~**f 
 
 
I 
 
 
 PRINCETON, N. J. 
 
 Collection of Puritan Literature. 
 
 Division 
 
 Section 
 
 Number 
 
 5CC 
 
 \ ~* 
 
 .,, 
 
k 
 
Speculum Thealogia in Cbrijlo : 
 '^ fanstmri or, trty 
 
 A V I E W 
 
 OF SOME 
 
 Divine Truths, 
 
 f Which are either 
 
 Pra&ically Exemplified 
 
 JESUS CHRIST, 
 
 Set forth in the 
 
 GOSPEL: 
 
 Or may be reafonably deduced from thence. 
 
 By EDWARD POLE ILL of Bmwafi 
 in Sujfex, Efq} . 
 
 LONDON: 
 
 Printed by A. M. and R. R. for Tho. Cockcri//, at 
 
 the Three Legs in the Poidtrey, over-againft the 
 
 Stocks-Market. M DC LXXVIII. 
 
 O «/ 
 
Digitized by the Internet Archive 
 in 2013 
 
 http://archive.org/details/thegiOOpolh 
 
- -j TO THE 
 
 CHRISTIAN READER. 
 
 T was anciently obferved by St Anjliit, 
 touching the Prophets under the Old 
 Tejlament, Non tantum lingua illorum 
 hominnm , verum etiam vita fait Vro- 
 phetica : They did not only prophefie, or 
 reveal the mind of God by words ; but by- 
 things done by or upon them. Ifaiab 
 muft walk naked and barefoot , to (hew 
 the fhame of the Egyptian captivity. Jere- 
 my muft go down to the Potccrs Houfe, 
 and there fee the Veflel marred, to give 
 the Jens a pregnant demonftration , that 
 Cod could unmake and deftroy them. E- 
 %ekiel was to remove and bring forth his 
 ftufF, to give them a lively representation 
 of their captivity. Above all, this was e- 
 minently lcen in our great ProptuT Jefus 
 Chrift ; He did not only reveal the Gofpel, 
 but he himfelf is the lubfiance and mar- 
 
 * row 
 
To the Chrijiian Reader. 
 
 row of it. He is the very mirror of Di- 
 vine Truths and Perfe&ions. His ftile is the 
 Image of the invifible God, the K *' u * efs 
 of the Fathers Glory. As an eter. jn, 
 he is fiich in himfelf ; As incarnate, he is 
 fuch to us. The Meffiah ( fay the Rab- 
 bins ) is fades Dei, the face of God. The 
 Glory of God ( faith theApoftle) k in the 
 face of Jefus Chriji. The Divine perfe£Hons 
 appear in him, as beauty doth in the face. 
 The invifible one may here be feen ; the 
 inacceflible Majefly may be approached 
 unto. Infinity, to accommodate it felf to 
 our Model, appears nube carnk, in a Cloud 
 of flefli, that his glory might not fwallow 
 us up. In our Emanuel we have a body 
 of Theology, an excellent Summary of 
 Divine Truths , in a very lively manner 
 fet forth to us. The Atheift, who owns 
 not a God in Heaven, might here, if he 
 had eyes of Faith , fee God in the flefli. 
 The Wifdcm of God doth here appear, 
 not in the orders and harmonies of nature; 
 but in a plot much greater, and more ad- 
 mirable: God and Man, infinite and finite, 
 Eternal and Temporal are met in conjun&i- 
 
 on. 
 
To the Chriflian Reader. 
 
 on, that the human, finite, temporal na- 
 ture in Chrift, might be the Theater for 
 the Div* r ? , Infinite, Eternal nature to 
 (hew \ts t .rfe&ions in. The Truth of God 
 manifefts it felf illuftrioufly , in that no 
 difficulty could hinder the early promife 
 of the Meffiah made immediately after the 
 fall of man ; neither could any time bury 
 it in oblivion. He would be true in that 
 which was the hardeft thing for him to do, 
 in parting with his only begotten out of his 
 bofom for us. After many ages the Pro- 
 mife muft bud and bloilbm, and bring forth 
 the Meffiah. We fee here, That God is 
 the holy one, his hatred of fin is writ in 
 Red Chara&ers, in the blood and wounds 
 of our dear Lord. His love to holinefs was 
 fuch, that he would fend his own Son in 
 the flefli, to recover holinefs into the heart 
 of man again. We have here Providence 
 accurately watching over our Saviour ail- 
 along ; firft over his Genealogy, then over 
 his birth , life , death , refurre&ion : And 
 laftly over the iflue of all ; a Church raifed 
 up to fing Hofannah's to him for ever. O/w- 
 nia plena Sacramentorum^ faith an Ancient ; 
 
 Every 
 
To the Chrijiian Reader. 
 
 Every thing in Chrift reads as a Le&ure of 
 Divinity, He being the fecond Adam, who 
 brought in righteoufnefs and life unto men; 
 we are fure that there was a firft, who 
 brought in fin and death to them. From 
 his conception, being an extraordinary one, 
 we may plainly gather what the Two ftates 
 of Nature and Grace are } By the common 
 generation we are flefli of fle(h, unclean 
 creatures. By the power of the regenerating 
 fpirit overfhadowing our hearts , we be- 
 come fpirit of fpirit , holy new-creatures. 
 In his life and preaching we have miracles 
 triumphing over nature and all the order 
 of it ; Myfteries exceeding Reafon, and 
 all its Acumen y and a Samplar of humility, 
 Meeknefs , Mercy , Righteoufnefs , Holi- 
 nefs, Obedience, fuch as the Sun never 
 faw. In his death we have, what the proud 
 Socinian thinks impoffible, Infinite Mercy, 
 and Infinite Juftice killing and embracing; 
 each other. Mercy was feen, that God 
 (hould give his only, his dearly beloved 
 Son for us. juflice was feen, that God 
 {hould exaft of him, (landing in our (lead,- 
 as much as would counterpoize the lm and 
 
 fuf- 
 
To the Chrijiian Reader. 
 
 fering of a World, in his glorious fatisfa- 
 £Hon. We fee what that isj which jufti- 
 fies finners, and makes them ftand before 
 the Holy God. In his excellent example, 
 we fee how juftified ones, which are my- 
 ftical parts and pieces of him., ought to 
 walk and tread in his fteps. Thefe things 
 are the fubjeft matter of the enfuing Dif- 
 courfe ; may all, who are called Chriftians, 
 ftudy Jefus Chrift. The little k'. y 2-, the 
 Reafon of Man, is much cried up in this 
 Age ; may we much more adore the Infinite 
 Word and Wifdom of God. The temper 
 of St. Bernard may be recommended to all, 
 Si fcribas, non japit mi hi, niji legero ibi Je- 
 fum } ft difputes ant confer 'as, non fapit mihi, 
 niji fonuerit ibi Jefus : The devout Father 
 could not relifli any thing but Jefus Chrift -, 
 may our hearts ever burn and be inflamed 
 with love to him, in whom are hid all the 
 treafures of wifdom and knowledg ; may 
 we defire none but Chrift : Non alind 
 prater ilium , non alind tanquam ilium, non 
 alind poji ilium , Nothing befides him, no- 
 thing like him, nothing after him. This 
 
 a is 
 
To the Chrijlian Reader. 
 
 is the fcope of my Book ; if it profit or 
 do good to any, it is enough, and as much 
 as is defired by him, who is 
 
 A Lover of Truth, 
 
 J An. 21. 
 
 1677. 
 
 Edrv. Tolhill: 
 
 THE 
 
THE 
 
 CONTENTS. 
 
 CHAP. I. 
 
 A ftort View of Gods Allfufficiency and condefcenfwnin 
 revealing himfclf p. I, 2. The various ways of ma- 
 nifestation } In the making of the World and Man? 
 p. 3, 4, 5, 6. After the faff, in the Moral Law^ and 
 in types andjliadows, p. 7. Lajlly, and above alt r > 
 in and by Jefus Chrifl, p. 8. 
 
 CHAP. II. 
 
 Chrifi considered as a Prophet, and a Speculum, p. 9. 
 The Divine Attributes Jl)ine in him } particularly^ 
 Wifdom,^. 10. The obflacles of Redemption to be 
 removed, p. 1 1, 1 2. The Son of God fit for the xvor^ 
 p. 13. Many admirable conjunctions of God and 
 Man, of Juftice and Mercy, of Puniffjment and Obe- 
 dience inChrifts fufferings, p. 1 4, 1 5. Of Satisfacti- 
 on and a kind of execution of the Law, p. 1 6. Of Sa- 
 tisfaction and Merit, p. 1 7. Of Merit and Exam- 
 ple, p. 1 8. All tending to our falvation, ibid. The 
 rare conquefi of Sin, Satan, the World, Death, p. 19, 
 20, 21. Humility of mind nee effary, p. 21. The de- 
 fperate iffue of the pride of Human Reafon, p. 2 1,2 2. 
 Need of Humility from the threefold ftate of Rea- 
 fon, in Integrity, after the Fall, after Faith, p. 23, 
 24,25. (a) 2 CHAR 
 
The Contents. 
 
 CHAP. III. 
 
 Holinefs the glory of the Deity, p. 26. By it God alls 
 like himfelf and doth all for hk own glory, p. 27. It 
 imports an hatred of (in, and love of holinefs in man, 
 p. 27,28. In all thefe refpeUs it was manifefl in 
 Chrifi, p. 28, 2 9, Sec. It was not indecent for God 
 to come in the flefj and dye, p. 29, 30. The glory of 
 God breaks forth therein, p. 31, 32. His hatred of 
 (in, and defign to extirpate it, p. 3 3, 34, 35. His love 
 to holinefs, in doing fo much to recover it, and link? 
 ing it with falvation, p. 35, 36, 37, 38. We flwuld 
 be followers of God therein, p. 38, 39, &c. 
 
 CHAP. IV. 
 
 Gods Punitive Jujlice afferted from Scripture and Na- 
 ture, p. 42, 43, 44. It was necejjary that there flwuld 
 be a Satisfa&ion for (in, p. 45. Reel oral Jujiice re- 
 quired it, p. 46, to 48. TJnlefs Chrifls fufferings 
 were fatkfa&ory, no good account can be given of 
 them, p. 49, 50. It's not enough to fay , That he 
 was an Example of Patience, p. 50. That he confirm- 
 ed the Covenant, p. 51. That Gods immenfe love 
 was manifefled therein, or that his Refurre&ion affu- 
 red ours, ibid. 52, 53. Gods Jujlice appears, in that 
 He, though of i ?i finite Mercy, infilled thofe fufferings 
 on Chrifi, p. 54, 55. In that Chrifi, the Patient, 
 
 1 was Man, the Son of God, an holy innocent One, 
 p. 55, to 58. In that the fufferings of Chrifi were 
 proportionable to the (inning-powers in man, 
 p. 59. To the haw, p. 60, 61. To the (in and fuffer- 
 ings of a World , p. 6 1, 62, 63. The fruits of his 
 fufferings as to Himfelf, and as to us, p. 64,65. The 
 dreadfulnejs of (in in refpecf of the fufferings of 
 
 Chrifi, 
 
The Contents. 
 
 Chriji, and the mijerab/e end of impenitent finners, p. 
 65, 66, &c. 
 
 CHAP. V. 
 Gods Lcve and Mercy manifefted, in that he flood not 
 upon the old terms as he might, and in giving his 
 Son for us, p. 70, to 75. The Socinian objection, 
 ( That if God loved us, he was not angry ) anflvercd, 
 p. 76,77,78. The earlinefs and fncncjs of Gods 
 love in giving hk Son, p. yg, 80, 81. The greatnefs 
 of the gift, p. 82. The manner how he was given jp. 
 83,84, 85. The perfons for whom, p. 85,86, 87. 
 The evils removed, and the good procured by it, p. 
 87, to 91. The excellent Evangelical terms built 
 upon it, p. 91. Thefe are eafie and fur e, p. 92,93,94. 
 The Love and Mercy of God an excellent Motive to 
 fir up our love towards God and man, p. 95, 96^ 
 97, Sec. 
 
 CHAP. vr. 
 
 The Power of God manifcf in Chriji, p. 99, 100. In 
 hk incarnation and conception,^, ioo, 10 1, 102. In 
 hk Miracles, p. 103, 104. Thefe were true in the 
 Hijiory, p. 1 04, 105,106. True in the nature of Mi- 
 racles, p. 107. They were numerous and great, 108, 
 109, 1 10. They were fuited to the Evangelical De- 
 (ign, p. 1 1 1, 1 12. Divine Power manifeft in con- 
 verting the World, notwithstanding its deep corrup- 
 tion, and the opposition of Potentates and Philofo- 
 phers to the Gojpel^ p. 1 13, to 124. The infruments* 
 mean, that the power might be of God, p. 124, 125. 
 The Gofpel propofes fuper-rational Myfieries, fuper- 
 meral Virtues , fuper-mundane rewards^ things fo 
 much above us, that without a Divine power the pro- 
 pofal would have been fruitlefs, p. 126, 127. 
 CHAP. VII. 
 
 The Truth of God manifefled in Chnfi, p. 1 3 3, 1 34. The 
 
 Pro- 
 
 ■•*■■ 
 
The Contents, 
 
 Promije of the Mejfiah, p. 134. The Mejfiah is al- 
 ready come, ibid. 155. Jefis is the true Mejfiah, p. 
 1 3 6, 1 3 7, 1 3 8. All the other promt fes are built upon 
 him, 138, 139. The truth of the Moral Law evi- 
 denced in him, 139. The Mandatory part proved by 
 his atJive Obedience $ The Minatory by his Suffer- 
 ings, p. 139, 14c, 141. He is the fubjlance of the 
 Types and Sacrifices, p. 1 42, 143, 144. Somewhat in 
 him anfwers to them, p. 144, 145. And fomewhai in 
 him infinitely tranfeends them, p. 146, to 1 49. The 
 truth of Worffjip jet forth in him, p. 1 50. Tie unclog- 
 ged it from Rituals, opened the fpiritual mode of it, 
 communicates Grace for it, reveals the great Reward 
 of Eternal Life, p. 15c, 151,152. 
 CHAP. VIII. 
 Gods Providence afferted from Scripture, Philofophy, 
 and Reafon, 156, 157, 1 58. It hath a double ail, 
 Confervative and Ordinative, p. 1 5 9, T 60, 1 6 1 . Both 
 are manifejied in Chrijl, p. 162. It was over Chrijl, 
 ever his Genealogy, Birth, Life, Death, p. 162, 163, 
 164. Over the fruit of his Satisfaction, in raiting 
 up a Church, p. 165. It aimed at a Church, directed 
 the means, and added the blejjing, p. 166, 167. That 
 opinion, That Chrijl might have dyed, and yet there 
 might have been.no Church, is falfe, p. 168,169,170. 
 All other Providences reduced to thofe over Chrijl 
 and the Church, p. 171, to 176. Epicurus's Obje- 
 3 ion again fl Providence answered, p. 176,177,178. 
 Providence over free a&s of men afferted, and yet Li- 
 berty not dejlroyed, p. 178, to 1 8 6. The oljcSions 
 touching the affiiUions of good men, and the event of 
 fin, jolvcd, p. 1 86, to 1 92 The Entity in finful ani- 
 ons dijlincJ from the Anomy, the Order from the A- 
 taxy,p. 192, I93 ? &c. 
 
 CHAP. 
 
The Contents. 
 
 CHAP. IX. 
 
 The Do&rine of Original (in,the great moment of it^ p. 
 202, to "205. Adam'/ fin imputed to us, p.2c^ The 
 proof of it from Scripture, p. 207, to 209. Ada 1/ 
 capacity, p. 2 I o. Adam\r righteoufnejs, ibid. Obje- 
 ctions anjwered, p. 2 1 1, to 2 1 5. Our inherent pra- 
 vity, p. 2 1 6. The proof of it from Scr/pture.v. 217, 
 218. The experience of our hearts, p.2r^ to 221. 
 The atlual fins in the world, p. 222, 225. The do- 
 Brine of Original Jin manifefied from Chrjjls ex- 
 traordinary Conception, p. 224, 225. His Hcadflup 
 oppofed to Adam /, p. 226, from the infiitutiOn of 
 Baptifm,p. 22 J. The wickednefs of the Jews in cru- 
 cifying of Chriji, p. 228, 229. The furchafe of Re- 
 generation and Salvation made by Chriji, p. 230, to 
 234. A foort improvement of this Do&rine, p.2J5, 
 236, &c. 
 
 CHAP. Xv 
 
 Touching Grace, p. 239. The fountain of it Gods love^ 
 ib. 240. The jireams fuper natural gifts, p. 240,241. 
 The center Heaven, p. 242. Its freenefs, in that all 
 perijh not in the fall 5 Original fin meriting death, 
 and Chriji being a free gift, p. 242, to 248. Its free- 
 nefs in chujing a Church to God, p. 248. Eleclion not 
 of all, p. 249. No Legiflative ac7, but a tingling out 
 of fome to life in an infallible way, and m erly of 
 Grace, 250^0 2^. Its freenefs in the external and in- 
 ternal Ctf//,p.2 59,to 262. The diflin&ion between the 
 twoCalls, 263,to 269. The efficacy of Grace as to the 
 Principles of Faith and other graces^ with ^ l man- 
 ner of their production, p. 269, to 276. As ic actual 
 believing and willing^ with the proofs of .>•, 276, to 
 
 285. As to per fever an ce in faith and holmefs, 0.285, 
 
 286. The Habits of Grace defeUible in themjeh s, 
 but not in their dependence, p. 287, to 295. 
 
 * CHAP. 
 
The Contents. 
 
 CHAP. XI. 
 
 Touching Jufiification as to the Law, p. 325, to 327. 
 Chrifls Righteoufnefs conflitutes m righteous, p. 3 2 8. 
 A double imputation : One to the proper Agent, ano- 
 ther to thofe in conjunction, p. 329, 330. The con- 
 junctions between Chrijl and us, p. 3 3 r, to 3 34. How 
 drifts R7ghteoufnefs k imputed to us, p. ?35,to 337. 
 That it k not only the Meritorious, but Material caufe 
 of our purification, 338. This k proved from that 
 phrafe, The Righteoufnefs of God, ib. 339, 340. 
 From the nature ofjujiification,ip^^i,to 343. From 
 the parallel of the two Adams, 344^0351. From 
 ether phrafes in Scripture, 3 5 1, to 3 5 7. From a par- 
 don as not being the fame with Jujiijication, 3 5 7, to 
 364. From Chrifls fuffering in our flead, 364,365. 
 The Objections againjl imputed Righteoufnefs anfwer- 
 ed, 365, to 374. What jufti fie s us as to the Gojpel- 
 terms, 374, &c. The necefjity and connexion of a two- 
 fold Righteoufnefs, 37^0381. Flow we arejujlified 
 by Faith, 381, 382. Flow Good works are ncceffary, 
 382^0387. Aflwrt conclusion, 387, 388, Sec. 
 C H A P.' XII. 
 
 Touching an Holy Life, 390, to 392. It is not from prin- 
 ciples of Nature, 393, 394. It is the fruit of a renew- 
 ed, regenerated heart, 395, to 401. It iffues out of 
 faith and love, 401, to 407. It proceeds out of a pure 
 intention towards the will and glory of God, 407, to. 
 414. It k humble, and dependent upon the inji;:ences 
 of Grace, 414, to 421. It requires a (in cere mortifi- 
 cation of fin, without any Jalvo or exception, 421, to 
 427. It flan ds in an exercife of all Graces, 427,428. 
 It makes a man holy in ordinances, alms, projperity, 
 adzerfity, contracts, calling, 428, to 441. There is 
 J uch an exercije of graces as caufcth them to grow^\l, 
 to 447. The conclufion of the Chapter, 447,to 449.- 
 
Chap, r, 
 
 A A A A A A A A A A A A A A A A A A A A A A A A A. 
 
 ¥ •§ # § 1 § %• § § * • $ *' ▼ * * w •*' $ v * * f * ^ 
 
 CHAP. L 
 
 AJJjort View of Gods All-fufjiciency and condefcenfion in 
 revealing himfelf The various ways ofManifeJiation, 
 In the making of the World and Man^ After the fall \ 
 in the moral Law 5 and in types and flmdows : Lajily 
 and above all, in and by Jeffs Chriji. 
 
 OD All-fufficient muft needs be 
 his own happinefi 5 he hath his Be- 
 ing from himfelf, and his happi- 
 nefs isno other than his being ra- 
 diant with all Excellencies, and by 
 intelle&ual and amatorious refle- 
 S?fW^ xions, turning back into the frui- 
 tion of it (elf. His Underftanding 
 hath profpeft enough in his own infinite Perfecti- 
 ons : his Will hath reft enough in his own infinite 
 Goodne'fs 5 he needed not the pleafure of a World, 
 who hath an eternal Son in his bofom to joy in 5 nor 
 the breath of Angels or men , who hath an eternal 
 Spirit of his own : he is the Great All, comprizing 
 all within himfelf: nay , unlefs he were fo, he could 
 not be God. Had he let out no beams of his glory, 
 or made no intelligent creatures to gather up and re- 
 turn them back to himfelf, his happinefs would have 
 fufFered no eclipfe or diminution at all: his Power 
 would have been the lame, if it had folded up all 
 
 B the 
 
Gods various ways 
 
 Chap. i. the poffible Worlds within its own arms, and poured 
 forth never an one into being to be a monument of 
 it felf. His Wifdom the fame, if it had kept in all 
 the orders and infinite harmonies lying in its bofbm, 
 and fet forth no fach feries and curious contexture 
 of things as now are before our eyes. His Goodnefs 
 might have kept an eternal Sabbath in it (elf, and ne- 
 ver have come forth in thofe drops and models of Be- 
 ing which make up the Creation. His Eternity flood 
 not in need of any fach thing as time or a fucceflion 
 of inftants to meafure its duration } nor his Immenfi- 
 ty of any fuch Temple as Heaven and Earth to dwell 
 in, and fill with his pretence. His Holinefs wanted not 
 iuch pictures of it felf as are in Laws or Saints 5 nor 
 his Grace fuch a channel to run in as Covenants or 
 Promifes. His Majefty would have made no abate- 
 ment, if it had had no train or hoft of creatures to wait 
 upon it, or no rational ones among them, fuch as An- 
 gels and men, to found forth its prailes in the upper 
 or lower World. Creature-praifes , though in the 
 highcft tune of Angels, are but as filence to him, as 
 that Text may be read, Ffalm 65. 1. Were he to be 
 ferved according to his Greatnefs, all the men in the 
 World would not be enough to make a Prieft , nor 
 all the other creatures enough to make a Sacrifice fit 
 for him ^ Is it u??y pie afire to him that thou art righ- 
 teous, faith Eliphaz , Job 22.5? No doubt he takes 
 pleafure in our rightcoufhefs, but the complacence is 
 without indigence 5 and while he likes it, he wants 
 it not. 
 
 That fuch an infinite All-fufficient One fhould mani- 
 feft himfelf,mufi: needs be an aft of admirable fupercftlu- 
 ent Goodneft^fuch as indeed could not be done without 
 .(tapping down below his own Infinity, that he might 
 
 gratifie 
 
of revealing himfelf. 3 
 
 gratifie our weakness. Thofe two Hebrew words, Chap, t, 
 *, which imports fleCh or weakneis , and t©! , 
 which is to annunciate and declare good tidings, 
 are of a necr affinity. In the myfterre of the Incarna- 
 tion God came down into our flefh 3 and in every o- 
 ther manifestation of himfelf, he comes down, as it 
 were, into the weakneis of creatures or notions, 
 that we, who cannot hear or underftand the eternal 
 Word in it (elf, or enter the Light inacceffible, might 
 fee him in reflexes and finite glaiTes, fuch as we are 
 able to bear. Every manifestation imports conde- 
 fcenfion. The World, as fair and goodly a ftrufture as 
 it is, is but inftar punffi ant tiihih, like a little drop 
 or (mall duft to him. Creaturc-reafon, though a di- 
 vine particle, and more glorious than the Sun it (elf, 
 is but a little fpark for the Infinite Light to (hew him- 
 felf in. No words, no not thofe in the pure(fc Laws 
 and richefc Promifes, are able to reach him 5 who, as 
 an Ancient hath it , is •tepwio^ -&r&iyet$o; , -faipjcM , 
 Eflencc,Goodne(s, Wifdom,all in hyperbole 5 in a tran- 
 feendent excefi above words or notions. His Name 
 is above every name 5 neverthelefi, he humbles him- 
 felf to appear to our minds in a Scripture-image 5 
 nay, to our very fenfes in the body of Nature , that 
 we might clafp the arms of Faith and Love about the 
 holy beams, and in their light and warmth afcend up 
 to their great Original , the Father of Lights and 
 Mercies. 
 
 God hath manifefted himfelf many ffeys. He fet 
 up the material World , that he, though an invifible 
 Spirit, might render himfelf vifible therein : all the 
 hofts of Creatures wear his colours. Senfible things 
 ( fay the Platonifts ) are but the types and refemblan- 
 ces of fpiritual, which are the primitive and arche- 
 1 B 2 typal 
 
Gods various ways 
 
 Chap. i. typal Beings. Every thing here below ( (ay the 
 Jervifi Cabalifts ) hath fome root above, and all 
 Worlds have the print and feal of God upon therrv 
 Eternity (hadows forth it (elfin time 5 infinite Power, 
 Wifdom, andGoodne(s,pourtray outthemfelves upon 
 finite things in fuch legible chara&ers, that, as (bon as 
 we open our eyes upon them, we fee innumerable crea- 
 tures pointing to the Creator, and teaching that Wif- 
 dom, which Archytas the Philofopher placed in the 
 reduftion of all things to one great Original. Al- 
 mighty Power hath printed it felf upon the World, 
 nay, upon every little particle of it : all the crea- 
 tures came out of nothing, and between that and 
 Being is a very vafi: gulf. It was an infinite Power, 
 which filled it up and fetched over the creatures in- 
 to Being 5 it was a$ Almighty Word , which made 
 the creatures at an infinite diftance hear and rife up 
 out of nothing. The old Axiom, Ex mhilo nihil fit , 
 is Natures limit and a true meafure of finite powers 5 
 but when, as in the Creation, Nature overflows the 
 banks, when Nullity it (elf fprings up and runs over 
 into a World, we are fure, that the moving Power 
 was an Infinite one. And as infinite. Power appears 
 in the being of the creatures, (b doth infinite Wif- 
 dom in their orders and harmonies. The curious I- 
 dea's and Congruities, which before were latent in 
 the divine breaPr, are limned out upon outward and 
 fenfible things , {landing in delicate order and pro- 
 portion before our eyes. The World is a Syftem of 
 contraries made up into one body, in which di(agree- 
 ing natures confpire together for the common good: 
 each creature keeps its ftation , and all the parts of 
 Nature hang one upon another in a fweet confede- 
 racy. Meer natural Agents operate towards their 
 
 ends, 
 
of revealing himfelf. 5 
 
 ends, as if they were Matters of Reafon, and hit their Chap, 1 
 proper mark, as if they had a providence within them. 
 Such things as thefe teach us to conclude with Zeno, 
 that aS>©-, Reafon, is the Great Artift which made 
 all ; and to break out with the Pfalmift, Lord ! 
 how manifold arc thy works <? in wifdom haft thou made 
 them all. And as the two former Attributes fhew 
 forth themfelves in the creatures , fo alfo doth infi- 
 nite Goodnels : all the drops and meafures of good- 
 nefs in the creature lead us to that infinite Good- 
 nels, which is the Fountain and Spring of all. Pke~ 
 recydes the Philofopher (aid, That Jupiter firft trans- 
 formed himfelf into Love, and then made the World} 
 he 3 who is eflfential Love, fo framed it, that Good- 
 nefs appears every-where : it fhines in the Sun, 
 breathes in the Air, flows in the Sea, and fprings in 
 the Earth } it is Realbn in Men, fenfe in Brutes, 
 life in Plants, and more than meer Being in the leaft 
 particles of matter. The Manichees , who would 
 have had their Name from pouring out of Manna, 
 did brook their true name from Mania, that is, Mad- 
 nefs, in denying fo excellent a World to be from the 
 good God. The light in their Eyes, breath in their No- 
 ftrils, bread in their Mouths, and all the good creatures 
 round about them, were pregnant refutations of their-, 
 fenflefs Herefy: the prints of goodnefs every where 
 extant in Nature,fhew the good hand which framed all., 
 In the making of Man in his original integrity, 
 there was yet a greater manifeftation. In other crea- 
 tures there were the footfteps of God, but in Man 
 there was his Image g a natural Image in the very 
 make of his Soul, in the efl'ential faculties of Reafoiv 
 and Will, upon which were derived more noble and- 
 divine prints of a Deity than upon all the World 
 
 befides* 
 
Gods various ways 
 
 Chan. i. befides. And in that natural Image there was feated 
 a moral one, (landing in that perfed knowledg and 
 righteoufneft , in which more of the beauty and 
 glory of God did (bine forth, than in the very efc 
 fence of the Soul it felf. His Mind was a pure Lamp 
 of Knowledg without any mifts or dark (hades a- 
 bout it 3 his Will a mirrour of San&ity and refti- 
 tude without any fpot in it 5 and, as an acceffion 
 to the two former images , there was an image of 
 Gods Soveraignty in him, he was made Lord over the 
 brutal World 5 without, the beads were in perfefi 
 fubjeftion to him : and within, the afFe&ions. Now 
 to (uch an excellent creature, in his primitive glory, 
 with a Reaibn in its juft *V3 or full ftature , the 
 World was a very rare Spectacle 5 the ftamps and 
 fignatures upon the creatures looked very frefti to 
 his pure Paradifical eyes : from within, and from 
 without, he was filled with illuftrious rays of a Deity: 
 he (aw God everywhere 5 within, in theframeand di- 
 vine furniture of his Soul, and without, in the crea- 
 tures and the impreffes of goodnefs on them : he 
 heard God every-where , in his own breaft in the 
 voice of a clear unvailed Rea(bn, and abroad in the 
 high language and dialed of Nature. All was in (plen- 
 dor, the World (hone as an outward Temple , and 
 his heart was in luftre like an Oracle or inward San- 
 ftuary 5 every thing in both fpake to Gods honour. 
 Such an excellent appearance as this, was worthy of 
 a Sabbath to celebrate the praifes of the Creator in. 
 But alas ! Sin (bon entred and caft a vail upon this 
 Manifeftation 5 on the World there fell a curfe , 
 which prelTed it into groans and travelling pains of 
 vanity 5 the Earth had its Thirties, the Heavens their 
 Ipots and malignant influences, all was out of tunc, 
 
 and 
 
of revealing himfelf 
 
 and jarring into confufion. In Man all the Images of Chap, i, 
 God more or lefs differed , the orient Reafon was 
 miferably clouded , the holy Re&itude utterly loft : 
 without, the beafts turned rebels } and within, the af- 
 feftions. Neverthelefs God, who is unwearied in Good- 
 nefs, would further manifeft: himfelf. Promifes of 
 the Me(Jiah^ and of grace in him, brake forth unto 
 lapfed man } and as appendants thereof there came 
 forth Sacrifices and other types to be figures of hea- 
 venly things , and a kind of Aftrolabe to the pious 
 Jews, that by earthly things they might afcend un- 
 to Celeftial. Alfo the Moral Lav/ was given forth 
 by God, the fpiritual Tables being broken, material 
 ones were made 5 Holinefs and Righteouinefc being by 
 the fall driven out of their proper place, the heart of 
 man, were fet forth in letters and words in the De- 
 calogue. This was fo glorious a manifeftation, that 
 the Kabbms (ay, that Mountains of fenfe hang upon 
 every Iota of it. The Pfalmiji in the 19th Pfilm, 
 having let forth how the Sun and Heavens ("hew forth 
 Gods glory, raifes up his difcourfe to the perfect Law, 
 which, as it enlightens the inward man, is a brighter 
 luminary than the Sun which fhines to fenfe $ and, 
 as it comprizes all duties within it felf, is a nobler 
 circle in Morality, than the Heavens which inviron all 
 other bodies are in Nature. The Commividm&t, 
 faith the Pfalmift, is exceeding Iroad, Pfalm 119. 96 : 
 it is an Ocean of San&ity and Equity , fuch as hu- 
 mane Reafon, the foul and meafure of civil Laws,can- 
 not fearch to the bottom. Love to God and our 
 Neighbour is the center of it 5 and as many right 
 lines as may be drawn thither, 10 many are the duties 
 of it. Whatfoever it be,that makes up the juftpofture 
 of man towards his Maker or fellow-creatures, is re- 
 quired - 
 
8 Gods various ways 
 
 Chap. i. quired therein. Humane Laws are Mwa wini**, mo- 
 vable orders, fuch as turn about with time} but the 
 Moral Law is by its intrinfecal re&itude fo immorta- 
 lized, that, as long as God is God, and man man, it 
 cannot be altered. 
 
 After all thefe Manifeftations, God revealed him- 
 (elf to the World in and by Jefus Chriflo this is the 
 laft and greateft appearance of all. In the infer iour 
 creatures there is a footftep of God , but not his 
 Image } in man there is his Image, but a finite, a crea- 
 ted one : but Jefus Chrift is the infinite increated 
 Image of God. The nearer any creature doth in its 
 perfe&ions approach to God , the more it reveals 
 him^ life (hews forth more of him than meer being, 
 ienfe than life, Reafon than all the reft : but oh ! 
 what a fpeftacle hath Faith, when an humane nature 
 {hall be taken into the Perfbn of God, when the ful- 
 nefs of the Godhead (hall dwell in a creature Hypo- 
 ftatically ! Here the Eternal Word which framed the 
 World was made flefh } the infinite Wifdorti which 
 lighted up Reafon in man, affumed an Humanity ^ 
 never was God fb in man, never was man fo united 
 to God , as in this wonderful Difpenfation : more 
 glory breaks forth from hence than from all the Crea- 
 tion. We have here the Center of the Promifes, 
 the fobftance of the types and fhadows , the Com- 
 plement of the Moral Law, and Holinefs and Righte- 
 oufhefs , not in letters and fyllables , but living , 
 breathing, walking, praftically exemplified in the Hu- 
 mane nature of Jefus Chrift. 
 
 CHAP. 
 
Chap. 2, 
 
 CHAP. ir. 
 
 Chrijl confulered as a Prtphet and a fpeculum. The Di- 
 vine Attributes fhine in him , particularly Wifdom. 
 The objiacles of Redemption to be removed. The Son 
 of God fit for the worl{_: many admirable conjuncti- 
 ons of God and Man, ofjttflice and Mercy , of Pu- 
 nifhment and Obedience in Chrijis fufferings 3 of Sa- 
 tisfaction and a kind of execution of the Law 3 of 
 Satisfaction and Merit 5 of Merit and Example^ all 
 tending to our Salvation. The rare conquefi of Sin, 
 Satan, the World, Death 5 Humility of mind necejfary. 
 The defperate iffue of the pride of humane Reafon^ need 
 of Humility from the threefold flate of Reafon, in In- 
 tegrity, after the Fall, after Faith. 
 
 JESUS C H R I S T, as he is the eternal Son of Cod, 
 is the brightnelsof his glory,and the exprefs Image 
 of his perfbn, Heb. 1.3. But becaufe our weaknefs 
 could not bear fb excellent a Glory without being 
 (wallowed up by it , he veiled himfelf in our flefh, 
 that he, who was light of light in the eternal Gene- 
 ration, might become the light of the World in ix\ 
 admirable Incarnation 5 and (uch he was under" a 
 double notion. He may be confidered either as re- 
 vealing the Gofpel , and thus he is the great Prophet, 
 who from his Fathers bofom brought down fo many 
 pretious truths and myfteries to the World 3 or elfe 
 as let forth in the Gofpel in his conception , birth, 
 life, death, refurre&ion and exaltation at Gods right 
 hand } and thus he is JpeculumTheologi<e, a pure glals 
 of Divinity. Hence the Apoftle tells us, that the light 
 
 C of 
 
io The Wifdom of God 
 
 Chap. 2. of the hjiorckdg of the glory of God is in the face of 
 Jefus drifts 2 Cor. 4. 6. This latter Notion is that 
 which this difcourfe aims at, to contemplate .thofe 
 many Truths which are either lively expreffed in the 
 Incarnate Word, or may be reafonably drawn from 
 that incomparable Difpenfation. ^ 
 
 God, that he might help our weaknefs, and^ajtraft 
 our faith to himfelf, hath been pleated to come, as it 
 were, out of his unapproachable light, and manifeft 
 himfclf in Attributes, fuch as Wifdom, Holinels, Ju- 
 ftice, Grace, Mercy, Power, with the like. Thefe 
 Rays of the divine Perfe&ion are let down on pur- 
 pose, that we might fan&ifie him in our hearts, that 
 our fouls might be in a pofture of holy humility , 
 faith, fear, love, joy, and obedience, fuitable to thofe 
 Excellencies in him. My firft work therefore muft 
 be, to (hew how thefe Attributes are difplayed in 
 Jefus Chrift : We all with open face behold as in a glafs 
 the glory of the Lord^ faith the Apoftle, 2 Cor. 3. 18. 
 Jefus Chrift is that pure Glafs wherein the glory of 
 God, that is, the divine Attributes,fo eminently {hine 
 forth to us , that we may contemplate them with 
 open face. 
 
 To begin firft with the Attribute of Wifdom 5 
 this is the great Difpofer , which in all things places 
 the Center and draws the lines, fixes the end and har- 
 monizes the means thereunto. There is a fair imprefs 
 of it in the work of Creation, much more in that of 
 Redemption : a Nobler end there cannot be than 
 Gods glory in the Salvation of loft man, nor a more 
 admirable means than God manifeft in theflefj. This is 
 the Wifdom of God in a My 'fiery , I Cor. 2. 7 5 a thing 
 more fublime than all the fecrets in the Creation. Hu- 
 mane reafon may by its own innate light go into the 
 
 out- 
 
in the Redemption of Man. \ x 
 
 outward Temple of Nature, but into the San&uary Chap, 
 of Evangelical myfteries it cannot, unlefs fupernatural- 
 }y illuminated, ever enter 5 and when it is there, it is 
 capable but of a little portion thereof : nay, the very 
 Angels, who ftoopdownto pry into it, are not able to 
 Teajch it to the bottom, nor to tell over the treaftires 
 of Wifdom which are in it. This is tok-jvoikiko; <to?i«, 
 the manifold wifdom of God, Ephef 3. 10. Never was 
 fuch a confrellation of Attributes as there is here: 
 that Power, Wifdom, and Goodnefi which appeared 
 in Creation, are here in greater lullre 5 and over and 
 above Holinefs, Juftice and Mercy fhine forth in their 
 orient Excellencies : never did the glory of God fo 
 break forth, as it doth in this wonderful Difpenfation. 
 
 That we may the better view it , it will be requi- 
 fiteto confider,firft, the obltacles in the way, and then 
 how admirably the divine Wifdom did pafs through 
 them and accomplish the great Work. 
 
 The Obftacles were fuch as thele : 
 
 1. Man turning apoftate from his God and pri- 
 mitive Integrity, juftly funk himfelf into an horrible 
 gulf of fin and mifery. Sin lay upon him, and wrath 
 for fin 5 the broken Law pronounced Death, an eter- 
 nal curie againft him 5 divine Juftice appeared through 
 the threatning like devouring fire , ready to catch 
 hold on him as fit fuel for eternal flames 3 unlefs Sat if- 
 fiiftion were made, he muft have gone into Hell, the 
 proper place for irremediable finners: in this forlorn 
 eftate, what may he, can he, do ? Shall he melt him- 
 felf into repentant tears, or confecrate himfelf unto 
 perpetual Holinefs ? Alas ! depraved Nature cannot 
 elevate it felf unto thefe , nor will Grace difpenfe 
 them to an unatoned firmer : nay, could they be had, 
 they .would-be as finite nothings in comparifon of 
 
 C 2 that 
 
1 2 The Wifdom of God 
 
 Chap. 2. that infinite Satisfaction which Juftice calls for. Sin 
 is an infinite evil, obje&ively infinite, a kind ofdei-* 
 cidium, a ftr iking at the Majefty, Holinefs, Juftice, 
 nay, the very Life and Being of God,and without ano-. 
 ther deicidium , a crucifying the Lord of glory , which 
 is a Sacrifice of infinite value , not to be expiated. 
 Which confideration alfo telis us, that all the Angels, 
 in Heaven, though creatures without fpot, could not 
 have been able to have fatisfied for the fin of man 5 all 
 that they have is but finite, the burden of Gods wrath 
 was much too heavy for them : one fin funk their 
 fellow- Angels into chains of darknefc, and how could 
 they ftand under a world of iniquity ? The titles o£ 
 Saviour and Redeemer^ which equal , if not exceed 
 that of Creator^ were too high for them : and how 
 could they who knew their own ftation , and were 
 confirmed therein , attempt or fo much as caft an a£ 
 piring glance after them ? Upon the whole matter* 
 we fee this firft Obftacle is fuch , as no creature in 
 Heaven and Earth was able to remove out of the 
 way. 
 
 2. Ex parte creatur£, the impoflibility is apparent: 
 may we look up to Heaven ? There feems to be a di- 
 vifion above, a kind of variance among the divine At- 
 tributes : On the one hand Mercy, that tender indul- 
 gent Attribute, feems to melt and cry out over fallen 
 man 5 What ! (hall man, made after the divine Image, 
 a poor feduced creature, (hall he, nay, his whole 
 race Eternally perifh ! (hall I have never a Monument 
 among the (bns of men, nay, nor. in the whole Crea- 
 tion ? fhall nothing of the humane nature ferve God 
 or enjoy him ? On the other, Juftice pleaded, That 
 every one muftKave his due,the wages of fin is death, 
 the Majefty of Heaven muft not be offended, nor his 
 
 * facred 
 
in the Redemption of Man. i g 
 
 facred Law violated without a juft recompence. Ho- Chap. : 
 linefs, which cannot but abhor fin, could do no lefs 
 than ftand on the fame fide. Truth remembred, that 
 that threatning, morietido morteris , Thou fialt furely 
 die^ was too facred a thing to be made nothing of 5 
 fome way or other it ought to be fatisfied. Thus the 
 Attributes themfelves feem to be at a diftance. 
 
 3. Could aRanfom be found out to the content of 
 Juftice, how (hould man, depraved polluted man, be 
 made capable of receiving fuch a benefit? who (hould 
 unfcale his eyes, that he might look upon fuch a my- 
 ftery ? who (hould break his iron-finewed will, that 
 he might yield to fuch terms, as Salvation was to be 
 given upon ? It is certain, that blind impenitent crea- 
 tures cannot enter into Heaven } before they can ar- 
 rive thither, their eyes muft be opened upon the great 
 Offer, their hearts muft be difTolved into the divine 
 Will 5 and how this fhall come to pafi, is another dif- 
 ficulty. Now after the difficulties, let us fee the ad- 
 mirable fblution of them : when all finite underftand- 
 ings were pofed and nonpluft at the cafe of fafn 
 man, when neither men nor Angels could fomuch as 
 ftart a thought touching a remedy, infinite Wifdom 
 found out a way of Salvation for us. The incompa- 
 rable contrivance was thus r A creature, a finite per- 
 fbn could not fatisfie Juftice, but an infinite one fhall 
 do it, There are three perfons in the facred Trinity, 
 but the Son of God lhall do it 5 He fhall afiume an 
 humane nature} in it He (hall obey and die upon a 
 Crofs, and thereby he (hall fatisfie divine Juftice, anc! 
 purchafe Grace and Eternal life for us. That' the Son 
 fhould do it rather than any other perfbn , was very 
 congruous many ways. Gods beloved Gne was fit to 
 reconcile us-, his elfential Image was fit to repair the 
 
 gracious 
 
I A The Wifdom of God 
 
 Chap. 2. gracious one $ none could be more meet to ufticr in 
 Adoption than Gods natural Son, nor to enlighten the 
 World than the brightnefs of his glory : the Eternal 
 Word Incarnate muft needs be an excellent Prophet, 
 the middle perfon in the facred Trinity a mod con- 
 gruous Mediator. The bleiTed Father (hewed forth 
 himfelf in a former work in Creation 5 the holy Spi- 
 rit appears ina fubfequent work, in Sanftification $ it 
 was therefore very meet that the Son,the fecond perfon 
 in the Trinity, fhould manifeft himfelf in the middle 
 work, in Redemption. But that we may look a little 
 further into this admirable Defign , it will not be 
 amifs to fix our eyes upon thofe rare Conjunctions, 
 which the divine Wifdom hath framed in order to 
 our Salvation. 
 
 1. There is a Conjun&ion of Natures , God and 
 Man in one perfon. Jefus Chrift , who was confub- 
 ftantial with the Father as to his Divinity, was made 
 confubftantial with us as to his Humanity $ Heaven 
 and Earth were united together in an ineffable man- 
 ner : the diftance between God and man was , as it 
 were, filled up in this wonderful Incarnation , fupre- 
 mum infimi did attwgere wfimum fuprem^ the creature 
 came as near God as poflibly could be. Admirable 
 are the tendencies of this Union. He was Man, that 
 he might be capable of fuffering, and that by fuffer- 
 ing he might latisfie in the fame Nature which had 
 finned. He was God, that he might ftamp fuch an 
 infinite value upon his fufferings } that thofe, though 
 but the fufferings of one, might anfwer for a World, 
 and, though but temporal fufferings, might counter- 
 poife Eternal. He was Man, that in condefcenfion to 
 our wcaknels he might fpeak to us through a vail of 
 ftefh. He was God, that he might fpeak to our hearts 
 
 in 
 
in the Redemption of Man. 15 
 
 in divine illuminations 5 in words of life and power. Chap. 2, 
 He was Man, that he might be touch'd with a feel- 
 ing of our infirmities, and melt into tender compaf- 
 fions towards us. He was God, that he might break 
 all the powers of darknefs, and ercft an holy Throne 
 in our hearts. This was the firft fundamental Con- 
 jun&ion, a thing w r orthy to attraft from us a much 
 higher admiration , than what is due to the Won- 
 ders in Nature. 
 
 2. There is a Conjunction of Juftice and Mercy. 
 Thefoin men do ufually, like the Sun and Moon , 
 reign by turns 5 but in this wonderful Difpenfation 
 thefe are in exercife and glory both at once. Ju- 
 ftice appears , in that Jefus Chrift our Sponfbr was 
 fmitten and wounded to death, and that an accurf- 
 ed one for our fins : Mercy fhines forth, in that Sin- 
 ners repenting and believing are (pared , nay , and 
 
 • advanced to glory. Juftice did not fpare the Surety, 
 but cxafted all 5 Mercy doth not exaft ought from 
 the believer, but forgive all. The fufferings of Chrift 
 refpeft both Attributes, they fatisfied the # Law, and 
 founded the Gofpel. Juftice had a full compenfati- 
 on, and Mercy fprung up in promifes of Grace and 
 Life. 
 
 3. Holinefs in God, which hates fin, is the funda- 
 mental root of that Juftice, which punilhethit. Pu- 
 nifhment iflfues out of Juftice } Juftice fprings out of 
 Holinefs. Now that Holinefs mav be contented, and 
 fb Juftice fatisfied, not only in it (elf, but in its very 
 foundation, there was in Chrifts Sufferings a Conjun- 
 ction of punifhment and obedience. It's true,the Sod* 
 
 mans think thefe two altogether inconfiftent, becaufe stcbriftipfr 
 
 ... ... f**l3 ntioni'H 
 
 obidienti* hwtHt, rationem poene habere von poffunt *, obediintu. mm virtus ([t, pcena a 
 fropttr hobeditntiam inftlgitur, Schlift. comr, Meifa 128. 
 
 obedience 
 
i6 The Wifdom of God 
 
 Chap.2 . obedience is a Virtue, but punifhment is infli&ed for 
 difobedience. But in Scripture the thing is clear 5 
 there was a virtuous aftion in his Paffion , a fignal 
 obedience in his Sufferings : he poured out his foul, 
 he was obedient unto death. Pure entire obedience 
 run through his whole life to the laft gafp upon the 
 Crofs : it was not at all broken or interrupted by 
 the bloody Agony , nor loft or forfaken in that 
 night of defertion, when he cryed out , My God , 
 my God> why haft thou forfaken me. His Sufferings 
 were very penal in themfelves, and infli&ed by Ju- 
 ftice, yet freely undertaken, and obedientially under- 
 gone. Here therefore was an admirable work of 
 Wifdom 5 his Sufferings as penal fat isfied Juft ice, and 
 as obediential gratified Holinels. 
 
 4. The Truth of God was concerned in that firft 
 Threatning, Thoufloalt fnrely die } and in that other, 
 which is a kind of Commentary upon it, Curfedi? 
 he that continueth not in all things. Thefe Threat- 
 nings, which were the fanftion of that eternal Law, 
 touching which our Saviour affures us^ that one jot 
 or tittle of it (hall not pafs away , are not to be 
 confounded with thofe conditional Threatnings which 
 are extant in Scripture , and were by God ufed to 
 induce men unto repentance. Now that Truth might 
 be (alved, there was in Chrifts Sufferings a conjun- 
 ftion of a Satisfa&ion , and a kind of execution of 
 the Law. Indeed, an execution of it in the rigour 
 or ftrift letter of it there was not , neither could 
 that be but upon the Sinner himfelf 5 yet there was 
 a kind of execution of it in an equitable fenfe in 
 our Sponfor Jefus Chrift : his Satisfo&ion, though it 
 was not the idem, the very fame which the letter of 
 the Law called for 5 yet in infinite Wifdom it was 
 
 acconv- 
 
in the Redemption cf Man. 1 7 
 
 accommodated to the terms of the Law , as far as Chap. 2. 
 the decorum of his Sacred Perfon could admit of 5 K^ m >r m ^f 
 in the threatning there was Death and a Curfe, and 
 both thefe were in the fufferings of Chrift : hence 
 the Apoftle faith, That fin was fo condemned in his 
 flefh, that the righteoufnefs of the Law was fulfil- 
 led, Rom. 8. 3,4. It was in a fort executed in our 
 Surety , that in the dime fufferings there might be 
 a fatisfa&ion to Juftice , and a compliance with 
 Truth. He that confidcrs thefe Conjunctions will 
 have caufc to cry out with the Pfalmift , Mercy and 
 truth are met together, righteoufnefs and peace have kif 
 fed each other, Pfalm 85. 10. 
 
 5. That poor lapfed man with his blind eyes and 
 hard heart, utterly uncapable in himfelf of Heaven, 
 may be made meet for it 5 there was in Chrifts fuf- 
 ferings a conjunction of Satisfa&ion and Merit 5 Ju- 
 ftice was compenfated, and Grace impetrated. Indeed 
 the Socimans , blind with their own corrupt reafbn, 
 cannot fee how thefe two ftiould ftand 
 
 together, Satisfaftion being the pay- ubl tfi- fatisfifti; M non $ 
 ment of a juftdebt, and Merit the SffS g?f£4*2 
 doing of an undue work. To which opus indtbitum. Soc. 
 I anfwer : It is true , that when one 
 pays a finite fum for his own debt, there is not , 
 there cannot be a merit in it 5 but when Jefus Chrift 
 paid down fufferings of an infinite value for us, there 
 cannot but be an immenfe merit in them. Infinity is an 
 Ocean, and may run over in effefts as far as it pleafes, 
 thofe fufferings had a kind of Infinity in them , 
 enough to pay divine Juftice , and over and above 
 •by a redundance of merit to purchafe all grace for 
 us. Hence the Apoftle faith , Thai the Holy Ghoft is 
 f/jedon us abundantly through Jefus Chrift , Tit. 3. 6. 
 
 D Chrift 
 
1 8 The Wifdom of God 
 
 Chrift afcended up to Heaven in the glory of his 
 Merits, and from thence poured down the Holy Spi- 
 rit On men , that their blind eyes might be opened 
 upon the myfteries of the Gofpel, and their hard 
 hearts might be melted into repentance. Thus a 
 fair way is opened to make fal'n man capable of E- 
 ternal Life. 
 
 6. Becaufe the inward vital principles of Grace in 
 men muft needs flourifh moft, when there is an out- 
 ward excellent pattern of Holinefs fet before them 5 
 there was therefore in Chrifts fufFerings a conjun&i- 
 on of Merit and Example : the Merit procured the 
 principles of Grace, and the Example by its divine 
 beauty drew them out into imitation. 
 vix fen pojft videm, ut Socinus thinks,that a Satisfaction and an 
 & fimui txtrnpium rtihqnatur, Example can very hardly meet together 
 Socin. Prael. cap. 20. in the fame thing 5 the like fcruple 
 
 may be made touching Merit and Ex- 
 ample % and the very truth is, Satisfaction and Merit 
 are a Cup which we cannot drink of, a Sea in which 
 we cannot trace or follow our Saviour. Neverthe- 
 lefs, infinite Wifdom laid one plot under another 3 
 and under inimitable Satisfaction and Merit, couch'd 
 an incomparable pattern of Holinefi for us. We 
 may clearly fee in him, how we are to mortifie cor- 
 ruptions, bear afflictions, learn obedience by (uffer- 
 ings, and obey unto the death. In thefe he hath 
 left us an Example, that we might follow his fteps, 
 I Pet. 2. 21. 
 
 Having (een the contrivance in thefe rare Con- 
 junctions , let us now confider how the Divine 
 Wifdom fet Ambuthments for our fpiritual Ene- 
 mies : I mean, Sin, Satan, the World, and Death 5 
 all which are in a very admirable manner over- 
 come 
 
in the Redemption of Man. ip 
 
 come by Jefus Chrift. Sin, which meritorioufly was the 
 bloody crucifier of the Son of God,was crucified toge- 
 ther with him when he differed 5 it was in his flelh 
 condemned as an accurfed thing worthy to die 3 no 
 fooner are we in him by Faith , but it lofes its 
 kingdom, and by a divine Virtue from his Crofs, it 
 droops and languishes away in us. 
 
 Satan the arch-enemy, at Chrifts death feemed to 
 be a Conqueror 5 that God Incarnate (hould be (lain 
 by his hellifh Inftruments, that the whole Church 
 (hould die in its Head, looks like a mighty Viftory : 
 when the Head (hall die, what (hall the Members do? 
 when the Sun, the great Globe of Light in the fpi- 
 ritual World, (hall be turned into bloody what 
 fhould remain but that darknefs , which Satan hath 
 the power of? Upon the death of the Duke of 
 Guife, Henry the Third broke out thus, Nunc demum 
 Rex fitm. Now at la(t I am King. Upon the death of 
 our Saviour , Satan might fuppofe himfelf abfolute 
 Prince in the lower World $ a greater Adam than the 
 firft being fallen , no man can probably ftand before 
 him. But here infinite Wifdom (hews forth it fclf. 
 Satan is taken in his own fnare$ by that very death of 
 Chrift, which was procured by his own Agents , is 
 he utterly overthrown. Chrift upon the Crofs did 
 fpoil Principalities and Powers , and triumph over 
 them in it, Col. 2.15. The fatisfa&ion in his (ufferings, 
 paid off divine Juftice, and the Merit in them pro- 
 cured that divine Spirit, which is able to bind and 
 caft out Satan from the hearts of men. The Crofs was 
 now turned into a triumphant Chariot : and, as an 
 Ancient hath it, there were two affixed to it % Chrift mo in cnti 
 
 affixl [ant y 
 Cbri(lHs vifibiliur, fponte ad ttmpus, dUbolus hvlfibiliur^ invitus in perpetwm. Orig. 
 
 D 2 vifibly 
 
ao The Wifdom of God 
 
 Chap. 2. vifibly, freely, for a time 5 the Devil invifibly, co- 
 a&ively, for ever : that Crofs was a final Vi&ory over 
 him. He was overcome not by a man only, but by 
 a man fuffering, bleeding, dying upon a Cro% the- 
 Lord reigneth &n gfa*, from the Crofs ( as fbme of 
 the Ancients read that 10th verfe in the 96 Pfalm ), 
 through death he deflroyed him that had the power of 
 death,that is, the devil, Heb. 2. 14. The Devil wasde- 
 ftroyed by Death his own weapon , and overcome in 
 that which he had the power of. 
 
 The wicked World at the death of Chrift triumph-* 
 ed and infulted even to blafphemy, He faved others^ 
 himfelf he cannot fave, Matth. 27. 42 5 as if all his 
 miraculous power were now fwallowed up in weak^ 
 nefs } Let him come down from the Crofs , and we will 
 believe him, Matth. 27. 42 5 as if without a frefh Mi- 
 racle all his holy Do&rines would vanifh into no- 
 thing. The Jews, who were for Signs, (tumbled and. 
 fell in the midft of thofe glorious Miracles which> 
 he wrought among them. The Greeks* v/ho were 
 for Wifdom, (aw nothing but foolifhnefs in the midffe 
 of the divine Myfterics , which he brought down 
 out of his Fathers Bofom. A crucified Chrift look'd 
 like a fpeftacle of weaknefs and folly. But here the* 
 divine Wifdom appears, in, that, as the Apoftle hath; 
 It, The fooliflmefs of God is wifer than men , and the 
 weaknefs of God fironger than men. This crucified 
 Chrift (hall attraft a Church out of the corrupt? 
 Mafs of mankind 5 the foolifhnefs of Preaching fhalL 
 do it. The Plato s or Ariftotks of the World (hall 
 not be employed in the work 5 , no* there fhall be 
 only Pifcatoria (implicit as , a few Fifhermen fhall catch 
 men, and draw' them home unto God 5 to the effe- 
 ctually called, this defpifed Chrift (hall-be the* power 
 
 and 
 
in the Redemption of Man. 2 1 
 
 and wifdomofGocl. ThedivineSpirit,meritedbyhim, Chap. 
 (hall endue them with a wifdom much higher than 
 that of Nature and Philofophy, and cloathe them 
 with a power to make them live above all the hopes 
 and fears of this World. 
 
 Death, the laft Enemy, which had devoured fo 
 much humane flefh , did not (pare that Sacred por- 
 tion, which was affumed into the Son of God : but 
 in his death, Death it (elf was fwallowed up in Vi- 
 ctory. It pafles indeed upon all men 5 but when it 
 comes to a Believer, it lays by its fting, and becomes 
 only a paffage into life Eternal. 
 
 To conclude: In all thefe Conquefts, we' may fee 
 one Contrary brought out of another : Life out of 
 Death, Power out ofWeaknefs, a Bleffing out of a 
 Curfe, and a Viftory out of Sufferings, which (peaks 
 no left than an admirable contrivance therein. 
 
 The(e appearances of Divine Wifdom naturally 
 teach us humility of mind. Humane Reafon is in- 
 deed in its own Orb an excellent Lights but a grea* 
 ter than it , the Reafon of Cod hirn(elf, comes forth 
 to us in fupernatural Myfteries, to make us (it down 
 at his feet for Inftruftion. Nothing can be more 
 juft and purely rational, than for our Intellect being 
 finite, to be fubjeft to the infinite Truth 5 and being 
 !ighted up by God,to do homage to its great Original. 
 It's truc,e ver fince man tafted of the Tree of Know- 
 ledg, his Reafon hath had a malignant pride in it : 
 of a Minifter it would be a Lord over our Faith 5 a(- 
 fuming the Magifterial Chair, it would fill adjudg- 
 ing Divine Myfteries 3 it would comprehensively fpan 
 them within it (elf: and what could not be (b com- 
 prized, it would out of enmity caft away as fpuri- 
 ous. This in the iffue hath, (b far as it hath prevail- 
 
1 2 The Wifdom of God 
 
 Chap. 7. ed, defperately overturned all Faith , in the adt and 
 w**"~v~nj in the object : in the ad, for to believe a thing, be- 
 caufe I can comprehend it, is not faith in God , but 
 trufting in my own heart 5 not a fealing to his Vera- 
 city, but a fubfcribing to my own Sagacity. Hence the 
 learned Marefitts faith of the Socinians^ That they 
 have mamts ohtlaHs^ hands with eyes in them 5 that 
 only do they believe which they fee 5 they will truft 
 God no further than they fee him. Alfo in the Ob- 
 ject 5 this hath been very fubverfive to the Gofpel. 
 In the Pagan Philofophers ( w 7 hofe Motto was , Soli 
 rationi cedo ), it caft away Chrift crucified as foolifli- 
 nefs, and the Gofpel as an abfurd Fable 5 it reflected 
 on Chriftians as meer Simpletons, men of an eafie and 
 irrational faith } hence that jeer of Cato Stultitia eft 
 morte alter his fperare falutem 5 it's folly to hope for 
 ialvation in the death of another. In the Socinians^ 
 ( whofe Rule is, Nihil credi pot eft ^ quod a rati one ne- 
 queat ctif% nothing can be believed, which cannot be 
 comprehended by Reafbn )$ it hath blown up the 
 fundamental Articles of Chriftianity : the facred Tri- 
 nity to them is a contradiction 5 the Hypoftatical Uni- 
 on an irrational repugnancy, the Satisfaction of Chrift 
 a contumely to Gods grace : and in all this they do 
 but build a Tower, a Name to their own Reafon 5 
 and, as a juft punifhment, in the doing of it they fall 
 into confufion and inconfiftencies. Sometimes they 
 Miu Hydra: make the Law to exatt a more perfect obedience than 
 om. 2. 4 o. t ^ e Q fp e j . Sometimes the Gofpel to call for a more 
 accurate righteoufnefs than the Law. To evert Satis- 
 faction, they lift up Grace 5 but to elevate Free-will, 
 they deprefs it. They own a God , yet deny his Pre- 
 ference 5 they fay Chrift is but a creature , yet they 
 worfhip him. Thus that great thing, Reafon, falling 
 
 from 
 
in the Redemption of Man. 2 3 
 
 from the fuprcme Truth, becomes a forlorn fpe&acle Chap. 2, 
 of vanity. In a kind of fclf-fplendor it goes out in 
 the darkncfs oferrour and confufion. But now to 
 humble our minds, it is of excellent uie to confider 
 the divine VVifdom, which is lb much above us. When 
 our Reafbn ftands by ienfe , it hath a noble ftature 
 and greatnefs} but, as foon as it turns about to infi- 
 nite Wifdom , it perceives a greater Prefence than it 
 (elf, and muft in all reafon confefs it felf a little (park, 
 a very Nothing in companion. It cannot ftep out 
 into the fphere of Nature, but it finds matter of hu- 
 mility } being true to it felf , it can do no lefs than 
 (ay, that it is everywhere po(ed and nonpluft. It is 
 not able rationally to ftand under the fecrets of Na- 
 ture, much more muft it ftoop and do reverence be- 
 fore fuch a Myftery as that is, God mamfeji in the 
 flejl) 3 in which the tranlcendent Myftery amazes us, 
 and the unparallel'd Pattern draws us into humility. 
 Thither muft we come, or el(e turn Infidels, and allow 
 Reafon for a Deity 5 (aying with Seneca, g>jad aliud 
 voces animam , quam Deum in hnmano corf ore hofpi- 
 tantem ? What is the rational Soul but God dwelling 
 in flefh, a kind of Chrift D or rather Antichrift? This, 
 I am fure Chriftian ears cannot bear. But a little 
 more to d^monftrate how neceflary a thing humility 
 of mind is 5 let us confider Reafon in a three-fold 
 ftate : then it will appear, that Reafon in its Integri- 
 ty could not find out fupernatural Myfteries$ in its 
 Fall cannot Spiritually know them } and laftly, in the 
 irradiations of Faith cannot comprehend them. 
 
 1. Reafon in its Integrity could not find them out. 
 The pure primitive light in Adam could dive into 
 the fecrets of Nature, but it could not reach fuch a 
 Myfterie as that of the facred Trinity, which is the 
 
 fun-- 
 
2 a. The Wifdom of God 
 
 Chap.2 . fundamental center of Chriftian Pveligion. He could 
 name the creatures, and that fignificantly to their na- 
 tures, but that Queftion, What tshisfons name, Pr.ov. 
 30. 4 , would have been too hard for him. There 
 are, fay the School-men, fome obfeure Images of the 
 Trinity in the Volume of Nature , but they were 
 found out a pojieriori , and not to be read till after 
 Revelation 5 and how fhould humane Reafon di&ate 
 in thofe things which it could not find out? or know 
 any thing from it felf , when it hath all from Reve- 
 lation ? Nothing can be more abfurd than fuch a 
 prefumption. 
 
 2. Reafon in its Fall could not fpiritually know 
 them. Evangelical Myfteries being propofed , it can 
 go as fir as its own line, unto letters, and words, and 
 ientences: it can gather in a Notion, a form of 
 knowledg, but it wants a congruous light 5 it can- 
 not fpiritually difcern them, there being no alliance 
 or resemblance between an unregenerate mind and fu- 
 pernatural Myfteries. Were it not thus, the new crea- 
 ture would be new only ex. parte, there would need 
 no renovation in the fpirit of the mind 5 God, who 
 propofes the Objeft, need not (hine into the heart 5 
 the Spirit of Wifdom which reveals the Gofpel, need 
 not open the eyes. We muft either affirm fuch things 
 as thefe, or elfe confefs that Reafon of it felf hath 
 not light enough to be Umpire in fupernatural My- 
 fteries. It doth not fpiritually difcern them, and for 
 that caule cannot be an Umpire 5 and, as fbon as by 
 fupernatural Illumination it difcerns them, it will not, 
 dares not be fuch, but with all reverence acquiefces 
 and repofes it felf in the divine Teftimony: Deus dix- 
 it then is enough. 
 
 3. Reafon 
 
in the Redemption of Man. 25 
 
 3. Reafon in the irradiations of Faith cannot com- Chap, 
 prehend them : a difcerning there is, but no com- 
 prehenfion s let the Believer (ail as far as he can 
 in the purfutt of holy Truths, ftill there will be a 
 Plus ultra, an Abyfs, a vaft Ocean, fuch as the hu- 
 mane underftanding can never pafs through. Faith 
 feals to Gods Veracity, but it offers not to mea- 
 iure theMyterie 5 it believes the thing fo to be, but 
 it pryes not into the Modus, nor faith, How can thefe 
 things be ? that is the voice of depraved Reafon, 
 not of Faith, whoie excellent genius is to crucifie 
 Hows and Whys, and to fubjeft the mind to the 
 Word and Authority of God. 
 
 Thefe things being fo , we (hould be all over 
 cloathed with Humility, Underftanding and all. The 
 higher the faculty is, the more excellent is the Hu- 
 mility } then is God honoured indeed , when *£v 
 rtH<*4, all the hitelled, the higheft thing in man, is 
 fubje&ed unto Him. 
 
 CHAP 
 
j6_ 
 
 Chap. 3, 
 
 CHAR III. 
 
 Holinefs the glory of the Deity: By it God aUs like 
 himfelf, and doth all for his own Glory. It im- 
 ports an hatred of fin, and love of Holinefs in man. 
 In all thefe rejpeffs it was manifefi in Chriji. It 
 was not indecent for God to come in the flejh 
 and die^ the Glory of God breaks forth therein. 
 His hatred of fin, and defign to extirpate it } His 
 love to Holinefs , in doing fo much to recover it, 
 and linking it with Salvation. We fiould be fol* 
 lowers of God therein. 
 
 HAVING feen the Attribute of WifiJom in 
 God , I proceed to that of Holinefs, which 
 is the glory of the Deity. He is called the Holy 
 One above thirty times in Scripture : the Seraphims 
 in an Extafie cry out Holy, Holy, Holy 5 denoting by 
 that repetition the fuperlative Eminency of his Holi- 
 nefs. This is an univerfal Attribute , which runs 
 through all the other. Hence we find in Scripture 
 that His Power or Arm is Holy, Ifi.52.10. His Truth 
 or Promife Holy, Pfilm 105. 42. His Mercy Holy, 
 Acts 13. 34. A vein of Purity runs through His 
 whole Name. Without Holinefs his Wifdom would 
 be Subtilty, His Juftice Cruelty, His Soveraignty 
 Tyranny, His Mercy foolifh Pity 5 all would degene- 
 rate into fomething unworthy of God. Holinefs is 
 the infinite Purity and Re&itude of his Effence 5 
 and it may be confidered either refpe&ively to him- 
 felf, or to the creature. Refpe&ively to himfelf 
 it includes two things : 1. That 
 
the Holinefs of God^ &c. 27 
 
 1. That God, in all that he doth, afts like him- Chap. 3. 
 felf, in a juft decorum to his excellent Being and ^— v^^> 
 Attributes, having no Law without or above him- 
 felf He conforms to his EiTence, and carries him- 
 felf lo fitly to himfelf, that no fpot , no darknefs, 
 no fhadow of turning, no indecency or irregula- 
 rity can poflibly happen to him. He cannot deny 
 himfelf, or do any thing unworthy of his Being or 
 Attributes. He doth whatever he doth, in fuch a 
 manner as becomes Him. Hence Anfelm obferves, 
 That when Cod fpares and is merciful towards fin- M^ esfe* 
 ners, he is juft to Himfelf, and that becaufe he ads^-f^^r 
 condecently to his infinite Goodnefs. This is the cmdumnos. 
 firft and prime part of his Holinefs, to be juft and profo1, cap * 
 true to Himfelf, to do all congruoufly to his own 
 Excellency. 
 
 2. That God doth all things for Himfelf, his 
 own Glory. He that is Alpha, the firft Principle of 
 all things, muft of neceflity be Omega, the laft End 
 of them : his Sanftity requires , that all his works 
 fhould return and give glory to their Original } he 
 fhould not be true or juft to Himfelf, if he fhould 
 have any Center befides himfelf 5 his Holinefs is a 
 Tranfcendent above that in Man. Supreme Self-love, 
 which in man is a Belial thing, is a Perfe&ion in 
 Him: To do all for one's felf, which in man is Ido- 
 latry, it is true Sanftity in Him. It is moft proper 
 for him, the fupreme Caufe and EiTence , to make 
 all things for Himfelf 3 as of and through him, fb 
 to him are all things. 
 
 Again, Gods Holinefs taken refpeftively to the 
 Creature, imports two things : 
 
 1. It imports an hatred of fin: His pure Eyes can- 
 
 E 2 aot 
 
 
28 T&e Holinefs of God 
 
 ^ — i 
 
 Chap. 3. not look upon it with approbation 3 His righte- 
 ous hands will not let it go unpunifhed, Sin is a 
 very vile thing, it defpifes Gods Authority , cafts 
 off his Soveraignty , contradicts his Purity, pro- 
 vokes his Tuftice 5 nay, it ftrikes at his very Being: 
 it fays, Who is Lord, that he (hould be obeyed ? It 
 is the moft prodigious Rebel that ever was 3 weak- 
 nefs , folly, corruption rifing up in arms againfc 
 Power, Wifdom, and infinite Perfe&ioij. The Holy 
 One, becaufehe is fuch, muft needs hate fuch a filthy 
 abominable thing : He can no more ceafe to hate it, 
 than he can ceaie to be Holy. His antipathy againft 
 it is fb great, that he can no more admit one drop 
 of it into himfelf , than he can fuffer an extincti- 
 on of his Effence. 
 
 a. It imports a love of Holinefs in the creature. 
 Holinefs is a very choice thing $ 'tis a pure breath 
 from God , a participation of the Divine Nature : 
 an Image or refemblance of the Deity 5 more of the 
 beauty and glory of God fhines forth in it, than in 
 ajl the world befides. The other creatures are but a 
 dark fhadow to it § nay, it is a thoufand times more 
 divine than the Soul it felf. The Holy One, who 
 loves himfelf, muft needs love fb excellent a Picture 
 of his own San&ity. The righteous Lord loveth 
 right coufaefs , Pfalm 1 1. 7 } becaufe he is righteous 
 in himfelf , therefore he loves righteoufnefs in the 
 creature. 
 
 Such, as I faid, is Gods Holinefs 5 Thedifplay of 
 it in Jefus Chrift fucceeds. 
 
 1. The firft part of his Holinefs , by which he 
 does all in a juft decorum to his excellent Being,- 
 f^ems to be contradicted in this Difpenfation. May 
 
 God 
 
in the Manifeftation ofChrijt. 29 
 
 God be made flefh ? May Majcfty be humbled ? Chap. 3. 
 May the immutable One be changed in an Incarna- 
 tion ? May the immortal One die in a bloudy 
 Paffion ? Thefe things at the firft blirfh look as 
 if they could not be congruoufly done. But I an- 
 fwer, The corrupt Reafon of Man , which would 
 fhape all things according to its own model and 
 Idea, hath, under colour of avoiding indecen- 
 cies and inconveniencies, made very ftrange work 
 about this Myfterie. In the Pagan Sophr , it look- 
 ed upon a crucified God as meer folly and inde- 
 cency. In the unbelieving Jews it reproached Chrift 
 as a Talui , a poor hanged man , altogether inca- 
 pable to be a Meffiah or Saviour. In the Hereticks 
 of the Church, it tore and mangled his facred Per- 
 (on all to pieces , and that under pretence of 
 avoiding one inconvenience or other. Arius , that 
 he might not fall into that Gentile- vanity, a plu- 
 rality of Gods , took away Chrifts Deity. dpolli~ 
 varis fpared his Deity, but took away his humane 
 Soul 5 the room of that being better fupplied by 
 the Deity. Saturninus and Bafilides took away his 
 body, leaving only a Phantafm, a meer Umbra in 
 the room of it : or if there muft be a real Body, 
 Apelles thought fit that it ffyould be a Sydereal 
 one, which in his paflage from Heaven he affumed, 
 and after his Refurre&ion reftored again. Nefto- ^oiigioniru 
 Tins, left the impaffible Deity fhould fuffer, would i^\p°L 
 have two Chrifts 3 one the Son of man who fu£ •** So Mjfo. 
 fered, another the Son of God, who dwelt in the ridS ' 
 other as in his Temple. Eutychcs, fuppofing that 
 there could not be two Natures in Chrift, without 
 two Perfons, thought it convenient, that after the 
 
 Union 
 
ao 7 he Holinefs of God 
 
 -Chap. 3. Union there (hoivld be but one Nature in Chrift 3 
 c*-~vr"^ the humane Nature being fwallowed up in the Di- 
 vine. And the reafbn of all this is, becaufe, as an 
 PpYmtam'ca- Ancient hath it touching the Eutychians , they look 
 dunt, qui, cum not ft> much to the Sacred Scriptures, as to them- 
 dim C °wtiltm * e ' ves > being willing that their own Reafon (hould 
 aU quo imtdi- be Umpire in facred Myfteries } they become Ma- 
 untur rifcuro, fters of Errour , who would not be Difciples of 
 T^J voces! non Truth. By this heap of Experiments we may plain- 
 ed Afofloiicas ly fee, that the decorum of this Myfterie is too great 
 l zZ S g)iicZ a a . thin g to be judged by humane Reafon : if we 
 authorities, will know any thing of it, we muft addrefs our 
 ffnJnnt*' ^ ves to l ^ e divine Oracle, Jefus Chrift, the infinite 
 idel mgifiri increated Wifdom of God , who never had fo much 
 emris exjflunt, as an indecorous thought, delighted in the fens of 
 ^IjcipuTiTon w-> Prov. 8. 31. in the prolpett of a future Incar- . 
 fuere. Leo pri- nation. It was ro vpno*, a thing becoming him, to 
 mus,Epift.io.y^ z aU rigbteouffiefi , Matt h. 3. 153 when yet it 
 could not have become him in an unbecoming Na- 
 ture. There was a a«, a trnift, upon his Death and 
 Sufferings, Matth. 16. 215 when yet it was utter- 
 ly impoffible, that any neceffity fhould prefs him 
 into an indecency. There was therefore an excel- 
 lent congruity in this Myfterie. Cod indeed was 
 made flefh, but how ) Non mutando quod erat^ fed 
 ajjumendo quod von crat, not by changing his Deity, 
 but by affuming his Humanity. Majefty was hum- 
 bled, not in it felf, but in the affumed fleth, which 
 was as a Veil over all the Glory. The change and 
 death was not in the Divine, but Humane nature, 
 which was taken into his Sacred Perfbn in the In- 
 carnation, and fuffered death in his Paffion upon 
 the Croft. There was a juft decorum in all : Nay, 
 
 in 
 
in the Manifejiation ofChriJi. g 1 
 
 in this very Myfterie, at which humane Reafon cries Chap. 5, 
 out of indecency , God hath hid fuch an Abyfs of 
 Wifdom, as no created Underftanding is able to fa- 
 thom 5 a glimpfe of which appears in the next par- 
 ticular. 
 
 2. That part of Holineft, by which God doth all 
 things for himfelf, for his own Glory, eminently 
 appears in Jefus Chrift. 
 
 In general it appears, that God is the great Cen- 
 ter , the ultimate end of all 5 and all creatures, 
 none excepted, are as fo many Lines and Mediums 
 tending thereunto. The Humane nature of Chrift, 
 a Creature above all creatures, lifted up above the 
 higheft pitch of Angels , elevated into an Union 
 with an infinite Perfbn, was not yet a Center to 
 h felf. It had no fubfiftence of its own, neither did 
 it operate for it felf j / fcek. not mine own glory, faith 
 Chrift, Joh.8.$o. Nay, He adds, If I honour my jfelfi my 
 honour is nothing , as much as to fay, a creature re- 
 ferred to it felf is an unprofitable Nullity. In all 
 his Doings and Sufferings , he did but minifter to 
 the Will and Glory of God 5 in the end he will de- 
 liver up the Kingdom to the Father, that God may 
 be all in all, I Cor. 1 5. 24, & 28. Hence it is demon- 
 ftratively evident,that no Creature, no, not the high- 
 eft, is or can be an End or Center to it felf 5 all 
 of them are but as Medium's to the glory of God : 
 all muft circulate into their firft Fontal-principle, 
 that it in all things may be glorified. In particu- 
 lar, the Glory of God breaks forth in this Difpen- 
 fation. Jefus Chrift, who in refpeft of the eternal 
 generation is the *V*tf>a<rfx*, thefplendor or glorious 
 effulgence of his Fathers glory , is in the Incarna- 
 
 * tion 
 
g2 The Holinefs of God 
 
 Chap. 3. tion the Glafs or bright Evidence of the Divine Ex- 
 cellencies. Never was there (uch a Conftellation of 
 Attributes as here. Wifdom in the deep of its un- 
 fearchable Counfels laid the great plot of our Sal- 
 vation. Juftice was paid to the full in Sufferings 
 infinitely valuable , fuch as did more than ballance 
 the fufferings of a World. Holinefs was abundant- 
 ly gratified in the pure and fpotlefs obedience of 
 our Saviour, which was as a Glofs and living Com- 
 mentary upon the whole Law. Mercy and Love 
 opened a bofbm of infinite fweetnefs to receive pe- 
 nitent fouls into favour and a blefTed Immortali- 
 ty. Power raifed up an humane Nature in an ex- 
 traordinary way , and then (hewed forth it felf 
 therein in the glory of innumerable Miracles. Truth 
 triumphed , in that He who is the complement of 
 the Law , the fubftance of the Shadows , and the 
 Center of the Promifes, was come into the World. 
 Never did the brightnefs of Glory fb excellently 
 manifeft it felf as upon the Theatre of Chrifts hu- 
 mane Nature. Hence Heaven and Earth ring with 
 the high Praifes of it. At his Nativity an Hoft of 
 Angels cry out, Glory to God in the Higheji, Luke 
 a. 14. In the Church there is glory to him by Jefus 
 Chrift throughout all Ages, world without end, £phe£ 
 3. 21. Saints and Angels muft now fall upon their 
 faces , and fay , Blcljing, Glory, and Wijdom , and 
 Thanksgivings and Honour ', and Power, and Might be 
 unto our God for ever and ever. Amen, Revel. 7. 12. 
 Eternity it felf will be little enough to fpend in 
 the praifes of this incomparable Myfterie. 
 
 3. Holinefs, as it imports an hatred of fin, fignal- 
 !y demonftrates it felf in this Difpenfation. God 
 
 hath 
 
in the Manifeftation ofCbrifl. 35 
 
 ■ ■ ■ 
 
 hath many ways manifefted his hatred of fin. It ap- Chap. 3, 
 pears in the Threatning, in which he (peaks , as it 
 were, out of the fire, and breathes out a Death and 
 a Curie againft it. It further appean,when the Threat- 
 nine comes forth in attual Judgments, in which 
 Goa faHs upon his own creature, the work of his 
 own hands. It more appears , when Wrath comes 
 down, not upon this or that (inner, but upon mul- 
 titudes 5 and not upon the offending perfons only, 
 but upon their Infant-relations 5 upon their fellow- 
 creatures, upon the very places where they a&ed 
 their iniquities. Adam finned, and Wrath fell up- 
 on the whole Race of mankind : nay, and a Blaft 
 and a Curfe fell upon the Creation 5 fuch as makes 
 it groan and travel in pain with an univerfal Va- 
 nity. The old World was drowned in (enfualities, 
 and a Deluge (weeps away them and their fellow- 
 creatures. The Sodomites burned in their unnatu- 
 ral lufts, and fire and brimftone was rained down 
 upon them. Korah, Datkan and Abiram turned Re- 
 bels, and the Earth opened her mouth and fwal- 
 lowed up them, and all that appertained to them* 
 The(e are notable Tokens of difpleafiire, but a grea- 
 ter is yet behind. The Eternal Son of God can- 
 not aflume our flefh, and ftand as a Sponfor for us, 
 but he muft bear an infinite Wrath , fuch as was 
 due to the fin of a World. Though he were the 
 Wifdom of God, he muft be fore amazed, and rea- 
 dy to faint away in a fit of horror 5 Though the 
 Fathers joy^ he muft be *ttikv*o< y furrounded with 
 (brrows even unto death. He bore up all things , 
 yet now under the burden of Wrath he muft fall 
 and grovel upon the ground: He muft pour out 
 
 F tears 
 
54 The Uolinefs of God 
 
 Chap. 3. tears and ftrong cryes to Cod, that the bitter Cup 
 may pals 5 He muft be in an Agony, a difmal con- 
 flict with the Wrath of God, and fweat great drops 
 and clotters of blood under the preflure of it. The 
 blefifed and beloved One of God he was , yet he 
 muft be made a Curfe , and upon a tormenting 
 Crofs cry out , My God ! My God I why haft thou 
 forfaken me $ The Sun muft now withdraw his light, 
 and the Earth quake in fympathy with their Creator. 
 Oh ! What a fpe&acle of difpleafure was here ! 
 What is a Deluge, or the groans of a diffolving 
 World in comparison ? There meer creatures fuf- 
 fer, but here God in the flefh. The Marks of di- 
 vine Wrath were now let upon that humane Na- 
 ture, which, as aflumed into an infinite Perfon, is 
 far above all the Creation. Never was there fo high 
 a demonftration of Gods infinite hatred and anti- 
 pathy againft fin, as there is here. No created Un- 
 derstanding of Men or Angels could ever have 
 found out fuch a wonderful Manifeftation as this 
 is. Infinite Wifdom did it, to make fin look like 
 it felf, infinitely odious. 
 
 Moreover, As it is the nature of Hatred to be a 
 Murderer, to feek the not-being of the thing ha- 
 ted 5 fo it was the great Defign of this Myfterie 
 to extirpate fin out of the hearts of men. For 
 this purpofe was the Son of God ntamfefted, that he 
 might deftroy the works of the devil , 1 John 3. 8. 
 There are three things in fin : the guilt, the pow- 
 er, and the being. The aim of a crucified Chrift 
 was to extirpate them all : Chrift was made Sin and 
 a Curfe for us. He did by his fweet-fmelling Sa- 
 crifice fully fatisfie the Lav/ and Juftice of God: 
 
 And 
 
in theManifeJiation ofChriJt. 35 
 
 And why did he do it, but that the boncls of guilt Chap. 3. 
 might be broken off from us ? The ftrength of fin, 
 in binding us over to Death and Hell, is the Law 5 
 and the Law, in its threatning of a Curfe and Con- 
 demnation, is the voice of vindi&ive Juftice : thefe 
 two being fully fatisfied in Chrift, the guilt of fin be- 
 comes powerlefs, and unable to hold fuch finncrs, 
 as by Faith and Repentance partake in that Satisfa- 
 ction- There was in Chrifts Sufferings , not only 
 a fulnefs of Satisfaction, but a redundance of Me- 
 rit : Thereby he procured the Holy Spirit for us 5 and 
 why fo, but that the power of fin might be dif- 
 fblved in us ? Our own fpirit of it felf could 
 not, would not do this 5 but the divine Spirit, which 
 Chrift hath procured , doth in true Believers ef- 
 fect it. Sin is no longer a prevailing-Law in the 
 heart 5 the Holy Spirit takes away its dominion, 
 that the Throne of Chrift may be let there. It is 
 true, as Saint Bernard faith , Velis, nolh, infra find 
 titos habitat Jebufaus^ Sin hath a being in Believers ; 
 but even that doth the holy Spirit in the Article 
 of Death remove from them , that their Souls may 
 fly away into that pure Region, where are thefp- 
 rits of jf/jl men made perfeft. Thus God manifefts 
 his hatred of fin, in that he laid in the Sufferings 
 of Chrift a defign for the extirpation of it. 
 
 4. Gods Holinefs, as it imports a love of holi- 
 nefs in man, is here , clearly feen, in that, when it 
 was loft, he did fb much for the recovery of it. 
 Holinefs, that divine Life (being by the Fall beaten 
 out of the heart of man ) flood without in the 
 letter of the Law 5 but that it might be recovered 
 into the heart of man again, that his heart might 
 
 F 2 be 
 
 * 
 
26 The Uolinefs of God 
 
 Chap. 3. be made a San&uary, an holy Place for the divine 
 Majefty to dwell and take pleafure in , God hath 
 done very much, and been at a vaft expence about 
 it. He hath not only wifhed for Holinefs 5 O that 
 there were fuch an heart in them I Deut. 5, 29} but 
 he hath fent his own Son into the flefh to be a rare 
 Pattern and Samplar of it 5 nay , and to bleed and 
 die upon a Crofs, that it might be revived in poor 
 fallen man. It could not be revived there without 
 the holy Spirit , and ,that could never have been 
 had, unlefs Juftice were fatisfied 5 and Satisfa&ion 
 could not be made without a Sacrifice of infinite 
 value. Chrift therefore was made fuch an One, 
 that the holy Spirit might come and re-imprint Ho- 
 linefs in man again. God died in the flefh, that 
 man might live in the. Spirit. One great end of 
 Chrifts fufferings, was Holinefs 5 He gave himfelf for 
 #f, that he might pur i fie to himfelfa peculiar people, 
 Tit. 2. 145 that he might have a glorious Church, not 
 having fpot or wrinkle, Ephef 5. 27. Rather than 
 lofe Holinefs, which is the Glory, He would humble 
 himfelf to the fhame of a Crofs } rather than we 
 Ihould not be fanftified, or confecrated to God in 
 Holinefs, he would fan&ifie and confecrate himfelf 
 to be a facrifice to Juftice. Oh ! What a rate or 
 value doth God fet upon Holinefs in man ! How 
 highly muft he delight and take pleafure in it, 
 when he will come in the flefh and die, rather 
 than fuffer it to be extinft in the World ? a greater 
 demonftration of Love to it than this cannot poffi- 
 bly be imagined. 
 
 Further, Gods love to Holinefs appears in this , 
 that he orders things fo, that no man can partake 
 
 of 
 
in the Manifejlation ofChriji. 27 
 
 of Jcfus Chrift, unlefs he fubjeft himfelf to the holy Chap. 3, 
 terms of the Gofpel : he that frames the NameofChriJi^ 
 muft depart from iniquity. What if Chrift be a moft 
 glorious Saviour and Redeemer? What though he 
 fulfilled Righteoufnefs and made Satisfa&ion? What 
 though he opened a way into the Holy of Holies, 
 into the Glory and Immortality there ? Notwith- 
 ftanding all this, without Repenting there is nothing 
 but perifhing} without Holinefs there is no feeing 
 of God. A life after the flefh muft end in death. 
 The divine Juftice and Law, which was fully fatisfi- 
 ed in Chrift, will feize upon rebellious finners, and 
 ask a fecond Satisfaction, as if there had been none 
 before: the divine hatred of fin, which was (0 fig- 
 nally evident in the fufferings of Chrift, will appear 
 again in their utter ruin and deftru&ion. Things 
 are (b knit together, that Holinefs muft be necefla- 
 ry to make us happy. Chrift is a Saviour and a 
 Lord too 3 where he faves from Hell, there he rules 
 in the pure ways towards Heaven. His blood and 
 Spirit are ever in Conjunction : if the one deliver 
 from Guilt and Wrath, the other fubdues fin, and im- 
 plants Holinefs. Promifes and Precepts, which are 
 intermixed in the Word, muft be both taken toge- 
 ther into the heart 5 where the latter hath not obe- 
 dience, the former can minifter no comfort. True 
 Faith receives an entire Chrift 5 as it refts upon his 
 Merits and Righteoufnefs , fo it fubjc&s to his Spi- 
 rit and Word in all things. That hope of Heaven, 
 which purifies not , is indeed a Prefumption and 
 not an Hope 5 a Cobweb hanging in a vain heart j 
 and not an Anchor fure and ftedfaft, entring into 
 that within the Vail God out of love to Holinefs 
 
 hath 
 
38 The Holimfs of God 
 
 Chap. 3. hath linked it in with Chrift, Promifes, Faith, Heaven, 
 and Salvation , that no man can or may enjoy the 
 one without the other 5 till Chrilt can be divided , 
 his Sacrifice from his Scepter 5 till Promifes can be 
 rent off from the holy Precepts , to which they are 
 annexed 5 till a vital Faith can ceafe to do its fun- 
 ction in a&s of obedience 5 till the holy Heavens 
 can admit an unclean thing into them : till then, 
 an unholy perfon cannot arrive at Happinefi. In all 
 this we fee, how high a refpeft God hath for Ho- 
 linefs. 
 
 Now what remains, but that Chriftians, who have 
 this glorious Attribute fet before them , (hould be- 
 think themfelves, what manner of perfons they ought 
 to be. God afts like himfelf 5 Should not they do 
 (b ? their decorum ftands in an holy Affimilation to 
 him. Chriftianity is, as an Ancient hath it, 0«S o^oW/j, 
 a likenefs to God, to be after him in his imitable 
 Perfections : to be loving, merciful, holy, patient, 
 as He is, is to be, and acT: like themfelves. One Vir- 
 tue of God or other (hould be ftill breaking forth 
 from them, to tell the World that they are Chrifti- 
 ans : Their finite love and mercv to fellow-creatures , 
 (hould fpeak their fenfe of that infinite love and mercy 
 which they have tafted of: Their patience under in- 
 juries (hould carry a refemblance of thofe Riches of 
 goodnefs and forbearance, which God hath fpent up- 
 on themfelves : All their holy Graces (hould appear as 
 fo many Rays and little Images of Him, who is the 
 great Fountain and pattern of Holinefs. For them to 
 walk worthy of God, and in imitation of him, is 
 to walk condecently to themfelves , and in corres- 
 pondence to Chriftianity. Again , God doth all 
 
 things 
 
in the Manifejiation ofChrift. 3 9 
 
 things for Himfelf, his own Glory, and this muft be Chap. 3. 
 the aim of Chriftians : To be a Center to themfelves, 
 they muft not do it 3 an higher and nobler End than 
 God himfelf cannot be. It is naturally juft, that He, 
 who is the firft Principle of all things , fhould be the 
 laft End. That Axiom, That God in all things muft 
 be glorified, is fundamental Divinity 5 that is the ve- 
 ry thing, which they muft look to as their ulti- 
 mate fcope. They fhould put away the by-glances 
 at Self, and the unbecoming Squints at bafe and falfe 
 Ends 5 that they may have a fingle Eye, and a riure 
 Intention to the true and great End of all things. 
 This is the very life and marrow of Religion : it 
 fan&ifies holy Duties } it fpiritualizes civil and natu- 
 ral Actions 5 it elevates the life unto the great Cen- 
 ter of all things , and by confecrating the Actions 
 unto God, gives them a kind of Immortality. It 
 transforms the Soul into a deiformity or divine Na- 
 ture, that it becomes one fpirit with the Lord, and 
 falls in with the fame Will and End with him. If 
 we will be like Chriftians, the frame of our heart 
 muft be above the interefts of flefh and ielf. AH 
 thofe things, which are off from the true End and 
 Center, muft be in our eyes as fb many impertinent 
 follies : the whole of our hearts and lives muft be 
 under a confecration to that Eternal Defign , The 
 Glory of God bleffed for ever. Moreover, God hath 
 an hatred of fin, and a love of Holinefs$ and what 
 is the work of Chriftians, but to follow him ? Sin 
 is (6 vile an evil , that it cannot but be worthy of 
 hatred. To the holy God and his Attributes it is 
 meer enmity and rebellion , to the World it is a 
 Curfe, a blaft of Vanity } to the Soul an Ataxy, 
 
 tur- - 
 
ao The Holinefs of God 
 
 Chap. 3. turpitude, and corruption 5 to the Lord Chrift as 
 Nails, a bloody Crofs, and Cup of Wrath. A horrible 
 evil it is, and to be hated accordingly 5 a meer 
 evil without mixture of good , and to be hated 
 with a pure hatred without mixture of Love. An 
 All-evil oppofite to God the All-goodnefs, and to be 
 hated with all-hatred : not a drop or degree of ha- 
 tred {hould be let out upon any thing el(e. All of 
 It in the mod intenfe degree and meafure (hould be 
 poured out upon it 5 in what place or time foe- 
 ver it be, ftill it is evil, and upon that account to 
 be hated perpetually and in all places. And indeed, 
 if we do bethink our (elves, the groans of the poor 
 creatures, which are conftant and everywhere round 
 about us, do very ftrongly move us hereunto , the 
 , blots and turpitudes upon our own Souls tell us, 
 that we muft hate it, as much as we love the beauty 
 and glory of our immortal Spirits. The bloud and 
 wounds of our dear Saviour, cry out for Juftice 
 and Vengeance to be executed upon it. And, if we 
 have any love for him, we muft crucifie it and caft 
 it away as an accurfed thing. On the other hand, 
 Holinefs cannot but be a fit Objeft for our love. 
 It is a pure thing let down from Heaven 3 and, if 
 our love be there, it can do no lefs than embrace 
 {q divine an off-fpring as that is. It is the very 
 re&itude and true temper of Souls, that which (ets 
 them in a right pofture towards God and all holy 
 things : and for that reafon , more love is to be 
 let upon it, than that which is due to our own 
 Souls. Though in man it be but a little Ray or 
 fpark , yet, becaufe of its divine Nature , it doth 
 in little refemble him, who is all Holinefs and Pu- 
 rity 5 
 
in the Manifeflation ofChrijl. 41 
 
 rity 5 and upon that account;, our love, which in its Chap. 3, 
 higheft meafures afcends up to Him, muft in pro- 
 portion be due to it. The amiablenels of it in the 
 Letter , made the Holy man cry out , Oh how 
 I love thy Law ! Pfalm 119. 97 5 and how illuftri- 
 ous and attra&ive muft it be , when it is in its 
 proper Vbi, living and breathing in the fpirits of 
 men ? Rather than it (hould not revive there, God 
 would be manifeft in the flefh, and die in it. And 
 how (hould we die to our felves and the World, 
 that it may live in us ? Which, when it doth, we 
 live indeed, and that a life more divine and of high- 
 er Excellency , than is the life of meer Senfe or 
 Reafon 5 nay, this life is complicated with Happi- 
 nefs, and makes us meet for life Eternal. If we 
 would live for ever in Blifs and Glory, we muft 
 follow after Holinefs 5 heart and life muft be con- 
 fecrated unto God, elfe Heaven will not be capable 
 to receive us, nor (hall we be fit to enter in there. 
 
 CHAP. 
 
4 a 
 
 Chap. 4. 
 
 m 
 
 CHAP. IV. 
 
 Gods Punitive Jujlice afjerted from Scripture and Na- 
 ture. It was neceffary that there fiiould be a SatiJ- 
 faUion for Sin : ReSoral Jujlice required it. Z)n- 
 lefs Chrifis Sufferings were fatisfaUory, no good ac- 
 count can be given of them. It's not enough to fay, 
 "That he was an Example of Patience 5 That he con- 
 firmed the Covenant 5 That Gods immenfe Love was 
 manifejied therein, or that his Refurrecfion ajjured 
 ours. Gods Juftice appears , in that He , though 
 of infinite Mercy, infilled thofe Sufferings on Chriji 3 
 In that Chriji, the Patient, was Man , the Son of 
 God, an holy Innocent One 5 In that the Sufferings 
 . . of Chrifl were proportionable to the (inning-powers 
 
 , H in Man 5 To the Law To the fin and fufferings of 
 
 a World. The fruits of his Sufferings a* to Him- 
 felf, and as to Us. The Dreadfulnefs of fin, in reffeff 
 of the Sufferings of Chriji, and the miferable end 
 ^ of impenitent Sinners. \ 
 
 HAVING difcourfed of Gods Holinefs , I 
 now come to his Vindictive Juftice 5 which, 
 as a learned man faith , is a Branch or Emanation 
 from the other. That pure Effence which cannot 
 ,W ***" but hate fin*, muft needs have a propenfity to pu- 
 flufiitatis & ni(h it. That propenfity cannot be feparated from 
 fumm* refiltu- t h e hatred of fin, nor that hatred from infinite Re- 
 toX'/X&itudc. The Socinians, that they might raze Chrifts 
 9*fpe?fe, Tur- Satisfaction to the very foundation, deny this At- 
 fS dcfatlf " tribute r^This Juftice, fay they, is not an Attri- 
 bute 
 
Vindiliive Jujiice fatisjied, &c. 4 3 
 
 bute in Cod. Neither is it called Juftice in Scrip- Chap. 4. 
 turc, but rather Severity , which is not retident in L 
 God, but only an effect of his Will. But, that there 
 isfuch an Attribute in God, is evident in Scripture : 
 He is called ip* 5 Right, and PH¥, Righteous. As 
 the firft chiefly refpedls his Universal Righteoufnef, 
 lb the fecond doth his Judicial one. He is faid to 
 bejuji in his judging^ Revel. 16. 5, His judgment is 
 a righteous judgment , Rom. 2. 5. It is a righteous 
 thing with him to render tribulation, 2 Theff. l.6< 
 Punifhment is called a juji Recommence , H.eb. 2. 2. 
 Punilhment, how afflictive foever, cannot be Punish- 
 ment unleis Juftice be declared in it 5 nor can Juftice 
 be declared in that , which it requires not. The 
 Greeks word, «fj*H, fometimes denotes the Pumfoment, 
 Jude v. 7. Sometimes the Punitive Jujiice it felf, Atls 
 28.4. One JIxh is from another, juft Punifhment 
 iffues out from Vindictive Juftice : with refpedt to 
 that only it is, that God is called a confuming fire, 
 Heb. 12. 29. As he is Light in his Effential Purity, 
 fo he is Fire in his Effential Juftice, [which is ever in 
 Conjunction with his Purity , and , as it were the 
 ardour of it , breaking out in flames of Wrath 
 in fuch fort, as feems fit to him. Thus Scripture. But 
 further, Nature concurs to make it good. This, that 
 God is Juft, is graven in the minds of all men: The 
 very Heat hens^by the indelible Characters which they 
 find there, are able. to read the Judgment ofGod,and 
 lay, that he hath S/JW o/up*? an avenging Eye ; a Ray 
 of it fhines in their own bofom. The Barbarians, upon 
 the fight of the Viper on Pauls hand, cry out of a <M*«, 
 a Vengeance that purfued him as a Murderer. The 
 very inftinct of Nature told them, that j^ere was a 
 
 G 2 Con- 
 
up « 
 
 a a VindiSiwe Jujlice fatisjied 
 
 Chap.4 . Connexion between Guilt and Puniftiment. Confci- 
 ence is Dei vicarius, a kind of Reprefentative Nn- 
 men in men: it hath a fecret Tribunal in the Heart, 
 and from that Seal and imprefs which divine Juftice 
 hath fet upon it, dooms and judges Offenders unto 
 mifery. Hence that faying, 
 
 . -Prima ejl h<ec ultto, quodfe 
 
 Judice, nemo nocens abfolvitur. 
 
 Puniftiment is coetaneous to Guilt. Sin in its egrefs 
 out of the heart leaves a fting behind. The Offender 
 cannot be well within, his diftemper is « afata , a 
 confcience of his evil-deeds '•> his mind refle&s tor- 
 ment upon it felf : inwardly he is nothing but 
 Wounds and amazing Horrors 5 the Apparitions of 
 Wrath haunt him 3 Confcience is fenfus & pr judi- 
 cium judicii divini, a kind of anticipation and pre- 
 fenfation of the laft Judgment. After all this, to 
 deny God to be juft, is to offer violence to the Prin- 
 ciples of Nature, and put a lye upon thofe Notions 
 which are born with, and inftamped upon our Rea- 
 lon : It is to fay, That the Image and Imprefs of a 
 Deity upon our hearts, is but a Counterfeit 5 That 
 Confcience is but a Cheat, and all the Terrors there 
 but a falfc Alarm. In a word, It is to eradicate all 
 Religion, and open a Flood-gate to all wickednefs 
 and impiety. Thefe being intolerable abfurdities, it 
 cannot but be granted , that there is fuch an Attri- 
 bute in GodrnrJ 0«£&riT«i <#*», faith Plutarch 5 Juftice 
 follows God , or rather it is his very EfTence. 
 
 It is an enquiry among Divines D How far it was 
 
 nsceflary^that fiq (hould bepunifhed 5 that without 
 
 * Sa- 
 
in the Sufferings ofChrift. 45 
 
 Satisfaction there fhould be no Remiflion. It is an Chap. 4. 
 indubitable Verity, That it was neceilary by virtue K**sr** 
 of Gods Decree: He hath declared himfelf, that he 
 will by no means acquit the guilty. But this is not 
 all. In Scripture, Punifhment is not attributed meer- 
 ly to his Will or Decree, but to his juft and righte- 
 ous Nature 5 Thou art righteous, Lord, becaufe thou 
 haft- judged thus, Revel. 16. 5. Though the mode and 
 circumftance of Punifhment be determined by his So- 
 veraign pleafure, yet the punifhment it (elf iflucs 
 out from his Juftice. Sin merits punifhment 5 They 
 that do fuch things are worthy of death, Rom. I. 32. 
 It is not meerly Gods Will, but his Juftice, which 
 renders unto fin its due. The proportion which is 
 between Sin and Punifhment, (hews who holds the 
 ballance : Were it meerly at the divine Pleafure to 
 punifh fin or not, God need not punifh obftinateand 
 impenitent perfbns. This the Socinians themfelves 
 cannot bear. They fay, There is one Juftice in God, umtfl ]uftu 
 which he ever ufeth in punifhing contumacious Ua t1 Det f t fl' rm 
 finners : nay, it would be unworthy of God not to dnm\cmZh t 
 punifh them. Now, here two things may be obfer-^. OT '"V c 
 ved: The one is this 5 Obftinacy is not punifhed for^^p/^^" 
 it felf, for in good it is Conltancy and worthy ofatqv.exurmi- 
 praife^ but it is punifhed becaufe it is in evil. Sing^ v s °p ars de 
 is punifhed xa& *Vt3 for it felf, but Obftinacy fortheprima.cap.i. 
 fin only 5 and if fin be punifhed for it felf, then J*ft«* **• 
 every fin muft be punifhed. The other is this, If Je-/^/^t/^. 
 fusChrift had not come and fatisfied for us, all finners mitt ere. creil. 
 would have been impenitent and contumacious 5 the A e tt ^ e ° & 22< 
 grace of Repentance would never have been given 
 by an unatoned God 5 neither is it now derived to 
 us, but through a Mediator. Him hath God exalted 
 
 mth 
 
4# Vindictive Jujlice fatisjied 
 
 Chap. 4. with his right hand , to be a Prince and a Saviour, to 
 give repentance, Acts 5. 31. Hence it appears, that 
 without Chrift, all fin would have been in conjun- 
 ction with impenitency, and confequently necefifari- 
 ly puniftied. But a little more to clear this Neceffi- 
 ty, I (hall lay down fome Particulars. 
 
 1 . Man, a rational Creature, could not be created, 
 but he would immediately by the very frame of his 
 Soul be under a Law. His Reafon by the innate no- 
 tion of a Deity, could not but be bound to know 
 the Supreme Truth. His Will by its propenfion to 
 its proper Object, could not but be bound to love 
 the Supreme Goodnefs. The Refpedts, which are 
 in the rational Powers towards their Creator, are a 
 Law never to be altered. God will no more diflblve 
 them, than he will contradict his own work : Man 
 cannot loofe himfelf from them, which are interwo- 
 ven with his immortal Faculties. As long as God is 
 God, the Supreme Truth and Goodnefs 3 and Man 
 Man, an Intellective and Elective Creature 3 It rauft 
 needs be indifpenfably juft for us to know and love 
 our Creator. The differences of Good and Evil are 
 founded in Nature. The Image of Righteoufnefs is 
 not a movable thing, for then the love of God might 
 be it to day, and by a Counter- motion, the hatred 
 of him might be fuch to morrow , which is utterly 
 impoffible. * 
 
 2. Man by his very Creation being under a Law , 
 it could not be otherwife but God muft be a Rector 
 and Judg over him. He that made, muft rule him 5 
 He that put a Law into his Faculties, muft be his 
 Judg 5 His Rectitude and Juftice made him fit to be 
 fo. Hence that of the Apoftle , Is God unrighteous 
 
 who 
 
in the Sufferings ofChriji. 47 
 
 who taketh vengeance ? IJpeal^ & a man , God forbid^ Chap. 4. 
 for then how Jfjrll God judg the world ? Rom. 5. 5, 
 and 6 5 As if he had faicl , Unlcfs God ccafe to be 
 Himfelf $ unlefs his Righteoufhefs and Juftice fail, He 
 muft needs be Judg. 
 
 3. God being Reftor and Judg, He muft needs 
 carry himfelf as becomes one of infinite Re&itude 
 and Juftice. It is right, that fin fhould be punifhed 5 
 And fiall not the Judg of all the Earth do right $ 
 After Man, nay all the Race of mankind, had 
 for many Ages turned Rebels againft God , and vio- 
 lated , and, as much as in them lieth , made void his 
 Sacred Laws : After they had by the contempt of 
 their fins defpifed his Majefty and Soveraignty, and 
 by the turpitude of them offended his Purity and 
 Holinefs} fhould all this pafs unpunifh'd, how black 
 would the Confequence be ? Would it not be a blot 
 to his Government to nod and let fill the reins of 
 Difcipline? a flight to his Law to negleft it as a thing 
 ill-contrived, or unworthy of a Vindication? Would 
 not the great things of the Law appear very (mall, 
 and the horrible Ataxy of fin a minute inconfidera- 
 ble nothing ? Muft not the divine Attributes of Re- 
 ctitude and Juftice be co-fufferers with that Law, 
 upon whofe Commands and Comminations their 
 very Image is engraven ? Would not the face of 
 things look, as if the moral Foundations , the Dif- 
 ferences of good and evil, were (haken and deftroy- 
 ed 3 as if all things were indifferent, and fin or no 
 fin, were all one to the Holy One ? Which way 
 fhould his infinite hatred and abhorrence of fin be 
 manifefted 5 no more difpleafure outwardly appear- 
 ing at a world of fin, than there would at none at 
 
 all > 
 
48 Vindi&ive Juftice fathfted 
 
 all ? The total managery of things no way demon- 
 ftrating Sin to be odious, or Holineis grateful 5 Obe- 
 dience failing , and there being nothing vicarious , 
 no PuniQiment to fupply the room of it 5 How 
 could the order between the Creator and the Crea- 
 ture be preferved ? or what would become of that 
 moral dependance and fubjedtion which we owe to 
 our Maker ? Doubtlefs no defect, no jeofail can be 
 in his Sacred Government. His juft Anger requires, 
 that Difcipline {hould be kept , Manners corrected, 
 and Licentioufhefs fuppreffed. As an Ancient fpeaks : 
 siiYgimus ad Man being under a Law , God muft needs be Re- 
 llfSVr^ ^ andbei "g f uc *, He cannot chufe but aft like 
 ww, fedutdif- himfelf, in a juft decorum to his holy Attributes and 
 ciptina ferve- L aw ; No blot or irregularity can light upon his 
 ilgauurfucen' Government. Sin, which makes a breach upon the 
 gg|g comprima- facred Order , muft be reduced in fiich a punitive 
 ^ir^f^way, as may bear witnefs to his Rectitude and 
 cut in homine Juitice. There are two things in Sin 5 a Macula^ a 
 necejfaria efi , corrU ptinpr Spot ; and a Reatus , an obliging; Guilt. 
 quo ad homi- 1 ne Spot is luch a 1 urpitude and ill-temper or 
 mm pervenit m ind, that the Soul, in which it is refident and reg- 
 La#! de Ira nant o cannot have Happinefs 5 the Guilt is fiich a 
 Dei. Chain and ftrong binder unto Wrath, that the Soul, 
 
 to which it adheres , cannot have Impunity. The 
 Wifdom of God fecures and afcertains the firft, 
 Why (hould not his Juftice fecure and afcertain the 
 fecond 5 feeing God by the Law of his Eflence, 
 is as much bound to act in congruity to his Juftice, 
 as to his Wifdom ? 
 
 4. Upon fuppofal that a Punifhment or Sati£ 
 faction were not neceffary, What {hould thofe mil- 
 lions of Sacrifices and {lain Beafts under the Law 
 
 mean ? 
 
in the Sufferings of Chrift. 49 
 
 mean ? If the fubftance, the Sacrifice of Chrift might Chap. 4, 
 have been fpared, whatfhould the types and ftiadows 
 do > Nay, why fhould the Son of God come, and 
 fweat, and bleed, and dye upon a Crofs under Di- 
 vine Wrath, if all this might have been fpared ? God 
 doth not multiply things without caufc, much left 
 did he make his dear Son the Curfe caufelefS. The A- 
 poftle tells us, That it was vot prjpble that the blood of 
 Bulls and Goats Jhould take away (in, Heb. 10. 4. But 
 why fo? if a meer nothing, a no-facrifice might do 
 it ? He fignally diftinguifhes 5 the blood of Beafts 
 purifies the flefh, and takes away Ceremonial Guilt. 
 But, which is infinitely more, the blood of Chrift 
 purges the Confcience, and takes away real Guilt, 
 Heb.y. 13,14. But will not this diftinttion be al- 
 together vain, if no blood at all were requifite to 
 take away guilt > Alfo the Apoftle aflerts, That we 
 are juflificd by Chrifis bloody Rom. 5. 9 5 But why 
 not without it, if a Satisfaction were unneceflary? 
 It is very hardly imaginable, that the All-wife God 
 fhould fetch a compafs, and go round about by his 
 Sons blood , when a word, a merciful pleafure, might 
 have done the work without it. 
 
 Thefe things premifed, I now proceed to fhew 
 how Punitive Juftice was manifefted in the Sufferings 
 of Chrift. The Apoftle fpeaks memorably, God Jet 
 forth Chrift to be a propitiation to declare his righte- 
 oufnefs, for the remijjlon of fwsx, as if he had faid, 
 There could be no remijfion without it : and to make it 
 the more emphatical, he doubles the phrafe, To de- 
 clare, I fay, at this time his righteoufnefs 5 and withal 
 he adds, That he may be jujl, Rom. 3. 25, 26. Righ- 
 teoufnefs, that is, Punitive Juftice was eminently de- 
 
 H moriftrated 
 
*o Vindi&ive Jujlice fatisfied 
 
 Chap. 4. monftrated in the propitiatory Sufferings of Chrift} 
 unlefs this were fb, no fufficient account could be 
 poflibly given of them. The Socimans, who deny 
 Chrift's Satisfaction, cannot give a tolerable reafon 
 thereof: For what fay they } Chrift in his Sufferings 
 was an example of Patience. I anfwer, he was 
 fo 5 but there was a Cloud of fuffering-Martyrs be- 
 fore his Incarnation : and then what Angular thing 
 was there in his Paffion? It's true, he was the greatert 
 Pattern that ever was 5 but had that been alL, why 
 did he fuffer as our Sponfbr and Mediator ? why did 
 he bear the Sin of a World, and the Wrath of God 
 due to it ? Here he was alone, no man, no Angel 
 was able to trace or follow him. The Saints may 
 fill up the Sufferings of Chrift in his myftical body 5 
 but they cannot, dare not afpire fo far, as to go 
 about to imitate him in thofe fatisfiiftory Ones, which 
 were in his own proper body. Had he been only 
 an exemplary Saviour, he could have faved none at 
 all : Not thofe under the Old Teftament 5 for Ex- 
 ample doth not, like Merit, look backward to thofe 
 who were before it : Nor thofe under the New ; for 
 no meer Example, no, not that of an Incarnate God, 
 could have railed up Man out of the ruins of the Fall, 
 unlefs there had been in his Sufferings a Satisfaction 
 to Juftice. The Guilt of Sin could not have been 
 done away, unlefs there had been therein a Merit 
 to procure the Holy Spirit. The Power of Sin 
 could not have been fubdued} a meer exemplary 
 Chrift would have been but a titular Saviour. The 
 great defign of railing up a Church out of the cor- 
 rupt Ma(s of Mankind would have failed, a Pattern 
 only being too weak a bottom for it to ftand upon. 
 
 Again 
 
• ^ 
 
 in the Sufferings of Chriji. 5 i 
 
 Again they fay, Chrift differed, that he might con- Chap. 4. 
 firm the Covenant with his own blood. I anfwer, v*~">r^ 
 the Covenant was confirmed in Abrahams time, Gal. 
 3. 17. It was made immutable by Gods Word and 
 Oath, He!?. 6. 1 7. It was ratified by the glorious Mi- 
 racles of Chrift 5 it was fealed up by the precious 
 blood of Martyrs : and why muft the Son of God 
 dye for it ? or if he muft, might not a Ample death 
 ferve ? Why was there a Curfe, and an horrible De- 
 fcrtion upon him? There can be no imaginable co- 
 herence or connexion between his bearing the tokens 
 of Gods Wrath, and his confirming the Covenant of 
 Grace, the one can have no congruity or fubfervi- 
 ency to the other. The Scripture therefore, which 
 gives a better account, tells us that he dyed to pay 
 a hvrepv, a Ranfbm for us 3 obtain eternal Redemp- 
 tion, abolifh and make an end of fin 5 deliver from 
 the world, and the wrath to come 5 reconcile to God, 
 purchafe a Church, and bring in everlafting Righte- 
 oufhefi, and an happy Immortality fuitable thereun- 
 to. Thefe noble and excellent ends could not be 
 compaiTed, but by Sufferings penal and fatisfa&ory , 
 fuch as had the bitter ingredients of Divine Wrath 
 and difpleafure in them. Chrift was not a meer 
 Witneis, but a Prieft, Redeemer, and Mediator : His 
 blood was not only ^eTJ^oK,aTeftimony,but l*Arneto'p> 
 a Propitiation 5 neither was it only confirmative of 
 the Covenant, but fundative : all the Promifes of 
 Grace and Glory fprung up out of his fatisfa&ory 
 and meritorious Paflion. Further they fay, that in 
 his Sufferings the immenfe Love of God was mani- 
 fcfted. I anfwer, His immenfe Love was indeed ve- 
 ry Illuftrious in giving his Son 5 but to what purpofe 
 
 H 2 was 
 
_ * i r 
 
 e|2 VindiSiwe Jnjiice fatisjied 
 
 Chap. 4. was he given, but to be a Propitiation ? \v 7*7?) In 
 this was love, that he Jet; t his Son to be a propitiation 
 for our (ins, faith the Apoftle, 1 John 4. ic. When 
 inexorable Juftice ftood as an Obftacle in the way 5 
 when Satisfoftion muft be made, or mankind eter- 
 nally perifh 5 then infinite Love appeared in giving 
 the only begotten Son to be an expiatory facrifice 
 for us, to farisfie Juftice, that we might partake of 
 Mercy. But if a Satisfaftion were needlefs, if the 
 Sufferings of Chrift might have been fpared 5 Where 
 is the vehemence of Love ? It may feem rather to be 
 in Remiffion of fin, than in the Pafiion of our Savi- 
 our. That Remiffion fhould come to us through his 
 intervenient Death, when that Death was not ne- 
 ceffary, looks not fo much like an aft of Love, as of 
 Sapience : and yet how Sapience (hould unneceflarily, 
 and without juft caufe, order fo great a thing as the 
 Death of Chrift to be, I cannot underftand. More- 
 over they fay, Chrift fuffered, that his Death inter- 
 vening, we might be aflured by his Refurre&ion, of 
 our own, and of life eternal to be obtained in a way 
 of Obedience. But I anfwer , This is rather to af- 
 fen the end of Chrifts Refurreftion , than of his 
 De^th : for his Death here comes in only by the by, 
 as a meer intervenient thing, a caufa fine qua non, 
 a thing which hath no proper end of its own. It 
 is not to me imaginable, that fuch an one as he was, 
 (hould dye meerly to teftifie to thofe things, which 
 were before fecured by the immutable Word and 
 Oath of God himfelf. heaths nos, quorum caufa 
 JDeus jurat ! miferos^ ji ne juranti credimm I faith 
 Tertullian : his Oath cannot but be a fufficiem; fecu- 
 rity. It's true, Chrifts Death and Refurre&ion do 
 
 aflure 
 
in the Sufferings ofChrifl. ^ 3 
 
 allure Believers, that they fhall rife and live for Chap. 4 
 ever in Glory: But how do they do it? what, ex- 
 emplarily only ? no furcly, his Death was fatisfa&ory 
 for fin, and meritorious of life eternal. His Re- 
 furreftion was a Seal, a pregnant proof, that the Sa- 
 tisfaction made by his Death was full and confum- 
 mate. Hence arifes in Believers an aifurance of Life 
 and Immortality, the fame being purchafed and paid 
 for by the blood of Jcfus. Had his Death and Re- 
 furre&ion been exemplary only, which way (hould 
 an aifurance be drawn from it ? The argument, 
 if any, muft run after fome fuch rate as this : Jefus 
 Chrift, God as well as Man, one having Power over 
 his own life, free from all fin, never feeing cor- 
 ruption,, able to overcome death it (elf, did rife 
 from the graven Ergo, meer men, having no power 
 over their lives, tainted with fin, fubjeft to corrup- 
 tion, unable to conquer death, fhall rife alfo : the 
 inconfequence is apparent. On the other hand let 
 the argument run thus : Jefus Chrift did by a paf- 
 fion of infinite Merit and Satisfaction, purchafe eter- 
 nal life for Believers^ Ergo, they (hall be fure to 
 have it : here the conlequence muft needs be fure and 
 infallible. Upon the whole matter it appears, that 
 no tolerable account can be given of Chrifts Suf- 
 ferings, unlefs Juftice were fatisfied and declared 
 therein. But to explicate this more diftin&ly, I (hall 
 a little confider three things : 
 
 1. God the great Rector, who inflided thofe Suf- 
 ferings on Chrift. 
 
 2. Chrift the Patient, who bore them. 
 
 3. The Sufferings in themfelves, and in their 
 fruits. 
 
 i.God 
 
s>a Vindiciive Jnjlice fatisfed 
 
 Chap. 4. 1. God, the righteous R.eftor, who infli&edthem, 
 was one of infinite Mercy. Mercy in men, though 
 but finite, is fometimes a rcmora to punifhment. Jo- 
 feph, being <M**/©- 3 a juft, that is (as the word there 
 mult be taken) a merciful man, would not vra&fay- 
 tx&Ti<reit make Alary a publick fpeftacle of Juftice, 
 Matth. 1. 19. But though God were one of infi- 
 nite Mercy, and that not meerly refidentin his Na- 
 ture , but as it were in motion, triumphantly going 
 forth in a moft companionate defign towards man- 
 kind 5 yet he would have Juftice fatisfied in the Suf- 
 ferings of his Son : To declare, Ifeyt, at this time his 
 righteoufinefs, faith the Apoftle, Rom. 3.26. Obferve, 
 it was at this time, it was then a day of Salvation, 
 a Jubilee of Redemption to Mankind 5 yet for all 
 that, Juftice muft have its due, and be declared in 
 the Sufferings of Chrift. But here the Socinia?is ob- 
 jedh, That infinite Juftice, and infinite Mercy are op- 
 pofites, and cannot both be together in God 5 or if 
 they were, God, who cannot aft contrary to any 
 thing in his Nature, could neither punifh becaufe 
 of his Mercy, nor yet pardon becaufe of his Juftice. 
 But I anfwef, Mercy and Juftice are not oppofites 
 in Man. After the Idolatry of Ifrael in the Molten 
 Calf, Mofes would in Juftice have every one flay 
 his Brother 3 yet in an high exceft of Mercy and 
 Charity he would pray, Forgive their fini, if not, blot 
 me out of thy boo\, Exod. 32.27,6c 32. Neither 
 are they oppofites in God, when he proclaims his 
 Name in thofe ftately Titles 3 The Lord merciful, 
 gracious, long-fitffering, abundant in goodncfs atid 
 truth, /{ecping mercy for thou finds, forgiving iniquity, 
 -and, tranjgrejjion, and fin : He yet adds in the clofe 
 
 of 
 
in the Sufferings of Chriji. 55 
 
 of all, That he will by no means clear the guilty^ Exod. Chap. 4. 
 34. 6, 7. Mercy and Juftice in God have different 
 objefts: the Penitents, who partake of Mercy, are 
 not the objefts of Juftice 5 the Impenitents, who feel 
 Juftice, are not the objefts of Mercy. Yet thefe At- 
 tributes are not contrary the one to the other 5 being 
 both Divine Perfe&ions, they can no more be con- 
 trary the one to the other, than the Divine Eflence, 
 which both of them are, can be contrary to it felf 
 Cruelty, not Juftice, is oppolite to Mercys In juftice, 
 not Mercy, is oppofite to Juftice. Neither doth 
 God in pardoning or punilhing, aft contrary to 
 any thing in his Nature. In pardoning Penitents, 
 he a&s not againft his Juftice , for that was fals- 
 ified in their Sponfor Jefus Chrift : In punifhing 
 Impenitents, he ads not againft his Mercy 5 for that, 
 as the Socinians themfelves confefs, extends not 
 to obftinate finners, neither are they at all capable of 
 it. Thefe two Attributes do mutually illuftrate one 
 another : the Mercy of God is the more Illuftrious, 
 becaufe when Juftice was inexorable, it fent his Son 
 to fuffer for us. The Juftice of God is the more 
 glorious in Chrifts Sufferings, becaufe they were in- 
 flicted by one whofe Mercy was infinite in his na- 
 ture, and in his defign towards Men. 
 
 2. Chrift the Patient, who bore thofe Sufferings, 
 may be confidered under divers refpedts, each of 
 which (hew Juftice to be Illuftrious in his Sufferings. 
 Take him as Man, Juftice appears, in that the penal 
 Sufferings were in the fame nature which had fin- 
 ned. The nature of Angels was not aflumed , the 
 facrifice of Beafts would not ferve the turn, neither 
 had the fame nature with man 5 but that Juftice 
 
 might 
 
qS Vindictive Jnjiice fatisjied 
 
 Chap. 4. might be exaft, that the Sufferings might be in the 
 is^s~*+j lame nature which had finned, the Son of God 
 was made flefb, and fuffered in it as an expiatory 
 Sacrifice for us. Notable is that of the Prophet, All 
 their wickcdnejs is in Gilgal, there I hated them, Hof. 
 9. 15. Sin was found in the humane Nature, and 
 there it muft be punifhed. Take him as the Son of 
 God, Juftice appears, in that fo great, (6 dear a per- 
 lon fuffered for us. David fpared Joab, becaule he 
 ~was a great, a potent man in the Army. And Ab- 
 folom, becaufe he was a dearly beloved Son. Iir^phe 
 former he laid, The Sons ofZerv'iah are too hard for 
 me : and in the latter, Deal gently -with the young 
 man. But though Jefi^ Chrift was very great, God, 
 and Gods Fellow , one -who thought it no robbery 
 to be equal with God 5 though he was very dear, a 
 Son, and an only begotten , the Fathers eflential 
 Image, and eternal joy : Yet for all this, ftanding 
 in the room of finners, he muft not be fpared. It 
 ■rhuan, I 20. was a great Wrath in Henry the Second of France, 
 564. which made him by a paltionate throw to finite, 
 
 though but occafionally, his own Son then fitting 
 at his feet. But oh ! how great, how wonderful 
 was the Juftice of God in Chrifts Sufferings, when 
 no greatnefs, no dearnels, though infinite, did ob- 
 viate or turn away the ftroke ? When he bruifed 
 and wounded to death his own Son, and that inten- 
 tionally, and on purpofe to vindicate the Honour 
 of his Juftice and Law ? In other punifhments he 
 falls but upon meer Creatures $ but here, with Re- 
 verence be it fpoken 5 He falls upon himielf^the 
 Son of God, very God, ( and a dearer or greater 
 perfon there could not be ) was the fufferen Fur- 
 ther, 
 
/;; the Sufferings of Cbrift. 57 
 
 ther, take him as an holy Innocent One^Juiticc, which Chap. 4. 
 nfually hath only to do with finners, will yet appear. i^"v~*v 
 He was Holinefs it (elf, in his Divine Nature : He was 
 holy, harmlefs, undefiled, feparate from finners, in 
 his Humane 5 yet, if he will ftand as a Surety for 
 mankind, he cannot be exculed. It is obfervable in 
 Scripture, that penal Sufferings ftay not meerly at the 
 offenders door, but run over upon thofe in conjun- 
 ction with him, Achan finned in the accurfed thing, • ^ y ; 
 and his Sons and Daughters were ftoned, and>buriedtCavii^totllv<r^ 
 with fire. David finned in numbring the people, I 
 and no lefs than feventy thoufand fubjefts fell by a 
 Peftilence. B«t the Holy Jefus is an inftance above 
 all others: their Sufferings fell indeed upon Rela- 
 tions, yet ftill upon finners 5 here they fell upon the 
 Holy One. Juftice is illuftrious, when finners fuffer 
 in conjun&ion with finners , but how highly doth 
 it aft, when Innocency it felf fuffers in conjunction 
 with them} I mean, as aSppnfor on their behalf? But 
 here the Socinians cry out, That if God fhould pu- mil dlvln* 
 nifh the innocent for the guilty, Chrift for us Sin- i4 iti£ , nagjs 
 ncrs, he would be unjuft, a cruel Tyrant, one like ^/m'infontem 
 Hannibal, who looked upon a ditch full of Humane fintis loco^mU 
 blood, as a fair fpeftacle. Unto which I anfiver, the s^7&«//L 
 Scripture is very pregnant 5 our fins were laid upon aihd eft, quam 
 him, they were condemned in his flefti, he boretnem^'^^^ 
 in his body : he was wounded and bruifed for them, ing.cont.MeiC 
 and that even unto death, and that not a meer fim- 1 ^** imm f: 
 pie death, but one that had a penal curfein it. And^/^^J^ 
 if thele phrafes exprefs not punifhment, no words tlbtratitas ap- 
 can do it. Yet for all this, corrupt Reafon is fo defpe- ^dfsefvat. 
 rate, that rather than fubferibe to the Sacred Ora- pars 3. 2. * 
 cles, it will blafpheme and call God Tyrant. Indeed 
 
 I an 
 
-g Vindictive Jujiice fatisfied 
 
 Chap. 4. an innocent cannot be punifhed for the guilty com- 
 pulforily, but Chrift fuffered by confent: Lo,J come 
 to do thy will, God, Heb. 10. 7. The Law of Re- 
 demption was in his heart, he gave himfelf for us, an 
 offering, and a facrifice, Eph. 5.2. And what is freer 
 than Gift ? or what colour of Injuftice can there be 
 in fuch a Suffering ? The Reafbn and Juftice of all 
 Nations agree in this, that one may by his own con- 
 tent be punifhed for another. It's true, he cannot 
 juftly confent to fuffer in that which he hath not a 
 juft power over. Men have not fuch a power over 
 their lives, as they have over their eftates. The on- 
 ly blemifh in the dv1i4>vx ' of old, who engaged 
 life for life, was this, That they had not a juft power 
 over their lives to give them as a Compenfation for 
 others 3 but Chrift might juftly confent, he had power 
 over his own life : I have power, faith he, !&*£«*, au- 
 thority to lay down my life, and authority to take it up 
 again, Joh. 10. J 8. Hence it appears, that his con- 
 tent to fuffer punifhment for us, was a very juft valid 
 one, it being in that, which he had authority over 5 
 and where there is fuch a juft confent, there an inno- 
 cent one may fuffer for the guilty. It's true, an in- 
 nocent one meerly as fuch cannot be punifhed 3 nei- 
 ther did our Saviour fuffer as fuch, but as one in con- 
 junction with us, as our Goel and Sponfbr, who un- 
 dertook to bear the punifhment of our fins. It could 
 not be unjuft for him to undertake it 5 and after un- 
 dertaking, it could not but be juft for him to per- 
 form it 5 efpecially, feeing his perfbn could not fink 
 under his Sufferings , and his Sufferings could not be 
 in vain, or to no purpofe. He rofe as a glorious 
 Viftor, and out of his Penal Evils fprung that great 
 
 Good, 
 
in the Sufferings of Chriji. tp 
 
 Good, the Redemption of a World. Chap. 4. 
 
 3. The Sufferings of Chriffc are to be confidered 
 in themfelves, and in their fruits. Take them in them- 
 felves, Juftice appears in the proportionablenels of 
 them : in punifhing Juftice holds the Ballance, it 
 weighs and meafuresout Penal Evils for Moral .-Judg- 
 ments on Sinners are called, the portion of their mea- 
 sures, Jer. 13. 25. as being infli&ed in a due propor- 
 tion. Now the Sufferings of Chrift were proportio- 
 nable in divers refpe&s. 
 
 1. There was a proportion between the feats of 
 Suffering in Chrift, and the feats of Sin in us. Man 
 finned in his body, Sin was organically and inftru- 
 mentally there 5 proportionably Chrift fuffered in his 
 body , no part of it but was racked upon a torment- 
 ing Croft :becaufe our Corporeal Parts had been wea- 
 pons of Iniquity, Juftice made his the fubje&s of 
 Mifery. Man finned in his Soul, there was the prime 
 and chief feat of Sin 5 proportionably Chrift fuffered 
 in his Soul 3 nay, there was the prime and chief feat 
 of Suffering : becaufe the main refidence and venom 
 of fin was in our Souls, the greateft preffure, andbit- 
 terne(s of wrath was upon his. He was exceeding for- 
 rowful, even to death } He was fore amazed, and as 
 it were fainted away 5 yea, for very anguifh he fweat 
 drops of blood, and upon the Crols, cryed out, My 
 God, my God, why hafi thou forfaken me $ All this 
 befel him, who was fortitude and conftancy it fel£ 
 Under the Law, Juftice had eye for eye, tooth for 
 tooth, wound for wound, ftripe for ftripe^ in Jefus 
 Chrift it had a Suffering body and foul , as a Com- 
 penfation for the finning bodies and fouls of Men. 
 
 2. There was a proportion between the Penal Suf- 
 
 I 2 ferings 
 
60 VindiSiwe Jujlice fatisjied 
 
 Chap. 4. ferings in Chrift, and thofe in the thrcatning of the 
 Law. Chrift fuffered not the very Idem, neither in- 
 deed could he do fo 5 becaufe there was a change 
 of perfon, and in ftri&nefs, Si alius folvit, alhtdjol- 
 vitnr : but his Sufferings came as near to thofe in the 
 Law, as could poffibly ftand with a juft decorum to 
 his Sacred Perfon 5 as little was abated as might be. 
 This will appear by the many fteps of his Humilia- 
 tion. He, the Son of God, very God, affumed our 
 frail Nature. But might this infinite and wonderful 
 Condefcenfion fatisfie Juftice for the fin of the world? 
 no, He muft be under the Law, and fulfil all Righ- 
 teoufnefs. Well, that being done, might that obe- 
 dience ( wherein fo high an Honour was reflefted 
 upon the Law, as that it was obeyed perfe&ly in all 
 things, and that by its Maker ) fatisfie for fin ? No, 
 that alone was not enough, there muft be fhedding 
 of blood, or no Remiffion. But if there muft be 
 blood, might not a few drops of his blood, the fame 
 being of an infinite value, do the work ? No, the 
 Law calls for Death, without that he could not be 
 an expiatory Sacrifice for us. But if a Death muft be, 
 might not a fimple one, being of fb great a perfon, 
 ferve the turn ? No, the Law pronounces a Curfe, 
 and that he was made , the marks and tokens of 
 Wrath were upon him .• and why all this, but that 
 God would have his Sufferings comply, and come as 
 near the terms of the Law as might be ? It's true, 
 he did not bear the accidentals of punifhment , his 
 Sufferings were not eternal j but in the Law punifh- 
 ment is eternal, only as it relates to a finite Creature, 
 which can never fatisfie, but not as it relates to a 
 mighty Sponfor, who could pay down all at once, 
 
 and 
 
in the Sufferings ofChriji. 6 1 
 
 and fwallow up death in Viftorv. He differed not Chap. 4. 
 the worm of Conference, or Defperation : But the <^~>r-^ 
 firft of thefe is from Sin, inherent, and putrifying in 
 Confciencc 5 and the fecond jfrom the Imbecillity of 
 of the Creature, finking under its burden, neither 
 of which could be in him. He bore not the acci- 
 dentals of punifhment 5 but as great a pcrfbn as he 
 was, the elTentials could not be abated. There was 
 in his Sufferings P<ena fenfus^ when the fire of wrath 
 melted him into a bloody fweat} and p&na damni^whtn 
 the Eclipfe of favour made him cry out of forfaking. 
 Though God in his Soveraignty would relax the Law, 
 and introduce his own Son, as a Sponfor to fatisfie 
 for us 5 yet his Son {landing in that capacity, He 
 would in Juftice have him naffer as near the penalty 
 in the Law as could be. 
 
 3. There was a proportion between the Sufferings 
 of Chrift, and the Sin of a World. Sin is an infinite 
 evil 5 and his Sufferings, to compenfate it, were of an 
 infinite value. Sufferings are not to be eftimated as 
 money, which, in whole hands foever it be, is one and 
 the fame 3 but according to the Dignity of the Per- 
 fbn. Hence that of the people to David^ Thou art 
 worth ten thoufind of us^ 2 Sam. 18. 3. Hence that 
 SpaniJI) Proverb, ufed to Charles the Ninth, to move ***5tfL 421 
 him to feize upon the chief Proteftants : One Sal- 446, 
 mons head is more worth than the heads of fifty 
 Frogs. In the Roman Laws, punifhments are varied 
 according to the condition of Perfons. Free-men were 
 not under the fame puniftiments as fervants. The 
 LexPorcia would not leave Rods upon the back of a 
 Free-man : the Sufferings of a Prince and a private 
 man, are not to be valued at the fame rate. At the 
 
 Death 
 
62 VindiUwe Jnjiice fatisfied 
 
 Chap. 4. Death of Abner, David took fpecial notice of it, 
 w^~v*"^ and cryed out, A Prince, a great ?nan is fallen thk 
 day in Ifrael, 2 Sam. 3.38. The Sufferings of great 
 men are very eftimable 5 What then are the Suffer- 
 ings of a God, fuch as our Saviour ? The Scripture 
 is very emphatical in fetting forth this to usiGodpur- 
 chafed the Church with his own blood, A&s 20. 28. 
 God laid down his life for us, 1 Joh. 3. 16. The 
 Lord of Glory was crucified, 1 Cor. 2.8. The man 
 Gods fellow was fmitien, Zach. 13. 7. He offered up 
 himfelf through the eternal fpirit, Heb. 9. 14. The 
 Prince of life was [filled, Afts 3. 15. His Deity 
 ftamped an infinite value upon his Sufferings, fuch as 
 made them a full Compenfation for the fin of a world. 
 Quicquidpajfus That therefore of Socinus, that the Sufferings ofChrift 
 ejt chriiius ^ nave no more virtue in themfelves, than if a meer 
 rim™??*"* nlan na d fuffered, is no lels than horrible blafphemy, 
 krepuft^iiim an d for ever to be abhorred by us. 
 
 pquilibetpurus 
 homo idem paf- 
 fus efftt, De fervatore, pars 3. cap. 4* 
 
 4. There was a proportion between the Sufferings 
 of Chrift, and the Sufferings of a world. One dyed 
 for all, faith the Apoftle, 2 Cor. 5. 14. But what an 
 one was he ? No lc(s than very God : his Deity ele- 
 vated his Sufferings into a kind of infinity. Upon 
 this account his Sufferings, though but the Sufferings 
 of one,did equalize, nay, fuperexceed 
 unumfi multiplicity bahbis tandem , Sufferings of a world For is the 
 numrum omnium hominum, omnium l f| e oUIienngS OI a WOrid. r Ol as tne 
 
 veri hominum cpiiefth, quantum- French Divines have oblerved} if 
 cHnq-,midtipiicw,n»HqMmckri(li multiply one, you (hall at laft 
 
 potentiam,aHthontatem, dignitatem, { r J r ,, t 
 
 (apientiam, [an a it at em , deitatem have the number of all men : but a 
 *quabit> Thef. Salmur. de paff. Colle&ion of all men, however mul- 
 tChriftl - tiplied, will never equal the Power, 
 
 Autho- 
 
in the Sufferings of Chrift. 6$ 
 
 Authority, Dignity, Wifdom, San&ity, and Deity of 
 Chrift. In the Sufferings of a world, every fufferer 
 would have been but ameer Creature, but in his 
 Sufferings, the fufferer was no lefs than God himfelf. 
 Here therefore Juftice appears more fignally, than 
 if all the world had fuffered, and that for ever. His 
 Sufferings, though but Temporary, did more than 
 counterpoife the eternal Sufferings of a world. Should 
 we fuppofe, which is impoffible,that all men had paid 
 and pailed through eternal Sufferings , thofe would 
 have delivered them from the Curfe of the Law 5 
 the Sufferings of Chrift ( which fhews their Equi* 
 valency, and more ) produce the fame effeft, and 
 over and above merit life eternal. There is a dou- 
 ble order in punifhing : The order of Juftice would 
 have a punifhment infinite in Magnitude 5 but becaufe 
 a finite Creature cannot bear it, the order of Wif- 
 dom will have it infinite in Duration. But as the 
 French Divines have oblerved, Chrift being fubfti- *H- ^ainu dfr 
 tuted in our room, the order of Juftice returns again, nece " m SaU 
 Our Saviours Sufferings were of an infinite value, the 
 fum of Sufferings was paid down all at once. In 
 thefe therefore Juftice is more Illuftrious, than it 
 could have been in eternal Ones 5 wherein mere fi- 
 nite Creatures would have been ever a paying a little^ 
 and a little, but could never have fatbfied Divine 
 Juftice. 
 
 Thus the Sufferings of Chrift in thcmfelves, do 
 by their excellent proportionablenefs manifeft the 
 Juftice of God ^ but befides, the confequents and 
 fruits of them, (hew the fulneis of his Satisfaction to 
 that Juftice. And the(e may be confidered with re- 
 fpeft to Chrift himfelf or el(e with refpeft to us. 
 
 As 
 
64 Vindictive Juftice fat is jied 
 
 Chap. 4. AstoChrift himfelf, What were the confequents 
 of his Sufferings ? The pains of death were loofed, 
 as not able to hold fuch a Satisfier as he was 5 He 
 was taken from prifbn Ifa. 53. 8. as having difcharg- 
 ed all : He had an acquittance in his Refurreftion, 
 as a (lire proof, that he had made full payment in his 
 death : The God of peace brought him again from the 
 dead^ Heb. 13. 20. Obferve,it was the God of Peace. 
 Firft, the Divine Juftice was appealed, and then the 
 Divine Power railed him up. He had all the Power 
 in Heaven, and in Earth, Matth. 28. 18, as an infal- 
 lible witnefs, that he had by his Blood reconciled all 
 things there. He afcended, and entred into the true 
 Sanftuary, into Heaven it felf 5 and this tells us, 
 that the expiatory and fatisfaftory blood was fhed 
 before in his Death.* He appears in the pre fence of God 
 for us Heb. 9. 245 and that allures us, that the Di- 
 vine Anger is over : having by himfelf purged our (ins^ 
 he fate down at the right hand of the Majefiy on high^ 
 Heb. 1. 3. His fatisfa&ory-work was perfectly done, 
 and then he refted in ftate. All thefe glorious Con- 
 fequents make it appear, that his Satisfaction was a 
 plenary one. 
 
 As to us, the fulnels of his Satisfaftion appears, in 
 that Juftice hath nothing at all to demand from fuch 
 as are in him, and by Faith become myftical parts and 
 pieces of him ; the atoning Blood is upon them, and 
 the damning Law paffes over them. Thus the Apo- 
 ftle faith, There is no condemnation to thofe which 
 are in Chriji Jcfus, Rom. 8. 1. The Apoftle faith 
 not, that there is nihil condemnabile, for the reliques 
 of fin are in them : but he faith, there is nulla con- 
 demnation 
 
 
in the Manifeftation of Chriji. 65 
 
 demnatio^ no condemnation to them 5 for the Sat if- Chap. 4. 
 faftion applied, cleanfes away fin, and delivers from 
 Wrath. It's true, Believers may have afflictions 5 
 but what are they ? They are only Caftigatory, and 
 for their good 5 not Vindictive, or for the Satisfa- 
 ction of Juftice. Again, the fulnefs of his Satisfaction 
 appears, in that his Sufferings were not mcerly fetif 
 faCtory, but redundantly meritorious. Thefe have 
 opened Heaven, as well to let down thofe influen- 
 ces of Grace to us , which, unlets Juftice had been 
 appeafed, would never have fallen upon us, as to in- 
 troduce us into that life and blefled Immortality 
 which we guilty and defiled Creatures, while fuch, 
 could not be capable of. We fee here, that the Sa- 
 tisfaction of our Saviour was not a poor, fhort, or 
 fcanty thing 5 but good meafure, preifed down, and 
 running over in the purchafe of all good things 
 for us. 
 
 It was a good faying, Vitlmra Chrijii font biblia 
 pratfica^ the Sufferings of Chrift, in which Juftice fo 
 eminently appears, are a ftrong Motive to Repen- 
 tance 5 enough, if duly confidered, to fet all men a 
 weeping over their iniquities : What, did the Crea- 
 tor fuffer ? Was the Lord of Glory crucified ? Was 
 the blefTed One made a Curie? Did the Son of God, 
 very God, fo dear, fb great a perfon, fweat, bleed, 
 cry out, and expire upon a tormenting Crofs, and 
 all this to take away fin ? What a fpectacle is this ? 
 Who can look upon it with dry eye?, or an unmelt- 
 ing heart ? When the Son of God was broken, 
 fliould our hearts be untouched ? May we fpareour 
 tears, when he parted with his blood? To look up- 
 on his wounds, and not mourn over our fins, can be 
 
 K no 
 
66 Vindictive Jujiice fatisjied 
 
 Chap. 4. no lefs than unnatural hardnefs. Oh ! what a thing 
 is fin ? how horrible, how infinite an evil, that it 
 could not be expiated at an eafier rate, than the 
 blood of God himfelf ? What Plea can be made, or 
 colour given for fo vile a thing, that it (hould have 
 a Being in the world, or fo much as a refidence in 
 an humane Thought ? Should that be indulged 
 which coft JefusChrift (b dear? or that go free, which 
 nailed him to the Crols? Canft thou love that which 
 ftabbed him at the heart ? or live in that for which 
 he dyed ? May that be light, which preffed him into 
 an agony and bloody-fweat ? or that fvveet, which 
 put fo much Gall and Vinegar into his Cup ? Canft 
 thou blefs thy felf in that which made him a Curfe? 
 or follow after that which made him cry out of for- 
 faking ? Think, and again think, if thy blind eyes 
 and hard heart will let thee, what, and how dreadful 
 a thing it is for thee to go on in thine iniquities. 
 In (b doing, thou doft not meerly run upon the Au- 
 thority and Soveraignty of the Almighty, but upon 
 the wounds and blood of thy dear Saviour, impi- 
 oufly trampling them under thy impure feet : and 
 how grievous a thing is this ? If thou art fearlefs, 
 and lloppeft not here, what hope canft thou have ? 
 It becomes thee to fit down and lament that hellifh 
 impetus in thy own heart, which moves (wiftly to- 
 wards Hell, without admitting any rcmora. A few 
 words from God gave check to Abimelech , Gen. 20. 
 And (hall not the wounds and blood of thy dear Lord 
 do as much to thee ? The fword of an Angel put a ftop 
 to Balaam in his perverfe way, Numb. 22. And wilt 
 thou go on, who haft feen the fword of God drawn 
 againft the Man 3 his fellow, for thine iniquities ? If the 
 
 groans 
 
in the Sufferings ofChriji. 6y 
 
 groans of the Creatures, all round about, founding Chap. 4. 
 in thine ears, did not ftartle thee, yet (houldeft thou 
 be deaf and fenflcfs to the Sufferings of thy Saviour, 
 bleeding and dying upon a Crofs, m companion of 
 which the dafhing down of a world is a poor no- 
 thing? If the breaches of the Sacred Law, dearer to 
 God than Heaven and Earth, do not move thee , 
 yet wilt thou not be moved, when thou feeft that 
 amazing fight , God for our fins bruifing and break- 
 ing his Son, hiseflential Image, in our aflumed Na- 
 ture ? If thou doft not blufh at the blots and tur- 
 pitudes which fin hath made in thy own foul , yet 
 methinks it (hould deeply affeft thee, that the Son 
 of God was made fin and a Curfe for thee. Should 
 God let thee down to Hell, and after fome fcorches 
 from the fire unquenchable, take thee up again , 
 wouldeft thou yet go on in fin? no furely } and why 
 wilt thou do it now,after thou haft feen fuch a fpefta- 
 cle of Juftice in the Lord Jefus, as more than coun- 
 tervails the Sufferings of a world ? When a Temp- 
 tation approaches, How is it that thou feeft not the 
 price of blood writ upon it ? Which way doft thou 
 forget the nails and bloody Crofs of thy Redeemer? 
 Thou feeft plainly, that God is a juft, a righteous 
 One 5 and for a full proof of it, he hath written 
 Juftice in red Letters, in the Paflion of his own 
 Son 5 if thou run on in thy fins, how, which way 
 canft thou efcape ? God fpared not his own Son, 
 ftanding in our room , and will he (pare thee in thy 
 impenitent finning ? Wrath fell very feverely upon 
 the Holy, Innocent, meek Lamb of God : and will 
 it pafi over thee, wallowing in thy filthy lufts and 
 corruptions ? What , did God exaft (b great a Sa- 
 lt 2 tisfa&ion 
 
£g Vindi&bive Juftice fatkfied 
 
 Chap. 4. tisfa&ion for tin, that it might be allowed ? Did he 
 vindicate his broken Law at fo high a rate, that it 
 might be more broken, and that with Impunity ? 
 Tis utterly impoflible : thofe Sufferings of Chrift 
 which did witnefs Gods hatred of Sin, could not 
 open a gap to it : the Surety did not fweat, pray^ 
 bleed, and dye under Wrath, that the impenitent (in- 
 ner might be fpared. O how profane and blafphe- 
 mous is fuch a thought, which makes the great Re- 
 deemer a Patron of iniquity ! He came to fave us 
 from our fins, not in them 5 to redeem from ini- 
 quity, not to encourage it 5 What then? where is 
 thy hope, O impenitent (inner ? Is it in Gods Mer- 
 cy? As infinite as it is, it will not let out a 
 drop to the impenitent , neither indeed can it do 
 fo , unlefs, which is impofiible, one Attribute can 
 croft another 3 Mercy can reproach Holinefs or 
 Juftice. Believe it, Salvation it felf cannot fave 
 thee in thy fins : Is it in Chrift and his Merits ? 
 He is the Saviour of the Body, but thou art out 
 of it. He is the Author of eternal Salvation to 
 them that obey him : but thou art a Rebel. May 
 Chrift be divided ? Canft thou have a part in 
 his Prieftly office, who art in Arms daily againft 
 his Kingly ? Shall the Promifes comfort thee, who 
 cafteft off the Righteous Commands ? It cannot 
 be. What Concord hath Chrift with Belial? How 
 ill-fuited are an hard heart and a bleeding Savi- 
 our? How canft thou truft in that Jefus, whom 
 thou defpifeft, and crucifieft afrefh by thy Rebelli- 
 ons ? or depend on his Merits, when thou lived 
 in enmity againft his Divine Spirit and Life ? 
 Thefe are meer inconfiftencies. Thy cafe, while 
 
 thou 
 
in the Sufferings ofCbrifi. 6p 
 
 thou art in thy fins, is very forlorn and defpe- Chap. 4. 
 
 rate. God will be a confuming fire to thee 5 thy 
 
 felf muft be as dry ftubble before him 3 everv 
 
 luft will be a never-dying worm 5 thy foul will 
 
 furioufly refle& upon it fclf for its prodigious 
 
 folly 5 abufed Mercy will turn into fury. Chrift, 
 
 the great Saviour, will doom thee to perdition 5 
 
 fire and brimftone, and an horrible temped: will 
 
 be rained down upon thee , and that for ever. 
 
 If then thou haft any fear of God, or love to 
 
 thy felf , caft away thy tranfgreflions, and return 
 
 to him , that thou mayeft efcape the Wrath to 
 
 come, and enjoy the pure beatitudes which are 
 
 in Heaven. 
 
 CHAP. 
 
7Q 
 
 Chap. 5, 
 
 CHAP. V. 
 
 Gods Love and Mercy mamfejied, in that he flood 
 not upon the old terms as he mighty and in giving 
 his Son for us. The Socinian objection ( That if 
 God loved us, he was not angry ) anfwered. The 
 ear line fs and freenefs of Gods Love in giving his 
 Son. The greatnefs of the Gift. The manner how he 
 was given. The perfons for whom. The evils removed^ 
 and the good procured by it. The excellent Evangelical 
 terms built upon it. Thefe are eafie and fore. The 
 Love and Mercy of God an excellent Motive to fiir 
 up our Love towards God and Man. 
 
 HAVING fpoken of Gods Juftice, I now 
 proceed to his Love, Mercy, and Grace. Thefe 
 are eminently afcribed to him in Scripture: He is 
 love it felf 1 John 4. 16. effentially fuch. He is the 
 Father of 'mercies, 2 Cor. 1.3. Mercy is his off-fpring 
 and joy. He is the God of all grace, 1 Pet. 5. 10. 
 The fountain of it is in him, and all Graces in the 
 Creature iffue from thence. Love communicates 
 good to the Creature. Mercy communicates it to 
 the Creature in mifery. Grace communicates it to 
 a Creature, though unworthy. All the drops and 
 meafures of goodnefs in the Creature, are from Love : 
 when the good is fuited to the mifery of the Crea- 
 ture, 'tis Mercy 5 when it exceeds defert, and as it 
 were triumphs over unworthinefs , 'tis Grace in a 
 fpecial manner. I fhall not difcourfe of thefe di- 
 ftin&ly, but, as the ufage in Scripture is, promifeu- 
 
 oufly ? 
 
Gods Love and Mercy ^ &c. 7 1 
 
 oufly 5 thefe are in a very fignal manner manifefted Chap. 5. 
 in Chrift. So admirable a Glafs is he, that not only 
 Wifdom, Holinefs, and Juftice are reprefented in 
 him 5 but Love, Mercy and Grace alfo. In thefe it 
 is that this wonderful Oeconomy terminate?. Wifdom 
 laid the plot, Holinefs and Juftice appeared in our 
 Saviours Paflion, but the Center of all is Grace and 
 Mercy. Thefe are highly exalted in the Reconcilia- 
 tion and Salvation of Men. 
 
 The firft appearance of thefe (lands in this, That 
 God did not (land upon the firft terms, upon the 
 Old Covenant of Works : God made Adam a very 
 knowing and righteous Creature, he gave him ex- 
 cellent Laws, Moral ones infcribed in his heart 5 and 
 over and above , one pofitive Law in the Tree of 
 knowledg : He entred into a Covenant with him, 
 as the head and root of all mankind 3 the terms were, 
 That all his Pofterity fhould ftand or fall in him. He 
 tranfgrefled the Command of God, and fb Sin and 
 Death came upon all the humane World. Here 
 God might have flood upon the firft terms , he was 
 not bound to make new ones, but might have flood 
 upon the old, and profecuted them to the utter ruin 
 of all Mankind. This is plain by thefe Confi- 
 derations. 
 
 1. The Lav/s given by God to Adam were (uch, 
 as became God to give, and Adam to receive, very 
 juft and righteous. The Moral Ones were congru- 
 ous to his holy Faculties, and conducible to hisHap- 
 pinefs: they were interwoven into his very rati- 
 onal Powers, and Obedience might have come forth 
 in the eafinefs of his Holy Principles. The pofitive 
 one was a juft one. God, who made Man Lord of 
 * -*" the 
 
j 2 Gods Love and Mercy 
 
 Chap. 5. the lower World, might well except one Tree, as 
 t^-V'Hj a token of his Supreme Soveraignty, when the thing 
 forbidden was not a thing in it (elf evil, but indif- 
 ferent. Gods Authority appears the more Sacred, 
 and Mans Obedience would have been the more 
 pure 5 the Tree, as lovely to the eyes, was a fit curb 
 to the fenfitive appetite. And as a Tree of know- 
 ledg was a juft restraint to intelle&ual curiofity, the 
 ♦ prohibition of fuch a Tree was an excellent It$m 
 to man to look to both faculties 5 the terms were 
 juft, not only as to himfelf, but as to his pofterity. 
 Had not God made them, he would never have told 
 us, that all finned in one 5 and that by one, judgment 
 came upon all, Rom. 5.12, & 18. Which, without 
 fuch terms, would have been impoflible 5 and if he 
 made them, it was no lefs impoflible that they fhould 
 be unjuft. Adam was the root and head of Man- 
 kind 5 we were in him naturally as latent in his loins, 
 and legally as comprifed within the Covenant. His 
 Peribn was the fountain of ours, and his Will the 
 reprefentative of ours. The thing therefore was 
 equal : unjuft Laws (hould be abrogated «, butin this 
 cafe, the Laws and Terms being Righteous , God 
 might have ftood ftriftly upon them. 
 
 2. Adam having holy Pov/ers, fufficient forOhe- 
 p ^ dience, was bound to keep them with all diligence : 
 V /ouuavUi that, which was^formerly fpoken to the Church in 
 S f vJ Thyaiira , Hold fajl that which thou haji Rev. 2. 25. 
 
 U was virtually fpoken to Adam : Nature diftatcs, that 
 
 Duty fhould be returned where benefits are received. 
 The Law of fidelity requires, that a Truftce fhould 
 keep the depofitum. God intruded man with excel- 
 lent endowments $ but if he will by his tranfgref- 
 
 fion 
 
in the Manifejiation of Chrift. 73 
 
 fion caft them away, muft God make them good? Chap. 5. 
 Muft he follow after a Rebel, a wafting bankrupt 
 Creature, to repair the loft Image, and fet him up a- 
 gain with a new ftock of Grace ? No: He, who 
 made him ex bencplacito^ cannot be bound ex jttfti- 
 tia, to new-frame him, being broken 5 He might with- 
 out the leaft fpot of injuftice, have left all mankind 
 in the ruins of the Fall. 
 
 3. The cafe of the fallen Angels determines this 
 point : When they left their Principle, or firft Eftate, 
 Did God capitulate, or enter into new Articles 
 with them ? Was there a tabula pofi nanfragium, 
 a room for Faith or Repentance? Had they a Chrift, 
 or a Gofpel tendred unto them ? No, they were 
 caft down immediately into chains of darknefs. The 
 (entence was irreverfible, their mifery eternal 5 an- 
 nihilation would have been a kind of favour to 
 them. That God, who flood upon the firft terms with 
 Angels, fuperior creatures, might have done fo 
 with man, being a little lower than thofe glorious 
 Creatures. I know there are differences affigned 
 between the two Cafes. Angels were the firft tranf- 
 greffors, the ring-leaders in fin : Man followed af- 
 ter. The Angels had a moft pure light, and that with- 
 out any allay of flefh : Mans intelleft was lower, 
 arid in conjunction with matter. The Angels fin- 
 ned by (elf-motion, and of their own meerly : Man 
 finned by feduftion, and through the guile of the 
 Serpent. In the Fall of Angels, all the Angelical 
 nature fell not : In Adams Fall, all the humane Na- 
 ture fell ., no Religion was left in the lower world. 
 But notwithftanding all this, God might in Juftice 
 have ftood upon the firft terms with Man, as well as 
 
 L with 
 
j a Gods Love and Mercy 
 
 Chap. 5. with Angels 3 and that he did not do fo, it was from 
 meer Grace, as the primary Reafon thereof. 
 
 4. Grace is in a very eminent manne r lifted up 
 in the Gofpel. Grace gives Chrift, and Faith to be- 
 lieve in him. Grace juftifies and fan&ifies. Grace 
 faves and crowns with a blefled Immortality. Every- 
 where in the Gofpel founds forth, Grace, Grace 3 but 
 if God might not juftly have ftood upon the old 
 terms , the giving of new ones to Man, was not 
 Grace, but Debt 3 not Mercy, but Juftice. Thofe 
 Novatores, who fay, That it would have been un- 
 juft for God to have condemned Adams Pofterity 
 for the firft Sin, do thereby overturn the Grace 
 of the Gofpel. The Apoftle, who is much rather 
 to be believed, faith exprefly, That by the offence cf 
 cne^ judgment came upon all men to condemnation^ 
 Rom. 5. 18 5 that is, according to the terms of the. 
 old Covenant 3 but if the old terms might not have 
 been ftood upon, the new ones muft be neceflary 
 and due to mankind , and fo no Grace at all. They 
 who deny the Juftice of the old Covenant, over- 
 turn the Grace of the new. 
 
 God, as we fee, might have ftood upon the old 
 terms, even to the utter ruin of fallen mankind. 
 But, oh ! immenfe Love ! He would not 3 he would 
 do fb with Angels, but he would not with Men 3 
 an abatement was made to them, not afforded to 
 thofe nobler Creatures, once Inmates of Heaven. In 
 the cafe of Sodom^ God came down lower and lower, 
 from fifty righteous perfons, to forty five 5 and fb 
 at laft to ten, I will not do it for tens fake, Gen. 18. 
 32. But in the cafe of fallen man, when all had 
 finned, when there was none righteous, no, not one 5 
 
 God 
 
in the Manifejlation of Chriji. 75 
 
 God comes down from the firft terms made with Chap. 5. 
 Man, to fuch lower ones as might comply with his vx—v"^ 
 
 frailty. Under the Law there were Sacrifices called . K 
 
 by the J ewijh Doftors , Gnokh\na]ored^ amending, j( Ua(Ot< 
 and defending. The rich man 'offered a Lamb, the 
 poor, whofe hand could not reach fo far , offered 
 two Turtle -Doves. While Man was rich in Holy 
 Powers and Excellencies, God called for pure per- 
 fect finlefs Obedience 5 but after the Fall, he being 
 poor in Spirituals, altogether unable to pay fiich a 
 fum, God (loops and accommodates himielf to Hu- 
 mane wcaknefs 5 a faithful conatus, a fincere, though 
 imperfeft Obedience, will ferve the turn in order to 
 Mans happinefs. This is the firft ftep which infinite 
 Mercy takes in railing up Man out of the ruins of 
 the Fall, The old terms were not flood upon. 
 
 But now, that new terms might be made and efta- 
 blifhed, that the fecond Covenant might have an 
 happier iflue than the firft, Mercy goes onto give 
 the Son of God for us : God fo loved the -world^ 
 that he gave kis only begotten Son , that rvhofoever 
 believeth in him , Jlwnld not peri/h^ but have ever* 
 lifting life, John 3. 1 6. This ( jfo) is unutterable, 
 this Love unmeafiirable, diffufing it (el£ not to Jews 
 only, but to a World, and that overwhelmed in 
 fin 5 giving, and that freely, without any Merit of 
 ours , a Son, and an only begotten Son, that we 
 through faith in him might have life eternal, and 
 there enjoy him who is Love it (elf, for ever. Here 
 is a Mine of Love too deep and rich for any Crea- 
 ture to fathom, or count the value of it. But be- 
 fore I open it, I (hall firft remove the ill u(e which 
 
 L 2 the 
 
j6 Gods Love and Mercy 
 
 Chap. 5. the Socinians make of this Love, to overturn Chrifts 
 wrv-^ Satisfa&ion. If God (fay they J fo loved .us, as 
 
 Vem'jm'pU. t0 § ive hlS S ° n for US > then be WaS not an g r 7 With 
 
 atijfimum ejfe 9 us 5 and if not angry , then there was no need at all 
 Soc. de Serv. f a Satisfa&ion to be made for us. Unto which I 
 w»»vw%i«,anfwer^ Anger and Love are not inconfiftencies, in 
 iram divhm, Scripture both are attributed unto God: He gave 
 \Tm%Tfi7 g n en, his Son for ns, was not that Love, immenfe Love? 
 ubi nil nip im- He wounded. and bruifed him for our iniquities : he 
 Ten? T^' *' ma ^ e hi™ t0 he fin and a curfe for us - y Was not there 
 jctiatur Dm, Wrath, great Wrath? We have both together, in 
 cm unigenitum one Text, . Herein is love, not that we loved God, 
 dabat? Sclid-^ that he loved us, and fent his Son to he the pro- 
 ing. contr. pitiation for our fins, 1 John 4. 10. The high Em- 
 phafis of his Love, was in giving his Son to be a Pro- 
 pitiation for us: unlefs there had been jufl: anger, 
 a Propitiation would have been needlefs$ unlefs 
 there had been immenfe Love, his Son (hould not 
 have been made one for us. We have a plain in- 
 ftance in Job's friends 5 Gods Wrath was kindled 
 againft them, and yet in love he direfts them to 
 atone him by a Sacrifice, Job 42. 7, 8. God could 
 not but be angry- at the Sin of the World, and yet 
 in love he, gave his Son to be an expiatory, Sacri- 
 fice. But for a more full anfwer, I (hall lay down 
 ftveral things : 
 
 1. God may be confidered either as a Reftor, or 
 as a Benefaftor. As a Re&or, he afts out of a juft 
 anger in vindicating his broken Law by Penal Suf- 
 ferings. As a Benefa&or, he afts out of admirable 
 love, \n giving his Son to be a Propitiation for us. 
 When he vindicates his Law by Punifhments, Is it 
 not Anger ? when he gives his Son for us, Is it not 
 
 * Love ? 
 
in the Manifejlation of Chriji. yy 
 
 Love ? If he be a Reftor, Can he not be a Benefit- Chap. 5. 
 dor too? Then he could not give his* Son without 
 laying down of his Government. If he be a Bene- 
 factor, Can he not be a Re&or too ? Then he could 
 not govern, without laying down his Love 5 but if, 
 as the truth is, he may be both, then Anger and 
 Love may confift together. 
 
 2. Gods difpleafure may be taken either as it 
 terminates on the fin, or as it terminates on the (in- 
 ner 5 as it terminates on the fin, it is altogether un- 
 removable. God himfelf, with reverence be it 
 fpoken, can no more remove it, than he can lay down 
 his Sanftity, which in the very notion of it, in- 
 cludes an abhorrency of fin : As it terminates on - 
 the (inner , (b it may be removed. This appears, 
 in that God pardons (in, and that ( as the Scripture- 
 phrafe pV NPJ imports) in fuch a way 5 that the 
 Penal Sufferings are tranflated from the (inner him- 
 felf- to his Sponfor. The Divine difpleafare did pals 
 off from us, or elfe we could not have been par- 
 doned or faved 5 and it did light upon Chrift, or 
 el(e that Holy One could not have been made a - 
 Curfe, which no meer Sufferings, if abltrafted from 
 Divine Wrath, can amount unto. We fee here y 
 there is difpleafure at the (in, and yet infinite love 
 towards the (inner, in tranflating thepunifhment up-, 
 on another. , 
 
 3. Gods Love is double, a Love of Complacence, 
 which delights in the Creature, and a Love of Bene- 
 volence, which defigns good to it. The firft takes/ 
 pleafure in the Saints, who bear his holy Image. The 
 fecond difFufes it felf to finners, who in themfelves. 
 are worthy of Wrath. Hence the Apoftle .tells us, 
 
 God 
 
1 , — I- , , gfr ■ . 
 
 7$ Cods hove and Mercy 
 
 Chap. 5. God commended his love towards us, in that while 
 we ivere yet (inner s, Chrijl died fir us, Rom. 5. 8. 
 Sinners are bbje&s of difpleafure, and yet Love 
 breaks out towards them in that great inftance, the 
 Death of Chrilt. If ever there were anger in God, 
 'twas at the Sin of a World 5 if ever there were 
 Love in him, 'twas in the Gift of his Son. Thefe 
 two may very well ftand together. 
 
 4. Man may be confidered, either as a Sinner, or 
 as a Creature. A man who hath a rebellious Son, 
 may be angry with him as rebellious, and yet com- 
 panionate him as a Son. In like manner, God may 
 be angry with us as Sinners, and yet love us as Crea- 
 tures. 
 
 Having removed the Soanian-CzvW, I {hall now 
 proceed to fpeak of Gods Love, in giving his Son 
 for us. Here I fhall diftindtly confider the given 
 The Gift. The manner how it was given. The 
 perfons for whom. The evil removed, and good 
 procured by it, and the excellent Evangelical terms 
 built upon it. Each one of thefe will illuftrate 
 this Love in giving his Son for us. 
 L The Giver is God himfelf, no other could do it. 
 And here two things offer themfelves to us: 
 
 The one is the earlinefs of his Love. It was no No- 
 vel temporary thing, but ancient, nay eternal 5 up- 
 on the Preference of the Fall he eternally defigned, 
 that his Son fhould affume our Nature, and in it 
 dye as an expiatory Sacrifice for us : Chrift was the 
 Lamb foreordained before the foundation of the world^ 
 1 Pet. 1. 20. He w r as fet down for a Redeemer in 
 the eternal Volumes before the world was up 5 and 
 (lain above in Decree, long before he was flain be- 
 low 
 

 in the Manifejiation of Cbrifl. J 9 
 
 low in Time. A Plaiftcr was provided before the Chap. 5. 
 wound, a Saviour before the Fall of Man. When v^^v^^ 
 David would fet forth Gods Mercy in the higheft 
 ftrain , He doth it thus, His mercy is from cvcrLift- 
 ing to everlajling) Pfal. 103. 17. Such is his Love 
 in Chrift, reaching, as I may fay, from one end of 
 eternity to another : Each one of us may cry out, 
 as that Ancient did, Sero te amavi, Domine, Lord, 
 'twas late e're I loved thee. Our love is but of 
 yefterday, a temporary thing, but his was as early as 
 eternity it (elf. 
 
 The other is the freenefs of it. Love, as the Philo-*^* «N t2 
 fopher (peaks, wills good to another for his fake, ^^7inT^ 
 not for our own. In that wonderful Gift of Chrift, far* »•>*- 
 the Love was Gods, the profit ours. Mercy in ^***W 
 man hath a kind of refpeft to the Donor : frail Hu- yjkdvfistfrift, 
 manity, and the wheel of a mutable world tell him, Rb ' u 1 2t c - > 
 That himfelf, the now giver, may peradventure 
 come to be a receiver. Hence the Apoftle would 
 have us remember them in adverfity, as being in the 
 body, Heb. 13. 3, and reftore the lapfed, considering 
 thy felf> Gal. 6. 1. It may be our own cafe. There 
 is in fuch afts of Mercy, a kind of refpeft to our fu- 
 ture felf, which poffibly may become an objeft for 
 Mercy. But Mercy in God, which is the fuavity of 
 his Eflence, iilues out in a pure gratuitous way 5 
 no (uch refpeft can fall upon him, who is immuta- 
 ble and bleffed for ever. In the freene(s of hie 
 Love, there are two things confiderable : On Gods 
 part there was no want, on Mans no attraftive. 
 
 On Gods part there was no want of us, or our 
 Services 5 were there want with him, he could not 
 be God; Could we fupply him 3 we (hould be 
 
 greater » 
 
g Cods Love and Mercy 
 
 Chap. 5. greater than himfelf in furnifhing him with that 
 which he could not do for himfelf 5 He is All-fuf- 
 ficient, and what want can be in him? Infinite, 
 and what can be added to him ? An Ocean, though 
 ~vaft, yet, becaufe finite, may receive an addition 
 from a little drop. But what can be added to infi- 
 nity,, which in its unmeafurable excellency com- 
 prizes all things within it felf ? All -nations to him 
 are but as ' the drop of the bucket, and as the fmall dufl 
 of the ballance, Ifa.40. 15. Their Righteoufnefi can- 
 not add one beam to his eflential Glory, neither 
 can their iniquity in the leaft eclipfe it. However 
 it be with the Creature, he is ftill himfelf. His own 
 happinefs a fphere of all Perfeftions, a Theatre of 
 Glory to himfelf. Hence it appears D that Gods Love 
 in giving his Son for us, was not a Love of indi- 
 gence, but of fulnefs and redundance, flowing out 
 in a pure gratuitous manner towards us, that the 
 honour might be his, and the profit ours. He gives 
 like himfelf out of fuper-effluent goodnefs, as be- 
 comes . one who is a Donor only, but no Re- 
 ceiver. 
 
 On Mans part there was no attractive, to move 
 God to give his Son for us. Mans Love is ufually 
 drawn out by fome excellency or other in the ob- 
 jc6t : but what can draw out Gods ? Could the 
 Origine of all goodnefs be attra&ed by any thing 
 in the Creature ? Yet is it poffible that any thing 
 fliould be found in a fallen Creature to attraft 
 it ? Mans mifery was indeed the occafion, but what 
 was the attractive ? Was our Love firit, and a charm 
 to his? Oh! no} to fay, that a Creature is firfk in 
 Love, is to blafpheme the Supreme Goodnefs, which 
 
 fets 
 
1 — . 1 
 
 in the Manifeflition of Cbriji. 8 1 
 
 fets up Love in it. The Apoftle is expref?, Herein Chap. 5. 
 is love, not that we loved God, but that he loved us, l^^v*"**-f 
 and Jent his Son to le the propitiation for our (ins, 
 i John 4. 10. Between men, Love is ordinarily re- 
 ciprocal 3 he that loves, is beloved again : but here ^j A ^» 
 the Love was on one fide only. God loved his ve- Is-tv, 3 $/A«r, 
 ry Enemies fo far, as to give his Son for them, to £ "''''^j*" 
 raife up their Love to its great Original. Among Rbufi 2. c. 4. 
 men an harmony of fpirits, a famenefs of tempers 
 is a motive to Love. But what ? was there, could 
 there be any fuch thing in fallen man as fiich ? How 
 then was he fallen ? What need was there of a Sa- 
 viour ? That holy Harmony was Mans Primitive re- 
 clitude^ and whileft it lafted, there was no need of 
 any reftorer. Alas ! fallen man was a very Chaos of 
 corruption, his very rational Powers were depraved 5 
 there was flefh in his fpirit, enmity in his mind a- 
 gainfl: him, who lighted up a pure Reafon in him at 
 the firft. There was bondage in his Will, it could 
 not 5 nay, fuch was its horrible perverfhefs, it would 
 not elevate it (elf to the fountain of its liberty. 
 Among men, goodnefs is an alleftive to Love : but 
 what goodnefs was there in a fallen, degenerate 
 Creature, full-fraught with fin, and oppofite to its 
 Maker ? The very reliques of the Divine Image, 
 which fin could not utterly expel out of the hu- 
 mane Nature , were yet fo captivated and impri- 
 foned there, that grofs Idolatry filled the world in 
 fpight of all the notions of a Deity implanted in the 
 hearts of men. We fee cleerly, there was no at- 
 tractive on our part : Why then did Cod give his 
 Son for us ? The only reafon was from himfelf, it 
 was meer Grace, felf-moving Mercy, a pure emana- 
 
 M tion 
 
g 2 Gods Love and Mercy 
 
 Chap. 5. tion of Love towards us unworthy Creatures, who 
 might have been made the obje&s of his Wrath 
 and that for ever. 
 
 2 The next thing confiderable is the Gift it felf, 
 and that was the Son of Cod, very God } a greater, a 
 dearer perfon could not be given 5 if we meafure 
 Gods Love by the Gift, it is like that, altogether 
 unmeafurable. Hence the Apoftle tells us' That there 
 is a breadth, and length, and depth, and height, infinite 
 dimensions in it, fitch as pafi the knowledg of men and 
 angels, Eph. 3. 18, 19. When God gave us the 
 Creatures for our ufe, he gave us but the drops and 
 models of his Goodnefs : but when he gave his Son 
 for us, he gave himfelf 5 God was the Giver, and 
 God the Gift. When God could fwear by no great- 
 er, he fware by himfelf } when he could give no 
 greater, he gave himfelf. Here was Love afted to 
 the uttermoft, elevated to the higheft point 5 a great- 
 er Gift there could not be. 'Twas great Love in 
 Jonathan to David, that for him he would ftrip 
 himfelf of his Robe, nay, and venture the caft of a 
 Javelin from an angry Father. But what manner 
 of Love was it in God, that he would (trip him- 
 felf of his Orient pearl 5 that he would give his Son, 
 his eternal Joy out of his bofom, to affume an hu- 
 mane Nature , and in it to bear the horrible ftroke 
 of Juftice, which was due to us for our iniquities ? 
 In giving Laws and Promifes, God gives but a crea- 
 ted Image of his Sanftity and Grace 5 but in giving 
 his Son, he gave his effential increated Image to fuf- 
 fer in the flefli for us, that his holy Image, broken 
 in the fall, might be repaired again in us. When 
 we were off from God, the Center of Souls, and 
 
 wan- 
 
in the Manifejiation of Chrijl. 8 
 
 3 
 
 wandring in the foul ways of fin, God out of Chap. 5 
 his immenfe Love, fent no left perfon than his only 
 begotten Son to leek us, and bring us back unto 
 himfelf, that we might be for ever happy in the 
 fruition of him. 
 
 ? . The greatneft of this Love will yet further ap- 
 pear, if we confider the manner how the Son of 
 Cod was given for us. The lower a man ftoops and 
 condefcends to do another good, the higher and 
 more eminent is his Love 5 the fteps wherein the 
 Son of Cod came down and humbled himfelf for us, 
 evidently declare the infinite height of that Love, 
 which made him ftoop fo low to compafs our Sal- 
 vation. The firft ftep was his Incarnation, the 
 word was made flefh 5 he, who was in the form of 
 God, took on him an humane Nature. In the 
 Creation infinite produced finite , but here infinite 
 affumed finite 5 there Eternal brought forth Tem- 
 poral, but here Eternal took Temporal into it felf : 
 and what a wonderful Condefcenfion was this ? It's 
 true, Reafon in the Sociman laughs at it, but Faith 
 in the Chriftian muft needs admire it. Had the 
 greateft Monarch on Earth confined himfelf to the 
 pooreft Cottage there, it would have been nothing 
 to Cod Tabernacling in the flefh. Should the high- 
 eft Angel in Heaven have put off his Perfections, 
 and come down into an humane Nature } and from 
 thence have pafled into a brutal beftial one, and fo 
 on into a tree or ftone, and at laft into nullity ^ it 
 would not have been a Condefcenfion comparable 
 to that of the Son of God coming in the flefh. His 
 Sacred Perfon was infinitely more above humane 
 Nature, than an Angel is above matter or nullity it 
 
 M 2 felf: 
 
8 4 Cods hove and Mercy 
 
 Chap. 5. felf : an d what unparallel'd Love was here? The 
 
 \^0^^^j Creator became a Creature 5 the Son of Cod afTumed 
 
 our nature, and that after it was in us tainted with 
 
 At'tributef^ firu " The natural diftance C faith that excellent 
 foi. 171. cc Man) between God and the Creature is infinite $ 
 
 " the Moral between God and the finful Creature, if 
 u poffible, is more than infinite. Yet the mercy of 
 a our Redeemer overcame this diftance. What an 
 " extafie of Love tranfported the Son of God fo far, 
 " as to efpoufe our nature, after it was defiled and 
 "debated with fin? He was effential Innocence and 
 u Purity 5 yet he came in the fimilitude of finful flefh, 
 cc which to outward view was not different from 
 " what was really finful. Thus he. St. Anftin calls 
 Love, jun&ura duo copulans, a coupling of two to- 
 gether : That after man had rent off himfelf from 
 God by his Apoftacy , God fhould afTume an hu- 
 mane Nature into himfelf, to make up the breach^ 
 and reduce Man into an Union with himfelf again, 
 Miw v?um in mu ^ nee ^s be Love in a tranfcendent excefs infinite. 
 utero yirginis : This made St. Cyprian overlook the wonders in Na* 
 miror omnipo- ture ^ t ^ t he might ravifh himfelf in the admirations 
 I'HiiT: in miror ' of an Incarnate God. The Condefcenfion was here 
 qmmodo verfo fo great, that God feems to negleft his ownMajefty, 
 filit[ a cy^dl that he ma Y comply with our neceffities 3 yet infi- 
 Nac' chrifii. nite Love would have the Son of God ftoop a little 
 lower, and do honour to that Sacred Law which 
 we had violated. His humane Nature being an 
 inmate in his infinite Perfbn, could not but have a 
 right to Heaven , and might have been immediately 
 rapt up thither 5 but Love fet him another task. He, 
 the great Lawgiver, was made under the Law : He, 
 who knew the Father in an infinity of light, now- 
 
 knew 
 
in the Manifeftation of Chriji. 85 
 
 knew him in a finite Reafon : He who embraced Chap. 5. 
 the Father in an infinity of Love, now loved him 
 in a finite Will : He, who was Lord of all, was fub- 
 jefl: to Parents and Magiftrates : He, who upholds 
 the world, "went up and down as a man doing of 
 good 5 he ftooped as low as the Ceremonial Law : 
 His pure flefh was circumcifed, he kept the Pafieover, 
 and (b obcdientially ftood under his own fhadow. 
 This is a Condefcenfion much greater, than if all 
 the Angels in Heaven had put themfelves under the 
 Laws of the lowelt matter 5 yet infinite Love would 
 have the Son of God go down a little lower. We 
 have him hungry, thirfty, weary, weeping, differing 
 the contradiction of Sinners, enduring the tempta- 
 tions of Satan, all his life- through a man of for- 
 rows : at lad we have him bleeding on a Croft, hang- 
 ing there as a fpe&acle of fhame 5 his hands and 'his 
 feet were pierced, his body was racked and tortu- 
 red to death in a ftinking Golgotha. But, which was 
 the greateft of all, he bore the Wrath of God : and 
 what was that Wrath, which was due to the fin of 
 a World ? or what thofe Sufferings, which fatisfied 
 Juftice for it ? What a great thing was the Paffion 
 of God ? and how much beyond the diflolution of 
 a World? Words cannot utter it, thoughts cannot 
 mcaiiire it. That Love muft be no left than immen(e r 
 which made the Son of God (loop fo low, to take us* 
 up out of the ruins of the Fall. 
 4*TheLoveof God will yet more appear, if we 
 take notice of the perfons for whom Chrift was 
 given ; it was for man, poor impotent man, a crea- 
 ture worth nothing, a bankrupt in Spirituals, one> 
 void of all thole Primitive Excellencies, which at 
 
 firft 
 
$6 Gods Love and Mercy 
 
 Chap. 5. firft Crowned the humane Nature 5 for him it was, 
 u-— v— o that God was at fo vaft an expence, as that of his 
 spond. Annul, own blood. Twas great Charity in Paulinus , 
 Anno 431. Bifhop of Nola 9 that he would give himfelf in pawn 
 to the Vandals for a poor Child 5 but it was tranf- 
 cendent fuperlative Love in God, to give his Son, 
 one worth Millions of Worlds, and as rich in Ex- 
 cellencies as a Deity could make him, to be emptied 
 and humbled to death for poor worthlefi worms, 
 fuch as we are. Te krww the grace of our Lord Jefus 
 Chriji, that though he was rich , yet for our fakes he 
 became poor, that ye through his poverty might be rich, 
 faith the Apoftle, 2 Cor. 8. 9. The Riches of a God 
 were laid out to fet up broken man again. But fur- 
 ther , it was for Sinners, for Enemies, fuch as were 
 in Arms againft God 3 fuch as had broken his Laws, 
 defpifed his Authority, caft off his Soveraignty, and 
 as much as in them lay, ftained his Glory. Thefe 
 were the perfons, upon whofc Salvation infinite Love 
 fet fo high a rate , that rather than fail, the Life 
 of God ftiould be paid down for it. The Apoftle 
 notably fets forth this, Scarcely for a righteous man 
 will one dye , yet peradventure for a good man fome 
 would even dare to dye : But God commended his love 
 towards us, in that while we were yet fitters, Chrifi 
 died for us, Rom. 5.7,8. Sometimes poffibly, 
 though but rarely, one may dye for a righteous 
 good Man, who is a bledirg to the place where he 
 lives. But this was Chrifts Prerogative to dye for 
 Sinners : this was the fupereminency of Divine Love 
 to give him fo to do. Greater love hath no man than 
 this , that a man lay down his life for his friends, 
 Joh. 15. 13* Thus our Saviour. A greater proof or 
 
 effecl 
 
in the Manifeflation of Chriji. 87 
 
 effeft of Love than death there cannot be 5 but Chap. 5, 
 Love is then in an higher and more excellent degree, 
 when that death is, as in our Saviours cafe it was , 
 for Enemies, than it is, when the death is for Friends. 
 Damon and Pythias ^ two intim.ite friends, were wil- 
 ling to dye one for another 3 but Chrift died for 
 Enemies. In Creation God overcame Nullity, but in ^_ 
 Redemption he overcomes Enmity it felf, and that 
 in a wonderful way : He afTumes an humane Nature, 
 and in it pours out his precious blood, to melt and 
 break that horrible Enmity, which was in us againft 
 him. 
 
 $". If we would (ee more of this Love, let us turn 
 our eyes upon the evils removed, and the good 
 procured by our Saviour Chrift. 
 
 All evils are either Moral, fuch as fin 3 or which 
 waits upon the other, Phyfical, fuch as punifhment : 
 all of them are removed by our Saviour, who faves 
 from Sin and Wrath. Man was under the guilt of 
 Sin, and fo under the Wrath of God. Wrath in 
 the threatning hung as an horrible Tempeft over 
 his head, and within there was the dreadful Eccho 
 of it in Conference. But the Sufferings of Chrift 
 were fo fatisfa&ory and meritorious for us, that as 
 foon as we return and believe on him, all our guilt 
 is done away, It's true, the guilt in it felf, in the 
 intrinfecal defert of punifhment, is perpetual, becaufe 
 fin cannot ceafe to be fin 5 but it doth no longer re- 
 dound upon our perfbns, to oblige us to punifh- 
 ment. The heavy burden is now lifted off from 
 Confcience, the black Cloud of Wrath is diffolved, 
 the curfing Law hath nothing to fay againft us 5 
 There u no condemnation to them which are in Chrift^ 
 
 Rom, 
 
88 Gods Love and Mercy 
 
 Chap. 5. Rom. 8. 1. It's true, affii&ions may fall upon a Be- 
 liever, but there is no Condemnation, there is not 
 a jot of Wrath in them 5 they are rather Caftigatory 
 than Penal, managed in the hand of Mercy, rather 
 than Juftice. In the iffue it appears, that there was 
 Love and Faithfulnels in them, that even in thofe 
 affii&ing paths, Mercy and Truth are found : all 
 things (hall work together for good unto the Be- 
 liever, Affii&ions and all. Thefe ferve for excellent 
 purpofes, to fan off his Vanity, melt away his Cor- 
 ruption, alarm his fpiritual Watch, refine his golden 
 Graces, call: him into the Image of a meek fufFering 
 Chrifr, unearth, unfelf him, and elevate his affecti- 
 ons towards the everlafting reft which is above. Af- 
 fliction, after it hath budded and bloiTomcd with 
 fuch precious fruits, is no longer evil, but an excel- 
 lent good. It's true alfo, that death Temporal will 
 feize upon him, but the curfe is gone, the fting out 3 
 death, which at firft was a punishment, now hath a 
 bleffing in it. It was Originally introduced by fin $ 
 but through the admirable Grace of our Saviour it 
 carries away thofe reliques of fin, which no Tears, 
 Prayers, Watchings, Pious endeavours could utterly 
 extirpate, whileft we are in the body : it throws 
 down the earthen walls into their mother-duft. But 
 who would not dye, and with Hrtarwn bid his Soul, 
 Go out, that he might be rid of fin? There is in- 
 deed a paffage out of a Temporal life, but it is into 
 an Eternal one. The foul, when it leaves its old 
 friend the body, flies into the blelTed Region, there 
 to enjoy God in an immediate manner 5 to read 
 truth in its Original, and tafte goodnefs in the Foun- 
 tain: the body, which at prefent diflolves intoduft, 
 
 (hall 
 
in the Manifeflation of Chriji. 89 
 
 fhall wake again, and be made like to the glorious Chap. 5, 
 body of Chrift. Mortal (hall put on immortality, 
 corruptible incorruption, death (ball be fwallowed 
 up in victory 5 it is no longer an evil to the Be- 
 liever. 
 
 Again, Man was under the Power of Sin, and fo 
 under the Tyranny of Satan. Sin was a Lord, a 
 Ruler over him 5 not only over his outward man, 
 whofe members were the weapons of it, but over 
 the inward too. It had ftrong-holds in his Reafon, 
 and a throne in his Will 5 he was a drudg, a (lave 
 to his lufts, hurried up and down by one Corrup- 
 tion or other 5 wandring in error, or fwelling in 
 pride, or pining in envy, or boiling in malice, or 
 burning in luft, or drowning in fenfual pleafures, 
 fome way or other ferving his Iniquity. Satan, 
 the Ruler of darknefs, hath a Palace in his heart, 
 and keeps pofleffion there 5 upon all occafions he 
 blows up Original Corruption into finful motions, 
 motions into confents, contents into ads, ads into 
 habits. Thus he carries on the (inner in a circle of 
 finning, till inevitable ruin overtake him } but in 
 and through Chrift there is deliverance from this 
 horrible fervitude.The Holy Spirit comes and refcues 
 the (inner 5 it opens his eyes to fee himfclf (bnding, 
 as he doth, at the brink of Hell and Death 5 it melts 
 him into tears and godly forrows for fin 5 it breaks 
 down the ftrong-holds and throne of fin in the heart 5 
 it cafts out Satan and the hellifti furniture } ir tranf- 
 lates the poor (inner from the power of darknefs, 
 into the Kingdom of Chrift , into . Region of 
 Grace and Power, where Sin and Satan < Mnot have 
 the Viftory. Thofe precious Promifes, that fin (hall 
 
 N not 
 
po Gods Love and Mercy 
 
 Chap. 5. not have Dominion, that Satan fhall be bruifed un- 
 der our feet, are now fealed and experimented in 
 the heart. The poor Captive is now brought out 
 of Bondage, into the true liberty of Holinels and 
 Obedience. Here we fee the matchlefs incompara- 
 ble Love of God, which delivered us from fo many 
 great Evils. Hezekiah being refcued from Death, 
 made his acknowledgments: Lord, thou haft in 
 love to my foul delivered me from the pit of corrup- 
 tion : or, as the Original hath it, Thou haft loved my 
 foul from the pit of corruption. Every Believer, who 
 hath tafted of the great Salvation, may fay, Lord, 
 thou haft loved me from Sin, Sat an ', Death, Hell, by 
 • delivering me from all theft evils. 
 
 6* Moreover, as all evils were removed, fo all good 
 things were procured by Chrift. Temporals were 
 fo, the world owes its ftanding to him. Juftice, 
 but for his expiatory Sacrifice, would have dafhed 
 fd it down about the finners /years. Sin, but for the 
 LciAiS Cement of his blood, would have unframed all things 
 in nature : that right to the Creature, which we 
 forfeited by our iniquity, was reftored again by 
 his Merits. The Believer (hall now have fo much 
 of the world, as infinite Wifdom and Mercy ("more 
 competent Judges than humane Reafon and Will ), 
 (hall think a fit portion for him 5 and what he hath, 
 he {hall have with the Love of God , which, as it 
 is the higheft fuavity in it felf, fo it pours out a de- 
 licious relifh into all outward things. Spirituals 
 were fo 3 thofe initial Graces of Faith and Repen- 
 tance, which introduce us into an Union with 
 Chrift, are from him. He is a Prince and Saviour 
 ■&o give repentance^ A&s 5. 3 1. To you it is given in 
 
 the 
 
in the Manifeflation of Chriji. pi 
 
 ike Ictalf of Chriji to heheve on him, Phil. I. 29. Chap. 5, 
 As foon as we repent and believe, we are juftified 
 in his blood, and by a conjunction with him the na- 
 tural Son , we have power and right to become the 
 Sons of God by Adoption and Grace. The Holy 
 Spirit, the fountain of Graces and Comforts, which 
 was upon him the head above mcafure, will fall 
 down upon us his Members in a proportion 5 every 
 Grace, every piece of the glorious new-creature is 
 created in him. In the power of his Merits and 
 Spirit, every comfort, every beam of Divine Favour 
 comes down to us through him. He is the true 
 Mercy-feat, where God meets and communes in 
 words of Grace with us. Eternals were fo too 5 all 
 the weights of Glory, and Crowns of life in Hea- 
 ven, were purchafed by him. His blood opens the 
 Holy of Holies, the pure River of life fprings out 
 of his Merits, the gift of God is eternal life through 
 Jefus Chriji, Rom. 6. 28. Had it not been for him, 
 we could never have entrqd into fuch a blelTed Re- 
 gion as Heaven. What a feift is Chrifl:, which vir- 
 tually contains all gifts and good things in him ! How 
 incomparable that Love, which gave us fo compre- 
 henfive a Gift ! 
 
 "?- In the lafl: place let us confider the excellent 
 Evangelical Terms, which were founded on the 
 Death of Chrifl:. Here two things are considera- 
 ble. 
 
 The one is this, The terms are eafier. The Cove- 
 nant of Works was, Do this and live : The Cove- 
 nant of Grace is, Believe, recent, and live. The firft 
 called for pure, finlefi, perfect obedience : The laft 
 ftoops and condelcends to fallen man 3 it accepts of 
 
 N 2 fincere, 
 
p2 Gods Love and Mercy 
 
 Chap. 5. fincere, though imperfect obedience; uprightnefs 
 paffes for perfection , the main of the heart for 
 all of it: the will, is accepted for the work, 
 pure aims are taken for compleat performances, in- 
 firmities are covered with indulgence, duties are 
 taken into the hand of a Mediator, and perfumed 
 with his infinite Merits 5 and hence they are accep- 
 table, and as fweet Odours to God. O how low 
 doth infinite Love and Mercy (loop to poor finners ! 
 It will fave a repenting believing finner , and how 
 can it poffibly go lower ? That God (hould juftifie 
 an impenitent unbelieving finner, is utterly impoffi- 
 ble to his Holinels , unlefs he would open a gap to 
 all fin and wickednefs, and make it capable to have 
 a Crown of happinefi at laft. He could not more 
 condefcend, than he hath done in the terms of the 
 Goipel : there is a Kingdom for the poor in fpirit, a 
 Comfort for the mourners, an acceptance for a wil- 
 ling mind, a favourable refpccl: for the leaft fpark of 
 grace, which is latent in adefire, and but as a little 
 fmoke, or wiek in the focket ( as the expreflion is, 
 Matth. 12. 20.) And what condefcending Love is 
 here ? How could God ftoop lower for the Salva- 
 tion of Men ? 
 
 The other is this, The terms are farer. It's true, 
 Adam, had he ftood in Right eoufnefs, would have 
 had a reward. But the difference is this , Under the 
 firft Covenant it was not certain, that Adam, though 
 he had fufEcient grace, ftiould itand 5 but under the 
 fecond it is as furc, as Gods Truth and Faithfulnefe 
 in the promile can make it, that a people (hall be 
 gathered up out of the corrupt Ma{s of mankind 5 
 that Chrift (hall have a repenting believing feed , 
 
 and 
 
in theManifefiation of Chrift. p 
 
 and that they (hall abide and perfevcre till they Chap. 5. 
 come to the recompence of reward in Heaven. St. At/- **^-v~~*J 
 (tin diftinguifhes of a double adjutorium gratify or De cmeft. & 
 help of grace. Aclim had that grace, without Grat ' cap * I2 ' 
 which he could not have obeyed 5 Gods People 
 have that, which caufcs them to obey. The firft 
 gave him zpofje, a power to obey and perfevere : 
 The fecond gives us the very velle & perficere, the 
 very willing and working with perfeverance. Here- 
 upon he obferves, that Adams will, though (bund 
 and without fpot, did not perfevcre in an ampler 
 good, whileft our will, though weak and infe&ed 
 with indwelling Corruption, doth perfevere in a 
 leffer. Adam, with all his Holinefs fell before an 
 Apple, a little titillation of plcafiire 5 but the Chri- 
 ftian Martyrs have flood it out, notwithstanding 
 the rcliques of fin in them, againft racks and tor- 
 ments. Under the firit Covenant the ftock of Grace 
 was in Mans own hand, the ftrefs h) upon his Will 5 
 the principle of Holinefs in him was fubjefted to it, 
 to be continued or rorfeked. But under the fecond 
 Covenant, which was founded at fb vaft an expence 
 as the Blood of God, Mans Will is not made 
 Truftee a fecond time, the ftock is not in his own 
 hand :, Grace is a Viftor, and fubdues the Will unto 
 it felf. Hence this Covenant cannot, as the other 
 did, mifcarry : God was a friend to innocent Adam 5 
 but in the fecond Covenant God comes nearer to us 
 in a double Union, fuch as Adam never dreamt of. 
 There is an Hypoftatical Union, the Son of God 
 taking our nature into himfelf, and, which is founded 
 thereon , $ a Myftical Union, Believers being in a 
 wonderful manner united unto Chrift, as members 
 
 unto 
 
9 a Gods Love and Mercy 
 
 Chap. 5. unto their head. In the firft Union of the Divine 
 and Humane Nature in Chrift, there is one Perfon. 
 In the fecond, Chrift and Believers make one Chrift, 
 1 Cor. 12. 12. Believers are but Chrift difplayed : he 
 lives in them, he counts himlelf incomplete with- 
 out them. By virtue of thefe two Unions it is, that 
 Believers finally perfevere 3 Becaufe I Uve ( faith 
 Chrift) ye ft) all live alfo, John 14. 19. Their life is 
 bound up in his 5 as long as Chrift the head is alive 
 above , the believing Members below (hall not fail 
 of quickning grace, to maintain ipiritual life unto 
 eternal. The Holy Spirit is in them a well of water, 
 springing up to everlafting life, John 4. 14^ and to 
 lecure the abode of the Spirit with them, Chrift is 
 a Pried: after the power of an endlefs life, Heb. 7. 16. 
 In the Covenant of Works, there was no promife of 
 perfeverance 5 but in the Covenant of Grace there 
 are many fuch promifes : Godftjali confirm you unto 
 the end, 1 Cor. 1.8. He will put his fear in their 
 hearts, that they fid all not depart from him, Jer. 32.40. 
 The Apoftle praying for the Thejjalonians, that they 
 may be preferred blamdefs unto the coming of Chrift, 
 immediately adds, Faithful is he that called you, who 
 alfo will do it, i Thef 5.23,24 5 evidently God un- 
 dertakes it, and engages his Faithfulnefs in it. To 
 take thefe Promifes conditionally, is utterly to eva- 
 cuate them 3 to make them run thus, If we will per- 
 fevere, we (hall perfevere 5 and fo much was true 
 under the old Covenant, and without any Promife 
 at all. The clear fcope of thofe Promife is, That Be- 
 lievers are not left in their own hand, but kept in 
 Gods 5 and how fure an hand that is, our Saviour 
 tells us, None can plucky them out of my Fathers 
 
 hand^ 
 
in the Manifeftation of Cbriji. <p^ 
 
 hwd, John 10. 29. I know fomc take thefe words Chap. 5, 
 with a limitation, None can pluck them away with- 
 out their own voluntary content : but this limita- 
 tion makes the words altogether infignificant^ it is 
 not poffible, that they (hould be plucked away with* 
 out their confent : The words therefore, with that 
 limitation, run thus , None can pluck them, but in 
 fuch a way as the fame is poffible to be done 5 and 
 thus they iignifie nothing. That which our Saviour 
 makes impoffible in the Text, becomes in the Glofs 
 as poffible as any other thing. Here we fee the in- 
 comparable Love of God to his People 5 there is in 
 Chrift an everlafting Covenant ordered in all thing?, 
 and fure 5 they are preferved in Chrift, and that 
 unto falvation. 
 
 This infinite immenfe Love of Cod in Chrift can 
 do no le(s than call for a return. What ? was it 
 not enough for him to give us a World of Crea- 
 tures ? Hath he given his Son, his only begotten, 
 dearly beloved Son for us ? Hath he given him fo 
 far, as to be made flefh, and made under the Law, 
 the command and curfe of it ? Hath he thereby re- 
 moved all Evils, and procured all good things for 
 us ? Hath he done this for Sinners, for Enemies, and 
 that out of an eternal defign of Graces out of fuch 
 Love, as was an impuKe to it (elf, without any at- 
 tractive on our part to move him thereunto ? And 
 after all this, fhall not our hearts take fire, and burn 
 within us with Love to him again ? When his Love 
 was up in Eternity, (hall not ours appear in time r 
 When he loved us worthlefs, meritkfi; Creatures, 
 (hall not we love him upon the higheft and greateft 
 attra&ives? When he gave his Son, when the Giver 
 
 ■\; I 
 
$6 Gods Love and Mercy 
 
 Chap. 5. and the Gift were both infinite, fhall our finite af- 
 fections be {but up from him, or denied unto him ) 
 Our Love to his is but a little drop, a poor incon- 
 fiderable nothing : and with what face or reafoncan 
 we withhold it, when infinite Love calls for it ? 
 Hath God himfelf come down, as it were, from his 
 altitude, and in admirable Grace followed us? Firft 
 into our flefh, and then into a Law-fubje&ion, and 
 at laft into a Curfe and Penal Sufferings 5 and all 
 this upon an errand of Peace and Reconciliation to 
 reduce us again to himfelf, and to happinefs in him : 
 and fhall we yet fly away from him, and by an 
 horrible indignity turn our backs upon fach admira- 
 ble purfuits of Love and Grace ? After fuch a de- 
 liverance from Sin and Hell as this, May we think 
 our felvcs our own, or turn away our hearts, fb 
 much as in the glance of a thought, from fo great 
 a Saviour ? After fuch a purchafe of Grace and 
 Heaven, fhould we not lye down at his feet in exta- 
 tical admirations, and fend up our deareft affections 
 to the great Donor ? If Creatures, if Laws, if Or- 
 dinances move us not 3 fhall we yet be unaffefted 
 at the fpeftacle of a God incarnate, obeying, bleed- 
 ing, dying, for us Sinners and Enemies ? It's horrible 
 ingratitude, having fuch a profpecx of infinite Love be- 
 fore our eyes. Let us do, as becomes us 5 give God 
 our heart, not a piece or corner of it, but all 5 not in 
 fome weak languid velleities, but in the highei fc I ains 
 and raifuresof fpirit 3 not in fome drops or rivulets, 
 but in a full ftream and current of affections, fu< 1 as 
 is due to him who is the Original of fouls. Oi ie- 
 fires, before vagrant on Earth, fhould now take IV ing 
 and fly up to Heaven 3 our Love, once in con pt 
 
 con- 
 
in the Manifeflation of Chriji. py 
 
 conjun&ion with Creatures, {hould now afpire after Chap. 5, 
 a pure Union with him, who is Love it (elf : Our 
 delights fhould no longer toy or fport with vanity, 
 but fprcad, and fweetly dilate themfelvesin the Beams 
 of infinite Coodnefs : All the Powers of our Souls 
 fhould now be gathered in from the World, and up- 
 on a full deliberate choice (hould be placed upon the 
 Center of Perfeftions. The proof of all this muft be 
 in a life of Obedience 5 without this it is meer vanity 
 to (ay, that we love him. Holy Love goes not alone, 
 or without a train of good works following after it: 
 the warmth and ardor of it in the heart purifies the 
 life 5 the inward (iiavity of it facilitates the outward 
 Command, and naturalizes us to Obedience : as it (ets 
 a high rate and eftimation upon God himfelf, (b up- 
 on every jot and tittle of his Law. The complacency, 
 which we find in him, makes us take pleafure in all 
 the pure ways, which he hath fet before us > if we 
 efteem him above Worlds and Creatures, we will al- 
 low his Will to be above all Wills, and fubjeft ours 
 to it. 
 
 Moreover the Love of God moves us to love our 
 Neighbour. What ? hath God gone before us in fuch 
 admirable fteps of Love ? and (hall we not be fol- 
 lowers of him as dear children, and really in love, as the 
 Apoftle (peaks, Eph. 5. 1, 2 ? Can there be an higher 
 or nobler pattern than Love it (elf? Shall he do good 
 in the fphere of Nature, and more and higher good in 
 the (phere of Grace, and we do none in our little 
 fphere ) Shall infinite Bowels and Mercies be open,and 
 finite ones (hut ? When God hath given fo great a 
 Gift as his own Son, May we withhold our little Pit- 
 tances of Charity > Would we receive all, and give 
 
 O no- 
 
98 Gods Love and Mercy , &c. 
 
 Chap. 5* nothing ? Exaft pence from our Brother, when Ta- 
 lents are forgiven to our felves ? Is God come into 
 our flefh ? and (hall we hide our felves from it, I 
 mean, in the negleft or contempt of the poor ? Did 
 he take humanity, that we {hould put it off? No, 
 in fb doing we ftiould reproach not our Maker only, 
 but our Redeemer too. Inhumanity is now double, 
 treble, to what it was before our Saviour took an 
 humane Nature, to read us a Lecture of Love and 
 Goodnefs in : the old Commandment of Love is now 
 a new one, urged upon us by a new Motive , The 
 incomparable Love of God in his giving his Son for 
 us. If we now fhut up our Bowels and Mercies from 
 others, how dwelleth the Love of God in us ? What 
 ftnfe can we have of it upon our hearts ? Charity 
 was the badg of the Primitive Chriftians. The im- 
 prefs of Gods Love upon Mr. Fox was (b great, that 
 he never denied any that asked for Jefus fake. Our 
 Love towards men (hould be a little pifture or re- 
 femblance of Gods Love towards us. Our Mercies 
 and Compaffions (hould tell the world, that we have 
 tafted of that infinite Grace and Mercy which is above. 
 Our Charity towards all (hould bear witnefs,that we 
 have been great receivers from God. Our Love to- 
 wards Enemies (hould be a thankful acknowledgment, 
 that v/e being fuch, were reconciled to God by the 
 Death of his Son. 
 
 CHAP, 
 
99 
 
 ■ ■ i ■ ' ' ... » 
 
 Chap. 6. 
 CHAP. VI. 
 
 The Power of God manifeft in Chrift. In his Incar- 
 nation and Conception, in his Abrades. Thefe were 
 true in the Hiftory. True in the Nature of Miracles. 
 They were numerous and great. They were juited to 
 the Evangelical defign. Divine Power manifeft in 
 converting the World ; notwith (landing its deep Cor- 
 ruption, and the opposition of Potentates and. Philo- 
 fophers to the Go/pel. The inflruments mean, that the 
 Power might be of God. The Gofpel propofes fuper- 
 rational Alyfteries, fuper- moral Virtues, fuper -mun- 
 dane rewards $ things fo much above us, that with- 
 out a Divine Power the propofal would have been 
 fruitlefs. 
 
 IN the next place I come to confider the Power of 
 God. Power being a Perfe&ion, muft needs be 
 in him, and being ( as all other Attributes zvc) his 
 very Eflence, it muft needs be infinite. The very 
 light of Nature reveals this Attribute. In the Grecian 
 Philofophers he is called vr&vTOK&fas, Omnipotent 5 
 Nihil eft, quod Deus efficere non pofjet, faith Tully. 
 Ludovicus Vives wonders, that fo learned a Man as commm. h 
 Pliny (hould cavil at Gods Omnipotence, as if he Au s- de ch 
 could not do all things, becaufe he could not dye. 1 ' 5 ' c * IC 
 In Scripture he is called Gibbor, a mighty one ^Shaddai^ 
 an All-fufficient God : he is the only Potentate, 1 Tim. 
 6. 15. He can do every thing, Job 42. 2. Nothing 
 is too hard for him, Gen. 18.14. Power belongeth 
 to him, PfaL 62.11. Whatever is an aft of Power, 
 
 O 2 that 
 
ioo The Power of God 
 
 Chap. 6. that he can do 5 that he cannot do contradictories, 
 is not Impotency, but Power and Perfection : for 
 him to lye, were to deny his own Truth 5 for him to 
 dye, were to caft off his Immortality 5 for him to 
 make a thing be, and at the fame inftant to make 
 it not to be^ were to aft repugnantly, and overturn 
 his own aftion. Thefe argue Impotency, not Pow- 
 er. We may more properly (ay, that thefe cannot 
 be done, than that God cannot do them : he can do 
 all things, which being done, do argue Power or 
 Perfection } but what argues Impotency, can no 
 more fall upon him, than darknefs can feize upon 
 the Sun. 
 
 This excellent Attribute of Power was eminently 
 fet forth in Chrift : He is called the power of God^ 
 1 Cor. 1. 24. Divine Power (hews forth it felf in 
 him in (everal rcfpefts. 
 
 Firft it breaks out in his Incarnation. The word 
 Teas made flejh^ John 1.14. He, who was in the firm 
 of God, took^ upon him the form of a fervant^ Phil. 2. 
 6, 7 5 that is, he, who had the EfTence and Majefty 
 of God, aflumed fo low a thing as an humane Na- 
 ture : He did not lay down his Deity, but aflumed 
 an Humanity 3 two Natures, a Divine and Humane, 
 were in one perfon, Never did God come fo near 
 the Creature as here. He was in the world by his 
 Univerfal Pretence 5 he was in the Temple in types 
 and fymbols 5 in the Saints he is by his Grace, in 
 Heaven he is in immediate Glory : but in the Incar- 
 nation he is hypoftatically in an humane Nature. 
 The perfon of the Word, which was from Eternity 
 an Hypoftafis to his Divine Nature, became an Hy- 
 poftafis to his humane Nature in time. O what won- 
 ders 
 
in the Manifefiation of Chrijl. iol 
 
 ders of Power are here ! Here God was made Man, Chap. 6. 
 the Creator became one with his Creature ! Had the c^-v**«i 
 whole world been crowded into a tingle Atom, it 
 would have been infinitely a lefs wonder than this 5 
 the putting a greater finite into a lefi, cannot be 
 comparable to the taking of finite into infinite. 
 Here are two Natures, a Divine and an Humane, in 
 themfelvcs infinitely diftant, met in perlbnal con- 
 junction 5 finite is not abforp't by infinite, infinite 
 is not changed by finite. Here Eternal dwells in the 
 fame perfon with Temporal, yet runs not into fuc- 
 Ceffion } immortal dwells with mortal, yet falls not 
 into paflion. Here an humane Nature is united to 
 a perfon infinitely fimple, and infinitely compleat - y 
 yet he lofes not hisfimplicity,nor yet doth he receive 
 any additional perfection. Here's an humane Nature 
 without any Pcrfonality of its own. Naturally the 
 humane Nature of Chrift would have had a Sublic- 
 ence of its own 5 a Perfonality would have flown 
 from it : but the refultance was miraculoufly pre- 
 vented 5 the v/ant of its own finite Subfiftence was 
 fupplied by the Prefence of an infinite one j the Son Mr. Jeans of 
 of God communicated his Hypoftafis to it, to fuftain the words in- 
 it. Here we have in fome refpeft more of Divine carn * ' ol '* 1 * 
 Power manifefted, than there was in the making of 
 the World. When meer nothing was by an Almighty 
 word elevated into Elements, Plants, Beafts, Men,. 
 Angels, ftill it was but into finite 5 but here a finite 
 humane Nature was taken into infinite : and betweea 
 the infinite God and the humane Nature, the difpa- \ 
 
 rity muft be far greater than it is between a world 
 and nothing. Here indeed God did not create an 
 infinite (that being impoffiblej, but he came as 
 
 near 
 
1 02 The Forver of God 
 
 Chap. 6. near it as poffibly could be, by affuming a finite Na- 
 ture into himfelf. All other Creatures are compara- 
 tively extra Deum 5 but here" the humane Nature 
 was in the very inftant of its produ&ion, interwo- 
 ven with the infinite Perfbn of the Son. Thus we 
 fee, that in this ftupendious work, Divine Power 
 afted magnificently and eongruoufly to its own in- 
 finity 5 never any work did fo fully anfwer and cor- 
 refpond to Omnipotence as this. 
 
 A {econd inftance of Power we have in the Con- 
 ception of our Saviour : his body was not formed 
 in an ordinary way, by the concurrence of Man and 
 Woman , but in a way fuper-natural 5 A Virgin 
 was with Child. As the body of the firft Adam was 
 wonderfully framed out of the duft 5 fbthe body of 
 the (econd was admirably framed out of the Virgin. 
 That a Virgin fhould be with Child, was a great, an 
 high Miracle, far above all the Power of Nature. 
 How then was it efFefted ? The Evangelift tells us, 
 The Holy Ghofi came upon her the power of the higkeft 
 did overjhadow her Luk. I. 35. This is a (ublime 
 tremendous Myftery 5 the Holy Ghoft, as the word 
 ( overjludow ) imports, did, as it were, caft a Cloud 
 over her 5 to teach us, that we fhould not over-cu- 
 rioufly pry into fo great a Work as this was. The 
 body of our Saviour was not produced fpermatically, 
 out of the fubftance of the Holy Ghoft , but Opera- 
 tively, by the Power of it. The matter of his bo- 
 dy was from the fubltance of the Virgin 5 the a&ive 
 Principle was the infinite Spirit. The feed of Man 
 was not here ufed 5 it was not congruous, that he, 
 who had God for his Father, (hould have any Man 
 to be fo : it was a miraculous extraordinary opera- 
 tion. 
 
in the Manifejiation of Chriji. 103 
 
 tion. Hence Chrift is called, The fione cut out 0/Chap. 6. 
 tie mountains without hands , Dan- 2. 54. There 
 was an Almighty Power in the framing his humane 
 Nature:, the Tabernacle of his body was not pitched 
 by Man, but by the Lord, Heb. 8. 2. There was a 
 fupernatural operation in the making of it 3 it is 
 called a tabernacle not made with hands , that is to 
 fay, not of this building, Heb. 9. 11. It was not 
 made in a natural ordinary way of generation. It's 
 true, he took part of our flefti and blood 5 but the 
 manner of framing his body was in an extraordinary 
 way, the ftru&ure of it was Divine, and much above 
 that of our bodies. 
 
 Another inftance of the Divine Power we have 
 in the Miracles wrought by Jefus Chrift. The Jewifb 
 Rabbins diftinguifh of a twofold Work of God 5 
 they call his ordinary Works of Nature, opus Bcre- 
 fiith, from the firft words of Genefis 5 and his mi- 
 raculous works, opus Merchebha, from Ezekiels Cha- 
 riot. A miracle is a work lifted up above the Order 
 and Power of Nature : it is a fpecimen of Creation, 
 fomcthing is made out of nothing. What fecond 
 caufcs cannot reach, that is done by the firft 5 no 
 Man, no Angel can do fuch a work. Thefe are but 
 parts of Nature, and therefore cannot in their Ope- 
 rations exceed Nature 5 Quod cji totaliter fub ordine 
 ccnflitutum, non potcfl ultra ijlim nature or din em 
 agere 5 it is only Gods Prerogative to work Miracles. 
 He that fet the order of Nature, can work above it 5 
 he can lift Nature off the hinges, and fet it on again; 
 and when he doth it, he doth it as becomes his infi- 
 nite Wifdom , upon very great and weighty Rea- 
 fbns. When he brought his People out of Egypt, 
 
 then 
 
1 04 The Power of God 
 
 Chap. 6. then his wonders appeared 3 when he delivered his 
 Law on Sinai ; 3 his wonders appeared again. In thofe 
 great difpenfations he (hewed himfelf, not in the or- 
 dinary drefs of Nature, but in Royal State and Ma- 
 jefty 5 much more did he do fo, when his Son 5 very 
 Cod, was manifefted in the flefti. Then the water 
 was turned into Wine, the Wind and the Seas did 
 obeyfance to their incarnate Creator : the blind re- 
 ceived their fight, the lame did walk, the Lepers 
 were deanfed, the deaf did hear, the dead were 
 raifed, the devils were caft out of Men. Here the 
 right hand of the Lord was glorious in Power. Na- 
 ture did, as it were, leap and triumph in miraculous 
 elevations above it felf, at the coming down of its 
 Creator, to redeem the world : a mighty train of 
 wonders attended on that greateft wonder of all , 
 Cod incarnate 5 a life of Miracles enfued upon his 
 miraculous Conception. Now touching the Miracles 
 of Chrift, there are three or four things to be taken 
 notice of. 
 
 1. The Miracles of Chrift were true, and that up- 
 on a double account. 
 
 The one is this, They were true in the Hiftory of 
 them, they were really done : we have them upon 
 Record in the Sacred Volume of Scripture - they 
 were not done in a corner, or before a few, but 
 openly, and before multitudes 5 there were thou- 
 fands of eye-witnefleg, from whom the truth of 
 them hath been handed down in all ages of the 
 Church. There is no colour at all to imagine, that 
 thofe firft reporters did utter an untruth, or go a- 
 bout to put a cheat upon the world : their own inte- 
 grity would not fuffer it, neither was the thing it 
 
 felf 
 
in the Manif elation ofChrifl. 105 
 
 felf indeed pra&icable. How (hould fo many thou- Chap. 6. 
 (ands, for the mod part unknown to, and diftant l******** 
 from each other, ever agree and confpire together 
 in the very fame ftory ? Or, if they could, what 
 (hould they propofc to themfelves ? or which way 
 could they think, that a Relation of things to have 
 been done openly, if falfe, (hould ever pafi in a con- 
 tradicting World ? They knew very well, that there 
 were innumerable prying malicious Enemies round 
 about them, who would perfecute them for that Re- 
 lation, though true, and brand them as lyars for it, 
 if falfe. Chriftianity was then a poor perfecuted. 
 thing, and it would have been ftrange folly and 
 madnefs in them, to have ventured their lives and 
 cftates meerly to broach a lye unto the world} efpe- 
 cially feeing it muft have been fuch an one, as would 
 have been furely difcovered to be fuch, and fevere- 
 ly punifhed upon the Authors. In all reafbn there- 
 fore, what the firft Witneffes fpake was true 5 and 
 what after-ages heard, was but the Eccho of 'their 
 report. The Miracles wrought by our Saviour 
 were fo great, that none of the Adverfaries ever durft 
 deny, that they were done. The Jews did not de- 
 ny it: their ancient Rabbins take thofe words of p. Gal. de Arc* 
 the Prophet , Then the eyes of the blind fiall be *• 8 - c *• 
 opened, and the ears of the deaf Jhall be unjlopped : 
 the la we ft all leap as the hart, and the tongue of the 
 dumb jl)all Jing, Ifa. 35. 5,6. to be fpoken of the 
 MeJJiah. Their own Jofephns fpeaks of Jefus as one 
 more than a man, and a worker of great Miracles $ 
 only the Jews, out of their defperate malice againft 
 our Saviour, defamed his Miracles as done by Ma- 
 gick: and, as Dr. Light foot tells us, it is (aid in Taint, nam. fol. 30. 
 
 P Bab. 
 
io5 The Power of God 
 
 Chap. 6, Bab. that Ben Sarda ( which is a blafphemous name 
 {**-V*J they give to Jefus of Nazareth ) did bring inchant- 
 ments out of Egypt in incifion in his flefh. But there 
 cannot be a vainer thought than to imagine, that 
 Satan fhould contribute wonders to confirm that 
 Do&rine, which he knew would utterly ruin his 
 Kingdom. When the Pharifees faid, that Chrift did 
 caft out Devils by Beelzebub. He anfwered two 
 things : Firft,that Satans Kingdom, if divided, could 
 not (land, Matth. 12. 26. And then, that they, in 
 faying fo, did malicioully oppofe their light, and 
 run into the unpardonable fin, ^cr/31, 32. But 
 when the Jews faw that this pretence would not 
 ferve their turn, they betook themlelves to a con- 
 trary (hift, and (aid, That the Mejjiah, when he 
 came, fhould do no Miracles at all. The Pagans 
 did not deny Chrifts Miracles. In Pilates Letter 
 to the Emperor Tiberius, there is an enumeration 
 Maid. Hift. mac le of his Miracles. In the Epiftle of Lentulus to 
 cent. 1. l.i. Tiberius he is ftiled, Homo magna virtutk. The Pa- 
 c. 10. guns, confcious to themfelves that the thing was not 
 
 Aug. de conjen- to be denied, cryed up JEfcnlapim and Apollonius^ 
 fusvang. 1 1. j n oppofition to Chrift 5 and withal framed an im- 
 pudent lye, that our Saviour had Magical Books, ac- 
 cording to which he did his Miracles. Such de- 
 vices as thefe, were, I fuppofe, firft ftarted by jf«- 
 lian the Apoftate, and by him inftilled into others. 
 The Mahometans, fairer than the other, confefs 
 Chrifts Miracles to have been done, and that from 
 Mom. de Vtu God. Their Alcoran faith, That Gods Spirit was a 
 chrift. Raig. help an j w i tne fi to Jefus, that the Soul of God 
 was given to him. Thus it appears on all hands, 
 that the matter of Faft touching our Saviours Mi- 
 r-acles D cannot be denied* The 
 
in the Manifejlation ofChriji. \oy 
 
 The other is this, They were true for the nature Chap. 6, 
 of Miracles: they were not, as the Devils wonders 
 are, meer Speftrurns or Apparitions, but real Mira- 
 cles, things which are above the order of Nature, 
 and lye within the line of Omnipotence only 5 the 
 matter, mode, and end fignally declare them to be 
 fuch. Some Miracles of Chrift, fuch as railing the 
 dead, were fuch for the matter of them , that no 
 corratits of nature, no concurrence or conjun&ion 
 of created Powers could ever have cfFc&ed them, 
 no, not in Millions of Ages 5 fome of them, fuch as 
 Curing the fick, Nature might have done , but in a 
 trad of time, and with the help of (econd Caufes. 
 But our Saviour difpatched them out of hand in- 
 ftantly, immediately, with a word or a touch: To 
 operate after this fort, is only proper to God, who 
 is excellent in working. When Satan, who labours 
 to emulate Divine Works, doth wonders, the end 
 of them declares their Original s fuitably to the 
 Author they (erve only to lead men into lies and 
 Idolatries. Antichrift comes with lying wonders , 
 2 Thef 2. 9. Lying wonders in themlelves, as being 
 phantafms and mockeries of fen(e$and lying wonders, 
 as tending to confirm men in falfe Doftrine and 
 Worfhip : but the Miracles of Chrift, being real 
 ones, were done to ratifie the fuper-natural Truths 
 and pure Worfhip of God. The Jews have a rule, 
 that we fhould believe him who doth Miracles, un- 
 lets he be the Author of Idolatrous Worfhip : had 
 they adhered to this rule, $hey. could not but have 
 embraced our Saviour, who with (6 many Mira- 
 cles fealed up the true Do&rine and Worfhip of 
 God. 
 
 P 2 2. The 
 
lo8 The Power of God 
 
 Chap. 6. 2. The Miracles of Chrift were not a few, but 
 very numerous 5 not in one or two places, but dif- 
 fufed over the Creation, thereby to proclaim that 
 the Creator was come down to redeem the World. 
 There were Miracles upon the Water, he turned it 
 into Wine, John 2. 9. Shewing himfelf to be the 
 Lord of Nature 5 here doing that in an inftant, 
 which he doth every year in the Vine : Miracles in 
 the Sea, a fi(h brings him the tribute-money, Matth. 
 17. 27. to declare, that all Creatures were Tribu- 
 taries to him. After an whole nights toil to no pur- 
 pofe , the Net being let down at his word, enclofed 
 a great multitude of fifies, Luk. 5. 5,6. So that the 
 awe of his Divine Power fell upon all the Spe&ators* 
 Miracles upon the Sea and Air together 5 in a Tem- 
 ped he rebukgd the winds and the Sea, and there was 
 a great calm, Matth. 8. 26, as a proof that all the 
 Elements were his fervants. Miracles upon the loaves, 
 in multiplying of them, John 6. 1 1 , and upon the 
 fig-tree, in mating it to wither away, Matth. 21. 195 
 as a clear demonstration, that his bleffing and curfe 
 were great things. Miracles upon the bodies of 
 men, in healing all manner of fickpefs and difeafe, 
 Matth. 4. 23 5 and upon their fouls too, in making 
 them every whit whole, John 7. 235 in token that 
 he was the great Phyfician of both. Miracles in Hea- 
 ven : at his Birth a ftar conducted the Wife-men to 
 him, Matth. 2.25 at his paffion the Sun was darkr 
 ned, Matth. 27.45. The ftar waited upon its Crea- 
 tor at his Birth, the Sun fympathized with him in 
 his Paffion. Miracles upon the Devils, in cafting them 
 out by his Word, Matth. 8. 16. A fure fign, that 
 the Powers of Hell could not ftand it out againft 
 
 hinu 
 
in the Manifeftation of Chrift. i op 
 
 him. Very various are the Miracles of our Saviour Chap. 6. 
 recorded in Scripture : But if all had been written, the cx-v^ - ^ 
 world could not have contained the books, faith St. John, 
 Chap. 21. verf2 5. The words are Hyperbolical, yet 
 they import, that many of his Works were not com- 
 mitted to Writing. Amobius enumerates the mira- 
 culous Works of Chrift, and then cries out, Quid Aiv.Gtxt.Li 
 (imile Dii o nines, a qnibus opem dicitis acgris & peri- 
 "clitantibus latam ? When did the Pagan Gods do 
 the like, from whom you fay, that help is afforded 
 to men in ficknefs or danger ? Never was there fuch 
 plenty of Miracles as here. 
 
 3. The Miracles of Chrift were very great : He 
 did thoje works which no other man did, Joh. 1 5. 24* 
 It was never fo feen in Ifrael, Matth. 9. 33. I (hall 
 inftance in two or three things : Firft, he railed up 
 the dead : The maid in her Fathers houfe, the young 
 man carried out upon the byer, and Lazarus four 
 days dead and ftinking in the Grave. What things 
 are theft ? How much above all the Powers in Na- 
 ture ? In the fixth Council at Conjlantinople, Poly- crab. Tom. 2. 
 chronhis a Monothclite, in Confirmation of his opi* 3 8 *' 
 nion, offered to raife up a dead man 5 but upon try- 
 al he could do nothing at all, which made the 
 people cry out, Novo Simoni Anathema, Polychronio 
 fedu&ori popidi Anathema. The Emperor Bafitius 
 being in great grief for his deceafed Son, Theodoras S ^[[ d ™' A *''' 
 Santabarenus prefented his Son to him as alive 5 but 
 this was but a meer jpeUrum , an illufion of ftnfe : 
 After a few kifles and embraces, the Emperor (aw 
 his Son no more. Apollonius did call up the Ghoft 
 of Achilles, that is to fay, a Devil, as the noble D < VmtMig. 
 Momay (peaks. Ehfia railed the Shuna mites Son 
 
 to 
 
Y7o Tl je P°w er of God 
 
 Chap. 6. to life, but he was only a Minifter and a Type of 
 ^-v*— v> Chrift 5 the Power of God did the work : but our 
 Saviour raifed the dead by his own Divine Power. 
 Another inftance is, his reftoring fight to one born 
 blind, John 9. Touching which the blind man faith, 
 Since the world began was it not heard, that any man 
 evened the eyes of one that was born blind, verf. 32. It 
 was a work fit for the Meffiah. It is indeed ftoried, 
 that Vefpafian the Emperor reftored fight to the 
 blind 5 but it may be the perfon was not really blind, 
 at leall: not naturally. Satan (as Bellarmine well 
 obferves ) might pofiibly refide in his Eye, and im- 
 pede the ufe of* that part, that he might feem to 
 cure, when he did but ceafe to hurt. But our Sa- 
 viour by a Power above Nature and Art, did cure 
 one really and naturally blind, and that with Clay $ 
 a thing in it felf more probable to put out Eyes, 
 than to cure them. And fo there was, as the Rab- 
 bin$ fpeak, Miraadum in miraado, one Miracle 
 within another 5 much as it was, when the bitter 
 waters were made fweet by fait, 2 King. 2.21. Ano- 
 ther inftance we have in his cafting out Devils : this 
 w 7 as the Finger and Power of God. It is (aid in- 
 deed, that Apollonius did caft Devils out of Men : 
 jtayn. de lib. But how ? It was in the very Method and Difcipline 
 jp.Tom. 2. fol. f Devils, by fuch words and fymbols as they them- 
 99o> 991* fy ves had prefcribed 5 fo it was not an ejection, but 
 a going out by confent, to honour the Sacraments 
 of their own making. But our Saviour did not 
 caft them out in their own way 5 but whether they 
 would or not, by his Almighty Power. It is fur- 
 ther to be noted, that foon after the Death of our 
 Saviour, the Devils Oracles were (truck Dumb. The 
 
 Oracle 
 
in the Manifejlation of Chriji. 1 1 1 
 
 Oracle told Augttjius, That the Hebrew - Child bid Chap. 6. 
 him leave that houfe, and be gone to Hell, no more v^v--^ 
 anfwers were to be expe&ed from thence. Where- 
 upon Augujius erefted an Altar in the Capitol, with 
 this infeription upon it, H<ec ara cjl primogeniti Dei^ 
 the Altar of the firft-begotten of God. The Evange- 
 lical light made the Oracles ceafe , the Priefts of 
 Delphos were brought to beggery. Plutarch^ wri- Mom, de Vtr, 
 ting touching the ceafing of Oracles, at laft cometh 
 to this point, That the Spirits were mortal, and by 
 their Death the Oracles ceafed. Oh ! what an one 
 wa9 our Saviour, who made the Paean Cods (brink 
 and hide their heads ? What a Divine Light was 
 he who chafed away thofe falfe Lights ? Thefe 
 Works were for Greatnefs, fuch as became God ma- 
 nifeft in the flefh. 
 
 4. The Miracles of Chrift were excellently fui ted 
 to the Evangelical defign. Miracles in their gene- 
 ral Nature are exceflcs of Nature , and therefore 
 things very congruous to feal up thofe fuper-natural 
 Truths, which are above our Reafon. Evangelical 
 Myfteries are fuch as eye hath not feen, nor ear hear d^ 
 neither have they entreel into mans heart. They are 
 above the line of Reafon, and fo very aptly ratified 
 by thofe miraculous Works, which are above the 
 line of Nature. We are in all Reafon to conclude, 
 that God, who afts above Nature, is to be believed, 
 even when he fpeaks above Reafon } which, being 
 but a part of Nature, may be as well exceeded by 
 Myfteries, as other parts of Nature are by Miracles. 
 But further, his Miracles' had a fpecial aptitude in 
 them to confirm the Gofpel } they were not de- 
 ftru&ive, as the wonders in Egypt were, nor meerly 
 
 to 
 
H2 The Tower of God 
 
 Chap. 6. to raife an admiration, as Simon Magus* s were, who 
 C'—v-^ would prefent himfelf flying in the air, frame 
 spnj. AnnaU wa iki n g-flatues, and make bread out of ftones, that 
 he might be efteemed a great one, a kind of Deity 
 among men : No, our Saviours Miracles were for 
 the good of mankind 5 he went up and down do- 
 ing of good, he healed the diftempers of men, and 
 caft Devils out of their bodies. And what works 
 could be more admirably fitted to the Goipel, which 
 was ordained to heal inward diftempers, and caft 
 Satan out of the Souls of men > What can better 
 accord together than healing Miracles, and healing 
 Doftrines ? It is very reafonable to believe, that 
 he, who did fuch wonders on the bodies of men, 
 can do as much and more upon their fouls. He, 
 who caft Satan out of the outward man, can ejedt 
 him and all his furniture out of the inward. More* 
 over it is to be obferved, that his Miracles were or- 
 dinarily wrought upon Faith. Thus he (aid to the 
 Centurion, As thou haji believed, fo be it done to thee, 
 Matth. 8. 13. Thus to the blind men, According to 
 your faith be it unto you, Matth. 9. 29. Thus to the 
 Father of the poffefTed Child, If thou canjl believe, 
 all things are pofjible to him that believeth, Mark 9. 
 23 , as if the Divine Power were made over to 
 Faith. We fee here, how our Saviour in doing 
 his Miracles, did put an honour upon Faith, which 
 is the Condition of the Golpel 5 and withal, what 
 great reaibn we have to go to him for Spiritual Mi- 
 racles, who hath done fb many Corporal. 
 
 The laft inftance of the Divine Power, is in con- 
 verting the world to Chriftianity, in raifing up a 
 People to God out of the ruins of the Fall. The 
 
 Son 
 
in the M<?nifeJiation ofCbrijl. 115 
 
 Son of God did not come in the flefh, meerly to Chap. 6. 
 do Miracles upon the bodies of Men 5 No, his great- <■**-**— ^ 
 eft work is upon their fouls. Corporal Miracles 
 were pledges of Spiritual. Some of them, as the 
 inlightning of the blind, and raifing of the dead, did, 
 as EJiiifs obferves, type out the giving of the Vital u Stat. lib. 2. 
 Principles of Grace, to reftore the fain faculties in fol. 337. 
 men. Some of them, as Peters walking on the Wa- 
 ters by the helping- hand of Chrift, did fhadow 
 forth the giving of auxiliary Grace to Saints, to 
 keep them from finking under Temptations. As the 
 external Miracles were wrought by the Power and 
 Spirit of God, fo are the internal alfo. When a 
 blind mind is irradiated, there is a word of Power, 
 fuch as at firft commanded light out of darknefs. 
 When a dead (inner is raifed up to a Divine 'Life, 
 the Glory of God may be feen in it, even as it was 
 .■upon Lazarus' s coming out of the Grave. Now, that 
 we may fee fome Rays of this glorious Power, (eve- 
 xal things are to be confidered by us. 
 
 Firft of all, let us look upon the ftate of the 
 World, as it was at our Saviours coming. The 
 world was made up of Jews and Gentiles^ both of 
 them were not only tainted with Original fin, but 
 deeply corrupted with Aftual 5 out of both God 
 would raife up a Church to himfelf, to make the 
 Power of his Grace known. 
 
 The Jews^ once Gods fpecial People, were now 
 defperately degenerate 5 blindnefs was upon them, 
 notwithstanding that Rabbinical learning was at 
 the height in the Schools of Hillel and Shammai: 
 they interpreted the holy Scriptures, as the Vail up- 
 on their hearts would let them, in a very grofs, car- 
 
 Q_ nai 
 
1 1 4 The Power of God 
 
 Chap. 6. nal manner, as if they had loft all favour of things 
 i^v-N-f Divine and Spiritual. Thus the eftablifloing the 
 mountain of the Lords houfe in the top of the moun- 
 tains, Ifa. 2. 2, is with -one of them, the bringing 
 *ixt Sw °£ Tabor and Carmel, and letting Jerufalem upon the 
 e. io. " top of them. The calling the jabbath a delight, Ifa. 
 58. 13, is to eat and drink, and indulge their ge- 
 nius. They made the Sacred Law, whofe primary 
 aim was at the heart, to bind only the outward 
 Man. According to their corrupt glofs, there was 
 no Murder., but what purpled the hand with blood 5 
 nor no Adultery, but what was in the grofs Aft : 
 evil thoughts and purpofes were not fo much as pec- 
 cadillo's 5 neither did God take notice of them, fo 
 as to punifh for them. A thought or purpofe of 
 facriledg in Antiochus, was nothing with Jofephus 5 
 regarding or feeing iniquity in the heart, was no- 
 thing with David Kimchi, as appears by his glofs 
 upon the 66th Pfalm. Thus the Law was difpirited 
 and ftrip't of its Divinity. Religion went off from 
 its Center, the heart, to paint and varnifh over the 
 outward Man. Sin might reign and do what it would 
 within, fb as it did .not break out and profane the 
 Life. Having thus humbled the Law according to 
 their own Model, they flood upon their Terms with 
 God : they would eftablifh their own Righteoufnefs, 
 though it were a poor cadaverous thing, without 
 any Divine Life or Spirit in it --> yet they would 
 prop it up, and make it ftand before God : they 
 were full of their own Righteoufnefs, and compleat 
 in themfelves^ they looked only for a Temporal 
 MeJJiah, one who by his outward greatnefs might 
 fubdue their Enemies, and feaft them in the holy 
 
 Land 
 
c K 
 
 in the Manifejiation ofChrifl. \ 1 5 
 
 Land. A fpiritual Saviour they expe&ed not, nei-Chap. 6. 
 thcr could it be thought according to their Princi- w^v*** 
 pies, what fuch an one fhould do for them. As for 
 his differing or dying for them, they jefted at it as an 
 horrible abiurdity, faying, Tobias dcliquit, & jigog mmi of thc 
 pletfituri, their own Temporal death was expiation /'»'. 
 enough for all their fins. Hence the fick man was 
 to pray thus, Sit mors mea cxpiatio pro omnibus pec- Buxt.Syn.c^i 
 catis mcis. As for regenerating-Grace to be procured 
 for them, they dream't of no Regeneration, but a 
 ritual one. The baptized Profelytc was accounted 
 by them as recens natus, one new-born. The fick 
 man, having but his name changed, was efteemcd 
 as nova creatura, a new creature. As for Eternal 
 life, they thought they could earn it by their own 
 Works. In none of thefe refpe&s would the pride 
 of their hearts fuffer them to fee any need of a Spi- 
 ritual Saviour. Further, they advanced their Tra- 
 ditions above the written Word 5 their Talmud is, 
 Lux ilia magna, that great light, 7/S. 9. 2. it is fun* 
 damentum legis, the foundation of the Law. The n 
 words of the Scribes ( fay they ) are more worthy f i* *% 
 than the words of the Lair, and more weighty than the 
 words of the Prophets. Thus departed they from 
 the Scriptures, and run themfelves into a Labyrinth 
 of Errors 3 the power and vigor of Religion was 
 evaporated into rituals and empty formalities 5 if 
 their Phylafteries were broad, it was no matter how 
 narrow the Law or Obedience to it were. A clean 
 outfide would fervc the turn, though within there 
 were nothing but hellifh pollution. Great vices 
 might pafs, fo as they were but fub umbra virtutis, 
 under a fhadow of virtue $ their honefty was con- 
 
 Q_ 2 fined 
 
tl6 The Power of God 
 
 Chap. 6. fined to thole of their own Religion, none elfe were 
 c*-vr*-o neighbours with them : they might lye or deal 
 Slid, de fin falfly with a ftranger, he was no neighbour 5 if they 
 Nat. did kill a ftranger, they were not to dye for it by 
 
 *fe£ aL HXmt t ^ ie f ent ence of the Sanhedrin , he was no neigh- 
 bour. Nay, and among themfelves their Corban was 
 able to untie the bonds of Nature, and free them 
 from Duty and Charity to their very Parents 5 they 
 feemed to be for cleanfing the outfide, yet they fell 
 into grofs abominations. The very Scribes and 
 Pharijees, their great Rabbi es and Leaders, ( from 
 whom they were not to decline, though they were 
 told by them, that their right-hand were their left) 
 would devour Widows houfes : and what but frauds 
 and oppreffions could be looked for among the or- 
 dinary fort? Indeed, among great and (mall ones, 
 there was a deluge of iniquity } they had made their 
 fins great, and to fill up the.meafure, they killed the 
 Lord of life. This was the fearful ftate of the 
 Jews. 
 
 The Gentile World lay \v 7$ Toyn?£, 1 Joh.5.1^ 
 in the evil one 5 in the hand and power of the De- 
 vil, or in that which is evil, in wickednels, corrup- 
 ting as a dead man doth in his Grave. It's true, 
 within they had an implanted notion of a Deity 5 
 without, they had the Creatures proclaiming, their 
 Creator. But alas, They held the truth in unrighte^ 
 oufmfs, Rom. 1. 18. That little fpark in their bofom, 
 which revealed a Deity, was but a. Captive 5 it could 
 not break out to give Glory to its Maker , nor was 
 it able to bear up the Honour of God in the World. 
 They could not but know God, yet acknowledg 
 binj they would not ; though he made and bear up 
 
 all 
 
in the Manifeftation of Chrift. 117 
 
 all things 5 yet they owned him not, no, not in his Chap. 6. 
 own World. They changed the glory of the incor- ' 
 ruptible God, into an image made like to corruptible 
 man, and to birds, and four footed beajls, and creep* 
 ing things, Rom. 1.23. And a little after, They 
 changed the truth of God into a lye, and worflnpped 
 and ferved the creature more than the Creator, who is 
 bleffed for ever, Verf. 25. They fell into all manner 
 of Idolatries 5 any thing might be God, but the 
 true one. An high difaonour it was for them to pre- 
 fer the vileft Creatures before theOptimus Maximus^ 
 the befl: and greateft of Beings. An horrible lye it 
 was for them praftically to fay, That a brute, or a 
 man, or a ftar was a God 3 or that a ftock, or a 
 (tone, or a little dead matter in an Image, did refem- 
 ble the infinite Spirit. Upon their Idolatry, being an 
 nccurfed departure from God the fountain of Good- 
 nefs, immediately followed a black train of abomi- 
 nations : They were filled with all unrighteoufnefs, 
 fornication, wickednefs, covetoufnefs, malicioufnefs, full 
 of envy, murder, debate, deceit, malignity 5 whijperers, 
 backbiters, haters of God, defpiteful, proud, boajlers, 
 inventers of evil things, difobedient to parents, with- 
 out underftanding, covenant-breakers, without natural 
 affe&ion, implacable, unmerciful, Rom. 1. 29, 30*3 IV 
 They were in thefe things, as in their Element, afting 
 out of finful hearts and habits, and fo gratifying 
 their firft and fecond corrupt Nature both at once. 
 And for all this they feemed to have a Patent from 
 Heaven in the Vices of their gods, which their own 
 Authors fet before them 5 they did but follow their 
 Deities, their fins were made Divine by the higheft 
 Example, This was the Itate of the Gentiles. 
 
 And B 
 
1 18 The Power of God 
 
 Chap. 6. And now, what manner of Power was that, which 
 railed up an holy People to God out of fo cor- 
 rupted a World ? And how much work was there 
 to be done about it ? The light was to be com- 
 manded out ofdarknefs. The blind minds were to 
 be opened upon Divine Myfteries. The Law was to 
 come forth in its pure Spirituality. The great ne- 
 ceffity of Chriftand Grace was to be inwardly felt. 
 Shadows were to be turned into fubftance. Reli- 
 gion was to be brought back to the heart. The 
 mufty Traditions were to vanifh before the Word. 
 The old Idols to be caft to the Bats and the Moles, 
 thofe blind Creatures. The fallen Nature was to 
 be new-framed. The finful habits to be unravelled. 
 Sinners twice dead in fin, were to be raifed up into 
 a Divine Life. Here a very excellent Power was 
 manifefted. Hence the Apoftle prays for the Ephe- 
 (tans, That they may have eyes to fee it^ that they may 
 know what is the exceeding greatnefs of his power to 
 us-ward who believe^ according to the working of his 
 mighty power which he wrought in Chrifl, when he raifed 
 him from the dead^ Eph. 1. 19,20. The words are 
 very magnificent, Power, mighty Power, exceeding 
 greatnefs of Power, all working, and in aft, as it was 
 in the railing up Chrift from the dead 5 fo great a 
 work is it to bring home finners to God ! 
 
 The Divine Power will yet be more illuftrious 
 in our Eyes, if we look upon the ftate of the World 
 in the great Men of it, fuch as were great in Power 
 or Wifaom. 
 
 The great men in Power, the Emperors and Po* 
 tentates of the World, were utter Enemies to Ghri- 
 ftianity, breathing out nothing but blood againlt 
 
 the 
 
in the Manifeflation of Chrijl. up 
 
 the Profeflbrs of it. Nero firft kindled the furnace Chap. 6. 
 of Perftcution againft them 5 he took occafion, as u-v^ 
 pure malice lifts to do, from his own barbarous 
 aft \ firft, caufing Rome to be fet on fire, and then 
 catting the odium of that horrid ad upon the Chri- 
 ftians. He fet forth Edifrs commanding to perfecute 
 them unto Death, as Enemies of mankind 5 which 
 made Tertullian fay, That it was grande bon?/n/,(bmc Apl cap. 5: 
 great good that^Mn? condemned. Domitian firft flew 
 his Brother Titus, and then blowcd up the furnace 
 of Perftcution againft the Chriftians. He (pent 
 moft of his time in catching of flies, yet would not 
 omit the Chriftians. Trajan, no Nero, no Dormtian, 
 but in efteem a pattern of uprightnefs, carried on 
 the bloody work 5 he would not indeed have the 
 Chriftians fought for , yet, if found, he would 
 have them punifhed. Antoninus Philofophus was 
 amiable to all others, yet cruel to Chriftians. Scve- 
 rus, though illultrious in Moral virtues, wasftained 
 with their innocent blood. Afterwards Maximinus, siTyforh ap 
 Deans, Valerianus, Aurelianus, Diociefianus, turned c ^fV^m 
 their bloody fwords upon them. The very name of afmdit in 
 a Chriftian was crime enough 3 upon every ill acci- <j! v ? > A cxlm 
 dent the Chriftians were cryed out upon as worthy novi)^fams 9 
 of death, as the onlv caufts of the incumbent Ca- films, ftatim 
 lamity. Thus the Powers of the World, for the ^SlSL 
 three firft Centuries, though ordained for good, r«r, Terr. Ap. 
 were Patrons of that great Evil, Idolatry, and utter ca P* &* 
 Enemies to that great good, Chriftianity : No Chri- 
 ftian in thofe times could imagine to retain his Re- 
 ligion, unlets he were willing to* part with his life 
 for it. 
 
 The great men in Wifdom, the Philofophers of 
 
 the 
 
1 20 The Power of God 
 
 Chap. 6. the World were Adverfarics to Chriftianity 3 their 
 t^rv^rw Wits, as well as the Emperors Swords, were bent 
 againft it : outwardly they were in the fplendor of 
 Morality, and feemed to make fome approaches to- 
 wards Chriftian Virtues ^ but inwardly they were 
 black with Enmity againft the Gofpel, and at a vaft 
 diftance from the holy Temper of it. Many cavils 
 they made againft the Chriftians, but the root of 
 their Enmity lay in two or three things : 
 
 1. Their carnal Reafon would not ftoop to the 
 fupernatural Truths revealed in the Gofpel : they 
 were for Humane Wifdom , but againft Divine. 
 Thofe natural Truths which were within the fpher.e 
 of Reafon, they looked on as Wiiclom : But thofe 
 fupernatural ones, which were above it, they efteem- 
 ed no better than foolifhnefs 5 fcorning that which 
 they could not meafure, and cafting that down be- 
 low their Reafon, which indeed was above it. With 
 them St. Paul was but a babler, AEf. 17.18. one who 
 had gathered up fome vanities, that he might fcatter 
 them abroad to others. The Reforre&ion was a mat- 
 ter of mockery, verf. 325 as if the limits of Nature 
 could not be exceeded, no, not by the God of it. 
 They thought that there was nothing in the Chrifti- 
 '-bUgd. cent. 2. an Doftrines, prater flultitiam <& nvgas, but toys 
 
 €%**' Fdt ' anc * ^°^ es ' Tfa* God (hould be born a Man, was 
 
 againft Reafon, a thing utterly incredible. That a 
 
 Juft. Mart, ad crucified man fhould be fecond to God the Father 
 
 Anton. Q £ a jj^ was ma( j ne (s and intolerable folly. They 
 
 thought that all the Wifdom lay on their own fide. 
 
 Celjus could find much wifer things in Plato^ than 
 
 Spind. Ann. in the Sacred Scriptures. Julian boafted, that the 
 
 u^ian. or. QcttUks had all the learning, the Chriftians had only 
 
 their 
 
in the Manifestation of Chriji. i a i 
 
 their Creed 5 as if Faith, which is a key to infinite Chap. 6« 
 treafures of Wifdom, were a poor inconfiderable i^-v~*** 
 nothing. Thefe wife men of the World would 
 not be made wifer than their own reafbn had 
 made them, and upon that account they fet them- 
 (elves againft the great Myfteries of the Gofpel. 
 
 2. Their corrupt hearts would not brook that 
 (implicity and fincerity, which the Gofpel called for s 
 they knew well enough, that there was but one God 5 
 yet in their very Worfhipf in which, if in any thing, 
 they fhould have been fincere and pure-hearted ) 
 they diiTembled, and made as if there were many, 
 complying with the Idols of the place where they 
 lived, and doing many things , Non tanquam Diis 
 grata, fed tanquam legibus jujja , not as grateful to 
 the Gods, but as commanded by the Laws. Hence 
 
 St. Aufiin faith of Seneca, that Colebat quodreprehen- Auft. de c.d. 
 debat, agebat quod arguebat : He worshipped what ^- c * l0, 
 he reproved, he a&ed what he found fault with : 
 under all the beauty of Moral Virtues there lay a 
 falfe heart, fuch as could not bear a Command of in- 
 ternal Purity. 
 
 3. They were ammaha glori&, Creatures which 
 lived upon popular air. Accordingly their defign 
 was as oppofite to that of the Gofpel, as pride is 
 to the Grace of God. That which the Gofpel aimed 
 at, was, that Pride might be ftained, that no flefh 
 might glory in it (elf 5 that we might be (aved by 
 meer Grace, that God might be exalted therein. 
 But the aim of the Philofophers was quite contrary 
 to this, they were lifted up in felf-excellencies : in 
 all their Moral Virtues they did but facrifice to the 
 pride of their own Reafon and Will j they needed 
 
 R no 
 
112 The Tower of God 
 
 Chap. 6. no fuch thing as Grace or Prayer for it. Quid votis 
 i^-v^ opus eft ? fie te f<elicem, faith Se?;eca 5 What need of 
 Epift.$\. Prayers ? thou mayft make thy felf happy. Their 
 fundamental maxim, the very firmament of their 
 happinefs was, fibi fjdere, to truft to themfelves 5 
 they would be virtuous, as Ajax would be victori- 
 ous, without the help of God, that the glory might 
 be entirely their own. In homittt id laudandum quod 
 ipfius ejl, that only is praife-worthy which is a mans 
 own. Their Virtuofo was Deorum jocim, a Peer to 
 the Gods : He did cum Diis ex pari vivere, live 
 . equally with them 5 nay, he did in one thing go be- 
 fore them, they were fuch by Nature, he by Virtue. 
 splfl. §3. This makes Seneca cry out, Ecce res magna, habere 
 imbecillitatem hominis, fecuritatem Dei. Behold ! a 
 great thing, to have the frailty of a Man, the fe- 
 » curity of a God. This horrible Pride, the venom 
 in their Moral Virtues, ( which was fo near and in- 
 timate to them, that one looking into Plato's vomit, 
 faid, I fee his choler here, but not his Pride, meaning, 
 that that ftuck too clofe to him to be caft up by him) 
 was a temper as oppofite to the Gofpel as any thing 
 could be} it did utterly evacuate Chrift and Grace. 
 What room could there be for Grace, when Nature 
 might do the work ? What need that the Eternal 
 Word, the brightnefs of Glory, fhould be incarnate, 
 when the little aS>o*, the fmall fpark of Reafon in 
 our bofbm,was enough to make us virtuous and hap- 
 py ? No frame of mind, no, not that of the pro- 
 fane man could be at a greater dilhnce from Hea- 
 
 „ , , ~ , ven than this. Inter multos reos, nullus eft crimino- 
 
 Saiv. di Gkb, r , . r ■ r J a 
 
 1. 4. \ior^ quam qui je non put at crimmojum. Among 
 
 many guilty perfons, none is more criminal than 
 
 the 
 
in the Manifejiation of Chrift. 12$ 
 
 the prefumptuous felf-juftitiary, who thinks himfelf Chap. 6. 
 not criminal at all. Thus flood the Philofophcrs, u—v^ 
 all in Armor of Pride, oppofing the Gofpel, and the 
 Grace of it. 
 
 We fee here, to make men Chriftians, was an ad- 
 mirable work, a great deal of Power was to be laid 
 out upon it. Such a Faith was to be railed up, as 
 might render them victorious over all the Power 
 and Wifdom of the World. Such a temper of mind vmm cmx, 
 was to be wrought, as might make them ready to k^-oftum 
 welcom death in what (hape or terror foever it came^ao chTiflm 
 and to pour out their dearcft blood and life for the hibum, Ignat. 
 Cofpel. Thole fpirits, which before hung about 
 Earth, and thefe lower things, were to be tuned for 
 Heaven, and wound up to fo Divine a pitch, that 
 the whole world (hould not be able to unbend 
 them, to loofen them from Chrift, or let them down 
 into earthly Vanities. The great Emperors, with all 
 their Engines of Power and Cruelty, could not 
 rent them off from the World to come, or piece 
 them to the prefent evil one. The Philofophers, 
 with all their Arts and Eloquence, could not decoy 
 them from fupernatural Myfteries, or induce them 
 to take up their repofe in humane Learning or Wif- 
 dom. The whole World was annihilated to them, 
 and they unto themfelves 5 they became fools, that 
 they might be wife, and Nothing that God might 
 be All : the Ornaments and Self-excellencies were 
 put off, that they might be compleat in Chrift 
 They lay at Gods feet for Mercy, and lived in a 
 continual dependance upon the influences of his 
 Spirit and Grace. In fuch a work as this the Arm 
 of God muft needs be revealed in a very eminent. 
 
 fl 2 manner. 
 
124 The Tower of God 
 
 Chap. 6. manner. Here we have juft caufe to fay, What hath 
 
 C****"- w God wrought ! 
 
 The Divine Power will yet more appear, if we 
 look upon the inftruments in this Work. In ma- 
 king the World there were none at all, no Leavers 
 or Engines to rear up the great Fabrick. An Al- 
 mighty word abfblved it : in converting it inftru- 
 ments were uled 5 but fuch, that by the no-pro- 
 portion between them and the great effeft, it might 
 appear that the Power was of God only. He fent 
 not the glorious Angels to Preach up a crucified 
 Chrift, but Men. The treafure was in Earthen-vef- 
 fels, in poor frail Mortals, who carried about bo- 
 dies of Clay, That the excellency of the power might be 
 ofGod^ 2 Cor. 4.7 5 that it might be clearly feen, that 
 the great Work was Gods. Among men he lent not 
 the Anjhe Shem, Perfons of Renown for Learning or 
 Wi(Hom,but mean illiterate men. Hence the Apoftle 
 faith, God hath chofen the fooliflo things of the world to 
 confound the wife, and the we a lathings of the world to 
 confound the mighty^ 1 Cor. 1. 27, that the Divine 
 Power might appear in the Work. Thefe mean 
 men preached, not with excellency of fpeech or wif 
 dont, 1 Cor. 2. 1, with the charms of Eloquence, or 
 the pomp of humane Wifclom 5 but with plain 
 words : their Preaching was look't upon as foolifh- 
 nefs. That falvation fhould be by a crucified Chrift 
 feemed foolifh 5 that it {hould be communicated by 
 
 *Jjf #i * ?60h Preaching, feemed more foolifh 5 that it (hould be 
 done by Preaching in a low ? fimple^ plain manner, 
 feemed moft foolifh of all. Yet in this way it was 
 that Chrift would ride conquering, and to conquer 
 the World to himfel£ The great fuccefs of their 
 
 Preaching, 
 
in the Manifeftation of Chrifl. I ?5 
 
 Preaching, was a fignal proof that God was with Chap. 6. 
 them of a truth. At Peters firft Sermon three 
 thoufand fouls were converted unto Cod, Act. 2.41. 
 and at his fecond they were encreafed to five thou- 
 (and, Act. 4. 4. multitudes of Believers came in to 
 Christianity. In a little time the Gofpel was pro- 
 pagated over a great part of the World 5 one Paid 
 fpread it from Jcrufalem to Illyriaim : And what did 
 all the reft of the Apoftles, who carried about this 
 Evangelical light, do? What did the feventy Difci- 
 ples do, who, as Ecclefiaftical Writers fay, had their 
 feveral Provinces to Preach the Gofpel in? The 
 word did then run, and was glorified 5 it pafled 
 through many Countries with a Divine fwiftnefs and 
 fuccefs 5 at the found of the Gofpel the Workl wa3 
 fpiritually turned upfide down, and of Pagan be- 
 came Chriftian. Tcrtuttian enumerates- divers Na- 
 tions, and at laft adds touching us, BrHannorum m~ 
 acccjja Rom am s loca, Chrijio tamen fubdita ftwt :, the 
 Evangelical Power entred there where the Roman 
 could not. By fuch weak means to produce fo 
 great an efFeft, was a work worthy of Omni- 
 potence. 
 
 Moreover, the Divine Power will yet more ap- 
 pear, if we confider the things propofed in the 
 Gofpel. Narves the Roman - General, difcontented 
 at the Emprefs Sophia, to invite the Lombards into 
 Italy, fent them many forts of excellent fruits from 
 thence. The Prefent being congruous to fenfe, 
 the projeft took effeft. The Gofpel indeed pro 
 pofes very excellent things to us. But they are (6 
 great, and fo far above humane Nature, that the 
 propofal,. if not accompanied with a Divine Power*, 
 
 would 
 
126 The Tower of God 
 
 Chap. 6. would have been altogether ineffe&ual. I (hall in- 
 ftance in two or three things : 
 
 i. It propofes fuper-rational Myfteries, fuch as 
 the Doftrine of the Sacred Trinity. The Incarna- 
 tion of the Son of God. The Satisfa&ion made to 
 Juftice by his Blood. Thefe are obje&s of Faith, 
 and fo depend one upon another, that unlefs we 
 believe the Trinity, we cannot believe the Incarna- 
 tion 5 and unlefs we believe that, we cannot be- 
 lieve a Satisfaction «> and without believing that, we 
 cannot fulfil the condition of the Gofpel, which re- 
 quires us to reft upon Chrift for falvation Thefe 
 therefore are necellary objefts of Faith :, but with- 
 out an Aft of Divine Power, Faith in thefe cannot 
 be had. Two things evidence this : the one is ex 
 ftirte objeUi, the things are above Reafon. As the 
 things of Reafon are above Senfe, fo the things of 
 Faith are above Reafon : without a Revelation Rea- 
 fon could not have found out thefe Myfteries, after 
 it, Reafon cannot comprehend them. It may fha- 
 dovv them out by fimilitudes 5 but there is in them 
 a light unapproachable, fuch as Reafon cannot took 
 into 5 an infinite Abyfs, fiich as Reafon cannot mea- 
 fure. The other is ex parte fubje&i 5 man, who is 
 to believe thefe things, is fallen, and in his fall not 
 one or two faculties fell, but all of them 5 and 
 among the reft his intellectual and believing facul- 
 ties fell alfo. The intellect hath loft its fubjeftion 
 to God the Supreme Truth. The believing facul- 
 ty centers in the Creature, and without the Power 
 of Grace cannot lift up it felf to fupernatural Truths. 
 A Divine Power is rcquifite^ to captivate the un- 
 derftanding to the firft Truth, to elevate the be- 
 lieving 
 
in the Manifejiation ofChriJi. 1 27 
 
 lieving faculty to fuper-rational Myfterics. Hence 
 
 in Scripture Faith is called the Gift and Work of 
 
 God, fuch an one as is the product of Divine Power : 
 
 it is wrought by Power, Eph. 1. 19. it is fulfilled 
 
 and confummated by Power, 1 Thef. 1. 11. it is 
 
 ftiled the fbirit of faith, 1 Cor. 4. 13. It is not from 
 
 our own fpirit, but Gods outwardly revealing the 
 
 myfterious object in Scripture, and inwardly inlight- 
 
 ning and elevating the heart to entertain it. Hence 
 
 Fnlgcntius compares the production of Faith in the camm Mam 
 
 heart, with the conception of Chrift in the Virgins V(C f onc j$ tre 
 
 xtt 1 1 1 l J i_ r o • ■ r>\ -n Virgo pofletnec 
 
 Womb} both are by one and the lame Spirit. Chrift p mre ' v.ifi e- 
 is no left formed in the heart by it, than his flefh W m car ™ 
 was in the Virgin. It is therefore a work of Power J^m^or- 
 to raife up the mind of man to believe thofe fu- turn s in bomi- 
 pernatural Myfteries, which are far above it felf. foneivl%d!s 
 
 poterit, riec au- 
 gsri, nip earn Spiritus Sanftas hfundat & nutriat : ex etdem Spiritu rtnati fi<mns, iX 
 quo natiis eft Chrifius 9 Fulg. de Incar. cap. 20. 
 
 2. It propofes fuper- moral Virtues. It would 
 have us to be humble and deny our felves. To 
 fanftifie the Lord in our hearts. To have a love 
 for his Goodnefs 5 a fear for his Majefty and Great- 
 nefs 5 a faith for his Truth and Mercy 5 , a fince- 
 rity for his all-feeing eye 5 and fuch a pofture of 
 foul, that the inward affections and motions may 
 in an holy manner anfwer and correfpond to one 
 Divine Attribute or other. It calls upon us to have 
 internal purity, to indulge no luft, no, not in a 
 thought } to baulk never an holy Duty, to love our 
 very Enemies, and overcome evil with good. Thefe 
 I call fuper-moral, becaufe they are above the. Power 
 of Nature. Meer Moral Virtues may fpring out of 
 
 the 
 
12$ The Tower of God 
 
 Chap. 6. the Principles of improved Nature, bat thefe do not 
 do fo. The Philofophers, thofe improvers of Na- 
 ture, and Mafters of Morality, never arrived at 
 them. They were fo far from humility and felf* 
 denial, that Pride was their temper, and Self their 
 center. Their fplendid Virtues did not glance on- 
 ly, but direftly look at vain-glory. They did not 
 fanttifie God in their hearts, but (et up their own 
 Reafbn, taking it, not in its own place as a Mini- 
 fter of God, but abftra&ively from him 5 they turn- 
 ed it into an Idol, and facrificed unto it in their 
 virtuous a&ions, doing them as congruous to Rea- 
 fbn, but not in relped: to God, who infpired it 3 or 
 to his Will, which was declared in it } or to his 
 Glory, which was to be promoted by it. They 
 would talk of internal purity, but were indeed 
 ftrangers to it. Internal corruption was no burden 
 to them 5 Regenerating -grace no defire. They 
 diffembled and complied with the outward Idols 
 of the place where they lived, and within, in the 
 fecret of the heart, they had their Idols and indulged 
 lufts. Socrates had immoral impure corruptions. Zeno 
 and Chryfippus allowed unnatural luft. Seneca was in- 
 infatiably covetous. In the very beft of them fen- 
 fual fins were but fwallowed up of fpiritual. The 
 beauty in their life, was but to gratifie the pride in 
 their heart, they knew nothing touching love to 
 Enemies. TJltion looked like a piece of natural 
 Juftice. Cicero tells us, Juftiti<e frimnm mumis eft, 
 ut ne cut noceat, m(i lacejjitHs injuria 3 they thought 
 that upon injury they might revenge, or if revenge 
 might be forborn, they little thought of love to 
 Enemies, Nature, we fee, cannot aicend above it 
 
 fclf, 
 
in the Manife flat ion of Chrifl. 129 
 
 felf, nor produce thcfe Evangelical Virtues } theDi- Chap. 6. 
 vine Power and Spirit mull do it. Hence they are 
 called tie virtues of God, I Pet. 2. 9, as being far 
 above the virtues of men 5 and the fruits of the Spi- 
 rit, Gal. 5. 22, as being produced by a fpirit and 
 power much higher than that of Man. Without a 
 Divine Power it is not imaginable, how fuch ex- 
 cellent Virtues ihould ever be found in the heart of 
 poor fallen Creatures. 
 
 5. It propofes fuper-mundane Rewards > which 
 are no attra&ives to a carnal heart, unlefs it be ele- 
 vated unto them by the Power of Grace. This 
 plainly appears by comparing the heavenly Rewards 
 and the earthly Man together. The Rewards are 
 at a great diftance from fenfe. They lye in another 
 world. The treafure is in Heaven. The recompence 
 is above. A red Sea of death is to be patted through 
 before we can come at it. The Man, to whom the 
 tender is made, is earthly, carnal, living by fenfe, 
 wrapt in the vail of time} one like the infirm Wo- 
 man in the Gofpel, who is bowed together, and can 
 in no wife lift up himfelf , no, not to a Heaven of 
 Glory and Blcffcdncfs freely offered unto him. He 
 hangs in the Clay of one earthly thing or other, 
 and by bonds of ftrong Concupifcence is faftned to 
 this lower world $ and, which is a prodigy in an im- 
 mortal foul, he loves to be fb 3 and thinks that it 
 is good being here. A little Earth with him, is bet- 
 ter than Heaven. Senfual pleafures out-relifh the pure 
 Rivers above. O how unfit is fuch a man to clofe in 
 with fuch a reward ! How much work mud be done 
 to make him capable of it ! The man muft be un- 
 earthed and unbound from this lower world. The 
 
 S con- 
 
i^o The Truth of God 
 
 concupifcential ftrings, which tye him thereunto, 
 muft be cut, that his foul may have a free afeent 
 towards Heaven. A precious faith muft be raifed 
 up, that this world may appear, fuch as it is, a (ha- 
 dow, a figure, a nothing to make man happy 3 that 
 Heaven with its beatitudes may be realized and pre- 
 fentiated to the mind. A Divine Temper mult be 
 wrought, that he may be able to rent off the Vail 
 of time, and take a profpeft of Eternity - to put by 
 all the World, and look into Heaven. He muft be 
 a pilgrim on Earth, living by Faith, walking in Ho- 
 linefs, every ftep preparing for, and breaching after 
 the heavenly Countrey. He muft pray, work, ftrive, 
 wreftle, watch, wait, ferveGod inftantly, and all 
 this to be rewarded in another world 5 without fuch 
 a Temper Heaven will fignifie nothing, and with- 
 out a Divine Power fuch a Temper cannot be had. 
 Hence St. Peter tells us, That God hath begotten us 
 again unto a lively hope by the refurre&ion of Jefus 
 Chriji from the dead, to an inheritance incorruptible, 
 I Pet. 1. 3, 4. The lively hope, which takes hold 
 upon the great Reward, is not from the Power of 
 Nature 5 no, 'tis from a Divine Generation, 'tis an 
 heavenly touch from Chrift rifen and fitting at the 
 right hand of Majefty, from thence to do Spiritual 
 Miracles, as upon Earth he did Corporal. Hence 
 St. Paul argues, If you be rifen with Chriji, feel^thofe 
 things which are above, Col. 3. 1. The natural man 
 dead in fin cannot leek them 3 only thofe who are 
 fpiritual and rifen with Chrift can do it. It is there- 
 fore from the Divine Power and Spirit, that men, 
 naturally carnal and earthly 5 are made capable of 
 clofing with the heavenly and fupernal Rewards , 
 which are tendred in theGolpel The 
 
1 
 
 in the t Manifeflation of Clnift. 151 
 
 The Power of God being fo glorioufly revealed, Chap. 6, 
 how humble (hould our minds be? How fhould our 
 Reafon kneel and bow down before fuch a Myftery as 
 that, God manifeft in the flefh ? There was a pattern of 
 humility in the Condefcenfion of it , and withal 
 there was matter of Adoration in the Myftery. Pre- 
 fume not,0 man, to meafure Divine Myfteries by thy 
 Reafon, which bears not fo much proportion to 
 them, as a little (hell doth to the great Ocean. Re- 
 member, thy Reafon is fhort and finite : The Myfte- 
 ries are deep and infinite. If God could not work 
 above the meafure of Man, he would ceafe to be 
 God. If Myfteries were not above the line of Rea- 
 fon, they would ceafe to be Myfteries. When theft 
 are before thee, do, as an Ancient advifcs, *rffy«f« >rtiv 
 *ht9, bring forth thy Faith, fubjed thy intellect to 
 the Supreme Truth, captivate thy thoughts to Scrip- 
 ture, humbly adore and confefs, That the Lord doth 
 great things and unsearchable, marvelous things without 
 number, Job. 5. 9. This is the way to have know- 
 ledg and eftablifhment, like the pious Man in Gerjbn, 
 whole certainty in Articles of Faith was not from 
 Reafon or Demonftration, but from humiliation and 
 illumination, a montibus aternk. The Socinians^ 
 who. in intelleftual pride do foo^x*^ fight againft 
 God and fiipernatural Truths, lo(e themftlves and 
 the Myftery together. But the humble foul, who 
 fiibje&s his Reafon to God and his Truth, is rooted 
 in Faith, and eftabliftied by Grace. 
 
 Again, The Power of God being revealed in a 
 way of Grace, Kow (hould we look up to him by 
 Faith, that he may do great things for us ? He, who 
 gave his own Son to come in the flelh, can do every 
 
 S 2 thing 
 
!^2 Tta Power of God^&c. 
 
 Chap. 6. thing for us. He can raife up Children to Abraham 
 out of the very ftones : He can melt the Rocky 
 heart into Repentance : He can write his Law in the 
 inward parts: He can make us willing in the day of 
 his Power : He can fubdue the mod ftrong and in- 
 veterate lufts : He can new-frame the heart, and 
 draw his own Image upon it : He can make all 
 Grace abound towards us, and fupply all our need 
 according to his Riches in Glory by Chrift Jefus: 
 Let us look unto him and be fayed. Let our Souls 
 ever be in a pofture of waiting and dependance 
 upon him, that the Divine Power, which was fo 
 eminently manifefted in Chrift, may in a meafure be 
 - felt and experimented in us, that we, who are poor 
 impotent Creatures in our felves, may be able to do 
 all things through Chrift ftrengthning us. 
 
 CHAP, 
 
133 
 
 Chap. 7. 
 CHAP. VH: 
 
 The Truth of God manifefied w Chrijl. Tl.e Prorate 
 of the Mejfiah. The Mejfiah is already come. Je- 
 fus is the true Mejfiah. All the other Promifes are 
 built upon him. The truth of the Moral Law evi- 
 denced in him. The Mandatory part proved by his 
 aftivc Obedience 5 The Minatory by his Sufferings. 
 He is the fnbfiance of the Types and Sacrifices. 
 Somewhat in him anfwers to them- and fomewkat 
 in him infinitely tranfeends them. The truth of 
 Worfhip fet forth in him : He un clogged it from Ri- 
 tuals, opened the fpiritual mode of it, communicates 
 Grace for it , reveals the great Reward of Eternal 
 Life. 
 
 HAving fpoken of other Attributes, I proceed in 
 the laft place to confider the TRUTH of God. 
 It was a notable fpeech of a Philofopher, That Truth 
 is fo great a Perfection, that if God would render him- 
 felf vifible unto men, he would chufe Light for his Body 6 
 and Truth for his Soul. Indeed God is Ipfijfima Ve- 
 ritas, very Truth it felf 5 and can no more ceafe to 
 be fuch, than he can ceafe to be Himfelf. He is true 
 in his Effence : Others are only gods by fancy or 
 fiftion, but he is God by nature and effence. He is 
 true in his Promifes:, he means what he promifes, and 
 he doth what he means. Promiffa tuafunt, quk falli C 9nfeflizc.i, 
 timeat, cum promittit Veritas .<? faith St. Aufiin. He is 
 true in his Commands j thefe are the counterpanes of 
 his Will : he approves what he commands, and re- 
 wards 
 
rg4 the Power of God 
 
 Chap. 7. wards what he approves. He is true in all his 
 Works : the Creatures have firft an Ideal being in 
 him, before they have a real one in themfelves, they 
 are therefore true, becaufe congruous to the firft 
 Truth. He is fo true, that it is impoffible that he 
 fhould lye. A lye, which arifes from weaknefs or 
 wickednefs, can no more be found in him , than 
 Weaknefs can be found in Power, or Wickednefs in 
 San&ity it (elf. 
 
 The Truth of God doth in an excellent manner 
 appear in Jefus Chrift 3 He is the Complement of the 
 Law, the Pearl of the Gofpel. The Truths of the 
 Old Teftament run unto him as to an Ocean, to be 
 fwallowed up in his Perfe&ion. The Truths of the 
 New meet in him as in the Center, to receive all their 
 ftrength and liability from him. The Divine Truth 
 is manifefted in Jefus Chrift (everal ways. 
 
 Firft, It is manifefted in him, in that all the Pro- 
 mifes and Predi&ions of a Meffiah to come, are ac- 
 compliftied and compleated in him. Two things will 
 clearly evidence this : 
 
 The one is this : It is plain that the promifed- 
 Meffiah is already come: The Scepter Jhall not depart 
 from Judah , nor a haw-giver from between his feet, 
 until Shiloh come 5 and unto him fliall the gathering 
 of the people be, faith Jacob, Gen. 49. 10. Shiloh is 
 the Name of the Meffiah, the ancient Rabbins confefs 
 it : Mejjiah, faith one of them,y£rf# not come till there 
 be a clean riddance of Judges and Magijirates in If 
 rael The Jews had Kings in their own Land, Heads 
 or Princes of the Captivity in Babylon 5 and after 
 their return from thence, they had Governours and 
 Judges: but now Government and Judiciary Power 
 
 hath 
 
in the Manifeftation ofChrijl. 135 
 
 hath been for 1600 years departed from them. The Chap. 7. 
 Meffiah therefore is already come. Again, within the \^ 0mm >r mm ^ 
 compaft of the Seventy weeks mentioned in Dan. 9, 
 many things were to come to pa(s$ The re-edifying 
 the City and Temple of ferufalent^ the coming and 
 cutting off the Meffiah, the confirmation of the Co- 
 venant, the ccffation of the Sacrifices 5 and after all 
 thefe, the univerfal deftru&ion was to enfue. How- 
 ever thefe weeks be computed, yet it evidently ap- 
 pears, that firft the Meffiah was to come and be cut 
 off, ver.26? and afterwards the Oblation and Sacri- 
 fice was to ceafe, v. 27 : this being the true order of 
 things in the Text, the Meffiah muft needs come 
 whilft the Sacrifices were (landing. If the Sacrifices 
 under this fecond Temple have for thefe 1600 years 
 ceafed, as they have, then the Meffiah muft needs be 
 come many Centuries fince. Franzius ufed this ar- scho. sacr, difi 
 gument to a learned Jevp^ who only returned this t uU I0 » 7 2 > 
 anfwer, Perhaps one week in Darnel might be one 7 *' 74 * 
 thoufand years. Franzius replied, If that were admit- 
 ted, Yet, if he thought that Daniel's weeks were not 
 expired, he would entreat him to fhew where the 
 Jews do now tacrifice : feeing, according to Daniel^ the 
 Meffiah was to come before the abrogation of the 
 Sacrifices, it muft needs be that the Sacrifices muft 
 ftill ftand in being , if the Meffiah were not yet 
 come. To this no anfwer at all was made, the knot 
 being indeed too hard to be untied. Further, the 
 Meffiah was to come while the fecond Temple was 
 (landing 5 hence that of the Prophet, The glory of 
 this latter Honfe fiall be greater than of the former^ 
 Hag. 2. 9. The firft Temple had more of outward 
 glory and magnificence than the fecond. Under the 
 
 firft 
 
1^6 The Truth of God 
 
 Chap. 7. firft there were (as the Rabbins obferve) five things, 
 the Ark, the Fire from Heaven, the Majcfty, or She- 
 cinah, the Spirit of Prophecy , the Urim and the 
 Tkummim^ which were wanting under the fecond: 
 From whence then came that greater glory in the fe- 
 cond ? The Prophet tells us , God would fiake the 
 heavens and the earthy that is, do a very great work 3 
 the Meffiah , the Defire of all Nations fiwuld come, 
 v. 6, 7 3 His pretence fhould put a greater glory up- 
 on the (econd Temple, than was upon the firft. In 
 the firft there was the types and fymbols of Gods 
 prefence, but into the fecond the Lord himfelf came 
 in our aflumed nature, Mai. 3. 1, and fo filled it 
 with glory. This is the only tolerable account can 
 be given of that greater glory : This (econd 1 emple 
 being long fince deftroyed, it muft needs be that the 
 Meffiah did come before the fall of it. 
 
 The other is this : Our Jefus the Son of Mary, 
 is the true Meffiah 3 he is that feed of the woman 
 who broke the Serpents head, Gen. 3.153 no other 
 feed, nomeer man could do it 3 but the Son of God, 
 being made of a woman, did defiroy the works of 
 the devil , 1 Joh. 3. 8. Partaking of flefl) and bloody 
 he did through death defiroy him who had the power 
 of death, that is J he devil, Heb. 2.14. That firft Pro- 
 mile made almoft Four thoufand years before, was 
 accomplished in him. He is that feed of Abraham in 
 whom all the nations of the earth w T ere to be blef- 
 fed, Gen. 22. 18. Never was it (aid of any man but 
 him(elf, That all Nations fhould be bleffed in him : 
 Never was any man but he, who was God as well as 
 man, able to turn that Curfe which lay upon the 
 human nature, into a bleffing. He is Jacob's Shiloh^ 
 
 Gen, 
 
in th&Manifefkation of Chrijt. 137 
 
 Gen. 49. ioj at his coming the Scepter departed: Chap. 7. 
 Herod an Edomite ruled over the Jews $ and, to 
 make himfelf the more abfblute, he flew the Sanhe- 
 drin ^ in a little time all government was taken away 
 from the Jews : Hence that outcry in the Talntud, 
 V<e nobis, Wo to us, becaufe the Scepter is departed 
 from Jndah. The temporal Scepter vanifhed , but 
 our Saviour had a fpiritual one 5 to him, as to the 
 true Shiloh, was the gathering of the people, mul- 
 titudes of Jews and Gentiles were converted toChri- 
 ftianity. He is Mofe/s Prophet, Deitt. 18. 15. never 
 man (pake as he fpake, none but himfelf ever 
 brought down (acred mylteries from the bofome of 
 God unto the world. He is the Star out of Jacob, 
 Numb. 24. 17. The Jews Barchochebas wasbutftar- 
 chozba, the fon of a Lye, a falfe light, and foon ex- 
 tinft: But our JESUS is the bright and morning- 
 jlar, Rev. 22. 16, who chafes away darknefi, and 
 communicates a divine light to men. He is the Lords 
 anointed , againft whom the Heathen did rage, and 
 the Kings fet themfelves, Pfal. 2, but all in vain, God 
 laughed at them, and fet up his King upon Zion. The 
 Jews cannot but confefs that this Pfalm fpeaksof the 
 Median 5 but that the Alzn<ei , the Chriftians, with 
 them efteemed Hereticks, may be anfwered, they 
 think it expedient to interpret it of David. He is 
 the Child in IJaiah,who was born of a Virgin,//^. 14, 
 which never man was:, who hath thefe high titles, 
 I Vonderful Counfellor, the flighty God, the Everlajiing 
 Father, the Prince of Peace, Ifa. 9. 6, which are too 
 great for a meer man. He is the righteous Branch, 
 whofe name is , The Lord our righteoufnefs, Jer. 25. 
 5, 6. No other man fince the fall had righteou&eS 
 
 T enough 
 
I g3 The Truth of God 
 
 Chap. 7. enough for himfelf, but he had enough for himfelf 
 u*-v~***> and a World. He is the Meffiah in Daniel 5 his 
 blood made an end of fin ; his perfeft Sacrifice put 
 an end to all the legal ones. Under the Meffiah there 
 was only to be the Sacrifice of Tboda or Thankfgi- 
 ving- He is the Ruler come out of Bethlehem Ephra- 
 tah, Mic. 5. 2. As God, his goings forth were of 
 old, from everlafting «, as Man, he came in time out 
 of Bethlehem : Never fuch an one as he came from 
 thence. He is the defire of the nations, in Haggai, 
 who filled the fecond Temple with glory : The Man, 
 Gods fellow, in Zachary^ who was (mitten for us, and 
 in his wounds opened a fountain for fin and for un- 
 \\Jtm* cleannefs. The\SW of right eon fnefs, in Malachi, who 
 with enlightning and healing-beams (bines into the 
 hearts of men. The Promifes of the Meffiah are all 
 accompliftied in him. What the old Teftament fore- 
 told, the New exhibited. The refpe&s and fweet 
 correfpondencies which are between the two Tefta- 
 ments, clearly and punftually (hew that Tefas is the 
 Chrift 
 
 Again, here appears the truth of all the other 
 
 Promifes in the Gofpel, which are as fo many fuper= 
 
 ftru&ures upon the firft fundamental promiie of the 
 
 P, Gi/.Iib. 2. Meffiah. The earth ( faith Rabbi Eliezer) fiands up- 
 
 ca ^' 2 *' on Tfadich, upon the righteous one, that is, upon the 
 
 Meffiah. I may add, Heaven and all the Graces 
 
 which lead thither, ftand upon him too. In him all 
 
 the prcmifes are yea and amen, 2 Cor. I. 20 : (ure and 
 
 ftable, as being founded upon his blood 5 hence his 
 
 blood is called the blood of the Covenant, Heb. 13.20, 
 
 as procuring it for us 5 and the New Teftament is 
 
 called the nero teftament in his blood, Luk. 22.20, as 
 
 * being 
 
in the Manifeftttion of Cbrijl. 139 
 
 being founded upon it. God is now obliged to per- Chap. 7. 
 form the Evangelical Promifes, not meerly by his 
 own infinite Veracity, but by his Contract with his 
 Son, from whom he hath received a valuable confe- 
 deration in his blood for the doing of it. The Pro- 
 mifes are fecured by a double feal , God's Veracity 
 and Chrift's Elood 5 fo they can no more h\\ 
 than the Truth of the one, and the Merit of the 
 other. The Apoftle argued thus: Godfpared ??ot his 
 own So??, knt delivered him irp for us all^ how foal I he 
 rot vcith him freely give us all thi??gs ? Rom. 8. 32. 
 We may thus argue 5 If God would not go back, 
 but perform the promife of the Meffiah, which could 
 not be done but at an expence fo vaft, that in the 
 doing of it he muft part with his Son out of his 
 bofbm, and his Son muft part with his blood for us, 
 how (hall he not fulfil all other Promifes? The Pro- 
 mile of the Meffiah was the moft difficult of all, ei- 
 ther for God to perform, or for us to believe: the 
 foolifh builder lays the foundation, and is not able 
 to finifh 5 but the wife and true God, who laid the 
 foundation of Promifes in his Sons blood, will be fure 
 to accomplifh them 5 not one thing of them fhall fail : 
 upon what Promife foever we can regularly fet our 
 faith, we may take it as our own 5 all the bleffings 
 of it (hall be made good to us. 
 
 Further, we fee here the truth of the Moral Law, 
 that is made up of two parts, a Mandatory part, and 
 a Minatory. The Mandatory part ftands in Precepts } 
 the truth of thefe confifts in this, that they are the 
 Counterpanes of Gods heart , real copies of his ap- 
 proving will 5 the matter of them is confbnant to his 
 Sanctity and Re&itude, acceptable and well-pleafing 
 
 T 2 in 
 
i 4<d The. Truth of God 
 
 Chap. 7. in his eyes : obedience to them is very grateful, and 
 fare of an Ettge, an approbation from him. A no- 
 table evidence of this we have in our Saviour. It's 
 true, the Law proves it felf to be divine, by its in- 
 trinfecal Re&itude and Juftice^ but the fin of a 
 World lying as a cloud upon that glory, God would 
 have it proved fuch by obedience : no man fincethe 
 fall being able enough for this work, the Son of God 
 came down from Heaven to do it. As God, he 
 could not be under the Law, but he aflumed huma-< 
 nity, and with it moral duty : he was made of a wo* 
 man^ and (b made under the law, Gal. 4. 4, which re- 
 flected a greater honour upon it, than the being of 
 all men under it could do. He perfe&ly obeyed it, 
 and in his obedience the Law had its end, and an, 
 higher proof of its Divinity than it would have had 
 if all men had obeyed it : None can now doubt 
 that the Law came from Heaven, from the Father's- 
 bofom, when the Son of God who came from thence, 
 did fubjeft himfelf, and obey it. Never was fuch a 
 feal fet to the Law as here 5 never did fuch a per- 
 fon as he obey it. Here the Lord did magnifie his 
 Law, and make it honourable, and that after a long 
 and dark eclipfe put upon it by the fins of a World., 
 Here the Antinomiat?, who oppofes the. Law, might 
 fatisfie himfelf : The Law doth not condemn belie- 
 vers, but it is and rauft be a Rule. Our Saviour's 
 whole life was a proof of it, and Commentary up- 
 on it 5 and our lives {hould imitate his, we {hould 
 tread in his fteps, and walk as he walked} in both an 
 homage is done to the Law. The Minatory part of. 
 the Law denounced a death and a curfe againft the 
 tranfgreffor. It's true, here God a&ed by Preroga- 
 
 tive 3 
 
in the Manifejlation ofCbriji. i/j.1 
 
 iive, he relaxed the rigor and letter of the Law, that Chap. 7. 
 the death and curfe might not fall upon the finner c^-^r-*^ 
 himfelf} but was the threatning totally negle&ed ? 
 was fin altogether unpunished ? No, our fins were 
 punifhed in our Sponfor Jefus Chrift. It's true, So- , 
 cuius will not admit this 5 Quas\nos dicitk Chrifti p e Servar. 
 penas, non vere & proprie funt pzhti^ Chrifts fuffer- P ars 3- cl- 
 ings, however we call them, were not fuch as were 
 properly and truly penal. He would not have them 
 properly penal, left they fhould be properly fatisfa- 
 &ory. But I anfwer, Where fin is not the impulfive 
 caufe, there fufferings are not penal. Sin is the foun- 
 dation of punifhment 5 there cannot be poena fine 
 fundament 5 a punifhment without a why or a vrh'ere- 
 fore, is a punifhment for nothing, that is, no puHifh- 
 ment. But in Chrifts fufferings there wanted nofan 
 impulfive, our fins were laid upon him, Ifa. 53.6. 
 they were condemned in his flefh, Rom. 8. 3. he bore 
 them in his body, 1 Pet. 2. 24- he was wounded and 
 bruifed for them, 7/i. 5^5. His fufferings were for" 
 fin, and therefore penal. Where meer Soveraignty 
 inflifts, there fufferings are not penal What is pe- 
 nal is from Juftice, not Power. What is from Power 
 is meer fuffering, not punifhment. But our Saviours' 
 (ufferiRgs were infli&ed by Juftice. Indeed the re- 
 laxation of the Law, the introduftion of a Sponfor, ' 
 were adts of Prerogative and Supreme Power 5 but 
 the inflifting of fufferings upon our Sponfor, thepu- 
 nifhing of our fins in him, were a&s of Re&oral Ju- 
 ftice. Jefus Chrift was fet forth to be a propitiation, 
 «t hf**i9 fM***fo*t , Rom. 3. 25, to -declare, not the 
 Dominion, but Juftice of God. His fufferings were 
 inflifted by Juftice, and therefore penal. But if they 
 were penal, might they not have been fomewhat Icis 
 
 than 
 
142 The Truth of God 
 
 Chap. 7. than a death and a curfe ? No, he bore both 5 God 
 had a refpeft to his threatning : his furlerings were, 
 as much as might be, to comply with the terms of 
 the Law. Though the threatning was not executed 
 in a ftrid rigorous manner in the firft debtor , yet 
 in an equitable way it was in a fort executed in the 
 Sponfor 5 he did undergo the effentials of punifti- 
 ment, though not the accidentals. Thus the truth of 
 both parts of the Law was manifefted in our Sa- 
 viour. 
 
 Moreover the truth of all the types and fhadows 
 was let forth in our Saviour, who was the body and 
 fubftance of them all : there was in him fomewhat 
 that did fymbolize with them, and fomewhat that did 
 infinitely tranfcend them. Manna came down from 
 Heaven, and fo did Chrift^ but from the higheft 
 Heaven,the place of Gods glorious prefence, to give,, 
 not a temporal life, but a fpiritual,an eternal one} not 
 to one Nation only, but to a world : Ex hoc pane 
 ca:li fanffi reficinntur & Angeli , With this bread of 
 Heaven Saints and Angels are refrefhed , as an Anci- 
 ent fpeaks. The Rock (mitten by Mofcs's Rod, (up- 
 plied the Israelites 5 and Chrift fmitten by the curfe 
 of the Law, fupplies the Church, not with earthly 
 water, but with heavenly, with rivers of living gra- 
 ces and comforts 5 following believers not for a time, 
 but indeficiently, and for ever. Hence the Jcirift 
 Rabbins fay, that the turning the Rock into water, 
 was the turning the property of Judgment into the 
 property of Mercy. All Mercies iilue out from this 
 fpiritual Rock. The brazen Serpent was lifted up 
 upon a Pole, and Chrift was lifted up upon the Crofs^ 
 that healed the wounds made by the outward Ser- 
 pents 
 
in the Manifeflation of Chrift. i 43 
 
 Pents in the body, and he heals the wounds made by Chap. 7. 
 Cm in the conference. The corporal cure came by 
 the eye, by looking to the brazen Serpent 5 the (pi- 
 ritual one comes by faith, by looking to our Saviour 
 for falvation. God dwelt in the Tabernacle and Tem- 
 ple, and in Chrift he dwelt in the flefti} not in. types 
 and fymbols, but really and hypoftatically} not for 
 a time, but for ever. Chrift is the true Tabernacle 
 and Temple, who hath all the holy things in him, 
 Here's the Shecinah, the Divine Majefty appearing 
 in our nature. Here's the Ark, where the Tables of 
 the Lawj, broken by men, are kept inviolate. Here'c 
 the Mercy- feat, or Propitiatory, which covers our 
 fins, and from whence God communes with us in 
 words of grace. Here's the vail, the fleihof Chrift, 
 which hid his Deity, and through which there is a 
 way into Heaven it (elf Here are the holy Lamps, 
 the Spirit of Wifdom and Grace derived from our 
 Saviour. Here's the Altar of Burnt-offering , the 
 Deity of Chrift fanftified his Humanity to be a fiif- 
 ficient facrifice for a World : And the Altar of In- 
 cenfe, the odours of his Merit perfume all our fer- 
 vices, and render them acceptable unto God. Almoft 
 every thing did breathe forth Chrift , and fpeak to 
 his Honour. He was, in one, all the Sacrifices, and 
 more than all of them, Sacrifices began with the 
 firft promife of the MefTiah, The feed of the woman 
 foall break^the Serpents head. Gen. 3. 1 5 : and after 
 almoft 4c 00 years {landing, they ended in his death: 
 a lingular rcfpeft they had to him, and a full com- 
 plement in his perfect Sacrifice. Adam and the an-DeSaa£ 
 cient Patriarchs ( as the learned Franzjus obferves) D i f P- 4« 
 uftd at the facrificcs to (peak of the MefTiah and 
 
 his 
 
144 The Truth of' God 
 
 Chap. 7. his fufFerings : thefe .being the (cope and ultimate 
 mark of all the facrifices, were not altogether un- 
 known to them: A hint of them we have in that 
 firft promife of the Meffiah, the feed of the woman, 
 Gen. 3. 15, who was to fuffer a bruife in his heel, 
 his human nature, that the Serpents, that is, Satans 
 head might be broken. Thofe Ancients knowing 
 fbmething of Chrifts fufFerings, though imperfectly, 
 and at a diftance, did in all probability at their fa- 
 crifices fpeak of them. The believing Jews did not 
 hang upon the fhadow, the outward facrifices only, 
 but look at Chrift the fubftance and marrow of them} 
 elfe they did, as it feems, worfhip Cod in their fa- 
 crifices in an ignorant manner , without knowing 
 the fpiritual meaning of them: nay, elfe they oh 
 fered them up in a miitake, in the belief of that 
 falfe impoffibie thing, that the blood of Bulls and 
 Goats could take away fin: They knew that there 
 was no remiffion without expiation 5 they knew, 
 that moral guilt did as much , nay more require it, 
 than ceremonial 5 and if they knew nothing of an 
 Expiating Meffiah, they fought no farther for the ex- 
 piation of moral guilt, than the blood of bulls and 
 goats. Now touching the Sacrifices, two things are 
 to be noted : 
 
 The one is this, there is fbmewhat in Chrift which 
 anfwers to the Expiatory Sacrifices. The facrifice was 
 to be perfect and without blemifh, that it might be 
 accepted 5 the blind, or broken, or maimed, or cor- 
 rupted thing, was not to be offered up to God.: an- 
 1 werably, the human nature of Chrift, which was the 
 great Sacrifice,was without fpot or guile} it was form- 
 ed by the Holy Spirit, and breathed out nothing but 
 
 * fan&uv. 
 
in tbeManifeflation of Chrift. 145 
 
 fan&ity, that it might be a pure offering unto God. Chap. 7. 
 Had there been any blemifh in it, it could not have 
 been united to the Perfon of the Word, nor offered 
 up as a facrifice to God for us. The Sacrifice, pure 
 in it fclf, was fubftituted in the room of finful defe- 
 ctive men 5 there was 4^ *W 4-vxn<-> the life of a 
 Beaft inftead of that of a Man. Sutably, Chrift the 
 meek, patient, immaculate Lamb of God, flood in 
 our room 5 he died for us, he gave his life a ranfbm 
 *VJi nohZv^ inftead of many, Mat. 20.28. His Perfon 
 was put iu the room of ours, and his Tufferiiigs too 
 in the room of ours. Had he not flood in our ftead, 
 he could not have been capable either to bear the 
 ftroke of penal fufferings, or to free us from the 
 fame 5 not to bear penal fufferings, he being nothing 
 but meer innocency in himfelf 5 nor to free us from 
 them, he being in no conjunftion with us. The facri- 
 fice being put in the finncrs room, had fin imputed to 
 it} they were to lay their hands upon the head of it, 
 Lev. 1.4: a confeflion of fins was made over the 
 Scape-goat, Lev. 16.21$ their fins were in a fort 
 transferred upon the facrifice, that it might bear them 
 away. Thus it was with Chrift, he was made fin for 
 us, 2 Cor. 5.21. The Lord laid on him the iniquities of 
 us all, Ifa. 53. 6. Our guilt, as it was fundamentum 
 pccn£, w r as imputed to him fb far, as to render his fuf- 
 ferings penal 5 and, as an Ancient hath it, he was de- 
 lift orum fufceptor, non commi£br$ having no guilt of 
 his own, he ftood under ours, in order to a glorious 
 expiation and abolition of it in his death and fatif- 
 faftion. Sin being charged upon the facrifice, there 
 was defru&io rci oblat£ , a deftroying of the thing 
 offered : fb it was with Chrift, when our fins were 
 
 V laid 
 
146 The Truth of Cod 
 
 Chap. 7- laid upon him 5 with the Corn he was bruifed, with 
 the Wine and Oyl poured out, with the Lamb (lain 
 and roafted in the fire of Gods wrath, and with the 
 Scape-goat driven into the wildernefs of defertion, 
 crying out, My God my God, why haft thou forfaken 
 me} His fufferings were very many and great for us. 
 The facrifice being slain, its blood did expiate fin, an 
 atonement was made, remiffion enfued upon it : Thus 
 Chrift dying on the crofs, his blood was expiatory^ 
 our fault was compenfated, Juftice wasfatisfied,wrath 
 was averted, and God appeafed and reconciled to- 
 wards us. In thefe things appears a fair analogy be- 
 tween thofe ancient facrifices, and Chrift the great Sa- 
 crifice. 
 
 The other is this : There is that in Chrift which in- 
 finitely tranfcends all the legal facrifices. In the fa- 
 crifice there was only a brute in perfeftion, but in 
 Chrift there was an human nature in perfeftion 5 an 
 human nature which had the Spirit above meafure, 
 and was as full of grace as the capacity of a creature 
 could hold : there was in his humanity fuch a beauty 
 and unmatchable perfeftion of grace, as far furpaf- 
 led the united and accumulated excellencies of all 
 the Angels in Heaven. The facrifice ftood and fuf- 
 fered in the room of offenders by conftraint and 
 compulfion, it was bound with cords to the horns of 
 the Altar : but Chrift ftood and differed in our room 
 by choice and voluntary fponfion 5 his foul was not 
 fnatched away, but poured out 5 his life was not 
 meerly taken away, but laid down:, he was under no 
 conftraint but that of his own compaflion $ he was 
 tied with no cords but thofe of his own love. In 
 the private facrifice fome particular fin was charged 
 
 * . upon 
 
in the Manifestation of Chriji, 
 
 upon it 5 in the publick one, the fins of the Jewifi Chap. 7. 
 Nation were charged upon it : But upon Chrift 
 were laid the fins of a World, fins of vaft distances, 
 as fir remote in place as the quarters of the earth, 
 and in time, as the morning and evening of the world, 
 met all together upon him. In the facrifice there was 
 a meer fimple death.and the blood was but the blood 
 of a bruterbut Chrifts death was not a meer fimple one, 
 but a death with a fting and a curfe in it:, a death with 
 as much wrath in it,as was due to the fin of a world} 
 nor was his bloodthe blood of abrute,butthebloodof 
 aman,nay of God himfelf: and what manner of Sa- 
 crifice was this! how compenfative for fin! how fatis- 
 faftory to Juftice! how averfive of wrath! how impe- 
 rative of all good ! In every refped it was infinitely 
 valuable and fufficient. The Sacrifice fuo modo did 
 expiate fin, it took away civil guilt, by freeing the 
 offender from that temporal death which in the ftrift 
 fandtion of the Law was due to him. It took away 
 ceremonial guilt, by freeing him from thofe legal im- 
 purities which excluded him from the publick Wor- 
 fhip 5 hence the Apoftle faith, That the blood of bulls 
 and goats, and the aflies of an heifer fprinkling the un- 
 clean, did fanUifie to the purifying of the fleflo, Heb. 
 9. 13. Thus far went the facrifice, but it could go 
 no further : the moral guilt was (till unremoved, Ju- 
 ftice was ftill unfatisfied, the wrath to come was ftill 
 unaverted, God as yet was unreconciled 5 there was 
 fomewhat done to the flefh, nothing to the confid- 
 ence 5 fomewhat mforo foli, in the Jewifh Judicature, 
 nothing mforo poll, in the Court of Heaven, to give 
 a full fatisfaftion to Divine Juftice. Hence the Apo- 
 ftle faith, that thofe facrifices, though often repeated, 
 
 V 2 could 
 
*■ H I 
 
 148 The Truth of God 
 
 Chap. 7. could not make the comers thereunto perfeft, Hcbr. 
 b* 0m *sr m sj 10. 1. The blood of bulk and goats could not take 
 away fin, v. 4. Still there was a confcience of fin, 
 and a remembrance of it every year, v. 2, 3. . Hence 
 God reprobated all thofe facrifices, and would have 
 none of them 5 they were not reje&ed for the hy- 
 pocrifie of the offerer, as they were IJa. 1.12, 13 ^ 
 nor comparatively as being in the outward work left 
 than mercy, Hof.6.6: But they were rejefted as not 
 able to do the great work, to expiate fin 5 they were 
 to vanifti as Clouds before the Sun, as Types before 
 the fubftance. But when Chrift gave himfelf an offer- 
 ing and a facrifice to God for aTweet-imelling favour^ 
 V \3\*/hM( Ephef 5. 2, there was afcenal, total expiation of fin} 
 \ not the flefh but the Confcience was purged, not ce<- 
 
 remonial, but Moral guilt was done away. Thus the 
 Apoftle, comparing his Sacrifice with the legal ones, 
 iaith, The blood of Chrift, who through the eternal 
 fpirit offered up himfelf without fpot to God, Jloall purge 
 your conference from dead works toferve the livingGod, 
 Heb. 9. 14. Emphatica omnia, & totidempene caufe, 
 quot verba, £tern<e MTpdjio; per Chrijlum parte, faith 
 the worthy Parous 5 all things, in the Text are Em- 
 phatical, and there are almoftas many caufes,as words, 
 of the eternal redemption obtained by Chrift. He ofc 
 fered, not as the Gentiles to Devils, but to God 5 he 
 offered, not as the Prieft under that Law, a Sacrifice 
 diftinft. from himfelf, but he offered himfelf: the 
 thing offered and the Prieft, beyond all parallel, were 
 one and the fame. He offered, not as the deceiver, 
 a corrupt thing, Mai. 1. 145 but his pure and inno* 
 cent felf, in whom there was no fpot or blemifh. He 
 offered up himfelf, not meerly through an human fpi- 
 rit. 
 
in the Manifejlation ofChrijl. 149 
 
 rit, but through a Divine Eternal one 5 through his Chap. 7. 
 Divinity, which afpircd an eternal vigor and fragran- 
 cy into his Sacrifice, fo that it needed not, as the le- 
 gal ones, any reiteration : f»\ as the Apoftle hath it, 
 he hath by one offering perfected for ever them that arc 
 fantfified, Heb. 10. 14. This is that great Sacrifice, 
 more than all other (acrificcs, which fatisfied Juftice, 
 expiated moral guilt, averted the wrath of Heaven, 
 and procured an eternal redemption for us. 
 
 Further, Chrift was not only the fubftance of th<* 
 facrifices, but of the High-Priefts alfo. He hath the 
 true holy garments, the graces of the Spirit : the 
 true ZJrim and Thummim, lights and perfections. His 
 girdle is Truth , his golden bells pure Doftrine , his 
 anointing the Spirit and Power. He entred not with 
 the blood of Goats and Calves into the Holy of Ho- 
 lies here below., but with his own blood into Heaven, 
 there to appear in the prefence of God, and bear the 
 names of his people upon his heart. He is an High- 
 Prieft above all high-priefts 5 not a meer man, but 
 God, whole Deity poured out an infinite virtue up- 
 on his Sacrifice.He was not made an High-Prieft only, 
 but made fuch by an oath 5 The Lord JwarefThou art a. 
 Prkfi for ever after the order of Mclchizedecl^ , Hebr. 
 7. 21. The Aaronkal Priefthood was temporary and 
 of left moment, but Chrifts was unchangeable and of 
 far greater moment 5 hence God pawned his Holi- 
 nefs, Life, Being it felf, to make it immutable for 
 ever. Other high-priefts died as men 5 but Chnft, 
 though he died as a Sacrifice, yet as an High-Prieft he 
 lives for ever : hence the Apoftle faith , That he was 
 a Priefi after the power of an endlefs life, Heb. 7. l6l 
 His Deity made him an everliving Prieft, and tranf- 
 
 fufed 
 
i^o the truth of Godi 9 
 
 Chap. 7. fufed an endlefs life of merit into his Sacrifice. He is 
 W v^-**' consecrated for evermore, Heb. 7. 28. He is a perfedi 
 Prieft, the efficacy of his Sacrifice is perpetual : the 
 holy Unftion on his head is indeficient, and ever run- 
 ning down upon believers. This is the great High- 
 Prieft, thefubftance of all thofe under the Law. 
 
 Laftly : The truth of Gods Worfhip is fet forth 
 in and by Chrift. Though the truth and fincerity of 
 Worfhip were required under the Law 5 though ex- 
 ternal Worfhip as well as internal, be due under the 
 Gofpel} yet the truth of Worfhip was never fb ex- 
 cellently fet forth, as it is in and by Chrift. This 
 appears in three or four things. 
 I 1. The matter of Worfhip is now more free and pure 
 than it was, the clog of Ceremonies and ritual observ- 
 ances^ now removed. Under the Law there was abun- 
 LVi^iC^^Ka^tesdanceof^(Corn,Ordinances,agreatnumber of Sacrifices, 
 Circumcifions,Wafhings 3 Purify ings, Fringes, Feftivals, 
 Travels to theTemple,and diftin&ions of meats, but in 
 and by Chrift the yoke is broken, the carnal Ordi- 
 nances ceafe, and all is turned into fpirituality. Our 
 Sacrifice is to prefent and confecrate our felves to 
 God, which is a fervice highly reafonable, and in- 
 deed no otner than the right pofture of the foul to- 
 wards him. Our Circumcifion is in the fpirit, and a 
 cutting off the corrupt flefh of it. Our Wafhingis 
 that of Regeneration and Reformation. Our Puri- 
 fying is that of Faith , which purifies the heart by 
 the Blood and Spirit of Chrift apprehended by it. 
 Our Fringes are no outward ones, thofe being fup- 
 plied by the Law in the heart. Chrift is our Pafs- 
 ovcr 5 the Holy Spirit poured out, our Pentecoft. Our 
 Feaft is 7* Mpt* *t <Lt\m , to do our duty , as one 
 
 faith, 
 
in the Manifeflation of Chriji. I «; I 
 
 faith: To delight in works of Virtue, as another*- 
 hath it. There is now no tye to this or that place : 
 Omnk lews viro bono tempi W, Every place is a Tem- 
 ple to a good man 5 Every- where we may lift up ho- 
 ly hands to God. Nor any diftinftions of meat 5 To 
 the pure all things are pure. The Levi thai uncleannefi 
 in beads, did fhadow out the moral uncleannefi in 
 men: Quodjudtfi vital ant in pec ore, id nos vitare 
 oportet in more 5 What the Jews avoided in the bead:, 
 that we are to avoid in our converfation. If there 
 be no difcretion of things in us, the bead doth not 
 part the hoof 5 if no heavenly rumination, it doth 
 not chew the cud, An idle perfbn is a fifh without 
 fins' or fcales, feldom in motion. An earth] v man is a 
 creeping things that goes upon his belly, and feeds on 
 dud. Thus in and by Chrift Religion is refined, the 
 load of carnal and ritual obfervations is caft off, and 
 Worfhip is brought forth in its pure and (piritual 
 glory. 
 
 2. The mode of Worfhip is excellently fet forth 
 in the Gofpel. God, who is a Spirit, mud be (erved 
 as becomes him, in (pirit and truth : There muft be 
 a lowlinefs and humility of mind, a reverence and 
 godly fear, an elevation and devotional afcenfion of 
 the foul to God, a filial love and obedience to his 
 command , a (ingle eye, a pure intention at his glo- 
 ry, a divine fervour and freedom of (pirit in the 
 work, a faith in the great Mediator for acceptance, 
 a waiting and holy expe&ancy upon Gcd, that he 
 would blefs his own Ordinance, and irradiate the 
 duty with the light of his countenance. It's true, 
 this mode of Worfhip was known under the Old 
 Teftament^ but it was never fo illuftrioufly fet forth 
 
152 The Truth of God 
 
 Chap. 7. as by our Saviour Jefus Chrift. Asa Painter, faith 
 TheofhylaS, doth not deftroy the old lineaments, but 
 only make them more glorious and beautiful 5 fb 
 did Chrift about the Law, by his pure difcoveries he 
 put a glofs and glory upon the Divine Worfhip. 
 
 3. The help to Worfhip is communicated in and 
 by Jefus Chrift. The Holy Spirit, which firft new- 
 frames the heart for pure fpiritual Worfhip, and then 
 ftirs up and a&uates the holy Graces in it, is more 
 largely afforded under the Gofpel than ever it was 
 before. Under the Law there were fbme dews and 
 droppings of it in the Jewifo Church 5 but under the 
 Goipel it is poured out upon all flefh. It was a Ju- 
 daical axiom, The Divine Ma) 'ejlji dwells in none with- 
 out the hand of IfraeL But after Jefus Chrift had by 
 his fweet-fmelling Sacrifice purchafed the Spirit , and 
 in the glory of his Merits had afcended into Hea- 
 ven, he (bed forth the Spirit in a rich and abundant 
 meafure upon all forts of men, Jews and Gentiles: 
 Into what place foever the Gofpel comes, there the 
 Spirit is at work to frame new creatures , and fet 
 them in motion, that God may be ferved, not in the 
 oldnefs of the letter , hut in the newnefs of the Jpirit } 
 that his Worfhip under the gales and fweet influen- 
 ces of the Spirit may come forth, as it ought, in its 
 life and pure fpirituality. 
 
 4. The great motive to Worfhip, the reward of 
 eternal life, was never fo manifefted as it was by 
 Jefus Chrift. It's true, holy men of old had fbme 
 glimmerings of it 5 Abraham fought after an hea- 
 venly Country 5 Jacob waited for Gods falvation 5 . 
 Mofes had refpeft to the recompence of Reward} Job 
 fpeaks of feeing God in his flefh 5 the believing- jfow 
 
 could 
 
in the Manifestation of Chrijl. 153 
 
 could fee eternal things in temporal, and meaiure Chap, j, 
 Heaven by an Aftrolabe of Earth. In their Ik? 
 karim, in the Articles of their Creed, there is one 
 touching the Re(urreftion of the dead. Thofe Anci- 
 ents had fbme obfeure knowledg of life eternal : but 
 in and by Chrift it is (et forth plainly and clearly, in 
 lively and orient colours. Heaven, as it were, opens 
 it fcl£ and in pure difcoveries comes down and ap- 
 proaches near unto our faith. It is now plain that the 
 true worihippers (hall ever be with the Lord, (hall lee 
 him and be like him:, fhall enter into his joy, and be 
 fwallowed up there 5 fhall have a Crown of life, a 
 weight of glory, and that to all eternity. All this is 
 as clear as if it were writ with a Sun-beam : Hence 
 the Apoftle (aith, That Chrijl brought life and immor- 
 tality to light, 2 Tim. 1. 10: and again, That before, 
 the way into the holieji of all was not made manifejl^ 
 Heb. 9. 8 5 that is, That light or manifeftation of this 
 Reward which was under the Law , was as none at 
 all in comparifon of the pure and great difcovery of 
 it which is under the Coipel. The fervants of God 
 need not fay, What fhall we have ? The Reward is 
 before them, the Celeftial Paradife is in plain view, 
 to attradi: their hearts into the holy ways which lead 
 thither. 
 
 In this dilplay of Truth, we have a notableproof 
 of the truth of our Religion. Admirable are the 
 harmonies and compliances between the two Tefta- 
 ments} the Subftance, though but one,correlponds to 
 the Types and Shadows, though very many. The Met- 
 fiah in the fled], notwithftanding the vaft diftance in 
 time, fully anfwers to the Meffiah in Promifes and 
 Predi&ions. All things concur and confpire together 
 
 X to 
 
1^4 The Truth of Cod 
 
 Chap. 7. to evidence the truth of our Religion. It was the 
 obfervation of fome of the ancient Fathers , That 
 there is umbra in lege, imago in Evangelio y Veritas in 
 ezlo, a fhadow in the Law, an image in the Gofpel, 
 the Truth in Heaven. Hence we may thus conclude, 
 That Religion, which was in the Law in fhadow, in a 
 darker reprefentation 5 which is in the Gofpel in 
 the image, in a more lively reprefentation^ and which 
 leads to Heaven, where is perfection of light , and 
 eternal life in the thing it felf 5 That Religion muft 
 needs be true. Or we may go higher than the Mofai- 
 cal Law, and conclude thus : That Religion which 
 in the morning of the World, immediately after the 
 fall of man, appeared in the firft Promife of the Mef- 
 fiah^ which afterwards appeared in types and more 
 Promifes:, which after thefe, (hone out illuftriously 
 in Jefiis Chrift 5 which at laft introduces into the 
 perfeft day in Heaven 5 That muft needs be true. 
 The fucceffion and harmony which is in thefe things, 
 tell us, that infinite wifdom did order and difpofe the 
 fame. Now after the Evangelical light is clearly re- 
 vealed to us, what manner of perfons ought we to be? 
 How thankful fhould we be that we live in the fhi- 
 ning days of the Son of man ? The Pagans are in 
 grols darknefs, but we have the Divine light fhining 
 round about us. The Jews had fome dawnings and 
 ftri&ures of light } but we have the Sun, the full 
 Globe of light : We need not now grope in the dark 
 after happinefs, Chrift the true light is come, the 
 glory of the Lord is rifen upon us in the pure light 
 of the Gofpel. How fhould we believe ?.nd adhere 
 to the Promifes ! God hath performed the great Pro- 
 mife of the Meffiah, and it is not imaginable that he 
 
 fhould 
 
in the Manifejiation of Chrijl. itc 
 
 fhould fail in the other, which are but appendants to Chap. 7. 
 that great Promife. The Promifes now have a dou- 
 ble feal, Gods Veracity, and Chrifts Blood 3 and in 
 all reafon we fhould feal them up by our faith 5 not 
 to do fo, is pra&ically to fay, that God may lye, or 
 Chrifts Merits fail. In what truth and obedience 
 fhould we walk ! No luft fhould now be indulged, 
 no duty fhould now be baulked. Every holy beam 
 muft be welcome, as coming from Heaven to guide us 
 thither. Every Command of God muft be precious, 
 as being the Counterpane of his heart, and proved 
 to be fuch by the obedience of his own Son in the 
 flefh. Now to walk in darknefs, is to reproach the 
 -holy light which fhines round about us. To be 
 falfe to God who is fo true to us, is no left than hor- 
 rible ingratitude to him, and in the end will prove 
 utter ruine to our fouls 5 it being utterly impoffible 
 for us, while we are falfe to him, to be true to our 
 felves or our own happinefs. How fpiritual fhould 
 we be in worfhip ! With what holy fear, faith, zeal, 
 devotion, fhould we ferve him ! Our fpirits fhould be 
 confecrated and offered up to God$ our duties fhould 
 have warmth and life from the inward parts 5 the in- 
 finite Spirit muft not be mocked with a fhell, a meer 
 body of Worfhip. Jefus Chrift the Subftance being 
 come, we muft not reft in the fhadows and rituals of 
 Religion. God is real in promifes, and we fhould be 
 fo in fervices. He will give us the beft Reward, even 
 Heaven it felf 5 and we fhould give him the beft we 
 have, even our hearts, that he may dwell there till he 
 take us up into the bleffed Region, to dwell with him 
 in glory 5 in fo doing we {hall at once be true to him, 
 and to our own happinefs. 
 
 X 2 CHAR 
 
Chap. 8. 
 
 CHAP. VIIL 
 
 Gods Providence ajjerted from Scripture , Philofophf, 
 and Reajon. It hath a double aU, Confervative, and 
 Ordinative 3 both are manifeficd in Chrifi. It was 
 over Chrifi, over hfs Genealogy, Birth, Life, Death. 
 Over the fruit of hk Satisfaction, in raifing up a 
 Church, It aimed at a Church 5 dire&ed the means, 
 and added the blejjing. That Opinion, That Chrifi 
 might have died, and yet there might have been no 
 Church, is falfe. All other Providences reduced to 
 thofe over Chrifi and the Church. Epicurus's Obje* 
 Qion again (I Providence anfwered. Providence over 
 free a&s of men afferted , and yet Liberty not de- 
 ftroyed. The Obje&ions touching the Affli&ions of 
 good men, and the event of Sin, folved. The Entity 
 in (Inful anions difiinU from the Anomy : the Order 
 from the Ataxy. 
 
 HAVING fpoken of the Divine Attributes, I" 
 now proceed to fpeak of Providence, which in 
 a fpecial manner direfted this great Difpenfation, 
 God manifeft in the flefh 5 in which, as we have 
 leen, the Attributes of God do eminently appear. 
 Providence is more than Previdence 5 *j>&re/* is not 
 nude Prefcience, it is, as a learned man (peaks, Pr£- 
 cognitio cum cura, a Precognition with care. It is the 
 Divine Reafon of the Supreme Lord, which difpofes 
 of all things 5 it is that aft of God whereby he doth 
 in eternity pre-ordain, and in time direft every thing 
 to the great end of all, his own glory. The Scrip- 
 ture doth very fully fct forth this : Of him, and 
 
 through 
 
Of PRO V ID EN C£. 157 
 
 through him, and to him are all things, Rom. 1 1. 36 : Chap^8. 
 Of him as the Author, through him as the Conferva- 
 tor and Dire&or, and to him as the ultimate End, are 
 all things. He giveth life 3 and breath , and all 
 things, A&s 17. 25. In him we live, and move, and 
 have our beings ver. 28. The original, the continu- 
 ance, the guidance of all is from him. As a mighty- 
 Monarch he doth whatsoever he pleafeth in heaven and 
 in earth* Pfal. 135. 6, He doth according to his will 
 in the army of heaven, and among the inhabitants of the 
 earth. None can flay his hand, or fay unto him , What 
 doft thou? Dan. 4. 35. All places are within his do- 
 minion, all creatures are under his government : 
 Known unto him are all hk works, &n<uavo<, from eter- 
 nity , Afts 1 5. 18. He worketh all things after the coun- 
 fel of hk own will, Eph. 1. 1 1. That the things in 
 time may anftver and go true to the counfels in eter- 
 nity,Providcnce works and watches over every thing} 
 Angels are not above, nor Worms below the care of 
 it. It reaches to the great Image of Earthly Monar- 
 chy, Dan. 1. It humbles it felf to hairs and fparrows, 
 Mat. 10. 29, 3c. Natural Agents, though determined 
 ad unum, cannot aft without the concurrence of it. 
 Free Agents, though upon the wings of liberty, can- 
 not flye out of its dominions. Meer Contingents, as 
 the Lot, are afcertain'd by it. In every thing it (its 
 at the ftern, and moderates the event. 
 
 The Philofophers do, at leaft in fbme fort, own a 
 Providence. Thus Theophrafl, B4U >*> **ptuv d f yj> A' 
 n* &*d/]a *) «r/ $ £i*y!\iu , There is a Divine Principle, 
 by which all things both are, and continue to be. 
 Thus Ariflotle, What the Governour is in the Ship, the 
 Driver in the CfMrjot, tfa Mafler in the Dance J he Law 
 
 7H 
 
158 Of PKOVIDENC Eli 
 
 Chap. 8. in the City, the Leader in the Army, that is God in the 
 World. Thus Tully argues 5 God is the moji excellent 
 being, and therefore mujl needs be Governour of the 
 World. Plato % Idea's exifting in the mind of God, 
 were, as is thought, no other than his Decrees. The 
 Fate of the Stoicks, is by fome taken for nothing elfe 
 but the Providence of God. Hence the Epicureans, 
 who denied Providence, in contempt called it, Anum 
 fatidicam Stoicornm, the Stoicks foretelling old wo- 
 man. There was excellent Divinity in the ancient 
 Fable, That ntfvot*, or Providence, was Midwife to 
 Latona, that is, Nature. The Creature, though ne* 
 ver fo pregnant with power, brings forth juft nothing 
 Aufl. detiv. without it. Plotinm difputes, That the Providence 
 I. -io. c. 14. Q |T q oc j reac hes to the loweft things. The Flowers 
 have their beauty from an incommutable form 5 the 
 fenfible World comes from that intelligible one which 
 is with God. 
 a Deus Reafon evinces this Truth. A World without 
 mique Provi- a Providence is a very great abfurdity : in fuch 
 dens eft ut a ca £ fo ov/ (hould God be God? May he be an infi- 
 fer U ei pooft" n i te Mind, and without forecaft ? or a pure Aft, and 
 divinitas at- do nothing at all among his creatures ? May he be 
 p^^jj 1 ^^ every- where prefent, and no- where profitable ? Or 
 neat, & pra> fill all thing?, and fignifie nothing ? May he be an in- 
 fentia fciat,gc telligent Agent, and without an End? Or the Great 
 dat" u°fadt Alpha, and forget that he is 0;.^a? May he be Crea- 
 W- tor of all, and yet no Provifor? Or Almighty, and 
 
 yet not reign over his own World? May he be infi- 
 nitely Wife and Good, and yet negleft himfelf and 
 his Creatures, his own glory and their good ? Is it 
 imaginable that fuch an One as he (hould frame a 
 World out of nothing, and fet it in delicate Order, 
 
 meerly 
 
Of P ROV ID ENC E. 159 
 
 mcerly for Fortune to (port it felf in, or to fhurHle Chap.8. 
 down into confufion ? And how then could the u*~v*o 
 World be a World ? Or how could it (land in order, 
 or its parts hang together by links of amity ? With- 
 out the hand and touch of Providence, Nature would 
 jangle and be out of tune : without its glue and vir- 
 tue, the whole fyftem would unframe and fall afun- 
 der in a moment. If God, faith Bradwardhie, fhould vt can[n Dei, 
 ceafe to be, there could be nothing part or future, *' r * c ' I4# 
 true or falfe, poflible or impoflible, neceflary or con- 
 tingent : fo neceflary is He. I may fay, If God fhould 
 ceafe to work, there could be nothing in all the 
 world but perfect nullity. So neceflary is his Provi- 
 dence. 
 
 There are two great a&s of Providence g the one 
 is Confervative, which upholds all : The other Or- 
 dinative, which direfts and difpofe of all. Both are 
 eminently iet forth in Jefus Chrift. 
 
 The firft aft of Providence is Confervative, and 
 upholds all 5 the Creature cannot preferve and immor- 
 talize it (elf, for then it would be a Self-fubfiftence 5 
 and a God to it felf: it ftands juxta non efje, at the 
 brink of nullity ^ and unlefs that Divine Power 
 which brought it from thence into being, hold it up 
 there, it naturally returns and falls back into Nothing 
 as its Center. Prefervation is an influx of Beings 
 and none but the Supreme Being, which is its own 
 original, can afford fuch a thing. It is a continued 
 Creation, and none but he who gives ej]c pimo, the 
 firft being to a creature, can give ejje porro, the te- 
 cond or protracted being to it. Should he withdraw 
 his influence, or ceafe eontinno facere^ ftill to go on 
 preferving and new-making, as it were, his Creature, 
 
 it 
 
i6o Of PROVIDENCE. 
 
 Chap. 8. it would vanifh into nothings no creature could be- 
 gin where he left, or carry on the work. Should all 
 the Angels in Heaventry and put out all their ftrength, 
 to guard and keep up in being the leaft particle of 
 matter, and that but for one moment only, they could 
 do nothing, they could not be Creators at fecond 
 hand, I mean in point of Prefervation. The Earth, 
 being the Center of the World, feems to (land faft, 
 and yet without Providence it would waver into 
 nothing. The Sea is a vaft (preading Element^ and 
 yet were it not in the hand of Providence, it would 
 contract it felf into nothing. The Heavens are ftrong 
 bodies, and yet all thofe glorious Arches, unlefs kept 
 in repair by Providence, would fill and totter down. 
 The Angels are immortal Spirits, and yet their im- 
 mortality is a donative and a continual fpiration from 
 the Father of fpirits % the knot of their perpetuity 
 is Providence, and without it they would break and 
 diilblve into nothing. Providence, we fee, contains 
 and preferves all things : a great truth this is, but it 
 was never fo manifefted as in Jefus Chrift. If ever 
 any creature might preferveit fel£ one would think 
 that the higheft, nobleft of all friould do fo } his hu- 
 man nature was lifted above the top of the Creation, 
 above the higheft Angel : It was, which never any 
 Creature was before , affumed into the Perfon of 
 God 5 yet it had no fubfiftence of its own, it did not 
 preferve it felf$ it was held by that Deity which it 
 did cohabit with in the Perfon of the Word : ftill it 
 was a Creature, it could not, like the Deity, foread 
 it felf over the World : it v/as not a felf-fubhftent 
 or independent upon its Creator. Here we plainly 
 Tee, that no ; creature, no not the higheft, can fivpport 
 
 it 
 
Of PROF I DEN C E. idi 
 
 it (elf in being without Providence. Ellhardus Lu- Chap. 8 
 bin us, in his Book De Cauja Mali, hath drawn a 
 very ingenious Scheme to (hew the dependence of 
 the Creature upon God 5 he fets the fummnm Ens up- 
 pcrmoft, under it the fcale of Creatures in their or- 
 der, firft Angels, then Men, then Beafts, then Vegeta- 
 bles, then mecr being, under all imurn nihil. As far as 
 the fumtnitm Ens draws any thing ex imo nihilo^ out 
 of meer nothing, (b far it afcends the fcale into be- 
 ing, or life, or fenfe, or reafon, or Angelical perfecti- 
 on : As foon as he leaves it, it finks down into the 
 imnm nihil, into nothing. This doth in a very lively 
 manner fet forth the dependence of the creature up- 
 on its Makers but it was never fo fully fet forth as 
 in Jefus Chrift : His human nature, though above the 
 whole fcale of creatures, is fupported by the Deity: 
 No creature now may prefume that it can be a felf- 
 fubfiftent, or ftand upon its own bottom 5 all muft 
 confefs a Providence fupporting and bearing of them 
 up in being. 
 
 The fecond aft of Providence is Ordinative, it 
 directs and governs all : God fleers the fhip of the 
 World, and all the paflengers in it: He orders the 
 great Houfe, and all the Families of creatures in it. 
 Providence turns every wheel in nature 5 and when 
 there is a wheel within a wheel, intricacy and feem- 
 ing crofsnefs of motion 5 yet there is an eye in the 
 wheel, a wife Providence which preferves order in 
 confufions. All things are direfted by congruous 
 means to their proper end. There are millions of 
 creatures which know not what an end is 5 but Pro- 
 vidence condufts them thither. Millions of Events 
 are cafual as to us 5 but there is a certainty in Provi- 
 
 Y dence. 
 
i6i Of P ROVIDENCE. 
 
 Chap. 8. dence. Millions of ads are free as to us, yet Provi- 
 dence hath a foveraignty over them. In all things God 
 is Alpha and Omega, the firft Mover, and the laft End} 
 the wife Difpofer and (iire Moderator of every thing 
 for his own glory. This great Truth is excellently 
 let forth in Chrift. Three things will make this evi- 
 dent. 
 
 i. There was a fignal Providence over Chrift. 
 
 2. There was a great Providence over the fruit of 
 his Satisfa&ion, in railing up a Church. 
 
 3. All other Providences may be reduced to the 
 other two. 
 
 i. There was a fignal Providence over Chrift. 
 Gods eye and heart were upon the Temple, which 
 was but a type 5 how much more intent muft they be 
 upon Chrift who is the fubftance ? Providence ail-a- 
 long had an eye upon him : It watched over his Ge- 
 nealogy 5 a deluge fwept away the corrupt World, 
 but Noah muft have an Ark 5 the true Noah, the 
 Meffiah, who is our reft and comfort, was to come 
 from him. Abraham's, body, and Sarah's womb, were 
 both dead 5 yet there muft be an Ifaac, that the true 
 Ifaac, the joy of the Father , may come in the flefh 
 from him. Ifaacwas in a fort offered up, that he 
 might be a type of Chrift 5 but not iacrificed and 
 aftualVy (lain, that Chrift might come from him. Ju- 
 4ah and Tamar commit inceft, yet Providence is not 
 ut a ftand 5 no Medium is too hard for it 5 even this 
 way came the Holy One into the fle(h. Ruth muft 
 leave her Countrey, aad be married to Boaz, that 
 David, and afterwards Chrift, the true David, whofc 
 Kingdom was to be perpetual, might come from 
 thence* The whole Scripture aims at Chrift;, but 
 
 the 
 
Of PR0V1 DENCE. ,63 
 
 the Book of Ruth lecms to be penned on purpofe toChap. 8, 
 (hew forth his Genealogy. The Tribe of Judah was 
 carried to Babylon? the Family of David was brought 
 into a very low mean condition : but Judah mud re- 
 turn again, the withered ftem of David mull: bud and 
 bring forth the Meffiah, and that when it was in the 
 lowed: ebb. The Lamp of David was almoft quite 
 extinct} but at the coming of the Meffiah it was tur- 
 ned into a glorious Sun, which fhould reign for 
 ever. When Chrift was to come, Providence took 
 order that it fhould be in due circumftances} a long 
 train of types and facrifices, fuch as filled many ages, 
 pafled before his appearance. There was Galli avium 
 Prophetaruw, the Cock-crowing of the Prophets, be- 
 fore the rifing of this Sun. John Baptifl came a little 
 before, to prepare the way of the Lord by Sermons 
 of Repentance. At laft he came in the fulnefs of 
 time, in the prae-appointed hour. When the Gentiles 
 were defperately corrupted,when the Jews were hor- 
 ribly degenerate, then he came to heal the world. He 
 was born in the right place. Auguftuts Tax calls up 
 Jofeph and Mary to Bethlehem , the Houfe of Bread, 
 that there our Saviour, the true Bread from Heaven, 
 might be born. He being God and Man in one per- 
 fon , Providence took order , that all along there 
 fhould be an appearance of Majefty and Meannefs: 
 At his birth there was a Star directing to him, wife 
 men worfhipping him, an Hoft of Angels congratu- 
 lating the good tydings 3 yet himfelf an Infant,wrap- 
 ped in poor clouts, and laid in a Manger. In his life 
 he caft out Devil?, yet was tempted 5 he healed in- 
 firmities, yet was weary. The glory of Myferiesand 
 Miracles brake forth from him, yet he was in the fa- 
 
 Y 2 fliion 
 
1 64 Of PROVIDE NCE. 
 
 Chap. 8. (hion and frailty of a man. The Officers a little be- 
 fore his death, went backward and fell to the ground:, 
 yet he was apprehended : He was crucified through 
 weaknefs, but liveth by the power of God. He hung 
 upon a Croft, but even there triumphed over all the 
 powers of darknefs. All which fuits to God in the 
 rlefh. Nothing more fublime than God , nothing 
 more vile than Flefh. Accordingly in our Saviour 
 there appeared a mixture of glory and weaknefs. To 
 add but one thing more } Providence would have 
 the righteoufnefi of* his life, and the fufferings of his 
 death, to be fuch as might be a full and ample Satifc 
 faction for the fin of the world} and (bit was. The 
 righteoufhefs of his life highly honoured the rule of 
 the Law 3 the fufferings of his death were accommo- 
 dated, as much as could be, to the curfe of the Law. 
 Here the two great things, in which the Law hath 
 as high a completure as could poilibly be in a Spon- 
 for on our behalf, that is, fulfilling the righteoufnefs, 
 and bearing the curie of the Law , were both emi- 
 nently comprifed. Here the two great Attributes of 
 God which called for a Satisfaction,, that is, his Holi- 
 nefs, which perfectly hates fin} and his Juftice, which 
 punifheth it 5 were both gratified to the full. This 
 Satisfaction, as obediential, pleafed Gods Holinefs} as 
 penal,latisfied his Juiticej, in both there was b<rtf IvoMas, 
 a fweet-fmelling favour unto God. He was, at leaft, 
 as highly, if not more, pleafed in it, as he was difplea- 
 led at the fin of a world. Thus there was, as Pro- 
 vidence would have it, a very full and juft compen- 
 fation for fin, and withal a redundancy of Merit to 
 procure all good thirigs £or us. 
 
 2. There 
 
Of P K O.V I D EN C E. 165 
 
 2. There was a great Providence over the fruit of Chap. 8. 
 his Satisfaction, in raifing up a Church to Cod. The 
 Son of God afluming our nature, and in itmakingfo 
 glorious a fatisfacYion for us, Providence would not, I 
 may fay (\vithout difparagement to its own perfecti- 
 on ) could not, fufFcr fo great a thing to be vain, or 
 to no purpoie ^ no, it therein aimed at a Church : 
 Two things will make this appear. 
 
 The one is the PromiPes of God. He did not only 
 fay, That Chrift fhould be a light to the Gentiles, and 
 his fakationtothe ends of the earth, Ifa. 49. 6j but in 
 exprefs terms, That he foot/ Id fee his feed, Ifa. 53. 10: 
 Which Promife having no other condition but his 
 death only, did thereby become abfolute 5 it was as 
 fure as the Truth of God could make it, that there 
 fhould be a feed, a progeny of believers: And for 
 the continuance of this feed fucceflively, remarkable 
 is that promife 'fiV ?U% filiabitur, women ejus, His 
 name Jl?ull be fonncd, or childed, from generation to 
 generation, Pfal. 72. 17 : There fhall from time to 
 time be a company of believers coming forth as the 
 genuine off-fpring of Chrift. Thus run the Promi- 
 fes 5 and if God take care of any things he will take 
 care to be true. .If Providence ( which without an 
 aim is not it felf ) aim at any thing in all the world, 
 it will aim at the performance of the Promifes 5 the 
 keeping of Gods word being more precious to him 
 than the preferring of a World. 
 
 The other thing to clear this point, is the End of 
 Chrifts death, which is fignally fet down inScripture. 
 Chnfi loved L is church, and gave himfelf for it, that he 
 might fauctijie and cleanfc it with the wajfj/ng of water 
 by the word, Eph. 5.25,26. He gaze hi mj elf for us, 
 
 that . 
 
t66 Of FRO VI PEN C E. 
 
 Chap. 8. that he might redeem us from all iniquity, a?id pur i fit 
 unto himjelf a peculiar people, zealous of good works 
 Tit. 2. 14, He died that he might gather together it: 
 one the children of God that were fcattered abroad, 
 John 11. 52. Here the end of his death is plainly ex- 
 preffed:, and if Providence did not aim at the fame 
 thing, how (hould the wills of Cod and Chrift ftand 
 in harmony, whilft Providence neglects what Chrift 
 defigns?Or )iovv (hould Chrift,after fo vaft an expence 
 as his own blood, ever arrive at the intended end ? 
 To arrive at that by Providence, which Providence 
 never aimed at, was impoflible: to hit it by chance, 
 was uncertain, and infinitely below fuch an Agent as 
 Chrift, and fuch a work as his Satisfaction. It was 
 therefore the aim of Providence that there (hould be 
 a Church. 
 
 Further, Providence doth not only intentionally 
 aim at it, but actually procure it. And here two 
 things are to be noted. 
 
 1. Providence directs the outward means of grace: 
 Thefe ("which are things fo great, that the Kingdom 
 of God is (aid to come nigh unto men in them ) go 
 not forth by chance, but by the Divine pleafure^ 
 they are not hits of Fortune, but bleffings of Provi- 
 dence, and that in a choice fpecial manner : Evange- 
 lical light doth not,as the corporeal Sun, (hine every- 
 where : Supernatural dews do not, as the common 
 rain, fall in every place : Providence directs whither 
 they (hall go. Hence the Apoftles did not, at lead for 
 (bme time, let out their light, or drop their heavenly 
 Doctrine in Afia or Bithynia, Act. 16.6, 7, but pais 
 into other parts. Their Commiffion was general, to 
 pmach fo every creature 3 but they followed the duct 
 
 of 
 
Of F ROV ID ENC E. 167 
 
 of Providence in the executing of it. When Paul Chap. 8. 
 was at Corinth, his flay there was proportioned to v^V"*^ 
 his work, God Lid much people in that city, Aft. 1 8. 
 10. There was a great draught of believers to be 
 made, therefore the Evangelical Net was long, and A /£ / 
 Rafter caft in that place, as Providence would have it: X o^A* 1 - £ - J >~ 
 So the holv light was fpread abroad in the World. 
 
 2. Providence takes order that the Holy Spirit in 
 the ufe of the means, fhould (b cffeftually operate, as 
 might infallibly fecure a Church unto God. Hence, 
 befides the light in the means, there is an in-fhining 
 into the heart 5 befides the outward hearing, there is 
 an hearing and learning of the Father: Cathedram in Epift. jV-V, 
 in aelo habet, qui corda docet : He hath a Chair of Traft * 3- 
 State in Heaven, who teaches hearts, faith St. Auftin. 
 There is not only a propofal of objects, but an infu- 
 fion of principles, to affimilate the heart thereunto. 
 The Gofpcl doth not come in word only, but in power, 
 and in the Holy Ghoft, 1 Thef. 1.5. A Divine power 
 opens the heart, unlocks every faculty, diffolves the 
 ftone which is in it, imprints the Holy Law there, and 
 frames and new-moulds it into the image of God^and 
 thus there comes forth a Church of Believers, or as 
 the Apoftle (peaks, a church of the frft-bom which are 
 written in heaven, Heb. 12. 23, and all this is from the 
 Providence and good pleafure of God. Hence Saint 
 Paul faith, That they are called according to his pur- 
 pofe and grace, 2 Tim. 1.9. Saint James faith, That 
 they are begotten of his own will , James 1. 18. Saint 
 John faith, That they are born not of the will of man, 
 but of God, John 1. 13. all is from the ivJW*, the 
 good-will and pleafure of God. This Providence 
 which watches over the Church, though it be a very 
 
 fignal 
 
■ 68 Of PROVIDENCE. 
 
 Chap. 8. fignal one, and next to that over Chrift himfelf, hath 
 ^^^r^J not wanted Adverfarics. Socinus faith, That Chrift 
 Caput quidem the Head was predeftinatcd, but believers the Mcm- 
 debuit 1 mem- ^ ers were not v Oorvtnus faith, That notwithftanding 
 braautemnon the death of Chrift, it was poffible that there might 
 niodo mcerta i oe no Church or believer. Grevinchovius allerts, 
 fedetiam de- That Redemption might be impetrated for all, and 
 bene. Prtua. applied to none becaufe of their incredulity. This 
 go . cap, 14. Qpj n j on to me j s a ver y impious one. The Learned 
 Fieri potuife, Junius obferves upon that of Socinus , That it is a 
 ut nemo ho- portentous and monftrous thing , that there fhould 
 chriftum ere- be an Head without a Body. And the Profeilors of 
 
 derec, ac nulla key den * call that of Corzmus Dogma Mew* *5 $*■*>*- 
 eflet Ecclefia. J , . j ui f u r\ ■ • 
 
 cor. contr. Moi. W" > an opprobrious and blalphemous Opinion. 
 The impiety of it appears in the foul confequences 
 tuit We im- which flow from thence. 
 
 petrata re- 
 
 demptio, & tamen nullis applicari propter incredulitatetn. Grtvinch, contr: AmeJ. 
 * Cenfur. fol, 289. 
 
 i. It puts the lye upon the Promifes of God. He 
 faid that Chrift (hould have a feed, Ift. 53. 105 and 
 yet according to this opinion, he may be child left, and 
 have none at all. He faid, That he fnould have the 
 heathen for his inheritance, and the uttermoji farts of 
 the earth for his poffejfion, Pfal. 2.85 and yet he may 
 have nothing. He faid that he flmdd reign for ever, 
 and of his kingdom there J/jou Id be no end^ Luk. 1.335 
 and yet by an utter failer of fubjefts he might not 
 reign at all, and of his Kingdom there might be not 
 Co much as a beginning. He faid , That he flwuld be 
 head over all things to the church, Eph. 1.22 5 and 
 yet he may have no body 5 nay, nor fo much as one 
 poor member of it. Notwithftanding all the Pro- 
 
 mifes, 
 
Of PRO V I D E N C E. 169 
 
 miles, he may be a Father without Children; an Chap. 8. 
 Heir without an Inheritance 5 a King without Sub- 
 jects 5 an Head without Members : And how can 
 thefe things be ! Or how can God be true to his 
 word, which is dearer to him than the whole frame of 
 Heaven and Earth ! Neither will it falve the matter 
 to fay, That in the event there was a Church, and 
 fo much God foreknew : For if he foreknew it, it 
 was a certain immutable thing. Meer Cafuals, fuch as 
 may be or may not be, are not the objefts of Prefer- 
 ence. If a Church might be, or might not be, as 
 this Opinion would have it, it was not the objeft of 
 Prefcience. If a Church would certainly be, then it 
 is the objeft of Prefcience : but then this Tenet, that 
 it might be, or not be, falls to the ground. However 
 if we fuppofe a Prefcience, Prefcience is not Provi- 
 dence : Neither, if there were there only nude Pre- 
 fcience, would the Church in the event be from Pro- 
 vidence , but from Chance 5 and then the confe- 
 quence is, Chance, which made no Promife, performs 
 all 5 God, who made the Promife, performs nothing. 
 He is fo far from taking care about it, that he com- 
 mits it to the Lottery of mans Will, whether there 
 (hall be a Church or not. If the event hit right, yet 
 God is never the truer } he never performed the pro- 
 mite, he took no care about it 5 that thing, or rather 
 Nothing, called Fortune, did order all. 
 
 2. This Opinion doth highly difparage Chriftand 
 his precious Blood. Creatures, nay the higheft of 
 them, Angels, may fail and mifs the mark; they have 
 femina nihili, feeds of vanity and defeftibility in them: 
 but for Jefus Chrift , who hath all the treafures of 
 wifdom and power in himfelf, to fall fhort of his 
 
 Z end. 
 
i 7 o Of ? ROVIDEN CE. 
 
 Chap. 8. end, and fo, as it were, to fall from himfelf and his 
 happineft. For him to lay the foundations of a Church 
 in his own blood, and to have nothing built upon 
 them : For him to make a Laver of his own blood, 
 and to have never a foul wafhed in it : For him to 
 procure the Holy Spirit, and to have never a Temple 
 for it to dwell in, is a wonderful difparagement. The 
 reflexion is in efteft, as if he were but a meer man, 
 not wife or powerful enough to compafs his end, or 
 compleat his work 5 as if his blood had no fpirit or 
 divine virtue in it, effeftually to procure a Church 
 and people to himfelf All which are below and ex- 
 tremely unworthy of him, and the great work in his 
 hands. Every little feed in nature hath a body gi- 
 ven to it 5 and yet according to this opinion, the Son 
 of God might fow his own Blood and RighteouP 
 nefs, and have none at all. A cup of cold water gi- 
 ven in charity, hath its reward 3 and yet the Blood 
 of Chrift poured out in a tranfcendent excels of 
 love, may want it. 
 
 3. This cafts a foul blot upon Providence, that, 
 fuch is its accuracy, reaches to every thing in nature, 
 even to fuch minute things as hairs and fparrows$ yet 
 according to this opinion it negle&s Chrifts blood 
 more worth than a World, and the iffue of it. It 
 was the horrible folly of the Emperor Dotntiian, to 
 Ipend his time in catching of Flies, while he negle<3> 
 ed the great things of the Empire. And what juft a- 
 pology can be made for Providence, if it wake and 
 watch over the Sun, Moon, Stars, Meteors, Beads, 
 Plants, nay over the very Gnats and minute creatures, 
 while it (lumbers and sleeps over the fufferings of 
 the Son of God } How much more tolerable were a 
 
 negleft 
 
Of PROVIDENCE. 171 
 
 negleft of all creatures, than of that one concern, Chap. 8, 
 which is a thing of infinite moment ! If we believe \> ~ 
 that Providence took no care about fo great a thing 
 as Chrifts death, how can we perfwade our felves 
 that it fhould refpeft the creatures, which are infi- 
 nitely below it ? A greater failure irr government 
 there cannot be, than this, to be accurate in trifles, 
 and negleftive in momentous things. Again, Provi- 
 dence reaches to the end of things } it doth not go 
 part of the way only, but condufts them totheir end: 
 yet according to this opinion, it doth not do fo in a 
 thing of more confequence than all the world. It 
 watched over the genealogy, birth, life, death, refur- 
 re&ion of Chrift 5 but then it made a (land, taking no 
 care what the iflue or fruit of all this (hould be, after 
 all was done : whether Chrift fhould have a Church, 
 or fo much as one believer in all the world, was not 
 determined by Providence, but left to the Lottery of 
 mans Will. A greater defed cannot be imagined 
 than this, To do great admirable things, and then 
 not to regard what (hall become of them. I (hall 
 fay no more to this opinion, but conclude , That a 
 very great Providence did watch over the ifliie of 
 Chrifts death, that a Church might be (ecured unto 
 him. But becaufe it may be faid , That the Provi- 
 dences over Chrift and the Church are, though 
 great, yet but particular ones , I (hall proceed to 
 the next thing. 
 
 3. All other Providences may be reduced to the 
 other two. As God hath a fpecial eye upon Chrift 
 and the Church, fo he orders other things to be 
 lome way or other fubfervient unto them. I fhall 
 in brief touch upon the reduction of other Provi- 
 
 Z 2 dences 
 
l7 2 Of PROVIDE NCE. 
 
 Chap. 8. dences, firft,to that over Chrift,and then to that over 
 c<— n^*o the Church. 
 
 Firft , Other Providences are to be reduced to 
 that over Chrift. It was an ancient faying of the 
 Jews, That the World was made for the Mejfiah. The 
 Apoftle tells us expresly, That all things were created 
 by him and for him, Col. i. 16. That Providence 
 which was over him , being the Mafter-piece, the 
 higheft Providence that ever the Sun law, muft in all 
 reafbn be the rule of the reft, in that we have the 
 nobleft profpeft of God and the creature, the Di- 
 vine Attributes fet forth in their glory, and a crea- 
 ture, an human nature, elevated to the higheft pitch : 
 unto that therefore other Providences are to be re- 
 ferred. To give fbme inftances : God permitted A- 
 dam to fall and break his beautiful image of Holi- 
 nefs all to pieces : and why did he permit it? doubt- 
 Quisaudeat lefs he could have upheld man in his integrity 3 no 
 credere aut m an dares deny it : doubtlefs he permitted it not ir- 
 Angdusneqf rationally 5 his will is ever irradiated with infinite 
 homo cade- wifdom :. What account then may be given of it? If 
 ret, in Dei^ zn y at a jj ^ e given, I fuppofe a better reafbn cannot 
 faitfe? 4uft.d§ be given than this, That he permitted it, that way 
 civ: vet, 1.14. m ight be made for the coming of his Son in the flefh: 
 Hence that fpeech, frlix culpa, qu£ tantum meruit 
 Insm. 1. 2. redemptoreml EJiius gives other reafons } but this 
 vtfantt. 23. ^ith hej is ratio omnium potijjima, the chief reafbn 
 of all, That God might be made man. The Learn- 
 Comment* in ed Zanchy faith, Certum efi, It is certain that evil was 
 M. 1. v. 16. p erm itted, that the Son of God might take our flefh. 
 But to go on : After the fall, the Providence which 
 watched over Noah, Abraham, Judah, Ruth, David, 
 with others the Anceftors of our Saviour, did look 
 
 at 
 
OfPROVIDENCE. 173 
 
 at that excellent one who was to come from thence : Chap. 8. 
 nay, that Providence which keeps the whole world 
 in its being and order, refpefts him and his Satisfa- 
 ction. JufVtce would, if unfatisfied,have dafhed down 
 the World about the finners cars 5 but it is preferved 
 upon the account of Chrift: it ftands notnowmeerly 
 by Power, but by Blood. Redemption is a buttrefs 
 to Creation, to keep it from (inking into a Chaos. 
 By Chrift all things confift, Col. f. 17, not only fubfift 
 in their beings, but confift in their orders. The blef- 
 fings and profperitics which Providence difpenfesand 
 doles out unto finners, are all founded upon him. It 
 is obfervable in the Old Teftament, that they uied 
 this order in praying for bleffings, The Lord he with 
 you : Thus Boaz to the Reapers, Ruth 2.4, The Lord 
 be with y on 5 or, which is all one,77>e Lord he with us. 
 Thus Solomon in his famous prayer, The Lord our God 
 he with us, 1 King. 8.57. The form of words falls in 
 with the precious Name of our Saviour, Immanuel, or 
 God with us. Were it not for Chrift the true Imma- 
 nuel, God would not be with us at all to beftow any 
 bleffing upon us 5 but becaufe he is with us in the.in- 
 carnate Word, therefore he is with us to blefs us. It 
 may alfo be noted, That the Mercies and Deliveran- 
 ces which the Jews, Cods own people, had under the 
 Old Teftament, either had a type of the great Salva- 
 tion graven upon them, or elfe had a promife of the 
 Meffiah interwoven with them. They were deliver- 
 ed out of Egypt, but that was a type of deliverance 
 by Chrift. Joftma brought them into Canaan, but that 
 was a type of entring into Heaven by Chrift. God 
 promi(ed them deliverance from Rezin and Pekah^ 
 but the promife of the Meffiah was interwoven with 
 
 it, 
 
i-74 Of PROVIDENC E. 
 
 Chap. 8. it. Ifa. 7. 14, he comforted them againft a dark and 
 troubleous time, but he ufhers in the promife of the 
 Meffuhjfc.y.t.kll their temporal deliverances pointed 
 to the great Salvation. The Apoftle tells us,That God 
 doth gather together in one, or fum up, all things in 
 Chrifi, Eph. 1. 10. In him the types had their truth, 
 the Promifes were Yea and Amen. The Law had its 
 end, all was fummed up in him. In a word 5 all the 
 Temporals in the World , all the Spirituals in the 
 Church are founded upon him : He is the great Cen- 
 ter, where all things concur and meet together. 
 
 Again, other Providences are to be reduced to 
 that over the Church , as being next to that over 
 Chrift the mod excellent Providence of all. The 
 Saints, which make up the Church, are Gods Jewels. 
 His peculiar ones, his Jedidiahs, or beloved ones, the 
 Apple of his eye 5 a fpecial Providence muft needs 
 watch over them : He is called the Cod of Abraham 
 Jfaac and Jacob, Cujus omnes gentes font, quafi trium 
 hominum Dens ejjet, faith St. Auflin. He, whofe all 
 Nations are, was the God of three men, a fpecial 
 care was over them 5 no wonder if other Providen- 
 ces carry a refpeft to them, they are graven upon the 
 palms of his hands, //rf.49. 16. In all the works which 
 he fets his hand unto, he remembers and bears a re- 
 fped to them $ the whole world fares the better for 
 them. The Jews fay, That the righteous are the foun- 
 dation of the rwrld, they bear up the pillars of it, PfaL 
 75. 3. SanUum femenftatumen terr£, holy men do in 
 a fort bear up the world. Jacob tells Laban, That the 
 Lord had blejjed him f nee his comings in the Original 
 it is *Srh at my foot, Gen. 30.30. Good men procure 
 a bleffing, and their Mafters are bleffed at their feet : 
 
 re- 
 
Of P ROV ID ENC E. 175 
 
 remarkable is that in Mofes's Song, When the mo(i £f^ 
 high divided to the nations their inheritance, when he ^ na P* "« 
 Jeparated the Sons of Adam, he fit the bounds of the peo- 
 ple according to the number of the children of Ifracl, 
 Deut. 32. 8. When the world was divided, Gen. 10. 
 Ifrael was not in being 5 yet a fpecial refpedT: was had 
 of him, that the Canaanites fhould have as much land, 
 as fhould be fufficient for Ifrael, who afterwards was 
 to inherit it. The Jews fay, that the 70 fouls which 
 went into Egypt were worth as much as the 70 Na- 
 tions of the world: to be fure in proportioning out 
 the world, God had a Angular refpecl: to his own 
 people^ nay, he refpefted them not only in fetting 
 the outward bounds of the Nations, but in limiting 
 their inward delires alfb. Thus God affures them, 
 that when they came up to appear before him, no 
 man fhould defire their land, Exod. 34. 24. For their 
 fakes Providence would not only keep off the hands 
 of the Nations round about them,but ftint their wills, 
 and curb their very concupifcences. The Apoftle, 
 to fhew how great a (hare Believers have in Provi- 
 dence, tells us in one place, That all things worh^ to- 
 get her for their goad, Rom. 8. 28. The great plot of 
 Providence is to make all fervethem: and in another, 
 that all things are theirs, whether Paul, or Apollo, or 
 Cephas, or the world, or life, or death, or things prefent, 
 or things to come : all are yours, and you arc Chrifls, 
 and Chrijl is Gods, 1 Cor. 3. 22, 23, being joynt-heirs 
 with Chrift the heir of all things, they become in a 
 flibordinate fenfe heirs of all. Fi deli bus totus mundus 
 divitiarum eft 5 the Saints have all the world for their 
 pofTeffion, at lcaftfuch a proportion of it as mod: con- 
 duces to their happinefs. If it were poffible, faith 
 
 Dl 
 
i 7 5 Of PROVIDENCE. 
 
 Chap. 8. Dr. Reynolds, for any Member of Chrift to ftand ab- 
 o-~v~^ folutely in need of the ufe and fervice of the whole 
 ZSffiS 1 * Creation. All the Creatures in the world (hould un- 
 doubtedly wait upon him, and be appropriated unto 
 him. The Moon (hould ftand ftill, the Sun go back, 
 the Lyons fhould ftop their mouths, the fire (hould 
 give over burning, the Ravens (hould bring him meat, 
 the Heavens (hould rain down bread, the Rocks 
 [hould gu(h out with water, all the Creatures (hould 
 mufter up themfelves to defend the body of Chrift. 
 Thus that excellent perfon. One thing more, as a feal 
 to all the reft, may be noted, Chrift the head of the 
 Church hath all the power in heaven and in earth, Mat. 
 28. 18. He is head over all things to the Church, Eph. 
 1.22. The Church is the primary mark and (cope of 
 his Government 5 therefore he rules with an eye up- 
 on it, and orders other things in a way (ubfervient 
 to it. 
 
 Having (een the Divine Providence manifefted in 
 Chrift, I (hall now confider what Objeftions or Ex- 
 ceptions have been made againft Providence, and 
 how and in what manner they are folved in Chrift. 
 
 Firft, Epicurus denied a Providence : God, faith he, 
 hath no bufwefs, at leajl not in the lower world. This 
 he (aid, as Gregory Nyjfen obferves, becaufe he would 
 not have God to be Creator of the World 5 and if he 
 were not Creator, how (hould he be a Provifor ? 
 The fundamental reafon, why Epicurus denied a Pro- 
 vidence, was, that opinion of his 5 that an infinite 
 number of Atoms dancing in inanity, did at laft by 
 a fortunate chance meet together in a world. To this 
 opinion a no-Providence beft accords, a world made by 
 chance (hould be ruled (b : Why (hould God rule in a 
 
 world 
 
Of PROVIDENCE. i 77 
 
 world not of his own making? But that opinion in it Chap. 8. 
 fclf is very monftrous and abfurd, Atoms did by good 
 fortune make a world. But, as an ancient hath it, 
 7Jf?de ? ft a cor pi jail a ? whence came thefe lucky 
 Atoms ? Are they Temporal or Eternal things? If 
 Temporal, they muft: own a Maker whom they op- 
 pofe^ If Eternal, they muft be invariable, that is, 
 dance on in their inanity, and never fit down in a 
 world. How fhould Atoms, if eternal, produce fo 
 imperfeft a thing as chance^ or chance, fo irregular 
 in it felf, produce fiich an harmonious order as is in 
 the world ? May the blind Particles of matter rally 
 themfelves into a world ? or which way {hould they 
 fink into an Earth, melt into a Sea, fpread into a Fir- 
 mament, inflame themfelves into a Sun, Moon, and 
 Stars, and fubtiliate themfelves into Life, Senfe, and 
 Reafon? It is fareafier to believe, that Letters fhould 
 cafually caft themfelves into an 'accurate Poem 3 or 
 that Stones and Timber (hould happily lay their heads 
 together in a delicate ftrufrurc, than that Atoms 
 fhould chance to meet and fettle in a world incom- 
 parably tranfccnding all humane Arts and Compo- 
 fures > And could a world be fo made, how (hould it 
 be fecured? Who (hall clip the Wings of thofe Atoms, 
 or chain them to their feats, that they may not fly 
 away from their bodies , and dance again in 
 inanity ? It being moft rational, that a world made 
 by chance fhould be fo dilTolved. Reafon tells 
 us, that in this opinion we have nothing but an heap 
 of abfurdities 5 but Scripture tells us, That the World 
 was not made by Chance, but by Chrift the Eternal 
 Word and Wifdom of the Father 5 .in whom, as the 
 Schoolmen fay, was the Eternal Idea of all things^ 
 
 A a accor- 
 
~~% Of PROVIDENCE. 
 
 Chap. 8. according to which, as the grand Exemplar, all were 
 u#— v" - "*^ made : The Eternal Wildom, which comprized all in 
 it felf, produced all in time. 
 
 Another objeftion which Epicurus made againft 
 Providence, was this : God, being blejjed in himfelf 
 mufi not trouble or dijparage himfelf by taking care of 
 tkefe inferior things. But this is as great non-fenle as 
 the other : What ! can there be trouble in a pure 
 Aft, in one who can do every thing by a word of 
 power, who needs only to (peak, and the thing is 
 done ? May there be a difparagement in ruling over 
 what he hath made? Are not thefe inferior things 
 the works of his hands .<? If not, how came they out 
 of nullity? If fo, how doth he difparage himfelf by 
 ruling over his own works ? If it be a difparage- 
 ment to care for them, was it not fo to create them? 
 Non feciffe Nay, as St. Ambrofe hath obferved, not to make them 
 nulla injufti- ^ was no injuftice } not to care for them being made, . 
 re YummaW is great inclemency. But the greateft folution of all, 
 dementia. W e have in Chrift 5 in him we plainly fee the Son of 
 cffiaerA. 1. c. q q ^ ver y q ^ not on jy taking care about his crea- 
 tures, but ("which is a condefcenfion infinitely lower, 
 though without difparagement ) affuming a creature, 
 an humane nature, into his own Sacred Peribn. No 
 man may now dream that Providence doth intheleaft 
 difparage the Deity. 
 
 ■ Leaving Epicurus, I pafs unto another exception : 
 There may be a Providence over fome things, but 
 furely not over the free afts of men. Epicurus thought 
 fome things too low for Providence 5 others think, 
 human afts, becaufe free, too high for it. Thus Cicero 
 p"/, '1, Vc'9. thought, that if .there were a certain order of things* 
 and caufes, human Liberty would be (ubverted^ there 
 would be no room for Laws, or Exhortations, or 
 
 Vir~ 
 
Of PROVIDENCE. i 79 
 
 Virtues, or Vices, or Rewards, or Punifhments. This Chap. 8. 
 made St. Attflin pafs that cenfure upon him, DkmS*"**"*** 
 vult facer e liberos, facit facri legos : While he would 
 make men free, he made them facrilegious. Thus the 
 Pelagians affirmed, That the will is deftroyed *f it j trm ad ctv 
 want the help of another 5 That, there being a free-#fr#*t. c 3. 
 will, God is no further neceffary to us : indeed the. Auguft. dc 
 pojje, or power, is from God 5 but the velle^ or willing, Grat - chrifti. 
 is only from our felves. Thus Socinus diftinguifhes be- cap * * 
 tween the internal and external afts of men 5 the in- PrW/#. ty»U 
 ternal are only in mans power, as not belonging to ca P»7» 
 the adminiftration of the world : the external may 
 fall under Providence, but not the internal. Volkglius 
 and others go the very fame way. 
 
 This Opinion to me is a very impious one^ it high- 
 ly difparages Divine Providence : it is in efFeft as 
 much as to fay, God hath nothing to rule over but 
 the Brutal World, the Rational is loft out of his do- 
 minions. It takes away the glory and crown of Pro- 
 vidence, which rules over free Agents in fo rare and 
 admirable a manner, that they, though moving up- 
 on the wings of liberty, do infallibly hit the mark. It 
 fubverts the certainty of Providence, and that in 
 thofe things which were pofitively decreed by God, 
 and of the hi'gbeft moment to men. What more po- 
 fitively decreed, or more highly momentous to the 
 Jervjfi Church, than thofe two famous deliverances 
 from Egypt and Babylon > Or what more pofitively 
 decreed , or more highly momentous to the 
 whole world, than the fufFerings of our Saviour ? 
 Yet thefe things being to come to pals by the free 
 afts of men, and thofe free afts not being under Pro- 
 vidence, the event muft needs be pendulous and un- 
 certain, as thofe free afts upon which the event de- 
 
 A a 2 pends ? 
 
180 Of T ROVIDEN CE. 
 
 _ — * 
 
 Chap. 8. pends, are. Providence, having no foveraign domi- 
 c*— \^"*^ nion over thofe free a&s , doth not afcertain the E- 
 vent, but leave it dubious and fluctuating till the hu- 
 man Will determines it felf : And what is this, but to 
 make Providence nothing, and man an independent 
 Agent ? And whither doth this tend, but to the ut- 
 ter fubverfion of Piety ? We fhould fay in piety, If 
 Ener. de lib. the Lord will, we will do this or that, Jam. 4. 1 55 but 
 Arb.c. 2. according to this opinion, God himfelf may fay, If 
 man will, I will do this or that. This made the £1- 
 De Caufa Dei mous Bradwardine juftly cry out, guts enim Theclogi- 
 L a.c. 30. ens ant Catholicns, imo vel Hrfreticns, Schifmaticns ant 
 Paganns andeat fe pr<eponere Deo fno, dicere feipfnm Do- 
 minnm, Denm fnnm fervnm, feipfnm fnperiorem, Denm 
 inferior em, feipfnm architeUum & principalem artificem, 
 Denm vero fnbfervientem & fnnm qnodammodo injim- 
 mentnm ? What Divine or Catholick, yea, what He- 
 retick, Schifmatick, or Pagan, dares prefer himfelf 
 before his God, to fay, that he is Lord, God the fer- 
 vant 5 he Superior, God inferior 3 he the Architect 
 and principal Artificer, God fubfervient, and a kind 
 of inftrument. under him ? Moreover, it direftly 
 contradifts Scripture. God touched their hearts, and 
 Sanl had a band , 1 Sam. 10. 26. God opened the 
 heart of Lydia, and the Gofpel had entrance, AUs 
 16. 14. God turneth the Rings heart, and that whi- 
 ther he will, Prov. 21. 1. God draws men, and they 
 come to Chrift, John 6.44. God put it into the 
 Kings heart, and the Temple was beautified, Ezra 7. 
 27. God rvorketh to will and to do, of his own good 
 pleajnre, Phil. 2.13. None of thefe can be true, if 
 Providence rule not over the wills and hearts of men: 
 but that it doth fo, is not only clear in thefe inftan- 
 ces, but in an eminent manner appears in Jefus Chrift} 
 
 his 
 
Of PROVIDENCE. t 8i 
 
 his humane Will was free, and yet infallibly guided Chap. 8, 
 by his divine. Hence he tells us, That he did nothing **^~v^J 
 dfhimfelfr Joh. 8. 28 5 nay, and that he could do no- 
 thing of himfclf, Joh. 5. 19. The divine Will incli- 
 ned the whole fufpojitwn^ and moved tlu humane, 
 and that, as the learned Profeilor (peaks, Non [wfarie? Dr. wards Dc- 
 tar.tum, fed efficienter & fhyjici 5 that man therefore, ter./oJ.iaa 
 who thinks his humane Will above Providence, pre- 
 fumes his Liberty to be above that in the humane 
 Nature of our Saviour. 
 
 But here it is objected, that if Providence rule 
 over the Will, humane Liberty is deftroyed. 
 
 I anfwer, Humane Liberty is fo highly magnified 
 by fome, that they fpeak very ftrangely, touching the 
 things of God. Hence Penottus dreams, that the di- 
 vine Decrees touching humane Afts, are not to be' 
 conceived as a definitive fentence, but as a pendent 
 one, till the humane Will have determined it felf. 
 God mud wait, till he fee what Man will do. Nay, 
 hence Schlittingius confidently lays it down, that the Co ntr. Metfh. 
 infallible Preference of God infers a neceffity upon de Prxd. fou 
 humane Acts, as well as his abfolute Decree 3 that ne- 10 * 
 ceffity, if granted, takes away all Piety. It feems, 
 that man may be free , God rauft not only fufpend 
 his Eternal Decrees, but part with his Prefcience al- 
 io. Thus prefumptuous is the pride of Man in afc 
 ferting his own Liberty 3 but for the thing it felf, Pro- 
 vidence and humane Liberty da very well confift to- 
 gether. Providence is not deftru&ive, but falvative 
 of humane Liberty : it impofes upon humane Acts, 
 not a neceffity of Coa&ion, but of Immutability on- 
 ly, fuch as no way trenches upon the creatures Free- 
 dom. Some, I fuppofe, will not admit that diftin&i- 
 
 on, 
 
i« 2 Of F ROVIDENCE. 
 
 Chap. 8. on} but that it is a neceffary one, appears thus. On 
 <-*"-%r^ the one hand it is impoflible, that any aft of mans 
 Will {hould fall under a neceffity of Coaftion 5 for 
 then it (hould will nolent:ox\ the other 'tis impoflible^ 
 that any aft of mans Will thould come to pals in any 
 other way than under a neceffity of Immutability. 
 For whatever comes to pafs, before its exiftence was 
 future 5 and whatever is future, comes to pafs immu- 
 tably : if it was not future before, it cannot come to 
 pafs at all 5 if it was future before, it comes to pais 
 immutably $ for a future cannot ceafe to be future, 
 till it come into aftual exiftence. But to pafs this, I 
 fhall lay down (bme Confederations touching the con- 
 fidence of Providence and humane Liberty. 
 
 1. It is to be noted, that God is infinite in all Per- 
 feftions, incomparably tranfcending all creatures 3 that 
 all creatures are finite , but as a little drop or duft, 
 a vanity or qna.fi nothing before him. This Confi- 
 deration in an humble heart, is able to folve even 
 feeming contradictions. Gods immenfity, though as 
 indivifible as a point, comprizes the world without 
 crufhing the leaft quantity together. Gods Eterni- 
 ty, though an inftant, environs ages without con- 
 founding the leaft fand of temporal fucceffion : And 
 De Gen. ad w hy m ay not Gods Will, though in St. Auftms phrafe 
 Liter./, .c.15. - t j^ rerHm nece jjita.s^ comprehend created Wills with- 
 in its Decrees, without any violence or unkind pref- 
 fure upon their liberty ? God is infinite, the creature 
 finite 5 infinite cannot but unmeafurably tranfcend 
 finite 5 finite cannot but be every way ruleable by in- 
 finite. Let us remember, that God is God ^ and if 
 men deifie their own Free-will, that he is a God above 
 all gods, Pfal. 135. 5. And then the next verfe will 
 
 be 
 
Of PROVIDENCE. 183 
 
 be an eafie confequence, Whatfoever the Lord pleafed. Chap. 8. 
 that he did in heaven and earth, Verf 6. As the Hea- C*"">^*nj 
 vcns are higher than the Earth, fo his thoughts are 
 above ours , and therefore the one may eafily be con- 
 ceived to encircle the other} to fay, that the humane 
 Will, without a damage to its liberty, is not ruleable 
 by Providence , is to fay, that infinite Wifdom and 
 Power have pofed themfelves in making fuch a crea- 
 ture as they could not govern without deftroying its 
 faculties: and to fay, that the humane Will, though 
 ruleable by Providence, is not fo ruled , is to fay, 
 that the great King of kings, and Lord of lords hath ■■« 
 voluntarily, and without any neceffity for it, waved 
 his Principality over his nobkft creatures, over the 
 wills and hearts of men. 
 
 2. That Providence and humane Liberty (hould 
 confift together, is neceflary on all hands. On Gods 
 part, that he may rule like a God over the nobleft 
 creatures 5 that the great things, which were to be 
 brought forth through the free afts of men, might 
 come to pafs, as became Providence, in a fure and 
 infallible way : on mans part, that he may ad, though 
 as a man rationally, yet as a creature dependently up- 
 on God 5 that he may humbly acknowledge that all I 
 his liberty is but a drop or little beam from him who 
 is the fountain of Power, and therefore muft hang 
 upon him in its being and working. Free-will is a 
 principle to his own operations 5 yet, as the School- 
 men fpeak, it is prwcipitm Jnb Deo & feji Devm, a Bon. inSeac. 
 principle under God and after God. L 2 - di P* 2 ^ 
 
 3. The fuavity and congruity of Providence re- 
 conciles the matter. God doth not ruin his creatures 
 in the ruling of them, nor deftroy his works that he 
 
 may 
 
,84 Of PK0V1DENC E. 
 
 Chap. 8 may fulfil his will, TjSro/a 7»* 4**Ya <p'J<nai aag-tK^ Pro- 
 u» — v — *f vidence fo applies it felf to every thing, as to pre- 
 Nc° n * d . e 4 DlV ' ^ crve its nature. God fo adminiitreth all things, that, 
 De Dei as St. Aujiin fpeaks, Ipfa proprios exercere & agcre 
 l - 7- c - 3°- motm jurat. , he fuffers them to aft and ufe their own 
 proper motions : he. -gave the Ifraclites favour in the 
 ej.es of the Egyptians, .Exod. 12. 36, yet he robbed 
 not the Egyptians of their liberty: he touched the 
 heart of Sauls followers, iSam. 10. 265 yet he crack- 
 ed never a firing in their rational faculties : he raifed 
 up his peoples fpirit to build the Temple, Ezra 1. 
 5, yet he did not depxefs their freedom. Providence 
 doth not operate by violent impulsions, but fweetly 
 accommodate it felf to the wills of men. . Hence it 
 may very well confift with Liberty. It fets down hu- 
 mane events, and a congruous mode waiting onthem^ 
 I mean, it orders, that fuch things fhall come to pafs, 
 and come to pafs freely 5 fo that it is fo far from be- 
 ing compulfive, that it is completive of humane Li- 
 berty. Should fuch things not come to pafs freely, 
 the event would no lefs crofs Divine Providence than 
 humane Freedom. 
 
 4. In Scripture Providence and Liberty fland in 
 fweet conjunction. God opened the heart of Lydia^ 
 Act. 16.145 yet (he opened her own heart to attend: 
 he ftirred up the fpirit of Cyrus, Ezek. 1. 1, yet he 
 ftirred up his own fpirit alfo. Titus went to the 
 Corinthians *v&xifiTos of his own felf-choice and op- 
 tion, 2 Cor. 8. 17, yet God put it into his hearty v. 16. 
 The Jews did freely crucifie our Saviour, yet Gods 
 hand and Gods Counfel determined it to be done, Aft. 
 4.28. The Chaldees march .againft Gods People in 
 violence, and in the pomp of freedom 3 infomuch 
 
 * that 
 
Of FR OVIDENCE. 185 
 
 that the Prophet faith, that their judgment and their Chap. 8. 
 dignity proceeded of themfelves 5 yet they were or- ^— %r^w 
 dained for judgment, Hab. 1.7,1 2. In thefe and other 
 Scriptures, Providence and Liberty are clearly, preg- 
 nantly aflerted, both are true, both in conjunction. 
 What if we know not how to join thefe together, or 
 what is the mode of their conjunction ? We are yet 
 humbly and pioufly to acknowledg and confels the 
 truth of both. God can do much more than we are 
 able to (earch into. Melan&on ufed often to recite wal.fte Prov. 
 that of his Mafter Stadia?;, viz. 1 know both, thatGod^^^ 
 foreknows and determines all things, a?;d yet that there 
 is a contingency 5 but how to reconcile them, fo as to fa- 
 tkfie the contentious, I fee not, 
 
 5. This objection is folved in Jefus Chrift: His 
 human will was free, or elfe his adtive and paflive o- 
 bedience was not meritorious or fatisfa&ory 5 and 
 yet his human will was infallibly guided by his Di- 
 vine, or elfe his Merit and Satisfaction were not cer- 
 tainly determined. It's true, fome have been fo hardy 
 as to fry, That Chrift might have finned, or not have 
 obeyed his Fathers will. Thus Arias faid, Filium Dei 
 faijje MM** £ *>«t»* JiKTtKov , that the Son of God was 
 capable of Vice and Virtue. Thus fome others have 
 affirmed, That Chrift as man might not have obeyed. 
 But the Council of Nice pronounced an Anathema Socm. l.i.c.t 
 againft Arias for that opinion , as being one of his 
 blafphemies. It's very miferable that men fhould have 
 no higher thoughts of Chrift than fo. To fay, That 
 Chrift might have finned, or, which is all one, to fay, 
 That he might not have obeyed, is to lay, That tfrere 
 might have been a difcord between the Father and 
 the Son, a repugnancy between the Divine and Hu- 
 
 B b man 
 
iS6 Of PKOVID ENCE. 
 
 Chap. 8. man wills in Chrift : That the admirable Hypoftati- 
 cal union of the two natures in him, might have 
 been broken and diffolved : That his human nature 
 might have loft and forfeited the rich anointings and 
 over-meafures of the Spirit which were upon it : That 
 the great work of Redemption and Salvation in his 
 hands, might have failed and come to nothing: Nay, 
 and that our glorious Redeemer and Saviour might 
 by his fin have ftood in need of one to lave and 
 redeem him. All which fhew the black blafphemies 
 which are couched in that opinion. To fay no 
 more of it, I conclude, That Providence rules over 
 the free afts of men, and that without any violence 
 put upon their liberty : Men aft freely, and yet de* 
 pendently upon God the primordial Caule. 
 
 The next objeftion made againft Providence, is 
 this : If there w T ere a Providence, How or which 
 way fhould it come to pais, that the wicked (hould 
 profper, and the good be aftlifted ? 
 
 This obje&ion daggered the Heathens, that many 
 of them denied a Providence upon this account. If 
 there were a Providence, lay they, Why had Phalark 
 T$/ or Dionyfius a Kingdom ? Why Rutilius ox Camillas 
 a banilhment ? Why Socrates a Cup of Poylbn? 
 When they faw bloody impure Tyrants fitting upon 
 the Throne, when good and juft men tofs'd with mi- 
 feries, and expoled to great afflidions , they hence 
 concluded, That there was no fuchthing as Provi- 
 dence ruling over the world : Hence that of the 
 Poet, 
 
 Cum rapunt mala fata bonos, ignofcite faJJo r 
 Sollicitor nnllos ejje futan Deos* 
 
 Hence 
 
 Minucim T& 
 
 lix 
 
OfPROFIDENCE. 187 
 
 Hence when Pompcy in a good caufe wanted fuccefs, Chap. 8. 
 a did complaint was made, That, (res divinas multum 
 habere caligini*) Providence, if any thing at all, was 
 very dark. Nay, this obje&ion was a fcruple to the 
 Saints under the Old Teftament. Hence thofe cxpo- 
 ftulations, Wherefore do the wicked live, become old,yea 
 are mighty in power ? Job 21.7. Behold, thefe arc 
 the ungodly who profper j in the world, they encreafe in 
 riches, Pfal. 73. 12. nherefore doth the way of the 
 wicked pro jper <? Jer. 12. 1. Wherefore looks fl thou upon 
 them that deal treacheroufly <? Hab. 1. 13. A fcruple 
 they had, yet ftill they held faft this conclusion, That 
 God was good to Ifrael, Pfal. 73. 1 5 and righteous in 
 all hk difpenfations, Jer. 12. I. An anfwer may be 
 made to this objection in many things 5 I (hall only 
 in brief touch upon them. It is a very good rule, 
 Non cji judicandum de operibus Dei ante quintum aUum: 
 This or that particular piece of Providence may 
 look, apart and by it felf, as if it were irregular^ but 
 if all be fet together, the refult is nothing but or- 
 der and harmony. The wicked prolper, but it is 
 only in outward carnal things 5 within, there are 
 fouls defolate and void of grace : It is but for a mo- 
 ment, a little fpan of life 5 in the end they fink down 
 into the bottomlefs pit of perdition. The good are 
 atttifted, but it is in their body or outward lumber 5 
 within, there are fouls florid and beautiful in grace : 
 it is but for a (hort time, in the end they enter into 
 reft and life eternal. The bleffings which the wick- 
 ed have, are good in themfelves } but to them, who 
 take them, (eparate and without God the Donor,they 
 are but a lye, a vanity , a (hare to their fouls 3 and 
 fuel to their lufts. The affliftions which fill upon 
 
 B b 2 the 
 
i88 Of PROVIDENCE. 
 
 Chap. 8. the good, are evil in themfelves 5 but to them who 
 bear them in faith and patience, they are antidotes a- 
 gainft fin, trials of grace 5 nay, precious love-tokens 
 from their Father in Heaven. The wicked in their 
 worfhipping of God , give him only the (hell and 
 outfide 5 accordingly he gives them the things of this 
 world, which in companion to thofe of a better, are 
 but toys and trifles. The good ferve God in fpirit 
 and truth 3 futably he makes them to inherit #» fub- 
 flance, Prov. 8. 2 1 5 that is, thofe fpi ritual and eter- 
 nal Realities, which tranfcend all the fhadows and 
 pompous apparitions of the world. The wicked are 
 creatures, and fo have a portion in this life 3 yet in 
 the midft of all their profperity, they move to that 
 Hell which is the center of their iniquity. The good 
 are finners, and fo have fome affii&ions to purge out 
 the reliques of fin $ yet in the midft of their trou- 
 bles they pafs on to that Heaven which is the center 
 of their fan&ity. If the wicked {hould have nothing 
 but adverfity, it would look as if there were no 
 judgment to come, no after-reckoning for their ini- 
 quity. If the good {hould have nothing but profpe- 
 rity, it would feem to hint, as if their reward were 
 only here } as if there were no fiich things as Heaven 
 and Life-eternal relerved for them.The wicked profper 
 that we might not let too high a rate or value upon 
 thofe outward things, which the vileft and bafeft of 
 men enjoy. The good are affii&ed, that the Crowns 
 and Recompences of Holinefs might appear to lye, 
 not in this vale of tears, but in that Region where 
 there is perfeft bleffednefs. But, pretermitting all 
 thefe, we have an eminent folution of this feruple 
 in our Lord Chrift} What an excellent one was he ? 
 
 What 
 
Of P RO V I DENCE. k S 
 
 What a pure innocent lamb ! how meek,humblt fo >ly, I 8. 
 
 harmlefs, merciful, zealous, heavenly, obedient, pati- 
 ent was he! how fair and lovely in all Graces was he? 
 what a divine light and luftre did his Virtues caft 
 forth into the World ! how attractive and ravifhing 
 were the Pcrfe&ions Alining out in him ! What Ser- 
 mons did he preach ! What Cures did he do ! What 
 was his life but a continual doing of good ! Who, 
 where is the man that ever was fo profitable to Man- 
 kind, or Co obliged the Vvorld as he did ! And yet 
 how was he ufed ! What entertainment did he meet 
 withal here ! He was defpifed, rejected, a man of 
 forrows, acquainted with griefs 5 extreme poor, not 
 having where to lay his head: at laft he was arraign- 
 ed, falfly accufed, unjuftly condemned, fpit upon, 
 buffeted, mocked, nailed to a tormenting Crofs, there 
 to breathe out his laft. Never didlnnocency fo fuffer 
 as here, and yet never did Providence fhew it felf in 
 fuch glory,in and by the fufFerings of this Holy One \ 
 the great work of Redemption was accomplish .d 5 
 his Stripes were healing ones 5 his Blood a laver to 
 wafh finners 5 his Crofs was a triumphant conqueft 
 over Death and Hell 5 his Sacrifice made a perfect a- 
 tonement 5 his Sufferings anfwered for the fin and 
 fuffering of a World. His forrows made way for good 
 tydings 5 his fhame procured glory for us 5 his con- 
 demnation was in order to our abfblution 5 his po- 
 verty was to enrich us with grace and glory. This 
 was the very Mafterpiece of Providence 5 never did 
 the Sun fee fuch an incomparable defign as here, out 
 of death comes life 5 out of the fufferings of an holy 
 righteous perfbn,rifcs up an eternal fpring of blefflngs 
 and all good things. 
 
 The 
 
7JT~ Of PRO VI DEN CE. 
 
 Mure ion, 1.2. 
 
 Chap. 8. The laft Objection made againft Providence is thfc : 
 cf-v-*o If there is a Providence, v'ofcv t3 **xbn whence is that 
 nus* & pr*fc£ greateft of evils, fin ? Providence rightly and wifely 
 us fmuri, & difpofes of things, fin is an horrible and monftrous 
 frowns 1 l cu"r atax y anc ^ confufion, fuch as makes the Earth without 
 hominem & form and void, Jer. 4. 23. as if the old Chaos were 
 quidem ima- come again 5 and how comes it to pafs that fuch an 
 pTruTe^iabi. inordinate thing fliould be in the world ? It was the 
 Ten. Jdverf. Objection of Maraon, * That if God were good, and 
 foreknowing of futures, and able to avert evil, he 
 would not have fuffered man to fall. 
 
 In anfwer to this Objection, it is to be premifed, 
 That God is not, nor cannot be the author of fin : 
 God is light, fin darknefs} God purity, fin unclean- 
 nefs 5 God omnipotency,fin imbecillity 5 God a pure 
 aft,fin a defeft.Sin cannot be from fuch an one as he is$ 
 neverthelefs it is clear that finful actions do not fall 
 out altogether without a Providence. The Scripture 
 is very pregnant herein: Jofeph's Brethren fell him in- 
 to Egypt ^ but God lent him thither, Gen. 45. 5. Shi- 
 met curfed David^ but God bid him do fo, 2 Sam.16. 
 11. Abjalom lies with his Fathers Concubines, but 
 God faid, I will do it, 2 Sam. 12. 12. a lying fpirit 
 deceived Ahab^ but God faid, Go and do fo, 1 King. 
 22. 22. Thus and much more faith the holy Book, 
 but neither is Reafbn filent herein 5 I fhall therefore 
 offer two things. 
 
 1. It was a determinate Verity, and that before 
 the event, that fa ch and fuch finful aft ions fhould 
 come to pais 5 a Verity it could tiot be without a 
 Providential purpofe, for then it would be an inde- 
 pendent, felf-originated, unpreventable truth 5 the 
 thing muft come to pafs whether God would or no : 
 i That 
 
Of PRO V IDENC E. 191 
 
 That which is of it felf,and a kind of originc to it felf, Chap 
 can have no impediment 5 it will exift and be a kind 
 of avrvf'd., or felf-fubfiilent : to avoid which abfiir- 
 ditics I take it to be neceflary to (ay, that fuch a ve- 
 rity cannot be without a Providence. 
 
 2. The greater number of humane actions are (in- 
 fill, and if all thefe were exempt from Providence, 
 how could Providence rule the World ? If Cod were 
 the author of fin,he could not judg the world^becaufe 
 he could not be author and ultor refpe&u ejujdem 5 
 but if fin fall out without a Providence,he could not 
 rule the World, becaufe the major part of humane 
 aftions are evil. 
 
 But feeing it is certain, that Providence is for be- 
 ing and order, and that fin is an ataxy and confufion, 
 I (hall give a more diftinft anfwer to this Objection 5 
 and here the light muft be divided from the darknefs. 
 In a finful aftion there are three things confiderable.I 
 mean theanomy,or ataxy,the entity,& the order of it 
 
 1. The anomy or ataxy is meer darknels, it is a de- 
 feft, and only from a deficient agent^it is UtSv }JW,as 
 . th£ expreffion is, Job. 8. 44. of a mans own : Crea- 
 tura habct rcdire ad non ejfe a fe, the creature falls 
 from its defeftibility and pravity 5 here Providence is 
 only a permiflbr 5 on the one hand it is certain, that 
 no fin can pofiibly come to pais without a per- 
 miffion. If God differ it not , no man can 
 wrong Ifrael, PJal. 105.14. And, which is left than 
 an injurious aft, Balaam cannot curie her, Numb. 22. 
 38. And, which is yet lefsthan a curfing word, the 
 idolatrous Nations cannot defire her Land, Exod. 34. 
 24. Let a man be in never 16 great a phrenfie of lurf, 
 God can hedg and wall him up that he (hall not find 
 
 bis 
 
i 9 2 Of P KOV 1DENCE. 
 
 Chap. 8. his paths. On the other hand it is certain, that God is 
 only a permifior of the anomy or ataxy, it is not 
 from him as a caule : the creature being defeftible in 
 it felf, and under a law diftinft from it felf, may fail 
 and fill Ihort of the rule 5 but God who hath no o~ 
 ther law but his perfeftion, and can no more decline 
 from his reftitude than his being., is a meer permiflor. 
 2. The entity in a (inful action, though coexiftent 
 with the anomy,is to be diftinguiihed from it 5 befides 
 the anomy there is aliquid nature, fomewhat of pofi- 
 tive being. This I think is clear: though an ad as it 
 refpefts the law, and is in lima morali, may be (inful } 
 yet as it is an aft, and confidered in linea fhyfica^ it 
 cannot be fuch 5 for fo it is but the meer complement 
 of a natural faculty, and that complement cannot in 
 it felf be finful, becaufe the God of nature cannot be 
 the author of fin. The anomy or finfulnels dwells not 
 alone,but in alieno fundo in fome natural good. Ori- 
 ginal finfulnels is an inmate in the natural faculties 5 
 aftual finfulnels is an inmate in fome aftion or motion. 
 The aftion is inordinate, but it is not the inordinati- 
 on, the inordination is a privation, but the aft is not 
 (b, the aft is a pofitive thing, but the inordination is 
 not fo 5 the aft is the fubjeft of the inordination 5 
 therefore it is not the very inordination it felf. Now 
 there being fuch a diftinftion in finfulaftions between 
 the entity and the anomy, the entity or motion mull 
 be from God the firft being and mover. Arminius him- 
 felf would have it, Z)t totus a&us rite Providently 
 fubjiciatur, qua aU m efficiently qua peccatum pern/it tenti 
 Providentia* As to the malice Providence permits , 
 but as to the aftion or motion it operates 5 no parti- 
 cle of being can be produced without it, fuch per- 
 
 * fons 
 
Of~T~R 0V1DENCE. Ipi 
 
 fbns as are by illegitimate generation, are doubtlefs Chap. 8. 
 Gods creatures, and that becaufe the generating aft, t^-v^ 
 as it is an aft, is from God. 
 
 3. The order is confiderable : In finful aftions all 
 is not meer ataxy 5 God hath an holy Line in the 
 midft of the diforder. In Monfters there are aberrati- 
 ons of particular natures, yet Providence is not mifta- 
 ken. In fins, which are moral monftrofities, the fin- 
 ning-creature is inordinate ^ yet Providence is not 
 without an order touching the fame. And here we 
 may take notice of a double order 5 the one looks 
 backwards, and that is the Order of Penalty : The 
 other looks forward, and that is the Order of Con- 
 ducibility. I (hall a little touch upon each of 
 thefe. 
 
 1. The Order of Penalty is confiderable, and that 
 under a double notion 5 the one is this : A finful a- 
 ftion is pwna ftbiipfi , a punifhment to it felf. Juf- 
 fifti^ Domine^ & fie eft^ ut pzna fibi fit omnk inordina- A „ 
 ~Uis animus^ An inordinate mind is a punifhment to cap/ 12. 
 it felf. Sin ( faith the fubtil Scotus ) as it is fluent tib.2.Dift.37; 
 from the will, is fin 5 but as it is refident in the will, 
 it is punifhment. Or thus : As it fights and wars a- 
 gainft the Law, it is fin 5 but as it debafes and de- 
 turpates the foul in its beauty and ferenity, it is pu- 
 nifhment. 4, man cannot fin againft God, but he 
 wrongs his foul, Prov. 8. 36. Jerufakm cannot make 
 Idols againft God , but (he doth it againft her felf 
 too, Ezekr 22. 3. in refpeft of this penalty. God 
 doth not fuffer dedecuspecati effe fine decore jitftit7<e 7 
 no not for a moment. The other is this 5 One fin is 
 a punifhment to another precedent. In general, St. 
 Auftm tells us, That between the firft fin of Apofta- 
 
 C c cy, 
 
194 °f PROVIDENCE. 
 
 Chap. 8. cy, and the laft puniftiment of eternal fire, the mid- 
 
 u—' v*-^ die things are fins and punifhments. Sometimes the 
 fin of one perfbn is a punilhment to the precedent 
 fin of another. Davids Adultery was punifhed with 
 Abfoloms Inceft $ Salomons Idolatry with Rehoboams 
 Folly. Sometimes the fubfequent fin of a perfon, is 
 a puniftiment to his precedent fin. The Gentiles were 
 idolatrous, and God gave them up to vile affe&ions, 
 Rom. 1.26. Men love not the truth, and God fends 
 them ftrong delufions, 2 TkeJJ. 2. n. In all which 
 inftarices, Pcccatum non Dei efi, fed judicium 3 The fin 
 is man s, the judgment God's. 
 
 2. There is an Order of Conducibility to be ob- 
 
 Enchirci00# ferved. God permits not a fin irrationally: Non fi- 
 ner et bonus fieri male (faith Aufiin ) ntfi Omnipotens 
 etiam de Malo facere poffet bene 5 The Good God 
 v/ould not fufter evil to be done, unlefs he could by 
 his Omnipotency bring good out of it. Nullum efi 
 
 De Caufa Dei, ma \ Hm inmundo ( faith Bra dwar dine ) quod non efi 
 W propter ah quod magnum bonum, & for fit an propter ali- 
 
 quod majus bonum 3 There is no evil in the world 
 which is not for Ibme great good, and perhaps for 
 fome greater good. Adam by his fall broke in pie- 
 ces a beautiful image of Holinefs, and the duft of it 
 made a glafs of Creature-defe&ibility. The ftock of 
 Grace laid up in Adam, was loft 5 and an unlofeable 
 Treafiiry is laid up in Chrifts human nature. Jofeph's 
 brethren fell him,but God fcnt him into Egypt to pre- 
 ferve life, Gen. 45. 5. Perfecutors fcatter the Church, 
 and by this means God (catters the Gofpel, Affs 8. 4. 
 Thus he orders the very fins of men to excellent pur- 
 poses. 
 
 There being, as hath been faid, foch a double Or- 
 der, 
 
Of PROVI DENCE. ip5 
 
 der, it is moft apparent, that both thefe Orders are Chap. 8, 
 from his Providence who is the God of order : The 
 Order of Penalty is from him who is Juftice it felf g 
 The Order of Conducibility is from him who is Wif- 
 dom it felf. Providence is either juftly punifhing, or 
 wifely difpofing of things. The fins of men are evil 
 in thcmfelves, but the Order hath a goodnefs and 
 beauty in it. 
 
 Thefe things being laid down in general, I come 
 now to anfwer this Objeftion in that inftance which 
 is above all other, The Sufferings of our Saviour. 
 The blacked: iniquity that ever the Sun (aw, was the 
 crucifying of him who was God manifefted in the 
 flefti i and yet here Providence did not ftand off, or 
 at a diftance, but ordered his fufferings to bring forth 
 the great work of Redemption. On mans part there 
 was malice, blood, and unparallel'd wickedneis -■> yet 
 on Gods there was juftice, righteoufiiels, and a defign 
 of incomparable love to fave the world : Hence it 
 is faid, That Herod, and Pilate, and the Gentiles,and 
 the people of Ifrael, were gathered together to do what- 
 foever Gods hand and Gods counfel determined before 
 to be done, Afts 4. 27, 28. Never was there (6 hor- 
 rible a fin, never fo fignal a Providence as here.Some 
 Divines do here diftinguifh thus ; The paflion of 
 Chrift was decreed, but the crucifiers aftion was not. 
 Others will not admit this diftin&ion. Beza againft 
 Cafie/Iio fays, That common fenfe is againft it. Cha- 
 mier thinks that natural light is againft it. I coafefi 
 that I cannot fatisfie my felf with it. Are the A&ion 
 and Paffion really diftinft ? May the one be without 
 the other ? May Providence be, as becomes it r per- 
 fed:, if it determine an Effeft without a Caufe^orthat 
 
 C c 2 Chrift 
 
i 9 6 Of PROVIDENCE. 
 
 Chap. 8. Chrift fhould be (lain, and not by whom ? Afcheme 
 of one Decree hath been let down from Heaven to 
 us, whofe accuracy is confiderable, i King. 22. there 
 God did not only decree that Ahab fhould be per- 
 fwaded to go up and fall at Rawoth-Gilead, but that 
 it (hould be done by the hardeft medium, by a Lying* 
 fpirit commiffionated to go and prevail. And may 
 we think Providence more accurate touching a judg- 
 ment on one wicked man , than it is touching the 
 Redemption of the World by Chrift ? and yet will 
 it not be more accurate, if in the one the mode and 
 perfon by whom the thing fhould be done , be de- 
 signed, and not in the other ? Suppofe the Action 
 and Paffion to be diftinct , yet is not the Paffion a 
 dependent on the Action ? And if the Action be 
 cafual, mud not the Paffion be fo too ? And if the 
 Paffion only be decreed, muft not the Action be ca- 
 fiial ? That Action which is altogether undecreed ( I 
 mean, there being no Decree of permiffion upon 
 which the Action as a confequent doth enfue) is un- 
 determined by God 3 and (becauie there is no mid- 
 dle Determinator ) that which is undetermined by 
 God, muft remain undetermined, till man determines 
 it, that is, till it be done, or at leaft in fieri? and that 
 wfych is undetermined till then, is cafual to the very 
 moment of its exiftence - y that is, as cafual as any 
 thing can be. And if the Action be cafual, thePafi 
 lion, which is a pendent upon it, muft befotoo^ and 
 if the Paffion be cafual, it muft be undetermined and 
 undecreed as well as the Action 5 and fo Providence, 
 while denied in the one, is fiibverted in both. But 
 to fay no more to that diftinction , we fee clearly in 
 the Sufferings of Chrift, how admirable Providence 
 
 is 
 
Of PROVIDENCE. Ip7 
 
 is } in and about the very fins of men. There God was Chap. 8. 
 wile while man was foolifh} God merciful while man 
 cruel 5 God juft while man unrighteous 5 the light 
 was Gods, and the darknefs mans 5 the order Gods, 
 and the ataxy mans 5 the throne and foveraign domi- 
 . nion Gods, the fin and rebellion mans. Wicked pro- 
 jects were turned about to juft ends, vile aftions were 
 over-ruled to excellent purpofes 5 at that very death 
 of Chrift, in which (b many impious hands thruft 
 themfelves, Providence was not abfent, but put in 
 its holy hand and counfcl to bring forth the glorious 
 work of Redemption and Salvation out of it. 
 
 One thing more may be noted} we have a pregnant 
 proof of Providence in the pious pofture of our fuf- 
 fering Saviour. When he was under the unjuft and 
 bloody hands of men, he looked above and beyond 
 them to the hand and Providence of God 5 when Pi- 
 late told him, That he had power to crucifie him, he an- 
 fwered, That Pilate could have no power at all againji 
 him, except it were given him from above, Toh. 19, 11. 
 As touch as* to fay, Unlefs it had been Gods determi- 
 nate counfel, a thoufand Pilates could have done no- 
 thing at all. When the Jews poured out horrid blas- 
 phemies and injuries, he was as a meek Lamb, dumb, 
 he opened not his mouth. Indeed there were tears 
 and ftrong-crys to God,but no murmurs or complaint? 
 of men 5 he looked above them to the pleafure of his 
 Father : When he was reviled, he reviled not again $ 
 when hefaffered, he threat ned not, but committed him* 
 filfto him that judgeth righteoufly, 1 Pet. 2.23. O rare 
 Mirrour of Faith and Patience ! He knew wham he 
 had to do withal, his eyes were not upon men, but 
 God 5 not upon tbeir wicked projects, but upon his 
 
 Fathers 
 
75s~ Of PROVID ENCE. 
 
 Chap. 8. Fathers wife counfel. In all his fufferings he fully ac« 
 quiefced in his Fathers pleafure , faying, Not my will, 
 but thine be done. 
 
 Further, we may obferve, That the Saints have 
 ever owned a Providence watching over the injuries 
 of men. God fent me, faith Jofeph : The Lord hath 
 taken away, faith Job : The Lord bid him curfe, faith 
 David : Thou haji ordained them for judgment, faith 
 Habakkyk. of the Chaldees. Still they look up to the 
 hand of Providence in fuch events, exercifing them- 
 felves in holy fear, faith, patience, prayer towards 
 God. Were there not a Providence, what (hould the 
 Saints do ? which way could they turn themfelves for 
 comfort ? in a ftorm of Perfecution what doth their 
 fear do ? it terminates not on man but God, and that 
 upon very good reafon 5 becaufe man is but, as Attila 
 called himfeif, Flagellum Dei, the ftaff or rod in the 
 hand of God the great Moderator : but if there be 
 no fuch thing as Providence, the ftaff is no longer in 
 Gods hand, but in mans 5 he may do what he plea- 
 fes. Hence in fuch a cafe it looks like a piece of rea- 
 ibnable Idolatry to fear man who determines the e- 
 vent 5 and like a piece of reafonlefi piety to fear 
 God, who doth juft nothing at all : and what doth 
 their faith do } they fly under the Almighty fhadow, 
 and fix their faith as a rare engine, upon that Angu- 
 lar Providence, which runs towards them in a more 
 than ordinary fweetnefs through the Covenant of 
 Grace : in this pofture they ftand as fecure, as if by 
 Divine art they could remove the troublous Earth in- 
 to a quieter ubi,or at leaft be untroubled in the trou- 
 bles of it. But if there be no Providence, what can 
 they do ? their fhadow is departed, their faith which 
 
 may 
 
Of P ROV ID ENC E. \ 99 
 
 may not take fo low a center as earth or man, hath Chap. 8, 
 no Providence or place in Heaven to fatten it felf up- 
 on, it being irrational to flay on the mercy or power 
 of him who doth juft nothing in fuch events 5 Faith 
 now is no more it felf but a dream or fancy about 
 fome Providence or invifible hand which is not: and 
 what (hall their patience do ? in fuch cafes they ufe 
 to lay themfelves down at Gods feet, as Lambs not 
 opening their mouths 5 or clfe (peaking low, and as it 
 were out of the duft of creature-vilenefs, in fome 
 fiich fubmiflive terms as thofe of Ely, It k the Lord, 
 let him do what feemeth him good $ an excellent pofture 
 for a creature under the great Governour ! But if he 
 govern not, patience is no more it felf 5 neither un- 
 der man, a meer fellow-creature, fhould it be in fb 
 low a pofture : it is a Grace which can live no-where 
 but under Providence. The taking away of Provi- 
 dence ruins patience in the very foundation, no lefs 
 than the taking away of precepts doth obedience. 
 And what can their prayer do ? it can unlock Heaven, 
 and by importuning the Governour of the World do 
 great things : but if God rule not, it is but a meer in- 
 fignificant thing 5 no tolerable account can be given, 
 why in fuch cafes they fhould addrefs themfelves to 
 him who is no Moderator. Thus we fee that the Do- 
 ftrine of Providence is of great moment to the Gra- 
 ces of the Saints. I fhall conclude all with the pious 
 words of two Emperours 5 the one is Mauritius, who 
 feeing his Wife and Children murder'd, faid, Jvjfos 
 es, Domine, jujla judicia tna % The other is Maxim? li* 
 an, who in the time of Pope Julius the fecond, ex- 
 preffed his thoughts touching Providence thus, T)ats 
 &terne ! mH vigil arcs, qna;<n male ejjet mundo, qnem 
 
 regimns 
 
aoo Of P RO V ID EN CE, 
 
 Chap. 8. regimes nos ? ego mifir levator, & ebriofus ille acfce- 
 leratus Julius ? 
 
 There being a Divine Providence, fuch as fpreads 
 it felf over all things, what acknowledgments and a- 
 dorations {hould be paid to it ? it upholds and direfts 
 all things, it ftoops down to worms and hairs 5 it go- 
 verns the great things of the Church and the World} 
 it afcertains the moft cafual events 5 it rules over the 
 freeft agents 5 nay, it reduces fin it (elf, the moft hor- 
 rible of ataxies into order^it brings light out of dark- 
 nefi, order out of confufion, good out of evil 5 it 
 leaves nihil inordinaUim in univerfo, nothing (imply 
 totally inordinate in all the World. O how (hould 
 we hang and depend upon it 1 our purpofes fhould 
 all have that pious condition, If the Lord will, we will 
 do this or that, Jam. 4. 1 5. Our motto (hould be, nihil 
 (we JD^,nothing without Providence. In all our ways 
 we fhould look up and wait for the good hand of 
 God to direft and profper us, without which vanity 
 takes us,and all comes to nothing. In our cenverfes 
 with men we fhould look above them to him who 
 fits at the ftern and rules : Do they do us good? let 
 us remember the fountain is above, man is but the 
 channel^not the leaft good drops from them,but what 
 was diftilled out of them by Providence. Jacob faith, 
 That hefaw Efaus face as the face of God, Gen- 33. 10. 
 Little of God was to be found in Efau, yet in his 
 kindnefs Jacob fpied out a beam of the Divine Good- 
 nefs and favour. Do they deal ill with us ? let us con- 
 fider no more of their malice or wrath can iiTue forth 
 upon us than Providence will fuffer, the remainder 
 (hall be reftrained and kept: back in their verbal re- 
 proaches and obloquies let us lay with David, the 
 
 Lord 
 
Of PROVIDENCE. aoi 
 
 Lord hath bid him curfc. In their real injuries and Chap. 8. 
 opprefTions, let us fay with Job, the Lord hath taken 
 away i> ftill our eyes fhould be lifted up above inftru- 
 mcnts to that wife Providence which orders all. In all 
 the great affairs of the Church and the World let us 
 ftill hold to this, the Lord reigneth, Pfal. 93. i. Pro- 
 vidence governs the World, and all in it: herefies and 
 bloody pcHecutions may break out as a flood, yet 
 Truth (hall ftand, and the Church built upon it. In a 
 word, feeing God is univerfal Governour, we fhould 
 fear him in every place, eye him in every work, fub- 
 mit to him in every event, depend upon him in every 
 eftate, and glorifie him in all his adminiftrations. This 
 is indeed to confefs his Kingdom which ruleth over 
 all, and practically to own his Providence, which 
 fweetly and ftrongly diipoles all things to his own 
 Praife and Glory. 
 
 Dd CHAR 
 
Chap. 9. 
 
 CHAP. IX. 
 
 The Doffrine of Original fw^ the great moment of it. 
 AdamV (in imputed to us. The proof of it from Scrip- 
 ture. AdamV capacity. AdamV righteoufnefs. Obje- 
 ctions anfwered. Our inherent pravity. The proof of 
 it from Scripture. The experience of our hearts. The 
 aUual fins in the world. The doUrwe of Original (in 
 manife fled from Chrijis extraordinary Conception. His 
 Hcadjhip oppofed to AdamV, from the injiitution cf 
 Baptifm. The wickgdnefs of the Jews in crucifying of 
 Chrifi. The purchafe of Regeneration and Salvation 
 made by Chrifi. A flwrt improvement of this Do- 
 Brine. 
 
 I 
 
 N the next place I (hall proceed to confider Origi* 
 
 nal fin, the Do&rine of which is very momentous. 
 
 The Pfalmijl in the fourteenth Pfalm notably fets 
 
 forth the corrupt eftate of man by nature:, and again, 
 
 he fets it forth in the 53. Pfal. almoft in the fame 
 
 words, pointing out to us the great necefllty and u- 
 
 tility of this Doftrine, which admirably tends to un- 
 
 Moll. Com. in deceive and deliver us from that fafcinating opinion 
 
 FfcL 53. of our own righteoufnefs and worthiness, which too 
 
 much charms the hearts of all men 5 and withal to 
 
 prepare and make us ready to accept a cure from 
 
 Chrifi:, and his regenerating Grace. This is a moft ne- 
 
 De peccat.Or. ceffary fundamental Doftrine. St. Aujlin fpeaking of 
 
 lib. 2. cap.24. Ad am anc j Chrift, faith, In horum duorum hominum 
 
 caufa proprie fides Ckrijliana confiflit : the Chriftian 
 
 faith ftands in the knovvledg of thofe two men 5 the 
 
 * one 
 
Of Original Sin. 205 
 
 one the fpring of fin and death 5 the other the fpring Chap. 9. 
 of grace and life. And fpeaking of the Pelagians as k^^t-^j 
 denying Original fin, he charges them, fundament a Epift. 90, &• 
 Cbrijiiana fidei cvertere, to overturn the foundations 9 * 
 of the Chriftian faith. Without the knowledg of this 
 fin, that excellent rule, yv2$t turn** know thy felf, 
 becomes altogether impracticable 5 a man though near 
 to his own foul, is a ft ranger to it 5 though he hath a 
 refle&ing faculty, yet he cannot make a true infpe&i- /O , \ 
 on into hisyhearfclhe fees only his outfide: within there r^ '*" 
 is a deadly wound ,yet he feels it not 5 a fink, a chaos 
 of corruptions, yet he perceives it not : that holy 
 image which was the beauty and pure re&itude of 
 his nature, is departed and gone 5 yet he is not con- 
 cerned at it. He is, as Nazia?;zen fpeaks, totus lapfus y 
 all fallen, all out of order 5 yet it feems to him as if 
 all were well and in a due pofture: he is miferable, 
 and poor, and blind, and naked, and yet infenfible in 
 all thefe , according to that falfe or rather no-judg- 
 ment that he hath of himfelf : he is happy in his mi- 
 fery, rich in his poverty, feeing in his blindnefs, beau- 
 tiful in his fhame and fpiritual nakednefi , in the 
 midft of ftraits and neceflities he finds no need of 
 Chrift, or regenerating grace : the neceflity and ex- 
 cellency of thefe appears in fuch proportion as the 
 depth and breadth of that fin is apprehended to be. 
 Hence it is obfervable on the one hand, Thofe who 
 own Adam to be a fountain of fin and death,do with- 
 al own Chrift to be a fountain of righteoufnefs and 
 life. Thofe who fee the horrible ataxy and pravity in 
 our nature, fee alfo the neceflity and excellency of 
 Grace in the repairing of it. On the other hand the 
 Pelagians and Sccinians, who deny Original fin, are 
 
 Dd 2 enemies 
 
204 Of Original Sin. 
 
 Chap. 9. enemies to Graces it is in the power and will of man, 
 i^-^v — +J velnitere flore virtutum, vel .fentibus horrere vitiorum^ 
 chriftc.TsT' to ma ^ e himfelf beautiful with the flowers of virtue,- 
 or horrid with the brambles of vice. So Pelagius. In 
 no fir -a potcjiate jitum eft, nt Deo obtemperemus, it is in 
 Cap. io. our p 0wer to obey God. So the Racovian Catechift. 
 And what room is there for Grace, when the power 
 Hb^ctp^T/' and free-will of man may do the work ? The Pela- 
 gian s affirmed, that before the Law men were faved 
 by Nature, afterwards by the Law, afterwards by 
 J« D 3 f «pT Chrift - The damans fay, that under the Old Tefta- 
 " ment good men were faved without any refpeft to 
 Chrift or faith in him, and what need then was there 
 of Chrift, or his fatisfaftory fufferings for us ? the 
 great work might be done without him. Hence it ap- 
 pears that to deny Original fin is to caft off Chrift and 
 Grace. The Jewi/h Rabbins, who made the evil fig- 
 ment in mans heart to be but a light matter, fmall as 
 a thread, weak as a woman, ruleable by the good fig- 
 mfent of our own reafon, were very ignorant of that 
 great point of Regeneration. Hence Nicodemus a Ma- 
 tter in Ijrael-vras ftartled and flood at a maze at our 
 Saviours Doftrine about it, How can a man be born 
 when he is old? can he enter the fecond time into his mou- 
 thers womb and be born ? faith he, Joh. 3.4. Such car- 
 nal and grofs expoftulations could never have dropt 
 from him if he had had a true fenfe of Original fin, 
 but for want of that Regeneration was a ftrange and 
 unintelligible myftery to him. The Pagan Philofo* 
 phers had fome glimmerings of Original fin 5 hence 
 they complained that the foul had loft her wings, and 
 crept upon thefe lower things 5 that it was in the 
 body as a prifbn, and there lookt out at the grates of 
 
 fenfe ; 
 
of 
 
 Original Sin. 20$ 
 
 w 
 
 fenfe, that it was fallen from the happy Region, and Chap. 9. 
 inclined to evil. But, becaufe thefe were but glim- t^~v-^ 
 merings, they did not fo much as dream of Grace or 
 Regeneration 5 becaufe they did not fee the depth 
 and venom of our Original wound, they thought 
 there was medic -amentum in latere, enough in the 
 Power and Free-will of the foul to heal it (elf: they 
 reckoned all virtues to be among the ?* V«V^, the 
 things in our power 5 and accounted the will to be 
 fuch a miftrefs of it felf, that it might make it (elf 
 good and excellent at its pleafurc. By all thefe in- 
 fiances we fee plainly, that the Doctrine of Original 
 fin is very ufeful and momentous. 
 
 Original finis fet forth by many names in Scripture. 
 It is called Sin, The finning fin, The fin that dwelleth 
 in us, The fin that doth eafily befet us, The Law of 
 fin and death, The Law in the Members, The flefh 
 and the old man, The root of bitternefs, The plague 
 of the heart : in the Fathers it is called the paternal 
 poyfbn, The firft radical fin, The venom and ftroke 
 of the old ferpent, The contagion of the ancient 
 death, The weight of the ancient crime, The inju- 
 ry of our Original. And St. Aufiin, that he might af- 
 c^rtain that in which he oppofed the Pelagians, called* Non peccat 
 it Original fin, from whence that name was after- lfte qui nafci " 
 wards frequent in the Church : it was fb called, part- cat' \n* q P u T" 
 ly becaufe we have it in our Original, it is interwo- genuic , non 
 ven with our nature, and may fay to every one of ^condidk, 
 us, As foon as thou wert, I am^ partly becaufe it is perquasrima* 
 derived to us from Adam, the head and Original of jgj£ £nc££ 
 mankind. * Hence when Julian the Pelagian arguec ccat .m 
 
 thus againft Original fin : He fins not who is born: ' "^ 
 
 he fins not who begets: he fins not who creates. By Nupn it 29? 
 
 * what 
 
7o6 
 
 Of Original Sin. 
 
 Chap. 9. 
 
 Quid quserit 
 larencem ri- 
 mam,cum ha 
 beat apertifli- 
 mam januam 
 Per unum ho 
 minem , ait 
 Apoitolus , 
 quid quaerit 
 amplius ! 
 
 I2.QucP. 8 
 Arc. 1. 
 
 what chinks or cranies among fo many guards of 
 innocence, do you feign that fin did enter ? St. Auftin 
 anfvvers him thus : Why doth he feek a chink or a 
 crany, when he hath an open gate ? By one man, 
 faith the Apoftle, what would he have more ? It is 
 that one man Adam, the original of mankind, by 
 whom fin entred into the world 5 it is by him that it 
 is derived to us. That one Text, touching the one 
 man, is enough to break and fweep away all the fub- 
 tile cobwebs which the Pelagians and Socwians have 
 fpun out of their Wit and carnal Reafon to oppofe 
 the Doftrine of Original fin. 
 
 Original fin confifts in two things : 
 
 1. In that Adams firft fin is imputative! y ours. 
 
 2. In that we have an inordination and inherent 
 pravity derived upon us from him. 
 
 The firft thing is, Adams firft fin imputatively 
 ours: not that God reputes us to have done it in our 
 own perfon 5 not that it is imputed to us in the full 
 latitude, as it was to Adam. We finned not as the 
 head and root of mankind, we murdered not the 
 whole humane nature 5 we did not ufher in fin and 
 death upon the world: no, as the Apoftle faith, this 
 was jV trfc, by one Adam 3 but as (bon as any man 
 becomes poles Ad£ in conjunction with him, it is 
 imputed to him, pro menfitra membri, in fuch fort and 
 proportion as is competent to him, being a part and 
 :• piece as it were of Adam. Aquinas illuftrates this by 
 a notable inftance : Murder as a fin is not imputable 
 to the hand in it fcl£ as diftincl: or feparate from the 
 body 5 but as it is a Member in man, and moved by 
 his Will : in like manner the fin of Adam is imputed 
 to us, not (b properly as we are in our felves, but as 
 
 we 
 
Of Original Sin. 207 
 
 we are parts and pieces of him, and derived our na- Chap. 9. 
 ture from him. Adams fin was paft before we were ^7?*^^ 
 born. It is therefore, as Bellarminc well expreffes it, mon j ca tur eo 
 communicated to us in that manner, as a thing paft modo, quo 
 can be communicated , namely by imputation 5 we ^1 "a quod 
 did not perfonally commit it. It is therefore impu- tranfik, mini- 
 ted to us in that meafiire, as is fit and juft for it to rum ^ m ' 
 be imputed to thofe who are parts and members of De Amif.Graf, 
 Ada,'}!. In that capacity it is conftru&ivcly and in- l * c l r 
 tcrpretativcly ours, and accordingly God juftly rec- 
 kons and imputes it unto us. That this is fo^ I (hall 
 offer fome Confiderations 5 
 
 t. That of the Apoftle is very pregnant 5 by one 
 man fin entred into the ivorld, and death by (in , and 
 fo death pa [fed upon all men, for that all haze finned \ 
 Rom. 5.12. In the Original it is, \$ $ whtu Jf*ap7«^ 
 in him, that is, mAdam all have finned. Thofe words 
 if $ are Relative. Three things, as St. Auflin ob-Cont.2. Epift. 
 ferves, are fet down in this verfe before 5 Adam, Sin, Fel ' 1, 4 * c,/ **" 
 and Death : thole words relate not to fin, for Sin in 
 the Greek is a Feminine 5 nor to death, for men do 
 not fin in death, but dye in fin 5 therefore they relate 
 to Adam, in him all have finned. It's true, others take 
 the words, ty f caufally, for that all have finned. 
 But I think that, as I (aid before, they are to be ta- 
 ken Relatively, in him all have finned. Thus thofe 
 three thing?, which the Apoftle conjoyned together 
 in this verfe, that is, the propagation of fin, the 
 original of death, and the foundation of both, very 
 well cohere together in this manner. The firft we 
 have in thofe words, By one man jin entred into the 
 rvorld. The fecond in thofe, Death paffed upon all. 
 The third in thofe, In him all have finned. Thus 
 
 thofe 
 
2o8 Of Original Sin. 
 
 Chap, g thofe phrafcs, fin entred, death pajjed, have a plain 
 <~^v^-s explication. Sin did not ftay in Adam, but it entred 
 into the world: But if Adi?ns fin be not imputative- 
 ly ours, how did it enter ? It entred by Imitation, 
 lay the Pelagians : but how vain is this ? Sin en- 
 tred upon all, upon whom death paffed , and death 
 pafled upon all without exception. But neither in- 
 fants, who fin not actually, or after the fimilitudeof 
 Adams tranfgrefiion 5 nor thofe adult perfons, who 
 fin actually, but never fo much as heard of Adams 
 (in, could have fin from Adam by Imitation. We 
 are all finners, and children of wrath, not by Imita- 
 tion , but by nature 5 Adams fin was rot meerly his 
 own, but ours by Imitation. Thus fin entred into 
 the world, and as a penal fruit of it , death pafled 
 upon all 5 it did not ftay at Adam, but pafled upon 
 all : and if Adams fin became not ours, how fhould 
 that be ? The Apoftle doth not barely fet down fin 
 and death, but fets them down in their order and 
 connexion. Firft fin entred, and then death pafled, 
 and that not as a meer infelicity or mifery, but as a 
 juft punifhment for fin. Hence it is obfervable, that 
 the Text faith, That death came by fin, and fo paffed 
 7/pon all. The Particles ( by and fo ) (hew that 
 death paffed upon all as a punilhment. If Adams fin 
 were not all mens, how could death pafs upon in- 
 fants, who have no aftual fin ? God is not, cannot 
 be unjuft 5 where there is no fault, there is no room 
 for punifnment;, if infants in no fenie tranfgrefled the 
 Command in Adam, the death in the threatning can- 
 Delncar.f.i4.nc>t fall upon them, §lua jitftitia parvulus ftbjicitur 
 peccati fipendio, ft nulla eft in eo peccati pollutio £ 
 faith Fvlgentius- 'With what juftice can an infaat be 
 
 fubjecl: 
 
Of Original Sin. 20 9 
 
 fubjed to the v/ages of fin, if the pollution of it be Chap, 
 not in him ? May there be p&na fine can fa, a punifh- 
 ment without a why or a wherefore ? It cannot be. If 
 therefore, even Infants in Adam died, as the Apoftle 
 fpeaks, 1 Cor. 15. 22, then in Adam all finned, as he 
 tells us in the frequented Text. That this is the ge- 
 nuine meaning of it 5 doth not only appear by the 
 Text it (elf, but by that which followeth : By one 
 mans difobedience many were conjiititted finners, v. 19. 
 No unimputed fin can do this. If therefore Adams 
 fin conftitute us finners, it is imputed to us. To fay, 
 as the Socinians and fome others do, to conftitute us 
 finners, is only to make us obnoxious to death, and 
 fo to be treated as finners, is a thing vain and repug- 
 nant to the Text. To be treated as a finner, is not 
 to be conftituted fuch.To be treated as a finner, when 
 a man is not fiich, is very unjuft and unequal. To 
 be a finner, is to be culpable or guilty of a fault , 
 and the proper fignification muft be retained. The 
 Apoftle in this Chapter evidently diftinguifhes be- 
 tween fin and death, tranfgreflion and condemnati- 
 on, and makes Adam the origine of both, firft offing 
 and then, by fin, of death : Therefore Adam firft 
 makes us finners, and then obnoxious to death. Thus 
 the words being taken relatively, In him all have fin- 
 ned , the conclufion is plain, That Adams fin is im- 
 . puted to lis. Nay, if the words be taken caufally, 
 for that all have finned, the conclufion is the very 
 fame 5 If death faffed upon all men, becaufe all have 
 fumed , then Infants, becaufe death paffes upon them, 
 have tinned: And how have they finned? Not in 
 their own perfons, they are not capable of finning 
 aftually 5 but in Adam, the root of mankind : Not 
 
 Ee by 
 
2 1 o Of Original Sin. 
 
 Chap. 9. by an Imitation, they are not capable of fuch a things 
 but by a participation of the firft fin, which by a juft 
 Imputation becomes theirs. 
 
 2, The capacity which Adam was in, is very confi- 
 derable. He was not confidered as a meer individual 
 perfon, but as the Principle and Origine of Human 
 nature. The admirable endowments of righteouf- 
 nefs and immortality, were trufted and deposited in 
 his hands, not meerly for himfelf, but for his pofte- 
 rity. The command was not given to him as to a An- 
 gular perfon, but as the Root and Head of Man- 
 kind. The Covenant made with him, run thus : If 
 he did ( as he was able ) obey the command, he 
 fhould transfer innocency and life to his pofterity. If 
 not, he (hould transfer fin and death to it. We were 
 in him naturally, as latent in his loins 5 and legally, as 
 comprized within the Covenant. This is very clear, 
 becaufe the death in the threatning annexed to the 
 command given to him, falls upon his pofterity. Had 
 not the command extended to his children, the threat- 
 ning could not have reached them. Had not they fin- 
 ned in Adam their Head and Root, death could not 
 have fain upon them in fuch fort as it doth 5 that is, 
 in a ftate of infancy, void of any aftual fin of its 
 own. This being the true ftate of things, it is no 
 wonder at all that Adams fin (hould be imputed to us 
 as parts and pieces of him. Adam was here confi- 
 dered as the Root and Origine of mankind : his Per- 
 fon was the fountain of ours 5 his Will the reprefon- 
 tative of ours. Om??cs ?ws unm ilk Adam 5 We were 
 one with him,and branches of him. Hence we finned 
 in his fin, and putrificd in him as in the root. Thefo 
 things, if weighed, give an cafie folution to all the 
 
 cavils 
 
Of Original Sin. 2 1 1 
 
 cavils and obje&ions which the Pelagians and their Chap. 9. 
 followers make againft the imputation of Adorns fin 
 to us. Firft, They fay , Dcus, qui propria peccata re- 
 mitt it, 7w?7 imputat aliena : God, who forgives us 
 our own firs, doth not impute to us another mans. 
 But here is a great miftake, as if Adams fin were juft 
 nothing at all to us. Adam was the Root, and bore 
 all mankind in himfelf^ we were leminally and le- 
 gally in him : His fin therefore was not alien altoge- 
 ther to us, but in a fort our own. We finned in 
 him as our Head: We fell with him as the branches 
 fall with the body of the Tree. St. Austin laith, contr. 7. .,1.5: 
 Though Adams fin were alien proprietate aliionfc^ yet cap. 4. 
 it was ours co77tagione prop agi 77k. Gregory Nazi arizen 
 (peaking of J^/#// fin, cryes out pathetically, Oinfirmi- 
 tatem meatn I O my infirmity ! St. Bernard notably ex- Serm< , DoDL 
 prefTes it^Cu/paaltcna eji^quia in Adam omnes nejeierttes i.Poft. 8. £- 
 peccavimus, noftra, quia ctji in alio nos tamen peecavimus, M h * 
 & nobis jufio Dcijudicio i mputab at ur, licet occult 0: Adams 
 (in was alien to us, becaufe we ignorantly finned in him} 
 yet it was ours, becaufe we finned, though in another^ 
 and it was to us imputed by the juft, though fecret 
 counfel of God. Again they fay, That which is proper- 
 ly fin in us, is voluntary, and an aft of our will 5 but 
 Adams was not fuch. I anfwer : The foundation of 
 this Objeftion, That all proper fin is voluntary, or an 
 aft of our will, is not univerfally true: Vain thoughts )Mp^X **- 
 are fin, and fuch as are the objedft of a good mans wdt 
 hatred, much more of the hatred of the Holy One } 
 yet they are no afts of our will. The firft rifings and 
 ftirrings of luft, which antecede confent, are fins, and 
 yet no afts of our will. The mutinies and rebellions 
 of the lower faculties againft Reafon, are fins, and yet 
 
 E e 2 no 
 
a ia Of Original Sin. 
 
 Chap. 9. no afts of our will. But might this rule hold in aftu- 
 t*"-*v— w al fin, yet furely it cannot in original 5 for then there 
 (hould be no fuch thing as original fin, though Scrip- 
 tures, Fathers, Councils, affert it 5 though the Church 
 have been poffefied of this truth in all ages ^ yet it is 
 an error, there is really no fuch thing : For neither 
 was Adams tranfgreflion the aft of our will , neither 
 is the inherent pravity in us fuch. If then we con- 
 fefs original fin, we muft acknowledg that the rule ex- 
 tends not to it. Thus when Julian objefts , That 
 there is no fin in Infants, becaufe they have not the 
 exercife of free-will} St. Auftin diftinguifhes thus: 
 Comr. Jul. Hoc reUe dicitur propter proprium cujufcfr peccatum^ non 
 lib. 3, cap. $* propter primi peccati originate contagtum 5 Whatever 
 may belaid in aftualfin,it is not foinoriginal.Further, 
 Adams fin as to us, may belaid to be voluntary, in two 
 refpefts^ the one is this : It was voluntary jvoltwtate pri- 
 mi parentis ,in the will of Adam the Head of Mankind, 
 while he flood in his integrity. He was the moral Head 
 of Mankind, and, as Bellarmine {peaks, Totius humam 
 generk gejfit personam , he fiiftained the perfon of all 
 mankind:, his will therefore wasinterpretatively ours$ 
 our will was virtually in his. Murder is imputed to 
 the hand, becaufe the will, though it be not there, is 
 yet in that perfon of whom the hand is a part. In 
 like manner Adams fin is imputed to us, becaufe the 
 will, though it was not perfbnally in us, was yet in 
 him, of whom We are parts and members. Thus that 
 De PcccatOr. learned Profeffor Dr. Ward , Ex voluntate primi pa- 
 *° 7f rentk^ ex quo tota pojleritas derivator^ peccatum illud 
 
 in pofierk^ velut in membris Ad#, voluntarium ejje cen- 
 fetur 5 The will of the firft Parent, from whom all 
 the pofterity is derived, renders his fin voluntary in 
 
 all 
 
Of Original Sin. a 13 
 
 all men, as being members of him. The other refpeft Chap. 9, 
 is this, it is voluntary in us, in our own perfbns ha- 
 bitually , there is in us an evil frame and difpofition 
 to fin and tranfgrefs as Adam did 5 the aft was his, 
 yet a feed of it is found in us. Further, they fay, It 
 is againft juftice and equity, that Adams fin fhould be 
 imputed to us 5 that we, innocent in our felves, fhould 
 be guilty by a fin not our own. I anfwer, Adams 
 capacity confidered, there is no injuftice in it 5 he 
 was the head and root of mankind, he was the com- 
 mon Truftee of righteoufnefs and immortality for all 5 
 the Covenant was made with him for himfelf and for 
 his pofterity 5 his fin therefore was not meerly his, 
 but ours 5 neither are we born innocent, but guilty : 
 If it were againft juftice and equity to impute his fin 
 to us, then it was againft juftice and equity to punifh 
 us for it with death temporal, fpiritual, eternal: But 
 the latter is falfe 3 fo therefore is the former. Death 
 falls as a punifhment upon Infants void of aftual fin of 
 their own : Thus the Apoftle lays it down clearly, 
 Sin entered into the worlds and death by fin 5 andfo 
 death pafjed upon all men^ Rom, 5. 12. Death was not 
 a meer mifery or infelicity, but a juft puniftiment. 
 Surely it confifts not with juftice and equity , that 
 proper puniftiment fhould fall on perfbns altogether 
 void of guilt 5 or that the threatning of death fhould 
 feize upon thofe who no way tranfgrefled that com- 
 mand to which it was annexed 5 therefore the impu- 
 tation of Adams fin to us, is fo far from being againft 
 juftice and equity, that without it, the equity and 
 juftice of God in inflifting death as a puniftiment 
 upon all men, cannot be reafonably cleared. I need 
 add but one thing more, God dealt with Adam the 
 
 head 
 
214. Of Original Sin. 
 
 Chap. 9. head of mankind, upon terms of abundant equity : 
 \*^v—+J for as Adam finning, was to transfer fin and death to 
 us 5 fo Adam obeying, was to transfer righteoufnefs 
 and immortality to us : The terms were equal on both 
 hands 5 we were in him as our head, as w r ell for the 
 obtaining of bleffednefs upon his obedience, as for 
 the incuning punifhment upon his difobedience. 
 Thefe objeftions being removed out of the way, I 
 conclude, That the capacity which Adam flood in at 
 firft, is a clear evidence, that his fin is imputed to 
 us. 
 
 5. If Adams fin be not imputed to us, then neither 
 was his righteoufnefs fo } then we never were righ- 
 teous, we never were efteemed fuch in Gods account } 
 then we are not fallen creatures, we are meerly fim- 
 ply as God made us : Then what need of renovation 
 or regeneration? An unfallen creature is uncapable 
 of reparation 5 Whence then, or by what way could 
 it poflibly come to pafs, that there fhould be an in- 
 nate inordination or pronenefs to evil in us? Such 
 things cannot be found in an unfallen rational crea- 
 ture, yet doubtlefs they are found in us. The Scrip- 
 ture tells us, that we are naturally dark } nay, dark- 
 nefs it felf: That the heart is deceitful above all things^ 
 and defperatclj/ wicked. Nay, the very Philolbphers 
 fpied out this. Hence Tully faith, That man was 
 brought forth into life, not by nature as a Mother, 
 but as a Step-mother } with a body naked, frail, in- 
 firm, with a mind anxious in troubles, low in fears, 
 foft in labours, prone to lufts. Upon which St. An- 
 Contr Jul ift^-^oiks thus, Naturam accufavit, rem vidit^ cau- 
 4. cap. 12. fim nefcyyU^ Utebat eum cur ejjet grave jugum fuper fi- 
 lios Adam. He accufed nature, the thing he faw, the 
 
 caufe 
 
Of Original Sin. 2 « 5 
 
 caufe he knew not, the grievous yoke on the fbns of Chap. 9. 
 Adam was hid from him. Nav, the very Socimans^ i*^>s—*j 
 though in the point of Original (in they are more blind 
 and void of fenfe than Pagans, confcfs thus much, Ho- 
 mines ad peccandum fiwt natnri provi : Men are by Wfe <te Rel, 
 nature prone to fin : Nay, it is added, fenfe and ap- 1 ' lC - 6% 
 petite draw them, as it were, with chains to vice. 
 Thus faith one of them, Whence then is this natural 
 inordination and pravity ? Is it from the fall? We 
 are not fallen creatures. Is it from the Creator? It is 
 impoflible. Darknefi cannot be from the Father of 
 lights, nor pravity from the fountain of infinite good- 
 ncfi. Adams fin net being imputed to us, no tolera- 
 ble account can be given, how it fhould ever come 
 to exift among men. But fuppofing what is moft true. 
 That it is naturally in us 5 yet, unlets Adams fin be 
 imputatively ours, it is not fin in us : What though 
 we want knowledg and righteoufnefs? It is not Caren- 
 tia ]n(ziu<£ debit £ mejje\ a want of what ought to be 
 in us ,5 it is not a privative want, a want of what we 
 once had in Adams righteoufnefs, and afterwards loft 
 in his fin 5 but it is a meer negative want, a want of 
 that we never had, nor never forfeited. Adams righ- 
 teoufnefs being not imputed to us, we never had it 5 
 Adams fin being not imputed to us, we never for- 
 feited it 5 fuch a meer negative want, is no fin. What 
 though there be a pravity and propenfity to all man- 
 ner of fin in us? It is no fin in unfallen creatures, it 
 is no fin to be made or created, it is no fin to be 
 born or brought forth) it is no fin, if there be no caufe 
 or foundation of it in us 5 and there can be no caufc 
 or foundation of it in us, if we no way participate 
 of Adams fin 3 it may be called mifery, but it is ) 1 
 
 fins : 
 
2\6 Of Original Sin. 
 
 Chap. 9. fin : Hence that faying of St.Auftm, Nulla foret ho* 
 l^*^* 5 ^ mhm culpa, fi talk a Deo meatus ejjet, qualfc nunc na- 
 fiitur^ There would be no fault in man, if he were 
 created fuch by God, as he is now born 5 the pure 
 primordials of nature cannot be culpable. That man, 
 who is meerly what his Creator made him, is as he 
 ought to be. The refult of all is this : Adams fin not 
 being imputed to us, there can be no fuch thing as 
 original fin 5 though this Doftrine hath been main- 
 tained in the Church in all ages 5 yet there is no fuch 
 thing, neither is Adams fin imputatively ours 5 nor 
 yet is the natural pravity in us any fin. If therefore 
 we will acknowledg original fin, we muft acknow- 
 ledg that Adams fin is ours by a juft Imputation. Thus 
 much touching the firft original thing in fin: Adams 
 fin is imputatively ours. 
 
 The other is this, We have an inordination, and 
 inherent pravity in us 5 this depends upon the for- 
 mer. All habitual fin, hath an effential relation to 
 fome aftual fin precedent 3 no man can can be a (inner 
 habitually, who is totally free from aftual fin. If we 
 had not in fbme fenfe finned in Adams fin, we could 
 not have been habitually vitiated by it. At firft man 
 was an excellent creature, fparkling with a divine 
 image of knowledg and righteoufnels 5 all was in 
 harmony, the rational powers of the Soul were fub- 
 ordinate to God their Creator 5 the fenfitive powers 
 were fubjeft to the rational 5 in every part there was 
 a juft decorum: But upon the fall, which was inter- 
 pretatively ours, the Crown fell from our head, the 
 Glory of the Divine Image departed, the Soul became 
 naked, the very (hame of the body told it, that the 
 primitive reditude was wanting 5 darkneis fell upon 
 
 the 
 
Of Original Sin. i\j 
 
 ' the Mind, the once region of light 5 bondage and im- Chap. 9, 
 potency fell upon the Will, the once feat of power 
 and liberty 5 all was out of frame : The rational 
 powers turned rebels to God 5 the fenfitive were all 
 in a mutiny againft the rational. There was in us a 
 pravity, an horrible propenfity to all manner of ini- 
 quity 5 a Zfc/zW- heart, fuch as is ezil, and only evil, and 
 that continually. This pravity runs parallel with our 
 being and humanity 5 it overfpreads the whole Fa- 
 brick of our nature, and fo adheres to it, that even 
 in the Saints it is not utterly extin& till the laft breathy 
 nor totally cleanfed away, till the Clay- walls of the 
 body fall into the grave. This is the l^vfxU w^*/^*, 
 the conceiving-luft 5 the womb where all iniquity is 
 formed. This is the Crave or Skeol in man, which 
 in its unreafonable defires never hath enough. This 
 is that Concurifcence, which, as the Rabbins lay, 
 doth <edificare inferos, make and build an Hell for 
 men. Now that there is fuch an inordination and 
 inherent pravity in us, doth eafily appear by the fol- 
 lowing Confiderations. 
 
 1. The Scripture doth abundantly teftifieit. A- 
 dam begat a fin in his own likgnefs ( after his image ), 
 and called his name Set h, Gen. 5. 3. Adam was crea- 
 ted in the likenefs of God, v.i 5 but after his fall he 
 begat a fon in his own likene(s. When God created 
 man in his likenefi, it was fanllus fanttum, an Holy 
 God created an holy man : But when Adam begat a 
 fon in his likenefs, it was corruptus corrttptum, polluted 
 Adam begat a polluted (on : and in the Text there are 
 two words ( likenefs and image ) to fet the greater 
 brand upon corrupt nature. It is remarkable, that the 
 Text doth not here fpeak of Abel who dyed with- 
 
 Ff out 
 
ai8 Of Original Sin. 
 
 Chap. 9. out ifliic^nor of Cain, all whofe progeny was drown- 
 \y~ s/—*j ed in the flood 5 but of Seth, by whom all mankind 
 hath hitherto been continued in the world : which 
 fhews that none are exempted from it. God faro that 
 every imagination of the thoughts of mans heart, was 
 only evil continually, Gen. 6. 5 : and afterwards God 
 faith, that it was fo from his youth, Gen. 8. 215 ac- 
 cording to the original it is, Every formation or fig- 
 ment of the heart 5 all that was framed or effigiated 
 there, is only evil, and that from his youth: Where 
 the Hebrew word ufed, reaches in other Scriptures e- 
 ven to infancy. Which fhews, that we are tranfgref- 
 fors from the womb. Hence one of the Jewijh Rab- 
 bins being asked when the evil imagination was put 
 into man ? anfwered, From the hour that he is form- 
 ed. Hence that ancient laying, Ipfe ortm invitio efo 
 Our firfl: rife is iniquity. Job fpeaking of mans birth, 
 faith. Who can bring a clean thing out of an unclean .<? 
 not one, Job 14. 4. Man, who is of unclean Parents, 
 rnuft needs be unclean. Nothing but fupernatural 
 grace can purifie fuch an one 5 none but the Holy One 
 can make us clean. David cries out , Behold I was 
 foapen in iniquity, and in Jin did my mother conceive 
 me 5 in the Hebrew it is, warm me. PJal.51. 5, He 
 confeffes that there was iniquity even mprimo ardcre, 
 in thefirft warmth of natural conception: before he 
 was born or faw the light, he was polluted and un- 
 Apol Dav. clean. Antequam nafamur, maculamur, faith St. Am- 
 cap,II# broje 5 Before we are born, we are polluted. Our 
 Saviour fpeaking of Regeneration, faith, That which 
 is born of the fle/h, isflefh Joh. 3.6. In natural gene- 
 ration there is nothing but flefh or corrupt nature 5 
 the Spirit or Divine nature is from Regeneration 
 
 only. 
 
Of Original Sin. 31 2 
 
 only. St. Paul ftiles this inward pravity, zbodj of [fin, Chap. 9. 
 Rom. 6. 6. It is a loathfome carkafs made up of vile 
 matter. It is not Co much one fin, as virtually all 5 o- 
 ther fins are parts and branches of it. The weight 
 and preffure of this body made even St. Paul cry out, 
 wretched man that I am, who Jhall deliver me from 
 the body of this death I Rom. 7. 24. Thus, and much 
 more, doth the Scripture bear witnefs to this truth. 
 
 2. No man, who ferioufly looks into the frame of 
 his own heart, can want a proof of this truth. Upon 
 a faithful infpeftion into himfelf, a fink of fin, a Chaos 
 of turpitudes and horrible irregularities will appear 
 to be in him. Reafon was lighted up by God ^ but 
 it is now as a beam prodigioufly cut off from the 
 fountain of light. Leaving the firft Truth, it wanders 
 and lofes it felf in a wildernefs of Errors. Forgetting 
 its great Original, it gropes in the dark about the Su- 
 preme End, and cannot of it felf find the dore to 
 true happinefs. It doth, and that by a lingular privi- 
 ledg above other creatures, know its Maker } and yet 
 in an unreafonable manner it turns away from him, 
 and feeks an happinefs in the lower World, or at belt 
 in it felf. It thould, like the Celeftial bodies, move 
 circularly f, and after a furvey of all creatures, return 
 back to the fame point from whence it came, which 
 is the bofom of God himfelf 5 and yet it flies away 
 from him, and makes its neft in one Creature-vanity 
 or other. It hath a natural and indelible inftinft af- 
 ter happinefs, and perpetually cryes out , Who will 
 JIkw us any good $ And yet it is not able fo much as 
 by a holy thought to afpire after the great Blefled- 
 nefs let forth before it in the Gofpel. Heavy things 
 defcend by a right line to their center :. Brutes haften 
 
 Ff 2 to 
 
2 2o Of Original Sin. 
 
 Chap. 9. to thofe things which are congruous and convenient 
 Vpo'-V"^ to their natures : Only Man, though endowed far a- 
 bove thefe with Reafbn and Liberty, falls fhort, and 
 miiles the mark. Pure Precepts, excellent Promifes, 
 heavenly Myfteries, are fet before him in the Gofpel, 
 yet without a fupcrnatural illumination, he cannot 
 perceive or receive them 5 at mod: he fees them only 
 in the image or picture of the Letter , but not in 
 their livelinefs and fpiritual glory : a form or (hell of 
 knowledg he may have, but he doth not taft or fa- 
 vour the fvveetnefs of them. And all this becaufe his 
 Reafon, though active enough in naturals, is in fpiri- 
 tuals but as an eye without an optick faculty, dark, 
 nay darknefs it felf. The Will, though its proper ob- 
 ject be good, turns away from Ood, who is Good- 
 nefs it felf, and feeks its chief good fomewhere elfe. 
 It opens it felf in a free choice to every vanity that 
 paffes by 5 yet is it fhut to God and all the offers of 
 grace 5 forfaking God the Fountain of Liberty, it 
 becomes an arrant Slave and Drudg to fin:, and, which 
 is wonderfully prodigious, it is in love with its chains, 
 and loth to be made free indeed. All the goodnefs 
 in God, Chrift, Heaven, Bleffednefs, outwardly pro- 
 pofed, move it not to ftir a foot towards fuch attract- 
 ing objects } ftill it hangs in vanity, and lyes upon 
 the dunghill of the world , and rowls it felf in the 
 mire of oneluft or other. It hath an enmity againft 
 God, who made it free 5 it w 7 ould be above his Will 
 who is Supreme: rather than its inordinate luftsfhould 
 be reftrained, it would have God ceafeto be. There 
 BeCmt.l,i4*is in every man, as St.Au/iw fpeaks, Amor [ui ujip> ad 
 cap. 28. contemptum Dei^ a love of himfelf, even to the con- 
 tempt of God. The Affections are all vain, earthly, 
 
 carnaL 
 
Of Original Sin. 
 
 carnal, mutinous again ft reafon:, infomuch, that they Chap. 9. 
 by anunnatural violence depofe it, and fo unman the 
 man : Hence he becomes as the beafts that peri (hi. 
 The Reafon filth, this or that is good 5 but the Af- 
 feftions repugn and refift. The Soul is paralytick, 
 Reafon moves to the right hand, Affection to th? 
 lefc, and carries all before it: Hence that faying, Vi- 
 deo meliora proboq-? , deteriora jequor. The Affe&ions, 
 which primitively were fervants to Reafon, arc now 
 upon the Throne. Reafon, though once a Royal 
 Prince, is dethroned and become fervilc. That which 
 is the glory of our nature, and proves us to be men , 
 that is hurried up and down by the rude rabble of 
 lufts and malapert paflions. This being the natural 
 frame and temper of man, let us fit down and con- 
 fider 5 Was it thus from the beginning? Was humane 
 nature fuch in the firft impreflion ? Did God put his 
 Reafon under a Cloud, or his Will into chains and 
 fervitude? Was it from God, that the one turns away 
 from the firft truth, and the other from the chief 
 good ? Did God put into man an inftinft after hap- 
 pinefs in vain, or infpire into him an immortal fpirit, 
 that it might creep upon the earth, and pour out it 
 felf to every vanity? Did God create man at vari- 
 ance with himfelf, and at firft, fet up that unnatural 
 inteftine war, which is between the rational and fen- 
 fitive powers ? Was it his pleafure, that the inferior 
 faculties in man fhould contumacioully reluct againft 
 the fuperior 5 or that the fuperior (hould bafely fcrvc 
 the inferior ? Without doubt it cannot be. God is 
 light, purity, Wifdom it felf 5 thefe things are dark- 
 nefs, corruption, ataxy, and cannot be from him. 
 No other account can be given of them but this 5 
 
 *' That 
 
232 Of Original Sin. 
 
 Chap, 9. That they arc the bruiils of the fall, the wounds of 
 corrupt nature. 
 
 3, No man , who looks abroad into the World, 
 can with any colour oppofe this truth. The millions 
 of aftual fins, which as a mighty deluge overfpread 
 the world, are as fo many pregnant proofes of that 
 original pravity which is in us. In the old world all 
 flefh had corrupted its way, Gen. 6. 1 2. Afterwards, 
 all nations walked in their own ways, AcJs 14. 16. 
 That is, in finful ones : fin is the courfe of the world, 
 Ephefi 2. 2. It is the element and proper ubi of it} 
 the whole world lies in it, 1 J oh. 5. 19. And whence 
 is it, that finis founiverfal, that iniquity abounds in 
 all times and places? Our Saviour opens the bloody 
 fountain of it, Out of the heart proceed evil thoughts,* 
 murders, adulteries, fornications, thefts, falfe-witnefs, 
 blafiphemies, Matt. 15. 19. All thefe black troops of 
 wickedneft, iffueout from the corrupt heart of man 5 
 the inherent pravity which is there, is feminally all 
 the monfters of vice. The Apoftle Paul proving all 
 under fin, doth thus delcribe the corrupt eftate of 
 men 5 There is none righteous, no not one. There is 
 none that underjlandeth, none that fieketh after God. 
 They are all gone out of the way, they are together be- 
 come unprofitable, there is none that d?cth good, no not 
 one. Their throat is an open fepulcher , with their 
 tongues they have ufed deceit, the p 07 fin ofafps is under 
 their lips : Whofie mouth is full of a/rfing and bitternefis : 
 Their feet are fiwifit to filed blood : Dejlru&ion and mi- 
 fiery are in then ways: The way of peace have they not 
 known: There is no fear of God before their eyes, Rom. 3. 
 Here the Apoftle paints out corrupt nature $ not that 
 all men a&ually do thefe things, but that there is in 
 
 every 
 
Of Original Sin, a 23 
 
 every one, even from their infancy, a wrvffpta an Chap. 9. 
 univerfal feminary of iniquity, a venemons root of ' 
 all aftual fins. In this refpeft, the defcription apper- 
 tains to all, even to little infants 5 and the fcope of 
 the Text requires, that it fhould be fo interpreted: 
 for before this defcription, the Apoftle tells us, that 
 all are under fin, verf 9 5 and after it, that every mouth 
 is flopped, that all the world is guilty before God § that 
 by the deeds of the law, no flcfl flail be jujlified in his 
 fights verf 19, 20: and afterwards, that all have 
 fumed, and come flort of the glory of God, verf 25. 
 If the defcription did not reach all men, his conclu- 
 fions drawn from thence would not hold, the de- 
 fcription might extend to fome, yet others, at leaft 
 little Infants, might not befinners or guilty 3 and con- 
 sequently might be juftified by the Law, as having 
 nothing againft them. The Apoftle therefore here, 
 by the aftual fins of fome, proves original fin in all 5 
 and upon that account proves all to be guilty, under 
 fin, and unjuftifiable by the Law \ becaufe all have 
 that inherent pravity, which is the root of aftual fins. 
 St. James tells us, That every man k tempted, when he 
 is drawn away of his own luft and enticed, Jam. I. 14. 
 Luft or original concupifcence, is the great tempter 5 
 it doth not only entice as an objeft, but by a kind of 
 impetus and importunity, it draws us away from God 
 the infinite goodnefi, to one creature-vanity or other 3 
 by its motions and titillations it wooes for a content, 
 and afterwards it brings forth the outward, aft of fin. 
 The world tempts outwardly, but this is domefticus 
 hojiis, a traitor within in our own bofom 5 it tempts 
 not objeftively only, but effectively, really inclining 
 us to fin : it is a perpetual tempter, Refiji the Devil 
 
 and 
 
224 Of Original Sin, 
 
 Chap. 9. and he will fly from you, Jam. 4. 7, but make never lb 
 great a refiftence againft this luft, it will not in this 
 life fly from you, neither can you fly from it. This 
 is that which conceives and brings forth all theaftual 
 fins in the world : Nay, it is that which diftils finful- 
 ne'fi into the beft aclions of Saints 5 all the crying a- 
 bominations in the world, and all the defects in the 
 Church are the progeny of it. This is the root of all 
 bitternefij the fomes peccati, the neft and womb of all 
 actual fins. 
 
 It may be thought perhaps that all this difcourfe is 
 befides the intended (cope, original fin was not exem- 
 plified in Chrift : But I anfwer, It was not indeed ex- 
 emplified in him, but the Doclrine of it may be un- 
 deniably drawn from him. To this end I lhall offer 
 thefe particulars. 
 
 1. The conception of Chrift is very confiderable. 
 He was conceived in the Virgins womb, not in the 
 ordinary way of nature } not by the conjunction of 
 man and woman, but in a Divine and extraordinary 
 manner ; in a way above all the power and law of 
 nature. Hence the Angel tells the Virgin Mary, The 
 Holy Ghojl JJndl come upon thee, and the power of the 
 higheft Jhaltoverfhadow thee, Luk. 1. 35 = Hence it is 
 (aid, that fix was found with child of the Holy GLcjl^ 
 Matt. 1. 18. That is, the body of Chrift was form- 
 ed by the infinite power and virtue, though not out 
 of the fubftance of the Holy Spirit. The fubftance of 
 Chrifts fiefh was taken out of the Virgin, and like 
 unto ours } but the Itrufture and manner of framing 
 of it, was infinitely furmounting that of ours. Hence 
 his flefh is faid, to ie a tabernacle net made with hands, 
 net of tkk lutlding^ Heh. o. 1 1. It was not (ct up in 
 
 the 
 
Of Original Sin. 2 2 c 
 
 the natural way of generation, but in a miraculous Chap. 9. 
 fupernatural manner 5 and why was it thus, but that c^-\^w 
 his humane nature might, as St. Luke ipeaks, be an 
 holy thing, pure from the lcait tin&urc of fin ? All 
 men, who come from Adam in a natural wav, con- 
 tract guilt and pravity in their original, but his flefli 
 was formed out of the fubftance of a Virgin in a mi- 
 raculous and extraordinary manner, that fo hc,though 
 like to us in all things, might not be like to us in (1115 
 that he might partake of our fleftiand blood in a pure 
 and unfpotted way: here we (ec,purity was his prero- 
 gative, the common lot of our nature is corruption. 
 It's true, the Pelagians are not afraid to affert, That 
 Chrift was free from all contagion of fin} AW ex- Auft. adBo*, 
 cellentia propria & gratia fingulari, fed communion* na- "' 4* c « 2 v 
 turd\ q/Lf omnibus in eft infantibus 5 Not by any pro- 
 per excellency and lingular grace:, but by a commu- 
 nion of that nature which is in all Infants. But this 
 is in efteft to fay, that the coming of the Holy Ghoft 
 upon the Virgin, the overfhadowing her by the pow- 
 er of the Higheft, were fuperfluous and vain 5 all 
 might have been as well in an ordinary way: this is 
 to rob Chrift: of his prerogative, to bring down the 
 Saviour to the common level of the (aved, which can 
 never indeed come to pals. There is a great differ- 
 ence between Chrift: and us in this point 5 our bodies 
 are formed in the ordinary courfe of nature , but 
 his was formed in an extraordinary fupernatural way. 
 We were in Adam, fecundnm rationem feminalem'-, We 
 defcended from the feminal vertue in him. But he 
 was in Adam only featndum fiibflantiam corporalem^He 
 took the materials of a body from the Virgin 5 but 
 the modus conceptions^ the manner of framing of it, 
 
 G g was 
 
226 Of Original Sin. 
 
 Chap. 9. was fupernatural. We come forth into the world by 
 *****— +J that common benediftion, Increafe and multiply^ but 
 he came into the flefh by that lingular promifc, The 
 feed of the woman pal/ breal^ the Serpents head. We 
 lee here a plain difference. Hence it appears, that 
 purity was a lingular priviledg in Chrifts birth} and 
 pollution is the common lot of ours. 
 
 2. The capacity Chrift ftood in is to be noted. He 
 was fet up to be a common head of righteoufnels and 
 life 5 and that tells us, that before him there was a- 
 nother, who by his fall was a common head of fin and 
 death. Famous is that place, Rom. 5, If by one mans 
 offence death reigned by one 5 much more they which 
 receive abundance of grace, and of the gift of right eon f 
 nefs, fhall reign in life by one Jefus Chrift. As by the 
 offence of one, judgment came upon all men to condem- 
 nation } fo by the righteoufnefs of one, the free gift came 
 upon all men to jujlifcation of life. As by one mans 
 difobedience many were made finners 5 fo by the obedi- 
 ence of one, fhall many be made righteous. We lee 
 here two heads, Adam and Chrift, both are fet before 
 us, the one cannot be well known without the other; 
 the Pagans know neither, Chriftians muftconfefsboth. 
 If they lay, Chrift is an head communicating righte- 
 oufnels and immortality to us 5 they muft alfo lay, 
 Adam was an head communicating fin and death to 
 us 5 elfe the Apoftles Parallel is vain and frivolous, 
 in that Chrift, who obeyed in a publick capacity, is 
 oppoled to Adam, who finned only in a private one* 
 Both thele heads muft be admitted, or neither 5 if 
 both, then there is fin from Adam, as well as righte- 
 Epift. i$*l oulhels from Chrift. Thus St. Bernard faith, Alius 
 qui peccatorem conftituit^ alius qui jujiiffcat a peccato, 
 
 alter 
 
 * , 
 
Of Original Sin. 22y 
 
 alter in femine, alter in fatiguing One Adam makes us Chap. 9. 
 finners, another makes us righteous 5 the one by his <^~v-*w 
 feed, the other by his blood : if neither, then the 
 obedience of Chrift is made fruitlcfs and to no pur- 
 pose. Hence St. Aujbn faith, That the Do&rinc of De Nat. & 
 Original fin mud be defended ngainft the Pelagians, ^ rat * Ct6t 
 Ne evaaictur crux Chrifli, left the Crofs of Chrift be 
 made of no effect: According to the tenour of that 
 place, one head cannot ftand without the other. If 
 Adam derive not fin to us, neither dothChrift derive 
 righteoufnefs => both muft be only patterns 5 neither, 
 communicative heads 5 which to fay, is utterly to 
 overturn the lcope of the place. 
 
 3. Oar Saviour Chrift inftituted Baptifm,andthat for 
 Infants} but if there be no Original pollution in them, 
 What need a waftiing-ordinance for them? The wafh- 
 ing of their bodies, whofe pure, innocent, undefiled 
 Souls are uncapable of fpi ritual walhing, is but a 
 (hadow without fubftance, a Sacrament without in- 
 ternal grace, a thing too infignificant for Chrift the 
 Wifdom of God to inftitute. Hence when the Pela- 
 gians on the one hand granted the Baptifm of In- 
 fants, and on the other denied Original fin 5 St. An- Com. Jul. 1. 
 ftin faith, that they fpoke wonderful things. In Sa-S c '3- 
 cramento Salvatoris baptizantur, fed non falvantur, re- 
 dimuntur fed non liber ant ur, lavantur fed non abluun- 
 tur^ In our Saviours Sacrament Infants are baptized, 
 but not faved} redeemed, but not delivered 5 wattl- 
 ed, but not clcanfed. And a little after he asks, If they 
 are faved, what was their ficknefs? If delivered, what 
 their fervitude ? If clcanfed, what their pollution? 
 Take away the Doctrine of Original fin, and the 
 Baptifm of Infants fcems to be a very ridiculous 
 
 G g 2 thing. 
 
228 Of Original Sin. 
 
 Chap. 9. thing. To avoid this abfurdity, the Pelagians a£ 
 i^— n/^-o ferted, That the Baptiftn of Infants was neceffary, 
 ^«/?.dePecc. nQt b ecau f e there was any Original fin in them 5 but. 
 ,ig. .2. .7. ^ at ^ e y m jgj lt j je ca p a ]3i e f t j ie Kingdom of Hea- 
 ven. But I atrfwer, Where there is no defect, there 
 is all due perfection. If Infants are pure and free 
 from all fin, then have they all the righteoufhefs and 
 rectitude which ought to be in them 5 and if they 
 have fb,they are, without Baptifm,capable of Heaven, 
 or if they were not, the baptifmal-wafhing, which 
 imports pollution, feems to be a ceremony very unfit 
 and incongruous to be applied to them who are with- 
 out fpot, or to render them apt for Heaven. 
 
 4. In and about the death of Chrift, two things 
 are confiderable 5 The one is the horrible wickedness 
 of the Jews in crucifying him: The other is,The infi- 
 nite merit which is in his death and (acrifice. Both 
 will manifeft the Doctrine of Original fin, 
 
 Firft, The horrible wickednefs of the Jews in cru- 
 cifying him will do it. The rottennefs of the root 
 (hews it felf in the branches 5 the malignity of Ori- 
 ginal fin appears in actual ones , efpecially in thole 
 which are of a deeper ftain than others are. It was 
 the aggravation of Solomons fin, that his heart was 
 turned from the Lord, who had appeared to him 
 twice, 1 King. 11. 9. The more eminently God ap- 
 pears to us, the more aggravated are our actual fins 
 againft him 5 and the more aggravated thofe are, the 
 more vile and vencmous doth the inward root of 
 them appear to be. When God appears to us in Rea- 
 fon, which is a beam from him more precious than a 
 world , it fpeaks defperate corruption in men, that 
 the brutal part (hould ufurp and rule over it 3 that 
 
 the 
 
Of Original Sin. 229 
 
 the vile fenfual lulls (lion Id tread down that Divine Chap. 9, 
 fpark, and, as it were, annihilate it, that nothing 
 of God might have place in the heart. When God 
 further appeared in the Law and thcProphcts,to raife 
 up a purer knowledg of himfelf than was to be found 
 in Reafon, as^ it lay in the duft and rubbifh of the 
 fill, it argues a greater pravity and malignity in men, 
 that they fhould murder his Prophets, and trample 
 his Sacred Laws, the images of his holy Will, under 
 their impure feet 5 this was in crTeft, as much as in 
 them lay, to explode God out of his own world, 
 and practically to fay, that he fhould not reign there. 
 When God yet more eminently appeared, when he 
 fent fiis own Son, very God of God, to be manifeft in 
 theflefh^ whofe glory broke forth moft illufirioufly 
 in excellent Doctrines and Miracles 5 whofe whole 
 life among men was nothing but innocency, purity, 
 mercy, meeknefs, goodnefs, humility, love, zeal, hea- 
 venlinefs, holinefs, obedience, and all manner of vir- 
 tue, in (potlefi perfection } one might have thought 
 that men would have reverenced the Son 5 that the in- 
 dwelling-corruption, however it had rioted under o- 
 ther mamfeftations, would here have made a pau(e,and 
 flood as oneaftonicd and over-awed at fb ftupendious 
 an appearance, infinitely tranfeending all other : For 
 what is the little fpark of Reafon, to the brightnefs 
 of Gods glory ? Or the Law in the letter, to incar- 
 nate Sanftity and Holinefs ? Or what are all the Pro- 
 phets to him who came out of the Fathers bofom, and 
 brought down fupernatural Myftcriesinto the world? 
 Here it might have been expected, that Iniquity 
 Ihould have ftopt her mouth, and held her hands} that 
 the Divine Majefty of this appearance (hould have 
 
 made 
 
2go Of Original Sin. 
 
 Chap. 9. made Corruption to retire, and hide it felf in the fe- 
 cret of the heart. But alas, the event was quite con- 
 trary 5 Original Corruption here did its utmoft, and 
 (hewed forth all its malignity 5 the wicked Jews cried 
 out, This is the heh\ come let us kill him : They re- 
 viled, raged, blafphemed, perfecuted, apprehended, 
 accufed, condemned, buffeted, and at laft crucified the 
 Lord ofGlory.Ohmatchlefs wickednefs! never did Ori- 
 ginal fin fo fully difcover it (elf, never did the Hell in 
 the Belial-heart fo defperately break forth as here. We 
 fee here our Corruption in its true colours and malig- 
 nity 5 it is the root and fountain of the higheft im- 
 pieties 5 Antichrift-like, it oppofes all that is called 
 God 5 it would have nothing of God remain 5 it 
 would trample down every appearance of him, not 
 in Reafon or Laws only, but in his own Son, in God 
 incarnate 5 and, were it poilible, it would even cruci- 
 fie and annihilate the Deity it felf: rather than part 
 with its dear lufts, it would have God ceafe to be. 
 
 The next thing considerable, is the infinite Merit in 
 Chrifts death : it procured two things for us, Rege- 
 neration and Salvation. Firft, It procured Regenera- 
 tion for us : This is a mod precious thing , it new- 
 frames and new-moulds us 5 it produces a new fpi- 
 ritual being 3 it draws the Divine image and like- 
 ne(s upon the heart} it fets the foul into an holy or- 
 der and reftitude 5 and whence is it but from the Spi- 
 rit ? Or how is that procured, but by Chrift and his 
 fweet-fmelling Sacrifice? The Apoftle tells us , That 
 the Holy Ghoft which renews us, is fljed on us abun- 
 dantly through Jeftts Chrijl our Saviour^ Tit. 3, J, 6. 
 Through him it is that the Holy Spirit comes do m 
 and effefts this excellent work in us. Again, it pro- 
 cured 
 
Of Original Sin. 231 
 
 cured Salvation for us. That we are (lived from our Chap. 9. 
 (piritual encmics,that we are at laft crowned with life- <-*— v—*^ 
 eternal, it is from Jefus Chrift alone. Hence the Apo- 
 ftle calls him the author of eternal falv at ion, Heb.5.95 
 not theMinifter, but the Author of it, meritoriouily 
 procuring, and efficacioully giving it to his people. 
 But now if there be no fuch thing as Original fin, 
 much of the precious purchafe of Chrift muft be loft} 
 he purchafed Regeneration 3 but there being no Origi- 
 nal fin, where or in whom will it be necelTary ? What, 
 m Infants? In thole pure innocent fouls there is no- 
 thing to be healed , nothing to be mended or new- 
 made 5 where there is no ataxy of fin, there all is in 
 order and harmony 5 where there is no turpitude of 
 fin, there all is in f plendor and glory : here's no need 
 at all of Regeneration. Hence, as St. Auftin obferves, Mjl.de Vec. 
 the Pelagians denying Original fin, were under a ne- ° - 1 * *»c*$, 
 ceflity to fay, That Infants did not indigere medico, 
 want the Phyfician Jefus : and upon this that excel- 
 lent Father pafles this cenfurc, That therein they er- 
 red not in fome light matter, but in ipfi regit la fidei , 
 in the very Rule of Faith by which we are Chrifti- 
 ans. Or what, in the Adult ? I anfwer, They which 
 are without Original fin, may live without Aftual : 
 therefore the Pelagians, who denied Original fin, 
 held, very confonantly to their Principles, That men 
 might live without (in. Thus they argued: He that 7rr.Dial.adu. 
 can abftain one day from fin, mayabftain two days, rd^.l.i.c.2. 
 three days, thirty days, three hundred days, nay for 
 ever. And again, Si neceftitatk eft, peccatnm non eft? ^ u Qfc per _ 
 ft voluntatis eft, vitari pot eft : If the thing be of ne- feet. juft. 
 ceffity, it is no fin 5 if of will , it may be avoided. 
 Take away Original fin, their arguments muft hold 
 
 good : 
 
Of Original Sin t 
 
 good : Adam, while totally void of fin, might have 
 kept himfelf (b : Why may not all others, if void of 
 Original (in, do fo ? Having no inward corruption 
 to intice or draw them away unto fin, they may live 
 without it. Here again there is no need of Regene- 
 ration. To go on a little further : Suppofe a man 
 do fill into one act of fin 5 yet one aft of fin, if we 
 Aufl.zdBon. believe the Pelagians and Socimans, cannot corrupt 
 1. 1. c 1. the human nature or Will 5 the man may rife again 
 
 n/^de'ver! b ? hlS OWn Wlll > and a11 wiU be Wcil a g am ' As T et 
 Rel.lj.c.18! there is no need of Regeneration. Nay, fuppofe a 
 
 man to fill into an habit or cuftom of fin, in fome 
 degree, yet why may not the Will, that noble Prin- 
 ciple of freedom, extricate it felf ? The Corruption 
 is not feated in nature, but in a contracted habit 5 
 why may not the Will, by contrary afts unravel that 
 habit, and rid it felf of it ? And that habit or incli- 
 nation being gone, what need would there be of Re- 
 generation ? An outward Reformation may be ne- 
 ceflary, but what need of Regeneration ? That in 
 Scripture is the renovation of a man originally cor- 
 rupted : Hence our Saviour prefling the neceffity of 
 Regeneration, doth not urge it from the aftual fins 
 of men, but from their natural pravity : That which 
 is ban? of the flejfr, is fiejl), Joh. 3. 6 : that is, thofe 
 who have only a carnal generation, and fo are origi- 
 nally corrupt, are corrupt 5 therefore they (land in 
 need of Pvegeneration, or the participation of a new 
 fpiritual nature. But if there be no fuch thing as 
 Original corruption, then according to our Saviour s 
 argument, which pre Acs it from thence, there is no 
 need at all of Regeneration. Accordingly it maybe 
 obfetved, that thofe men who deny Original fin, do 
 * extremely 
 
Of Origin^ Sin. 233 
 
 extremely fumble and (lubber over that great point Chap. 9. 
 of Regeneration, for the moft part confounding in- <^-*\r-*o 
 ward Principles with outward A&ions. Regenerari De Ver.Relig 
 ad vit£ mores & alii ones referendum efl, faitri Volkgli- Jib. 4. cap. 4 . 
 us: Regeneration is to be referred to the manner and 
 actions of the life. Ex Ckrijio nafci nihil aliud eft &? Servant. 
 quam ejus fpiritus participcmcffc, Chrifti autew fpiritu* P ars 4- ca P'*' 
 voluntatis divintf obedientia eft, faith Socinus: To be 
 born of Chrift, is nothing elfe but to be partakers of 
 his Spirit 5 and his Spirit is obedience to the Divine 
 Will. All is placed in outward aftions, nothing is 
 faid of thofe internal Principles of Grace which are 
 the proper effeft of Regeneration 5 and the Reafon 
 of this is, becaufe denying Original fin, they know 
 no other Regeneration,but outward Reformation on- 
 ly. Much after the fame rate (peak fome other Di- 
 vines, who, not in exprefs terms denying Original fin, 
 do yet leflen and diminifh it 5 their difcourfes of 
 Regeneration proportionable to their Principles, have 
 but little favour or fpiritual relifh in them : upon the 
 whole matter, we fee that there is little need of Re- 
 generation. Again, Chrift purchafed Salvation, but 
 there being no fuch thing as Original fin.Who fhallbe 
 faved by him ? Shall infants be faved by him? Indeed, 
 of fuch is the Kingdom of Heaven,but what are they 
 faved from? Is it from fin? There is no fpot in them 5 
 Chrift came in the likenefs of finful flefh, they do no 
 more 5 they have no real flefh of corruption in them. 
 Is it from wrath ? There can be none due to finlefs 
 creatures. Is it from Satan? He may come and find 
 nothing in them, nothing belonging to his black King- 
 dom. Is it from the world? They are not jret men- 
 tally, morally entred into it, fo as as to be capable of 
 
 H h 611- 
 
2^4 Of Original Sin, 
 
 Chap. 9 falling into the fhares of it} there is therefore no- 
 v^^v^*^ thing at all for infants to be laved from. Hence the 
 Fathers in the Council of Carthage do in their Epiftle 
 *Noneftquod to Pope * hmocuit tell us, That according to the Pe- 
 rn eisfalvetur, Ugums, there is nothing in Infants to be faved or re- 
 tk> -*dimauir* deemed f, nothing vitiated or held under the power of 
 nihil eft ineis the Devil «, neither was blood (lied for their remiffion. 
 
 fib iat dSi hil Hence St - + M thl ar 8 ues thus > Hc that faith > that In " 
 poteftate cap- fants have nothing to be faved from, denies Chrift to 
 tivum,necpro ^ a j e jus to them. What is Jefus? Jefus is by inter- 
 fanguis in re- pretation a Saviour, a Saviour is Jefus ; thole whom 
 miflionem he doth not fave, becaufe they have nothing to be 
 \TaKcomJow, f ave d from , he is not to them a Jefus. Thus we fee, 
 iifo'470, that there being no Original fin, Infants (which what 
 familem Ci ata* chriftian teart can bear?) are not faved by Chrift. 
 tem non ha- Shall the adult be laved by him? As I noted before, 
 bere quod fal- t ] ie y w ho are without Original fin, may live without 
 nitofideiibus a&ual$ and fo, being void of all fin, are uncapableof 
 infantibus being laved , becaufe they have no fin to be faved 
 
 £VSfam. & on *' k was the °P inion o£*Cafi*w, That Chrift 
 Jefus quid eft ? was, aliorum falvatoi\ ahorum fp/fceptoi\ the Saviour 
 i nt f CrP falvator °^ k>»e-, ^ e Sufceptor of others $ the firft were 
 falvator eft ie- drawn in by Grace, the fecond prevented Grace, 
 fus •, quos non This made Projper fay, Hide fenientke is potejl pr<c- 
 bendo^n" eis here cc7.fi?ijum, qui je a Ckrijio von zmlt ejje falvatum, 
 quod faivet , He may confent to this opinion, who would not be 
 je°rL^!de^ ved by Chrift. Cajjiamts denied Original fin 3 he 
 Vtrk Apoft, thought, that in the firft fin Adam only finned, that 
 
 *p" %r Co - l ^ e * n us * s as ^ ree t0 S 000 '' as lt was * n Adam 
 
 tra Collar, before the fall 5 and hence he held, That the Church 
 was particoloured, part of it was juftifled by Grace, 
 part by Freewill. Thefe latter, whom nature advan- 
 ced , were more glorious than thole whom grace 
 freed : Thefe- latter were uncapable of being faved , 
 
 be- 
 
Of Original Sin. 235 
 
 becaufe they had nothing to be (aved from. Hence it Chap. 9, 
 follows, That Chrift is not the Saviour of all his bo- 
 dy, but of part of it 5 that he faves not all his peo- 
 ple from their fins, but fome. We fee clearly by thefe 
 things, that if Original fin be denied, much of Chrifts 
 purchafe will be made fruitlefs and of no effect. As 
 therefore we would have a part in Chrift: and his pur- 
 chafe, we muft confefs our felves to be pieces of old 
 Adam, and to have a (hare in his fin. 
 
 It being certain, That there is corruption in us, 
 we ihould refleft and take notice of it. This is that 
 which depraves the whole man, and turns him into a 
 man of fin: every faculty groans under the burden of 
 it, every part hath its wounds and putrifying fores. 
 The Underftanding, a fpark of immortality, is dropt 
 out of its orb, fallen from the firft truth and foun- 
 tain of light} darknefs covers it, a black vail holds 
 back its eyes from the glories and beauties of the fpi- 
 ritual world. The Thoughts, which are the firft-born 
 of the mind, are vain empty things, like the Fools 
 eyes in the ends of the earth, garifh and running up 
 and down from one thing to another, having no 
 more dependance than is in the broken words or 
 fpeeches of diftra&ed men} like Quickfilver never 
 fixed, unlets it be upon trifles or finful objeds. The 
 Will, the principle of liberty, turns away from the 
 fupreme good ; as a flave it lies in the chains of luft, 
 impotent, and in it felf unable to lift up a choice or 
 option towards happinefs: its averfenefi to that good 
 which would ennoble and beautifie it, reproaches it 
 with the fall 5 its propenfity to that evil, which foils 
 and deturpatcs it, upbraids it as an apoftate from its 
 original. The Attentions have loft their wings, and 
 
 H h 2 fink 
 
2^6 Of Original Sin. 
 
 Chap. 9. fink down to the lower world as their center } there 
 they lye in the mire and turpitude of inordinate lufts, 
 and without the elevations of Grace they cannot* raife,. 
 up fo much as a defire towards the things above: they 
 are Apoftates from Heaven, and Rebels againft that 
 Reafon which came down from thence to reign over 
 them. The Members of the Body, are all inftru- 
 ments of iniquity, ready to execute all the commands 
 of fin 3 the whole man is overfpread with an univer- 
 fal contagion. This is the root of bitternefs, the feed 
 of all manner of impieties. Every one doth not aftu- 
 ally fay with Pharaoh, Who is the Lord ? Nor with 
 the bloody Jew, Crucipe the Son of God ^ nor like 
 the proud Antichrift, exalt •faimfelf above God : but 
 all thefe are feminally in us, there is aljquidwtu*, 
 fbmewhat in every ones heart anfwering thereunto. 
 There is that in us, which would trample down every 
 appearance of God in Reafon, facred Laws, holy 
 Motions, offers of Grace} nay, and that which, if 
 it were poflible, would annihilate God himfelfThisis 
 an abyfs of all evil,this is a black chaos which hath all 
 manner of iniquities in it} and upon the warmth of 
 temptation, will be ready to bring them forth into 
 aft. Oh! What matter of lamentation is here?. 
 How fhould we mourn over this innate corruption? 
 Is it nothing to us to have immortal fpirits void of 
 God and all fpiritual perfections ? Nothing, to have 
 a Reaibn without light , a Vyill without liberty .<? 
 Nothing, to have a troubled fea of inordinate pafli- 
 ons, and innumerable lufts croaking there ? Nothing, 
 to carry an Hell in our own bofom, to have an enmity 
 againft that good, which, if received, would perfeft 
 and make us happy 5 and a pronenefs to that evil, 
 
 * which. 
 
Of Original Sin. 227 
 
 which, being imbraced, will corrupt and make us mi- Chap. 9. 
 lerable forever ? May we here fpare our tears? Or 
 can we do lcfs than fill our felves with fhame and 
 fclf-abhorrency ? Pauhmts would not let his Pifture 
 be drawn, becaufe of the in-dwelling fin. Eruhcjc* 
 pwgerc quod fam^ laid he 5 I blufh to paint what I 
 am. St: Paul cryes out,- wretched via*? that I am, 
 who fi> ill deliver me from the bedy of this death ! 
 Rom. 7. 24. How fadly fhould we look upon that 
 forlorn fpe&acle, I mean our corrupt felves ! How 
 fhould we lothe our felves, and lye low at Gods feet, 
 if peradventure he may give us a better nature! Of 
 what vaft concern is it to wait upon God in Ordi- 
 nances, and by ardent devotions to prefs into Hea- 
 ven, that there may be a new- creation in us ! 'And 
 when that great work is wrought in us, How fhould 
 we lift up free-grace, and fing Hofannas to it for 
 ever ! How often fhould we have that in our mouths, 
 What hath God wrought ! We marred the firilCrea- 
 tion, and he hath fet up a fecond. We lay in theru- 
 ines of the fall, and he came down thither to rear up' 
 his own image in us again. Graces are now grow- 
 ing there, where fin had its feat 5 the Holy Spirit 
 how inhabits there, where Satan dwelt and reigned: 
 And what an excellent change is this! Let us diftin- 
 gwfh our felves according to the two Adams. What- 
 ever is vitious or defective in us, relates to the fir ft 
 Adam $ whatever, is gracious or perfeftive of our 
 nature, relates tevthe lecond. Never can we be too 
 humble under the fenfe of Original corruption which 
 adheres to our nature. Never can w 7 e be too thank- 
 ful for that fupernatnral grace which gave us a new- 
 nature. Becaufe we have a Divine nature in us, we 
 
 fhould 
 
2%% Of Original Sin, 
 
 Chap. 9. fhould live futably to it. Had we had but one fingle 
 creation, we had been eternally bound to ferve.and 
 glorifie God 5 but when he fets to his hand the fe- 
 cond time , to create us again in Chrift Jefus unto 
 good works, how fhould our lives anfwer thereunto! 
 When in the horrible Earthquake at Antioch the Em- 
 peror Trajanus was drawn out of the ruines, it was 
 a very great obligation upon him to ferve and ho- 
 nour God who fo fignally delivered him 5 how much 
 greater obligation lyes upon us, who are drawn by 
 an aft of grace out of the ruinesof the fall ? How 
 fhould we live in a juft decorum to that Divine na- 
 ture which we are made partakers of ! We fhould 
 ftill be bringing forth the fruits of the Spirit, and 
 (hewing forth the praifes of him who hath called us 
 out of darknefs into his marvelous light. Again, be- 
 caufe the reliques of corruption are ftill remaining 
 even in the regenerate, we fhould ever be upon our 
 fpiritual watch 5 we fhould fet guards within and 
 without, that fin may not creep in by the ports of 
 fenfe , nor rife up out of the deep of the heart. 
 When a temptation approaches to us, we fhould fay 
 as an holy man did, Auferte ignem , adhtic emm pa- 
 leas habeo 3 Take away the fire, yet I have chaff with- 
 in. If a Jonah fall into a pet againft God 5 if a Da- 
 vid wallow in adultery and blood 5 if a Peter deny 
 his Lord with a curfe, What may not we do ! The 
 remnants of Original fin in uf, fhould make us keep 
 a watch over our hearts, and ponder the path of our 
 feet. Our fleih is an Eve, a Tempter within us} nay, 
 a kind of Devil, as an Ancient fpeaks, Nemo [ibi de 
 fno palpet, quifque fibi Satan eft. 
 
 CHAP. 
 
2 39 
 
 Chap. 10. 
 
 CHAP. X. 
 
 Touching Grace. The fountain of it Gods love. The 
 flrcams fupcr natural gifts. The center Heaven. Its 
 freenefs, in that all pcriffi not in the fall } Original 
 (in meriting death, and Chriji being a free gift. Its 
 freenefs in chafing a Church to God. EletJion not 
 of all 5 no Legijlative all, but a (ingling out of fome 
 to life in an infallible way, and nteerly of Grace. Its 
 freenefs in the external and internal Call. The diflin- 
 clion between the two Calls. The efficacy of Grace as 
 to the Principles of Faith and other graces 5 with the 
 manner of their produBion , as to aUual believing 
 and willing 5 with the proofs of it, as to per fever ance 
 in faith and holincfs. The Habits of Grace defetti- 
 ble in themfelves, but not in their dependence. 
 
 HAVING fpoken of Original Sin, I (hall next 
 confider of Grace , which heals that deadly 
 wound. Grace, in the primary notion of it, is the 
 Love and Good-will of God towards finners 5 and 
 in a fceondary fenfe, it is tho(e faving-gifts which are 
 derived from that Love. Thefe are called Graces, be- 
 caufe they lye in mans heart, as beams of that eter- 
 nal Grace which is in Gods; and tend to that Glory 
 in Heaven which is Grace confummate. Gocfe will 
 goes foremoft, and works thofe Graces in mans, which 
 make him meet for eternal happinefs. The fountain 
 of Grace is the free-love of God 5 the ftreams of it 
 are fupernatural gifts in men } the center of it is the 
 glory of Heaven. Thefe things (hew us the true no- 
 tion of Grace. 1. The 
 
340 Of GRACE. 
 
 Chap. 10. i. The Fountain of Grace is Gods free Love, 
 «^— v-*w which moves it (elf, and gratuitoufly flows out in 
 fpiritual bleffings $ thefc iilue out of love, and that 
 is a motive to it felf. Emphatical is that of the Apo- 
 ftle, If by grace, then it is no more of works 5 otker- 
 vpjfe grace is no mere grace : but if it be of worJ\s 
 then it .is no more grace 5 other wife wo\\ is no more 
 worh^, Rom. II. 6. It is effential to Grace to be 
 gratuitous 5 unlefs it be fo, it lores its nature. Upon 
 this account Pelagius, that Enemy of Grace, but for 
 his counterfeit Recantation, had had in the Palcflme 
 Council a juft Anathema for that laying, Gratiam dari 
 feenndum merit a, That Grace was given according to 
 AuftMy?. I.3. merits or works. When the Pelagians (aid, §>uia ego 
 prior vohi? 9 Dc;/s vohiit , Bccaule I firft willed, there- 
 fore God willed 3 Saint Aufiin tells them, That they 
 brought in Merit , that Grace was then no longer 
 Grace : In ornni of ere fancio, faith he, prior eft volun- 
 tas Dei, poflerior liberi arbitrii 5 In every holy work 
 SI vel tantll- Gods will is firft in order, and then mans. Without 
 lumbonia this order, Grace cannot be Grace, nor God God. 
 Deo non eft, if he be not the Fountain of all good , if the leaft 
 jam non om- j p t an( j ant icipate his will, he is not,asbe- 
 nis bom effec- b ,. \ . . V „ 1 -ri 1- 
 
 tor eft, eoq; comes him, the ongine or all good. Ihe rountain 
 necDeus. Bu- of Grace muft therefore be in his Love. 
 fer ' 2, The (beams of it are Supernatural Gifts. Tt's 
 
 true, natural benefits are in fome fenfe grace $ but 
 this is not the noted acception of the word in Scrip- 
 ture. This acception was but Pallium Pclagiancrum^ 
 the Pelagians cloak under which they hid their He- 
 Jujl. Epift. reiie. Hence, when that queftion was asked. What 
 W« that Grace was which Pelagians thought was given 
 
 without any precedent merits ? Anfvvcr was made, 
 
 That 
 
Of GRACE. 241 
 
 That it was the humane nature, in which we were Chap. 10 
 made 3 for before we were, we could not merit a be- 
 ing. Thus they confounded Grace and Nature to- 
 gether 5 but the gifts of Grace are above the fphcar 
 of Nature, and altogether undue to it. Indeed in 
 Innoccncy righteoufnefs was natural to man, not that 
 it was a principle of Nature, or an emanation from 
 thence^ but that it was neceffary and due to that 
 Integrity, which God would fet up the human nature 
 in. God would make man very good, and how that 
 could be without righteoufnefs, I know not. Moral 
 goodnefs, is that which is proper to a reafonable 
 creature 5 neither can it be wanting, but there will 
 be a maim in the creature. There was in man an Uni- 
 on of rational powers, in which he had communion 
 with Angels } and fenfitive, in which he had commu- 
 nion with Beafts. This Union could not be made in 
 a perfeft orderly manner, unlefs the fenfitive powers, 
 being the more ignoble, were fubjefted to the ratio- 
 nal, being the more excellent faculties } that fubjefti- 
 on could not be without a righteoufnefs. This is the 
 reftitude and harmony of humane nature : without 
 it all the parts and powers of the Soul muft needs 
 jangle into confufion. God would have man to 
 ferve and obey him in a perfect manner 5 And how 
 could this be without a principle of holy love? Which 
 way fhould there be a&ual righteoufnefs without ori- 
 ginal ? Without an internal re&itude, man could not 
 love God, as he ought, amove atntcitia^ with a love 
 of friendfhip, for his own fake} and without fuch a 
 love, referring all to God and his glory, all mans 
 afts, a frimo ad ultimum, muft needs be fin. God 
 would fet before a man a moft glorious end, the hap- 
 pinefs of the beatifical vifion: And how fhould marl 
 
 I i ever 
 
2 4 a Of GKAC E. 
 
 Chap. 10. ever arrive at it without righteoufnefs? Or want that 
 righteoufhefs which qualifies for it?Such a want would 
 fet him below the moft contemptible creatures$noneof 
 which aredeftituteof that furniture,which is requifite 
 for the reaching of their ends.In all thefe refpe&s,righ- 
 teoufnefs was natural, and in a fort due unto man in 
 Tnnocency. But after mans fall and forfeiture of Origi- 
 nal righteoufnefs,faving gifts are altogether fupernatu- 
 ral$ not only as being above the power of nature, but 
 as being totally undue to it. To the ftate of Inno- 
 cency,righteoufnefs was in a fenfedue} but to theftate 
 of Corruption, there was nothing due but wrath. 
 
 3. The center of it is the Glory of Heaven 5 Grace 
 prepares a Kingdom for Believers. Hence God bids 
 them, come and inherit the Kingdom prepared for 
 them from the foundation of the World, Matt.2 5.345 
 it prepares them for the Kingdom. Hence that of 
 the Apoftle , Giving thanks to the father, who hath 
 made m meet to he partakers of the inheritance of the 
 faints in light, Col. 1. 12. The firfl: rife of Grace, 
 is in the bofom of eternal love 5 the appearance of 
 it in men, is in fupernatural gifts : the period and 
 center of it, is in the Glory of Heaven. 
 
 Two things in this point of Grace offer themfelves 
 to our confideration^ the freenefs of Grace, and the 
 Divine efficacy of it. 
 
 Firft, The freenefs of Grace is to be confidered, 
 and that in two or three particulars. 
 
 1. It is of Free-Grace, that all mankind doth not 
 eternally perifh in the ruines of the fall: That there 
 is a pombility of Salvation for any one Son of Adam. 
 When the Angels finned but one fin, God turned 
 them down into chains of darknefi for ever : Might 
 he not in juftice have dealt fo with fallen men ? He 
 
 was 
 
Of GRACE. 343 
 
 was not bound to repair the Angels, thofe golden Chap. 10. 
 Veffels, once inmates of Heaven 5 and who can, who 
 dares conceive fuch a thought, That he was bound to 
 repair men who are but Images of clay, dwelling in 
 the lower World? I know many differences are at 
 figned, Man finned by fedu&ion, Devils by (elf-mo- 
 tion 5 in the fall of Man, all the human nature fell 5 
 in the fall of Angels, all the Angelical nature fell not. 
 The fin of Angels was more damnable than Mans, 
 becaufe their nature was more fublime than his. Men 
 are capable of repentance, but Devils not 5 becaufe 
 whatever they once choofc, they do will immovably. 
 But alas ! all thefe are but exfnz-Scriptural conjectures. 
 Man, though tempted, was voluntary in the tran£ 
 greffion^ all men were involved in the fall, but that's 
 no apology for the fin : The fin of Man, if not fo 
 high as that of Angels, was yet a damnable one. It 
 is a vain dream, to fuppofe, that Almighty Grace 
 could not have wrought a gracious change in Devils. 
 That which differences us from them, is, as the Scrip- 
 ture tells us, no other, than the meer Grace and Phi- 
 lanthropy of God towards us } he might juftly have 
 left us under that wrath, which our apoftacy defer* 
 ved. Two things will make this evident. 
 
 1. Original fin, which reaches to all, is properly 
 fin 5 and, being fuch, merits no le(s than eternal 
 death. We all finned in Adams fin , by that one 
 man, fin entred into the world : The difobedience of 
 that one, conftituted all finners 5 which unlefi it had 
 been imputatively theirs, it could never have done. 
 The want of Original righteoufnefs is properly fin, 
 becaufe it is the want of that which ought to be in 
 us} it ought to be in us, becaufe the pure (piritual 
 
 I i 2 Law 
 
344 Of G R A C E. 
 
 Chap. 10. Law calls for an holy frame of heart : it ought to be 
 in us, or ehe we are not fallen creatures, but are as 
 we ought to be: If it ought to be in us, then the 
 want of it is properly fin. The Apoftle proving that 
 all are finners, and (hort of the Glory of God , tells 
 us, That there is none righteous, no not one 5 none that 
 underflandeth, none that feeketh after God. They are 
 all gone out of the rvay. They are together become un- 
 profitable. There k no fear of God before their eyes, 
 Rom. 3. Which words denote a want of that habi- 
 tual righteoufnefs which ought to be in all, even in 
 little Infants : That want is fin, elfe the Apoftle could 
 not from thence conclude, That all, Infants not ex- 
 cepted, have finned and come (hort of the glory of 
 God. To want habitual righteoufnefs, which ought 
 to be in us , is to be finners, and (hort of our origi- 
 nal. That original concupifcence, which is in all, is 
 properly fin } it is over and over called fin in Scrip- 
 ture, it is the root and black fountain of all impiety, 
 it is oppofite to the Law and Spirit of God, it impels 
 to all fin, it fights againft all graces, and particularly 
 againit that of love to God : where the creature is 
 inordinately loved, there God is not loved with all 
 the heart and Soul. Thefe things make it appear, 
 That Original fin is properly fin 5 andiffo, it merits 
 no left than death eternal. The Scripture abundant- 
 ly teftificth this, The -wages of fin is deaths but the 
 gift of God is eternal life, through Jefus Chrifi our 
 Lord, Rom. 6. 23. In which we have a double An- 
 tithesis, Wages is oppofed to Gift 5 and eternal Death 
 to eternal Life. By one man fin entred into the world, 
 and death by fin, Rom. 5. 12: Not mcer infelicity, 
 but fin entred 5 not mecr temporal death, but eter- 
 nal 
 
Of GRACE. 245 
 
 nal followed upon it. Hence the Apoftle tells us, Chap. 10. 
 That there v/as Ktt^iln %4[kwuis*> judgment unto con- \»**—\r-*w 
 demnation, and that upon all men, verf. 16, and 18. 
 We are by nature children of wrath, even as ethers, 
 Eph. 2. 3. He doth not fay, by praftife or cuftom; 
 but by nature, we are Children of wrath, that is?, 
 worthy of it. Nature, as corrupted, is here oppofed 
 to Grace ^ which, as the Text after (peaks, faves us : 
 wrath appertains to nature, falvation to grace. This 
 one Text is as a ftroke of Lightning, to lay all men * hoc uno 
 flat and proltrate before Cod : even little Infants, ^erbo, quafi 
 being unclean in themfelves, cannot, if unregenc- h^mo^quamus 
 rate, (land at Gods right hand, and enter into the quanmseft, 
 holy Heavens ^ they mud therefore ftand at his left, ff^u^ 1 
 and go into darknefs. Hence St. A/Jim i tells the Pe- \ Finge Pit*. 
 lagians, who denied Original fin, That they muft £ /j *' ,ocnm » 
 forge out of their Shop of Hcrefy, a middle place perverfTdog- 
 for fuch Infants , as are Aliens from the Grace of mafis tu ^ ubi 
 Ohrift: If Infants are unrcgenerate, they cannot en- Si'^SS 
 ter Heaven the place of blifs. If, as the Pelagians rcquiei&gio- 
 fav, they are free from fin, they cannot go to Hell nx P oflride J e 
 the place of milery. LerUum ignoramus, A third fine. Au&\ Hyp 
 place I know not, nor can find any fuch in Scripture: **$• 
 They are therefore fubjecl: to eternal death for their 
 Original fin. The fum of this Argument we have in 
 Anfelm, Si originate feccatum fit ahquod peccatnm, ne- Dc cone. 
 cejje eji omnem in eo natum, in illo non dimijjo damna- vir S ca P* 2 ~» 
 ri. If Original fin be fin, it is neceflfary, that every 
 one born in it, fhould be condemned for it, unlefs it 
 be pardoned 5 it being impoffible, that anyone fhould 
 be laved, (b much as with one unremitted fin. If 
 Original Cm be indeed fin, and do merit death eter- 
 nal, then God may juftly inflict that death for it, 
 
 * feeing 
 
1^6 Of G R A C E. 
 
 Chap. 10. feeing he cannot be unjuft in doing an aft of juftice, 
 in inflicting that punifhment, which is due to fin. 
 
 2. As on Mans part there is a merit of eternal 
 death 5 (6 on Gods, the million of Chrift to fave us 
 was an aft of meer Grace. This is fet forth in Scrip- 
 ture, God commended hk love towards us, in that 
 while we were yet [inner s Chriji died for us, Rom. 5.8. 
 In thk was manifefied the love of God towards us^ be- 
 caufe he fait hk only begotten fin into the world, that 
 we might live through him, I Joh. 4. 9. God fi loved 
 the world, that he gave hk only begotten fen, that who- 
 fcever believeth in him, flwuld not perif/j, but have ever- 
 lajiing life, Joh. 3. 1 6. We fee here, the fending of 
 a Saviour was an aft of nicer Grace 5 and Grace, be- 
 ing fiirely free and fel£ moving, might have fufpended 
 its own aft } and that fulpenfion, had it been, would 
 have left all men in the mines of the fall, and that 
 without any colour of injuftice at all in God. There 
 is a vaft difference between mercy in Man, and mer- 
 cy in God 3 Man fhews it ex officio, out of duty, and 
 in every failure he is unmerciful: but God fhews it, 
 ex arbitrio, out of Sovereignty, in fuch fort as he 
 pleafes 5 and to do more he is not obliged. Hence 
 Gods Purpofe and Grace are joined together, 2 Tim. 
 1. 9. His Mercy, though an infinite Ocean, lets not 
 out a drop towards fallen creatures, but according to 
 his good pleafure: If God antecedently to his own 
 decree and promife, was bound to fend his Son to 
 (eek and to fave that which was loft 5 then the fend- 
 ing of him, was not an aft of grace, but of juftice 
 and neceflity : it muft 3 it ought to be fo 5 the Grace 
 and Love revealed in the Gofpel, is a meer nullity, a 
 thing no way free or gratuitous : but if, as the truth 
 
 is, 
 
Of GRACE. a 47 
 
 is, God were not bound to fend a Saviour, then he Chap, ic 
 might have fufpended his own aft, and left all man- wx— v^%-> 
 kind in the ruins of the fall. 
 
 - No man who believes thele two things, viz. That 
 Original fin is fin, and merits wrath 5 That the Mif- 
 fion of a Saviour is Grace and felf-moving:, can pof- 
 fiby have hard thoughts of Gods Decree in the point 
 of Reprobation. We being by Original fin in a ftate 
 of wrath, what might not God do with us? Might 
 he not juitly leave us in the corrupt Mafs? Or might 
 he not juftly punifti us there ? If not leave us, then, 
 as he would be juft, he was bound to give a Savi- 
 our, and by confequence the giving of him fwhich 
 is horrendum dogma') is no more Grace or Mercy, but 
 Neceflity: If not punifh us, then as he would be- 
 juft, he was bound not to do an aft of Juftice$ I 
 mean, not to inflift that death which is as due wages 
 to every fin. To me it is clear, That God cannot be 
 cruel or unjuft,either in denying a Redemption purely 
 gratuitous, or in inflifting a death juftly due to a fin- 
 ful creature. St. Aujiin brings in the Pelagians mur- Epirt, 105, 
 muring thus : Injuftum eft in una eademq^ mala caufa^ 
 hunc hberari, ilium puniri. And then anfwers, Nempe 
 ergo juftum eft utrumq^ puniri^ quk hoc negaverit ! If 
 Original fin be fin, and Grace Grace 3 if God may 
 be juft in punifhing, or free in giving, then he might 
 without any colour of injuftice, have condemned all 
 men 5 and if fo, he might have reprobated all men, 
 and then no (cruple can be made touching the repro- 
 bating of fbme. Theodore Ccruhert^ who in his life j ntcgrum Dco 
 wrote againft Calvin and Beza touching Predeftina- eft, fervare 
 tion, at his death confeffed, That God might do his vcI, « an re : 
 pleafure in faving or condemning him -, there was no etfe\uod m 
 
 reafbq, queracur, 
 
 con- 
 
44 s Of G RA CE. 
 
 Chap. 10. rcafon of complaint either way. It is very obferva- 
 ble, that thofe who deny Reprobation, do either in 
 whole or in part deny Original fin , faying that it is 
 no fin, or, which is all one, improperly fuch 5 orelfe 
 they have no true notion of Grace in the freenefsand 
 felf-motion of it. And to do either, what is it ? To 
 deny Original fin, is to contradift the Letter of Scrip- 
 ture, the judgment of the Church 5 nay, and the ex- 
 perience of all men who will but refleft upon them- 
 felves. To deny Grace to be free and felf-moving, 
 is to fay Grace is not Grace, and to evacuate the Go- 
 fpel, and to take away the glory of it. Neither of 
 them may be done by any who calls himfelf Chrifti- 
 an. The true notion of Sin is, That it is fuch a vio- 
 lation of the Law, as merits death eternal. The true 
 notion of Grace is , That it operates freely and of 
 felf-motion. God, though under no neceffity, though 
 he might have left fain men as well as fain Angels, 
 under fin and wrath, was yet pleafed out of his meer 
 good pleafure to give a Saviour unto men, and to o- 
 pen a dore to them of falvation. This is free-Grace 
 indeed, and for ever to be adored. Thus much 
 touching the firft thing. 
 
 2. It is of free-Grace that God chufes a Church 
 and people to himfelf 5 that he defigns fome certain 
 individual perfons to the infallible attainment of 
 Grace and Glory. And here I fhall confider two 
 things 5 firft, That there is fuch an Ele&ion. And 
 then, That it ifiues out of meer Grace. 
 
 1. There is fiich an Ele&ion of men unto Grace 
 and Glory. Thus the Apoitle , He hath chojhi us in 
 him before the foundation of the world, Eph. 1.4. He 
 predestinated us to the adoption of children by Jcfus 
 
 Ckrfa 
 
Of GR AC E. "" £49 
 
 Chr/Jl, ver.5. ^ n r he clearing of this I (hall lay down Chap. 10 
 feveral things. i^-nt"*^ 
 
 7. Election is not of all, but fome. It's true, Hu- 
 bcrus afferted an univerfal elettion of all men : But 
 this is dire&ly oppofite to Scripture. Few, not allure 
 chofen, Mat. 22. 14. The elett are oppofod to the 
 blinded ones, Rom. 11.75 a clear diftin&ion is made 
 between veflels of honour and difhonour, between 
 veflels of mercy and wrath, between thofe that are 
 written in the book of Life, and thofe that are left 
 out of it. Eleftion is called Uhoyh* it feparates and 
 fingles out fome to mercy in a way of choice. Were ~-^ 
 it of all, it could not be Eleftion, there could be no- 
 thing of choice in it. The Eleft are (aid to be cho- 
 fen out of the world, Job. 15. 19 : but all are not 
 chofen out of all, that's impoffible. Eleftion there- 
 fore is of fome individual perfons only : The Lord 
 knowcth thofe that are his, 2 Tim. 2. 19. Their names 
 are all down in the book of life. Phi 4. 3, *tq<, this 
 individual perfon, this very Paul, who but now was 
 breathing out blood againft the Church, this is a vet 
 lei of eleftion, Acts 9.1 5, faith God to Ananias. The 
 eleftare called a remnant, Rom. 11. 5, becaufe it is 
 made up of fome individual perfons fpecially fingled c\ cw^^;, 
 out of the corrupt mafs unto God. The will of Gods ^ ee c^JUi 
 Complacence refpe&s Graces without a diftin&ion of °^ c 
 perfons 5 Every one that fears God, is accepted, Afts 
 10. 35. A good man draws out favour from the Lord^ 
 Prov. 1 2. 2. But the will of Gods Benevolence, fuch 
 as Eleftion is, is diftin&ive of perfons 5 for this de- 
 crees certain bleffings to certain perfons, and not to 
 all. Election therefore is not of all, but of fome. 
 
 2. Ele&ion is not Legiflation. The fecret Coun- 
 
 Kk fek 
 
^o Of GKAC E. 
 
 Chap. 10 fels of Princes are not th6r Edicts;, neither is Cods 
 Sv^-^r—* Election a^Legiflation. Ele&ion is an Eternal De- 
 ^Vs^T^- crec ' Legislation is in time. Election is but of fome, 
 Legiflation extends to all. Ele&ion is that Decree, 
 according to which God gives out fpiritual bleffings 
 to fome as a Benefa&or : Legiflation fets down that 
 Rule, according to which God deals with all as a 
 Reftor who governs by Law. In the Covenant of 
 Works, that \_do this and live] was not Ele&ion ; nei- 
 ther was the oppofite member therein [_ tranjgreji and 
 dye ] Reprobation. In the Covenant of Grace, that 
 [ believe and be fazed] is not Election 5 neither is the 
 oppofite branch therein [_ believe not and be damned] 
 Reprobation^ for then all men, becaufe they are un- 
 der both parts of the Evangelical Law, (hould be 
 both eledted and reprobated , which is irnpoffible : 
 nay, becaufe they were in Adam their head under 
 both parts of the firft Covenant, they fhould be once 
 before both elected and reprobated. It is one thing 
 to prefcribethe terms of (alvation, another to chufe 
 men to it : one thiqg to write down Laws for all, 
 another to write down the names of fome in the 
 book of Life. That general Law, All that believe 
 /hall be faved, predeftinates none in particular. It 
 would (tand true, if all men were left in unbelief and 
 perdition; If there were no fiich thing as a Church 
 in all the world, but elective, if it fecure not a 
 Church to God, is altogether infignificant. It is an 
 election of none, that is, no ele&ion. Our Saviour 
 fets down two wills of God as diftindt 5 This is the 
 will of him that fent me, That every one that feeth the 
 Son^ and believeth on him, may have everlafting life, 
 Joh. 6. 40. And in the precedent verfe , This is the 
 
 Fa- 
 
Of G K ACE. 351 
 
 Fathers vriB 9 which bath jhtt Me, tk.it if all wbic h he Chap. 13. 
 
 hath green ?;/c, Ifhould h In the one we u**v^/ 
 
 have Gods kgillative Will defining the terms of Salva- 
 tion for all ; in the other, we have C e Will 
 dcligi.irg fome,that is, the elect, the given o 
 The hrft without terms id it, would not be Le 
 tion $ the latter without perfons in it, wo t be 
 Election. 
 
 5. Election, being a chafing, a tinging out for/. 
 to eternal life, muft need.- do fome Angular thing for 
 them } it muft confer upon them fome diltinguilhir.g 
 Grace, fuch as may re (live them out of the corrupt 
 Mafs unto God: And what Grace is that but Faith? 
 If all men did believe, there would be vo Imsv&i or 
 difference among them ; the righteoufhefs of GoA 
 would be upon them all, the rivers of living water 
 would flow in them all, the Glory of Heaven would 
 crown them all. Rut Faith is a differencing Grace, 
 proper to Gods peculiar ones} it is not given to all, 
 but to (bme; not out of common Providence, but 
 out of Election : It is a choice, a prime Grace of Se- 
 cretion, and therefore in all congruitv muft deeds if- 
 fue out of the great delign of Secretion, that is, Ele- 
 ction. If God give alike to all, then he elects none, 
 he differences none; however men may make 
 thcmfelves to differ, God doth no fuch thing, nor 
 ever intended to do lb: Thus Flection is a meer nul- 
 lity. But if, as the truth is, there be anvfuch thing 
 as Election, then it beflow* upon the choien 0/ 
 thole fpecial love-tokens of Faith and Perfevenu 
 which make them meet for Heaven and eternal Blcf- 
 fednefs. 
 
 4. Election is a fure infallible thing, fuch as never 
 
 Kk 2 tails: 
 
2 $ 2 Of GILA C E. 
 
 Chap, i c. fails: Hence it is called p&teirp**, a Prsedeftination, 
 u-*v*"*^ or praedefinition, (uch as never miffes the mark. Thus 
 theApoftle, Whom he did predejlinate, them he alfo 
 called 5 whom he called^ them he alfo juftifted 5 whom 
 he jtiftified, them he alfo glorified^ Rom. 8. 30. The 
 words (whom and them*) fatten every link to its 
 precedent, and appropriate all throughout the whole 
 chain to the fame perfons: every perfon, who is pre* 
 deftinated and called within this Text, mud: be jufti- 
 fied and glorified, or the golden chain of Grace is 
 broken. The foundation of God Jlandeth ftre having 
 thk feal the Lord knoweth them that are his^ 2 Tim; 
 2. 19. Ele&ion is a foundation, not an human one, 
 but a foundation of God 5 laid in the Divine Will, 
 (landing in eternity, fure in immutability, fealed up 
 with infallible knowledg and unvariable love towards 
 the elect: Nothing is more momentous than this, That 
 God have a Church, Chrift a Body, and the Spirit a 
 Temple. This is the higheft of defigns, the aim -of 
 the Sacred Trinity, the very thing upon which God 
 hath (et his eyes and his heart more than upon all the 
 world befides, yet if Eleftion be not fure and in- 
 fallible, that high and precious defign may be fru- 
 (irate and^ of no effect : And what a blot would this 
 be to Providence ? And how unbecoming would it 
 be to the Holy one, who fits at the Stern and rules 
 all? If (o accurate a thing as Providence could, 
 which it cannot without difparaging it felf, (tumble 
 or faulter in the things of nature 5 yet furely it can- 
 not do fo in its mafter-piece,in the high and precious 
 concerns of Grace: Eleftion therefore muft be fure 
 rbtk, 1. jr. c. and infallible. That diftin&ion of the Socinians 
 17.de prsddl. ^ t jj at t j iere i s a double Eleftion in God, an infirm 
 
 one 
 
Of GRACE. 253 
 
 one of thofe, who aflent to the Gofpel, and a firm Chap, 10 
 one of thofe, who live according to the Gfrfpel) is, 
 frivolous and blafphemous$ it is in cffeft to fav, tTiat 
 there is infirmity in God, that Gods choice is weak 
 or rather none at all, and mans choice fupplies and 
 ftrengthens it. The great defign of a Church could 
 not be fecurcd by fuch a choice as mans, nor by any 
 thing lets than Gods} his Ele&ion is a fure founda- 
 tion, his fpecial call according to purpofe, and his 
 gifts without repentance. Hence it appears, That 
 according to the opinion of the Remonftrants, there 
 is indeed no fuch thing as Ele&ion. They fay, that 
 the objeft of Eleftion is a Believer 5 and, whether 
 there (hall be a Believer or not, after all the opera- 
 tions of Grace, ultimately depends upon the Will of 
 Man: And if fo, How can God eleft any one perfbn 
 in the world? The ad of his Eleftion depends upon 
 the object, and the objedt upon the will of Man 5 
 Mans will mud: go forcmoft, and make theobjeft^ or 
 elfe for want of one, Gods Will mud ftand (till, and 
 not chufe at all. It's true, God hath fet down this 
 Law or Rule, That believers fhould be laved 5 but 
 no-where hath he (aid, that believers fhould be elefr- 
 ed:, for that would overthrow his own Ele&ion, 
 fuppofing fuch a Law or- Rule, That believers fhould 
 be elefted. If a Man did believe, and fb was eleft- 
 ed , it would not be Gods firft Law or after-choice, 
 but mans faith which determined the mattenhe would 
 be his own eledtor^ God in the mean time would not 
 be an Ele&or, but a Legiflator only. But a little 
 further, to confider the opinion of the Remonftrants: 
 They fet down the order of Gods Decrees in this 
 manner 3 upon Adams fall, there was a merciful - af- 
 
 feftion 
 
3^4 Of G R AC E. 
 
 Chap. 10. fe&ion in God towards man} but, juftice ftanding 
 in the way, a Mediator was ordained to offer up a 
 propitiatory Sacrifice to God. Hereupon God makes 
 a general Decree, That all pei fevering believers (hall 
 be faved 5 and, becaufe man cannot believe of him- 
 felf, God decrees, media ad Jidem^ means to beget 
 Faith 5 and as (bon as men believe, there is a particu- 
 lar Decree for their Salvation 5 or a kind of incom- 
 pleat Election, fuch as riles and falls with their Faith, 
 and when they arrive at the full point of perfeve- 
 rance, the Ele&ion becomes compleat and perempto- 
 ry. This is their Scheme 5 here many things are ob- 
 fervable, Here's a Mediator Decreed, without refpeft 
 to that Church, which in Scripture is the choice mark 
 aimed at in the work 5 here's a general Decree to fave 
 all perfevering believers, and in that inftant, no De- 
 cree of the media adfidem^ the means to beget Faith 5 
 here's a ftrange imperfection attributed to God, his 
 Will in its eternal afts muft be in fucceffion, and make 
 its gradual progreffes from a general Decree to a per- 
 ticular, and from an incompleat Election ( I tremble 
 at the word ) to a compleat one } and in its pailage 
 to that compleature, it muft all the way vary, and 
 turn about to every point, as the fickle will of man 
 doth 5 that ftanding in Faith there is an Ekftion, 
 that falling there is none 5 and fo, toties quoties^ as 
 often as it pleafes man to (hew himfelf variable, the 
 Election will be fomething or nothing as it happens. 
 This doth not indeed afcribe eyes and hands to God, 
 as the grofi Anthropomorphites did} but it aflimu- 
 lates him to the filly turnings and variations of the 
 creature, which cannot but be very unworthy of him. 
 Here is fuch a particular Ek&ion as is temporal, and 
 
 to- 
 
Of GRACE. 2 ^ 
 
 totally fuperfluous: it is temporal 5 for if it depend Chap. 10. 
 upon pcrfevering faith as its condition, then it mutt 
 be iufpended , and not in aft, till that faith be in be- 
 ing. It's condition being temporal, it cannot pre- 
 exift or be eternal. It is alfo totally fuperfluous, 
 there being a general Decree of faving all perfevering 
 believers once pad, every individual man who is a 
 perfevering believer, mull: needs infallibly arrive at 
 Heaven without any more ado 5 and then to what 
 purpofe is fuch a particular Eleftion ? Neither do I 
 think, that the Remonftrants would ever have offered 
 fuchaninfignificant thing to the world, but that they 
 were under a neceffity to (ay fomewhat to thofemany 
 and fimous expreflions which are found in Scripture, 
 touching the eleftion and predeftination of perfons, 
 which could not be fatisfied with that general Law, 
 That whofoever believeth flwuld be faved : Here's an 
 eleftion of perfevering believers 5 but in plain terms 
 that is no eleftion at all. Eleftion muft be to fome- 
 thing, but this is to juft nothing : not to Faith and 
 Holinefs, thefe are prefuppofed in the objeft 5 and 
 there can be no eleftion to that which is prefuppofed 
 before. There is therefore no eleftion to Grace at 
 all. No, nor to Glory : That perfevering believers 
 had a right unto by the general Decree of faving fuch 
 as they are 5 and there can be no eleftion to that 
 which they had an antecedent right unto. Thus all 
 the great expreflions in Scripture touching Eleftion, 
 vanifh into nothing. In Eleftion God fevers and dif- 
 ferences one man from another in a way of choice : 
 but according to the Remonftrants, he gives all in 
 common. And how can God cleft without a fevering 
 or differencing aft ? Or how can he do fuch an aft, 
 
 who 
 
7 -$6 Of GRACE. 
 
 Chap. 10. who gives all in common? It's true, God fevers final 
 v-v^*-' believers to life, and final unbelievers to death 5 but 
 here is no choice of perfons } fome go to life, but all, 
 •if final believer?, fhould do fo : fome go to death, 
 but all, if final unbelievers, (hould do fo. Here is no 
 choice at all, but a meer judicial aft, according to the 
 Evangelical Law. When a Judg according to Law 
 acquits one as innocent, and condemns another as 
 guilty, it is not an aft of choice, but of righteous 
 judgment. No more is it in God to ad judg believers 
 to life, and unbelievers to death. But I (hall fay no 
 more touching the firft thing, That there is an Ele- 
 ction. 
 
 2. Eleftion is of meer Grace. It hath no other 
 caufe but the Divine pleafure only. We are predejii- 
 nated according to the good pic a jure of hk W/,Eph. 1.5. 
 To thepraifeof the glory of hk grace ', v. 6. God loves 
 his people becaufe he loves them, Deut. 7. 8. He 
 faith, I will he gr adorn to whom I will he gracious, 
 Exod. 33. 19. In which words we have will and 
 grace doubled as the only reafon of it (elf. Eleftion is 
 the primum indehitum 5 if that be not purely free in 
 Conf ad Pol. God, nothing can be fo. Iniqmts e/?, faith Seneca, 
 cap. 29. qui mnne) is Jut arhitrium danti non reliquit 5 He is 
 
 uajuft who leaves not a gift to the pleafure of the 
 giver. All fouls and graces are Gods, and he may 
 difpofe of them as he pleafeth. If he chu(e any to 
 himlelf, he chufes freely, elfe it is no choice at all : 
 it is not, as the Apoftle calls it, an eleclion of Grace. 
 Eleftion is not built upon forefeen works, for then it 
 would not be an eleftion of Grace, but of Works, 
 the eleft would not be veffels of Mercy, but of Me- 
 rit : neither is it founded upon forefeen faith and 
 
 per- 
 
Of GK AC E. 257 
 
 perfeverance 5 thefe are given by God not to all, but Chap. 10. 
 to fome} not out of common Providence, but out of 
 the Decree of Ele&ion. Hence the Apoftle, when 
 he bleffes God for the work of Faith in the Thejjalo- 
 nians , elevates his praifes up to Ele&ion, the firft 
 fountain of Grace, Knowing, brethren Leloved, your 
 eleUion of God, 1 Thef. 1. 4. And, when he praifes 
 God, for bleffwg the Ephejians w r ith all fpiritual blef- 
 fings in Chrift, he fets down the eternal rule of dif- 
 penfing them, According as he hath chofen us, Ephef. 
 I. 3, 4. He doth not choofe us according to our faith 
 and perfeverance, but bleffes us with thefe bleffings 
 according to Ele&ion 5 he chufes us, not becaufe we 
 are holy, but that we fhould be fuch: Doth God 
 forefee any good in men, when he willeth to them 
 their firft good ? Or, Doth he forefee good in them, 
 before he wills it to them? What need then of his 
 purpofe to give it ? Or how can he poffibly be the 
 Donor of it? If he forefee it, they will infallibly 
 have it, whether he Decree it or not 5 they will have 
 it without his gift, which is impoffible. Faith there- 
 fore and perfeverance do not prefuppofe Ele&ion, 
 but Election is the eternal fpring of thofe graces. 
 Unlefs this be granted, God doth but eligere eligentes^ 
 chufe thofe that firft chufe him: Mans faith muft be 
 earlier than Gods Grace, he chufes before he is cho- 
 fen -•> loves before he is loved of God. And to affert 
 this, What is it, but to lift up man above God, Mans 
 Will above the Sovereign Will of his Maker? A vani- 
 ty it is,and a blafphemy againft the fountain of Grace, 
 which the Saints blefs and adore, as the origine of all 
 that good which is in them. Gods electing Grace, 
 is pure Grace 5 his Love is meerly from himfelf : 
 
 L 1 Hence 
 
s 5 S Of GRACE. 
 
 Chap, ic* Hence is that emphatical reduplication, The eletf 
 
 i^-^*-^ whom he hath chofen, Matt. 13. 20. As if our Savi- 
 
 viour had faid, in Eleftion there is nothing but pure 
 
 Election, nothing on mans part, all is from the good 
 
 pleafure of God. 
 
 This Truth is notably fet forth in our Saviour 
 Chrift , he was Gods chofen Servant, Matt. 12. 18. 
 The Lamb fore-ordained, 1 Pet. 1. 20. And, as St. 
 Aufiin ftiles him, pr£clarijjimum lumen prddefiinationis 
 & gratia , the moft famous light of Predeftination 
 and Grace. He was as man, predeftinated to the fii- 
 perlative glory of the Hypoftatical Union } and that 
 not out of any forefeen holinefs in his human nature, 
 for all that did flow out of that union , but out of 
 meer grace: the human nature did not do or merit 
 ought to be advanced into that ineffable excellency 5 
 neither may any man fay, Cur non & ego .<? Why were 
 not I fo advanced ? Nature is common, but Grace is 
 lingular. Here we have the Prototype and grand Ex- 
 emplar of Predeftination : Chrift was predeftinated to 
 be the Head, we are predeftinated to be his members. 
 He as man was predeftinated, that by an admirable af- 
 fumption he fhould be the natural Son of God : We 
 are predeftinated, that we fhould be adopted ones. 
 He was predeftinated to be fuch without any prece- 
 dent merits or works : We are predeftinated to be 
 fuch without them. Hence the Apoftle faith, That 
 we are predeftinated to be conformed to the image of his 
 Son, that he might be the firft-born among many bre- 
 thren, Rom. 8. 29. Both Predeftinations were free} 
 and in our Predeftination there was a kind of imita- 
 De bono per- tion of his. Hence St. Aufiin faith , Et ilium & nos 
 fever. L2.C.24. Pr^defiinavit^ quia in illo^ ut efjet caput nofirum, & 
 
 in 
 
Of GRACE. i$ 9 
 
 in nobk, ut ejus corpus ejfemus, nonpr£ceffuramerita no- Chap. 10. 
 
 ftra, fed opera fua futura pr<efcivit^ He predeftinated 
 
 him and us : that he fhould be our Head, and we his 
 
 Body, was not from our merit, but the work of God. 
 
 It is certain, that the Members cannot be above the 
 
 Head 5 they were not elected to a Beatifical Vifion 
 
 out of forefeen faith and perfeverance , when the 
 
 Head was elected to the Hypoftatical Union out of 
 
 meer grace. 
 
 3. It is of free grace that God calls men. There is 
 a double call, an External and an Internal one 5 both 
 are of grace. 
 
 1. The External call is of grace. The Gofpel is 
 not a debt, but a meer gift freely given to men. It 
 may be fubftra&ed from a Nation for their fins, but 
 it is never given to a Nation for their worthiness, 
 for all men are unworthy of it. When God gives it 
 to fome, it is not for their dignity 5 when he denies 
 it to others, there is always in them a concomitant in- 
 dignity of it. No natural man can be worthy of it. 
 It is meerly of Gods good pleafure that the Sun of 
 Righteoufnefs (bines in one part of the world, and 
 not in another 5 that the Evangelical dew falls in 
 fome places, and not in others. Here the only foluti- 
 on is that of our Saviour, Even jo Father, for fo it 
 feemed good in thy fight, Mat. 11.26. I know it is 
 here faid by fome , That facienti quod in fe eft Deus 
 non den e gat gr at i am 5 To him who doth what he can, 
 God denies not grace. The promife is, Habenti dabi- 
 tur, To him that hath, that is, rightly uleth what he 
 hath, more J/jall be given. Upon the right ufe of na- 
 turals, the Pagans might have fupernaturals. The 
 Gofpel in fuch a cafe (hould be revealed to them. 
 
 LI 2 But 
 
s6o Of GK AC E. 
 
 Chap. 10. But, as Bifhop Davenant obferves,experience confutes 
 vx— \<->-> this 5 Proferant ab or be condito vel unius Pagani ex em- 
 eterm. .23 • pfa^ fa^ ^ e ^ L et j.^^ bring forth, if they can, the 
 example of one Pagan fince the world began, who by 
 the right ufe of naturals attained to Evangelical 
 Grace. One would think that fuch as Socrates and 
 Plato might, if any, rightly ufe naturals 5 but they 
 had not the Gofpel manifested to them, which yet 
 hath been revealed to the poor Americans, who com- 
 paratively to the other were brutifh and barbarous. 
 That of the Schools, Facienti quod in fe eft Deus non 
 Serm: printed ^ eneqa f a ra tiam, is (as Bifhop Saunderfon in his Ser- 
 An.vom.1612. ^ 1 1 1 • N l • 1 JC J • 
 
 fol. 2?5. mons calleth it ) the rotten principle and foundation 
 of the whole frame of Arminianifm : ultimately it 
 refblves all into nature 5 Salvation is refblved into 
 Faith, Faith into the Gofpel preached, that into the 
 ufe of naturals. Nature may now lift up its hand, and 
 touch the Crowns of Glory above. Grace may fall 
 down to fo low a rate, as to be earned at the fingers 
 ends of Nature. And what is this but pure impure 
 Pelagiavifm ? In the Paleftine Synod Pelagim, but for 
 his counterfeit recantation, had had a juft anathema 
 for that faying, Gratiam dart fecundum merita. Secun- 
 dum merita with the Fathers, is all one with fecundum 
 opera, and fecundum opera all one with facienti quod in 
 je eft. The Apoltle flatly oppofes this opinion 5 He 
 hath called us with an holy calling, not according to our 
 works, but according to his own purpofe and grace^ 
 2 Tim. 1. 9. The call is not according to works, or 
 according to the ufe of naturals 5 but meerly, purely, 
 totally from Grace. Rightly to ufe naturals, is to live 
 up to the light of nature 3 that tells us> that God is 
 the Supreme good, and therefore in all reafbn to be 
 
 loved 
 
Of GRACE. 261 
 
 loved with a fupreme love. Wefhould not give him Chap. 10 
 part of the price, but all the mind, heart, foul, fpirit, 
 and that in pure perfedcion 5 and who, where is the 
 Saint on earth that doth (b? Their purcftaftsof love 
 come forth ex Ufo frincipio,ox\t of an heart fan&ified 
 but in part} and in their egrels from thence cannot 
 but have a taint or tinfture from the indwelling cor- 
 ruption : and may we imagine that God fhould offer 
 the Pagans a Gofpel on (iich terms as no Saint on 
 earth ever arrived at ) Or that he would have them 
 go about by the way of perfection to enjoy a Gofpel 
 of Grace ? It cannot be. But fuppofe that they 
 may have it upon a (incere love of him 5 Can a Pa- 
 gan out of natural Principles truly love God i May 
 true Love be without Faith the Root, or without the 
 Spirit, the infpirer of all Graces ? Or doth the Holy 
 Spirit work in a fupernatural way, without a Gofpel 
 or Ordinances ? Or if it did , doth it work, and 
 not efFeft lb much as the firft element in Chriftianity? 
 I mean a ienfe of the want of Grace? May the Spi- 
 rit converfe in thole unclean places, where nothing 
 appears but Error , Pride, Idolatry, Impiety, and 
 Wickednels of all forts } It is not realbnable to be- 
 lieve it. If Nature could lift up it felf to a fincere 
 love of God, the Spirit and the Gofpel feem to be 
 fuperfluous thereunto. And as for habenti dabitur 
 it (peaks not to the point in hand , becaufe it fpeaks 
 not of the ufe of natural talents : not in Mat.i 3, for 
 there it is accommodated to the Parable of the feed, 
 and given as an item to finch as heard the Gofpel 5 
 nor yet in the 25^ chap, for there the ufe of the ta- 
 lents is remunerated with eternal life, ver. 21 & 293 
 which is a Crown too rich to be fet upon meer na- 
 turals. 
 
262 Of GRACE. 
 
 Chap. io. turals. There the talents uponabufe are taken away^ 
 and by confequence, if it were meant of naturals, 
 the abufers muft lofe their reafon, and become fools, 
 which experience denies. But whatever the talents 
 are in that promife, it muft be interpreted in eodem 
 genere : If of talents of Nature, it runs thus 5 He 
 that ufeth naturals, fhall have more of them. If of 
 talents of Grace, thus : He that ufeth Supernatural*, 
 (hall have more of them. But to ftretch this promife 
 a genere ad genus, from naturals to fupernaturals, as if 
 Nature might per falutm be crowned with Grace, is 
 an interpretation very incongruous, and direftly con- 
 trary to that of the Apoftle , He hath called us, not 
 according to our works, but according to his own grace. 
 The end of this promife is to excite men to the good 
 ufe of talents. But after fuch an unreafonable ftretch 
 of it, as makes Grace the reward of Nature, What 
 can come of it ? Where (hall the fruit of it be ? Not 
 in the Church, there they have the Gofpel-grace al- 
 ready 3 nor yet out of it, there it is not revealed : 
 neither is it poffible that tbofe who want the Go- 
 fpel, (hould be ftirred up by any promife in it, to 
 feek after it in the ufe of naturals. Thus we fee, 
 that the external call is not a debt to Nature, but a 
 meer gift of Grace. Such as the great Gift is, fuch is 
 the Charter. The great gift of Chrift was purely, to- 
 tally gratuitous 5 therefore the Charter of the Go- 
 fpel, which in the manifeftation of it is the external 
 Call, is foalfo. 
 
 2. The Internal call is of Grace : And here, be- 
 caufc fome oppofe this call, I fhall firlt fhew, That 
 there is (uch a call, and then that it is meerly of 
 Grace. 
 
 1. There 
 
Of GRACE. 263 
 
 I. There is fuch a thing as an internal call. Pela- Chap. 10. 
 gfr& v at leaft in the firfc draught of his He reiy, placed v^-v—^ 
 Grace only, in libero ar'uitrio & dotirma, in Free-will 
 and Doftrine «, Free-will being Nature not Grace, 
 Doftrine being Grace but not the all of it, he left 
 no room at all for an Internal call, he allowed no 
 Grace but that external one of Doctrine : and in this 
 he fpakc very confonantly to his other opinions, de- 
 nying Original (in as he did, What need could there 
 be of internal Grace ? There being no fpot or finful 
 defeft in the Soul, Grace hath nothing to do within, 
 all is well and whole there, and needs no Phyfitun ; 
 all is in order and harmony there, and nothing to be 
 new-made or new-framed. Therefore St. Aujlin ob- 
 ferves , that though Pelagius would fometimes talk 
 of a multiform and ineffable Grace 5 yet it was but 
 to put a blind, and cover over his herefy: Still he quid jam** 
 meant no more than meer Doftrine, and external l *P m ' > w 1 * 
 Grace; denying Original fin, there was nothing eandem^rem 
 within for Grace to do or reftify. Socir?us r who^it, utnon 
 with the Pelagians denies Original fin, makes little JJJ wn fc«"" 1 
 or no account of internal Grace, though in his Pr£- ft rina gratiam 
 le&ions he fpeak of an interius auxilium, an inward ™nftituere ? . 
 aid 5 yet he faith, That Faith is generated, potijfimnm m. cap.' 9. "* 
 per externa^ chiefly by externals 5 and again, That De - ferv - P ars 
 Faith is rather to be called Gods command than his 3e%rt!Yo?l 3." 
 gift. But that there is fuch a thing as an Internal call, 
 and that difkinft from the external , I (hall propofe 
 three or four things. 
 
 1. All in the Church have an external call; but 
 fome are not fo much as illuminated, it is not give n 
 to them to know the heavenly myfteries. Thole by 
 the way-fide heard the word and underftood it nor 5 
 
 Chrift 
 
atf 4 Of G KA CE. 
 
 Chap. 10. Chrift was a (tumbling block to the Jews, and fool- 
 c**-v-^ ifhnefs to the Greeks 5 and both becaufe he was not, 
 though outwardly propofed, inwardly underftood. 
 Chrift the power of God, if underftood, could not 
 )f ■ V^*rL J^'^have been a (tumbling block to the Jews who looked 
 ^^^fifcafter figns^ Chrift the Wifdom of God, if under- 
 J*Y Chr&ty ^ftood, could not have been foolifhnefs to the Greeks, 
 \ fc who fought after Wifdom. Mr. Pemb/e relates this 
 
 Story: An Old Man, of above 6c years of Age, a 
 conftant hearer of the Word, was after all (b grofly 
 ignorant, as upon Difcourfe to fay, that God was a 
 good old Man, Chrift a towardly youth, the Soul 
 a great bone in the body 5 and the happinefs of man 
 after death, was to be put into a pleafant green Mea- 
 dow. Such poor blind Souls have indeed an external 
 call, but not (b much as the firft element of the inter- 
 nal one 5 Illumination, which is the initial thing 
 therein, is wanting in them. 
 
 2. All in the Church have an external call 5 but 
 fome are for their iniquity judicially hardned under 
 the means: the Word of Life is to them the favour 
 of death , Chrift the Corner-ftone a ftumbling-block : 
 the light blinds them, the melting ordinances harden 
 them. Thefe men have an external call, but nothing 
 of an internal one 5 it being impoffible that the lame 
 perfons, under the fame means, fhould be illuminated 
 and (oftened, which are the effecls of an internal 
 call , and at the fame time (hould be blinded and 
 hardened under the means, which cannot but have in 
 them an external one. 
 
 3. Some under the Gofpel have a wonderful work 
 wrought in them, their eyes are opened upon the E- 
 vangelical Myfteries, their wills are melted into the 
 
 Di- 
 
Of G KA CE. i6$ 
 
 Divine Will. Gods Law is engraven in their heart 5 Chap. 10 
 his image is the beauty and glory of their fouls : A 
 great work is done in them, a new-creation appears 
 within 5 and how fbould this be, or which way fhould 
 it be effected, but by that internal call which calls 
 things that are not, as though they were, whichin a 
 glorious way calls Faith and other Graces into being ? • 
 Hence the Apoftle faith, That the Gofpel came to the 
 Thejjalonians not in word only, but in power and inthe 
 Holy Ghoft, and in much affurance, 1 27?e/. 1.5. Here's 
 the true internal call} the word did not only outwardly 
 found to them, no, it was inwardly engrafted to the 
 faving of the foul 5 it was ftrongly and fweetly let 
 home upon the heart , fo as to produce Faith and 
 Love. It was not in meer notions, but it fprung up 
 into a new-creature. This is the internal call. If a 
 meer external one might have done it, Pelaghts in the* 
 rudeft draught of his Herefie had been in the right. 
 He placed Grace in meer Doctrine and Free-will-, but 
 to the framing of the new-creature, an internal ope- 
 ration is requifite. Hence St. Aujiin faith, That be- De Praedeft. 
 lievers have not only, as others, an outward Preacher, L *• ca P- 8 - 
 but an inward one : Intus a patre andinnt , they hear 
 and learn of the Father. He fpeaks to them inward- 
 ly in fuch words of life and power as produces the 
 new-creature. 
 
 4. The Miniftry of Chrift was a very excellent 
 one : He fpake, did, lived, as never man did 5 there 
 were Oracles in his mouth, Miracles in his hands, San- 
 ctity in his life. Never was there fuch an external call 
 as here 5 yet would this do the work? Would this 
 fecure a Church or people to God? No 5 He tells 
 them plainly, That except they were born of the 
 
 M m Spirit, 
 
2 66 Of G R A C E. 
 
 Chap. 10. Spirit, they could not enter Heaven. That no man 
 
 wx-v-^ can come to him except the Father draw him. There 
 
 muftbe an internal tra&ion, or elfe there would be 
 
 never a believer in the world. Trahitur mirk modk 
 
 lib x^cap °9*. Ht ve ^ a ^ 7 ^ < F 7 nov ^ ™* m ~ lfl f Pfa homimim cordi- 
 bits operari$ In this Tra&ion there is a fecret and ad- 
 mirable touch upon the heart to make it believe and 
 receive Chfift: This is an internal call indeed. Yet, 
 as pregnant as the words are, the Socwians have an 
 art to turn Gods Traftion into MansDifpofition, and 
 the Divine energy, into human probity 5 Vkpr^cipua 
 in audkntium pr obit ate confijlcbat, the chief force con- 
 Prxl. Theol. fifts in the probity of the auditors. Thus Socinus 
 cap. 12. touching that Tra&ion. Thofe who have probity of 
 mind, who will do Gods Will 5 thofe honeft Souls 
 will embrace the Gofpel. When God is faid to touch 
 the heart, 1 Sam. 10. 26, the meaning is, they had 
 tangible hearts, fuch as were inclinable to the Di- 
 
 f* lap" i Rd ' vine WiU * fo Vol kbti*. And again, when God draws 
 men, he propofes his Will 5 and the probi, the honeft 
 De ver.Rel. hearts are perfwaded : fo the fame Author. I hus by 
 lib. s.cap. 18, an oc jj perverfe interpretation of Scripture , the 
 choiceft operations of Grace are at laft refbl- 
 ved into nature and freewill. This more plainly 
 appears by that explication which Volhelius in 
 the place firft quoted , gives us of probity. 
 There are (faith he) in Man three things, Keafbn, 
 Will, and Appetite, if the Will, the middle faculty, 
 apply it (elf to Reafon,there is probity^ if to the Ap- 
 petite, there is improbity. We fee here what pro- 
 bity is, the meer produft of the Will 3 Faith is re- 
 folved into probity, and probity into the Will of 
 man: There is no need of Grace, at leaft not of an 
 
 * in- 
 
Of GR AC E. 267 
 
 internal one. The probity rcquifite to Faith, is ac- Chap. 10 4 
 cording to thefe men much the fame, as Anjlotle re- i*^->r-^ 
 quires from the auditors of morality, that is, that 
 they aft **]** a6>o", according toReafon: Thus accord- Etb.L 1. c 5. 
 ing to them there is nothing of Myftcry or Grace in 
 this Traftion , but only a following the common 
 principles of nature 5 out of this temper Faith will 
 'fpring up. But do thefe men believe Scripture? 
 There the natural unregenerate man is thus defcribed: 
 He is dead in fin, A corrupt tree which cannot bring 
 forth good fruit, He perceives not (piritual things 5 
 His carnal mind is not fubjeft to the Law, nor indeed 
 can be 5 Without grace he cannot do good, no, nor 
 fo much as fpend a thought about it 5 He is a ftranger 
 from the life of God, and blindnefs is upon his heart: 
 and can there be any true probity in fuch an one? 
 The Corinthians, at leaft fome of them, were before 
 their conversion, Fornicators, Idolaters, Adulterers, 
 Effeminate , Abufers of themfelves with Mankind, 
 Thieves, Covetous, Drunkards, Revilers , Extor- 
 tioners, 1 Cor. 6. 9, and 10. And what probity was * Qpi lluI "ili- 
 in them? True probity, fuch as is towards God, is emi^umanL" 
 no other than fincerity^ and iincerity is not one fubjungunt 
 Grace, but the rectitude of all. And may fuch a g rat i*-adjuto- 
 thing go before Faith? Where true probity is, there oSentcs & 
 is a pure intention to do Gods Will, and may it an- humiiesfimus, 
 tecede that Faith, which is the fingle eye, and works tmltt 
 by love? Probity is not an off-fpring of nature but confentiunr, 
 of Graces could Free-will elevate it felf to it, there T *f u ™ A P°' ' 
 would need no traction, no innuence or Grace at all. quid babes, 
 * The Fathers in the Araujican Council, condemn < i U0 .^. I J on ac - 
 thofe, who Subordinate Grace to mans humility or ^DcjYuin*" 
 obedience, as if humility and obedience were not quod fum- 
 
 M m 2 silts tonc - Arau '- 2 - 
 
 can. 6. 
 
268 Of GKA CE. 
 
 Chap. 10. gifts of Grace: To conclude, the Fathers Tra&ion 
 doth not (land in mans probity, but in a Divine ener- 
 gy, fuch as produces faith in the heart. 
 
 2. The internal call is meerly of Grace. The Spi- 
 rit breathes where it lifts. God calls as he pleafes : 
 fome are called according to purpofe 5 all are not fo. 
 Every heart under the Evangelical means, is not open- 
 ed as Lydias was. God works in us to will and to do 
 of his good pleafure. If God be God, an infinite 
 Mind, he muft needs be free 5 if free in any thing, he 
 muft be fo in a£te of Grace, in his calling men home 
 unto himfelf. It is true, that according to fome, the 
 Spirit is annexed to the Gofpel, and works equally on 
 all the Auditors. But this opinion labours under pro- 
 digious confequences ^ I mean, fome fuch as thefe fol- 
 lowing are. The Holy Spirit, whofe prerogative it 
 is to breathe where he lift, and divide to every one 
 as he will, is here affixed to his own organ the Go- 
 fpel, and muft part out his Grace equally to all : The 
 Ordinance of Preaching, as if it were no longer a 
 meer Ordinance, or pendant on the Spirit, muft con* 
 fer Grace, if not ex opere operato, yet in a certain pro- 
 mifcuous way to all. The Minifter, who ufes to look 
 up for the fpirit and excellency of power to fucceed 
 his labours, may reft (ecure, all is ready and at hand. 
 The peoples eyes, which ought to wait on the Lord, 
 if peradventure he will give faith and repentance to 
 them, will foon fall down and center on the Ordi- 
 nance, where they are lure without a peradventure to 
 have their (hare of Grace. Thofe emphatical Scrip- 
 tures, which (peak of Angular Grace to fome, muft 
 now run in a much lower ftrain. The opening of 
 Lydias heart, how remarkable foever, muft be no lin- 
 gular 
 
Of GRACE. 269 
 
 gular Grace, but common to the reft. The traftionsChap. 10 
 and inward teachings of the Father, which make <-^~^'~• , ' 
 fbme to come to Chrift, muft be general favours, and 
 extendible to thofe who come not to him. When the 
 Apoftle faith, That Chrift k to the Jews a fumbling- 
 block^, and to the Greeks foolijlmejs 5 but to them that 
 are called, the power and wifdom of God, 1 Cor. l. 
 23,24, How fignal foeverthe difference in the Text 
 be, the internal call muft be all one 5 in thofe to 
 whom Chrift was a ftumbling-block and foolifhnels, 
 as in tho(e to whom he was the power andwifdom of 
 God. The called according to pnrpofe, are called 
 but as other men : Gods purpofe is to call all a-like, 
 mans only makes the difference. Thefe are the confe- 
 quences of that opinion, and too heavy, I confefs, 
 for me to ftand under. I reft therefore in that of the 
 Apoftle, He hath called us^ not according to our T»orks y 
 but according to hk own purpofe and grace, 2 Tim. 1.9. 
 Here purpofe and grace are joined together 3 if his 
 purpofe be free, if his grace be gratuitous, then he 
 calls as he pleafes. In calling men home to himfelf^ 
 he afts purely, totally from Grace. I conclude with 
 that of Bonazenture, Hoc piarum mentium eft, ut nihil 
 fibi tribuant, fed totum Dei Gratia 5 The genius of pi- 
 ous minds, is to attribute nothing to themfelves, but 
 all to Grace. Thus far touching the firft thing, The 
 fie^nefs of Grace. 
 
 The next thing propofed, is the power and efficacy 
 of Grace. The Apoftle fpeaks of an exceeding great- 
 nefs of power towards thofe that believe, Eph. 1.19. 
 So emphaticd are the words there , that Camero is Cm - °pcr fol, 
 bold to fay, Nemo, cut non perht frons, negare potefi^^' 
 (ignificare vim & potentiam^ None, who hath not loft 
 
 his 
 
i 7 o Of G RA CE. 
 
 Chap. 10. his modcfty, can there deny a force and power (igni- 
 c^-v^^ fied. Now touching the efficacy of Grace, I (hall 
 
 confider three things. 
 
 i. Its efficacy as to the Principle of Faith and o- 
 
 ther Graces. 
 
 2. Its efficacy as to actual believing and willing. 
 
 3. Its efficacy as to perfeverance in the faith. 
 
 The firft thing is its efficacy as to the Principle of 
 Faith, and other Graces. By the Principle of Faith, 
 I mean not the natural power of believing. God 
 doth not command us to take down the Sun, for 
 which we have no faculties:, but to believe, for which 
 we have an underftanding and a will 5 no natural fa- 
 DePrzd. c. 5. ca ' tv ls wanting. Hence St. Aujl'm faith, the pojje of 
 believing* is of nature. This .power in fain man, be- 
 caufe in conjunftion with natural impotency, never 
 arrives at the effect. The natural faculties are by the 
 fall fo vitiated, that though in a fenfe he can, yet he 
 will not believe. Trahitfm qmmq\ voluptas, one luff 
 or other fb at t rafts him, that he cannot a fe impetrare 
 nt vclit, he cannot find in his heart JOtdo it. He hath 
 a kind of can in his natural faculties, but the corrup- 
 tion blafts the erleft. Neither do I mean that power, 
 which, as fome Divines fay, is fupernatural, yet not 
 an habit or vital principle of faith. Nature being 
 fallen, Grace (fay they) gives a fecond power to fet 
 the will in aquihbrio\ but that power doth not, as 
 an habit, incline or difpofe a man to actual believ- 
 ving. This power, as I take it, is nothing but Na- 
 ture and Free-will. I fee not how it (liould be di- 
 ftinft from it. There are (as the Learned Doctor 
 Th'7/fhath obfervedj three things in the foul:, that 
 if, Powers, Habits, and Paffions. Powers may be the 
 
 fab- 
 
Of GRACE. 271 
 
 fubjefts of Habits and Paffions 5 but may a Power be -Chap. 10. 
 
 the fubjeft of a Power? A natural power of a fu- 
 pernatural one? This looks like a Monfter. By the 
 fame reafon Habits may be the fubjefts of Habits, and 
 Paffions of Paffions. And is this power of believing, 
 free or not ? If free, then it is not fupcrnatural 5 it 
 may be a principle of not b:lieving, and that no- 
 thing fupernatural can be. If not free, then it de- 
 termines the event, but to what ? To not believing? 
 then it is not fupernatural. To believing ? then all 
 men ( having, as thefe men (ay, the power ) muft in- 
 fallibly believe, which Scripture and experience deny. 
 I mean therefore fuch a Principle of Faith, as is an 
 habit and vital Principle 5 fuch as is feminally and 
 virtually faith 5 fuch as hath the nature and ellence 
 of faith 5 fuch as inclines and difpofes to actual be- 
 lieving, and before the aft, denominates a man a be- 
 liever. When the aft of faith comes forth into be- 
 ing, is it from a believer, or from an unbeliever ? If 
 from a believer, then there was an habit of faith be- 
 fore. If from ail unbeliever, how unnatural is it, and 
 how crofs to the fuavity of Providence ? There muft 
 then be an aft of faith, before a principle 5 a fruit, 
 before a tree or feed. What (hall we fay of fuch an 
 one? He is a believer in aft, but in principle none $ 
 as foon as the aft ceafcs, he is not at all a believer. 
 There muft therefore be an habit 3 a vital principle of 
 faith: This in the ufe of means is infafed or created, 
 and that by the power of grace. To clear this, Khali 
 lay down two or three things. 
 
 1. The Principle of Faith and other Graces, is not 
 produced by meer fuafion, by a meer propofal of the 
 Evangelical objeft. In converfion there is a great 
 
 work 
 
272 Of G R A C E. 
 
 Chap, i o, work wrought within 5 the deadly wound of Origi- 
 nal corruption muft be healed, the new creature muft 
 be let up in us } and can fuaiion do this? Such a glo- 
 rious work muft be done by an efficient caufe, not by 
 a meer allicient one, fuch as fuafion is. A natural 
 man is blind, nay dead in fpiritual things } and what 
 fuafion can make the blind to fee, or the dead to rife ? 
 Suafion is fo far from giving a faculty, that it prefup- 
 pofes it. The ufe of it is not to confer a power, but 
 to excite and ftir it up into aft. Satan ufe fuafion to 
 fubvert the fouls of men 5 and doth God do no more 
 to convert them unto himfelf? How then fhould he 
 ever gather a Church to himfelf? Satans fuafions run 
 with the tide and ftream of corrupt nature:, but Gods 
 are againft it } and in all reafon the balance will be 
 caft rather on that fide which hath Natures vote and 
 free concurrence, than on that which hath Natures re- 
 pugnancy and contradiction. In this work there is 
 more than meer fuafion. God is not a meer Orator, 
 but an admirable Operator 5 his word is not fignifica- 
 tive only, but faftive, commanding thofe Divine 
 Principles into being, vox imperativa abit in operati- 
 vam 5 he calls for a new heart, and it is fo. 
 
 2. This holy Principle is not produced by affift- 
 ent Grace, as if a natural man did by Divine affift- 
 ance work it in himfelf. The Principle or power of 
 believing, is either natural or fupernatural 5 if natu- 
 ral, it is by creation 5 if fupernatural, it is by infu- 
 fion or infpiration 5 neither way is it produced in a 
 way of afliftanec. An affiftance is not accommoda- 
 ted to a thing to produce a new power, but to bring 
 forth an aft from thence. The light is affiftent to the 
 eye in the aft of vifion, but it gives not the vifive 
 
 power 
 
Of GRACE. a 73 
 
 power to it 5 aftifting grace concurs to the aft of Chap. 10 
 believing, but it confers not a believing principle. W"v— ^ 
 The greateft Saint in the world ftands in need of af- 
 fifting grace, that his gracious principles may come 
 into aftual exercife} he muft have help from the holy 
 one, a fupply of the Spirit of Chrift 5 the Heavenly 
 roots do not caft forth themfelves unlefs God be as 
 dew to them} the fweet (pices do not flow out actu- 
 ally, unlefs God breath upon them by auxiliary grace} 
 ftill he wants aftiftance to the doing of good as he 
 ought 5 the greateft Saint, though a man full of di- 
 vine principles, ftands in need of aftiftance. And 
 doth a natural man, one void of good, fraught 
 with evil , need no more ? Is regenerating quick- 
 ning, renewing, new-creating grace, nothing but an 
 aftiftance only ? May any one believe that the holy 
 Spirit in Scripture (hould give fuch high ftately titles 
 to an aftiftance only ? May a man be a co-operator, 
 or co-partner with God in the raifing up faith and a 
 new creature in himfelf ? It's true, a natural man may 
 by a common grace enter upon preparatories 3 he 
 may attend upon the means, but what can he con- 
 tribute to the work it (elf? he is meerly natural, the 
 new creature is totally fupernatural, and what can 
 he do towards it ? could he contribute ought, what 
 would the new creature be ? muft it not be part na- 
 tural as from man, part fupernatural as from God 5 
 part old as from nature , part new as from grace ? 
 Thus it muft be if this great work be divided be- 
 tween God and man. Notable is that of Laffantiut, D? &l- R«l. 
 govern Junonemque a juvando ejje diSos Cicero inter- ap,II< 
 
 pretatur, & Jupiter quafi Juvans Pater cliclus, quod t?o- 
 men in Deum minimi congruit, quia juv are ho minis eji y 
 
 N n opk 
 
274 Of GRAC E. 
 
 Chap. IO. opts aliquid conferentis in eum qui (It egens alicujus be- 
 nefieii : nemo (Ic Deum precatur, ut fe adjuvet, fed ut 
 fervet, ut vitam filutemque tribuat \ nullus pater dici- 
 tur filios juvare cum eos generut ant educate illud enim 
 levins ejl quam ut eo verbo magnitudo paterni benefilii 
 exprimatur, quanto id magfc eji inconveniens Deo, qui 
 verus eft Pater, per quern fumus , cujus toti fumus, a 
 quofingimur, animamur, & iUuminamur ? And at laft 
 he concludes, Non inteliigit benefcia diving qui Je 
 juvari modo a Deo putat, He underftands not divine 
 benefits, who thinks himfelf only helped by God. jfe- 
 hovah muft not be transformed into a Jupiter, or a 
 meer helper § man muft not (hare with him in this 
 great work, it is God who makes us new creatures, 
 and not we our (elves. We are his workmanjhip, not 
 our own, Ephef. 2. 10. Born not of the will of man, but 
 of God, Joh. 1. 13. As foon as a man is regenerate, it 
 may be truly (aid of hirn, Hie homo jam natus eft ex 
 Deo, this man is now born of God ; but to (ay, that 
 he is in part born of mans will, is to blafpheme the 
 Author of our fpiritual being, and to crown Nature 
 inftead of Grace. 
 
 3. The holy principles of Grace are produced by 
 an aft of Divine power : God lays the foundations of 
 faith and the new creature, as it were in mighty wa- 
 ters, in the very fame heart in which there is a foun- 
 tain and torrent of corruption 5 and no power le(s 
 than the Divine can put back the ftream of nature, 
 and (et up the Heavenly ftrufture of Grace in (iich 
 an heart. The production of gracious principles is in 
 Scripture (et forth in glorious titles, fuch as do im- 
 port power 5 'tis called aTranftation, Col. 1. 13. it 
 traniplants and carries us away out of a ftate of fin in- 
 to 
 
Of GRACE. a 75 
 
 to a ftate of grace. Tis a Generation, Jam. i. 18. it Chap. 10. 
 begets us to a participation of the Divine Nature. 
 Tis a RefirrecJion, Ephef. 2. 5. It quickens us and in- 
 fpires into us a Supernatural life, of which the fall 
 had left no fpark or relick at all. Tis a CreationJLph. 
 2.10. it raifes up a new creature out of nothing, and 
 gives us a fpiritual being, which before we had not 5 
 and if thefe things do not fpeak power, nothing can. 
 Hence the Apoftle fpeaks of the Gofpel coming in 
 power, 1 Thef 1.5. Nay, that in the fuceefi of it 
 there is an excellency of power, 2 Cor. 4. 7. and an 
 exceeding greatnefs of power towards Believers, Eph. 
 1. 19. The work- of faith is faid to be fulfilled with 
 power, 2 Thef. 1. 1 1. How much more muft it be an 
 aft: of power to lay the Primordials and firft princi- 
 ples of faith in a fallen unbelieving creature ? When 
 there was nothing appearing in our lapfed nature, 
 but a vacuum, z. chaos of fin, a fpiritual death and 
 nullity, only the Divine power was able to repair the 
 ruins of the fall, and rear up the Heavenly life and 
 nature in us. This great truth was notably fet forth 
 in the conception of our Saviour Chrift § it was not 
 in the courfe of nature, his Mother knew not a man, 
 but the Holy Ghojl came upon her 5 the power of the 
 highefi overjhadovced her, that the holy thing might be 
 horn of her, Luk. 1. 35. In like manner when Chrift 
 is formed in the heart, when the new-creature is fet 
 up in us, it is not in the way of nature 5 we know 
 not the humane power in this work, here is no lefs 
 than dextra excelji, the right hand of the moft High 
 to effeft it :> here are vejligia fpiritus janili , the 
 footfteps of the holy Spirit to bring it to pate: the 
 fame power and fpirit which formed Chrift in the 
 
 N n 2 womb, 
 
2?6 Of GKA C E. 
 
 Chap. 10. womb, formes him in the heart: as in his participati- 
 on of the humane nature there was a Supernatural 
 operation, fb is there in our participation of the Di- 
 vine.This is the firft efficacy of Grace,it new creates the 
 heartland imprints the Divine image there} it infpires 
 holyPrinciples,and fb lays a foundation for obedience. 
 2.There is an efficacy of Grace as to aftual believing 
 and willing. St. Bernard asks the queftion, Quid agit 
 
 Dtl\Wkxh\tJ^ erum wbitrium ? What doth Free-will do? and 
 
 & Grat. then anfwers, Salvatur, it is faved. And Agatho in 
 his Epiftle lays down this as a rule, Quod a Chrifto 
 
 Aft 4 ° non fufceptum eft, nee jalvatum eji,fiab eo human a vo- 
 luntas fufcepta eft, & falvata eji 5 That which was not 
 affumed by Chrift, is not faved by him. If an humane 
 will was affumed, then it is laved } and it is faved, 
 firft in that principles of holy re&itude are inftilled 
 into it, and then in that thofe principles are drawn 
 forth in aftual willing : both thefe are neceffary, the 
 firft implants the vital principles of Grace in the heart, 
 the fecond makes them bloffom and bring, forth pre- 
 cious fruit 5 without thofe vital principles the will, 
 however affifted ah extra, is internally in it felf but 
 a faculty meerly natural and void of fpiritual life} it 
 hath no proportion to the vital fupernatural a&s of 
 Faith and Love. Neither is it poffible, that any fuch 
 fhould ifTue out from thence, no, not by any extrin- 
 fecal afliftance whatfoever : an aft if vital and fuper- 
 natural, muft be from an internal principle that is 
 fuch. Again, unlefs thofe vital principles bring forth 
 a&ual believing and willing, they muft needs lie dead, 
 and come to nothing. And yet if we eftimate things 
 according to their worth and excellency, we cannot 
 but think it much more eafie and eligible for the wife 
 
 and 
 
Of GRACE. 2 77 
 
 and good Cod to fuffer an abortion in all the feeds Chap. 10. 
 and principles of nature, than in thofe precious and ^^v^^-» 
 admirable ones of Grace, which do not, as the o- 
 ther do, carry the mecr footfteps, but the very 
 image and refemblance of his holy nature. 
 
 Pelagius would at lead in fbme fenfe own, that the 
 pofle, the meer power of believing, is from God 5 but 
 he would not have the velle^ the aftual willing and 
 believing, to be fo, He faith, that God worketh all 
 things 5 that is, he gives to them the operative power. 
 He diftinguifhes three things, Pojffe, Vellc, Ejje 5 Pojjc Mfi.teGnt. 
 innatura, Velle in arbitrio, Ejje in effe&n : Power, Chrift. cap.4. 
 Willing, Being: Power is in nature, Willing in the 
 free faculty, Being in the effeft. The Power, faith he, 
 is properly from God 5 but the other two are from 
 our ielves, as defcending de arbitrii fonte from the 
 fountain of Free-will. Hence St. Aufiin tells him, 
 That according to his opinion, which attributed to 
 Grace not willing or believing, but a power only, he 
 could not be a true Chriftian. A power of believing 
 (whether it be as Pelagius would have it, a meer na- De Grat. 
 ked power, and no more 5 or whether it be fuch a C6rifti,d©. 
 power as is an habit or vital principle of Grace,) is 
 not all that Grace operates 5 a meer nak^d power is 
 not all. To entertain fuch a thought, is highly to di- 
 fparage Grace. A power of believing is from Gods 
 and is not a power of finning, fb too? If Free-will, 
 which includes in it a power of finning, be a crea- 
 ture, it muft be fo. If a power of finning be from 
 God, and no more but a meer power of believing be 
 from him, then how is God the author of aftual be- 
 lieving, more than of aftual finning ? Pelagius fay- 
 irg, That God is faid to operate all things, hecaufe 
 
 he 
 
a 7 8 Of GRACE. 
 
 Chap. 10. he gives the operative power 3 Bellartmne from thence 
 ^ — v— *o infers this juft confequence , That then God operates 
 LiL^'lib. a11 fln > becaufe he gave a Free-will, by which all fin 
 4 . cap. 4. * is wrought: Therefore if God be not the author of 
 aftual fin, as he is not, nor cannot be 3 then neither 
 is he author of a&ual believing, by giving a power to 
 believe. Both powers are from God 3 and how hard 
 a thing, and how contumelious to Grace is it to fay, 
 That he produces as much towards finning, as to- 
 m J wards believing? And yet we muft (ay lb, if there be 
 no more than a meer power to both. Neither is liich 
 a power, as is a habit or vital principle of Grace, all 
 that Grace operates 5 thofe precious Seeds and Prin- 
 ciples, were never let down from Heaven to deep 
 and lye hid in the root, but to fpring up in a&ual 
 Graces futable and congruous thereunto. There is a 
 Divine vigor in thole Principles «, and when auxiliary 
 Grace ftirs them up, and becomes an heavenly dew 
 unto them , they will fpring up as a well of living 
 water, and (hoot forth as the feed of God. There is 
 a fpecial Providence watching over thefe, to make 
 them come up in a crop of holy fruits. 
 
 Some Divines exprels themfelves thus : Grace gives 
 a fiipernatural power, and lb puts the will in <equili- 
 brio, in an even balance, that it may believe or not 
 believe, as it pleafeth. But what a thing is this? An 
 etV/Apopia, or indifferency towards fuch a precious ob- 
 jedt as Chrift is, looks very ill, and like a fin 5 and 
 how (hould it come from Grace ? If Grace work 
 only a kind of indifferency , it doth far lels th 1 
 meer Moral virtue doth : Moral virtue is, as thePhi- 
 lolbpher fpeaks, f?/* Kcflct rh Itfh tiyov , an habit of aft- 
 ing according to right realbn^ it carries in it a 
 
 promp- 
 
Of GRACE. 2? p 
 
 ■•^ — — — — — — — — ^— — — — — — — — — — — - — — — — — — — — — — — — — — — _ _ _ _ _ __ ___ _ _ _ _ __ ____ __^ t 
 
 promptitude and inclination to virtuous acHons > it Chap. 10 
 renders them cafic, and in a fort natural : and may 
 we, can wc, fuppofe that Grace, a Principle much 
 more fublimc, and of far higher extraftion, fhould 
 only put the foul into an aequilibrious ftate, no more 
 pro pending to good than evil ? If Grace operate 
 only a kind of indifferency, then the comfort of 
 Chriftians is departed ; they are afraid of nothing 
 more than of themfelves ; the vanity and corruption 
 in their own hearts is terrible to them : yet in this 
 cafe the greateft of fears, I mean, to be left to them- 
 felves, falls upon them. They are not to look up to 
 God to fix their hearts upon himfelf$ no, nor fo 
 much as to incline them that way 5 their life muft 
 not be a life of faith or dependence upon God the 
 fountain of Grace ; there is no warrant for fiich a 
 thing 5 Grace only works a ftate of indifferency., 
 and then leaves the Will to do the reft : if they will 
 depend upon any thing, it muft be upon their own 
 Will, that is, upon Vanity 5 nothing elfe determines 
 the great concern of their falvatiou. 
 
 Now here I (hall firft prove , That Grace works 
 the a&ual willing and believing 5 and then, That it 
 doth it in a way of power. 
 
 1. Grace works the adtual willing and believing : 
 And here I (hall lay down feveral things. 
 
 1. The Scripture is very pregnant. God worketh 
 to will and to do of his good fie a fare, Phil. 2.13, m?yuv^ 
 he worketh efficacioufly, not a meer power of wil- 
 ling, but the very willing : Neither doth he work 
 the willing conditionally, if we will ; for then the 
 willing fhould be a condition to it fclf, which is im- 
 pofiible, and fhould be before he works it, which is 
 
 direftly 
 
280 Of GR AC E. 
 
 Chap. lc. dire&ly oppofite to the Text 5 but he works it ab- 
 u— \^J folutely of his own good pleafure. His work doth 
 not depend on mans confent, but it caufeth it 5 nei- 
 ther doth he work it lb, as that man in whom he 
 worketh the willing, might a&ually not will : for a 
 man who wills, mult needs will 5 and a man in whom 
 he works the willing, muft needs do fb. If a man do 
 not will, then God doth not work the willing 5 for 
 a willing which is not, is not wrought : in this cafe 
 nothing is wrought but the power of willing, which 
 fatisfies not the Text. If the man in whom he works, 
 do will, the thing is infallible 5 for a man cannot 
 will and nill both at once: but he worketh the 
 willing fb, as that mans willing doth certainly fol- 
 low upon it. Neither doth he work the willing as a 
 partial concaufe, for then he fhould be a caufe only 
 ex parte, and do but fomething towards it, the reft 
 muft be not from him, but only from mans will as the 
 author of it 5 which is to afcribe to mans will, not a 
 merit only, but a kind of Deity, as if it were the 
 fole author of fbme fiipernatural good. But he works 
 the willing as a total fiipreme caufe 5 he cauleth man 
 to will : Mans will doth not co-operate, but fubope- 
 rate under the fweet power of Grace, moving it to 
 will. It is true, man willeth, but it iscaulally from 
 Grace that he doth fo. Mans will is the principium 
 quod which produces the willing 5 but Gods Grace is 
 the principium quo which caufeth it. Hence St.Auftin, 
 ?evn°ap?vs.N° s n °l Hmu *, fid Deus in nobk operatur & veiled ttos 
 operamur^ fed Deus in nobis operatur & ipfum operari 
 pro bona <vo\untate : We will and work, but God 
 works both in us. And afterwards the fame Father 
 adds , Hoc eft pium^ hoc verum^ ut fit humilis con- 
 
Of GRACE. 281 
 
 fejfio ut detur tot urn Deo : This is pious and true, Chap. 10. 
 that there may be an humble confeffion , and the 
 whole may be afcribed to Cod. Again, the Scrip- 
 ture tells us, that Faith is not of our (elves, but the 
 gift of God, Ephef. 2. 85 that the very aftual belie- 
 ving is freely given to us, Phil. 1.29. We fee here, 
 Faith is a me£r gift, it is not from our (elves, but 
 from Cod 5 And what can be more emphatical? It is 
 not (aid that Faith is offered, but given } external 
 things, which exift before they are given and receiv- 
 ed, may be faid to be offered ? but Faith which ex- 
 ifts not before it be given and received, cannot pro- 
 perly be (aid to be offered. A Faith, which is not 
 given and received, is a ^//-entity } and a //^-enti- 
 ty is not a gift. Faith is Gods gift, not where it is 
 not, but where it is. That cannot be properly faid 
 to be given, which is not received. Giving and re- 
 ceiving relate mutually each to other 5 therefore 
 when Grace gives Faith, it gives the very reception, 
 it caufes a man to believe 5 and when it caufes a man 
 to believe, he doth infallibly do (05 and if he do 
 not do fo, the gift is not a gift of Faith which the 
 Apoftle fpeaks of 5 but of a power only to believe, 
 which anfwers not to the Text. Hence it appears, 
 That aftual believing is meerly from Grace. 
 
 2. If God only give a power of believing, and 
 that in common to all, the a&ual believer makes 
 himfelf to differ from others. God gave him only 
 the common Grace, But the improvement of it is 
 from himfelf } God gave him only a power, but the 
 aft ( which hath more of aftuality, and (b of like- 
 nefs to God, and indeed is the very end and center 
 
 O o of 
 
a8a Of GRACE. 
 
 Chap. 10. of the power) is from himfelf. Man may now glo- 
 w^v^^ ry in himfelf, as contributing of his own, that 
 which is perfeftive of that power, which is from 
 God. After Grace hath done its utmoft, Mans Will 
 is made the umpire, whether the operations of Grace, 
 (hall be fomething or nothing : God made the heart, 
 and the wheels therein 5 but the motion is mans own, 
 he only mud determine this great concern. Grace 
 begins to build the new creature, but man muft 
 finifh the work, or elfe it can never be done. Grace 
 lets the Will in <cqnilibrio^ and that's all it 5 muft 
 move no further, but leave the event to the lottery 
 of mans Will. Thus God is debated, and man ex- 
 alted 5 Free-grace is dethroned , and Free-will is 
 crowned: But if we, as we ought, muft glory in 
 the Lord 5 if we have nothing but what we have 
 received, then we muft confefs, that the a&ual wil- 
 ling and believing is from Grace : acknowledging 
 with St. Cyprian, In nullo gloriandum, quando noftrum 
 nihil eji. 
 
 3. It is a good Rule of Celejiine Biftiop ofRonte^ 
 xpifi. ad Epif:. Lex fupplicandi facit legem credendi , Our Prayers 
 Gall, c.io, 11. teach us what we are to believe about Grace. For 
 what do we pray to God? Is it not to have our 
 * imforia pe- hearts inclined to his commands, and united to his 
 titio eft, cum fear i Is it not to have our Wills bowed to- obedi- 
 tur!^uodrc!:ence and fwallowed up in the Divine Will ? What 
 tur ipfum non can be more congruous for ma% more pious towards 
 ^n% fe n 5ipfo God than this? Yet, if the willing and believing be 
 die in homi- not from Grace, it is but * imjoria petitto, a kind 
 " is ft P j tei l ate ' of mock-devotion : There can hardly be a more un- 
 perfev. cap°3." accountable vanity than this, To beg of God, that 
 
 * which 
 
Of GRACE. 383 
 
 which is not within the line of Grace to beftow ; Chap. ro. 
 which is wholly turned over to the power and will 
 of man to effecl. We may here fay with Seneca, 
 ghtidvotk opus eft? What need any prayers for that 
 which we may have from our ftlves? If the thing be 
 not from God but from our felves, we do not in- 
 deed pray, but diffemble a prayer 5 we make as if 
 the thing were a gift of God, when there is no fuch 
 matter. The Philofopher ( faith Epitfetus ) expefts 
 all \l I*n2> from himfclf, and fo may the Chriftian 
 too in the point of willing and believing} if thefc 
 be not Grace, he need not look up to God for them. 
 Again, for w 7 hat do the Saints praife God? Is it not 
 for touching and opening their hearts to Chrift, for 
 making them willing in the day of his power ? Is it 
 not for putting his fpirit within them, and caufing 
 them to walk in his ftatutcs ? What can be more 
 due to God , more proper for a Saint than this ? 
 Hence they glorified God in the repenting Gentiles, 
 A&s 11. 18. And again, they glorified God in con- 
 verting Paul, Gal. 1. 24. When David and his 
 people offered willingly to God, he falls into an ho- 
 ly extafie, Who am J, and what is my people, 1 Chr. 
 29. 14? All things, faith he, are of thee, not only 
 our gold and our filver, not only our hearts and 
 wills , . but our very aclual willingnefs alio} yet if 
 the willing and believing be not of Grace, all thefe 
 are but mockeries and falfe Hallelujahs: They who 
 glorifie God in Converts, offer but a blind facrifice, 
 and glorify but an Idol of their own fancy. If God 
 do not do the thing, Why fhould we praife him for 
 it? How can we do fo in truth, when the matter 
 
 O o 2 Will 
 
284 Of GKA C E. 
 
 Chap. 10 will not bear it ? Indeed we do but diflemble apraife, 
 making as if he were the author of that which is not 
 from him. Thus we lee, that willing and believing 
 muft be from Grace, or elfe we utterly evacuate thofe 
 prayers and praifes which are offered up to God 
 touching the lame. Thus much touching the firft 
 thing, That Grace works the willing and believ- 
 ing. 
 
 2. Grace works it in a way of power. St. Paul 
 fpeaking of the fuccels of the Gofpel, faith, That the 
 excellency of the power is of God , 2 Cor. 4. 7. And 
 again, he prays for the Theffalonians, That God would 
 fulfil the work^ of faith with power, 2 Thef 1. 1 1, If 
 faith be fulfilled, as it is, by the afts of it, then thofe 
 adts are produced by the power of Grace : Gods peo- 
 ple are willing in the day of his power, Pfal 110. 3. 
 When the Difciples wonder'd how a Camel {hould 
 go through a Needles eye, how a rich man (hould be 
 faved 5 our Saviour folves the knot by the power of 
 God, With him all things are pojfible^ Luk. 18. 27. The 
 power of Grace can fetch off the World, the Camels- 
 bunch, from the heart, and make it pais ( as it were) 
 through the Needles eye into Heaven. It's true, man 
 wills, man believes , but it is from the ftrong and 
 fweet gales of Grace that he dothfo. The willing 
 and believing are voluntary atts in regard of mans 
 will, but adts of power in regard of Gods Spirit,which 
 touches and moves the heart thereunto. It may be 
 thought by (bine , that there needs no expence of 
 power towards willing and believing 5 that a power 
 of willing and believing is enough for us. But fhould 
 God give us only a power to willand believe,, and 
 
 leave 
 
Of GRACE. 285 
 
 leave the reft to our will, we have great reafon to Chap. io« 
 think that we fhould all do, as innocent Adam did, **s^>f m **J 
 fall from God, and never reduce that power into 
 aft. The Divine Principles in Adam were pure and 
 without mixture 5 but the power of believing and 
 willing in us, hath in the fame heart where it dwells, 
 an Inmate of corruption, which continually counter- 
 works it. In innocency the temptation ftood with- 
 out, a-courtingthe (en(es$ but after the fall it makes 
 nearer approaches, as having a party within ready to 
 open and betray every faculty. To me it looks like 
 a proud thought for any to imagine, that under fuch 
 a difparity he could aft his part better than Adam 
 did. If then the foundation of God mud (land, if 
 the election muft obtain, if Chrift muft have a feed s 
 if the Spirit muft have a temple , it is no lefs than 
 neceffary^that the power of Grace fhould iecure that 
 willing and believing, without which tho(e high and 
 great defigns of Heaven cannot take effeft. 
 
 3. There is an efficacy of Grace as to perfever- 
 ance in Faith and Holinefs. Perfeverance, wherever 
 it is, is from Grace. The inherent Graces in the Saints ? 
 are but creatures 5 no creature, no, not the moft (pi- 
 ritual, doth or can preferve it (elf. All depend upon 
 their Original in their being and duration 5 hence, as 
 St. Jerom obferves, God is always a-working, al- Adctefiph. 
 ways a-giving^ Non mihi Jujficit, faith he, quodjemel™?- & 
 donavit^ nifi Jemper donaverit : It is not enough for 
 me, that he once give, unlefi he always do (b. Hence 
 that of St. Aujtm, Non it a Je debet homo ad Domi- De Gen, ad, 
 num convert ere ', //f, cum ab eo fail us fuer'it jujlus^ ab- lt? 
 Jcedat^ Jed it a ut ab illo Jemper Ji at : Man ought not 
 
 to 
 
■a8<$ Of GRACE. 
 
 Chap. 10. to convert to God, that being made juft he might 
 
 v^ — v**^ depart from him 5 but that he might be always made 
 juft by hfcit. The Phyfician heals and departs, but 
 God doth not do fo, he is ftill a-healing and new- 
 making us by the continual fpirations of his Spirit 
 and Grace, that we may perfevere unto the end. 
 Were not perfeverance from Grace , there could be 
 no fuch thing as a life of Faith ; it would be utterly 
 needlefs to hang upon Promifes, or to look up for in- 
 fluences of Grace, or with David to pray that God 
 would keep the good frame in the heart, or hold up 
 our goings in his paths. Perfeverance being from our 
 (elves, we may center and fafely lye down there. We 
 may fay as Lao dice a, We are rich, and have need of 
 nothing, no, not of God the Fountain of Grace. We 
 may do what St. Jerom charges on the Pelagians^ 
 
 AdCtefcap3. t h at j s _ bid God depart, he is no more nVceflary to 
 us. It's true, he gave us a ftock of power and free- 
 will 5 but now we can (land upon our own bot- 
 tom, all is in our own hand, there is no room for a 
 life of faith, no, nor for any true gratitude for our 
 
 DeCiv.iib.12. ftanding in Grace. It is St. Avftivs obfervation, That 
 the Angels who flood, were ampli.vs adjttti , more 
 helped than thole who fell 5 therefore they cafldown 
 their Crowns before God, afcribing their (landing, 
 not to themfelves, but to Grace. Should they do 5 
 what they cannot do, afcribe it to themfelvcs, they 
 could not be thankful. In like manner holy men 
 who perfevere, attribute nothing to themfelvcs, but 
 
 AdCtefcaj\3 a jj to Grace 5 ^uodcunq^ in fuo rivirto fluit, as St. 
 Jcrom fpeaks, ad fontem refert, Whatever flows in his 
 rivulet, he refers to the great fountain; that he faul- 
 
 ters 
 
Of GRACE. a g 7 
 
 tersand lapfes, is of his own 5 that he Hands and Chap. 10, 
 perfeveres, is of Grace. Were it not fo, the praife 
 and glory fhould be afcribed not to God, but to our 
 " felves, which would be to turn Gratitude into Pre- 
 fumption. 
 
 The Graces of the Saints may be confidered in the 
 a£r, or in the habit. The ails havq their too fre- 
 quent paufes and interruptions $ but the habit, the 
 vital principle, is a iced of immortality, and never 
 dyes. In the faddeft falls of a Saint, it may befaid of 
 him as it was of Eutychtts, Hfc life k in him. He that 
 is born of God, doth not commit \iv 5 nay, he cannot 
 fin, 1 Job. 3. 9. Doubt lefs he can fin fins of infirmi- 
 ty 5 nay, and grofs fins too, as appears in the falls of 
 David and Peter 5 but he cannot fin (b as totally to • 
 unframe the new-creature, and lay himfelf in an un- 
 regenerate ftate. This is clear by the reafons in the 
 Text, For his feed remaincth in him, and he is horn of 
 God. Could he by Cm extinguifh the very principles 
 of Grace, he might fin to all intents and purpofes, 
 contrary to the exprels letter of the text $ nay, and 
 his feed might not remain, and he might ceafe to be 
 born of God, contrary to the reafons in the text. If 
 the Divine feed -and birth do not prefcrve him from 
 regnant fin, fuch as would overthrow him, it pre- 
 ferves him from no fin at all :> the text and reafon 
 are altogether infignificant. But if, as the text and 
 truth is, it preferves him from regnant fin, then the 
 Divine Principles are not extinguished when he falh 
 into fin. *^W 
 
 The habits of Grace maTbe confidered meerly in 
 therrielves, or in their dependence. In thcmfelvcc 
 
 thev • 
 
^§ Of GRACE. 
 
 Chap, i o. they are but defe&ible creatures, and might total- 
 ly fail:, their being is not from themfelves, no more 
 is their duration 5 in their dependance they cannot 
 poffibly fail , becaufe they are fupported by fome- 
 what greater than themfelves. Remarkable is the dif- 
 ference between the cafe of Adam and that of belie- 
 vers 5 in Adam, one aft of fin expelled perfeft lEioli- 
 nefs} fo that upon the fall, there was not left in him 
 To much as the leaft relick of fan&ity, or fpark of 
 fpiritual life: he, and after him, all his pofterity be- 
 came fpiritually dead in fin, not in part only} for 
 then the new-creature fhould be new but in part ^ 
 but totally, every thing in fallen man wants quick- 
 ening. But in believers, not one, not many fins are 
 able to drive out the principles of Grace , though 
 thofe principles are imperfeft in themfelves , and 
 dwell together with much inherent corruption, yet 
 are they not driven out : and the reafon of this 
 .difference is, Adam had the flock of holinefs in his 
 own hands 3 but the graces of the believers depend 
 upon fbmewhat greater than themfelves. Now 
 touching this Dependence, I (hall lay down three 
 or four things: 
 
 1. The Graces of Saints depend upon Eleftion, 
 though Ele&ion be in it felf from all eternity, yet 
 it buds and bloffoms in time. He hath blejjed us 
 with all fpiritual blej/ings in heavenly places inChriji: 
 According as he hath chofen us in him^ Eph. 1. 3, 4. 
 Divine Graces, which are choice fpiritual blefiings, 
 ifiiie not out of common providence 5 but, as St. 
 Bernard fpeaks, ex abyjjo <eternitatis , out of the 
 great fountain of Ele&ion : The eternal Love, which 
 
 lay 
 
Of GK AC E.~ ^89 
 
 lay in Gods bofbm, comes forth in the production Chap, 10, 
 of thofe Graces : Nay, and in the duration of them, 
 God fulfills all the good pleafure of his goodnefs, 
 and the work of Faith with power, 2 Thef. 1. 11. 
 Whom he did predejlinate, them he alfo called'^ whom 
 he called^ them he alfo jnftified'? whom he juftified, 
 them he alfo glorified^ Rom. 8. 30. We fee clearly, 
 Predeftination carries them through the other links 
 unto glory. It is obfervable, that when God cx- 
 preffes his frefh mercies to his people, he doth it 
 thus, / will yet chuje Ifrael, Ifa. 14. 1. God gives 
 fuch fupplies of Grace to his Saints, to make them 
 perfevere, That it is, as if he chofe them again 5 
 When the Saints are drooping and dying, as it were, 
 away, elefting love gives them another vifit, and 
 makes them live 5 when their love cools and flacks, 
 his love is ever the fame, and inflames theirs afrefh. 
 And how fhould their Graces fail ? The purpofe of 
 God according to election doth ftand^ Rom. 9. II. 
 The foundation of God fiandeth fure, 2 Tim. 2, 19. 
 And how fhould the rivulets or fuperftru&ures of 
 Grace fliil ? They can no more do it than the great 
 defign of a Church can 5 their lamp never goes out, 
 their feed never dies, the falfe Chrifts and falfe Pro- 
 phets cannot feduce them, Markz 13* 22. The Can- 
 ker of Hj'mene/0 and Phiktus, cannot eat into them, 
 2 Tim, 2. 19. Ele&ion, which is the fontal love, 
 (till gives a frefh fupply of Grace. 
 
 2. Their Graces depend upon Chrifts merit and 
 interceffion. Chrift prays for Peter , that his Faith 
 may not fail, Luk. 22. 325 neither doth it concern 
 Peter only. In his folemn praier on earth, which was 
 
 Pp the 
 
2 9 o Of GRACE. 
 
 Chap. 10. the Canon and pattern of his interceffion in Heaven, 
 u— \^-^ he prays to his Father for all believers thus, keep them 
 from evil, Job. 17. 15. If they are kept front' evil, 
 they do not fall away, which is the greateft of evils 5 
 if they are not kept from evil, Chrifts interceffion* 
 ceafes, or becomes powerlefs, neither of which can 
 be 5 ceafe it cannot, becaufe he ever lives to make 
 interceffion^ become powerlefs it cannot, becaufe he 
 is a Prieft after the power of an endlefs life : what 
 he intercedes for muft be done. And this is yet the 
 ftronger, if we confider for whom he thus intercedes, 
 It is for believers, parts and pieces of his Myftical 
 body , fiich as he cannot tell how to part from. 
 Notable is that of the Apoftle , The God of peace, 
 who brought again from the dead the Lord Jefw, make 
 you perfeB, Heb. 1 3. 20, 21. That God who would 
 lofe nothing of Chrifts human nature, no, not in the 
 Grave, will perfeft believers as myftical parts of him, 
 not fufFering their Graces to fee corruption in an ut- 
 ter decay 5 nor leaving their fouls in the hell of A- 
 poftacy: This is another foundation of perfeverance. 
 De juft. hab. Hence Biftiop Davenant faith, Amor Dei in renatos 
 22^. non fundatur in illorum perfect i one ant omnimoda puri- 
 
 tate, fed in Chrifio Mediatore : The love of God to- 
 wards the regenerate, is not founded in their per- 
 fection or abfolute purity, but in Chrift the Media- 
 tor : As long as he intercedes, their Graces fail not. 
 
 3. Their Graces depend upon the holy Spirit, and 
 that upon a double account : the one is this, The 
 Spirit dwells in believers, it is an abiding Unfrion, 
 fuch as abides with them for ever, Job. 14. 16. It' 
 is as a Well of water fpringing up to everlalting life, 
 
 Job. 
 
Of GRACE. ' ^T 
 
 foh. 4. 14. Continual irrigations of Grace ifliie from Chap. 10. 
 it to cheiifh the heavenly nature in them: The 
 Holy Spirit will enliven them, as being parts of 
 Chrift. Hence our Saviour faith, Becaujc I live, jc 
 JIhill live alfo, Joh. 14. 19. As long as the Spirit of 
 life is upon the head, it will flow down upon the 
 members 5 and whilft it is there, there can be no fuch 
 thing- -as Apoftacy, but on the contrary a fweet li- 
 berty to all the holy ways of God. The other is 
 this, The Spirit witnelles to believers, at lead to 
 ibme of them, That they are the Children of God, 
 and by confequence heirs of him, Rom. 8. 16, 17. 
 And how high an evidence is this ? May fiich a Te- 
 ftimony fail or be revcrfed ? Or may believers ceafe 
 to be children, and fill fhort of the inheritance? Far 
 be it from that holy Spirit. The Apoftle calls the 
 Spirit, the earned of our inheritance, not for a time, 
 but till the redemption of the Church be compleated, 
 Eph. 1. 14. till the whole fum be paid in glory : the 
 earned: goes along with the believer to Heaven , his 
 Graces therefore cannot fail by the way : This is 
 another ground of perfeverance. 
 
 4. Their Graces depend upon the promifes : In 
 the Covenant of works there was no promiie of per- 
 feverance^ but in the Covenant of Grace there are 
 many fuch: God frail confirm you unto the end, 1 Cor. 
 I. 8. He will put hk fear in your hearts, that ye fiall 
 not depart from him, Jer. 32.40. He which did begin 
 the good ivorl^ in them, will perform it till the day of 
 Chr/Jl, Phil. 1.6. He will put hk fpirit into them, 
 and cauje them to really in hk flatutes, Ezek. 36. 27. 
 In fuch promifes as thefe, the believers ftate of Grace 
 
 Pp 2 is 
 
291 Of GRACE. 
 
 Chap. 10. isfecured : Shall we now fay, that all theft promifes 
 w-v—o are conditional, If we will perfevere, or, which is 
 all one, do our duty? Is not this to turn the Cove- 
 nant of Grace into that of Works ? Is it not to 
 evacuate all theft promifes touching perfeverance, 
 as if God fpoke in fuch contradiftory terms as thefe, 
 If you perfevere , I will make you perfevere 5 as 
 if perfeverance could be the condition of it felf ? 
 After thefe promifes, the believers are but where they 
 were before. Without thefe promifes it would have 
 been true, That if they perfevere, they do fb 5 and 
 with them fo interpreted , what have they more ? 
 What do they contribute to believers, when the main 
 ftrefs of perfeverance is laid on mans will, and not on 
 Gods grace. Theft promifes were penned to be great 
 comforts to believers, that God would eftablifh them 
 by his grace: but what comfort can they take in them, 
 if the matter be left to their own lubricous will ? It 
 is in effeft as if God fhould fay, I will preferve you 
 from all evils and dangers, only for that greateft evil 
 of all which is in your own hearts and wills, I will 
 not undertake. What is this but to take away the 
 fpirit and life of the promifes, to leave the Saints in 
 a dead and comfortlefs condition ? Our Saviour tells 
 us to our comfort , That hk foeep Jloall never perifl^ 
 neither Jhall any plucky them out of hk hand^ Joh. 1 o* 
 Prad. Theol. 28 : not unlefs they themfelves will, faith Svci-nus : 
 sap. 12. k ut w jj at j s t fa s j3 Ut to nu llifie the promift ? They 
 
 cannot poffibly be plucked out of Chrifts hand with- 
 out their own voluntary conftnt. So the promife 
 runs thus: They (hall not be plucked out of his hand 
 but only in fuch a way as the (ame is poflible to be 
 
 -vflfedone 
 
Of GRACE. 2j2 
 
 done: that is, the words are abfurd, and (ignitie jiift Chap. 10. 
 nothing. But if the promifes m.ide to Saints , were 
 thus conditional, what are thofe nude to Chrift ?Hath 
 not God (aid, That Chrift ihould have a feed, nay, 
 and be fitisfied in it , Tfi. 53. 10, 1 1 ? Hath he not 
 (aid, nay, (worn to Chrift, That hk feed ( fuch as 
 believers are ) flwtld endure for ever ;, that hk throne 
 ( a chief part of which is in their hearts ) flwuld be 
 as the £////, P(al. 89. 35, 36? And are theft promifes 
 conditional al(b ? It's true 5 that there was a condition 
 on Chrifts part, That he (hould obey and fuffcr for 
 us : but was there any on ours ? Muft the(e promi- 
 les run thus , Chrift (hall have a feed and a throne 
 if man will ? No, the promifes are abfolute 5 no 
 mention at all is made of mans will. But if theGra- 
 ces of the Saints may fail, (b may the(e promifes al(b. 
 Chrift might have no feed, at leaft no enduring one, 
 fuch as may fatisfie him. His throne, at leaft that 
 choice part of it which is in the hearts of the Saints, 
 may utterly fail and come to nothing. If the matter 
 be left to the Lottery of mans will, How is God true 
 to his Son Chrift ? Poffibly there might be no feed 
 of new-creatures at all 5 or if there were, they might 
 flie away from the birth in an utter apoftacy. Nay, 
 what if the event did hit right, and anfwer the 
 promife, yet God is never the truer for that 5 neither 
 can we.-fiy, that he fulfilled his promifeinthat event, 
 which was never fecured by his grace, but came to 
 pafs as it happened by the lucky hit of mans will. 
 To conclude, Upon the whole matter it appears God 
 hath taken believers into his own hand •> their Graces 
 llull not fail, becaufe his Truth and Faithfulnefs can- 
 
 not a 
 
294 Of G R A C E. 
 
 Chap. ic. not} their (landing is lure, becaufe his promifcs can- 
 not fall to the ground. 
 
 To add no more : We fee here how we ought in 
 all humility to give Grace its due 5 and this we can- 
 not do, unlefs we give it all. Non eft devotionk de- 
 cline prope totum Deo 7 fed fraudis retimiijje vel mini- 
 mum, faith Pro/per : To give Nine hundred ninety 
 nine parts to Grace, and referve one only to mans 
 will, is more than true devotion will bear : it's juft 
 to give the whole unto God. The Jcnifi Rabbins 
 fay, That he who receives any good thing in this 
 world without a benediction, is a robber of God : 
 but the greateft facriledg of all is, when we own not 
 the Grace of God in fupernatural bleflings which re- 
 late to the world to come} Vere bunnies totum Deo 
 redduvt , True humble fouls render all to God. Let 
 us then acknowledg with Jacob , We are lefs tha?i the 
 kajl of all his mercies. We were naturally undone, 
 unclean creatures, proper objefts of wrath. Why did 
 God fend his Son in the flefti to leek that which was 
 loft, wafh us in a lavcr of his own blood , and bring 
 us into favour with him? We might have been born 
 in the dark places of the earth where Chrift is not 
 named, where the Sun of Righteoufnefs fhines not 
 in Pardons and Graces. Why did God place us in a 
 Region of Evangelical light, and fet Jefus Chrift with 
 all his beauties and treafures evidently before us? Un- 
 der the Gofpel there are many blind eyes and hard 
 hearts, many poor fouls dead and buried in a grave of 
 fin. Why did he open our eyes upon heavenly my- 
 fteries, and melt our hearts into the Divine will? 
 Why did he raife us up out of our fpiritual graves, 
 
 and 
 
 * 
 
Of G K AC E. 2p$ 
 
 and quicken us unto a Divine life > There is (Yill cor- Chop, to, 
 ruption within, and temptation without us. Our Gra- 
 ces are weak, and in themflvcs defedfible creatures. 
 Why doth he fupply us witnfrefti influences of grace, 
 and maintain the new-creature in us ? Why are we 
 not fwallowed up in temptations and corruptions,but 
 kept and preferred to the heavenly Kingdom ? Here 
 we muft glory in our Cod, and cry out , Grace, 
 Grace. All the good we have, is from that Fountain. 
 Thus St. Paul afcribes all to Grace} I live , yet not /, 
 but Chrift hveth in me. I labour, yet not 7, but 
 the grace of God which was with me. He acknow* 
 ledges no I-nefs, but afcribes all hisfpiritual being 
 and working to Grace. I will (hut up all with that 
 of Bonaventure , Furti reus eft, qui fibi aliquid rcti- 
 vet, cum Dcus clicat, gloriam meant alteri non dabo 5 
 He is guilty of Theft, who retains any thing to him- 
 felf, when God hath faid, My glory I will not give, 
 to another. All glory therefore be to him alone. 
 
 CHAP. 
 
Chap. 1 1. 
 
 CHAP. XI. 
 
 Touching Juftification^ to the Law. Chrift'j- Righte- 
 oufnefi con/lit utes us Righteous. A double imputation: 
 One to the proper Agent ^ another to thofe in Con- 
 junction; the Conjunctions between Chrift and us ; 
 how Chrift'i* Righteoufnefi is imputed to us ; that it 
 js not only the Meritorious^ but Material cauje of 
 our J uftifi 'cation ; this is proved from that phrafe^ 
 The Righteoufnefs of God ; from the nature of Ju- 
 ftification; from the parallel of the two Adams ;from 
 other phrafes in Scripture ; from a pardon as not he" 
 ing the fame with Juftification ; from Chrift.' sfuf- 
 fering in our Jlead; the Objections again ft imputed 
 Righteoufnefi anfwe red; what juftifies us as to the 
 Gofipel terms ; the NeceJJity and connexion of a two- 
 fold Righteoufnefi ; how we are juftified by Faith ; 
 how Good Works are necejjary. A fhortConclufion. 
 
 THERE remaineth yet behind one Eminent 
 piece of Grace • I mean Juftification ; this 
 in Luther is, Articulus ft ant is & cadentis Ecclefia?^ 
 and in Chemnitius^ Arx & propugnaculum Religionis 
 Chriftianae ; a Sacred thing it is, and difficult to ex- 
 plain ; the • true meafures of it cannot be taken from 
 any thing but the holy Scripture, where this My- 
 ftery is revealed. Touching Juftification there are 
 three things confiderabk, viz. Firft we are confti- 
 tuted righteous ; then efteemed or pronounced fuch ; 
 and at [aft treated as fuch. The firft conferrs a 
 righteoufnefs upon us ; the fecond ownes and declares 
 it ; the third gives us the confequent reward thereof 
 
 T t The 
 
326 Chrift'/ Righteoufnefs 
 
 Chap. 1 1 . The firft we have in that phraie of Juftifying the Un- 
 godly, Rom. 4. y; for that, unlefs it were collative 
 of a Righteoufnefs, would be the fame abomination 
 with the Juftifying the Wicked, Troy. 17. if. The 
 fccond in that phrafe of Juftifying the Righteous,. 
 Deut.z<$. 1. where the word ( Juftifying ) is not ef~- 
 fettionis , fed ceftimationis © declaratioms fignificati- 
 vum : the third is not fo much a part of Justification, 
 as a confequent of it ; neither do I remember that it 
 is called Juftification in Scripture : The firft is the 
 foundation of the other two ; unlefs a Man be con- 
 flicted righteous, God, who is Truth it felf, can- 
 not efteem or pronounce him fuch : for that were for 
 him to err, which is impoffible ; neither can he, who 
 is Sanctity it felf, treat him as fuch ; for an unrighte- 
 ous Perfon cannot poffibly enter into the holy Hea- 
 ven, where Eternal Life is given to the Righteous. 
 
 The msxnQuare in Juftification is, What it is that 
 conftitutes us righteous before God : Righteoufnefs 
 relates to fome Law : we are under a double Law r - v 
 the one the Law of Nature or Creation, which calls 
 for perfect Obedience in every point. The other 
 the Law of Grace, which accepts of fincerity ; we 
 muft, if juftified, be made righteous to both thefe, 
 accordingly I lhall difcourfe of' both. 
 
 We are under the Moral Law of Nature ; this is 
 immortalized by its own intrinfecal rectitude ,• it fo 
 naturally refults out of the Relation which Man 
 Hands in towards God, that as long as God is God, 
 die Supream Truth and Goodnefs, and Man Man, 
 a Creature endued with Reafon and Will, it cannot 
 r.eafe to be,or to oblige : it is not imaginable, that 
 iuch a thing as Reafon fhould be unbound to look up 
 to the original Truth, from whence it came, or that 
 
 ftich 
 
Imputed to us. 327 
 
 fuch a thing as Free-will, ihould be unbound to em- Chap. n. 
 brace that infinite Good which made it; this Law 
 Hands fafter than the pillars of Heaven and Earth: 
 it hath a double Sanction ; a promife of Eternal Life 
 upon perfect obedience, and a threatning of eternal 
 Death upon the lead Tranfgreflion. The promife 
 though never abrogated by God, could not of it 
 felf bud or bring forth Life ; a Sinner,becaufe a Sinner, 
 not being capable of perfect obedience, could not 
 have Life from that promife, ceffat materia. There 
 could be no perfon capable of the promifed Life ; the 
 Law was weak, though not in it felf, yet through 
 the Flefli, the fin of Man. Man finned away the 
 Promife, but the Threatning he could not fin away ; 
 nay, by his fin he put himfelf under the Curfe and 
 Wrath of it. Sin made him a fit object and fuel for 
 thefe ; the cafe {landing thus, how or which way 
 ihould a Sinner be juflified as to the Law ? In a Sinner 
 there was matter enough for the Treatning , but 
 more for the Promife. Death might juftly feize him, 
 but Life he was not payable of by vertue of that Law ; 
 here infinite Wifdom found out that which no created 
 Eye could fpy out, a. way of Juftification without 
 abrogating the LaW : thus therefore it was contrived, 
 the Law, being under the power of the Legiflator, 
 was relaxed, though not abrogated ,• there may be 
 a double notion of the Law ; either it may be taken 
 as it is in it felf, in fummo apice , in its primordial 
 rigor, requiring perfect perfonal obedience from us; 
 and thus it doth not, cannot juftifie us ,• there is a 
 T^'JWaTOK, an utter impoffibility upon it. Rom. 8. j. 
 Righteouihefs could not come by the Law, nay, in 
 his fenfe it worketh wrath, it condemns and curies 
 the Sinner,- or eife it may be taken as it is bv the great 
 
 Tt 2 Le- 
 
5^8 ChriftV Rigbteoufnefs 
 
 Chap. 1 1. Lcgiflator relaxed, to admit of a fatisfadtion in our 
 V^y"^ Sponfor Jefus Chrifl ; and thus it hath its end, its </V 
 KcJ<»^* 5 a Righteoufnefs which fatisfied it in him ; thus 
 it cannot condemn Believers : a fatisfied Law, fo far as 
 it is fatisfied, hath nothing to fay againft them who 
 partake of that fatisfa&ion : That of Learned Mr. 
 Gataker is remarkable, Juftificatio noflrl turn ab Evan- 
 geliojum a Lege pendet; a Lege quatenus e idem fat is fit 
 pro delittis adversus earn admijfis; ah Evangelic, qua- 
 ten us fit isf actio, non a nobis, fed a Chrifl o Vic aria ope- 
 ra pro nobis exhibetur; The Gofpel reveals fuch a 
 Sponfor as hath fatisfied the Law for us ; the Law 
 being fatisfied cannot condemn thofe who partake 
 of that fatisfaftion. 
 
 It appears by this, That Chrifl' s Righteoufnefs .is 
 that which conflitutes us righteous. as to the Law; 
 only here many worthy learned Divines are at a dif- 
 ference, how it doth fo : doubtlefs it doth it in a way 
 of Imputation, but the mode of that Imputation is 
 not agreed on. Some fay, that Chrifl 9 s Righteouf- 
 nefs is the meritorious caufe of our Juftification, and 
 fo imputed to us in the effefits,. in that pardon which 
 difcharges us from the Law : Others, That it is it 
 felf in fome fort imputed to us, and fo becomes 
 the material caufe of our Juftification ; I take it, our 
 former Divines, who difputed with thePapifls about 
 Imputed Righteoufnefs, are of the latter opinion. 
 'De Jufi. Hence Biihop Davenant faith, that, IpfiJJima Chrifl i 
 hr.bflo^A^ obedientia nobis tmputatuf r quafi effet no /Ira perfona- 
 373. lis; The very obedience oiChrife is imputed to us, 
 
 as if it were our perfonal Righteoufnefs. And again 
 he faith, that Inje, it is caufa meritoria Jaftificationis ; 
 but as it is apply'd to Believers , Suhit vicem caufa: 
 -mai/Sj it is in the room of a formal caufe. 'Tis 
 
 true, 
 
Imputed to its. 329 
 
 true, he faith, That it is imputed to us ad aliquem Chap. 1 i, 
 effettum ; not that it is imputed only in the effeft, but 
 that it is imputed in a meafure, and to fome intents, 
 though not in the full latitude,or as it is in Chrift. The 
 Learned Profefibrs of Ley den determine thus : Mi- 
 rum h/c videri non debet Chrifli Juftitiam non mer i to- 
 ri ce folum,fed& materialise imo & for malls caufe ra- 
 tionem habere, cum id dive rfi mode fiat, nempe, qua 
 Mud eft, propter quod, in quo, five ex quo, & per quod 
 juftificamur : To quote no more, If Chrr/Fs Righte- 
 oufnefs be only a meritorious caufe of Juftification, 
 then our former Divines have ftriven in the dark, the 
 Controverfies between them and the Papifts in this 
 point have been but a vain jangling ; no Papijl ever 
 denied, that Chrift merited Juftification for us, no 
 Proteftant lhould ask any more. The Council of 
 Trent, laying down the caufes of Juftification, faith, 
 Chift us fua fantiifjima Paffione in ligno C rue is nobis Ju- 
 flificationem meruit, & pro nobis Deo Patri fat is fecit. 
 Here our Divines lhould have acquiefced in filence > 
 but furely they thought there was fomewhat more in 
 it : For my own part,I conceive C7;Avy?'sRighteoufnefs 
 is fo far imputed to us, as to.be the matter of our Ju- 
 ftification ; before I come to offer my Reafons, I fhall 
 lay down feveral things tending to explain my mean- 
 ing in this point, 
 
 Firft, There is a double Imputation. The one,when 
 a thing inherent or tranfient is imputed to the very 
 Subject or Agent of it, The other, when it is im- 
 puted to thofe in conjunction with the Subject or 
 Agent, as being parts and portions of him. The 
 firft Imputation is according to the courfe of Nature, 
 the fecond is according to fomc juit confutation made 
 touching the fame ; the former is uniuefcionable, 
 
 the 
 
3 30 ChnftV Righteoufnefs 
 
 Chap. 1 1. the latter is that which is to be cleared, that fuch an 
 Imputation is poffible ; and when it is done, truth 
 may appear by thefe Inftances. The primitive Right- 
 eoufnefs of our Nature was only inherent in Adam : 
 Yet was it imputed to us ; we were by God efteemed 
 as righteous in him, elfe we &re not fallen Creatures, 
 neither do we need any fuch thing as Regeneration. 
 Adams fin w^as an act done by him, yet is it impu- 
 ted to us ; it is derived down upon us as Members 
 of him, elfe the want of Righteoufnefs in us is not a 
 privative want of what we once had in Adam, and 
 afterwards loft in him, but a meer negative want, as 
 being only of that we never had or forfeited : Adams 
 Righteoufnefs being not imputed to us, we never 
 had it; Adams fin being not imputed to us, we ne- 
 ver forfeited it; fuch a meer negative want is no fin. 
 Nay, if Adams fin be not imputed to us, our inhe- 
 rent pravity is no fin ; it cannot be fin in unfallen 
 Creatures ; it is no fin to be born into the World ; 
 there is no foundation in us to make it fin; and the 
 confequence of this is, that there is no fuch thing 
 as original fin at all in us, which to fay, is to op- 
 pofe the Doctrine of the Church in all Ages : We 
 lee here, that fuch an imputation to thofe in con- 
 junction is poffible, becaufe it is actually done ; and 
 it muft needs be true,becaufe it is done by God,who is 
 Truth it felf,and cannot err. You will fay, It cannot 
 be true, primitive Righteoufnefs was never in us, we 
 never committed Adams fin : I anfwer, This is one 
 thing which over-turns Religion ; we are apt to re- 
 ject that as falfe,which our weakReafon cannot com- 
 prehend. Is not an internal fin in the Will imputed 
 to the Members of the Body ? if not,why mult the 
 Body rife and fuffer for it ? if fo, fin may be imputed 
 
 to 
 
Imputed to us 
 
 to that which it never refidedin; in this cafe the Chap. u. 
 conjunction falves the matter ; and by a parity of^-^Vv^ 
 Reafon, Adams Righteoufnefs and Sin may be im- 
 puted to us, as being parts and Members of him ; 
 and the Imputation is true, becaufe it is to thofe in 
 conjunction, and according to a juft conftitution. 
 God fet Adam to be a Head of Mankind; we are pro- 
 pagated from him as Brashes from the Root ; his 
 fin therefore may be juftly imputed to us: the Im- 
 putation of it is according to the Divine Conftitu- 
 tion : But the reafon of that Imputation is, becaufe 
 Adam j the Head of Mankind, finned, and all in him : 
 It is a pretty queftion which is ftarted in Anfelm^ De Concept-, 
 how the Senfes and Members in Man Ihould be guilty Virg.ca}./^. 
 of fin, when God- himfelf fubjected them to Man's 
 Will ? I anfwer, God's order was meet and congru- 
 ous in fo fubjefting them ; yet the a£t of the Will 
 renders them guilty, as being in conjunction with it : 
 in like manner, God's Conftitution that Adam ihould 
 be the Head of Mankind, was juft and equitable, but 
 this tranfgreffion of Adam derives a guilt upon us, as 
 being parts and Members of him. 
 
 ily. The Conjunction between Chrift and us mult 
 be confidered, and that is double. 
 
 The one is that Conjunction which is between 
 Chrift and Mankind in common ; the Titles given to 
 Chrift will manifeft it; he is a Mediator, not only an 
 internuntial one, but a fatisfying and atoning one, 
 a Mediator above all Peer or Parallel, and that in all 
 his Offices, in which he a£ted not as a private Per- 
 fon, or in his own name only, But, as the Office was 
 in Gods or ours ; in his Prophetical and Kingly Offi- 
 ces he afted in God's Name towards usj in his Prieft- 
 iy Office, he adted in our Name towards God ; hence ■ 
 
 the 
 
^i ChrilVi" 7(ightconfnefs 
 
 oy 
 
 Chap. ii. the Apoftle faith, that every Prieft is "ordained -^k 
 JvSfUTTM, for Men , Heb. y. i. to aft in their behalf 
 towards God : he was our Sponfor or Surety, he un- 
 dertook to fatisfie Juftice for us. Loe, I come to do thy 
 '»iU % God \ faith he , Heb. 10. 7. Burnt-offerings 
 and Sacrifices could not pay our Debts, but he would 
 do it ; and for that purpofe he took an Humane Na- 
 ture to do it in : never was there fuch a Surety as he; 
 he undertook to fatisfie for us, not as common Sure- 
 ties do, upon a meer contingency, but upon a certain 
 determinate Counfel ; not when we were folvents or 
 able to reimburfe him again, but when we were 
 Tmown utter bankrupts, under a perfect impofiibility 
 to expiate the lead fin. So plenary was that fatisfa- 
 ftion, that if we receive him by Faith, we are Deb- 
 tors no longer, all our debts are blotted out of God's 
 Book, no more to be charged upon us; a fecond pay- 
 ment cannot be demanded of us ; he was the reprefen- 
 tative of Mankind. Ht did fufl mere noftram perfonam, 
 he flood in our room ; hefuffered in our ftead,not on- 
 ly nofiro bono, but noftro loco : it may be thought per- 
 haps that Chrifl was not a proper fubftitute ; but it 
 was well faid by the Learned Rivet in another cafe, 
 Regulis & Legibus human is Deum alllgare vult pulvis ® 
 elms: We are apt to limit the Holy one to our Rules 
 and meafures : But if the Myfteries of chrift may 
 be put into the flraights of humane Laws and Rea- 
 ibn, he can fcarce be properly any thing of that 
 which the Scripture afcribes to him, he cannot pro- 
 perly be a Surety and a Mediator too , much lefs a 
 Prieft and a Sacrifice too ; lead of all thefe, and a 
 Redeemer too in the lame fufferings : A Mediator 
 dotli not pay as a Surety doth ; nor a Surety offer as 
 .a Prieit doth; nor a Prieft die as a Sacrifice doth; 
 
 nei- 
 
Imputed to us. 333 
 
 neither is a Redeemer the very fame with thefe, but Chap. 1 1 
 -diitinft from them all ; may there be a proper Prieit 
 and Redeemer, a proper Offering and Paying, a pro- 
 per Sacrifice and Price in the fame fufferings : thefe 
 conjunctions feem to carry difficulty in them. Ne- 
 verthelefs, I verily believe, that he was properly all 
 thefe, yet in a way of tranfeendency above humane 
 Law and Reafon 5 it is obfervable in Scripture, that 
 one notion of Chrift runs into another, the notion of 
 a Mediator into that of a Redeemer; he is a Media- 
 tor, who gave kimfelf a ranfom , 1 Tim. 2. j, & 6. 
 the notion of a Mediator into that of a Prieit, he is a 
 Mediator for the Redemption of Tranfgreffwns , He b. 
 9. iy. that is, for the expiation of them by offering 
 up himfelf to God, as it is in the precedent verfe; the 
 notion of a Prieit into that of a Surety: hence in 
 the midlt of a Divine Difcourfe touching his Prieft- 
 hood, comes in iyyv®- fi*dnw<, the furety of the Cove- 
 nant, Heb. 7.22. nay, it is obfervable , that thefe 
 notions of Chrilt are interwoven with that of a Sub- 
 Ititute, as the mode of performing them. Thus as a 
 Prieit he gave himfelf an Offering and a Sacrifice for 
 us, Ephef. j. 2. as a Redeemer he was made a Curfe 
 for us, Gal. 2. 1 j. as a Mediator and Redeemer he 
 gave himfelf a ranfom for all, 1 Tim. 2. j, & 6. in 
 each of which the fubftitution comes in : hence it 
 appears, that Chrift is properly all thefe; or elfe , as 
 Socinus would have it, all feems to be but a Metaphor. 
 To add no more , thefe Conjunctions tell us , that 
 Chrilt was fo far one with us, that thofe things fell 
 upon him, which otherwife he was utterly incapable 
 of The Holy One was made fin, the Bleffed One a 
 curfe ; his fufferings were properly penal , fuch as 
 were not inflicted by Soveraignty, but Juitice , fuch 
 
 Uu as 
 
334 ChriftV Rigbteoufnefs 
 
 as were not the Curfe cauflefs, but merited by Cm; un- 
 lefs they were merited by fin, they were meer fufier- 
 ing, not punifhment ; puniihment for nothing , is no 
 punilliment : if there was no puniihment in his 
 iuflerings, how were they fatisfactory ? If there was 
 no merit of fin to procure them, how were they pe- 
 nal ? If Juftice inflicted them not, how were they a 
 puniihment ? or, if they were penal, how could Ju- 
 ftice inflift them upon an Innocent ? Here we have 
 nothing to fay, but this, Chrift was fo far made one 
 with us, as to render his fufferings penal and fatis- 
 factory. 
 
 The other is that fpecial conjunftion, which is be- 
 tween Chrift and Believers ; Chrijt is the Head, they 
 are the Members : the Ligatures of this Myftical U- 
 nion are the Holy Spirit and Faith, the quickning Spi- 
 rit (faith the reverend Vfher) defends downwards 
 from the head to be in us a fountain of fupernatural 
 life ; a lively Faith, wrought by the fame Spirit , a- 
 fcends from us upward to lay faft hold upon him. The 
 Scripture notably fets forth this Union y We dwell in 
 Chrift, and he in us , John 6. 56. We abide in him^ 
 and he in j^r, John 1 5. 4. We are Members of his Bo- 
 dy, of his Fit 'fh, and of his Bones , Ephef. 5. 30, 32. 
 And he is in us the hope of Glory, Col. 1. 27. This the 
 Apoftle calls agreatMyftery, and the Riches of the 
 Glory of the Myftery ; we are ingrafted into him 
 as Branches into a Root ; cemented to him as the 
 building is to the foundation ; incorporated with him 
 as the ibod is with our Bodies ; united to him as 
 Members are to the Head. We cat his Fleih, and 
 drink his Blood, and become one Spirit with him; 
 nothing c^n be more emphatical , the Holy Spirit, 
 wliich refides in him.the Head ? falls down upon us 
 
 his 
 
Imputed to us. 335 
 
 his Members, and fo makes a kind of continuity be- Chap. n. 
 tween him and us, too Spiritual and Divine to be in- ^-^V"^ 
 terrupted by any local diftance : Hence St. Chry* Co ^ T CoYt 
 Joftom faith, that there is , *»Af pwtr, no medium or ^ x u 
 middle between Chrift and us ; hence St. Auftin 
 faith, that, hideles jiunt emit homine Chriffo unus De ^ cn ' 
 Chrift us, Believers are made one Christ with the Man er,c ^'' 
 Chrift, the Head and the Body make up one Chrift: 
 Hence that of Aquinas, that Chrift and his Members 
 are but, un a perjona myftica, one myftical per/on ; the 
 confequence of this admirable Union is the commu- 
 nication of Divine Bleffings from him to us, tot a 
 vera juftitia, falutis, vita participatio ex hac perne- 
 ceftaria cum Chrifto mivwU pendet : faith the learn- 
 ed 2 anchy, All our good things depends on this moft 
 necejjary Vnion. 
 
 Thirdly, The righteoufnefs of Chrift may be ta- 
 ken under a double notion, either as it was the very 
 idem to all the Laws he was under, or elfe as it was 
 the tantundem , a plenary fatisfaction to the moral 
 Law by us violated; in the firft notion it was a righte- 
 oufnefs ex natura jua, being a perfect conformity to 
 thofe Laws; in the fecond it was a fatisfaction ex di~ 
 vina ordinatione,be'mgby God ordained fo to be ; in 
 the firft notion it was not for us ; who , being once 
 Turners, were incapable of it. But for himfelf to 
 juftifie and fanftifie him in that ftate , which he un- 
 dertook to be in : In the fecond it was not for him- 
 felf; who, as being pure from all fin, was incapable 
 of it; but for us, to juftifie us finners againit the 
 Law: Here I ihall only add, that, under the notion 
 of fatisfaftion, I take in all ChrifVs righteoufnefs, 
 Aftive-as well as Paftive ; though I think the Active 
 in it feif alone could not have amounted to a fatis- 
 
 Uui faction, 
 
3 3 6 ChriftV Righteouffiefs 
 
 Chap. ii. faction , becaufe without fhedding of blood there 
 ^*sy~\y was no remiflionto be; yet the Active being in Con- 
 junction with the Paffive, is a part of the fatisfaction, 
 and makes it the more compleat ,• for a fatisfaction 
 made up of both together , anfwers the threatning, 
 and honours the precept of the Law ; it fatisfies 
 God's Juftice in it felf by penal fufferings, and 
 in its foundation, that is, God's holinefs, by perfect 
 obedience. 
 
 Fourthly, The Active and Paffive Righteoufnefs 
 of Chriil are not imputed to us,as they are the Idem, 
 a perfect conformity to the Laws he was under ; for 
 we were not under the Mediatorial Law: nor, be* 
 ing once finners, are we capable of a perfect confor- 
 mity to the moral : but they are imputed to us , as 
 they are the tantundem, a plenary fatisfaction to the 
 moral Law by us broken; lor fo they are very apt and 
 proper to juftifie finners againft the Law : Neither is 
 Chrift's fatisfaction imputed to all actually to juftifie 
 them againft the Law , for all are not juftified a- 
 gainft it, but it is imputed to Believers , as being 
 myftical parts and portions of him : hence that 
 Dav, de Learned Bifliop faith ,Quia infill fumus in corpus ejus ^ 
 Juft, hak coalefcimus cum illo in unam perfonam, ideo ejus juflitia 
 3 6 -9- nojtra reputarurjoeczute we are ingrafted into his bo- 
 
 dy, and grow as it were , into one Perfon with him, 
 therefore his Righteoufnefs is reputed ours ; neither 
 is Chrift's fatisfaction imputed to his believing Mem- 
 bers according to its fulnefs and latitude as it is irr 
 Ghrift the Head, but in fuch fort and meafure as is 
 meet for itto be communicated to Members: this is 
 notably iiluftrated in the parallel of the two Adams, 
 who are two fuch communicative Heads, as never 
 were the like, who communicate to theirs in fuch 
 
 propor- 
 
Imputed to m. 337 
 
 proportion as is congruous between Head and Mem- Chap, u 
 bets. Adam's fin is derived to each of us, not in its ^HTN^- 
 
 full latitude , but pro menfura membri ; and in like 
 manner, Chrift's fatisfa&ion is derived to each Be- 
 liever, not in its full latitude, but pro rnenfura membri; 
 fo much of Adams fin comes upon each one of us, 
 as foon as he is proles Ada? y as makes him a finner,* fo 
 much of Chrift's fatisfaction comes upon each one of 
 us, as foon as he is proles Chrifti , as makes him 
 Righteous againft the Law ; in both there is a 
 communication to Members , yet in fuch a way, 
 as that the difference between Head and Members is 
 obferved. 
 
 Fifthly, There was a Divine Conftitution , that Je~- 
 fus Chrift ihould be ourSponfor, and {landing in our 
 room, ihould fatisfie for us,. that he ihould be an Head 
 to Believers, and his fatisfaction ihould fo far be- 
 come theirs, as to juftifie them againft the Law : ac- 
 cordingly that fatisfaction is truly imputed to them. 
 Some Perfons have been pleafed to fpeak of Imputed 
 Righteoufnefs, as if it were a fancy, a meer putative 
 imaginary thing; but we fee here upon what grounds 
 it Hands: the firft Foundation of it , is the Divine 
 conftitution made touching Chrifl$ the intermediate 
 Foundation is this, that Chrift was our Sponfor and 
 fatisfied for us : the immediate Foundation is this, 
 that Chrift is a communicating Head to his believing . 
 Members, and they as Members participate in his fa- 
 tisfaction; thefe things are fufficientto make us con- 
 elude as Biihop Davenant doth, Imputatio non nititur 
 fittitia aliquaj'uppojitione^ fed vera partkipntiane ni 
 imputatce. : Imputation doth not ft and upon any fill hi- - 
 ous juppofition, but upon a true part ici pat. on of the 
 thing imputed. Thefe things being thus laid down, I 
 
338 ChriftV Right eonfmfs 
 
 Chap. 11. {hall come direftly to the point, my Opinion is, 
 That the Righteoufnefs of Chrijl is not meerly the 
 meritorious caufe of Juftification,but fomwhat more ; 
 neither is it meerly imputed to us in the Effects, but 
 it felf, as a fatisfafrion, is fo far imputed to us, as t:) 
 be the material caufe of Juftification, as to the Law, 
 I think nothing can be more proper to juftifie us as 
 the Law than that which fatisfied it. I cannot tell 
 how to fuppofe that one thing fliould fatisfie the Law, 
 and another juftifie againft it : And here I ihall firft 
 lay down my Reafons , and then anfwer the Obje- 
 ctions made againft my Opinion : For Reafcns I fhall 
 offer feveral things. 
 
 Firft, I ihall begin with that memorable phrafe, 
 The Righteoufnefs of God, which cannot but be of 
 great moment in this point : fome take it for the 
 mercy of God , and fo it is fometimes taken in 
 the Old Teftament, The Mercy of the Lord is up- 
 on them that fear him, and his Righteoufnefs unto 
 Children s Children, PfaL 103. 17. where Mercy and 
 Righteoufnefs are one and the fame ; but in the New 
 Teftament, where this phrafe often occurs, it is ne- 
 ver fo taken; the Righteoufnefs of God is revealed 
 in the Gofpel, Rom. 1. 17. Revealed, that, which be- 
 fore was only obfcurely hinted, was in the Gofpel 
 clearly opened ; but the Mercy of God was not only 
 darkly hinted, but openly proclaimed in very high 
 and ftately terms in the Old Teftament. An Inftance 
 we have of it, Exod. 34. 6, and 7. where the Titles 
 of Mercy carry as much of Glory and Magnificence 
 as any thing can do. We are faid to be made the 
 Righteoufnels of God, zCor.^.zi. but never to be 
 made his Mercy; neither would be at all proper to 
 fay fo. Others take it for our Inherent Graces, which 
 
 are 
 
Imputed to m. 33^ 
 
 are our Evangelical Righteoufneis ; but thefe,though Chap.'i 1, 
 they comedown from Heaven, are never called the ' 
 Righteoufnefs ; nay, on the contrary they are called 
 our own, as being inherent in us: Hence we fin J 
 Your Faith, Rom.i.S. your Love, 2 Cor. 8.8. your 
 Patience, Luke 21. 19. your Hope, 1 Pet. 1. 21. 
 your Righteoufnefs, Matth. j. 20. that, which in 
 Scripture is called the Righteoufnefs of God, is not 
 the fame with that which is called our own there,- 
 were our Inherent Graces imported in that phrafe, 
 Faith, which is a prime excellent Grace, mult have 
 its fliare therein ; but the Righteoufnefs of God is 
 by Faith, Rom.^.zz. Therefore it is not Faith,, 
 the Righteoufnefs of God is upon the Believer, there- 
 fore it is not in him : Others take it for Pardon ; but 
 neither can this Interpretation ftand. The Jews 
 were ignorant of God's Righteoufnefs, Row. 10. j<, 
 but furely they were not ignorant, that God was a 
 God pardoning iniquity, that Pardon which in the 
 Old Teftament is elegantly decyphered by Cover- 
 ing, Blotting out, Remembring no more, Cafiing 
 away fin, is not in the New vailed in an Exprefii- 
 on, fo obfeure and improper for it, as that of the 
 Righteoufnefs of God feems to be to that intent- 
 leaving thefe, I rake it, that the Righteoufnefs of God 
 imports that of Chrifl ; and in tins fence the phrafe 
 is as Glorious and Illuftrious, as it would be obfeure 
 and improper to denote Pardon : The Righteoufnefs 
 of Chr'ijl is indeed the Righteoufnefs of God ; it is the 
 Righteoufnefs of him who is God,ofhim,whofeBiood 
 is called the Blood of God; it is a pure perfcctRighte- 
 oufnefs which can confift before the Tribunal of God > 
 which was by God ordained to make us Righteous : 
 Tliis is it whichjbeing before but darkly hinted,was in 
 
 the 
 
540 ChrilVj Righteoufnefs 
 
 Chap. ii. the Gofpel manifeftly revealed ; this is that which is 
 upon the Believer as £ rich Covering to hide his im- 
 perfections, this is it which the Jews were ignorant 
 •of, and fubmitted not unto : the Apoftle tells us,That 
 they fubmitted not to the Righteoufnefs of God, Rom. 
 10. 3. and what that Righteoufnefs is, the next Verfc 
 exprelTes ; for Chrift is the end of the Law for Right- 
 eoufnefs to every one that believeth; the Law hath its 
 -end in nothing but in his Righteoufnefs, which fa- 
 tisfied it. But befides there is one place, which in 
 terminis calls theRighteoufnefs of God theRighteouf- 
 ■mfs of Chrift, to them who have obtained like preci- 
 ous Faith with -us through the Righteoufnefs ot God 
 and our Saviour Jefus Chrift,z Pet. 1.1. Obferve, it is 
 not through the Righteoufnefs tS 0s?, $ t* 2*™?©-, of 
 God, and of our Saviour Jefus Chrift, as noting two 
 Perfons, but t£ ee«, x) s^™?©-, of God and our Saviour, 
 as betokening one, as Biihop Downham hath obferved; 
 Jike that Tit. 2. 13. The glorious Appearance of the 
 great God and our Saviour, where one Perfon is in- 
 tended : Thus far it appears, that the Righteoufiiefs 
 -of God denotes the Righteoufnefs of Chrift. That 
 which remains is to enquire, Whether the Righte- 
 oufnefs of God never import any more than a meer 
 meritorious caufe : 'Tis true in that place 2 Pet.i. 1. 
 it imports no more ; but in others it (peaks further : 
 We are made the Righteoufnefs of God, 2 Cor. 5% 21. 
 The Righteoufnefs of God is upon us, Rom. 3. 22. and, 
 as a paraphrafe upon the Righteoufnefs of God , the 
 Apoltle tells us, that Chrift is the end of the Law 
 for Righteoufnefs to the Believer, Rom. 10.4. 
 Here I take it, the Righteoufnefs of Chrift is fet forth 
 not only as a meritorious antecedent caufe of Juitifi- 
 xation,but as an Ingredient, a material caufe in it : lie 
 
 that 
 
Imputed to us. 34.1 
 
 that hath only the effect, cannot be faid to be made Chap. 1 
 the Impetrating caufe, no more can we be faid to be 
 made the Righteoufnefs of 67;/*///, if we only have 
 the fruit of it, not the thing it felf: That Righte- 
 oufnefs, as a meritorious caufe, may be faid to be 
 for us ; but not to be upon us, unlcls by Imputation 
 it be made ours : Chrift in refpect of Merit only is ne 
 more for Righteoufnefs ( which yet is the Emphails 
 of the Text) than for ianrtifying Graces, thefe being 
 as much merited as the other ; Chrift is lb far Right- 
 eoufnefs as he is the end of the Law, and that he is 
 in the fatisfadtion it felf, not in Remifiion, which is 
 the effect of it; the Satisfaction it felf therefore is made 
 ours in Juftification. It feems to me a great depar- 
 ture from the Text to fay , Chrift is the end of the 
 Law for Righteoufnefs, that is for Pardon , which is 
 the Effedt,. or for Impunity, which is the Effect of the 
 Effect. 
 
 Secondly, It is utterly impoffible that there fhould 
 be a Juftification without a Righteoufnefs. Con- 
 ftitutive Juftification makes us Righteous, Eftima- 
 tive or fentential Juftification efteems or pronounces 
 us fuch ; a Juftification cannot be without a Right- 
 eoufnefs ,• nor can any thing be a Righteoufnefs, un- 
 lefs it anfvver the Law. What then is our Righte- 
 oufnefs as to the Law ? Faith, anfwers the Gofpei 
 terms : But what anfwers the Law ? Surely nothing 
 under Heaven can do it but Chrift's Satisfadtion. 
 The Quxre therefore is, Whether that Satisfaction 
 be our Righteoufnefs in it felf, or only in its effects : 
 if in the effects only, then fomething lefs than 
 Chrift's fatisfaction, viz. an effect, is our Righteouf- 
 nefs as to the Law, and by confequence fomething 
 Jefs than that fatisfies the Law : I cannot imagine 
 
 Xx that 
 
ChriftV Rigbtcoufnefs 
 
 Chap, 1 1. that one thing ihould fatisfie the Law, and another 
 juftifie againit it ; one and the fame fatisfaftion of 
 Chrift doth both. There are but two forts of Right- 
 eoufnefs as to the Law; the one a Righteoufnels in 
 the ideMy a direft conformity to it ; the other aRight- 
 eoufnefs in valor, a fall compenfation or fatisfaftion 
 for the breaches of it, a third cannot be found,where 
 there is neither fuch a conformity to the Law, that 
 all is done as it ought to be, nor fuch a fatisfaftion to 
 it, that all that is done amifs, is compenfated, there 
 is no fuch thing as Righteoufnefs , a pardon or 
 freedom from puniihment there maty be, but a Right- 
 eoufnefs there is not. Becaufe there is nothing done 
 to the Law; either by way of obedience or recom- 
 pence ; and where nothing is done to the Law, there 
 cannot be a Righteoufnefs : Now a Sinner not be- 
 ing capable of a Righteoufnefs of conformity, his 
 Righteoufnefs mull be that of a fatisfaftion or com- 
 penfation ; not an effeft of it, but the thing it felf, 
 no other thing can be a Sinners Righteoufnefs. It is 
 obfervable in Scripture, That Juftification is fo fet 
 forth, that the Law is eftabliihed in it, Rom. J. 31; 
 that its Righteoufnefs is fulfilled, Rom. 8. 4. that it 
 hath its end, Rom. 10. 4. And all this becaufe in 
 Chrift's Satisfaction there is a foil compenfation 
 made for fin, fuch as comes in the room of a perfeft 
 conformity, and fupplies that defeft of it which 
 rife out of the fault committed : This is done by the 
 Satisfaction it felf,not by an effect of it. Nothing lefs 
 than it felf could give the Law its end or eftablifh- 
 ment : If that Satisfaction be our Righteoufnefs,not 
 in it felf but in its effects, what is that effect ? Is it 
 a Pardon ? that is God's aft ; God's aft may make 
 or cfteem us righteous, but it is not the Righteouf- 
 nefs 
 
Imputed to us. 242 
 
 nefs it fell; it is a jus impunitatis that is not the Right- Chap. 1 r 
 eoufnefs it felf; a Righteouihefs as to the Law mult 
 be either a perfect conformity or a fatisiaction, but 
 a Jus impunitatis is neither of thefe ; as in Condem- 
 nation the Obliqatio ad pcenam is not the very 
 culpa, but a confequent ol it. So in Juftification 
 the Jus impunitatis is not the very Righteouihefs, 
 but a confequent of it. A Jus impunitatis is oppo- 
 fite to the re at us pang ; but a Satisfaction, which is 
 our true Righteoufnefs, is oppofite to the reatus cul- 
 pa?, as compenfating the fault committed. It remains 
 therefore that Chnlt's Satisfaction is not in its effects, 
 but in it felf our Righteoufnefs, which alfo further 
 appears: In that, when we are to anfwer for our 
 breaches of the Law, our great Plea is to that no 
 other than his Satisfaction ,• OJlendofdejuJforem me- Dejufi.hak 
 urn, faith Bilhop Davenant, When the Law makes its 3 70. 
 demands againft me, I ihew my Sponfor Chrift, 
 who fatisfied it. Now, if his Satisfaction be it felf 
 our Righteoufnefs, it muft be made ours by Imputa- 
 tion, for that which is not ours, cannot be our Right- 
 eoufnefs; neither doth God, who judgeth according 
 to Truth, efteem it fach : You will fay, Though it 
 felf be not ours, yet it is that for which God dorh 
 juftifie us : To which I anfwer, Though God juftifie 
 us for it, yet, unlefs it be ours, it is no more our 
 Righteoufnefs than it is our Holinefs ; when God 
 fanctifies us for it, no Man (I think) will call it our 
 Holinefs, no more, unlefs it be ours, may we call 
 it our Righteoufnefs. If it be ours by Imputation, 
 then it is more than a meritorious caufe. It is the 
 very matter of our Juftification ; neither can I tell 
 how to think it lefs, feeing a Sinner is capable of no 
 other Righteoufnefs, as to the Law, but a Satisfacti- 
 
 Xx 2 on. 
 
544 ChrillV Righteoufnefs 
 
 Chap. 11. on, feeing ib glorious a Satisfaction, as that of Chrift 
 is, is ufhered into the World for that very end ; it is 
 to me unimaginable , that that Satisfaction ihould 
 yet not be our Righteoufnefs as to the Law, but fome- 
 thing lefs than it felf ihould have the honour of it. 
 
 Thirdly, Very momentous in this point, is the 
 collation of the two Adams, Rom. 5. the firft Adam 
 was the Origen of Sin; Chrift the fecond Adam, was 
 theOrigenof Righteoufnefs and Life : never were 
 there in the World two fiich Heads as thefe, uterque 
 quod fuum efl cum fuis communicat , as the Learned 
 Beza hath it, Adam communicates Sin and Death to 
 his Pofterity ; Chrifts Righteoufnefs and Life to his 
 believing Seed, in the parallel it is obfervable , that 
 Ghrift is as ftrong ; nay ,..a ftronger Head than Adam, 
 Adam was iiv& a Type of him that was to come; and 
 lefs then the Antitype, who, was more potent to re- 
 build the ruines of the fall, than Adam was to make 
 them, Righteoufnefs came as full from Chrift , as fin 
 did from Adam ; nay , more fully, as the Apoftle 
 hints in the jtdv^^^ok, verfe. 15. and in the abund- 
 ance and fuperabundance of Grace, verf. 17. & 2c. 
 hence it appears, that fo far as Adam's fin was ours, 
 fo far is Chrifl's Righteoufnefs ours alfo. Adams 
 fin was not ours in the fulllatitude,as it wasinhim,we 
 did not eat the Fruit in our own perfons , we were not 
 heads of Mankind, we did not uiher in Sin and Death 
 upon the World, no, this was, A 9 '«V9-,by that one A- 
 dam, neither was it ours in the effect only,for then our 
 innate pravity would be no fin, as meerly proceeding 
 irom that firft (mo? Adam, in which we participated 
 not : that in the Schools muit needs be true, peccatum 
 ituale dkit ejfent/alem ord'inem ad prcccedens atlua- 
 /e ; Its impojfible, that one Ihould he a fumer habitually, 
 n ho in no Jenfe was a /inner before : hence that of St. 
 
 Attftin 
 
Imputed to us. oa^ 
 
 A ujl/n, quoted by Dr. Ward, Nulla foret homtnis culpa, Chap, i j 
 Ji talis a Deo Creatus effet, qualts nunc najcitur, it re- 
 mains therefore that Adams fin it felf is derived to 
 each one of us, pro ration? membri, proportionally: 
 Chrift's fatisfafcion is not ours in the full latitude, as 
 it was in him ; we fatisfied not God's Juflice in our 
 own Perfons, we were not Heads of the Church, nei- 
 ther did weulherin Life and Righteoufnefs into the. 
 World ; no,.it was «f/ h& , by that one Chrift,neither 
 is it ours in the effect only ; for then the effect a 
 thing lcfs than the iatisfadtion it felf, fliould juftifie 
 or make us righteous againft the Law, which cannot, 
 be : It remains therefore that it is it felf derived 
 upon each one of us , pro menjura membri : Again 5 
 Adams fin did firfh in order of Nature, make us fih- 
 ners by it felf imputed , and then by the inherent- 
 pravity confequent ; in like manner ChrilVs fatif- 
 taction doth firft in order of Nature make us righte- 
 ous by it felf imputed, and then by the fmctitying 
 Graces communicated by vertue of it : Now if 
 Chrifts fatisfadtion be not it felf communicated to 
 us as Members of him ; then the Glory of his 
 Headfhip feems to fail, he is not fo ftrong an Head as 
 Adam, Righteoufnefs is not fo amply communicated 
 from Chrilt,as finis fromAdam^Adam communicates 
 die fin it felf to us , but Chrill communicates his 
 Righteoufnefs in the effects only ; if Chrilt only me- 
 rited Juftification, the Glory cl his Head/hip feems 
 not to Rand in it ; in Sa notification he as our Head 
 communicates fan£hfying Graces to us, to be the 
 matter of ourSanftificanon, but in Juftification he 
 doth not communicate his fatisfi&ion to us, to be the 
 matter of our Juftification ; he merited Juftification 
 upon Gofpel-terms before our Union with him, 
 
 what. 
 
-1 
 
 ^6 ChriftV Right eonfncfs 
 
 Chap. 1 1. What doth he after,or more, as our head in Juilificati- 
 :^/y~^J on?his fatisfaclrion not being communicated to us, he 
 feems not to be fo compleat an Head in Juftification,as 
 in San£tification;to make thisArgument from ChriiVs 
 Headihip more clear, it will not be amifs to confi- 
 der fome paffages in that fifth Chapter to the Ro- 
 mans ; Wherefore as by one Man fin entred into the 
 World, and Death by Sin, and jo Death puffed upon all 
 Men, for that all have finned, verfe 12. in this and 
 the two following verfes one part of the collation, 
 viz. That of Adam being laid down , where is the 
 ■frrafWi* co Hat ion is ? or how is it to be fupplyed ? 
 fome Divines think, that it is quite omitted by the 
 Apoftle, others conceive it to be couched in thofe 
 words, Who is the figure of him that was to come y 
 verfe 1 4. but whether it be the one or the other, fure- 
 ly there mufl be fomewhat underftood on Chrift's 
 part as correfpondent to that of Adam, who was a 
 Type of him, Pifcator fupplies it thus, Plena compu- 
 ratio fie habet quemudmodum per Adam peccatum 
 hit r oii t inomnes homines, & per peccatum mors, eo 
 quod in xidamo omnes peccarunt, fie per Chrijlum Ju- 
 flitia introiit in omnes credentes , & per Juftitiam 
 vita, eo quod in Chriflo omnes credentes pro peccatis 
 fatisfecermit \ he faith, that all Believers fatisfied in 
 Chrift, I intend fomewhat more in this point then I 
 fuppofehedid. Yet I would fpeak leis in words 
 thenfo, I think the expreilion , that we fatisfied in 
 him, is not an expedient one , though in Scripture 
 nothing to me feems to found more like an anfwer 
 to that, i?S*<lrTz< «//*?7ck, verfe 12. then that Text 
 
 u^LQt mZyjls kmbtvov, 2 Cor. J. I J. tllOUgll tllC Leam- 
 
 De Ecdef. C <J Camero faith, in Chrifli morte Ecclefia? e(t veluti 
 foLzx^. fatisfuciens Deo: Yet I wave that expreffion , for it 
 
 feems 
 
Imputed to us. 347 
 
 feems to import, as if Chrifl's fatisfaction were in its Chap. 1 1 
 lull latitude imputed to us : It is as much as I intend, 
 that we as Members of him do in a meafure partici- 
 pate of his fatisfaction , fo far, that it is the matter 
 of our Juftification againft the Law: Adams fin is 
 is not communicated to us in the full latitude, but fo 
 far as to make us finners ; ChriJFs Satisfaction is not 
 communicated to us in the full latitude, but fo far as 
 to make us righteous. But to go on to another 
 paflage in that Chapter, As by one Mans dij obedi- 
 ence many were made jinners , fo by the obedience of 
 one jhatl many be made righteous , Verf. 19. In this 
 famous Textthofe words (a^? and«7w ^, as and fo 
 alff) are to be noted ; it is as much as to fay, as it was 
 in the one cafe, fo it is in the other, as Adams fin was 
 derived upon us, fo alfo is Chrifl's Righteoufnefs, if 
 Adams fin were in fome meafure communicated to us 
 to make us finners ,• then Chrifl's Righteoufnefs is in 
 fome meafure comunicated to us to make us righteous-, 
 we fee, what is the befl way to judge how far Chrifl's 
 Righteoufnefs is imputed to us , not by comparing 
 tat Imputation of our Sin to Chrift, and the Imputa- 
 tion of Chrifl's Righteoufnefs to us, but by compa- 
 ring the Imputation of Adams fin to us, and the Im- 
 putation of Chrifl's Righteoufnefs to us , in that 
 Text (He was made Sin for us y that we might be made 
 the Righteoufnefs of God in him, 2 Cor. y. zi .) there 
 is no (as and fo alfo)as there is in the parallel of the 
 two Adams : though I think it hard to fay, that fin 
 was Imputed to Chrift only in the effects, for uolefo 
 our fin, as it was fundament um pante , was Imputed 
 to him, unlefs it was fo far Imputed, as to render his 
 fufferings puniihments, his fufferings were not penal, 
 and if not penal, fin was not at all imputed to him;, 
 
ChriftV Righteoufnefs 
 
 Chap. ii. no, not in the effect: yet if fin was Imputed to him 
 ^wVn-' only intlieeffeft, it follows not, that his Righteouf- 
 -nefs ihouid be fo only Imputed to us , the Apoftlc 
 faith not, as he was made fin, fo we are made Righte- 
 oufnefs, there is no (as and fo) in that Text as there 
 is in the parallel of the A - : - vs : there is a great dif- 
 parity in the cafes ; Sin \* as not imputed to Chrift 
 ■to conftitute him a finner, but ChriJFs Righteouf- 
 nefs is imputed to us to conftitute us righteous ; Sin 
 was imputed to Chrift^ that it might be abforpt £ id 
 fwallowed up in his fweet-fmelling Sacrifice; but 
 Chrijfs Righteoufnefs is imputed to us, that it may 
 abide upon us as the matter of our Juftification : We 
 fee here, in the point of Imputed Righteoufnefs, we 
 muft take our meafures ; not from our fin imputed to 
 Chrift) but from Adams fin imputed to us : Further, 
 The word (**7*saS«W3) in the 19. Verfe emphati- 
 cally points out the material caufe of Juftification. 
 Chrift' s Righteoufnefs, as a meritorious caufe, is an 
 impulfive to God to conftitute us righteous, but to 
 f be an impulfive to conftitute is not properly to con- 
 
 a o£f<u"4 ftitute, as a meritorious caufe it impetrates, that we 
 iliall be made righteous ; but by that Impetration it 
 doth no more make us righteous,than by the Impetra- 
 tion of fanftifying Graces it makes us holy : notwith- 
 ftanding thefe Impetrations, we are not indeed holy 
 without thole Graces, nor are we righteous with- 
 out a Righteoufnefs : as a meritorious caufe it was be- 
 fore Faith, nay, before the Covenant of Promife, but 
 then it conftituted none righteous. It was for all, 
 but it conftitutes not all : You will fay, As foon as 
 a Man by Faith hath a capacity, it conftitutes him 
 righteous ; How fo ? It was a meritorious caufe be- 
 fore Faith, now it is no more ,• at the firft it procured 
 
 that 
 
Imputed to us, 34£ 
 
 tJiatMenihould be ju ; titled upon Gofpel-terms, and Chap., n. 
 now what new or freih aft or energy hath it ? Indeed 
 there is fo:ne what more on Man's part, viz. Faith; 
 fomewhat more on God's, viz* Juftifying the Be- 
 liever. But what is there more on Chrijrs > the merit 
 is as beiore, one and th ,^me, and impetrates Juftifi- 
 cation on Gofpel-terms lor all ; on our part there is 
 a difference, one believes, not another; on God's a 
 difference, he juftifies one, not another; but Chrift 
 f.ands only as a common caufe, his Satisfaction is m 
 communi, and conflitutes no one righteous more 
 than another : He is no more, as it Teems, the end of 
 the Law for Righteoufnefs to the Believer, than to 
 the Unbeliever. Now if this be, as it is durusJermo y 
 then it remains that Chrifl's Righteoufnefs is by par- 
 ticular imputation made over to Believers, and fo be- 
 comes the matter of their Justification ; accordingly 
 the Apoftle in Rom. the fifth fpeaks of it, not as a com- 
 mon caufe, but as peculiarized to Believers, fuch as 
 receive Grace : He doth not fpeak of what Chrift 
 merited for all, but of what Chrift as an Head com- 
 municates to his Members : The fcope of the paral- 
 lel between the two Adams evinces this; it be- 
 ing no other than this, That both of them commu- 
 nicate to thole, who are in them. The fum of all is, 
 Adam and Chrift are fet forth by the Apoftle as two 
 communicative Heads; if Adams fin be imputati- 
 vely ours, fo is Chrift' s Righteoufnefs alfo. 
 
 I fhould now pafs on to another Reafon : But poili- 
 bly fome may object, That there is a great difference 
 between the two Heads. We were feminally in 
 Adam, we receive an Humane Nature from him ; 
 but we were not feminally in Chrift\ we receive not a 
 Nature from him : therefore, though. A dan's fin be 
 
 Y v in> 
 
3 ) o Chrift V Right eoufnefs 
 
 Chap. ii. imputatively ours, yet fo is not Chrift 9 s Righte- 
 ouihefs. In anfwer to this T lhall offer feveral things. 
 
 Firft, We receive an Humane Nature from Adam; 
 but is this the only foundation of the Imputation of 
 his fin to us ? No, furely : Then all the fins of our 
 Progenitors fhoulcl be as much imputed to us, as the 
 firft fin of Adam was. Which I cannot at all believe,- 
 Adam was a moral Head of Holinefs and Righteouf- 
 nefs to all Mankind, but fince the fall, no Man, no,, 
 not Adam himfelf, was fuch; the fin of Adam is u- 
 niverfally imputed to all, even to the moil holy, but 
 fo are not the fins of other Progenitors ; we were not 
 therefore one with Adam only by a Natural union, 
 but by a Divine Conftitution. 
 
 Secondly, We receive an Humane Nature from 
 Adam; and have we not a Divine Nature from 
 Chrift ? are we not called his Seed ? are we not be- 
 gotten by his Spirit and Word ? were we not in a 
 Spiritual fence feminally in his Blood and Merits? 
 how elfe fhould any fuch thing as the New Creature, 
 be produced in a lapfed Nature ? Thefe things are as 
 proper to make us Parts and Members of Chrift, as an 
 Humane Nature is to make us Parts and Members of. 
 Adam; therefore the communication of Righteoufaefs 
 from thrift muft be as full and great, as the commu- 
 nication of fin is from Adam. Bifliop Vjber tells us, . 
 That we have a more ftrict conjunction in the Spirit 
 with Chrift, then ever we had in Nature with Adam, 
 one and the fame Spirit is in Chrift and Believers, but 
 there is not one Soui in Adam and his Poftcrity : the 
 i ommunication from Chrift therefore, if anfwerable 
 1 o the Union, muft be as great, nay greater than that 
 from Adam. 
 
 Thirdly, Adam was a Head both by Nature , and 
 
 by 
 
lw k Hted to va. 3^ 1 
 
 by Conititution; Sin, unlefs in Conjunction with Civap. tt 
 Nature, could not pais from him to us , neither could ' 
 we, without a Nature conveyed from him, have been 
 members of him : It did therefore appertain to his 
 Headlhip to convey a Nature to us; but Chrift was &n 
 Head not by Nature, But above it by Divine Coniit- 
 tution; be was not to convey Naturals to us, but fu- 
 per-naturals ; fincethe Fall,Righteoufoefs was not to 
 pafs to us, in Conjunction with Nature ; Nature was 
 to be from one Head , and Righteoufnefs from ano- 
 ther ; we were to be made Members of Chrift, not 
 by communication of Nature , but of Grate ; it 
 therefore did not appertain to his Headfhip to com- 
 municate Nature to us, yet was his Headlhip 
 as potent to convey Righteoufnefs to us, as A~ 
 dams was to convey fin ; the Divine Conftitu- 
 tion made him fuch an Head, that his Satisfa&i- 
 on might become ours for our Juilification : 
 thus much touching this Argument drawn from the 
 Headlhip of Chrift. 
 
 Fourthly, Thofe Scripture phrafes of being pur- 
 ged , fprinkled , cleanfed , waihed, juftifyed m the 
 13lood of Chrift, notably import two things, the 
 one, that Juflification is in a fignal manner attributed 
 to ChriiVs Blood, as Sanftification is to the Spirit ; 
 the other, that Chrift' s Blood juitifies by way of Ap- 
 plication : but neither of thefe can ftand , if that 
 Blood be only a meritorious caufe, not the firft , how 
 can Juftification,be fignally attributed to itjwhen as a 
 meritorious caufe, it no le(s impetrates Sanciification 
 than Juftification ? nothing fingular is done by it in 
 the one more than in the other ; not the fecond, 
 how can it juftifie by Application, when as a merito- 
 rious caufe, it operates only by impetration? You 
 
 Yy 2 will 
 
352 Chrift'i 1 Righteoufnefs 
 
 Chap. ii. will fay, Chnft's Blood is applyed in the effeft, in 
 ^^V v^ a pardon : I anfwer, thofe Scripture phrafes before 
 quoted, fhew , that the Blood it felt is applyed to 
 us ; how elfe is it faid, that we are purged , cleanfed, 
 fprinkled, wafhed in it ? uniefs it be applyed to us, the 
 phrafes,how emphatical foever, feem to be improper : 
 iurely a fatisfa&ion mud in its own nature be a jufti- 
 fying matter againil the Law , next to an abfolute 
 conformity to the Law. Nothing is or can be more 
 juftifying againfl it then a fatistaftion; when God 
 hath provided a plenary fatisfa&ion to juitifie us, 
 how may we think, that it is not it feif applyed to 
 us aftually to juftifieus, or that fomething lefs than 
 it felf fhould do it ? the Scripture fets forth this Ap- 
 plication on both hands, on our part it is applyed by 
 Faith, We receiving the Atonement f Rom. y. 1 1 . and 
 Chrift, being a propitiation through Faith in his 
 Blood, Bom. 3. 25V and on God's part by Imputation, 
 we being made the Righteoufnefi of God in him, z Cor. 
 f. 21, and the Righteoufnefi of God being upon w, 
 Rom.^.zz. I cannot tell how to think, that fuch an 
 . excellent juftifying matter, as Chrift's Satisfaction is, 
 fhould be provided for us, and yet not applyed to us, 
 according to the terms of the Gofpel: a pardon is, 
 as I take it, upon the fatisfaftion not meerly made 
 but applyed; for it is given to Believers only : if the 
 fatisfaftion be it felf applyed, then that is our 
 Righteonfnefs againft the Law ; if it be applyed in 
 the effeft, that is, in a pardon, then the pardon is the 
 very application, and not a pardon upon a fatisfafrion 
 applyed; or if there be a pardon upon a fatisfaftion 
 applyed, there will be a pardon belore a pardon ; a 
 pardon in the application, and a pardon upon it; if the 
 iatisfaftion be it felf applyed, then it may precede a 
 
 pardon, 
 
Imputul to us. 353 
 
 pardon, and a pardon may be upon it- but if it Le ap- Chap. 1 1 
 piyedonly in theeffeft, in a pardon, then it cannot 
 precede a pardon, no more then a pardon can precede 
 it felf : You will fay, a pardon is not upon a fatis- 
 f aftion applyed, but is the very application. To this 
 I anfwer, the Learned Mr. Gataker faith, remifiio eft 
 Juftificationis efficacis confequens necejfarium; and the 
 worthy Mr. Brad/haw faith , culpa remifiio accurate 
 conftderataneque totumneque pars Juftificationis ex- 
 i ft it , fed contingens tantzm Juftificationis ejfeftus : 
 I conceive , the application of Chrift's Jultifying 
 Blood, is in order ot Nature antecedent to remiflion; 
 under the Law, firft the Atonement waS made , and 
 Blood fprinkled, and then there was forgivenefs; un-. 
 der the Gofpel , firft Chrift's Blood is applyed and 
 fprinkled upon us, and then there is remiilion ; Chrift 
 is a propitiation through Faith in his Blood, faith the 
 Apoltle, Rom, 3. 2 j. and then he adds, To declare his 
 Rijhteoufinefis for the Remijfton of fins : Chrift's Blood 
 is firft applyed, and then remiffion follows upon it; 
 I fay, it follows upon it, but it is no more the fame 
 with it under the Gofpel, then forgivenefs under the 
 Law was the fame with the fprinklings and purify- 
 ings by the Blood of the Sacrifices ; when in Scrip- 
 ture there is attributed to Chrift's Blood , purging, 
 waiting, fprinkling, cleaning from Sin, and to a par- 
 don, covering, blotting out, taking away, andcafting 
 away of Sin , I cannot imagine that both thefe are 
 the fame, as if Chrift's Blood did not by it felf do a- 
 way Sin, but cnlyimpetrate that it might be dene 
 away in a pardon ; I take it , thefe are diftindt , firft 
 that Blood in the fence herein after declared,frees us a 
 culph , end then the consequent parden frees us a 
 
 Fifth,- 
 
£54 Chnft'/ Kighicoiijnefs 
 
 .Chip. u. Fifthly, If Chri'ft's Righteoialnefs be Imputed to 
 us ; not in it felf, biat in its etleft only , that is, a par- 
 don, then J unification, as to the Law,whoily -coniiils 
 in a pardon j on the other hand , if Juftification do 
 aot ftaad in a pardon, then it (lands in the Imputa- 
 tion ot Chrift's Righteoufnefs to us: in this great 
 point I ilisil offer ieveral thiags. 
 
 Fnft, The Scripture muft be the great Pvule to 
 judge of Juftification by, there I find that we are ju- 
 stified by Chrill's Blood , that we are made right- 
 eous by iiis Obedience; but that we are juftified by 
 a Pardon, I find not. There I read that Chrift is 
 made to us Righteoufnefs , that we are made the 
 Righteoufnefs of God in him ; but, not that an Im- 
 munity from puniihment is a Righteoufnefs. I know 
 many Learned Divines take Justification and Pardon 
 to be one and the fame, but I fliall confider the 
 chief Scriptures which look that way; The firft is 
 Rom.i-There the Imputation of Righteoufnefs, Ver.6. 
 and the remiflion of fin,Verf.7. and 8. feemto be the 
 very fame ; the quotation of the jz. Pfalm feems to 
 make it clear to anfwer to this. I fliall -confider the 
 fcope of the Apollle : He doth in the third Chapter 
 lay down this Conclufion, That we are justified' by 
 Faith, Ver. 28. and in the fourth Chapter he lays 
 down this, That we are not juftified by Works, Ver. 
 4. that is, perfeft Works, fuch as Man may glory 
 in, fuch as might make the reward of debt. Abra- 
 ham himfelf could not reach fuch a Juftification : 
 this is proved by two things; the one is this, Abra- 
 hams Faith was counted to him for Righteoufnefs, 
 therefore he was not juftified by Works : For Faith is 
 not Works. The other is this, A juftified Man is a 
 pardoned one, therefore he is not juftified by Works; 
 
 for 
 
Imputed to m. 3^5 
 
 for perfect Obedience leaves no room at all for a Par- Chap. 1 i. 
 don. Touching the firft, I Jhall firft confider what ^/VU 
 was the object of Abrahams Faith, and then how- 
 Faith is counted for Righteoufnefs : The primary ob- 
 ject of Abrahams Faitn was Chrifl ; for the Apoftle 
 in the third Chapter fpeaks of the Faith of CfiriS'j 
 and in the fourth, where the fame Difcourfe of Ju- 
 stification is continued , the object cannot in any 
 reafon be varied. Abraham is fet forth as a great 
 pattern of believing, and he can hardly be io to 
 Chriftians , if his Faith had not for fubilance the 
 fame objecl with theirs. The Scripture fore-feeing 
 that God would juftifie the Heathen through Faith 5 
 preached before the Gofpel unto Abraham ; faying, 
 hi theejha/l all Nations be bleflcel, Gal^.S. That A- 
 Lrahams Faith and ours might have the 
 
 fame objeft,God took care,that a Gofpel, voAtyynSnrn, Evange- 
 a Bleffing, Chrifl fhould be fet before him: ***?* verblim vtcuharinr 
 his Eyes were fo far opened, that he could TftfT efi * *™* 
 fee Chrifl s day,and in a kind of Triumph r e*>wiliatiJ&L. mil 
 of Faith, rejoyceatit, iJoh.S.^6. ? Tis 
 true, our Faith, as having more of Evangelical light 
 rnit, is more explicite than ^^vzyW's was; Abra- 
 hams was in the Mefli ah in univerfali, in more gene- 
 ral terms; ours is in him in particular?, in proprifr 
 forma , in a Satisfying atoning Meffiah, in his Blood 
 and Righteoufnefs ; neverthelels (this being but a gra- 
 dual difference according to gradual Light) our Faith 
 and Abraham's are for fubilance the fame and center 
 in one objeft ; and ChrijFs Righteoufnefs and Sa- • 
 titfa&icn, though not fo clearly known to Abraham, 
 26 to us, was no left imputed to him than to us, 
 there being the fame way of Juftification by Impu- 
 ted righteoufnefs for him as for us. Chrifl being the 
 
 oi left; 
 
%6 ChriflV l\ightcoufnefs 
 
 Chap. ii. object of Abrahams Faith, the next thing is, how 
 ^A> Faith is imputed for Righteoufnefs. Here 1 anfwer, 
 Faith is counted for Righteoufnefs, not as taken in 
 abfiraclo, meerly in it felf, but as taken in concrete, 
 in its conjunction with its object : that is,Chrifi and 
 Ins Righteoufnefs, and then we have the full Right- 
 eoufneis of Juitification, Faith in it felf anfwenng 
 to the Gofpel-terms, and in its object Chriffs Right- 
 eoufnefs anfweringtotheLaw. Here I crave leave 
 to fet down the words of an Excellent Perfon, though 
 different from my felf in this point; the words are 
 Sir Charles thefe : "Faith looks both ways, refpects both the 
 WoiuJuJZif. « L aw anc J the Gofpel, and comprizeth all that is re- 
 vang. 4^ ci q U jf lte t0 our Juftlification with reference to both; 
 " all the charge of the Law it anfwers rati one object*, 
 " in refpect ol its object, which is Cbrift, and all that 
 " is required by the Gofpel, ratione Jut, as being 
 4i it felf the performance of the condition annex- 
 u ed thereunto. Thus he; I quote not thefe words, 
 as if in this point he were of my opinion, but 
 becaufe they are full and expreffive of my thoughts : 
 Now, that Faith is in this place to be taken in con- 
 junction with its object, appears thus; theApoftle 
 in the third Chapter proves, That as to the Law every 
 Mouth muft be rtopped, that all the world mull be- 
 come guilty before God, verfe 19, and then con- 
 cludes, that by the deeds of the Law, no Flelh can be 
 juflified, verfe 20. And in his After-difcourfe (as 
 the following words (but now) do import) lie 
 iheweth what it is that jaftifieth us againfl the Law, 
 viz. The Righteoufnefs of God ; that is of Chrifl, 
 which is. not Faith it felf, but by Faith, Verf. 21, & 
 22. And at lair he concludes, That we are juflified 
 by Faith, Verf. 28. but Faithia it felf cannot juftific 
 
 us 
 
Imputed to it*. 35 
 
 r : 
 
 us againft the Law ; for Faith was not crucified for Chap. 1 1 
 ns, neither did it fatisfie Jtiftice on our behalf; it is v --^/~v> 
 therefore Faith in its object:, that is CiiriiVs Right- 
 eoufnefs which juftifies us againft the Law- that Faith 
 which is counted for Righteoufnefs, is that which 
 eftabli/hes the Law, Verf. j 1 . and that Eftablifliment 
 Faith makes, not in it icli, but in its object, Chrift's 
 Righteoufnefs, which eitabliihed the Law by fatisfy- 
 
 5 ing of it ; Faith therefore and its object mufc be taken 
 together : Hence the Apoftle, who mentions the Im- 
 putation of Faith. Vcr. j. in the 4. Chapter, menti- 
 ons alfo the Imputation of Righteoufnefs, Ver. 6. It's 
 true, both are but one in fence , but in words the 
 latter expfeffes the object of Faith, as the former doth 
 the Act : Thus, as I (aid before, Faith in Conjunction. 
 with its object takes in the whole of Justification, and 
 then the after-words, quoted out of the Pfalm, touch- 
 ing Remifiion, do not defcribe the Imputation of 
 
 ; Righteoufnefs in its proper Nature, but in its blefled 
 Fruit, viz. Pardon of fin, which is not properly our 
 Righteoufnefs, but a confequent upon it. Another 
 place is this; Through this Man is preached unto 
 
 you the Forgiven efs of fin ; and by him all that believe 
 are j uft ified frvm all things, from which you could not 
 he j 'uftified by the Lam of Mofes, Atts 13. 38, & 39. 
 Here it feems, that what is called Remifiion in the 
 
 " firft verfe, is called Juftification in the next : but I 
 take it, they are not the fame in the 3 8. Ver. We have 
 Remiffioii'in the offer or tender of the Gofpel, in the 
 3 9. we have Juftification actual as it is in the Believer. 
 So they are not the fame ; Juftification here is not 
 Remifiion, but Juftification by Sacrifice,- Juftificati- 
 on by Chrift's Sacrifice is oppofed to Juftification by 
 the Legal ones : Juftification by thefe was typical, 
 
 Zz and 
 
558 ChriitV Righteoufnefs 
 
 Chap. 1 1. and but in fome cafes, the Law not allowing a Sacri- 
 fice in all, but Juffifkation by that is real, and in all 
 cafes where Faith is not wanting ; here therefore Ju- 
 ftification and Remiffion are not the fame. Another 
 place is Luke 18. when the Publican penitentialiy 
 prayed far Pardon, God be merciful to me a Sinner \ 
 he went home juftifted, Verf.i^^ 14. Juftified is 
 the fame with Pardoned. I anfwer, This place ihews 
 that Juftification follows upon true Repentance, but 
 not that Juftification and Pardon are the fame ; the 
 Satisfaction of Chrift juftifies a Sinner, a Pardon only 
 frees him from punifliment. To name but one place 
 more ; The Free-gift is of many offences to juftifica- 
 tion, Rom,, 5*. 1 6. to p^-W^*, the Free-gift, feems here 
 to import Pardon, as if Pardon and Juftification were 
 all one. To this I anfwer \ The Apoftle in this fa- 
 mous place fets down a Parallel between the two 
 Heads, Adam and Chrift ; Adam's- Sin and Chrift's 
 Righteoufnefs ; Adams Sin making us Sinners unto 
 death, and Chrift's Righteoufnefs making us righte- 
 ous unto Life. But the word (Pardon or Remifiion) 
 is not fo much as once named in all the Parallel; by 
 the Free-gift Verf. 16. is not meant Remiffion, but 
 Chrift's Righteoufnefs. This is clear upon a double 
 account : the one is this ; The Free-gift is oppofed to 
 Adams fin, and that which in this Parallel is oppofed 
 to Adams fin,muft needs be Chrift's Righteoufnefs ; 
 this appears throughout the whole Parallel, in the 1 y, 
 & 1 6. l^erf. Adams Sin and the Free-gift are oppofed* 
 aa the 18. Ferf. Adams Offence and Chrift's Righte- 
 oufnefs are oppofed; in the 19. Verj\ A darns Difo- 
 . bedience and Chrift's Obedience are oppofed : Hence 
 it appears, that what is the Free-gift in the 15, and 
 .16. forf is the Righteoufnefs or Obedience of Chrift 
 
 In 
 
Imputed to ttf. 3^ 
 
 in the 18.© 1 9. Verf. neither indeed can the Parallel Chap. i 1 
 ftand, if any other thing than Chrtfis Righteouf- ^Y\> 
 nefs lhould be oppofed to Adams fin. The other is 
 this; thefe words, The Free-gift, are put inftead of 
 ChrijFs Righteoufnefs or Obedience ; this appears in 
 that, where the one is mentioned, the other is omit- 
 ted, in the 1 5, 16,17. ^ er L The Free-gift is mention- 
 ed, but the Righteoufnefs or Obedience of Chrift is 
 omitted ; in the 18, and 19. Verf. the Righteoufnefs 
 and Obedience of Chrift is mentioned, but the Free- 
 gift is omitted. Indeed in our Tranflation we have 
 the Free-gift Verf.i%. but not in the Original. Hence 
 it appears that they are the fame ; I fuppofe that in 
 the 18. Verf fhould be otherwife (applied : Thus it 
 appears that the Free-gift is not Pardon. Having feen 
 the moft material Texts; I fhall obferve one thing 
 more : Juftification is fet forth in fuch a way in Scri- 
 pture, that it muft needs be diftinct from Pardon : It 
 is fet forth fo, that the Law is eftablifhed by it, Rom. 
 3.31. but the Law is not eftablifhed by a Pardon, 
 but by a Satisfaction. You will fay, Our Pardon k 
 upon a Satisfaction ; but if that Satisfaction do not 
 juftifie us, if it be no Ingredient in our Juftification ; 
 then in our Juftification the Law is not eftablifhed as 
 the Apoftle fpeaks; Juftification is fet forth fo, that 
 the Righteoufnefs of the Law is fulfilled in us, Rom. 
 8. 4. But the Righteoufnefs of the Law is not ful- 
 filled in a Pardon ; neither is it fulfilled in our im- 
 perfect, though fincere Obedience : The Greek word 
 ^/xai»^tf, is, as Ariflotle jaipb , Ijnvo^fA* t« a«/W|K*T©^ Eth. I. 5% 
 Correftio injuria y Satisfaction for the injured Law, cap. 7. 
 but nothing is fuch but Chrift's Righteoufnefs. The 
 Apoftle in the precedent Verfe faith, That fin was 
 condemned in the Fleih of Chrift; and of this , there 
 
 Zz 2 is 
 
360 ChriitV Righteoufnefs 
 
 Chap. ii. is a double Fruit ; firft Justification*: The Righteouf- - 
 nefs of the Law is fulfilled in us ; that is,.Chnft s Sa- 
 tisfaction becomes imputativeiy ours, and then Sah- 
 clification; we walk not alter the Flefh^but after the: 
 Spirit : This Interpretation harmonizes with the firft 
 Verfe ; there firft w r e have juftification, There is no' 
 Condemnation to them who are in Chrift * and then 
 Salification* We walk not after the Fleih, but after 
 the Spirit ; as therefore Chrift's Righteoufnefs is the 
 only thing which fatisfies the Law r ,lo it is the only ju- 
 itifying matter againft it : Juftification is fo fet forth, 
 that the Law hath its end : Thus the Apoftle, Chrijl 
 is the end of the Law for RighteoufneJ's to the Be* 
 //ever , Rom. 10. 4. as he is the end of the Law, fo 
 he is for Righteouihefs ; he is not the end of the Law 
 in a procured pardon, but in a Satisfaction made and 
 applied; Juftification therefore confiftsnot in a Par- 
 don,, but in a Satisfaction, applied and made ours by 
 Imputation. Thus far out of Scripture. 
 
 Secondly y Juftification cannot be without a 
 Righteoufnefs ; that God (who judgeth according to 
 truth, whoisJuft > and a Juftifyer ) doth not efteem 
 or pronounce us righteous unlefs we are fo 5 a. pardon 
 is not our Righteoufnefs ; for that is God's Aft , and 
 God's Aft, though it may make or efteem us righte- 
 ous, is not it fell our Righteoufnefs, neither is that , 
 which a pardon gives, viz, an immunity from pu- 
 nifhment ; filch an immunity from punifhmenr, 
 which is, ex meru indulgentia, as in the cafe of a par- 
 doned Malefactor, is. not fuch; the. Malefactor in 
 that cafe is treated in point of punifhment as a right- 
 eous Man, but he is not fuch indeed, his plea is only 
 a pardon, he is free only a pana^ not a culpa , the 
 Judge doth not efteem him. as righteous, but as one 
 
 exempt: 
 
Imputed to us. 361 
 
 exempt from puniihment ; nay, an immunity, which Chap. 1 1 
 is exjuftiti'a, as in the cafe of an innocent perfbn, ^-< 
 though it fuppofe a llighteoufnefs in him, yet it is 
 no more it felf a rigbteoufnefs than in the other cafe; 
 it is dill i net from his llighteoufnefs as a confequent 
 is from its antecedent : Now if a pardon or immuni- 
 ty from puniihment be not our llighteoufnefs , then 
 Chrift's llighteoufnefs (which was penal and 
 obediential to an infinite value, and did com- 
 penfate the very culpa ^ and free us from it) is, as foon 
 as it is made ours by Imputation, our Rigbteoufnefs 
 againfttheLaw. 
 
 Thirdly, If a pardon might be called JuftificatP 
 on,it is but improperly fuch ; there are then as(I will 
 fuppofe for Difcourfe fake) three forts of Juftiflcati- 
 on to be diftinguifhed, one by the idem^ the very fame 
 perfect Righteoufnefs, which the Law calls for ,. ano- 
 ther by the tantundem, a Righteoufnefs which is a 
 plenary fatisfaction to the broken Law ; a third by 
 Remiilion only : the firft is more ftrictly Juftifi- 
 cation than the fecond , becaufe the very Letter of 
 the Law is fulfilled in it, which it is not in the other; 
 the fecond is more properly Juftification than the 
 third, becaufe there is a plenary compenfation to the 
 Law in it; when in the other there is nothing but a 
 meer condonation : the third is the moft improper 
 Juftification of all the reft, becaufe it communicates 
 not a Righteoufnefs , but an Indulgence.- Now in 
 our cafe, had there been no fatisfaction at all, Jufti-? 
 fixation, if pofiibie, muft have flood in remifiicn on- 
 ly ,• but a great and glorious fatisfaction being made, 
 it feems very ilrange, that Juftification ihould confift 
 only in the lefs proper, in remiilion, which frees us a 
 /fcr//«J, whilfl the proper, Chrift's Satisfaction, winch. 
 
 in 
 
o 6% ChriftV Righteoufnefs 
 
 Chap. 1 1. in a way of compenlation, frees us a culpa, is waved : 
 It is true, it is not totally waved; it is allowed to be 
 an antecedent meritorious cau.fe of Jufbficition, but 
 being no Ingredient in it, Justification Hill confifts 
 m the lefs proper, while the more proper in that re- 
 ipect is waved. 
 
 Before I pafs on , I mull confider one objection; 
 pardon takes away reatum pence , the obligation to 
 punifliment, and what more can be done to a finner ? 
 it ill the re at us culpa abides, the fault will be a fault ; 
 the Sinner a Sinner ; that is, one who finned; and if 
 no more can be done to a finner, why is not immunity 
 from punifliment, his Righteoufnefs, or what can be 
 Righteoufnefs if that be not fo ? 
 
 In anfwer to this great Objection, I fhall offer two 
 or three things. 
 
 Firft, It is indeed a rule of reafon, that, fattum in- 
 fetlum fieri non pot eft \ yet it is worthy the conside- 
 ration of the Learned , whether the culpa , which 
 ever continues in faclo, initfelf may not yet ceafe 
 in jure j fo far as not to redound upon the Perfon to 
 make him culpable ? I fhall only mention one in- 
 ftance, and fo leave it; theBlefled Virgin, not being, 
 as her Son was, conceived of the Holy Ghoft , was 
 no doubt fubject to Original Sin , that put a 
 culpd upon every part of her , and factum infeclum 
 fieri non poteft. Neverthelefs, when the Word was 
 made Fleili ; when his Body was framed out of the 
 Subftancc of the Virgin, no culpa did remain, or re- 
 dound upon his Humane Nature, much lefs upon 
 his Sacred Perfon which aflumed it: in Sacred 
 Myfteries we mufl not be too peremptory 
 upon our reafon , but fpeak with all caution and re- 
 verence. 
 
 Secondly, 
 
Imputed to ws. 261 
 
 Secondly, Beatus culpa, or guilt of fault, may be Chap, n 
 confidered under a double notion , either in it feif, in 
 its intrinfecal clefert of punifliment, or elfe in its re- 
 dundancy upon the finner , which confifts in three 
 things. Firft, it fo redounds upon him as to deno- 
 minate him a firmer , that is, one who hath finned; 
 then it fo redounds as to make him continue 
 worthy of punifliment ; and again it fo re- 
 dounds , as actually to oblige him to punilhment : 
 Now the re at us in its felf, in its intrinfecal de- 
 fert , mud needs be perpetual , becaufe fin cannot 
 ceafe to be fin, the denominating him a finner, one 
 who hath finned, muft be perpetual too, becaufe 
 factum infettum fieri non potefi : but, as I take it, that 
 redundancy which makes him worthy of punifli- 
 ment, is removed in Juftification , and that which 
 actually obliges him to punifliment, is removed in 
 remiilion;it is ufually faid in the Schools//- an fit atlus, 
 manet reatus, after the Act of Sin is palled and gone, 
 the guilt abides ; we may fay of the finner , that he 
 hath finned in prceterito, nay, and in prcefenti, that 
 he is films mortis, worthy to die, and fuffer punifli- 
 ment ; but after he hath received the great atone- 
 ment, after ChriiTs fatisfadtion (which is more than 
 an tequipondium to his umvorthinefs) is Imputed and 
 made over to him, he continues no longer worthy 
 of punifliment; the fin 'it felf is w r orthy of it, but he 
 is not; he was once worthy of it , but now T he is no 
 longer fo. I cannot imagine, that ChriiVs «£/<>/ , or 
 worthy ones , Rev. 3. 1. fliould remain afyot $*v*T* y 
 worthy of Death, Rom. 1. 32. Or that the pure Hea- 
 vens fliould be inhabited by fuch as ftill continue, 
 worthy of Hell: ChriiVs Righteoufnds fo much out- 
 weighs and cotftit^gioifes the mtritufn pdence that is 
 
 im 
 
364 ChriftV Righteoufnefs 
 
 in fin, that though the worthinefs of punilhmeat 
 rannot be feparated from the fin it felf , yet it ceafes 
 to redound upon the firmer , as foon as he believes 
 •and hath an intereft in that Righteoufnefs: Its true, 
 the (inner as he is in himfelf, is worthy of punifiv- 
 xnent, but as he is in Chrift, a part or Member of him, 
 a participant of his Satisfaction , he is not worthy 
 •thereof. 
 
 Thirdly, If welookdiftin&ly upon a fatisfaclrion, 
 or plenary compenfationfor fin of the one hand, and 
 upon a pardon, or immunity from punifhment of the 
 other, it will be cafily feen where our Righteoufnefs 
 lies, and what is our justifying Plea and matter a- 
 gainft the Law; a pardon frees from puniihment, 
 but a Satisfaction falves the honour of the broken 
 Law. repairs the damage done to it, compenfates for 
 tbe violations of it, and comes in the Room of that 
 perfed conformity which the Law did primarily 
 aim at : in this therefore , not in the other 
 ftands our Righteoufnefs as to the Law. Thus much 
 touching my fifth Reafon, that Juftification confifts 
 not in a pardon. 
 
 Sixthly, Chrift fuffered noftro loco , in our place 
 and ftead ; thofe pregnant Scriptures (that he gave 
 his Life a ranfom £m my**v, in the ftead of many, 
 Matth. 20. 28. that he gave himfelf hv\v?sw a coun- 
 terprize for all, 1 Tim. 2. 6. that hz fuffered the juft 
 for the unjuft, 1 Pet. ^ 18.) are no cold improprie- 
 ties, but full proofs of it; he did fujlinere nojtram 
 perfonam , fuflein our f erf on in his fuffe rings ; there 
 was a double conamutaton, his perfon was put 
 in the room of ourjperfons, and his fufferings in 
 the room of our fufferings ; he that fatisfies 
 for .another ? muft do it nomine debit oris , he that 
 
 pays 
 
Imputed to us. 365 
 
 pays in his own name , cannot fatisfie for another. Chap. 1 1 
 When our Saviour faid to Peter , That give *w kfi^rt ' 
 for me and thee, Matth. 17. 27. [(Peter had paid it 
 only in his own name, he could not have fatisfied for 
 his Mafter. In like manner , if Chrift had fuflered 
 only in his own Name, he could not have fatisfied for 
 Peter or any other : The Debt which he fatisfied for 
 was ours, not his ; he flood as our Reprefentative, and 
 fatisfied for us ; he did not only fuffer noflro bono, 
 that the profit might be ours, but noftro loco, that the 
 Satisfa&Lonit felt might be ours; nevertheiefc,accord- 
 ing to Divine Conftitution ; that is, that it might be 
 ours ; not immediately, but as foon as we become 
 Members of him ; not according to the full latitude, 
 but according to the capacity of Members; not to 
 all intents, but that it might be the matter of our Ju- 
 ftification as to the Law. 
 
 Having laid down my Reafons, I fliall now pro- 
 ceed to anfwer the Objections made againft Imputed 
 Righteoufnefs ; only here I muft remember the Rea- 
 der of one thing. Let him not think that there are no 
 Myfleries in our Religion, as if all there were within 
 the line of Humane Reafon : There are Super-rational 
 Myfleries in Chrift's perfon ; mortal and immortal, 
 temporal and eternal, the Creature and the Creator; 
 do in an ineffable manner meet together in one Per- 
 fon ; and why may there not be fuch in Chrift My- 
 ftical too ? The union between Chrift and Believers 
 is a great Myftery, Ephef. j. 3 2. and the communica- 
 tion of his Righteoufnefs to them, which enfues up- 
 on that union, hath too much of Myftery in it to be 
 meafured by Humane Reafon. Proclus faid well, 
 
 T7 J>i toyifpotf dyZfcoTrlvoii KaSufyt^Hf t* fl«*, " Why doll 
 
 "thou reproach Divine things with Humane Rea- 
 
 A a a " fon- 
 
^66 ChrillJ Right eoufnefs 
 
 Chap. 11. " fonings ? Reafon is no competent Judge of fuch 
 > matters. 
 
 Object, i. An Accident cannot be removed from its 
 $*6jec~l : Chrijfs Right eoufnefs is an accident. 
 
 Anf. An Accident cannot be removed from its 
 Subjecl, fo as to have a novel inliefion ; but it may 
 be transferred by a juft Imputation. I iliall give two 
 inftancesofthis: Adams fin was imputed unto us, • 
 if not, then, as I have before proved, there can be no 
 fuch thing as original fin,the ©octrine of which hath 
 been owned by the Church in all Ages : Again, our 
 fin was imputed unto Chrift, elfe his fufferings 
 could not be penal ; the Scripture is emphatical, he 
 was made Sin for us, 2 Gor.).2 1 . The Lord hath laid 
 on him the iniquities of us all, Efa. J 3.6/ St. Aujlin 
 faith, that he was delitlorum ifufceptor, noncommiffor. 
 St. Jerom faith, non de ccelis attulit, fed de nobis af~ 
 funifft : if our fin was not at all imputed to him, his 
 fufferings could not be penal : To clear this, I iliall 
 firft prove that Chrifts fufferings were penal in a pro- 
 per fence, and then , that they could not be fuch 
 without fin imputed : Firft, Chrift's fufferings w r ere 
 penal; in Scripture we find,that our fins were born in 
 his body, and condemned in his fleJh, that he was 
 wounded and bruifed for them, that he was made a 
 curfe for us; all which fpeak penal fufferings : If his 
 Offerings were not penal, how were they fatisfadro- 
 ry ? a proper fatisfadtion can hardly be proved from 
 .an improper puniihment. How 7 did he fuffer in our 
 ftead; Ifiie did, it was in a no-punifhment, which 
 is all one, as if Archelaus had reigned in the room of 
 his Father in a No-kingdom : what •jr«j##«Jtut, or ex- 
 ample was tiiere in his fufferings to deterr us from 
 finr There is no fuch thing in bufferings not penal: 
 
 what 
 
Imputed to us. 3 6j 
 
 what demonftration of Juftice was there in them ? Chap. n. 
 in fufferings not penal power may appear, but juftice ^-^v°v-^ 
 cannot: We fee here his fufferings were- penal, but 
 without fin imputed how could they be fo .- Sooinus 
 ( who would not have them penal, left they lhould 
 be fatisfadlory too faith, that Chrift died, quia it a &» 
 Deo & ipfi vifum eft, becaufe fo it feemed good -to De J erv - 1* J« 
 God and him : but would this make his fufferings ca P' 9 ' 
 penal ? no, he intended no fuch thing, neither will 
 this doit; God's meerWill may inflict fufferings, 
 but nothing but Juftice can inflid: punifhment. Ju- 
 ftice, unlels moved, inflicts it not; neither is there 
 any other mover,but that of fin imputed. Where no 
 fin is imputed, there it is, as to puniihment, all one 
 as if there were no fin; and where there is no fin at 
 all, there can be no fuch thing as puniihment : We 
 are therefore under a neceflity to fay, that fin was in 
 tantum, fo far imputed to Chrift as to render his fuf- 
 ferings penal, and withal we fee an accident pa/Ting 
 to another by imputation ; only here it will be ob- 
 jected, that fin was only imputed to Chrift in the 
 effects ; but, I take it, this fuifices not; for the effed: 
 of fin is puniihment; and puniihment cannot be, 
 where no fin is imputed; a puniihment without a 
 why or a wherefore, is a punifhment for nothing ; 
 that is, it is no puniihment; and where there is no % 
 
 puniihment, fin is not fo much as imputed in the ef- 
 iecl:. So that if it be imputed in the effect, it felf 
 muft be fo far imputed, as to render the fufferings 
 penal, which makes good the inftance. 
 
 Object. 2. If ChriiYs Right eoufnefs be indeed im- 
 puted to us, then it is imputed in the full latitude ; we 
 are reputed by God to have fat is fie d Divine Juftice, we 
 are then imputatively our own Saviours and Redeemers; 
 
 Aaa 2 Nay, 
 
3^8 €110(1'/ Right eon fnefs 
 
 Chap. ii. Nay, as Bellarmine faith, Redemptores & Salvatp- 
 res Mundi, Redeemers an el Saviours of the World, 
 
 Anf If this Principle, That all Imputation is in 
 the full latitude, be true, I yeild up the caufe for 
 ever. I am fure I am not my own Saviour or Re- 
 deemer ; I never fatisfied Divine Juftice for my fins ; 
 but that this Principle is not true, I fhail endeavour 
 to manifeft. Non-imputation and Imputation muft 
 needs have the fame Rules to be governed by : this, 
 I fuppofe,muft not be denied by thofe who fay,That 
 the Non-imputation of fin,is the Imputation of Right- 
 oufnefs, Rom. 4. 1. Sin is riot imputed to Believers : 
 But how what, totally and in every refpect ? No, 
 furely ; ftill the culpa abides, the fin will be a fin, 
 the Sinner a Sinner; that is, one who finned; but it 
 is not imputed as to punifliment : If Sin may be 
 Non-imputed in fome refpefts , then Righteoufnefs 
 may be imputed in a limited fence alfo ; if all Impu- 
 tation be in the full latitude, then there is no Impu- 
 tation of a thing at all Q fave only to the proper doer 
 of it)neither according to Principles of meer Nature, 
 nor according to Principles of Jultice, nor yet accord- 
 ing to a Divine Conftitution : Not according to Prin- 
 ciples of meer Nature ; according to thefe fin inter- 
 nal in the Will is imputed to the Members of the 
 Body, as being in conjunction with the Soul ; cKq 
 the Body fhould not rife and fuffer for it : But how is 
 it imputed ? what,in the full latitude ? Doth God ac- 
 count that the fin properly did ifiue from the Men> 
 bers, and re fide there ? It is not true, or poflible, yet 
 in a lower and diminutive manner is it to them im- 
 puted ; nor according to Principles of Juftice ; our fin 
 (and that, as but now was proved ) not in the effect 
 ©nly, but in fome fence in it fett, was imputed to 
 
 ChriJk 
 
Imputed to r^s. %6p 
 
 Ckriji ; and that upon Principles of Juftice, upon his Chap, i i. 
 Sponfion tofatisfie tor us,our fin was imputed to him; V -^V ^ 
 but what in the full latitude ? what to make as if 
 there were a fpot or turpitude in the Holy one ? as if 
 he by his own finful commiflions had deiervcd penal 
 fufferings ? No, by no rjieans; but in the lead reipedt 
 that could poilibly be, in no other refpeft than this, 
 viz. So far as to render his fufferings penal. Nor yet 
 according to the Divine Conftitution ; this is moft 
 proper to the prefent cafe. And for this I muft bring 
 forth the Parallel of the two Adams, becaufe there 
 never were any two fuch Heads as thefe : Adams fin, 
 as I have before proved,\\ r as imputed to us ; but what, 
 in its full latitude ? Were we the Head oi Mankind ? 
 did we uflier in Sin and Death upon the World, as 
 Adam did? No: This was by one Adam\ but in a 
 lower meafure,and according to the capacity of Mem- 
 bers; it came upon us, as Be liar mine well expreffes 
 it, Eo mo do, quo communicdri pot eft id quod tranfit^. 
 nimirum per imputationem ; it came upon us ex pofi 
 fatto, after the aftion done ; Interpretative and by 
 way of reception, it only fo far redounded upon us, 
 as by that fin to make us finners, Rom. 5-. 1 9. In like 
 manner, Chrift's Righteoufnefs is imputed to us ; but 
 what, in its fulf latitude ? were we the Saviours or 
 Redeemers of the World ? did we uilier in Life and. 
 Righteoufnefs upon the Church? No ; This was by 
 oneChrift; but in a lower meafure, and according; 
 to the capacity of Members ; it comes upon us only 
 by Imputation, and Interpretative, it only fo far re- 
 dounds upon us, as by that Righteoufnefs to make 
 us righteous againft the Law, Rom. 5-. 19. Thcfe 
 things being laid down, it appears, that the Imputa- 
 tion of ChnlVs Righteoufnefs to us doth not imply 
 
 that 
 
370 ChriftV Right eonfnefs 
 
 Chap. ii. that we are our own Saviours or Redeemers, much 
 lefs that we are fiich to the World ; w r e did not fati£ 
 fie Divine Juitice.: No: This is, as Bifhop Davenant 
 tells Bellarmine, Ridicula Ulatio, a diing which can- 
 not be inferred from imputed Righteoulnefs ,- we do 
 only as Members of Chrift fo far participate of his 
 Satisfaction, as to be thereby juftified againft the 
 Law. To fay, that his Satisfaction, if imputed to us, 
 mult become ours as amply as it is his, is to fay 
 things impoilible, as if Imputation were as much as 
 Aftion ; or the derivative could equalize the Primi- 
 tive ; as if Head and Members, becaufe there is a 
 communication between them, muft be confounded 
 and become the fame,as if the Believer, if once called 
 "into Communion with Chrift, as the Apoftle fpeaks 
 i Cor. 1.9. muft become a Chrift, a Saviour or Me- 
 diator; all which is meer confufion : But in Imputati- 
 on,the proportion betweenHead and Members is kept 
 inviolate. Chrift the Head communicates to Belie- 
 vers, yet Salva prserogativa capitis ; Believers receive 
 from him, but it is only in the meafure of Members. 
 
 Obje£t. }. If ChriJFs Righteoufnefs be imputed to 
 usjhen God reputes us to have made fatisfatlion, and jo 
 errs in his Judgement, which cannot be. 
 
 Anf. God without error imputes Adams fin to us; 
 yet doth not repute us to be the very doers of it : he 
 without error imputes the internal fin of the Will to 
 the Members of the Body, yet doth not repute the 
 Members to have done it ; Chrift's Satisfaction is 
 not imputed to us as to Agents, but as to Participant 
 Members ; and that truly, becaufe according to that 
 Divine Conftitution, which made Chrift an Head as 
 itrong to communicate Righteoulnefs, as Adam was 
 ro convey fin. 
 
 Objed. 
 
Imputed to us. 371 
 
 Object. 4. If Chrift's Righteoufnefs be* imputed to Chap. 11 
 us, then we are as righteous as Chrift is. 
 
 Anf. The Confequence is abfurd, and the Learned 
 Chamier gives this Reafbn,/ r /£r* non pofje,ut tamjuflus 
 Jttj qui inhar enter injuftus \ imputative ju ft us efi y quam 
 qui Mnhcer enter juftus; nam ifte afe & per fe juftus eft, 
 7 He tantum precario, id eft , aliunde S? in alio ; Chrift's 
 Righteoufnefs hath diftinctrefpecfc; as to himfelf it 
 was the idem, as to us the tantundem; as it was in- 
 herent in him, it was Juftify ing and Sanctifying too; 
 as it is imputed to us, it is Juftifying only ; it was 
 Chrift's in the Agency ; the glory ot it is ours only 
 by Participation ; Chrift is the Author of the Satisfa- 
 ction ; we are but the Receivers in the quality of 
 Members ; it was his in the capacity of a Sponfor, Sa- 
 viour, Redeemer, Mediator, Head; it is ours only 
 derivatively, and as participant Members of him. 
 
 Object, j. Imputed Right eoufne ft is the root of Anti- 
 t inom ianifm, this diffolves the Lam, as if it did no longer 
 oblige us to Obedience. 
 
 Anf. Chrift's Righteoufnefs is not imputed to us as 
 it is the idem of the Law, but as it is a Satisfaction 
 made thereunto neither was that Satisfaction meant : 
 to diflblve the Law-obligation, fo as that it ihould 
 ceafe to be a Rule of Hohnefs in point of San&ifica- 
 tion ; but to diflblve it fo, as that the Law ihould 
 demand from Believers no other matter but it felf 
 in point of J unification. Did it ceafe to be a Rule of 
 Holinefs in Sanctification ; we mull, ail be Antino* 
 mians. Did it not ceafe to demand no more than it 
 felf in Juftification, we mud all be undone: its fur- 
 ther demand, viz. Perfect Obedience from us in our 
 Perfons being impoflible, Juftification and Salvation 
 rauit be fo alio. Chrifti> Sat an was made, that 
 
 vi e 
 
72 ChriftV 7{ighmnfaefi 
 
 Chap. ii. we might bejuftifiable againft the Law; it is imputed, 
 that we may be actually juftified againft it. If the 
 Satisfaction imputed run into Antinomianifmfo doth 
 the Satisfaction made, which is indeed the Socinian 
 Contr.Meip:. out-cry ; Quis nexus, quce copula inter fidem, quacre- 
 ic8. ditur Chrijlum pro nobis Deo plenijjime fat i s feci j]e y & 
 
 inter lonorum operum ftudium ? So Schliclingius ; 
 De Ver. Rtl. Quid caufce eft, cur is y qui Jatisfaftiwem iftam perfua- 
 ' S' c ' xz ' jam habens, aliquid y in re pe Hen da afe impietate y ju- 
 ftitiaq; colenda, labor is fibi ponendum exiftimet ? So 
 Volkelnts : Now what is anfwered on the behalf of 
 Satisfaction made, viz. That the Law is ftill a Rule 
 of Holinefs; that Chrift's Satisfaction is aninflam- 
 mative to it, that the juft odium of fin is {Qtn in the 
 atoning Blood ; that that Blood is fprinkled only up- 
 on Believers, with the like ; the fame may be as truly 
 anfwered on the behalf of Satisfaction imputed. 
 
 Object.6. If Chrift's Righteoufneft be imputed to us, 
 then God fees no fin is in us. 
 
 Anf God fees not fin in us with a vindictive Eye, 
 but with an intuitive one he doth ; . nay,he cannot but 
 dofo, aslongasthereisomnifcienceinhim, and fin 
 in us; Chrift's Righteoufnefs is imputed to us as it 
 is a Satisfaction; and that fuppofcs us to have been 
 Sinners; elfe what need could there be of a Satisfa- 
 ction ? though the Law were fatisfied in point of Ju- 
 itification, yet ftill it demands duty in point of San- 
 dtification; though that Satisfaction take away the 
 imperfection of our duties and Graces as to the guilt, 
 yet not as to the very being. 
 
 Objedt. 7. If Chrift's Righteoufnefl be imputed to us, 
 there needs no new Obedience in order to Salvation. 
 
 Anf The Soc/nians object this againft Chrift's Sa- 
 tisfaction ; in which notion I take it, that Chrift's 
 
 right- 
 
Imputed to us. 373 
 
 righteoufnefs is imputed to us. **S7 jam Deo plene Chap. 1 1. 
 per joint urn ejl^ quod ei a nobis plene debebatur , quid ^ s~V^J 
 adhuc nos pietate & bonis operibus maceremus .- jam Jf ont -Mei\. 
 nec Dew nos jure pun/re, nee ab edema vita jure ex- 
 clude re poteft ; fo Schlittingius. But Chriil's Satisfa- 
 ction may very well ftand with our obedience,- 
 Chrift fatisfied the Law fo far, as that his righteouf- 
 nefs imputed jullifies us againft the Law, but not fo 
 far, as that it fliould be our very fan&ity and holi- 
 nefs: for then, of imputed, it fliould become fuch as 
 they are, inherent; which is impoflible : in this re- 
 fpeft therefore the Law asks obedience from us, 
 every Believer is hronQ- xp/rf. Under the Law to 
 Chrift, as far under it as it is a rule to our life. Nay, 
 Chrilt's righteoufnefs is fo far from evacuating our 
 obedience , that it is the great foundation upon 
 which the Holy Spirit, the fountain of Holinefs, is 
 communicated to us , as it was under the Law in 
 cleanfing the Leper; the holy Oyl was put upon the 
 Atoning Blood, Levit. 14. 17. So it is under the 
 Gofpei in purifying us. Firit, the Blood of Chrift 
 is fprinkled on us by imputation, and then the holy 
 Unclion, the Divine fpint, is poured out upon us: 
 were there no Atoning blood flied, the Holy Spi- 
 rit would not fo much as touch upon fallen 'man: 
 were that Blood not applied to us, the Holy Spirit 
 would never dwell in us as a principle of obedi- 
 ence. 
 
 Object. 8. Chrifls righteoufnefs cannot be both the 
 meritorious and material cauje of Juf if cation^ for then 
 it fhould be both an external and internal cauje thereof: 
 Which cannot be. 
 
 Anf We mult not here take our meafures from 
 reafon ; it was well faid by one, In Logic 15 ratio facit 
 
 Bbb M 
 
 w. 
 
374 ChriftV Right eoufnefs 
 
 Chap. 11. fidem, in Theologicis fides facit raf&tffw, Evangelical 
 myfteries, though above the line of humane reafon, 
 muft be owned in Faith, though the mode cf them 
 be inexplicable by us ; Chrift's righteoufnefs may 
 be confidered under a double refpedi, either as it is 
 offered up to God, or as it is applied to men. In 
 the firft refpedt it is common for all , fo far as to 
 render them juftifiableon Gofpel terms: In the fe-. 
 cond it is peculiarized to Believers ; In the firft it 
 founds the promifes of juftification by Chrift's blood, 
 in the fecond it executes them , and ( which is as 
 eafily conceiveable as the other ) in the firft it is a 
 meritorious caufe of juftification ; in the fecond a 
 material. 
 
 Having anfwered thefe Objections, which I look 
 upon as mod material ; I fhall conclude as I began, 
 that Chrift's righteoufnefs, as it is a Satisfaction, is 
 fo far imputed to his believing members , as to be 
 the matter of their juftification: The Law in that 
 point can ask no more of them than that fatisfadi- 
 on ; there is enough in that to anfwer for all their 
 fins. 
 
 Thus far I have treated touching our righteouf- 
 nefs as to the Law. I now come to fpeak of our 
 righteoufnefs as to the Gofpel ; Chrift's righteouf- 
 nefs anfwers as to the Law of works : Faith an- 
 fwers as to the terms of the Gofpel. Do this, or 
 die, was fatisfied by Chrift's righteoufnefs : Believe 
 and live ; is anfwered by Faith. Chriflus eft irnple- 
 tio Legis , Spirit us eft impktio Evangelii : Now 
 here I iliall firft fhew the neceffitv of this two-fold 
 righteoufnefs ; and then the connexion which is be- 
 tween them. 
 
 r » There is a neceffity of this two-fold righteouf- 
 nefs. 
 
Imputed to us. 3 75 
 
 nefs. God at firft made man a holy, righteous crea- Chap. 1 1 
 ture; and upon the fall, he fet to his hand afecond 
 time to lift up man out of the Chains of Sin and 
 wrath, into a ftate of Grace and Life eternal. God 
 as Creator gave man a Law of perfect obedience 
 fuited to his primitive nature, and as it were inter- 
 woven with the principles of it. God as Redeemer 
 gave us a Law of Grace ; in which there is as much 
 abatement and condefcention to our fain eftate, as 
 could comport with his own Holinefs and Majefty ; 
 In the former God ftood upon the higheft terms of 
 perfect finlefs obedience; m the latter he comes 
 down to the loweft terms imaginable : He will ju- 
 ft i fie and fave every one who by true Faith yields 
 and refigns himfelf up to the conditions of the 
 Gofpel ; where there are diftinct Laws, there mult 
 be diftinct righteoufneftes to anfwer them : That 
 which comes up to the condefcending terms of the 
 Gofpel : falls much fhort of the high terms of the 
 Law ; That which fatisfies the Law, is a thing of 
 incomparably greater excellency than that which 
 anfwers to the terms of the Gofpel : There are two 
 diftinct charges, or accufations to be fuppofed ,• the 
 one, that w r e are Sinners, fuch as have broken the 
 Law : The other, that we are Unbelievers, fuch as 
 have rejected the Gofpel : Here therefore mud be 
 diftinct Plea's ; To the Firft, the Plea is Chrift's Sa- 
 tisfaction to difcharge us from the Law : To the 
 Second, the Plea is Faith, which is the condition of 
 the Gofpel. To the charge of final unbelief it is no 
 Plea to fay, that Chrift hath fatisfied; to the charge 
 of being a finner, the Plea doth not confift in Faith 
 it felf; but in its object, viz. Chrift's Satisfaction .- 
 The righteoufnefles themfelves are of different na- 
 
 Bbb 2 tures, 
 
37^ ChriiVi 1 Rigbteonfnefs 
 
 Chap. ii. tures, as to the Law our righteoufnefs is without us, 
 in the glorious Satisfaction of Chnft made ours by 
 a gracious imputation ; as to the Gofpel, our righte- 
 oufnefs is within us, in that Faith which complies 
 with the Evangelical terms; as to theLaw,our righ- 
 teoufnefs is not the idem, but a fatisfachon made 
 for the breaches of it ; as to the Gofpel, our Faith is 
 the very idem which the Gofpel condition calls for. 
 It is of great concern in Juftification, to place thefe 
 two righteoufnefies in their proper Orbes ; if either 
 of them be carried out of their own Sphear, Reli- 
 gion is fubverted. As to the Law, Chrift's Satisfa- 
 ction is our only righteoufnefs, it is true ; Faith re- 
 ceives the Atonement, but neither Faith, nor any 
 other inherent Grace can here be our righteouf- 
 nefs. All thefe have their fpots of impertefrion ; 
 how faltring is our Faith ? how cold our chanty ? 
 how much is there wanting in all our graces ? all 
 are but in part , not in their full meafure ; but in 
 their firit lineaments : Neither do they dwell alone, 
 but there is a fad inmate of corruption under the 
 lame Roof : Ail thefe muft pafs fub venia, under a 
 pardon, and under the Wings of Chrift ; thefe are 
 not able to cover their own blots and imperfections; 
 thefe therefore are not our Saviours or Redeemers ; 
 thefe do not fatisfie the Law; thefe do not compen- 
 fate for fin ; thefe do not come in the room of per- 
 fect obedience ; neither can the true God, though 
 one of infinite mercy, accept them as fuch : No,no- 
 thing but ChriiVs Satisfaction can here be our righte- 
 oufnefs. Hence die Apoftle having proved, that all 
 the world is guilty before God. Horn. 5.19. Imme- 
 diately after adds, but now the righteoufnejS of God is 
 wanrfeftedy v. 2 1 .Where by the righteoufnefs of God, 
 
 that 
 
Imputed to us. 377 
 
 that of Chrift muft needs be meant ; for that, and Chap. 1 1 
 that only is proper and appofitc to anfwer that charge ^^Y" v 
 of the Law, which makes us guilty before God ; that 
 was a Salvo to the honour of the Law; that was a ple- 
 nary compensation for the breaches of itjthat came in 
 the room of perfed Obedience ; that therefore is the 
 only, thing which could anfwer that charge : if we 
 bring in Faith, or any other Grace into this Orb, we 
 (et them up as Chrift's or Saviours ; and in effedfc 
 we fay, that Chrift died in vain. 
 
 As to the Gofpel,Faith anfwers to 'the terms of in- 
 here Chrift's Satisfaction doth not fupply the room : 
 It's true, he fatisfied for us, but he did not repent or 
 believe for us ; for then he Jliould have left nothing 
 for us to do ; no, not fo much as to accept of that glo- 
 rious Satisfaction made for us. His Satista&ion was ' 
 not to fpare, but by its fuperexcellent fulnefs to draw 
 out our Faith to it felf ; his atoning Blood was not to 
 excufe, but upon a view of his Wounds to provoke 
 our repentant Tears; he died not for our fins, that we 
 might live in them; his pure Flefh was not cruci- 
 fied, that our corrupt Flelh might be fpared. The 
 Son of God came not down from Heaven to open a 
 door to Wickednefs, but to promote a defign of Holi- 
 nefs: it is therefore we who muft, though not with- 
 out Grace , repent and believe : Faith muft keep its ' 
 Station, or elfe Holinefs, which is the great Defign of 
 the Gofpel, muft be over-turned. 
 
 Secondly, The connexion between thefe two 
 Righteoufneftes is to be confidered ; in this connexion 
 lies the total fum of Justification. Chrift's Satisfa- • 
 ction anfwers to the Law; Faith anfwers to the terms 
 of the Gofpel; Believers, who are righteous to 
 both, cannot but be in a very blefted condition ; ne- • 
 
 ver 
 
378 Chrift V Rigbteonfnefs 
 
 Chap. 1 1. verthelefs it is to be noted ( as Learned Mr. Baxter 
 hath obferved ) Faith is but a particular Righteouf- 
 nefs, a Righteoufnefs fecundum quid, only as to the 
 performance of the Evangelical condition;but ChrifVs 
 Satisfaction is an Universal liighteoufnefs as to all 
 other things, Hive only that performance, for the 
 final neglect of which he never died:Faith is a liighte- 
 oufnefs as to the Evangelical condition; yet it is but 
 a Righteoufnefs propter aliud, a Righteoufnefs fubor- 
 dinate and fubfervient to that great Righteoufnefs of 
 Chrift's Satisfaction, to make us capable to partici- 
 pate thereof. In this connexion we have an heap of 
 Myfteries let before us ; Juftice is fatisfied by a ple- 
 nary compenfation for fin ; Mercy is exalted, in that 
 w 7 e, though Sinners, are jufhified upon terms on our 
 part as low as the Holy one could poifibry condefcend 
 unto ; the great thing, the Satisfaction, which no 
 Man, no Angel could accompliih, was from Jefus 
 Chrift ; who being God in the Flelh, was able to 
 perform it ,• the comparatively little thing, I mean 
 Faith, which our fallen Nature through Grace might 
 arrive at, was that which was required at our hands; 
 Satisfaction, which we could not have in our felves, 
 we have in another, even in Chrift our Sponfor: 
 Faitli, which we have in our felves, is that capacity 
 whereby we are made meet to have that Satisfaction 
 communicated to us ; the Satisfaction which I think 
 is the Righteoufnefs of God in Scripture mentioned, 
 is communicated to us ; yet, as infinite Wifdom or- 
 dered it,it is communicated to us in the loweft pofture 
 of the Creature ; I mean when we are by Self-em- 
 ptying and Self-annihilating , Faith yielding and 
 resigning up our felves to the terms of the Gofpel ; 
 Faith, which is fubjectively ours, is that capacity 
 
 wherein 
 
Imputed to m. 37^ 
 
 \\ herein we receive Chriit's Satisfaction ; that Sat; - : Chap. 1 1 
 fafrion in the Glory and Plenitude is only his ; yet, 
 as the Sun hangs down his Beams to die lower World, 
 it derives it felf upon each Believer, pro rat tone mem* 
 hi : I mention the Sun, becaufe the Prophet tells us, 
 That upon thofe that fear God's Name, The Sim of 
 Righteoufnefs arifes with Healing in hts ; Vitigs ; a 
 choice part of which Healing I take to be in the com- 
 munication of his Satisfaction to us, that only heals 
 the deadlv Wound of Guilt which is upon us. In 
 Chrift's ilighteoufneii there is a Merit to procure 
 Faith ; in Faith there is a capacity to have that Righte- 
 oufnefs made ours ; in that Righteoufnefs there is 
 that which covers the imperfections of Faith. Thus 
 there is an admirable connexion between thefe two 
 RighteoufnefTes : Further touching our Juftification 
 as to the terms of the Gofpel, we muft fifft confider, 
 what that Faith, by which we are juftified, is; and 
 then how we are juftified by it. 
 
 Firfl, That Faith whereby we are juftified, is not 
 Reafon in its o\\ n Sphere converfing about God and 
 his Goodaefs, but it is totally fupernatural; fuper- 
 natural in its Principle; it is the Gift of God : and, as 
 the fecond Araujkan Councel tells us, It is per infpi- 
 rat'ionem Spirit us fancti^ Can. 6 Supernatural in its 
 objed, it is fixed in a God in Covenant, and in his 
 Grace. It hangs upon Chrift and his Swcet-fmelling 
 Sacrifice. It falls in with fupernatural promifes of 
 Grace and Glory : neither is this Faith a meer naked 
 aftent, which may be in wicked Men; nay, and in 
 Devils ; but it is that which receives Chrift,and feeds 
 i him, eating his Flelb, and drinking his Blood 
 Life Eternal: Fit am a l r hx Font? 1. wrimus, & 
 in ipjurn quafi tot os nos imhiergirnus, faith Biihop Da- 
 
 venanti 
 
380 ChriftV 7{igbteonfnefs 
 
 \ Chap. 1 1 . venant ; We draw Life from the Fountain of Life, and 
 wholly drown our felves in him : True Faith takes the 
 Divine objects propofed, not by piece-meal, but in 
 their entirenefs ; it is not meerly for God's Grace, that 
 Hony-comb of infinite fweetnefs; but for his Holinefs 
 too,that the Soul may be more and more transformed 
 and affimilated to theDivine Image and likenefs. Faith 
 very well knows, That no Man,who by his rebellions 
 ftrikes at his Holinefs, can poflibly lean on his Grace : 
 fo to do, is not to believe, but to prefume and trull: in a 
 lye : Faith is for all Chrift ; not only for a meriting 
 and atoning Chrift,but for a teaching and ruling one : 
 it knows that Chrift muft not be mangled or torn in 
 pieces ; the Merit mud not be divided irom the Spirit; 
 nor the Water from the Blood- thefe mull ever be in 
 conjunction ; an half Chrift is not the Chrift of God, 
 but a Chrift of his own iancy, fuch as cannot profit 
 ns; Faith is not meerly for Promifes, which are cor- 
 dials, and Pots of Manna, but for Precepts too ; it is 
 Meat and Drink to doe the Will of God; Promifes and 
 Precepts run together in Scripture ; Promifes are the 
 •effluxes of Grace, and Faith takes them into the heart 
 by recumbency ; Precepts are effluxes of Holinefs, 
 and Faith takes them in by an ObedientiaiSubje&ion; 
 both are owned by Faith, and muft be fo as long as 
 there is Grace and Holinefs in God; Faith cannot 
 ftand without repentance ; ittrufts in Infinite Mercy: 
 and an impenitent one, who ftill holds up his Arms 
 of Rebellion, cannot do fo ; it refts upon the Merits 
 and Rightcoufnefs of Chrift ; and an impenitent one, 
 who tramples under foot the atoning Blood, cannot 
 d j fo. It hath a refpedt for the holy Commands; and 
 the impenitent, who by willful finning calls them 
 away, and as much as in him lietli, makes them void, 
 
 can 
 
Imputed to us. 381 
 
 can have no refpect for them ; there can be no fuch Chap. 1 1, 
 thing as an impenitent Faith : We fee by thefe things 
 what a Faith tiiat is, by which we are juftified. 
 
 Secondly, The next thing is, How we are juftified 
 by Faith. Faith may be confidered under a double 
 notion • cither as it refpe&s Chrifl, or as it refpecls 
 the condition of the Gofpel : As it refpech Chnft,it 
 unites us to him ; it makes us Members of his My- 
 ftical Body; thus it is a Sacred Medium to have 
 Chrift's Righteoufnefs imputatively become ours, 
 that we may be juftified againft the Law ; nothing 
 can juftifie us againft it but Chrift's Satisfaction ; that 
 cannot do it unlefs it become ours ; ours it cannot 
 be, unlefs we are Believers. Hence the Apoftle faith, 
 That the Righteoufnefs of God is upon the Believer, 
 Rom. 3. 22. That Chrift is the end of the Law for 
 Righteoufnefs to the Believer, Rom. 10. 4. Here 
 Faith doth not juftifie us in it felf , but in its objeft, 
 Chrift; to whom it fo unites us, that his Righteouf- 
 nels fo far becomes ours, as to juftifie us againft the 
 Law. As it refpefts the Condition of the Gofpel, it 
 is the very thing which that Condition calls lor ; in 
 the Law of Works the Condition and the Precept 
 were coextenfive ; the one was as large as the other ; 
 no Man could live by that Law r , but he who had 
 the perfect Obedience commanded in the Precept ; 
 but in the Law of Grace it is otherwife. The Precept 
 hath more in it than the Condition ; the Precept calls 
 for Faith, n3t in its Truth only, but in its Statures 
 and gradual Perfections ; it would have us afph e af- 
 ter a mippVia, a fiducial Liberty, a <7rAH#<p?/:*, a per- 
 fuafion with full fails towards the great things in the 
 Promife, as if they were fenfibly prefent with us ; 
 but the Condition calls only for a true Faith, and no 
 
 C c c more ; 
 
382 ChriiVi* Righteoufnefs 
 
 Chap. 11. more; the leaft Faith, if true, though it be but as 
 a httie fmoak or wick in the focket ; though it be but 
 a little fpark or feed of Faith latent in a Defire or 
 Willing Mind ; is performance of the Condition. 
 Hence the poor in Spirit, who feem to themfelves 
 to have nothing of Grace at all in them, have a Blef- 
 fednefs entailed on them; which could not be, unlefs 
 they had performed the Condition ; woe would it be 
 to Chriftians, if all that is in the Precept were in the 
 Condition alfo ; if their Juftification were fufpended 
 till they had reached the top and higheft altitude of 
 the Precept; in reference to the Precept, Faith hath its 
 Degrees and Statures ; it comes up more oriels to the 
 Precept; but in reference to the Condition, Faith hath 
 no Degrees, but Hands inpunBo tndivifihili\ it hath 
 no magis or minus in it ; the leaft true Faith doth as 
 much perform the Condition as the ftrongelt. Cru- 
 ciger who prayed thus, Invoco te y Domine, languid* 
 & imbeciHa Fidej'ed Fide tamen, did as much per- 
 form the Condition, as he w 7 ho hath the ftrongeft 
 confidence in God's Mercy. The verity of Faith is 
 all that the Condition calls for ; thefe tilings, as I 
 have learned from Mr. Baxter, being fo, I conclude 
 thus; as to the Precept,true Faith falls ihort; it is not 
 as it ought to be, it juftifies not ; nay, in refpeft of 
 defects and imperfections, it felf wants to be juflified 
 and covered with the Righteoufnefs of Chrift; but 
 as to the Condition,it fully comes up ; it is as it ought 
 to be; it is in it felf the very thing required ; it is in 
 this point a particular Righteoufnefs, anfwering for 
 us, That we have performed the Condition : Yet Rill 
 we mull remember, that this particular Righteoufnefs 
 is iubordinate to Chrift's Satisfaction, which is our 
 aaiter&l Righteoufnefs. 
 
 There 
 
Imputed to its. 383 
 
 There is yet one thing behind, viz. To confider how Chap. 1 1. 
 or in what Refpeft Obedience or Good Works aie 
 neceflary unto Juftification : I lhall let down my 
 thoughts in the following particulars. 
 
 Firfl, Our good Works do not come in die room 
 of Chrift's Righteoufnefs to juftifie us as to the Law 5 
 to fecure this, the Apoflle often concludes, That we 
 are not juftified by the Works of the Law ; our good 
 Works are full of imperfection ; the pureft of theni 
 come forth ex Icejb principiofsvx. of an Heart fandrified 
 but in part ; and in their egrefs from thence gather a 
 taint and tincture from the in-dwelling fin; never any 
 Saint durft ftand before God in his own Jlighteouf- 
 nefs. Job, though perfect, would not know his own 
 Soul, Jobg.zi. David, though a Man after God's 
 Heart, would not have him mark iniquities, Pfalm. 
 130.3. Anjelm upon this account cries out, Terret 
 me Vita me a, My own Life makes me afraid; all of 
 it was in his Eyes fin or barrennefs ; our Good Works 
 did not, could not fatisfie the Law ; no, this was that 
 which nothing but Chrifts Righteoufnefs could ac- 
 compliih : W T e find not the Saints in Scripture Hand- 
 ing upon their own bottom,but flying to aMercy feat; 
 and, as the expreflion is, Hebr. 12,2. *?of«m<, "look- 
 ing off from themfelves unto Jefus the Author and Fi- 
 nilher of their Faith, in whom alone perfect Righte- 
 oufnefs is to be found. 
 
 Secondly, Our Good Works have not the fame Ra- 
 tion with Faith; this appears upon a double account; 
 the one is this, Faith unites us to Clirift. And fo it 
 is a Divine Medium to have his Righteoufnefs made 
 ours ; but Good Works follow after Union ; we are 
 by Faith married to Chrift, that we might bring 
 forth fruit to God, Rom. 7. 4. Before Faith, whicii 
 
 Ccc 2 is 
 
384 ClirittV Rigbteoufnefs 
 
 Chap. 11. is our Efpoufal of Chrift ; we bring forth no genuine 
 WY'N-/' Obedience ; GoodWorks are the progeny of a Man in 
 Chrift; one who by Union with him is rightly fpi- 
 rited to do the Will of God : not of a Man in Adam, 
 one who Hands in the power of Nature : the other is 
 this, In the very inftant or firft entrance into Juftifi- 
 cation, Faith is there, but fo is not Obedience; a 
 Believer, in the very inftant of believing,before any 
 Good Works fpring up in his Life, hath a true title 
 to the promifes of the Gofpel ; the Rigbteoufnefs of 
 Chrift is upon him; the Spirit of Grace is communi- 
 cated to him ,• Obedience is a bleffed fruit, which 
 enfues upon thefe. 
 
 Thirdly, Obedience is necefiary, though not to the 
 firft entrance into Juftification, yet to the continu- 
 ance of iti Not indeed as a Caufe, but as a Condi- 
 De Juft. tion: Thus Biihop Davenant, Bona opera funt necef- 
 ABual foL'faria ad Juflificationis flat urn retinendum & confer- 
 404. v and urn ; non ut caufte, qua? per fe efficiant aut mere* 
 
 antur hanc confervationem ; Jed ut media feu conditio- 
 nes, fine quibus Deus non vult ■ Juflificationis Gratiam 
 in hominibm confervare. If a Believer, who is in* 
 ftantly juftified upon believing, would continue ju- 
 ftifiedjhe muft fincerely obey God. Though his Obe- 
 dience in meafure and degree reach not fully to the 
 Precept of the Gofpel; yet in truth and fubftance it 
 comes up to the Condition of it ; elfe he cannot con- 
 tinue juftified ; this to me is very evident ; we are at 
 firft juftified by a living Faith, fuch as virtually is O- 
 bedience ; and cannot continue juftified by a dead one, 
 fuch as operates not at all. We are at firft juftified by 
 a Faith which accepts Chrift as a Saviour and Lord ; 
 and cannot continue juftified by fuch a Faith as would 
 divide Chrift, taking his Salvation from gurlt, and 
 
 b X 
 
Imputed to m. 585 
 
 by difobedience calling off his Lordihip ; could we Chap. 1 1 
 fuppofe that which never comes to pais , that a ' 
 Believer fliould not fincerely obey : How ihould 
 he continue juftified ? if he continue juftified , he 
 mud , as all juftified pcrfons have , needs have a 
 right to life eternal ; and if he have fuch a right , 
 how can he be judged according to his works ? no 
 good works being found in him after his believing, 
 how can he be adjudged to life ? or how to death, 
 if he continue juftified? Thefe things evince, that 
 obedience is a condition neceflary as to our conti- 
 nuance in a flate of Juftification : Nevertheless it is 
 not neceflary, that obedience fliould be perfect as to 
 the Evangelical precept ; but that it fliould be fuch, 
 that the truth ot Grace,which the Evangelical con- 
 dition calls for , may not fail for want of it : Blefi 
 fed are they that do his Commandments, thar they may 
 have right to the tree of life ; and may enter in 
 through the gates into the City y Rev. 22. 14. The 
 firft fundamental right to Heaven they have by the 
 Faith of Chriftonly; but fincere obedience is necefla- 
 ry that that right may be continued to them : In 
 this knet we may fairly conftrue that conclufion of 
 vSt. James, Ye fee then how that by ivvrks a man is 
 juftified^ and not by Faith only. Jam.z.z^. Faith 
 brings a man into a juftified eftate: But may he 
 reft here ? No; his good works mull be a proof cf 
 his Faith, and give a kind of experiment ot the life 
 of it : Nay, they are the Evangelical condition, up- 
 on which his blefled eftate of juflification is conti- 
 nued to him; in foro legis, Ghrift and his Righte- 
 oufnefs is all; neither our Faith nor our Works can 
 fupply the room of his Satisfaction to juftifie us a- 
 gainft the Law : But in fere p atia^ our obedience 
 
 anfwers 
 
^S6 Chrift V T^ighteonf fiefs 
 
 Chap. ii. aafwers to the Evangelical condition, and is a means 
 to continue our juftified eftate : It's true, St. Paul 
 aflerts that we are juftified by Faith, not by. Works, 
 •Rom. 4. Which feems dire&ly contrary to that 
 of St. James, that a man is juftified by Works, not 
 by Faith only ; but the difference is reconciled very 
 fairly ; if we do but confider what the Works are 
 in St. Paul, and what they are in St. James : In St. 
 Paul the Works are perfect Works , fuch as corre- 
 ipond to the Law, fuch as make the reward to be 
 of Debt, verf. 4. Hence Calvin faith , operant em 
 zwcaty qui fuis mentis aliquid promeretur , non ope- 
 rantem, cui nihil debet ur operum merit : In St. James 
 the Works are fincere only, fuch as anfwer not to 
 the Law, but to the Evangelical condition; fuch as 
 merit not , but are rewarded out of meer Grace : 
 Works in St. Paul, are fuch as ftand in competition 
 or coordination with Chrift and his Righteoufnefs, 
 which fatisfied the Law for us : Works in St. James, 
 are fuch as ftand in due fubordination to Chrift 
 and his Righteoufnefs , and are required only as 
 fruits of Faith, and conditions upon which we are to 
 continue in a juftified eftate. Works in St. Paul, 
 are flich as no man can do ; Nay, as no man muft 
 fo much as imagine that he can do , unlefs he will 
 caft away Chrilt and Grace. Works in St. James 
 are fuch as mull be done, or elfe we prove our 
 felves hypocrites, and our Faith dead and vain ; in 
 both Apoftles Abraham is brought in as aninftance. 
 In St. Paul the queftion was, whether Abraham was 
 a Sinner? and here the Righteoufnefs of Chrift did 
 juftiiy him. In St. James the queftion was, whether 
 Abraham was a true Believer ? and here his obedi- 
 ence did prove him to befo, and did anfiv er to the 
 
 Evangelical 
 
Imputed to us* 387 
 
 Evangelical condition: thefe differences confidered, Chap. n. 
 it is eafie to underfiand how we cannot be juftified 
 by good works in St. Pauls fence; and yet how ac- 
 cording to St. James good works are neccflary to 
 prove our Faith a living one ; and to anlwer the 
 condition of the Gofpel, that the ftate of Juftifi- 
 cation , into which w r e entred by Faith , may be 
 continued. 
 
 To ihut up this Difcourfe touching Juftification , 
 we mu ft here ftand and adore the infinite Wifdom 
 and mercy of God in this great Work ; what poor 
 tain Creatures were we ? into what an horrible gulf 
 of fin and mifery were we funk ? whither could we 
 turn ? or how could we think ever to ftand before 
 the holy God ?ftorms of wrath hung over our heads, 
 and might juftly have fallen upon us; but how 
 ihould we be juftified, or ever efcape ? Might the 
 pure perfect Law be abrogated, that we might be 
 acquitted? No, it could not be; it was immortalized 
 by its own intrinfecal rectitude and equity : might 
 God wave his holinefs and juftice, that his mercy 
 might be manifefted upon us ? would the great Re- 
 ctor pardon the Sin of a world without any recorn- 
 pence or Satisfaction ? No, his Law is facred and 
 honorable? Sin is no light or indifferent thing in 
 his eyes : Where then ihall a fatisfaftion be found ; 
 no Creature could pofiibly undertake it ; no Man, 
 no Angel could or durft ftart fuch a thought , as 
 that one of the Sacred Trinity fliould do it : See 
 then and admire this incomparable work ; the Son 
 of God, very God, leaves his Fathers bofom, af- 
 fumes our frail flelh ; in it fulfills all righteoufiieft; 
 and at laft is made Sin and a Curie for us^ that we 
 r be juftified and pardoned : No fooner are we 
 
 bv 
 
388 ChriftV Righteoufnefs 
 
 Chap. 11. by Faith in Union with him , but his righteoufnefs 
 is upon us , his blood waihes away all our guilt ; 
 through him we ( but vile worms in our felves ) 
 .become no lefs than Sons of God, and Heirs of Hea- 
 ven : What are we, that fuch things as thefe Ihoukl 
 be made known to us? that Heaven lhould open and 
 let down fuch myfteries before our eyes \ What 
 manner of perfons ought we to be, who live in the 
 Jhining days of the Gofpel; who have fomuch of 
 the Divine glory breaking out upon us ? let us a little 
 fit down and confider how infinite is the malignity 
 of Sin, how deep the {lain of it; when God, who 
 cannot nugas agere, made fuch ado about the expi- 
 ation of it ; when nothing lefs than the Blood of 
 his own Son could wafli it out ? Now to have flight 
 thoughts of it, is to Blafpheme the great Atone- 
 ment ; now to indulge it, is to rake in the wounds 
 of Chrift , and Crucify him afrefli to our felves : 
 How precious fhould Chrift be to us ? how altoge- 
 ther lovely ? what a Perfon is the Eternal Word ? 
 what an Union is Immanuel, God and Man in one ? 
 what a Laver is his Blood ? what a fweet-fmelling 
 Sacrifice is his Death ? who can tell over the un- 
 fearchable riches of his merit, or fet a rate high e- 
 nough upon that righteoufnefs of his , which re- 
 frelhes the heart of God and Man? what a Sponfor 
 was he, who fatisfied infinite Juftice for the Sin of 
 a World? and what an excellent head, who makes 
 his Righteoufnefs reach down to every Believer in 
 the World ? who would not now fay , that he is 
 totus defideria, altogether loves and defires ? what 
 little tilings are Worlds and Creatures? what Drofs 
 and Dung in comparifon ? what a wretched thing 
 is a dead and frozen heart , which will not warm 
 
 and 
 
Imputed to vs. 38^ 
 
 and take fire at fo raviihing an Object ? Who would Chap, n> 
 now live in the old Adam , the head of Sin and v w'*V^> 
 Death, any longer? or content himfelf in any ftate 
 ihort of an Union with Chrift, in whom Righteouf- 
 nefs and Life are to be had ? O how fhould we aft 
 our Faith upon him, and give him the glory of his 
 Righteoufnefs and Satisfaction by believing ? How 
 fliould we venture our Souls, what ever our Debts 
 are, upon the great Surety? Who paid the utmoft 
 Farthing , and had a total difcharge in his Rcfurre- 
 ction : How we fhould hide our felves in the Clefts 
 of the Rock, in the precious wounds of Chrift as in 
 a City of refuge ; where the avenging Law, fatis- 
 fied therein , can never purfue and overtake us ? 
 How willing fhould we now be, to have Chrift reign 
 over us ? What ! hath he come from Heaven, and ia 
 our flefh fulfilled all Righteoufnefs ; and by his obe- 
 dience unto Death, even the death of the Crofs, fa- 
 tisfied for our fins , and turned away the dreadful 
 wrath due to the fame, and ihall he not Reign over 
 us ? Hath he bore the heavy end of the Law ; the 
 finlefs obedience which we could not perform, and 
 the curfe ; which, if we had been under, would have 
 funk us down into Hell for ever, and ihall he not 
 Reign over us? when by a condefcending Law of 
 Grace fuited to our frailty, he calls for nothing from 
 us but fincerity : Oh! prodigious ingratitude! who 
 would be guilty of it, or can be fo, that is a Belie- 
 ver indeed I Let us therefore by Faith joyn our felves 
 to Chrift, that we may be juftified by his Righteouf- 
 nefs; and as a real proof of it, let us refign up our 
 felves in fincere obedience to him; that having our 
 fruit unto holinefs, we may have the end everlalting 
 Life. 
 
 Ddd CHAP. 
 
3^0 Jn Holy Life 
 
 Chap, i a. 
 
 C H A P. XII. 
 
 Touching an Holy Life :. It is not from Principles of 
 Nature ; it is the fruit of a renewed \ regenerated 
 heart; it iffues out of Faith and Love; it proceeds 
 out of a pure intention towards the Will and Glo~ 
 ry of God; it is humblejind dependant upon the in~ 
 fluences of Grace ; it requires a ftncere mortificati- 
 on of Sin without anySd\vo or exception; it ft and s 
 in an exercife of all Graces; it makes a man holy 
 in Ordinances^ alms ^profperity^adverfity^contr act s y 
 calling; there is fuch an exercife of graces as cau- 
 
 ,. feth them to grow : The conclufion of the Chap- 
 ter. 
 
 HAving treated of Juftification , Icome in the 
 Laft place to fpeak of an Holy Life ; which 
 is an infeparable companion of the other : Where 
 Grace juftifies and pardons, there it heals; where 
 Chrift is made Righteoufnefs, there he is made San- 
 dification : thefe Twins of Grace can . never be part- 
 ed; hut ye are fantlified , hut ye are juftifed , faith 
 the Apoftle, i Cor. 6. n. Juftification and San&i- 
 ftcation are ever in conjunction, as in God Juftice 
 and Holinefs : In Chrift the Prieftly and Kingly 
 Offices ; in the Gofpel the Promifes and the Pre- 
 cepts ; and in the Sinner the Guilt and the Power 
 of Sin are in Conjunction ; fo in Believers Juftifica- 
 tion and Sanfrification are in Conjunftion : Were 
 this Conjunction diffolved, the other could not well 
 together confift; the perfon being Juftified and yet 
 not. Sanctified : Gods Juftice muft fpare him, yet his 
 
 Holinefs 
 
The EffeS of Faith and Love. 3^1 
 
 Holinefs mud hate him; Chnft muft fatisfie and Chap. ix. 
 fave him as a Pried, yet not command him as a 
 King : The Promifes muft fpeak comfort to him , 
 yet are the Precepts broken by him ; the guilt of 
 Sin muft be done away, yet the power and love of 
 it mull remain; but none of thefe can ftand toge- 
 ther, neither can Juftification Hand without Sandi- 
 fication. 
 
 An Holy life is a life feparate and confecrated un- 
 to God; the life of Senfe is common to bruits; a life 
 of Reafon is common to Men ; but a life of Holi- 
 nefs is feparate and confecrated unto God ; the Epi- 
 curean would frui came, enjoy the Flefh ; the Stoick 
 would frui mente, enjoy his Mind and Reafon ; but 
 the Holy Man would frui Deo, enjoy his God : The 
 Jewifh Do&ors call God, CDlpQ , place, and the ho- 
 ly Man makes him fuch ; he would not go out from 
 God, or feek any other Being but in him ; he would 
 not dwell in the barren Region of Self or Creatures, 
 but in God the Fountain and Ocean of all goodnefs; 
 his works are all w r rought in God ; his reft and cen- 
 ter are only in his Will and Glory; he is not his 
 own any longer. The great Titles of Creator and 
 Redeemer proper to his God, w r ill not fuffer him to 
 be fo ; it is no lefs than Sacriledge in his eyes* to 
 be his own, or fo much as in a thought to fteal a- 
 way ought from God, to whom his Spirit , Soul , 
 Body, all is due ; his Reafon is not his own, as one 
 w r ho knows it to be a borrowed light; he refigns it 
 up to God the Father of lights , to be illuminated 
 by him , and to the holy myfteries, to be ruled 
 by them, without asking any why's or wherefores ; 
 Thofe two words, Deus Dixit^ God faith, is Sa- 
 
 Ddd z " tisfa&ioa 
 
3^2- An Holy Life 
 
 Chap. 1 2. tisfadtion enough to him ; his Will is not his own, 
 
 v_/V^ it is not a Rule or Law to it felf. God is indeed 
 
 fuch to himfelf ; but the Holy man will not per- 
 
 verfely imitate God ; or like the 
 
 Cum homo v*h ahqmd per Prince of Tyrus, fet his Heart as 
 
 fropriam voluntatem, Deo aufert the Heart of God 7 Ezek. 28.2. 
 
 quafi fuam Coronam. Anfel. de He will not {hatch at God's 
 
 frmL cap. 8. Crown, or aflume his Glory; he 
 
 knows that his Will was made 
 to be fubjecl: to Gods, and in that fubje&ion (lands 
 his Liberty and true Freedom x His will doth not 
 {land upon its own bottom ; but refignes up it felf 
 to his Grace to be made free indeed, and to his com- 
 mands as the fupream Law ; his affections are not 
 his own ; he fuffers them not to wander up and 
 down among the Creatures ; there to gather Hay 
 and Stubble , a falfe happinefs to himfelf ; but he 
 difpatches them away iftto the other World , and 
 makes them afcend up to God the true Center of 
 Souls, and Fountain of Goodnefs ; he forrenders up 
 his Soul and all to God; the Image of Heaven, which. 
 is upon him, plainly tells him , that all is due to 
 him who is above; to keep back part of the price or 
 fubltracT: ought from him, is to lie to that Holy Spi- 
 rit, who hath fet his {lamp upon every part of the 
 new Creature, and by an Univerfal San<5tification 
 fealed up the whole Man for his own : The life of 
 an Holy Man is a life **t* e*ar r according to God. 
 i Pet. 4.6. Itafpires after an Imitation oi the holy 
 one; it complies with his holy commands, and in 
 all aims at his glory as the fupream end of all. The 
 Apoflle notably fets forth this Confecration of Man 
 to God, they gave themf elves to the Lord^ 2 Cor.8.5^ 
 
 They 
 
J be EfleEi Faith and Love. 2^2 
 
 1 h?y would be their own no longer. They furren- Chap. 1 x, 
 dred up themfelves to God ; they dedicated them- ^w^Vx^ 
 felves to his Will and Glory : All Chriftians, nay, al- 
 moft all Men will at leaft feem to cry up an holy Life ; 
 but that we may fee wherein it doth confift, I lhali 
 fet down feveral things. 
 
 Firft, An holy Life is not the product of our Na- 
 tural Reafon and Will; that oiPelagius QA Deo ha- Aug. in Job, 
 lemiis quod Homines fumw, a nobis ipfis quod jufti fu- Traff. 81,. 
 mus ; That w r e are Men is from God, that we are 
 juft Men is from our felves) is impium effaturn, a very 
 wicked Saying, fuch as juftly grates upon the Ears 
 of good Men; becaufe it utterly evacuates the Grace 
 of Chrift: Its true, Reafon is a very excellent thing ;: 
 it can dive into Nature, and bring up fome of the 
 fecrets of it. It can teem out many Arts and Sci- 
 ences ; it can meafure out Rules and Moral Vertues 
 to Men ; but it cannot make a Man holy ; it can of 
 it felf tell us,Tliat God is an Infinite, Wife, Juft, Good,, 
 Superexcellent Being ; but after all is done,, it cannot 
 raife up that Love to him, which is the Spring of art 
 holy Life ; that Love is from God, and a fruit of the 
 Holy Spirit. Bellarmine laies down this very fairly 
 and roundly, Non poffe Deumjine ope iffius diligi t nc* De Grat. & 
 que ut Authorem Natune, neque ut Largiterem Gra- Lib.Ar.L6* 
 tice, neque perfeffe, neque imperfetle w/Umodo-; That c - 7* 
 without the help of Grace we cannot love God, nei- 
 ther as the Author of Nature, nor as the Giver of 
 Grace, neither perfectly nor imperfectly any way : 
 If Reafon cannot elevate our Love to God, then it 
 cannot produce an holy Life, which is a fruit of that 
 Love. Further, it may, having the Gofpel fet be- 
 fore it, gather up a great ftock of Notions touching 
 God, and Chrift, and the holy Commands in the 
 
 Word* 
 
3^4 An Holy Life 
 
 Chap, u.' Word, and the incomparable Rewards in Heaven; 
 but it cannot raife up holy Principles and Actions in 
 -us ; if it could, then the very firft and rudeft draught 
 of Pelagius, which made all Grace to confift in Do- 
 ttrina & Liber o Arbitrio, muft be a very Truth ; then 
 internal Grace, which renews the Soul, and rectifies 
 the Faculties thereof, muft be a fancy needlefs and al- 
 together fuperfluous ; its true, the Will in Man is a 
 free Principle ; but to Divine objects it is not at all 
 free till it be made fo by Grace : There is fuch zgra- 
 vedo Libert Arbitrii, fuch a preflure of innate cor- 
 ruption in it, that it cannot afcend above it felf to 
 love God above all ; and dedicate the Life to him : 
 Thus we fee, that an Holy Life is too high a thing 
 to ifTue forth from meer Principles of Nature, when 
 the Apoftle tells us, That Love, Joy, Peace, Long- 
 fujfering, Gentlenefs, Goodnefi, Faith, Meeknefi, Tem- 
 perance, are Fruits of the Spirit, Gal <y.zz. It is no 
 lefs than prophane to put our Spirit in the room of 
 God's ; and to fay, thefe are the fruits of our Reafon 
 and Will; when again he tells us, that We are his 
 Workmanfhip created in Chrifi Jefus unto good Works, 
 Ephef. 2. i o. It is horrible prefumption in us to put 
 by the New Creation, and think that the Old may 
 ferve the turn for an holy Life ; I can as eafily be- 
 lieve that Jewift Fable, That there is in the Body a 
 Luz, a little Bone never putrifying, from whence 
 the Refurreftion begins, as that there is any- 
 thing left in fallen Man which in it {elf may be- 
 come a Principle of Regeneration and holy Living; 
 could there be any fuch thing found in us , there 
 would be no neceffity of Grace, but of Nature only ; 
 4 Creator we might praife, but a Redeemer we need 
 not ; our own Spirit may ferve the turn, God's may 
 be fpared. Se- 
 
The EffeB of Faith and Love. 3^5 
 
 Secondly, An holy Lite is the fruit of a renewed Chap. 1 x. 
 and regenerated Heart ; it is the budding and blof- ^'W^ 
 foming of a Divine Nature in us ; in it a Man ihews 
 himfelf to be a Man off from the old (lock of Adam, 
 and to be ingrafted into Chrift;and as a branch in him, 
 to have Lite and Spirit from him to dedicate and 
 confecrate himfelf unto a God. Without this New- 
 Hate there can be no fuch thing as an holy Life : up- 
 on this account St. Aufiin tells the Pelagians , thofe Qontr. Jul 
 enemies of Grace, That they were in their Doctrine /#, r, c . 4/ 
 Ruina morum, the ruin of good Life : For if you take 
 away that Grace which makes the New Creatures, 
 there can be no fuch thing as an holy Life ; that muft 
 Hand upon fome foundation, and in lapfed Nature 
 there is, there can be no other but a New Creature. 
 To fhew this more fully, I ihall lay dawn two things 
 diftin&ly : The one is this, An unregenerate Man 
 cannot lead an holy Life : The other is this, An holy 
 Life iffues out of a Principle of Regeneration. Thefe 
 two will fully clear the Point. 
 
 The firft thing is, An unregenerate -Man cannot 
 lead an holy Life ; I fay not, That an unregenerate 
 Man cannot become regenerate ; but that an unrege- 
 nerate Man, whilft fuch, cannot live holily ,• not that 
 there is a natural impotency, a want of the Faculties 
 of Underftanding and Will; but that there is a Moral 
 one, and in-dwelling corruption which renders him 
 uncapable to attain to it. That of our Saviour, A 
 corrupt Tree cannot bring forth good Fruit, Matth.j. 
 18. carries a great evidence of Reafon in it; the 
 Fruit cannot exceed the Tree; the effeft will not be 
 better than the procreant caufe is ; if an unregenerate 
 Man be a corrupt Tree ; if an holy Life be good Fruit, , 
 the one cannot proceed from the other. It is vanity 
 
 and i 
 
19 6 An Holy Life 
 
 Chap, i x. and tolly to expect Grapes from Thorns, or Figs from 
 0^y\«/ Thirties ,• and to look for an holy Life from an unre- 
 generate Heart is no iefs : It is the Apoflle's Conclu- 
 sion, They that are in the Flejb cannot pleafe God^Rom. 
 8.8. By thofe in the Fleih is not meant the Regene- 
 rate, who, if any on Earth, do furely pleafe him ,• but 
 the Unregenerate : accordingly the Apoftle oppofes 
 thofe in the Flefli, verf. 8. to thofe in the Spirit, in 
 whom the Holy Spirit dwells, verf.y. That is, the 
 Unregenerate to the Regenerate. Hence we may 
 conclude thus, The Unregenerate are in the Flefli, 
 in their corrupt Nature ; and becaufe fuch, they can- 
 not pleafe God ; they cannot live that holy Life 
 which is grateful to him : Therefore the Apoftle in 
 this Chapter doth not only diftinguifli between the 
 Regenerate and Unregenerate; the one being in the 
 Spirit, and the other in the Flefli ; but between the 
 acting of the one and of the other. The Regenerate or 
 thofe in the Spirit, are after the Spirit, and mind the 
 things of the Spirit ; the Unregenerate or thofe in 
 the Flefli, are after the Flefli, and mind the things of 
 the Flefli, verf.$. We have here two diflind: Princi- 
 ples and Actings ; the Regenerate Nature acts in a 
 way of Holinefs and Obedience ; but the Old corrupt 
 . Nature acts in a way of fin and wickednefs ; and un- 
 lefs a Man be new made by Grace, it will continue to 
 do fo : neither need we wonder at it ,• the Proverb is 
 no lefs rational than ancient, WickedHejS proceedeth 
 from the wicked^ i Sam. 24. 1 3. A Sinner ftudies fin, 
 and hath it in the very frame of his Heart ; he thirfts 
 after it, and drinks it as water ; he rejoyces in it, and 
 makes a fport at it ; he is never fo much in his Ele- 
 ment as when he is committing it : But in an holy 
 Life there. is nothing congruous or connatural to 
 
 him ; 
 
The Effect of Faith and Love. 5^7 
 
 him; his carnal Mind is enmity againft God ; Chap. 1 z. 
 it is not fubject to the Law of God, neither indeed ^^W 
 can be, Rom. 8. 7. His Will is contrary to God's; 
 the way of Holinefs is a burden to him, too grievous 
 to be born : and how can we expert that in this un- 
 regenerate ftate he ihould in the leaft enter upon an 
 holy Life ? In all reafon firft there mud be a Power 
 or Divine Principle, and then an Ad: : it is unna- 
 tural and crofs to the Method of Wifdom, that the 
 beam fhould preceed the Sun, or the Fruit the Root ; 
 that acts of Sence or Reafon ihould go before their 
 Faculties; or that an holy Life Ihould be imagined 
 to take place before that Divine Nature which is the 
 vital Root of it. The Eye ( faith Anjelm ) mufl be De Concord, 
 acute j before it can fee acutely. The Wheel ( faith St. cap. 1 -$. 
 Auflin * ) mufl be round, before it can move regularly ; ^ Simpl. 
 The Will muft be firft illuminated and rectified in Re- L ' *' 
 generation, before it can rightly will and move. Re- 
 pairing Grace faith. Hugo,firfl aj'pires,that there may be 
 a goodWiIl,and then injpires, that it may move rightly. 
 Charity, faith the Apoftle, is out of a pure Heart, a 
 good Confcie nee and takh unfained, 1 Tim. i.y. But 
 alas ! in the Unregenerate what Principles are there ? 
 can ought be found there which may tend to an holy 
 Life ? His Heart is impure through the many vile 
 lufts which dwell there ; his Confcience is defiled • 
 through the many guilts which he hath contracted ; 
 his Faith is a vain Fancy or Prefumption, and not a 
 Faith ; and how can he live holily, or what Princi- 
 ples hath he for it ? There muft be a proportion be- 
 tween the Power and the Act: And fo there is in 
 the Regenerate, between the Seed of God and the 
 crop of Holinefs ; between the holy Unction and 
 the Odours of Good Works ; But what proportion 
 
 Eee can 
 
3^8 Jn Holy Life 
 
 Chap, i a. can be imagined between an unregenerate Heartland 
 an hoiy Lite ? An unregenerate Man, as he is de- 
 scribed in Scripture, is weak and without ftrength • 
 and what can he do towards it ? He is unclean and 
 polluted, and how can fuch a thing as an holy Life 
 proceed from him ? He is dark, nay, darknefs it felf, 
 and how can he walk in the Light ? He is dead in 
 fins and trefpafles, and how can he live a Divine 
 Life ? He is a Stranger, nay, and an Enemy to God 
 and his Law, and how can he walk with God, or 
 comply with his Law ? In an holy Life we walft 
 in the Spirit, and fhew forth the Vermes of God • 
 and how can he walk in that, or iliew forth that 
 which he hath not ? An holy Life points direftly to 
 Heaven as its center,but thePrinciples in a Carnal man 
 tend to Hell and Death : Inftead of bearing a Propor- 
 tion to Holinefs and Life eterna^they carry in them a 
 black contrariety and oppofition to both ; I will only 
 add one thing more; to fay, That there may be an 
 holy Life in one unregenerate, is a contradiction. The 
 very light of Nature tells us, That God muft be con- 
 fecrated in the Heart, and worfhipped pur a mente. 
 In the Heathen Sacrifices the Prielt fir ft looked on 
 the Heart, to fee that it was right. The Per [tans 
 thought, that God regarded nothing but the Soul 
 in the Sacrifice ; God loves Spirituahter immolantes^ 
 thofe that offer up the Spirit to him in every Duty ; 
 an holy Life, if it be fuch in fubftance, and not in 
 fliadow only, muft be from a pure Heart ; and who 
 can find fuch an one in an unregenerate Man? Or if 
 if it could be found there, what need could there be 
 of Regenerating Grace ? If an holy Life muft be from 
 a pure Heart, and fuch an Heart cannot be in a Man 
 unregenerate., then it is not at all poflible that an holy 
 
 Life 
 
The hffeSt of Faith and Love. 399 
 
 Life lhouldbeinhim, till Regenerating Grace hath Chap. it. 
 made his heart Right. It is laid of Amaziah, That ^V\^ 
 He did that which was right in the fight of the Lord, 
 but not with a per feci Heart, 2 Chr. If. 2. In the firft 
 part of the Verfe his Obedience looks very fair and 
 amiable ; but in the latter part of it there is a black 
 mark fet upon it, to ihevv that it was not right : 
 the like mark mull be fet upon all that feeming San* 
 ftity which is in unregenerate Men. 
 
 The next thing propofed is this , An holy Life 
 iffiies out of a Principle of Regeneration : The Socini- 
 ans ( who deny original fin, and therefore cannot 
 fpeak cordially of Regeneration ) do fometimes fpeak 
 fo blindly and perverfly of the Holy Spirit ; as if 
 they meant to confound an holy Life,and its Principle 
 together. Thus Socinus, Chrifii Spirit us obedient ia De Servat. 
 eft, The Spirit of Chrift is Obedience, as if the caufe par. 4. c.6. 
 and effect were all one. Thus Volkelius will under- j) e v er R e i 
 (land by the Spirit, either the mind of Man inform- / a c . : t 3. 
 ed with Chrift'S Dodtrine, or elfe the Doctrine it 
 felf ; as being loth to own the Regenerating Spirit. 
 But it is evident in Scripture, that an holy Life is di- 
 ftinft from Regeneration, and iftues from it as a Blef- 
 fed Fruit thereof: Firft God creates us in Chrift, and 
 then there is a Progeny of good Works ; firft he 
 quickens and gives us a Spiritual Being, and then we 
 walk,, and live an holy Life; firft there is a good 
 Treafure of Grace in the Heart, and then the good 
 things are brought forth out of it, Matth. 1 2.3 j. Te 
 have obeyed from the heart that form of Doclrine, where- 
 to, or into which, you were delivered, faith St, Paul 
 Rom. 6.17. Here we fee whence an holy Life fprings ; 
 the Gofpel was not only delivered to them, but by 
 the Regenerating Spirit they were delivered into it, 
 
 Eee 2 and 
 
4.0 o An Holy Life 
 
 Chap. ix. and call into the holy Mould of it • and this was the 
 true Reafon of their Obedience in an holy Life : Of 
 his own Will begat he us with the Word of Truth, that 
 we fhould be a kind of Firft-fruits of his Creatures, 
 Jam. i. 1 8. The Apoftle in the precedent verfe 
 ihews us the infinite Sun or Fountain of all good 
 things, and in this Verfe he gives us a famous in- 
 ftance in Regeneration , oppofing it to that concupi- 
 fcence which is immediately belore fpoken of; con- 
 pifcence is the Fountain of fin, and fo is Regenerati- 
 tion of holy Obedience ; the very end of Regenera- 
 tion is, that we might be a kind of Firft-iruits of 
 his Creatures, feparate from the World, and confe- 
 crated unto God in an holy Life, living as thofe who 
 by Regenerating Grace are made a choice portion 
 and peculiar People to him. It is obferved by fome 
 Diviifes, That the Holy Patriarchs had barren. Wives, 
 that their Pofterity might fliadovv out the Church, 
 which is not produced by the power of Nature,but of 
 Grace;the end of which production is,thatFruit might 
 be brought forth unto God in an Holy Life. The He- 
 brew Doclors fay, That God out of his great Name 
 Jehovah, added the Letter He to the Names of Abra- 
 ham and Sarah. Hence that of xSwCabalifts, Abram 
 von gzgnit, fed Abraham ; Sarai non park, fed Sarah : 
 In, allufion to this, I may fay, It is not the Humane 
 Principles, but the Divine Nature (which Believers 
 the Children of Abraham partake of) that makes 
 them bring forth the Fruits of an holy Life : We 
 have this exemplified in a greater than Abraham, 
 even in Jefus Chrifl ; he was firit conceived of the 
 Holy Ghoft, and then gave us that incomparable 
 Pattern of Holinefs in his excellent Life. Sutably, 
 we are firft fupernaturally begotten to a Spiritual 
 
 Being; 
 
The Bjj-eSi of Faith and Love. 40 1 
 
 Being, and then we live an Holy life : He that San- Chap. 1 2. 
 tlifieth , and they who are Santiified are all of one. ^- / ^\TV> 
 Hebr. 2. 1 1. Hence Camera obferves, that between De Ecckf, 
 Chrift and Believers there is a wonderful Commu- **£• 
 nion of Nature : Both have an humane Nature San- 
 ctified by die Holy Spirit ; he was conceived by the 
 Holv Spirit ; they are regenerated by it, that they 
 may live unto God : but to make this point the 
 clearer, I fliall confider the two parts of the new 
 Creature ; that is, Faith, and Love : I call them fo, 
 becaufe the Apoftle, who faith, Neither Circumcifion 
 availeth any thing, nor uncircUmcifion, but a new Crea- 
 turefial.6.1 y. faith alfo y Neither Circumcifion availeth, 
 nor uncircumcifton, but Faith which worketh by Love r 
 Gal. y. 6. intimating, that Faith and Love are two 
 great parts of the new Creature : an holy Life flows* 
 iromboth thefe;Hence fomeLearned Divines obfe^e, 
 that the good Acts of Heathens have an eflential de- 
 fect in them, the good Acts of Believers have only 
 a gradual defect ; but the good Acts of Heathens 
 have an eflential one ; in that they do not flow from 
 Faith and Love, and fo cannot Center in the Glo- 
 ry of God; Therefore St. Aufiin retracts that Retr. Jib.u 
 Speech, wherein he faid , Philofophos virtutis luce cap 3. 
 fulciffe , that the Philofophers did fhine with the 
 light of virtue : But to fpeak diftinctly of thefe two 
 Graces. 
 
 Firft, An Holy Life iflues out of Faith ; an holy- 
 Life is virtually in Faith, and proceeds actually from 
 it ; Faith &qs the commands of God to be, as they 
 are, richly Engraven with the Stamps and Signa- 
 tures of Divine purity and equity ; fucli as Proclaim 
 that God is in them of a truth, and that they are 
 the very Counterpains of his Heai t ; and from, hence 
 
 ifc 
 
402 An Holy Life 
 
 Chap, i x. it preiTes the Believer unto obedience, and fecretly 
 dictates, that thefe are the very Will of God, and 
 mull be done ; Thy word is very pure, therefore 
 thy Servant loveth it : Saith David^ PJaL 119. 140. 
 The Emphatical [ therefore ] in the Text cannot be 
 practically underitood by any thing but Faith ; the 
 Carnal Mind, which is enmity to God, would argue 
 from the purity of the command to the hatred ot it ; 
 but Faith, fuch is its Divine Genius , argues from 
 thence to Love and Obedience. It doth not only 
 point out the Divine Authority which is ftampt up- 
 on the command, but fhew the purity and re&itude 
 which is there to attract us into our duty ; and that 
 we may do it in a free filial manner. Faith de- 
 rives a free Spirit from Chrift to make obedience 
 eafie and natural to us ; a Man with his old Heart 
 drudges in the ways of God, and brings forth du- 
 ties as the Bond-woman did her Son, in a dead Ser- 
 vile manner ; but when Faith comes, the commands 
 are eafie ; and the Will is upon the Wheel, ready to 
 move fweetly and ftrongly in compliance thereun- 
 to : The Believer is Spirited and tiqw Natured for 
 Obedience •> his Heart is in a pofture to do the Will 
 of God ; every where Faith finds Arguments and 
 Impulfives for it : Doth it look upon the Life of 
 Chrift ? it immediately concludes , thefe are the 
 fleps of our dear Lord, and fhall we not follow him ? 
 After whom {hall we walk if not after him ? It's true 
 he walked in pure finlefs perfeftion , fuch as we 
 cannot reach; but the gracious Covenant hath {loop- 
 ed to our frailty, and made us fure that fincenty 
 will be aceepted, and how can we deny it, or refufe 
 to comply with fuch condefcending Grace ? Doth 
 it look upon Chriits wounds and bloody Death ? 
 
 thefe 
 
'The EffeSi of Faith and Love. 403 
 
 tliefe will call frame and confufion upon an unho Chap, n, 
 ly life : May any one imagine that our Saviour bore K ~^V~^ 
 the Curfe and Wrath of God, that we might provoke 
 it ; or expiated our fins at fo deaj a rate, as Ins own 
 Blood and Life, that we might indulge them ? who 
 fees not now that Sin isbloody,and hohnefs amiable ? 
 and what eafie terms are propofed to us, when the 
 Death and Curfe was only Chrift's, and the fincere 
 Obedience is all that is required to be ouks ? Doth it 
 look up for the Spirit, the purchafe of Chrift's death ? 
 We well know where that is to be found : the more 
 we walk in the holy Commands and ways of God, the 
 more are we like to have of the gales and Divine 
 comforts of it ; while we are obeying and doing the 
 Will of God, that Spirit will ufher in afliftances and. 
 Heavenly confolations upon us ; to give us an experi- 
 mental proof of that Promife,That the Holy Spirit is 
 given to them that obey him : doth it look within the 
 v ail, to the Rivers of pleafures and plenitudes of joy in 
 Heaven, where pious Souls fee Truth in the original, 
 and drink good at theFountain head? Nothing is more 
 obvious than this, that an holy Life is the true way 
 thither ,* who can rationally think that he can carry 
 the blots and turpitudes of an impure Life into fuch a 
 place,or that any thing lefs than fincereObedience can 
 make him meet to enjoy God and holy Angels there? 
 nothing can-be more vain than fuch an imagination ; 
 as fare as Heaven is Heaven, an holy Life mult be the 
 way thither : Thus we fee what a mighty influence 
 Faith hath into Holinefs; hence Ignatius faith, «?# 
 &*<Trht<, Faith is the beginning of Life; without Ep'ft- 4& 
 Faith a Man cannot live an holy Life : And St. Aujlin Efhef. 
 calls YdLithfimnium Bonorum Fundamentum^Tht Foun- De Fide ad 
 dation of all good things. So good a thing as an hoiy Tetr. ?\ 
 
 Lite 
 
4°4 
 
 An Holy Life 
 
 Ghap. i x. Life cannot (land without it. A Fide (faith another) 
 venitur ad bona opera;\Jn\tk we begin atFaith,we fhall 
 never come to an holy Life. To conclude this with 
 that of the Apoftle, Without Faith it is impoffible to 
 pleafeGod, Hebr.n.6. Therefore without Faith it 
 is impoffible to lead an holy Life, which is very ac- 
 ceptable to him. 
 
 The next thing is, An holy Life iffues out of Di- 
 vine Love; without this neither Heart nor Life can 
 be right ; not the Heart ; the Will without Divine 
 Love in it, is tot a cupiditas , all concupifcence, pour- 
 ing out it felf to every vanity that pafles by ; not the 
 Liiqwhatever good is done without thatLove,is done 
 fervilitcr,non liber aliter : whate ever is in the hand, it 
 is not done out of choice ; in animo nonfacit, his Will 
 concurres not as it ought ; in God's account it is as if 
 •it were not done at ail : Love is the root of an holy 
 Life,the fummary of the Law ; though the Precepts of 
 •the Law are many in diverjitate operisjn the diverfity 
 of the Work, yet they are but one in r ad ice Charitatis y 
 in the root of Charity. True Love is Donum aman- 
 tis in amatum ; the Soul, being drawn and called out 
 of it felf by the objeft loved, yields and furrenders up 
 it felf thereunto ; if thus we love God, there mult 
 needs be an holy Life : the Heart, when given up and 
 confecrated unto him , cannot chufe but carry the 
 Life with it. It would be a prodigy in Nature if the 
 Heart fliould go one way,and the Life another : True 
 Love fets a great price upon its objeft ; and if the ob- 
 jett be, as God is, fupreme, it rates it above all things; 
 if we let the higheft eftimate upon God's Will and 
 Glory,nothing can divert us from an holy Life,which 
 complies with his Will, and promotes his Glory; it 
 is irrational to ncgleft that which we value above all 
 
 other 
 
The bffe&of Faitb and Love. 405 
 
 me* 
 
 other things: True Love feeks more and more Union Chap. n. 
 with God, to be one Spirit with him ; to have idem ^^T^^ 
 velle, & idem nolle ; to love as he loves, that is, Ho- 
 linefs; to hate as he hates, that is Sin. It afpires af- 
 ter a further transformation into the Divine Image 
 and likenefs : it never thinks the Soul like enough 
 or near enough to him ; where it is thus, there an 
 holy Life cannot be wanting ; the Heart being affi- 
 milated to God, the Life muft needs anfwer the 
 Heart, and fliine with the rays of the Divine Image 
 which is there. True Love defires to have a compla- 
 cential reft and delight in God ; it flies to him like 
 Noah's Dove to the Ark, there to repoie it felf ; what 
 weight is in a Body, that Love is in the Soul ; weight ^ moY meaf 
 makes theBody move towards its center: Love makes Vondus 
 the Soul tend,by an holy Life,to center inGod the Su- um, Auft 
 preme goodnefs, leaving all other things as the Wo- 
 man of Samaria did her Pitcher. It hail ens in a way 
 of Obedience to enjoy him: Thus we fee how an 
 holy Life iftues out of a Regenerate Heart, and par- 
 ticularly out of Faith and Love; the Doctrine of it 
 is not to be flubbered over, as if it did meerly con- 
 fid in external Actions or Moralities. But we muft 
 fearch and fee, Whether there be a new Creature, a 
 Work of Regeneration at the bottom of it. Job, be- 
 ing by his Friends charged as an hypocrite,tells them, 
 That the root of the matter was found in him, Job 1 9, 
 28. He was not a Man of leaves,and outward appear- 
 ances only, but the root of true Piety was in him ; 
 without this all good actions, how fpecious foever, 
 are but like the Apples of Sodom, which, though fair 
 to the Eye, upon a touch fall into alhes and fmoak. 
 
 Thirdly, An holy Life proceeds out of a pure In- 
 tention ,• Bonum opus Intent to facit,Intentionem Fides 
 
 Fff diri* 
 
4.06 An Holy Life 
 
 Chap. i2, dirigit, faith St. Auftin* '; The Intention makes the 
 Work good, and Faith direfts the Intention. . This 
 is the fingle Eye mentioned by our Saviour ; If thine 
 Eye be jingle, thy whole Body jhall be full of light ; If 
 thine Eye be evil,, thy whole Body fh all be full of dark^ 
 nefs,Matth. 6. 22,® 2 3. A pure Intention calls a Spi- 
 ritual Light and Luftre upon the Body of our good 
 Works ; but that being wanting, the whole Body of 
 our Works is dead and dark, like a carcafs void of all 
 Beauty and Excellency. Let thine Eyes look right on, 
 faith the Wife man Pr ov. 4. 25-. That is, Have a pure 
 Intention to the Will and Glory of God : This is one 
 thing in the Church, which ravifhes the Heart of 
 Chhft ; Thou haft ravifhed my Heart with one of thine 
 Eyes, with one chain of thy Neck, Cant. 4. 9. The firft 
 thing which excordiated Chrift, and took away his 
 Heart,was the One, the fingle Eye ; and then the 
 Chain of Obedience raviflied him alfo : without a 
 pure intention a Man, in his faireft Actions, fquints 
 and looks awry ; by a tacit blafphemy he makes as if 
 there were fomething more excellent than the Will 
 and Glory of God for him to -look unto; and when 
 Man fquints, God looks off^ and will have none of his 
 Obedience. Ifrael is an empty Vine, he bringeth forth 
 fruit to himfelf, Hof 10. 1. Fruit, and yet empty,is a 
 feeming contradiction, but the words reconcile them- 
 felves. He bringeth forth to himfelf, $ rng^ nj^ 
 he weighs out his Fruit to himfelf; he proportions 
 his Religion to himfelf; all being for himfelf, God 
 accepts it not, but efteems it as nothing at all : fuch. 
 Fruit, and meer emptinefs are much one before God. 
 He tells them Levit. 26. zj. That they did walk 
 with him ^^ in accident e, at all adventures, when 
 they chanced to light upon him, by the by ; and be- 
 
 fWes 
 
The Effeft of Faith and Love. 40 7 
 
 fides their intention, quafi aliudagentes, as if theSer- Chap. ix. 
 vice of God were a vuwyw, a bufinefs only by the ^^\ r ^^ J 
 by ; but would God accept them, or take it well at 
 their hards! No, he will walk with them H£S too, 
 by chance, at all adventures; his Bleifings- iha>Il 
 come upon them, as it were per accident ; Ins Mind 
 is not towards them, as it is towards thole which 
 ferve him fpiritually : A Man's Life cannot be holy 
 prarterintentionally, or by accident : it is a pure In- 
 tention which fpiritualizes and fan&ifies the Life be- 
 fore God. To clear this, it is to be confidered, That 
 the Life muft be dedicated to God in a double refpeft ; 
 it muft be dedicated to him by a conformity to his 
 Will. ;\nd again, It muft be dedicated to him by a 
 tendency to his Glory. In both thefe there muft be a 
 pure intention to direft the fame. 
 
 The firft tiling is, There muft be a pure Intention 
 in our conformity to the Will of God. Socinus faith, 
 That there is a Verbum quoddam interim, a kind of 
 internal word in Man ; that is, a Reafon to difcern 
 between that which is juft, and that which is unjuft : TrxkcL 
 And then he x\dds, He that obeys this internal word, Theol. c. z. 
 obeys God himfelf, Etiamfi ipfum Deum non effe qui- 
 dem autfciat aut cogitet ; although he do not know 
 or think that there be a God. And after concludes, 
 That fuch an Obedience is grateful to God : But as 
 great an Admirer of Holinels as this Heretick would 
 feem to be, it was no lefs than a prophane Ailertion, 
 to fay, That there might be a grateful Obedience 
 without any refpect at all had to God, or his Will. 
 Doth not St. Paul condemn in the Athenians the 
 worihip of an unknown God ? Doth not Chrift charge 
 the Samaritans , that they did worfliip they knew 
 not what ? Yet thefe are the portent a opinionum^wliioh 
 
 F f f 2 this 
 
4_o 8 dn Holy Life 
 
 Chap, i x. this Mafter of Reafon vents to the World : But to 
 pafs over this ; It is not enough for an holy Life, 
 that the thing done be materially good ; but it muft 
 be therefore done, becaufe God commands it fo to be ; 
 an holy Man follows after Holinefs, becaufe this is 
 the Will of God. Now that the material gpodnefs 
 of a thing is not enough, may appear by tiiefe Ii> 
 fiances. Jehu in deflroying the Houfe of Ahab did 
 do that which God commanded him to do ; yet God 
 faith, That he will avenge that Blood upon the Houfe 
 of Jehu, Hof i . 4. And why fo ? Jehu did that which 
 God commanded, but he did not obey in it ; he did 
 it not in compliance with God's command, but in 
 purfuance of his own defign ; as it is with the hand of 
 a ruily Dial which ftands ilill (fuppofe) at ten of the 
 Clock, to a Traveller pafiing at that hour it feemeth 
 to go right, but it is but by accident ; fo was it with 
 Jehu. He feemed to obey in that which hit with his 
 own Will; but he did it not upon the account of God's; 
 tor then lie would have done other things. But though 
 hedeflroyed AhaFs Houfe, yet he did not deflroy 
 the Calves at Dan and Bethel. For there God's Will 
 did not fall in with his. Another Inflance we have 
 in the acts of Moral Virtue in the Heathen ; thofe 
 a£ts were materially good, yet they did not in them 
 ierve God , but their own Reafon : It's true, right 
 Reafon fignifies the very Will of God ; but they did 
 , them not in compliance with Reafon,as fignificative 
 of God's Will; but in compliance with it as a chief 
 part of themfelves. This is evident upon: a double 
 account ; the one is this, That they were animals of 
 Glory* They did what they did, not in an humble 
 fabjeclion to the Will of God, but in a proud fclf- 
 dorying way; they arrogated all the praife arc] 
 
 honour. 
 
The Lffett ef Faith and Love. 40^ 
 
 honour to themfelves; in all they did but facnfice Chap. ix. 
 to the pride of their own Ileafon. The other is this, ^-^V^-^. 
 They did not only follow right Ileafon in their 
 Moral Vermes , but corrupt Ileafon in their Ido- 
 latries : The Apoftle faith, Their foolifh Heart was 
 darbied, Rom. 1. 21. Here they followed Ileafon 
 as a part of their corrupt felf ; which thofe, who 
 follow it as fignificative of God's Will, cannot be 
 fuppofed to do : Right Ileafon, which imports God's 
 Will, was againft their Idolatries ; yet they continued 
 in them. Hence it appears, that in their Moral Ver- 
 mes they did not ferve God, but their own Rea- 
 fon. Hence St. Aujlin contends, that their Vermes j?£* &* 
 were not true Vertues. They might be juft, fober, 
 merciful; but they did all infidelitcr, without re- 
 fped^to the Will and Glory of God ; Male honumfa- Cam ^ ^ 
 cit 9 qui infideliter facit. Hence, as Camero obferves, 3^6, 
 Lucretia hated Immodefty, and Cato Perfidioufnefs; 
 not out of love to God , but becaufe thofe things 
 were incongruous to Reafon. Another Inftance 
 we have in Carnal Profeflbrs under the Gofpel ; they 
 hear, read, pray, give Alms ; but they do not do 
 thefe fpiritually,in compliance with the Will of God ; 
 the Duties are high, but the aims in them are low 
 and carnal: Vaft is the difference between an Holy 
 and a Carnal Man : An Holy Man is holy even 
 Natural and Civil Actions ; the Kingdom of Heaven 
 is by a pure Intention brought -down into his Trade : 
 Nay, into his very Meat and Drink. His deeds are 
 by a Prerogative wrought in God: when he toils as 
 a Servant in fervile Employment, yet he ferves the 
 Lord Chrift ; all is fpiritualized by a pure Intention, 
 But on the other hand, a Carnal Man is carnal evea 
 in fpiritual Aclaons. There is indeed the Opus of. ■ 
 
 rat . 
 
410 An Holy Life 
 
 Chap, i z. rat urn ; the Flelh, the outward body of a Duty ; but 
 there is no Soul or Spirit in it. No pure Intention to 
 carry it up to the Will and Glory of God, to which 
 it is confecrated. Thus we fee, that it is not enough 
 for an holy Life that the thing done be materially 
 good: No; it muft be done in compliance to the 
 Divine Will : / will keep the Commandments of my 
 God, faith Davids Pfal. 119. 115;. He would keep 
 them, not upon any by-account, but becaufe they 
 were God's, to whofe Will he dedicated himfelf. 
 Lo, I come to do thy Will, God, faith our Saviour, 
 Hebr. 10. 7. And again, Ifeek not my own Will, but 
 the Will of the Father, which hath fen t me, Joh.f.jo. 
 Here we have the great Pattern of Holinefs ; his Will 
 was devoted and fwallowed up in God's : all that he 
 did and fuffered was in conformity to the Divine 
 Will. We muft not dream of any true Holinefs, till 
 we do what good we do, out of compliance with 
 the Divine Will,- as in matters of Faith we muft be- 
 lieve, quia Deus dixit ; fo in matters of Practice we 
 muft obey, quia Deus voluit : Hi's Command muft 
 fway andcaft the Balance in Heart and Life; the 
 Nature of holy Obedience is this, to do what God 
 willeth, intuitu voluntatis, becaufe he willeth it: 
 And hence an holy Man doth not pick and chufe a- 
 mong the commands of God, but carry a refpedt to 
 all of them. 
 
 The next thing is this : There muft be a pure In- 
 tention to direct our good Actions to the Glory of 
 God : feing God is Alpha, he muft be Omega ; fee- 
 ing he is the Supream good, he muft be the Ultimate 
 end of all things. Nothing can be more rational than 
 this, That a Creature fhould be referred to its Crea- 
 tor; that a finite good Jhould run and do homage 
 
 to 
 
The Effect of Faith and Love. 41 1 
 
 1 ..I — — — — 
 
 to an Infinite one; nothing can be more abfurdand Chap. n. 
 inordinate than this, That a Creature fhould be a ^/"VX^ 
 center to it felf, or ihould be loved or enjoyed for 
 it felf; or that God,the mod excellent Being, ihould 
 be made but a Medium, or fhould be loved or ufed 
 for fome other thing.This is praftically toblafpherne, 
 and fay, God is not God, there is fomething better 
 than he to be loved and enjoyed for it felf. When the 
 Angels would Hay at home, and/;*/// Je/pjis, enjoy 
 themfelves, they became Devils, and loft all then- 
 glory in a moment. All things therefore muft be re- 
 ferred unto God; his Glory muft be the fupifam End; 
 to this Angels fly with Eagles wings ; to this holy- 
 Men walk ; to this irrational Creatures by a fecret 
 Inftinft are carried; to this Devils, Will they, nili 
 they, muft be drawn ; this is the great End of all 
 things ; for a rational Creature not to aim at this, is 
 againft Nature and Reafon ; the want of this made an 
 ellential defeat in the Moral Vermes of the Pagans ; 
 here they fall ihort ; They did not in them aim at 
 the glory of God. This appears in divers things : they 
 at the beft made Vertue but pretiumfui, the Reward 
 of it felf for the honefty which was in it. But they 
 looked no further to the glory of God, as they ought; 
 they looked on themfelves as the chieFobjed: of their 
 Love ; and fo this Love never afcended to God ; they 
 boafted and gloried in their Vertues, as meerly then- 
 own, and never faw any center but themfelves ; they 
 did not therefore aim at the glory of God in them. 
 Hence St. Auft'm, who pronounces them no true Ver- 
 tues, faith, That true Vertues are to be difcerned, ®"*r. J h 
 non officiisjcdfinibus ; not by the Work it felf, but by '• 4- 
 the end; and that their Vertues were good only tn 
 
 officio^ 
 
^i 2 An Holy Life 
 
 Chap. 12. officio, in the work done ; not in fine, in a right end: 
 v^^rv^ And that not only the Epicureans, who woujd talte 
 AugMVerh. f Carnal Pleafures; But the Stoicks, who would fet 
 jifofi. Serm. up Right Rea f on> did live after the Y [ t {h ; their Ver- 
 
 tues were referred to themfelves,and that was corrupt 
 Flefli ; they were no longer Vermes, but pieces of 
 Pride and Preemption. Virtutes , faith the fame 
 
 De Civ. Dei Author, cum adfeipfas refer untur, inflate &fuperba? 
 
 7.19. (7.25-. funt, Vermes if referred to themfelves, are proud and 
 
 blown up with their own excellency. Julianas the 
 
 Aaft.contr. Pelagian, was fo far convinced of this, that he laid, 
 
 Jul 1.4.. e.g. Xhey werefter/liter boni, becaufe they ad:ed not for 
 God : their Vermes would do them no good in ano- 
 ther World; inallreafon, thofe Vermes which are 
 not referred to God as the ultimate End, cannot pof- 
 fibly have any thing of Holinefs in them. They can- 
 not be holy without a confecration to God ; and that 
 cannot be without a pure Intention towards his glory. 
 It is not therefore enough for an holy Life to have 
 Moral Vertues, but we mufl: fearch our Hearts, and 
 fee what our end is ; what forms are in Naturals, 
 that the end is in Morals, As the Man thinketh,fo is 
 he. Prov. 2 3. 7. Mens cujufque id eft qui/que, The 
 Man is as his Mind is, and his Mind is as his End is ; 
 though the End be extrinfecafto the Aft in genere 
 entis, yet it is eflential to it in genere moris ; the Ad: 
 cannot be holy, unlefs the end be fo : Hence the A- 
 poftle tells us, That whatfoever we do, all mufl be 
 done to the Glory of God, 1 Cor. 10. 3 1. The Jewifb 
 Rabbins fay the fame, That whatever we do, muft 
 be done htNomine Dei, in the Name of God : an Aft 
 not dedicated to that great End, is cut off and fepa- 
 rate from its center. And upon that account it is not 
 
 Holy 
 
The Effeft of Faith and Love. 4 1 3 
 
 holv, but common and profane ; no lefs a nullity in Chap. u. 
 Spirituals than a Creature, if cut off from God the ^s^V^y 
 Fountain of Being, would be in Naturals: Hence 
 St. Auft'in tells us, That which is good 
 
 in officio, may yet be fin in fine ; For, as £&ce[uidkmifit 9 & non 
 the Schools (peak, Finis dat fpeciem in propurbocfaropter^uod 
 Moralibus. Thofe Arts which are good £ r \£^\°fZ Z 
 m the matter of them , may be utterly ehfinepeccatum eft, Con- 
 marred by perverfe Intention: It be- trajul.1.4. c. 3. 
 comes us than to look to the fcope of 
 our Aftions. Our Saviour Chart, the great Exem- 
 plar of Sanftity, tells us, That he fought not his own 
 Glory, but his Father s, Job. 8. jo. compared with 
 fob. j. 18. He was Deus de Deo, God of God; the 
 Eternal Creator ; yet as he was in forma fervi, in the 
 form of a Servant, a Man in time, he fought not his 
 own Glory, but his Father's. We fee here what is 
 the Defign of an holy Life ,• it is that God may be 
 glorified : our Holinefs fhould fhine as a little Beam 
 or Spark from the Holy one; the drops and meafures 
 of Mercy in us fhould point out that infinite Ocean 
 of Mercy which is in him : We fhould by our Obe- 
 dience tell the World, that God is Supream, and by 
 our fincerity teftifie, that he is omnilcient, and pre- 
 fent every where ; we fhould ftudy how to ferve the 
 Intereft of the BlefTed God, how to fhew forth his 
 Praife, how to unfold his Glory in an holy righteous, 
 humble, heavenly Converfation ; (till there ihould 
 be Oculus in met am, a pure Intention at the Glory of 
 God: If we are by a pure Intention joyned to that 
 great End, then our Works will be fpirituahzed ; 
 our Holinefs will never fee corruption; there will be 
 be a kind of Immortality in every go vi A<5tion : but if 
 we are off from that great End, our Holinefs perilhes, 
 
 Ggg or 
 
414 dn Holy Life 
 
 Chap. ii. or rather is none at alL There is a worm at the 
 ^OTn^ Root 5 one bafe, low, inferiour End or other putrifies 
 the good Work, and makes it moulder into nothing, 
 When the Woman in the Revelations was ready to be 
 delivered, the Dragon flood before her to devour her 
 Child, but it was caught up to God and his Throne, 
 Ncrimb. de A devout Papijl glofles it thus ; Wloen ive bring 
 %&J)fau forth our good Works, Satan ftands before us to de- 
 vour them by one falje Intention or other, and will cer- 
 tainly do it, unlefi by. a pure one they be caught up to 
 God and his Glory. Another expoftulates thus, Quid 
 juvat bonorum operum prolem gignere, & earn per In~ 
 tentionis depravationem necare ? What profits it to be- 
 get a progeny of Good Works, and to kill it by a 
 depraved Intention? A Man, who wants a right 
 Intention, murders his befl progeny. The Church 
 therefore tells us, That all her fruits were laid up for 
 Ghrijl, Cant. 7. 1 3. Propter te, Domine, propter te^ 
 is the holy Man's Motto ,• all his good Works are by 
 a pure Intention confecrated unto God: When an 
 Hypocrite doeth good Works,the center and compafs 
 ot all is himfelf only ; and upon that account, thofe 
 Works are not good in the Eyes of God : But when a 
 Saint doeth good Works, they fall into God's Bofoin,. 
 and center in his Glory, To conclude ; Where pure 
 Love adheres to God as the Supream Good, there 
 a pure Intention will dedicate the Life to his Glory, as. 
 the ultimate End ; then and not before may we call 
 the Life holy. 
 
 Fourthly, An holy Life is humble and dependant 
 upon the influences of God's Spirit and Grace. Hence 
 the Apofllc bids us, Work out our Salvation with fear 
 and trembling, Phil. 2. 12. That is, with all humi- 
 lity: And the Reafon is added , For God worketh to 
 
 wJ/L 
 
The Effect of Faith and Love. 41 5 
 
 will, and to do of his good pleajure, verf.i ]. which Chap. 12. 
 would be no Reafon at all, if we couid itarrd upon ^Y\^ 
 our own bottom,and-work out our Salvation without 
 any dependance upon that Grace, which worketh 
 the Will and the Deed : But if, as the reafon tells us, 
 God works theWill and the deed of his good pleafure, 
 then we have all the reafon in the World to work it 
 out with fear and trembling ; as knowing our de- 
 pendance upon God and his Grace. Again ; The A- 
 poflle faith of himfelf, / laboured more abundantly 
 than they all; yet not I, but the Grace of God, which 
 was with me, 1 Cor. 15-. 10. Obferve his great cau- 
 tion ; he afcribes nothing to himfelf, 'but all to Grace, 
 He faid indeed, /laboured; yet he piouflly retraces 
 it, faying, yet not I, but the Grace of God. He afcri- 
 bes all to Grace , becaufe in all his labours he was in 
 an humble dependance upon it, as being that with- 
 out which he could do nothing. This note of an holy 
 Life doth alfo {hew, that the Moral Vertues of the 
 Heathens were not right : they were indeed wife, 
 fober, juft, merciful ; but what was their pofture in 
 their doing thefe things ? how did they crow, and 
 reflect upon themfelves, and cry up their own Reafon 
 and Will, as the only Fountains of Vertue ? The Phi- 
 losopher, faith Epicletus, expefts all *J%Uvt* from him- £ nc fr t Cm T - 
 felf. Deorum immortalium munus eft, quod vivimur, 
 Philofophice, quod bene vivimus, Our Lite is from the Epift. 90. 
 Gods ; but, which is greater than Life, our Vertue 
 is from Philofophy. Thus Seneca, their Virtuofo, 
 could vie perfection with God himfelf: Hoc eft quod Epift. 48, 
 Philojophia mihi promittit, ui me par em Deo facia t, 
 faith Seneca : Philofophy was to make him equal to 
 God. Nay, there is a (train higher ; Eft a liquid, quo Epifi. 5-3. 
 Sapiens antecedet Deum, ilk Nature benejicio, non 
 
 Ggg z Juo, 
 
4 1 6 An Holy Life 
 
 Chap, i z. fuo r fapiens eft, faith he ; There is fomething wherein 
 
 Vw>o/-^y a wife Man hath the precedence of God : God is God 
 
 by Nature, but the wife Man is fo by his Reafon and 
 
 Will. They fcorned that Vertue fhould be Res bene- 
 
 ficiarivty a thing precarious or dependant upon the 
 
 Grace of God ; they would have it to be meerly and 
 
 Di Nattsm entirely their own. Virtutem nemo unquam accept am 
 
 jDeor.. Deo retulit, nimirum re lie propter virtutem jure lau- 
 
 Aamur ; in virtute recle gloriamur ; quod non con tin- 
 geret, ft id donuma Deo, non a nobis haberemus, thus 
 Cicero ; No Man ever thank' t God for being vertuous; 
 for Vertue we are juftly praifed, in Vertue we rightly 
 glory ; which we could not do if it were from God, 
 and not from our felves i And may we call this Ho- 
 linefs ? No farely ; it's horrible Impiety, and defpe- 
 rate Pride, for them thus to lift up themfelves, and 
 dethrone God the great Donor. The Angels by re- 
 flecting on their own excellencies in a thought, were 
 turned into Devils : And, I confidently lay it, Ver- 
 tues, which by a proud reflex are turned back upon 
 themfelves, lofe their Nature ; being altogether in- 
 dependant upon God, the Fountain ol goodnefs, they 
 are no longer Vertues, but Fancies and Nullities. A 
 proud Seli-fubfiiler is a Man in a pofture as crofs 
 to the Gofpel as poffibly can be : the tumor in his 
 Heart makes him uncapable of that Grace which is 
 given to the humble ; the Self-fufficiency there makes 
 it impoffible for him to live by Faith, as the Juft do ,* 
 he depends not on God's Grace, and how can he live 
 to his Glory ? he is all to himfclf, and what can God* 
 p r ■ be to him ? Some Pagans, faith St. Auft'm, would 
 
 P f al. ri not be Chriftians, quia fufficiunt fibi de bona vita fua, 
 becaufe they could live well of themfelves : If a Man 
 can ft&nd upon his own bottom, and work out of his 
 
 owa 
 
The Effefl of Faith a?id Love. 41 7 
 
 ownftock, to what purpofe are Chrift and Grac£? Chap. 12. 
 if he may be a Principle and End to himfelf, what 
 need he go out of his own Circle ? Such a Man as this, 
 is an Idol to himfelf, fraught with Vanity and hor- 
 rible Prefumption; but utterly void of God and an 
 holy Lite. I fhall fay no more to this : An holy Life 
 is a Life of dependance ; the Jufl or holy Man lives 
 by Faith; he looks to God, andisfaved; he waits 
 till Mercy come ; he commits himfelf to God and 
 his Grace ; he leans and rolls upon him, as not bear- 
 ing up his ow r n w r eight ; he calls his burden on him, 
 as being too much for himfelf. He gives himfelf to 
 the Lord, refigning up all his property in himfelf,that 
 God may be all in all ; ftill he is in dependance up- 
 on him : He moves but under the Firlt Mover ; he 
 acts but under the great Agent; when he fails to- 
 wards Heaven, he looks for the holy gales ; when he 
 fow r s precious Seed, he waits for the Heaven- 
 ly dews and Sun-beams : Still he depends upon 
 Grace. In the 1 1 9. Pfal. where we have the breath- 
 ings of Vital Religion, David admirably fets forth, 
 how in all his holy actings he did depend upon God : 
 Thou hafl commanded lis to keep thy Precepts ; hut O 
 that my ways were di reeled to do fo, verf 4, S? y . I 
 will keep thy Statutes ; but forfake me not Wtterly, 
 verfS. With my whole Heart have I fought thee, 
 but let me not wander from thy Commandments, 
 verf. 10. I will run the way of thy Commandments, but 
 do thou enlarge my Heart, verf 32. / love thy Pre- 
 cepts ; but quicken- me, Lord, according to thy loving 
 kindnefs, .verf 15 g, I have chef en thy Precepts ; let 
 thine Hand help me, verf 1 7 3 .:, We fee here the true 
 Picture of an holy Life : It is working and depend- 
 ing ; it is Obedience and Influence in Conjunction. 
 The holy Man very well knows, that the new Crea- 
 ture. 
 
41 8 An Holy Life 
 
 Chap, i *l. ture, though it be in it felf an excellent thing, and 
 ^y^T^J more worth than the Soul it fell', is defectible, and 
 cannot Hand alone, or fubfift without a Divine con- 
 courfe : it was breathed out from God ; and, with- 
 out his continual fpirations to fupport it, it will va- 
 nifh into nothing; ihould God tell him, That he 
 ihould ftand alone, and upon his own bottom; he 
 would, though richly furniflied with divine Graces, 
 fall into an Agony , and be ready to fink into de- 
 fpair; his Heart would immediately fugged to him, 
 that he might, with David , roll in Adultery and 
 Blood; or, with Peter, deny the Lord Chrift; or, 
 with Julian, turn total, final Apoftate, were he left 
 in the hand of his own counfel ; he knows he might 
 do any thing which hath been done by others. St. 
 Auftin brings in one ipeakingthus; Non mult a peccavi, 
 I have finned little, yet love much : And then an- 
 fwers thus ; Tu dicis te non mult a commijjifte : Quare > 
 Horn, 23. q m regent e ? Hoc tlbt die it Deus tuus, Regelam te 
 lorn. 10. mihi, Jervaham te mihi, agnofce gratiamejus, cui de- 
 les & quod' non admifi/li ? Thou fay 'ft, That thou 
 haft not finned much : Why? who ruled thee ? Thy 
 God faith to thee, I ruled thee, I preferved thee ; 
 acknowledg then hisGrace,to which thou oweft even 
 this, That thou haft not finned as others. The holy 
 Man is very fenfible, that unlefs God bear him up 
 with his Grace, he fhall foon fink into all manner 
 of fin. Hence that of Luther, Vita hominis nihil 
 aliud eft nifi oratio, gemitus, defiderium, fufpirium ad 
 mifericordiam Dei : Our Life Ihould be a perpetual 
 breathing after that Grace of God, upon which we 
 depend : Were we full of divine Light, yet if we 
 iliould ihut the windows, and go about to poflefs it 
 in a Sclt-fubfiftence, we Ihould foon be in the dark, 
 
 arid 
 
7 he EffeSi of Faith and Love. 4 1 <? 
 
 and find by experience that every Beam hangs upon Chap. 12. 
 that Grace which is above: were we never ib rich 
 in inherent Graces, unlefs there were influences from 
 Heaven alfo, we ihould foon fpend our ftock, and be- 
 come bankrupts. The holy Man is a Part or Mem- 
 ber of Chrift, and lives in dependance upon him as 
 the Head. There is, as St. Chryfofiom faith, ™ wW 
 £w$tv thtfcbfltoovy a Spirit defcending from Chrift a- 
 bove, which touches all his Members, and makes a 
 kind of Spiritual continuity between him and them : 
 Hence they are faid in Scripture to live in the Spirit, 
 pray in the Spirit, walk in the Spirit, do all in the 
 Influence of that Spirit , which comes down from 
 the Head to actuate their Graces : Hence St. Paul 
 faith, I live ; yet not /, but Chrift liveth in me^ Gal. 
 2. 20. His Graces as they had their Being from 
 Chrift the true Immanuel, fo w r ere they continued and 
 actuated by the Influences of his Spirit; which in a 
 fober fence are a kind of Immanuel, God with us, to 
 uphold and quicken us to all holy Obedience, As 
 the humane Nature of Chrift adted not in a feparate 
 way, but in union with the Divine ; fo the Believers 
 Graces do nothing apart, but all in union with 
 Chrift. Still there muft be, as the Milevkan Coun- 
 cel tells us, an Adjutorium Gratice, a fupernatural . 
 Aid to work in us to will and to do. When we do 
 good, then, as the Arauftcan Councel hath it, Deus 
 in nobis atj; nohifcum r ut operemur^ operatur ; God 
 works in and with us, to make us work : The Holy 
 Man's Powers and Graces cannot go alone. He is 
 therefore depending upon that Spirit which acls the 
 Sons of God in pure ways towards Heaven : To deny 
 this dependance, is, like the worihippers of Angels. 
 -Nat to hold the Head, from which all the Body by 
 
 joynts 
 
420 An Holy Life 
 
 Chap, i z, joynts and bands, having nourifbment mini fired, and 
 knit together, increafeth with the increafe of God, Col. 
 &. 1 9. Were the holy Man offfrom the Head, what 
 -would become of him ? what illapfes of the Spirit or 
 Influences of Grace could he look for in a ftate fepa- 
 rate from him ? how could he remain holy, or con- 
 tinue in the Divine Life any longer ? In fuch a cafe 
 he would be no longer a living Branch, but »t **»<«*, 
 a quafi Branch, dead and withered, and fit for the 
 Fire,as the Expofition is, Job. 1 5.6. He could no more 
 walk in Holinefs , than the old Dionyfius, ( as the 
 Fable runs ) could walk a great way with his Head 
 off! We fee then what manner of thing a true holy 
 Life is ; it is that which Hands in doing the Will of 
 God in a way of humble dependance upon his Grace ; 
 it is not enough to do that which is good, but we 
 muft do it waiting, and looking up to the God of 
 Grace, that he would ftrengthen our inner Man, or- 
 der our fteps, hold up our goings in his paths, encline 
 our Hearts, and work all our works in us ; that he 
 would by the continual fupplies of his Spirit enlighten 
 us when dark, quicken us when dead, draw us when 
 backward, hold us when falling, enlarge us when in 
 ftraits, and adtuate our Graces in the midil of our 
 infirmities: How excellent is the Life, when God's 
 Arm ;oyns it felf to ours to fet it a working,- when 
 the Spirit breaths on our Graces, and the Spices flow 
 out; when the Influences of Auxiliary Grace are as 
 Dew ; and the Roots of Habitual Graces caft forth 
 themfelves in holy works futable thereunto ; when 
 there is Grace with our Spirit : and, in a fence, a 
 kind of Immanucl, God with us, to incline our Hearts 
 n do all the Will of God; and in the power of his 
 Grace we fet our felves ferioufly to the doing of it? 
 
 This 
 
The EffeSt of Fait b and Love. 4.2 1 
 
 This is indeed an holy Lite; not only good in the Chap. 12. 
 matter, but pious in the manner of it; a vein 
 Faith and depcndance runs through every Good 
 Work: God, the Fountain and Original of Holi- 
 nefs, is fanctified in every ftep we take: there is an 
 holy Life in us; but the Fountain of Life is above; 
 we do Good Works, but God is the Great Operator, 
 he works all our Works in us. I Jhall conclude with 
 that of the Araufican Councel, Adjutorium Dei etiam 
 renatis ac fanftis femper ejt implorandum^ ut ad finem 
 lomim pervenire, vel in bono opere perdurare pojjint^ 
 Can. 1 o. Help from the Holy One muft be ever im- 
 plored, even by the Saints themfelves, that they may 
 arrive at the good End, and abide in the Good 
 Work. 
 
 Fifthly, In an holy Life there muft be a fincere 
 mortification of fin, without any Ja/vo or exception; 
 no known fin may be indulged or fpared : It's true, 
 in an holy Man there are reliques of in-dwelling fin 
 adhering to him; there are quotidian Infirmities, 
 Effluvium's of Humane Frailty , breathing forth 
 from him ; but neither of thefe are indulged ; both 
 are inevitable in this Life : Original Corruption is a 
 very great burden to him ; it is the grief of his Heart, 
 to have fuch an evil in his Bofom ; to be a clog upon 
 his Faculties, a damp upon his Prayers, a cooler up- 
 on his Zeal and Charity, and a ftain upon all his Du- 
 ties and Good Works. This makes him groan, and 
 cry out, Ob! wretched Man that I am! who jhall 
 deliver me from this Body of Death ? This is an Evil 
 always prefent ; the holy Man ihakes himfelf,and yet 
 it adheres ; he flies, and yet it encompafies ; he mor- 
 tifies, and yet he muft mortify on ; it is not, it will 
 not be extinQ: till Death diffolves him into dull : He 
 
 H h h prays, 
 
422 An Holy Life 
 
 Chap, ix.; prays, weeps, fweats, fights, runs, labours, and yet 
 <ffT\r\J he cannot make a total riddance of it. However, he 
 indulges it not ; in like manner is it with his daily 
 Infirmities • thefe are not indulged, but they lie as 
 an heavy burden upon him : he willies for, he breaths- 
 after Perfection : Oh! that there were no remaining 
 Sin, no moats of Infirmity : But alas ! it will not be 
 Aufk. de ^ ere > Conci'.pifcere nolo, & concupijeo, faith the Fa- 
 Temp. Sew?, ther ; Innate corruption will be furring and bubling 
 45. up in us ; all that can be done on Earth, is to war 
 
 and fight againft it ; the Triumph, the Crow r n of fin- 
 lefs Perfection can be found no where but in Heaven. 
 But to clear this. Particular, I ihall fet down two 
 
 things. 
 
 The one is this : A Man, who indulges or allows 
 fin in himfelf, cannot, while he doth fo, lead an holy 
 Life : he hath no Principles for it ; no Principle of 
 Repentance ; he cannot mourn over fin, while he joys 
 in it f he cannot hate fin, w T hile he loves it ; he can- 
 not forfeke fin, while he follows after it. No Prin- 
 eipleof Faith ; lie cannot trull in God's Mercy ,when 
 he rebels,, and is in Arms againft him ; he cannot re- 
 ceive the Lord Chrift, when he hath another Ma- 
 iler to rule over him ; he cannot clofe in with the 
 precious Promifes of the Gofpel, w r hen he embraces 
 the lying Promifes of Sin. No Principle of Holy- 
 Love ; he cannot truly love God, with an Idol in his 
 Heart ; he cannot love him, and clofe in with fin his 
 great Enemy; he cannot love him, and habitually, 
 willingly violate his Commands: Such an one can 
 have no pure Intention towardsGod's Will or Glory : 
 not towards God's Will ,• he obeys with ufalvo or ex- 
 ception ; he picks and chufes among the Divine Com- 
 mands; he complies only with thofe Commands 
 
 which 
 
The EffeSt of Faith and Love. 423 
 
 which crofs not his darling LufL The Jcwijh Fab*- Chap, n 
 bins fay ; He that faith, I receive the whole Law, 
 except one word only, defpifes the Command of 
 God. The fame Divine Authority is upon all the 
 Commands ; and that Obedience, which is with the 
 exception of one Command which erodes the in- 
 dulged Luft, is as none at all : Nor yet towards God's 
 Glory : How can he glorify God , who by willful 
 finning difhonours him ? or how can he aim at that 
 Glory, who aims at the fatisfa&ion of his own Luft ? 
 or which way can one promote two fuch contrary 
 ends,as that Glory, and his own Satista&ion ? Heaven 
 and Hell, Light and Darknefs, Holinefs and Impu- 
 rity may as foon be reconciled, as two fuch contrary 
 ends can meet together. Every indulged Luft is one 
 Idol or other; either it is Baal, Pride and Lorlinefs, 
 or Afhtaroth^NcdXxh and Riches, or Vemis, carnal and 
 fenfual pleafure,or Mauzz'im^oxct and earthly Power; 
 unlefs the Idol be put away, we cannot ferve God in 
 in an holy Life. 
 
 The other thing is this : It is of high concern to an 
 holy Life to mortify Sin. An holy Man is one in 
 Covenant with God ; therefore he mull; maintain war 
 againft Sin, the Enemy of God ; Sin is an oppofite to 
 God, a rebellion againft his Sovereignty, a contra- 
 diction to his Holinefs, an abufe to his Grace, a pro- 
 vocation to his Juftice, a difparagement to his Glory; 
 and how can an holy Man, a Friend of God do lefs than 
 fet himfelf againft it, that he may kill and utterly de- 
 ftroy it ? Ye that love the Lord, hate evil, faith the 
 Pfalmifl, PfaL 97. 10. The Exhortation is pregnant 
 with excellent Reafon : If you do indeed love God, 
 who is Purity, Power, Wifdom, Excellency it felf; 
 ye can do no lefs than hate Sin, which is Pollution, 
 
 Hhh z ' Weafc- 
 
424 4* Holy Life 
 
 Cbap. 12. Wcaknefs, Folly, and Vilenefs ; and if you do hate 
 J^\TSJ it, you will leek the utter mine and extirpation of it : 
 an holy Man is one in union with Chrift, and upon 
 that account he muft mortify Sin : in Chrift crucified 
 he hath a pattern of Mortification; what was done 
 ro his pure Flefh in a way of Expiation, muft be done 
 to our corrupt Flefh in a way of Mortification. The 
 Nails which faftned him to the Crofs, tell us, that 
 our corruption mult have fuch a reftraint upon it, 
 that it may, like one on a Crofs, be difabled to go 
 forth into thofe acts of fin which it is propenfe un- 
 to ; the piercing and letting out his Heart-blood, 
 ihews as that the Old Man muft not only be reftrain- 
 ed, but pierced ; that the vital Blood, the internal love 
 of fin may be let out of the Heart ; he was active in 
 his Paflion ; he freely laid down his Life,yet violence 
 was done to. him 5 in like manner we muft freely fa- 
 crifice our Lufts ; we muft willingly die to fin, yet fin 
 muft not die a Natural Death, but a violent one; it 
 muft be ftabb'd at the heart, and die of its wounds : 
 And, becaufe it will not die all at once, it muft by 
 little and little kmguilh away till it give up the Ghoft; 
 there muft be Mortification upon Mortification, be- 
 caufe fin is long a dying. But further we have from 
 Chrift not an Examplar of mortification only, but 
 a Spirit and Divine Power for the Work , while by 
 Faith we converfe about the wounds of Chrift ; We 
 have that Spirit from him, which mortifies the deeds 
 of the Body r Rom. 8. 13. That mind of Chrift which 
 makes us fuffer in the Flefh, ceafing from fin, That 
 ive may no longer live to the Luji.s of Men, hut to the 
 Will of Ccrl r 1 Pet. 4. 1 , & 2. If then the holy Man 
 will live like himfelf, and as becomes a Member of 
 Chrift, he muft by that Vertue and Spirit, which he 
 
 . bath 
 
The EffeSt of Faith and Love. 4.25 
 
 hath from him, crucify his Lulls and Corruptions : Chap. n. 
 Thus the Apoille, They that are Chuffs, have cru- ^/W.^ 
 cified the Fiejh with the Affellions and Lujis^ GaL f % 
 24. They ought to crucify them ; they do crucify 
 them fo far, that fin can reign no longer ; they go on 
 crucifying ever}- day more and more, that the body 
 of fin may be destroyed. 
 
 Moreover, An holy Man hath fuch a Divine Faith, 
 as blafts all the World in companion of Heavenly 
 things ; in the Eyes of Faith, Earthly Riches are not 
 the true ones : thofe Treafures which glitter fo much 
 to Senfe,are but poor moth-eaten things ; the World's 
 fubftance is but a ihadow, an apparition, a thing 
 that is not ; too low for an immortal Soul to aim at ; 
 too mean to enrich the inward Man ; the fenfual plca- 
 fures which ravilh Flelh and Blood, are but the vain 
 titillations of the outward Man ; Momentary things ; 
 foch as periih in the ufing, and die in the embraces, 
 leaving nothing behind them but a fling and worm 
 in the Confcience of the poor voluptuary. Mun- 
 dane Glories, which take carnal Men lb much, appear 
 to be but a blafl; a little popular Air : to a Man up 
 among the Stars, the whole Earth would be but a 
 fmall thing; and to a Man who by Faith converfes 
 in Heaven, Earthly Crowns and Scepters are no 
 better. Now when Sin, which ufes to wrap up it 
 fclf in one piece of the World or other, is Waited in 
 its Covers and DrelTes of apparent Good; when thofe ■ 
 Pomps and Fancies of the World, which ufually paint 
 and cover Sin, to render it eligible untoMen,are difco- 
 vered by Faith to be but vanities and empty Nothings, 
 Sin will be loved ho longer: nay, it wiil look accord- 
 ing to its own hue like a vile, bafe, deformed thing, 
 lit for nothing but to be hung upon a Crofs 5 there to 
 
 die 
 
42^ An Holy Life 
 
 Chap. i%. die and expire. Hence it appears, that an holy Man 
 as long as his Faith difcovers a vanity and nothing- 
 nefs inthefaireft profpectsoftheWorld, muft needs 
 overcome the World, and the lulls of it. Again, An 
 holy Man, according to that fupernatural Confecra- 
 tion which is upon him, furrenders up his Love, and 
 Joy, and Delight to God and Chrift and Heavenly 
 things ; the ftream of his Heart,which before run out 
 upon the lying vanities here below, is now turned 
 to the excellent things above ; his Converfation is in 
 Heaven ; his Treafure and his Heart are both there ; 
 and then what muft become of Sin ? muft it not needs 
 die away, and become as a Body without a Spirit in 
 it ? It is the Love, and the Joy, and the Delight of 
 Man which animate Sin ; but if thefe are not her e any 
 longer, but rifen and gone away into the upper 
 World, to place and center themfelves upon the ex- 
 cellent objects which are there, then Sin muft needs 
 languifh and die away ; it hath nothing to animate 
 or enliven it any more: were this Divine furrender in 
 perfection, Sin could not fo much as be ; and propor- 
 tionably where it is but in truth only, Sin muft needs 
 grow heartlefs and powerlefs. Notable is that of the 
 Apoftle, Walk in the Spirit^ i.e. in the Elevations of 
 holy Faith and Love, and ye jhall not fulfill the lufls of 
 flejbj Gal. y. 16. Sin fhall grow weak, and by little 
 and little give up the Ghoft. 
 
 To conclude this Character ; An holy Man, which 
 way foever he looks, {qcs juft reafon to mortify Sin ; 
 the reftitude of the Law faith, It muft die for its 
 crookednefs and ataxy : the threatning of Death faith, 
 It muft die , or the Soul muft die in the room of it. 
 The bleed ingWounds of our dying Lord fay,That the 
 Crucifier muft not be fpared,but die after that manner. 
 
 That 
 
The Effe& of Faith and Love. 427 
 
 That excellent Gueit, the holy Spirit, faith, It is too Chap.j z. 
 vile a thing to live under the fame roof with it felf. ' 
 The precious immortal Soul faith, The wounds and 
 turpitudes of it are too intolerable to be endured any 
 longer. Heaven, that blefled Region, faith. It is not 
 to be tolerated by any who mean to enter into that 
 place: We muft then mortifie the deeds of the Body , 
 that voe may live, Rom.S.i], that we may live a Life 
 of Holinefs here, and a Life of Glory in another 
 World. 
 
 Sixthly, An holy Life is not made up of the Exer- 
 cife of this or that Grace in particular; but of the 
 Exercife of all Graces, pro h/c & nunc, as occafion ! 
 ferves. St. Peter faith, That we muft add to our Faith 
 Vertue r to Vertue Knowledge, to Knowledge Tempe- 
 rance, to Temperance Patience,, to Patience Godlinefs,, 
 to Godlinefs Brotherly kindnejs, and to Brotherly kind- 
 nefs Charity, 2 Pet.i. 5, 6, 7. Holy Men, who are 
 partakers of the Divine Nature,fpoken of immediate- 
 ly before, have Grace upon Grace ; and muft, as oc- 
 cafion ferves, exercife one after another , that there 
 may be a Conftellation of Graces appearing in their, 
 Lives, to give the more full refemblance of the Per- 
 fections which are in their Father in Heaven; our 
 Saviour Chrift ( in whom all Graces are fet forth in 
 lively and Orient colours, and are really and practi- 
 cally exemplified to our view) had this character jufl> 
 ly given him, he went up and down down doing good ':. 
 every ftep one odour ot Grace or other brake forth, 
 from him : Subjection to Parents or Magi Urates, or 
 Zeal towards God, or Humility in walhing his Di-> 
 fciples feet, or Meeknefs under falfe Accufations, or. 
 melting Compaffions letting out cures on the Bodies 
 and. Heavenly truths on the Souls of Men, or adrni* 
 
 cable: 
 
428 An Holy Life 
 
 Chap. 1 x. rable Patience under great forrows and fiiflerings ; 
 
 one glorious way of Holinefs or other was always 
 coming from him : Proportionally, an holy Man, 
 Who is a living Member of Chriflynufl be in Ins mea- 
 fure holy in all manner of Converjation, 1 Pet. 1 . 1 5-. 
 In the Origin?! it is, ci»^«f^e^?j which way fo- 
 ever he turn himfelf, he mull: be holy in it : he mud 
 have a refpect to God at every turn ; this will belt ap- 
 pear by the particular parts of his Life. 
 
 Take an holy Man in Divine Ordinances, there 
 he is holy : He would firft be fure that he is in a 
 right Church, and in a right Ordinance; in a right 
 Church; for there the Lord commands the Ble/ling, 
 ^even Life for evermore ; in a right Ordinance, for 
 unlefs the Inftitution be from God, the Benediction 
 cannot be expe&ed from him.: and then he would 
 ferve God in a right manner, and fan&ify his Name 
 in his approaches ; when he comes to an Ordinance, 
 he hath high thoughts of God , as being the Infi- 
 nite Majefty of Heaven, the Excellency of all Per- 
 fections ; one whom Angels adore,and Devils tremble 
 at : accordingly he lies low before God ; he ferves 
 him with Reverence and godly Fear ,• he draws nigh 
 to him, yet forgets not the infinite diftance between 
 them ; he blulhes to think that lie muft go before 
 fo pure a Majefty, with the dull of Mortality 
 about him : and again he blulhes to think, that he 
 mull do fo in the fpots and rags of many Infirmi- 
 ties, which being in the Soul are much more aba- 
 five than thofe in the Body. The Beams of the 
 Divine Glory ftrike an holy awe into him, and make 
 him conclude, That a Soul, though entirely given 
 up, is to God but a little, very little tiling ; but as 
 a Beam to the Sun, or a drop to the Ocean ; and, 
 
 which 
 
The Efeft of Faith and Love. 42^ 
 
 which is matter of more ihame and abafement ; the Chap. 1*. 
 Soul is much lefs, in that the innate corruption holds 
 back, and the bewitching World deals away a great 
 deal of it from God : very little or rather nothing it is, 
 that we can give to him; however the holy Man, 
 fuch is his Divine temper, would not abate am thing, 
 but endeavour in Ordinances to give God his Spirit 
 and highed Intention ; he knows that God is a Spirit, 
 and meer bodily worfhip is as nothing to him : what 
 is the bowing of the Knee, when there is an Iron Si- 
 new of Rebellion within ? or the lifting up of the 
 Hands orEyes,when there is an earthly depreifion up- 
 on the affe&ions? towhat purpofe is an open Ear,when 
 the Heart is deaf and jhut up againd holy Truths ? 
 And what a fttadow, a meer lye in worihip is the 
 Body, when the Mind is dole away and gone after 
 Vanity ? He therefore fets himfelf to ferve God in 
 fpirit and truth; while God is fpeakingto him in his 
 Sacred Word, he would have no converfe at.all with 
 worldly objects; he bids thefc dand by, and not in- 
 terrupt his attention, while he is fpeaking to God 
 in prayer ; he would not only pour out words to God, 
 but his very Heart and Spirit, if it were pofiible, all 
 of it, without referving fo much as a glance or a 
 piece of a broken thought towards carnal things ; a 
 Duty to the Great God is a thing of vad import and 
 confequence ; therefore he would do it with the 
 greated drength of intention and affeftion. David 
 like he calls upon his Soul, and all that is within him 
 to intend the tiling in hand ; but becaufe when he 
 hath done his utmod, there will yet be many failures 
 and infirmities ; the holy Man looks up to Mercy for 
 a Pardon, and offers up all his Duties in and through 
 Jefus Chad the great Mediator. In the Old Te- 
 
 I i i dament 
 
2o An Holy Life 
 
 Chap. i*. [Lament the holy Man prayed thus, Remember , O 
 my God, and f pare we , Neh. 13.22. Enter not into 
 judgment with thy Servant \ PJal.i^.z. Ifthou^ Lord y 
 jhouldeft mark iniquities y ivho jh all ft and > Pfa/. 1 3 o. 3 . 
 The fenfe of their many imperfections made them 
 fly to a Mercy-feat : In the New Teftament we are 
 exprefly directed, To do all in the Name of the Lord 
 JifuSy Col. 3.17. To make our approaches to God in 
 and through him, Eph. 2. 1 8. To offer up fpiritual Sa- 
 crifices acceptable to God by him, 1 Pet. 2. j. Every 
 Duty mull be tendred unto God in and through the 
 Mediator : therefore the holy Man doth not (land 
 upon the Perfection of his Services, but implore a 
 Pardon of his Infirmities ; neither doth he tender his 
 Services immediately unto God, but he puts them 
 into the hand of Chrilt, that being perfumed, and 
 as it were, glorified by his merits, they might from 
 thence afccnd up before God, and be gracioufly ac- 
 cepted by him. Moreover, becaufe Ordinances are 
 but Medium's and Chanels of Grace, the Holy 
 Man in the life of them lifts up his Eyes to God , to 
 have them filled with the Divine Spirit and Blelling; 
 a meer outward Sanctuary of Ordinances will not 
 ferve his turn ; he would fee the Power and the 
 Glory, the goings of God in it : He cannot live by 
 Bread only ; not the Life of Nature by the Bread of 
 Creatures only ; not the Life of Grace by the Bread 
 of Ordinances only : in both he waits for that word 
 of Bleifing, which proceeds out of God's Mouth ; 
 this is that which makes the Ordinance communi- 
 cate Grace and Comfort to us: When- the Word is 
 preached, it is not enough to the holy Man to have 
 the Sacred Truths outwardly propofed, or to hear 
 t£ie voice of a Man teaching the fame ; but his Heart 
 
 and 
 
The EffeSi of Faith and Love. 43 1 
 
 and his Fleih cry out for the Living God. Oh ! that Chap. u. 
 God would fpeak inwardly in words of Life and 
 Power! that deep and Divine impreilions might be 
 made upon the Heart, tolanctify it by the Truth, 
 and to call it more and more into the mould of the 
 Divine Will ! Oh ! that God would come and ihine 
 into theHeart,that he would uncover the hoi}- things, 
 and bring forth Evangelical Mvfteries to the view, 
 that the Heart might be ravilhed in the fweet odours 
 of Chrift > that the Promiles might flow out as a Con- 
 duit of Celeftial Wine, and make the Soul tafte fome 
 drops of the pure Rivers of pleafure which are above ! 
 This is the defire and expectation of the holy Man 
 in hearing ; in like manner in Prayer it is not enough 
 to him to pour out words before God, but he looks 
 for the holy Spirit, to help his Infirmities, and breath 
 upon his Devotions ; that as Chrift pleads above by 
 his Merits and Sweet-fmelling Sacrifice, fo the Holy- 
 Spirit may plead in the Heart with fighs and groans 
 that cannot be uttered; being confcious to himfelf, 
 what a thing his Heart is ; how much coldnefs, hard- 
 nefs, flraitnefs is yet remaining there ; he waits for 
 the Spirit to be as fire from Heaven to inflame the 
 Heart,and make it afcend up unto God;to melt it, and 
 make it open and expand towards Heaven, to fet it 
 a running in Spiritual fluency and enlargements to- 
 wards God. The holy Man efteems all to be loft 
 and to no purpofe, unlefs he can have fome converfe 
 and communion with God in every ordinance : his 
 Heart and the Ordinance have both the fame fcope 
 and tendency, that there may be a Divine inter- 
 courfe between God and him ; God draws ; and he 
 runs, Cant. 1.4. God fa&\,Seek ye my Face; And the 
 Soul anfwers, Thy Face, Lord, will I feek,Pfal. 27. 8. 
 
 I i i z There 
 
43 2 An Holy Life 
 
 Chap. 1 1. There are Divine Influences and Spirations on God's 
 vyy\^ part, and there are compliances and refponfes in the 
 holy Heart ; in Prayer it burns and afpires after him 
 who fet it a fire by the communications of his Grace 
 and Love ; in Praife it carries back the received 
 Bleffings, and lays them down at the feet of the 
 great Donor ; in the hearing of the Word, it hath 
 fomething or other to anlwer to every part'; it 
 trembles at the threatning ; it leaps up, and in tri- 
 umphs of Faith embraces the Promife; it complies 
 with the pure Command in holy Love and Obedi- 
 ence: without this Communion y in which God and 
 Man fpiritualiy meet together, the holy Man looks 
 on.Ordinances, but as dry empty things, void of Life, 
 and feparate from their chief end • but if the holy Spi- 
 rit breath upon the Heart,and that breath out it felt to 
 God ; if the Soul fet it felf to feek God's Face, and 
 that irradiate the Duty ; then the Ordinance is full of 
 Life , and reaches its end. The holy Man then 
 perceives that God is in it of a truth : hence one, as 
 Be liar mine relates, ufed to rife from Duty with thefe 
 words, Clauclimini oculi mei, claudimini, nihil enlm 
 pulchrius jam vtdebitis ; Be Jliut, O my Eyes, be 
 ihut, for I ihall never behold a fairer object than 
 God's Face, which I have now beheld. 
 
 Take him in Alms and Charity, he is holy there ; 
 he knows that he was born, nay, and by a Di- 
 vine Generation born again, that he might do good : 
 It was a notable Speech of the Philofoper, The Beafts, 
 Plants, Sun, Stars were defigned for fome work or 
 other, <& *v <®s)* ^'y and what are you for ? When he 
 thinks that he is a Man, a rational Creature, and, 
 which is more, a new Creature, and by Ad- 
 option one of the Seed Royal of Heaven; he kes a 
 
 ne~ 
 
The Effect of Faith and Love. 433 
 
 neceiiity laid upon him to be fruitful in Charity Chap. 12, 
 
 and Good Works : If he who hath a firft and a fe- ^TV^ 
 cond Birth , who hath the good things of Nature 
 and Grace,do not do good, who (hall do it ? or where 
 may it be expected? The holy Man therefore ftts 
 himfelf to do good; he doth not only do the out- 
 ward work of Charity, but he doth it readily and 
 freely ; when an object of Charity meets him,he doth 
 not fay, Go and come again, when he himfelf goes 
 to the Mercy-feat, he would not have God delay 
 or turn him off after that manner : Neither will lie 
 do fo to his poor Brother, not only the command cf 
 God, but the tafte; that he hath, of the Divine 
 Grace, make him ready and free in good Works,- his 
 Good Works have not only a Body, but there is a 
 free Spirit in them ; and as the thing given- fupplie3 
 the Receiver's want, fo the manner of giving revives 
 his Spirit : The holy Man doth not only give Alms,, 
 but he doth it out of Love and Companion ; Bene- 
 ficently ex Benevolent/a manare debet ; he doth good 
 out of good will; he opens his heart as well as his 
 hand; he doth not only draw out his Alms, but his 
 Soul to the hungry ; he doth not only give outward 
 things, but himfelf in real companions to the affli- 
 cted : he knows that Sacrifice is not acceptable to 
 God without Mercy ; no more is the outward Alms- 
 deed without inward Pity ; he therefore as the Elect 
 of God, puts on Bowels of Mercy, that when his 
 lkmd is diftributing, his Bowels may be moved to- 
 wards thofe in mifery ; that he may not give a mcer 
 external thing,but aliquidfm ipfius Some- 
 thing of himfelf.; I mean,his Companion; Sl «*^ ^ fi «J- 
 it doubles the Alms to give it with Pity ; ™ ldlam * *»«&»"» cnimfi- 
 
 meer Mercy in it felf is a comfort to the latll ) m f'^ m f Tl ' 
 m- n . , ; , • . , r \ cor dia- Naz.Orat. 16 
 
 attuctcd,but when it comes with a fupply 
 
 of 
 
434 An Holy Life 
 
 Chap, i ^. of necefTaries in its hand ; it is then a comfort in mat- 
 y^sy*^ ter and manner. Moreover, the holy Man hath not 
 only humane Bowels, but Chriftian ; in all his ads 
 of Charity he moves from an high Principle, and un- 
 to an high end: and upon that account the Apoftle 
 calls thofe acls Pure Religion , Jam. 1.27. 
 Ipfamifericordia,fipro- And St. Auflin call them a Sacrifice, .a 
 
 per Deum nonfit, non efi Divine thing- gift, I fay, He ads from 
 Samficmm: Samfaum an h ; h p rinciple he doth not extend 
 res divina eft Auit. ue Aif ° tk* r 1 r 
 
 .Civ.Deil.10.c6.' Mercy to Men in mifery, only out of 
 
 humanity, but out of love to God ; he 
 doth not refpecl: them, meerly becaufe they are his 
 ■ownFleih, fuch as are in conjunction of Nature with 
 him ; but chiefly becaufe they are rational Creatures, 
 fuch as ftand in Relation to God, and are capable 
 of union with him ; the love of God, Q who alone is 
 to be loved for himfelf ) is the great Wheel which 
 moves our. Love and Mercy towards our Neighbour. 
 "St. John argues thus, Whofo feeth his Brother have 
 need, and Jhutteth up his Bowels of compajfwn from 
 him, how dwelleth the Love of God in him? 1 Joh.^. 
 1 7. It is all one, as if he had faid, There is no Love 
 of God at all in him ; for if there were any that would 
 open his Bowels towards his Brother, Piety towards 
 God is the right Fountain of Charity towards Men. 
 De DoStr. Again, He afts unto an high end ; Charitas eft mo- 
 Chrifi. I 3. tus anlmi ad fruendum Deo propter ipfum, & fe & pro- 
 *«-io. ximo propter Deum, faith St. Auflin, Charity is the 
 
 motion of the Soul to enjoy God for himfelf, and it 
 felf and its Neighbour for God. The holy Man in 
 his adls of Chanty hath a Supream refpect unto God; 
 he would refemble and glorify God in them; there 
 is nothing wherein he can lhew himfelf more like 
 unto God than in Mercy and Love : God, when he 
 
 pro- 
 
The BffeSl of Faith and Love. 435 
 
 proclaims his Name, Exod. 34. 6. infills very much Chap. 12. 
 
 upon Mercy. He is good, and doth good,? jal. 1 1 9. 68. 
 
 Therefore the holy Man would be ft ill a doing of 
 
 good, that he might in his Sphear , though but a 
 
 little one, refemble that God ; who doth good in 
 
 the great Sphear of Nature ; God makes his Sun to 
 
 fliine and rain to tall every where : and the holy 
 
 Man, who would be like him, endeavours to ihine 
 
 in good works, and drop in Charities upon all oc- 
 
 cahons; in all he would have no other center than 
 
 God and his Glory; his aim is, that thofe drops a nd 
 
 models of Mercy which are in him may bear witnefs 
 
 to the infinite Fountain and Ocean of Mercy which 
 
 is above; ftill he defires that God in all things may 
 
 be glorified. 
 
 Take him in profperity, he is holy there. I may 
 fay of him what the Hiftorian faith of Mauritius the 
 Emperour, His Profperity doth not make him leave 
 his Piety. He efteems himfelf lefs than the leaft of 
 God's Mercies ; he holds all that he hath in capite of 
 God the great Donor ; he defires to fee free Grace in 
 every crum ofBread,drop of drink, and moments pati- 
 tience;when there is aTable fpread,and aCup running 
 over,and an affluence of all good things; he fuffers no- 
 thing to be loft ; but returns ail in a thankful acknow- 
 ledgment unto the giver: Thus holy David,AIl things 
 are of thee, 1 Chr.zq. 1 4. Life,Health,Peace,Profperity 5 
 the whole Catalogue of Bleffings are from God ; the 
 holy Man looks on it as no lefs than Sacriledge to fub- 
 ftrad the leaft fragment from him. He looks upon 
 Bleffings in dependance upon their Original; he fees 
 the fence and meaning of them to be this, that our 
 hearts may be guided and directed by them to the in- 
 finite Fountain of Goodnefs. He pofiefles them,but he 
 
 wilk 
 
436 An Holy Life 
 
 Chap, i x. \\ ill not be pofleffed by them; they may flow round a- 
 bout himj but they muft keep their diitance^ and not 
 enter into the heart,which is referved as an holy pjace 
 for God ; white they ftand without and mimfter to 
 the outward Man, they are Bleffings, and Glafles of 
 -the Divine Goodnefs ; but if once they lean their fta- 
 tion, and are taken into the Heart, they are Idols and 
 Vanities; there is a blaft and acurfe upon them, be- 
 caufe they turn away the Heart from God the Foun- 
 tain of Living Waters : In the midft of all outward 
 Bleffings , the holy Man is but a Pilgrim in this 
 World ; here is not his Happinefs his happinefs or 
 center of reft ; he looks after far greater and nobler 
 tilings than thofe which grow here below ; Corn, and 
 Wine, and Oil are in his Eyes but poor things in com- 
 parifon of God's favour : Heaven is his Country, and 
 by a Divine touch, from thence, his Heart, though 
 courted by the World, will point thither ; he refolves 
 with himfelf , he will be happy only in God, and 
 in nothing elfe : whilft he is here, he ufes his out- 
 ward good things in the fear of God. He knows that 
 The Earth is the Lord's, and the fulnefs thereof : 
 God is the abfolute Proprietor, and Man but a 
 Steward only. The poor Man in his neceffities hath 
 a right to have fupply out of the fuperfluities of the 
 Rich ; the Charity of the Rich is but Fidelitas in a- 
 lieno, Faithfulnefs in that which is another Man's, 
 Luke 1 6. 12. Riches are a Talent and muft be ac- 
 counted for; if oppreffion make the beam cry out of 
 the wall , or if outward things become the fuel of 
 of luft, or if the non-ufer bring a ruft upon them, it 
 will be a very ill reckoning at the laft day ; therefore 
 the holy Man endeavours to perform his truft ; he is, 
 what his Riches call for, rich in good Works; the 
 
 Good- 
 
The Effeff of Faith and Love. 437 
 
 Goodnefs of God to htm makes him good to others; Chap i*. j 
 the open hand of the great Donor makes him afhamed ^^\^_> 
 to (hut his own : his great intereft lies in the other 
 World 5 and upon that account the exchanges his out- 
 wards things thither, by fuch acts of Charity as fol- 
 low him, and live for ever. 
 
 Take him in adverfity, he is holy there ; as in pro- 
 fperity his anfwer is (what was fo much in the mouth AufbaP/j/. 
 of the ancient Chriftians) Deo gratias^ God be thank- 1 3 2.. 
 ed for this Mercy and that Mercy ; lb in adverfity, 
 his anfwer is an holy Silence under God's hand : or 
 if he open his mouth, it is in fome fuch Language 
 as that, It u the Lord, let him do what fee met h him 
 good: who fhould fit at the Stern, and rule all, but 
 he ? his Will is fupream, and a law to it felf; his acti- 
 ons are all juft and wife; the holy Man will not 
 murmur or charge him foolilhly; he will not inter- 
 pofe in the Government, or fo much as ft art a thought 
 that things might be better ordered than they are; 
 what ever his fuflerings be, ftill he w r ould have God 
 govern ; ftill he concludes, nothing can be better than 
 that which God doth. When he is tofled on Earth, 
 he cafts his Anchor in Heaven ; his Heart is fixed, 
 trufting in the Lord ; in an admirable manner he 
 hangs upon him who fmites him; he adheres to 
 him who feems to caft him off; he looks for a fe- 
 cret fupport from him, who preffes him down ; he 
 expefts that the very hand which wounded, fhould 
 heal him; though all outward things take wing, 
 and fly away ; he will not part with God ; though 
 God wrap up himfelf in a cloud of black Providences, 
 yet he will wait at the door of one Promife or other, 
 till he have a fmile or glimpfe of the Divine favour; 
 and, if that be fufpended, yet he will wait on, and 
 comfort himfelf, the affliftion is not Hell ; all the 
 
 K k k trou- 
 
438 An Holy Life 
 
 Chap. 1 z. troubles of this Life are but the allies of the furnace,, 
 a little time will blow them away; and then comes 
 an Heaven, an Eternity of joy and comfort which 
 pays for all : The holy Man will wait, but that is 
 not all, he fets himfelf ferioufly to read the meaning 
 of the Crofs ; and by comparing his Heart and this 
 affliftioiijhe picks out the fence thus, Here, faith he, 
 pointing to his Heart, is the vanity, and there's the 
 Fan which drives away the Chaff; here's the drofs 
 of earthly affections, and there's the Fire which melts, 
 it away ; here are the ill humours, and there the 
 bitters Pills which purge them out ; and w r hile he is 
 humbling himfelf in fuch confiderations as thefe, at 
 [aft he comes-to read Love in the Crofs; and to have a 
 fweet experience, that even that works for his good- 
 God doth it in faithfulnefs to wean him from the 
 Breafts of Creatures ; and to endear Heaven to him; 
 to make him learn that great Leffbn, To be fubject 
 to the Father of Spirits, and live for ever ; to make 
 his Faith and Patience come forth as gold doth out 
 of the Furnace, in their pure luflre and glory : and, 
 as foon as he perceives this, all is well ; he can now 
 lit down, and ling Deo grat/as ; not to Bleilings only, 
 but alio to Afflictions ; upon the whole account he 
 finds, That it was good for him that he was afflicted. 
 Thus he fanclities God under the Crofs. 
 
 Take him in his Contracts and Dealings in the 
 World, he is holy there; he doth, according to that 
 golden Rule, Do to others as he would have them 
 do to him. In his Contracts he deals Bona fide, trur 
 ly and honeftly : fo he makes, and fo he performs 
 diem. In Selling, he will have no more gain than 
 what is realbnable, and in a juft proportion : In Buy- 
 ing, he will allow as much ; he impofes not upon an 
 
 unkillfui 
 
The Effect of Faith and Love. 439 
 
 unskillful Perfon, but ufcs him as one would a Child, Cfrap. u. 
 in a fair manner; he will not <anfi(dvpf* g beyond 
 his Brother; he will not have Lucrum in Area, dam- 
 num in Conjcientia, gain in the Purfe, with lofs in the 
 Confcience. No ; he loves plainnefs, he (peaks the 
 truth, he doth that which is juft and right ; lie car- 
 ries himfelf like a true honeft Man ; and this he doth 
 with a refpect to God. Three great things God calls 
 for in the Prophet, To do juflly, and to love Mercy, 
 and to walk humbly with God, Micah 6.8. Il there be 
 no Righteoufnefs, there will be no Mercy ; if there 
 be no Mercy, there will be no humble Walking with 
 God. Three great things the Gofpel Grace calls for 
 in the Apoftle, To live Joberly, righteoujly, and godly 
 in the World, Tit* 2. 12. Here is Summa Vitce Chn- 
 ftiante, the total of Chriftianity, to live ibberly, as to 
 our (elves; righteoufly as to others ; and godly as to 
 God. Still Righteoufnefs is one of the three ; the 
 holy Man deals juftly, not meerly becaufe it is con- 
 gruous to his own Reafon, but becaufe it is congruous 
 to the will of God : the fear of God urges him to it; 
 If he did opprefs, Deftrutlion from God would be a 
 terror to him, Job 3 1. 2 }. A Divine Nemefis would 
 purfue and overtake him : the love of God conftrains 
 him to it ; God is true to him, and he w T ill not be 
 falfe to others. God is mercifull to him, and he 
 will not be unjuft to others. The honour of Reli- 
 gion calls for it from him ; He that is pious in the 
 firft Table, muft not be wicked in the fecond : A 
 Chriftian muft not in Honefty be below a Pagan ; 
 the Child of Grace muft not live againft Principles 
 of Nature ; Grace is not to take away Morality, but 
 to refine and fpiritualize it. An horrible fhame and 
 blot it would be upon Chriftianity, if Pagans iliould 
 
 Kkk 2 live 
 
44° An Holy Life 
 
 Ghap. i x. live as Men in juft and fair dealing among themfelves; 
 
 L^V and yet Chriftians fliould live as Wolves or Beafts of 
 prey, tearing and devouring one another. In nobis 
 
 De Gub. Dei chriflus patitur opprobrium, faith Salvian, As often 
 
 5*. 4.. as we do wrong, the Holy J ESV S fuffers a Re- 
 
 proach in us : The Holy Man therefore will deal 
 juftly, that Religion may not fuffer by him. 
 
 Laftly, Take him in a Calling, he is holy there ; 
 he knows he muft not be idle. That of Cato hath 
 been received as an Oracle, Nihil agendo, male age re 
 clifcis ; Idlenefs teaches to do evil ; it opens an ear 
 to every extravagant motion; it entertains eyery 
 finful fancy ; it tempts the Devil, the great Tempter, 
 to tempt us. St. Jerom advifeth his Friends thus, 
 Semper aliquid boni open's facito,ut Diabolus tefemper 
 inveniat occupatum, Be always a doing of fome good 
 thing, that the Devil may not find thee at leilure : 
 the Holy Man therefore will have a Calling, and 
 therein he will abide with God, i Cor. 7. 24. and his 
 Works, by a Divine Prerogative, are wrought in God, 
 J ok. 3 .2 1 . The Ordinance of God, which faith, That 
 he muft eat in fudore vultus , in the fweat of his 
 brow, prefles him to diligence, that he may do what 
 the idle Man cannot, eat his own Bread. The All- 
 feeing Eye of God, which is upon all his ways, makes 
 him faithful in his ftation: A mean Servant, if holy, 
 lerves infinglenefs of Heart, fearing God, Col. 3. 22. 
 The Eye of God which is upon him, caufes him to 
 be upright in the fervice ; the Holy Man in the 
 Drtvenant Works of his Calling fo carries himfc\t]acji nihil aliud 
 
 tn Col. c. 3. ^ hoc mundo effet prater ilium & Deum, as if there 
 were none in all the World befides himfelf and God; 
 ftill his Eye is upon God,- what ever he cloth he doth 
 it* heartilv , as unto the Lord, and not unto Men, 
 
 Col. 
 
The EJfeci of Faith and Love. 44 1 
 
 Col. ]. zj. The great end and center of his afti- Chap. 12. 
 ons is God's Glory, and under that he defigns to do 
 good to Men ; he would confer re a liquid in publicum, 
 cafts in fomething into the common good of Man- 
 kind : An Holy Magiftrate hath the fear of God up- 
 on him ,• he judges not for Man, but for the Lord ; he 
 judges righteous Judgment ; and that,as the Rabbins 
 fay, is a lure fign that the Shecinah, the Divine Pre- 
 fence is with him in the judgment : An Holy Mi- 
 nifter carries with him an Vrim and Thummim, Light 
 in his Do&rine, and Integrity in his Life. He burns 
 in zeal for God and Chhlt ; he melts in labours and 
 companions for the Souls of Men. His Motto is the 
 lame with that of Mr. Perkins, Verbi Minifter es, 
 hoc age. In a word, whatever the Calling be, the 
 Holy Man is aftive, faithful, bent for the Glory of 
 God ; ftill he remembers that he is a Chriftian ; Re- 
 ligion hath an influence upon his Calling. His par- 
 ticular Calling, which is Vocatio ad munus, to a 
 courfe of Life, is made fubordinate to his general 
 Calling, which is Vocatio ad Fxdus, to the Faith 
 and Obedience of the Gofpel. 
 
 Thus wee fee, An Holy Man is like himfelf at 
 every turn, as occafion is ; one odour of Grace or 
 other is ftill a breaking forth from him. 
 
 Seventhly ,In an Holy Life there is not only an ex- 
 ercife of Graces, but in that Exercife a growth of 
 them ; the Holy Man of a Plant comes to be a Tree 
 of liighteoufnefs ; of a Babe he comes to be a Man 
 in Chrift ; he goes from ftrength to ftrength ; his 
 path is as the Thining Light, which foines more and 
 more unto the perfect day, Prov. 4. 1 8. He travels on 
 from Vertue to Vertue, to meet the evcriallmg day : 
 He grows in every part of the New Creature, rill he 
 
 come 
 
442 An Holy Life 
 
 Chap, i a. come to Heaven, where Grace is perfected in Glory. 
 His Knowledg grows; by following on to know the 
 Lord, he comes to know more of him ; by doing of 
 God's Will, he comes to underftand it better than ever 
 he did; the Eye is more open, the Heart is more un- 
 vaikd, the Truth is more fealed to the Mind, the 
 Underftanding is more quick in the Fear of the Lord, 
 the Tafte and Savour of Divine things is higher than 
 it was before : he had at his firft Converfion a fpi ritual 
 Knowledg and Underftanding, but exercifing him- 
 felf to Godlinefs, he comes by degrees to all Know- 
 ledge i Cor, i. J. and to Riches ofVnderftanding, Col. 
 z. 2. Notions are enlarged, and withal Heavenly 
 things are known per gujlum fpiritualem^ by a Spi- 
 ritual tafte of them: his Faith grows; at firft there 
 was but contains ; but upon the Exercife of Graces 
 there comes to be complexus fidei\ the touch of Chrift 
 by Faith is advanced into an embrace; the recum- 
 bency on his Blood and Righteoufhefs is ftronger ; 
 the fubjeftion to his Royal Scepter is more full than 
 it was; the reliance on Promifes and compliance 
 with Commands are both raifed up to an higher 
 pitch than they were before ; at laft Adherence comes 
 to be Aflurance. His Love grows ; there comes to be 
 an higher eftimate fet upon God, a clofer union with 
 him, a greater complacence in him than there was 
 before. At laft Love becomes a vehement flame^ Cant. 
 8.6. F la mm a Dei^ the Flame of God, which burns 
 up the earthly Affections, and afpires after the full 
 fruition of God in the Holy Heavens. Alio, his Obe- 
 dience and Patience are upon the increafe : by much 
 obeying, the Intention becomes more pure, the Will 
 more free, the Obedience more eafy and abundant ; 
 he doth not only do the Work of the Lord , but he 
 
 abounds 
 
The EffeSl of Faith and Love. 443 
 
 abounds in it ; he doth not only bring forth Fruit,but Chap. 1 
 much Fruit, J oh. 1 j. 8. By patient bearing of Affli- 
 ctions, tlie Art or Divine My fiery oi fuftenng comes 
 to be underftood ; the Heart is yielded and refigncd 
 up to the Divine pleafure ; he would be what God 
 would have him be ; he hath not only patience, but 
 all 'patience, Col. 1 . 1 1 . Patience hath not only a Work, 
 but a perfect Work, Jam. 1. 4. Thus in the Holy Man . 
 Grace is ftill a growing. 
 
 Further, The Holy Man grows every way ; he 
 grows inward ; by exercifing himfelf to Godlinefs his 
 Vital Principles become more ftrong, his Superna- 
 tural Heat is increafed ; his inner Man is llrengthen- 
 ed more than ever it was before : he hath a Divine vi- 
 gor to overcome corruptions, to repel temptations, 
 to live above earthly things, to perform Heavenly 
 duties, and to endure fufferings. He is ftrengthen- 
 ed in the inner Man, Ephef. 5.16. and that ** **** «^- 
 *W> in all Tower, Col. 1. n. to do what is decorous 
 to his fpiritual Nature : he grows outward ,• he hath 
 not only the fruits of Righteoufnefs, but he is filled 
 with them, Phil. 1 . 1 1 . The influences of Grace,and 
 fupplies of the Spirit make him to bring forth much 
 fruit, and that with great variety ; as occafion ferves, 
 all the fruits of the Spirit, Love, Joy, Peace, Long- 
 Suffering, Gentlenefs, Goodnefs, Faith,. Meeknefs^ Tem- - 
 perance, (which the x^poftle mentions, GaL^.zz^ 
 & 2 j.)break forth from him in their fpiritual Glory: 
 He is like the Tree planted by the Rivers of Water 5 v 
 Pf.i.^. which hath a fruit for every Seafon ; or like Jo- 
 J'eph's Fruitful bough by a Well,whofe Branches run over 
 the Wall, Gen. 49. 22. There is a redundance and 
 exuberancy of Holy Fruits, which iliew that he hath 
 aDivine Spirit, a Well of living Water in him fpring- 
 
 tag 
 
444 An Holy Life 
 
 Chap. ii. ing up into all Obedience and goodWorks. He grows 
 ^s^T^y upward; by converfing in holy things, he is un- 
 earthed and unfelved ; he converfes more than ever 
 in Heaven ; the Glory of God is more precious to 
 him ; his Intention towards it is more pure than it 
 hath been; he waits and longs to be in that BleiTed 
 Region where God is all in all : Eveiy Duty and Good 
 Work looks up more directly than was ufual to God 
 the great Center and End of all things : He grows 
 downwards , I mean in Humility ; by converfing 
 with God he comes to have a greater Light than 
 ever; which difcovers the Majefty and purity of God, 
 the rectitude and Holinefs of the Law, the infirmity 
 and reliques of Corruption in the lapfed Nature of 
 Man; and this Difcovery makes him very humble 
 and vile in his own Eyes, even his very lapfes and 
 De Corr. & ^ s ^ erve occafionally to this growth : Hence St.Au- 
 'Grat.c.y. ft ln -> treating on thofe words , All things work toge- 
 ther for good to them that love God, Rom. 8. adds, 
 Etiam fi deviant & exorbitant, hoc ipfum eis faciat 
 proficere in bonum, quia humiliores redeunt & doclio- 
 res; Experience tells him, that he is nothing, and 
 Grace is all 
 
 Morever, the Holy Man never thinks that he hath 
 
 Grace enough; never faith, I am perfect, or, I have 
 
 attained ; this would fhew him to be 
 
 Inceftio hona <vita tn quo- nQ Hq1 m t0 haye no Gmce at 
 •vis qradii me deader w aicen- n vr " ami i t • j r 
 
 dmti ad aluorem, non Left *} 1 ^ 1S M1 a breathing and pref- 
 
 ejjefine fundament o frafum- fin § after m ? re Grace; the Divine 
 
 pionis, 'nee fine mclufione te- touch,which in Converfion was made 
 fiditam, nee fine fericulo <vi- upon his Heart, caufes it ever after to 
 vendi'in vims ftmtuahhm. point towards God the Fountain of 
 Nu ' cmb - Grace: The fweet tafte of Grace, 
 
 which he hath had, makes him earneftly thirft after 
 
 more ; 
 
The Efeft of Faith and Love. 44 5 
 
 more 5 it's true, he has not a thirit of total indigence; Chap. 1 x. 
 in this refpecl he [ball never thirff John 4. 14. but 
 he hath a third of Holy defires after more Grace ; 
 his S^yl pants after more of the Divine Image : , Oh ! 
 that he were more like unto God ! that his Will 
 were fwallowed up in the Divine Will ! Nothing can 
 iatisfie him, unleTs he be made more Holy. He 
 avoids thofe things which hinder Spiritual growth; 
 he will not lie in a fink of fenfual Pleafures, he will 
 not clog himfelf with a burden of earthly things, he 
 will not fret away himfelf in Envy; he will not puff 
 up himfelf with Pride and Prefumption ; he will not 
 wither away in an empty fruitlefs Profeilion ; he will 
 not grieve the Holy Spirit of Grace, or willfully make 
 any wounds in Confcience. All thefe will be impe- 
 diments to growth in Grace : therefore he puts them 
 away from him ; he bufies himfelf in thofe things 
 which may make him grow : he is much in prayer, 
 that God would give the increafe; that the ihowres 
 of Holy Ordinances may not drop and come down 
 in vain ; that the Gales of the Holy Spirit may fill 
 every Ordinance, that the Sun-ilnne of God's Fa- 
 vour may make every thing profper : He knows that 
 none can blefs but he who inftitutes ; nothing can 
 make rich in Grace but the Bleffing ; for that he waits 
 in all his Devotions. He is much in the Holy Word ; 
 lie hears, reads, meditates, digefts it, lays it up as 
 a Treafure ; keeps it as his Lite ; feeds on it as his 
 Meat; hath his Being in it; and all that he may grow 
 in Grace, that beholding as in a Glafi the Glory of the 
 Lord, he may be changed into the fame Image from 
 Glory to Glory as hy the Spirit of the Lord, 2 Cor. j. 
 1 8. That the Face of his Heart and Life may Jhine 
 with a Divine Luftre and Beauty : He afts his Faith 
 
 L 1 J upon 
 
44^ An Holy Life 
 
 Chap. ii. upon Chnit, he adheres and aeaves to him: He a- 
 fpires after more clofe Union and Communion with 
 him, that by a Divine Spirit and Life from him he 
 may increaie with the ir.creafe of God, Col. z. 19. that 
 he may live like one in Union and Conjun&ton with 
 Chriit ; that he may honour that Glorious Head, in 
 whom the Spirit is above all meafure,and from whom 
 it flows down upon all his Members: He exercifes 
 himfelf unto Godlinefs; he ftirs or blows up his Holy 
 Graces: He repents, believes, loves, oueys, runs, 
 Itrives, labours to do the Will of God ; and ali that 
 he may hold on his way , and grow ftronzer and 
 ftron<tfr, Job 1 7. 9. In a word, he efteems it an hor- 
 rible fhame and difparagement to be barren and un- 
 fruitful under the Gofpel. What ? Is the Divine Na- 
 ture, which he partakes of, for nothing ? every little 
 livingCreature propagates and brings forth its Image, 
 and ihall the Divine Nature have no progeny of good 
 Works to refemble its Father in Heaven ? Are Or- 
 dinances given in vain? the outward Rain hath its 
 return in Herbs and Flowers, and excellent Fruits of 
 the Earth; and lhall the Showers of Ordinances,which 
 come from an higher Heaven than tne vifible one, 
 have no return at all ? to what purpofe is Chrift an 
 Head to Believers? An Head is to communicate life 
 and motion to the Members-; and can the Members 
 of fo glorious an Head as he is , be dry and wither 
 away in an empty unfruitfulnefs ? Why is the Spirit 
 communicated,, but to profit withal ? when it moved 
 upon the Waters at firft, it brought forth abundance 
 of excellent Creatures in the Material World ; and 
 ihall it it do nothing in the Spiritual one ? or lhall it 
 produce Heavenly Principles in Men, and not bring 
 them into ad or exerciie? Nothing can be more 
 
 incon- 
 
■ ' ■ w 
 
 The Efeci of Faith and Love. 447 
 
 incongruous than fuch tilings as thefe. The Holy Chap. n. 
 Man therefore makes it his great bufinefs in the ^*s>T>*J 
 World, to grow in Grace and in the Knowledg of 
 of Chrifl ; to abound more and more in Obedience 
 and Holy Walking, till he come to the Crown of Lift 
 and Righteoufnefs in Heaven. 
 
 We lee what an Holy Life is ; nothing remains but 
 that we labour after It; lapfed Nature lies too low to 
 elevate it felf into Holy Principles and Actions; how y 
 
 fhould we call down our felves at God's feet for Re- 
 generating Grace ? How much doth it concern us to 
 wait upon him in the ufe of means? to have our Minds 
 enlightened to fee Spiritual things? to have our 
 Hearts new made and moulded into the Divine Will- 
 to have a precious Faith to receive Chrifl: in all his 
 Offices ? to have an Holy Love to inflame the Heart 
 towards God ? It is God's Prerogative to work fu- 
 pernatural Principles in us ; let us then look up to 
 him to have them wrought in us. We have loft the 
 Crown and Glory of our Creation ; we are funk into 
 an horrible gulf of fin and mifery : but, Oh! let 
 our Eyes be upon God ; he can fet to his Hand a fe- 
 cond time, and create us again unto Good Works ; 
 he can let down an Arm of Power, and lift us up 
 out of the pit of Corruption ; nothing is too hard 
 for him, he can turn our ftony Heart into Fleih ; he 
 can by an omnipotent Suavity make our unwilling 
 Will to be a willing one. Oh ! wait for this day 
 of Power ; and when it comes, give all the Glory 
 to Free-grace, and live as becomes the Sons of God, 
 who are born not of the Will of Man, but of God,- 
 it is too too much time we have fpent in doing the 
 Will of the Flefh; let us now confecrate and dedicate 
 our felves to the Will of God. In the doing of it let's 
 
 Lll 2 live 
 
448 An Holy Life 
 
 Chap. 1 %. live a Life of Faith and dependance upon the influen- 
 ces of Grace : let's get a fingle Eye, a pure Intention 
 towards the Will and Glory of God. What good we 
 do, let's do it in an holy Compliance with his Will, 
 in a fincere fubferviency to his Glory. This is right 
 genuine Obedience,- in which God is owned as the 
 firft Principle, and the laft End ; if we depend not 
 on him the Fountain of Grace, how fliall we ftand 
 or walk in Hoiinefs ? If we direct not all our good 
 Works to his Will and Glory, how are our Works 
 Holy or Confecrated unto God ? Let's put away our 
 high thoughts and proud reflexes upon felf, that we 
 may wholly depend upon his Grace. Let's call; a- 
 way all our Squints and corrupt aims from us , that 
 we may directly look to his Will and Glory. Still 
 let us remember , that the work of Mortification 
 muft be carried on ; if we indulge fin, we rent off 
 our felves from God the chief Good and Ultimate 
 End : if we confecrate our felves to God, we muft 
 needs caft away fin from us ; the Spirit and Fleili 
 are contrary Principles, and cannot rule together ; 
 the Works of the one and of the other cannot be 
 compounded; the great Centers Heaven and Hell are 
 at a vaft diftance, and cannot meet : We muft there- 
 fore die to Sin, or elfe we cannot live to God ; let us 
 labour to be Holy in all manner of Converfation ; 
 let us go forth and meet God in every difpenfation; 
 in Ordinances let us meet him with Devotion and 
 holy Afledion ; in Alms with Love and a free Spirit : 
 in Profperity with Praifes and Good Works; in Ad- 
 verfity with Patience and Silence ; in our Dealings 
 with Juftice and Righteoufnefs ; in our Callings with 
 Faithfulnefs and Diligence : In every thing let us 
 walk *'&'«* «"* ©«» worthy of God; as becomes thofe 
 
 who. 
 
The Efeff of Faith a?id Love. 44^ 
 
 who are confecrated unto him. Let us fo exercife Chap. 12, 
 our felves unto Piety, that we may grow in all Gra- 
 ces ; that our Faith may be more lively, our Love 
 more ardent, our Humility more low, our Heaven- 
 linefs more high, our Obedience more full, our Pa- 
 tience more perfect; that we may have our fruit unto 
 Holinefs, and the End Everlafting Life. Let us be 
 ever making our felves ready for that BlefTed Regi- 
 on ; where there are plenitudes of Joy, Crowns uf 
 Immortality, Rivers of Pleafures ; where God is the 
 Light, Life, Love, All in all to the Saints. 
 
 FINIS, 
 
 ERRATA'S. 
 
 PAge 5" 7. Line 1 o. read burned, p. 7 2. \.%j. formally, p. 7^. 1. 4, 
 Vajored, p. 90. 1. 1 9. ears, p. 1 3 8. 1. 14. Sun, p. 141 . 1. 6Vcs 
 p. 148.1. 1 4. ^/f»^/, p. 1 5-0. l.i 7. Carnal Ordinances, p. 167. 1.6". 
 often caft, p.203. 1. 1 o. heart, p.247. Lj.pofibly, p. 3 17.1.10. none 
 forthePromife, Ib.l.21. capable of, p.3 30. 1.2. true, p. 5 39. I.3. 
 Righteoufnefs of God, p. 343. 1. 1 . is it a Jus Impunitatis, p. 3 5- c. 
 in the marg. Note, r.confecratum eft, p. 3 66. 1.4. itsfubjeB,^. 371. 
 1. 1 2. the Glory of it, it is ours, p.420. 1. 1 c. exprejfion, p.42 8. l.i; 
 ray. 
 
 ,Reader, the mi [placed Points or Stops dofometimes very muc 6 
 alter cr obfcure the Sence ; let fuch places be read without any re— 
 $ett to them,, and then the Sence will appear. 
 
Books fold by Thomas Cockerill, at the Three 
 Legs in the Poultry, over againfi the 
 
 Stocks-Market. 
 
 ■ 
 
 Books publiftd ly the fame Author, 
 
 PRecious Faith confidered in its Nature, Working, 
 and Growth, in So. 
 
 The Divine Will confidered in its Eternal Decrees 
 and holy Execution of them, /// So. 
 
 An Anfwer to a Difcourfe of Mr. William Sherlock , 
 touching the Know ledg of ChriiVand our Union 
 and Communion with nim, in 80. 
 
 Morning Exercife at Cripple-Gate, or feveral Cafes 
 of Confcience pradtically refolved by fundry Mmi- 
 fters, in 40. 
 
 A Supplement to the Morning Exercife at Cripple- 
 jGate; Or feveral more Cafes oi Confcience, practi- 
 cally reftflved by fundry Mini iters, ///40. 
 
 The Court of the Gentiles, in 4 Parts, by Theophi- 
 lus Gale, in 40. 
 
 Pfeudodoxia Epidemica : Or, Enquiries into very 
 many Received Tenets, and commonly prefumed 
 Truths : Together with the Religio Medic /, by Tho. 
 Brown Knight, M. D. 40. 
 
 A Difcourfe of Patronage : Being a modelt Enquiry 
 into the Original of it, and a further profecution of 
 the Hiftory of it; by Zachariah Covodry, in 40. 
 
 The Poor Man's Family-Book, by Rich. Baxter, 
 in 80. 
 
 The Faithfulnefs of God confidered and cleared, in 
 
 the 
 
the great Events of his Works; or a Second Part of 
 the fulfilling of the Scriptures, by the fame Author, 
 in 80. 
 
 The Englifh School: or, The readieft way for 
 teaching Children or Elder Perfons to fpell and read 
 rightly, pronounce and write true Engiijh ; contain- 
 ing alfo a Catalogue of all the words in the Bible, fift« 
 by Tobias Ellys, in 80. 
 
 ANew Book of Spelling withSyllables,or an Alpha- 
 bet and plain Path- way to the Faculty of Reading the 
 Engiijh, Roman y Italian and Secretary Hands ; with 
 feveralCopies of the fame,divifed chiefly for Children, 
 that thereby with the lefs lofs of their time they may 
 be able to pafs from Reading to the Latin Tongue : 
 Alfo this Book is very neceflary for the Ignorant, to 
 teach them to write true Orthography in ihort time. 
 
 A Week of Soliloquies ani Prayers, with a Prepa- 
 ration to the holy Communion, and other Devotions 
 added to this Edition, in two Parts, by Peter Du Mou- 
 lin D. D. in 12. 
 
 De CaufaDei : Or, A Vindication of discommon 
 Doftnne of the Protejlant Divines, concerning Pre- 
 determination (/. e. The Intereft of God as the firft 
 Caufe, in all Actions as fuch of all Rational Crea- 
 tures ) from the invidious conference with which 
 it is burden'd, by Mr. John Howe, in a late Letter 
 and Poftfcript of God's Prefcience, in %o, 
 
 A Dialogue between a Popifh Priejl and an Engiijh 
 Protejlant; wherein the principal Pcnnts-and Argu- 
 ments of both Religions are truly propofed, and fully 
 examined, by Matthew Poole , Author of the Synopp 
 Criticorum y in iz. 
 
 The Spiritual Remembrancer : Or, A Brief Dif- 
 courfe of th^ Duty of tiiofc who attend upon the 
 
 preach- 
 
-preaching of the Gofpel, by S'awmel Weliey, in So. 
 
 God a Chriftian's Choice, compleated" by par- 
 ticular Covenanting with God, wherein the Law- 
 fulnefs and Expediency is cleared, by Samuel Winney^ 
 in 12. 
 
 The Reuniting of Chriftianity: Or, The manner 
 how to rejoyn all Chriftians under one fole Contefli- 
 on of Faith, in 80. 
 
. 
 
iter 
 
tgii