
merit
is
sufficient
for
the
Salvation
of
all
.
3.
Manna
was
a
delicious
food
:
the
Taste
of
it
is
described
to
be
like
wafers
mixt
with
honey
that
have
a
pure
chast
sweetness
:
this
typified
the
Love
of
Christ
shed
abroad
in
the
hearts
of
Believers
.
Such
an
exalted
ravishing
pleasure
proceeds
from
it
,
that
the
Psalmist
breaks
forth
in
an
extasy
,
Taste
and
see
how
Good
the
Lord
is
.
4.
Manna
was
their
only
support
in
the
Wilderness
;
Jews
,
your
Fathers
eat
Manna
in
the
Wilderness
,
and
are
dead
.
But
Jesus
Christ
is
the
living
bread
that
came
down
from
Heaven
,
and
hath
a
Supernatural
Vertue
,
If
any
man
eat
of
this
Bread
,
he
shall
live
for
ever
.
Death
is
so
far
from
extinguishing
,
that
it
advances
the
Spiritual
Life
to
its
perfection
.
2.
The
Apostle
testifies
that
the
Israelites
drank
of
that
Spiritual
Rock
that
followed
them
,
and
that
Rock
was
Christ
.
That
the
Miracle
was
mysterious
is
evident
from
the
circumstances
related
of
it
.
The
Lord
said
to
Moses
,
I
will
stand
before
thee
there
upon
the
Rock
in
Horeb
,
and
thou
shalt
smite
the
Rock
,
and
there
shall
come
water
out
of
it
,
that
the
People
may
drink
.
If
there
had
been
no
other
design
but
the
relieving
their
necessity
,
that
might
have
been
supplied
by
rain
from
Heaven
;
or
if
only
to
give
a
visible
effect
of
the
Divine
Power
,
that
had
been
discovered
in
causing
new
Springs
to
rise
from
the
Earth
,
or
the
Command
of
God
had
been
sufficient
to
strike
the
Rock
;
But
he
went
to
it
to
signifie
the
respect
it
had
to
himself
.
He
was
the
Son
of
God
that
spake
to
Moses
,
and
conducted
the
People
:
For
this
reason
He
is
stiled
the
Angel
of
Gods
presence
,
not
with
respect
to
his
Nature
,
but
Offices
.
I
will
briefly
observe
the
parallel
between
the
Rock
and
Christ
.
1.
A
Rock
is
the
ordinary
Title
of
God
in
Scripture
,
to
represent
his
unchangeable
Nature
,
and
infinite
Power
,
whereby
He
upholds
the
World
.
And
in
a
special
manner
it
resembles
the
Messiah
.
The
Stone
which
the
builders
refused
,
that
was
made
the
head
of
the
corner
.
He
is
the
Rock
upon
which
the
Church
is
built
,
and
secur'd
against
the
violence
of
Hell
.
Now
Israel
was
not
supplied
from
the
Clouds
or
the
Valleys
,
but
the
Rock
;
to
shew
that
the
mystical
Rock
,
the
Son
of
God
,
can
only
refresh
the
Spiritual
Israel
with
living
Water
.
2.
The
quality
of
the
Rock
hath
a
proper
Signification
:
For
although
it
had
in
its
Veins
a
rich
abundance
of
Waters
,
yet
to
appearance
nothing
was
more
dry
and
hard
.
In
this
it
was
a
Figure
of
the
Spiritual
Rock
:
The
effects
have
discovered
in
him
unfathomable
depths
of
Righteousness
,
Grace
and
Salvation
;
yet
at
the
first
view
we
had
no
hopes
.
For
if
we
consider
Him
as
God
,
He
is
infinitely
Holy
and
Just
,
encompast
with
everlasting
flames
against
Sin
,
and
how
can
we
expect
any
cooling
streams
from
Him
?
If
we
consider
him
as
Man
,
he
is
resembled
to
a
root
out
of
a
dry
ground
;
the
Justice
of
the
Divine
and
the
infirmity
of
the
Humane
Nature
did
not
promise
any
comfort
to
us
.
3.
The
Rock
was
struck
with
the
Rod
of
Moses
a
Type
of
the
Law
,
before
it
sent
forth
its
streams
:
thus
our
Spiritual
Rock
was
wounded
for
our
Transgressions
,
bruised
for
our
Iniquities
,
&
then
opened
all
his
treasures
to
us
.
Being
consecrated
by
Sufferings
,
he
is
the
Author
of
Eternal
Salvation
.
In
this
respect
the
Gospel
propounds
him
for
the
object
of
saving
Faith
.
I
determined
to
know
nothing
among
you
but
Jesus
Christ
and
him
Crucified
.
The
Sacraments
,
the
Seals
of
the
New
Covenant
,
have
a
special
reference
to
his
Death
the
Foundation
of
it
.
4.
The
Miraculous
Waters
followed
the
Israelites
in
their
Journey
,
without
which
they
had
perisht
in
the
Wilderness
.
This
represents
that
Indeficiency
of
the
Grace
of
Christ
.
A
Soveraign
stream
flows
from
him
to
satisfy
all
Believers
.
He
tells
us
,
Whosoever
drinketh
of
the
Water
that
I
shall
give
him
,
shall
never
thirst
;
but
the
Water
that
I
shall
give
him
,
shall
be
in
him
a
Well
of
Water
springing
up
unto
Everlasting
Life
.
3.
The
Brasen
Serpent
sensibly
exprest
the
manner
of
his
Death
and
the
benefits
derived
from
it
.
Therefore
Jesus
being
the
Minister
of
the
Circumcision
chose
this
Figure
for
the
Instruction
of
the
Jews
.
As
Moses
lifted
up
the
Serpent
in
the
Wilderness
,
even
so
must
the
Son
of
Man
be
lifted
up
:
that
whosoever
beleeves
in
him
should
not
perish
,
but
have
Eternal
Life
.
of
sinful
flesh
.
The
looking
towards
the
Brasen
Serpent
is
a
fit
resemblance
of
Believing
in
Christ
Crucified
for
Salvation
.
The
Sight
of
the
eye
was
the
only
means
to
derive
vertue
from
it
,
and
the
Faith
of
the
heart
is
the
means
by
which
the
Sovereign
efficacy
of
our
Redeemer
is
conveyed
.
This
is
the
will
of
him
that
sent
me
,
saith
our
Saviour
,
that
every
one
which
seeth
the
Son
and
believeth
on
him
,
may
have
Eternal
Life
.
As
in
the
camp
of
Israel
,
whoever
lookt
towards
the
Brasen
Serpent
,
whatever
his
wounds
were
or
the
weakness
of
his
sight
,
had
a
present
remedy
:
so
how
numerous
and
grievous
soever
our
Sins
be
,
how
infirm
our
Faith
,
yet
if
we
sincerely
regard
the
Son
of
God
suffering
,
he
will
preserve
us
from
Death
.
For
this
end
he
is
presented
in
the
Gospel
as
crucified
before
the
eyes
of
all
Persons
.
2.
Things
endued
with
Life
and
Sense
prefigur'd
the
Messiah
.
[
I
]
Shall
particularly
consider
the
Paschal
Lamb
,
an
illustrious
Type
of
him
.
Christ
our
Passover
was
sacrificed
for
us
.
The
whole
scene
,
as
it
is
laid
down
in
the
12th
of
Exodus
,
shows
an
admirable
agreement
tween
them
.
1.
A
Lamb
in
respect
of
its
natural
innocency
and
meekness
,
that
suffers
without
resistance
,
waas
fit
emblem
of
our
Saviour
,
whose
voice
was
not
heard
in
the
street
,
who
did
not
break
the
Bruised
Reed
,
nor
quench
the
smoking
Flax.
He
was
oppressed
and
he
was
afflicted
,
yet
he
open'd
not
his
Mouth
.
He
is
brought
as
a
Lamb
to
the
slaughter
,
and
as
a
sheep
before
the
shearers
is
dumb
,
so
he
openeth
not
his
Mouth
.
2.
The
Lamb
was
to
be
without
Spot
,
to
signify
his
absolute
perfection
.
We
are
Redeemed
with
the
precious
Blood
of
Christ
,
as
of
a
Lamb
without
blemish
,
and
without
Spot
.
3.
The
Lamb
was
to
be
separated
from
the
Flock
four
days
:
the
Lord
Jesus
was
separated
from
Men
,
and
consecrated
to
be
the
Sacrifice
for
the
World
,
after
three
or
four
years
spent
in
his
Ministerial
office
,
preparing
himself
for
that
great
Work
.
4.
The
Paschal
Lamb
was
sacrificed
and
substituted
in
the
place
of
the
first-Born
.
The
Levitical
Priesthood
not
being
instituted
at
their
going
forth
from
Egypt
,
every
Master
of
a
Family
had
a
right
to
exercise
it
in
his
own
House
.
Our
Redeemer
suffer'd
in
our
stead
,
to
propitiate
Gods
Justice
towards
us
.
5.
The
Blood
was
to
be
sprinkled
upon
the
Posts
of
the
door
,
that
Death
might
not
enter
into
their
Houses
.
That
sacred
Ceremony
was
typical
:
for
the
sign
it self
had
no
resemblance
of
sparing
,
and
certainly
the
Angel
could
distinguish
between
the
Israelites
and
the
Egyptians
without
the
bloody
mark
of
Gods
Favour
:
but
it
had
a
final
respect
to
Christ
.
We
are
secur'd
from
destruction
by
the
blood
of
sprinkling
.
They
were
to
eat
the
whole
Flesh
of
the
Lamb
,
to
signify
our
intire
taking
of
Christ
upon
the
terms
of
the
Gospel
to
be
our
Prince
and
Saviour
.
6.
The
effects
attributed
to
the
Paschal
Lamb
,
viz.
Redemption
from
Death
and
Bondage
,
clearly
represent
the
Glorious
Benefits
we
enjoy
by
Jesus
Christ
.
The
destroying
Angel
past
over
their
houses
,
and
caus'd
the
Egiptians
to
restore
them
to
full
liberty
.
That
which
all
the
dreadful
signs
wrought
by
Moses
could
not
do
,
was
effected
by
the
Passover
;
that
overcame
the
stubbornness
of
Pharaoh
,
and
inspir'd
the
Israelites
with
courage
to
undertake
their
journey
to
the
promised
Land
.
Thus
we
pass
from
Death
to
Life
,
and
from
bondage
to
the
Glorious
liberty
of
the
Sons
of
God
,
by
vertue
of
Christs
Blood
.
3.
Reasonable
Persons
represented
our
Saviour
either
in
their
Offices
,
actions
,
or
the
memorable
accidents
that
befel
them
.
Joseph
the
beloved
of
his
Father
,
sent
by
him
to
visit
his
Brethren
,
by
them
unworthily
sold
to
strangers
,
and
thereby
rais'd
to
be
their
Lord
and
Saviour
,
was
a
lively
type
of
him
.
Jonach
three
dayes
and
nights
in
the
Whales
belly
,
and
miraculously
restor'd
,
was
a
type
of
his
lying
in
the
Grave
and
Resurrection
.
Moses
in
his
Prophetical
,
David
in
his
Kingly
Office
,
praefigur'd
him
.
The
Priestly
Office
being
the
Foundation
of
the
other
two
,
and
that
upon
which
our
Salvation
principally
depends
,
was
illustrated
by
two
Glorious
types
.
Melchisedec
and
Aaron
.
The
one
the
high
Priest
in
ordinary
,
the
other
the
Priest
of
God
by
extraordinary
designation
.
I
will
briefly
touch
upon
the
resemblance
between
him
and
Christ
.
Although
Sacrifices
were
offer'd
from
the
Beginning
;
yet
he
is
the
first
to
whom
that
Title
is
given
,
as
called
to
that
office
in
a
special
manner
.
The
Divinity
of
Christs
Person
,
the
Eternity
of
his
Office
,
and
the
Infinite
Value
of
his
Oblation
were
shadowed
forth
by
him
.
Melchisedec
is
introduc'd
into
the
Sacred
story
as
one
descending
from
Heaven
and
ascending
thither
,
without
any
account
of
his
Birth
or
Death
.
The
silence
of
the
Scripture
is
Mysterious
:
for
the
Spirit
conducted
Holy
Men
in
their
Writings
.
The
Levitical
Priests
descended
by
Natural
Generation
from
their
predecessours
,
and
had
successours
in
their
Office
,
which
was
annext
to
the
race
of
Levi.
But
Melchisedec
is
represented
without
Father
and
Mother
,
without
Beginning
and
End
of
Days
,
whose
Priesthood
was
permanent
in
himself
.
For
things
and
Persons
have
a
double
being
,
real
in
themselves
,
and
notional
as
they
exist
in
the
mind
;
so
that
no
mention
being
made
of
his
coming
into
the
World
or
leaving
it
,
the
silence
of
the
Scripture
is
equivalent
to
his
continual
duration
.
Now
in
this
was
an
adumbration
of
Christ
who
was
the
Eternal
Son
of
God
,
and
really
came
from
Heaven
to
execute
his
office
,
and
ascended
thither
.
And
although
his
oblation
was
finisht
on
the
Earth
,
and
his
intercession
shall
cease
in
Heaven
;
yet
the
effects
of
it
shall
be
Eternal
in
his
People
,
and
the
Glory
of
it
in
himself
.
The
Apostle
observes
an
other
resemblance
between
the
Supreme
Quality
of
Melchisedec
King
of
Salem
and
Jesus
Christ
:
He
was
King
of
Righteousness
and
Peace
,
He
Govern'd
his
Subjects
in
Righteousness
,
and
never
stain'd
those
hands
with
humane
Blood
that
were
employed
in
the
Sacred
office
of
the
Priesthood
.
And
by
those
Glorious
Titles
are
signified
the
benefits
our
Saviour
conveys
to
his
People
.
He
is
the
true
King
of
Righteousness
:
By
which
is
not
intended
the
Righteousness
that
justifies
before
God
,
in
which
respect
he
is
call'd
the
Lord
our
Righteousness
,
and
is
said
,
to
have
brought
in
Eternal
Righteousness
,
for
that
respects
his
Priestly
office
:
in
that
quality
he
acquir'd
it
.
But
that
Title
signifies
his
giving
most
Righteous
Laws
for
the
Government
of
the
Church
,
and
his
dispensing
Righteous
Rewards
and
Punishments
,
Eternal
Life
and
Death
,
by
which
he
preserves
the
Majesty
of
his
Laws
,
and
secures
the
obedience
of
his
Subjects
.
And
he
is
King
of
Peace
,
by
which
we
are
not
to
understand
his
temper
and
disposition
,
nor
our
peace
with
God
,
for
reconciliation
is
grounded
on
his
Sacrifice
;
nor
peace
with
Conscience
the
effect
of
the
other
,
but
that
which
depends
on
his
Royalty
.
As
the
King
of
Peace
he
keeps
his
Subjects
in
a
calm
and
quiet
Obedience
;
all
their
Thoughts
and
Passions
are
regulated
by
his
Will
.
The
Laws
of
secular
Kings
are
only
exposed
to
the
eyes
,
or
proclaimed
to
the
ears
of
their
Subjects
,
but
His
are
engraven
in
their
hearts
.
By
the
inward
and
Almighty
efficacy
of
his
Spirit
he
inclines
them
to
their
Universal
Duty
;
and
will
bring
them
to
Eternal
Peace
in
his
Glorious
Kingdom
.
These
are
the
words
which
I
spake
unto
you
,
that
all
things
must
be
fulfilled
which
were
written
in
the
Law
of
Moses
,
and
in
the
Prophets
,
and
in
the
Psalms
concerning
me
.
And
St.
Paul
fram'd
a
powerful
Demonstration
from
the
Scriptures
to
prove
that
Jesus
was
the
Christ
.
In
his
Writings
he
deciphers
the
riddles
of
the
Law
,
and
removes
the
Veil
,
to
discover
the
Face
of
Christ
engraven
by
the
Divine
Artificer
.
Briefly
,
by
shewing
the
consent
between
the
two
Testaments
,
he
illuminates
the
Old
by
the
New
,
and
confirms
the
New
by
the
Old
.
Now
what
Religion
is
there
in
the
World
whose
Mysteries
were
foretold
by
the
Oracles
of
God
,
and
figured
by
his
Institutions
above
two
thousand
Years
before
't
was
exhibited
?
Whose
Doctrine
perfectly
accords
with
the
most
antient
,
venerable
and
Divine
Writings
?
Can
that
Religion
be
any
other
than
Divine
,
which
God
did
so
expresly
predict
,
and
pourtray
in
such
various
manner
,
for
the
receiving
whereof
He
made
such
early
Preparations
in
the
World
?
Certainly
without
offering
the
greatest
violence
to
our
rational
Faculties
,
none
can
disbelieve
it
.
He
degrades
himself
from
the
dignity
of
being
a
Man
,
that
refuses
to
be
a
Christian.
2.
From
hence
we
may
understand
the
incomparable
Happiness
of
Christians
,
not
only
above
the
Heathens
,
who
by
Divine
Desertion
were
wholly
Strangers
to
the
Covenants
of
Mercy
,
but
above
God's
peculiar
People
.
The
Messiah
was
the
expectation
and
desire
of
Heaven
and
Earth
.
Before
his
coming
the
Saints
had
some
glimmerings
of
Light
,
which
made
them
inwardly
languish
after
the
blessed
Manifestation
of
it
:
But
that
was
reserved
for
Believers
in
the
last
Ages
of
the
World
.
That
antient
Promise
(
the
Morning
Blush
of
the
Gospel-Day
)
That
the
Seed
of
the
Woman
should
break
the
head
of
the
Serpent
,
and
the
Serpent
bruise
his
heel
,
signified
the
bloody
Victory
the
Messiah
should
obtain
over
Satan
,
but
how
little
of
it
was
understood
?
One
may
as
well
from
the
sight
of
the
Root
foretel
the
dimensions
of
a
Tree
,
the
colour
,
figure
,
and
taste
of
its
Fruits
,
as
from
that
Prediction
have
discover'd
all
the
parts
of
our
Mediator's
Office
,
and
the
excellent
benefits
resulting
from
it
.
The
Incarnation
,
Crucifixion
,
Resurrection
,
and
Ascension
of
Christ
are
in
the
Types
and
Prophecies
of
the
Old
Testament
,
as
Corporeal
beings
are
in
the
darkness
of
the
Night
;
they
have
a
real
existence
,
but
no
Eye
is
so
clear
as
to
enlighten
the
obscurity
.
The
most
sharp-sighted
Seer
might
say
,
I
shall
see
him
,
but
not
now
.
The
Ministry
of
the
Law
is
compar'd
to
the
Light
of
a
Candle
;
Messiah
,
two
thousand
years
before
his
Coming
,
put
Abraham
in
an
extasie
of
Joy
,
how
should
the
full
Revelation
of
Him
affect
us
?
Many
holy
Prophets
and
Kings
desired
to
see
the
things
that
we
see
.
They
embraced
the
Promises
,
we
have
the
blessed
effects
;
They
had
the
Shadows
,
we
have
the
Light
.
They
only
saw
the
veiled
face
of
Moses
,
We
all
with
open
face
as
in
a
glass
see
the
Glory
of
the
Lord
?
Now
what
is
our
Duty
becoming
this
Priviledg
,
But
to
be
transform'd
into
the
same
Image
from
Glory
to
Glory
,
as
by
the
Spirit
of
the
Lord
?
The
Life
of
every
Christian
should
be
a
shining
Representation
of
the
Graces
and
Vertues
of
Christ
that
are
so
visible
in
the
Gospel
.
Their
Holiness
and
Heavenliness
,
their
Hopes
and
Joy
should
as
much
exceed
the
Graces
and
Comforts
of
Believers
under
the
Legal
Dispensation
,
as
their
Knowledg
is
incomparably
more
clear
and
perfect
.
To
conclude
;
From
the
accomplishment
of
the
ancient
Prophecies
in
the
first
Coming
of
the
Messiah
,
we
may
confirm
our
Faith
in
those
glorious
Promises
that
are
to
be
fulfill'd
at
his
second
.
For
't
is
the
same
Divine
Goodness
,
the
same
Fidelity
,
the
same
Power
still
,
upon
which
we
are
to
build
our
Hopes
.
And
the
Consideration
,
that
the
Perfection
of
our
Happiness
is
reserved
till
that
time
,
should
enflame
our
desires
after
it
.
'T
was
the
character
of
Believers
of
the
Old
Testament
,
They
waited
for
the
consolation
of
Israel
:
'T
is
the
description
of
the
Saints
in
the
New
,
they
love
the
Appearance
of
Christ
.
If
they
long'd
for
his
Coming
in
the
Flesh
,
though
it
was
attended
with
all
the
circumstances
of
Meanness
and
Dishonour
,
the
effects
of
our
Sins
;
with
what
ardent
and
impatient
Desires
should
we
hasten
His
Coming
in
Glory
,
when
He
shall
appear
the
Second
time
to
them
that
look
for
him
,
without
Sin
,
unto
Salvation
?
Then
He
will
put
an
end
to
all
the
disorders
of
the
World
,
and
begin
the
glorious
State
,
wherein
Holiness
and
Righteousness
shall
be
crown'd
,
and
reign
for
ever
.
The
Christian
Church
joyns
in
that
ardent
Address
to
our
Saviour
;
Oh
,
that
thou
wouldst
rent
the
Heavens
and
wouldst
come
down
,
that
the
mountains
might
flow
down
at
thy
Presence
.
As
when
the
melting
fire
burneth
,
the
Fire
causeth
the
waters
to
boile
:
to
make
thy
Name
known
to
thine
adversaries
,
that
the
Nations
may
tremble
at
thy
Presence
.
Although
the
Beauty
and
Frame
of
this
visible
World
shall
be
destroyed
,
yet
that
dreadful
Day
shall
be
joyful
to
the
Saints
:
For
then
all
the
Preparations
of
Infinite
Wisdom
and
Goodness
;
The
things
that
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
have
entered
into
the
heart
of
man
,
shall
be
the
everlasting
portion
of
those
who
love
God
.
Come
Lord
Jesus
.
FINIS
.
ERRATA
.
PAge
48.
l.
23.
r.
desipiendum
.
P.
85.
l.
26.
r.
Causality
.
P.
111.
l.
1.
f.
and.
r.
ar●
P.
251.
l.
23.
f.
their
.
r.
the.
P.
249.
l.
7.
r.
revenge
.
P.
264.
after
person
dele
h●
.
P.
317.
l.
31.
f.
lust
.
r.
taste
.
P.
374.
l.
2.
after
proceeds
dele
and.
P.
356.
after
necessity
,
dele
of
it
.
P.
453.
l.
31.
f.
from
.
r.
of
.
Other
smaller
faults
are
left
to
the
Candor
of
the
Reader
to
mend
.
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