course as his was, is not so easily altered and overcome :) nor, on the other hand, is our looking on useless and in vain, as if we were to be formed, like mere stones, into dead unmoving statues, rather than living temples; or as if his Spirit were to do that work upon us, by a violent hand, while we know nothing of the matter, nor any way comply to the design. But the work must be done by the holding up the representation of this primary temple before our eyes, animated and replenished with divine life and glory, as our pattern, and the type by which we are to be formed, till our hearts be captivated and won to the love and liking of such a state; i. e. to be so united with God, so devoted to him, so stamped and impressed with all imitable Godlike excellences, as he was: we are to be so enamoured herewith, as to be impatient of remaining what we were before. And such a view contributed directly hereto, and in a way suitable to our natures. Mere transient discourses of virtue and goodness, seem cold and unsavoury things to a soul drenched in sensuality, sunk into deep forgetfulness of God, and filled with aversion to holiness: but the tract and course of a life evenly transacted, in the power of the Holy Ghost, and that is throughout uniform, and constantly agreeable to itself, is apt, by often repeated insinuations, (as drops wear stones,) insensibly to recommend itself as amiable, and gain a liking even with them that were most opposite and disaffected. For the nature of man, in its most degenerate state, is not wholly destitute of the notions of virtue and goodness, nor of some faint approbation of them. The names of sincerity, humility, sobriety, meekness, are of better sound and import, even with the worst of men, than of deceit, pride, riot, and wrathfulness: nor are they wont to accuse any for those former things, under their own names. Only when they see the broken and more imperfect appearances of them, and that they are rather offered at than truly and constantly represented in practice; this begets a prejudice, and the pretenders to them become suspected of hypocrisy, or a conceited singularity, and are not censured as not being grossly evil, but rather that they are not thoroughly good. But when so unexceptionable a course is in constant view as our Saviour's was, this procures, even from the ruder vulgar, an acknowledgment he doth all things well, and carries that lustre and awful majesty, as to command a veneration and respect; yea, is apt to allure those that more narrowly observe into a real love both of him and his way; especially when it hath such a close and is

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purpose, and of Spirit for the latter, and both of these, in distinct ways, capable of being imparted; because the power of imparting them was upon such terms obtained, as did satisfy the malediction and curse of the violated law, which must otherwise have everlastingly withheld both from apostate, offending creatures. It is not the righteousness of God, as such, that can make a guilty creature guiltless, (which must rather oblige him still to hold him guilty,) or the Spirit of God, as such, that can make him holy. Here is a full fountain, but sealed and shut up; and what are we the better for that? But it is the righteousness and Spirit of Emmanuel, God with us; of him who was made sin for us, that we might be made the righteousness of God in him; and who was made a curse for us, that we might have the blessing of the promised Spirit: otherwise, there were not in him a sufficiency to answer the exigency of the case; but as the matter is, here is abundant sufficiency in both respects, as we have already seen. And therefore, the only thing that remains to be shown herein,-is the necessity and requisiteness of such means as this, unto this end. For when we take notice of so great and so rare a thing as an Emmanuel, set up in the world; and find by this solemn constitution of him, by the condition of his person, his accomplishments, performances, sufferings, acquisitions, the powers and virtues belonging to him, that every thing hath so apt an aspect, and is so accommodate to the restitution of lost man, and of God's temple in and with him; we cannot but confess, here is a contrivance worthy of God, sufficient for its end. So that the work needs not fail of being done, if in this way it prove not to be overdone; or if the apparatus be not greater than was needful for the intended end; or that the same purposes might not have been effected at an easier rate. I design therefore to speak distinctly and severally of the necessity of this course, in reference, 1. To the remission of sin. 2. To the emission or communication of the Spirit: and do purposely reserve several things concerning this latter, to be discoursed under this head: after the necessity of this same course for the former purpose (wherein the latter also hath its foundation) hath been considered.

CHAPTER VI.

the world. The discoursing of this matter, proper on this occasion. As to God's part herein, first, proposed to show, both that a recompense was necessary to be made, and that it could be made no other way. Towards the evincing the former, sundry things gradually laid down. The point itself ar gued, by considering the injury done to the divine, with what we may sup. pose done to a human government; where repentance not constantly thought a sufficient recompence; otherwise, a penitent delinquent was never to be punished. Difference between God's pardon and man's in most usual cases. Recompense for wrong done to government, quite another thing from what answers the appetite of private revenge. Expressions that seem to import it in God, how to be understood. Shown that they import no more than a constant will so far to punish offences, as is necessary for the asserting and preserving the rights and dignity of his government. So much most agreeable, and necessarily belonging to the perfection of the divine nature. And if the justice of a human government requires it, of the divine much more.

sue, as appears no way unworthy of himself, or his former The necessity of this constitution of Emmanuel to the erecting God's temple in pretensions. But all being taken together, resolves into the plainest demonstration of most sincere devotedness to God, and good-will to men; upon which the great stress is laid: "And I, if I be lift up, will draw all men unto me." And how great a thing is done towards our entire compliance with the Redeemer's design of making us temples to the living God, as he himself was, when he, under that very notion, appears amiable in our eyes! How natural and easy is imitation unto love! All the powers of the soul are now, in the most natural way, excited and set on work; and we shall not easily be induced to satisfy ourselves, or admit of being at rest, till we attain a state, with the loveliness whereof our hearts are once taken and possessed beforehand. But nothing of all this is said with design, nor hath any tendency, to diminish or detract from that mighty power of the blessed Spirit of God, by whom men become willing of the return of the Divine presence into its ancient residence, and, in subordination, active towards it; but rather to magnify the excellency of that wisdom, which conducts all the exertions and operations of that power so suitably to the subject to be wrought upon, and the ends and purposes to be effected thereby.

Upon the whole, the setting up of this original temple, inscribed with the great Emmanuel, or the whole constitution of Christ the mediator, hath, we see, set a very apparent aptitude and rich sufficiency in its kind, to the composing of things between God and men; the replenishing this desolate world with temples again every where, and those with the Divine presence; both as there was enough in it to procure remission of sin, enough to procure the emission of the Holy Spirit: an immense fulness both of righteousness and Spirit; of righteousness for the former

IT may here perhaps be said, Why might not the matter have been otherwise brought about? Or, might not God of his mere sovereignty have remitted the wrong done to him, without any such atonement; and, upon the same account, have sent forth his Spirit to turn men's hearts? And if that must work by arguments and rational persuasives, were there not others to have been used, sufficient to this purpose, though the Son of God had never become man, or died upon this account? To use means exceeding the value of the end, may seem as unsuitable to the divine wisdom, as not to have used sufficient. And who can think the concernments of silly worms impossible to be managed, and brought to a fair and happy issue, without so great things as the incarnation and death of God's own Son?

Wherefore we proceed to show, as was promised,

2. The necessity, as the case stood, that this course should be taken for this end. No man can here think we mean that the end itself was otherwise necessary, than as the freest love and good-will made it so; but that supposed, we are only to evince that this course was the

which nothing could be effected in this matter. But then because man is to be wrought upon in a way suitable to his reasonable nature, he is to have such things offered to his consideration, as in their own nature tend to persuade him; and which that power and spirit, to be put forth, may use as proper means to that purpose. Now it is man's part to consider such things, and consent thereupon. Our business here, therefore, is to show how necessary the constitution of Emmanuel was, chiefly and principally as to what now appears to be God's part: and afterward, to say somewhat as to our own.-To the former, it was requisite that the original Temple, Emmanuel, should be set up, and be used to such immediate purposes as have been expressed; to the latter, was requisite the declaration hereof. -To the one, that such a constitution should be; to the other, that it be made known to man.

necessary means to attain it. And as to this, if indeed | part, which he doth graciously undertake, and without that modesty and reverence were every where to be found, wherewith it would become dim-sighted man to judge of the ways of God, any inquiry of this kind might be forborne; and it would be enough to put us out of doubt, that this was the most equal and fittest way, that we see it is the way which God hath taken. But that cross temper hath found much place in the world, rather to dispute God's methods, than comport with them, in an obedient thankful compliance and subserviency to their intended ends. And how deeply is it to be resented, that so momentous a thing in the religion of Christians, and that above all other should be the subject and incentive of admiring, devout thoughts and affections, should ever have been made intricate and perplexed by disputation! That the food of life should have been filled with thorns and gravel! And what was most apt to beget good blood, and turn all to strength, vigour, and spirit, should be rendered the matter of a disease! This can never enough be taken to heart. What complaints might the tortured, famished church of Christ send up against the ill instruments of so great a mischief! " Lord! we asked bread, and they gave us a stone. They have spoiled the provisions of thy house. Our pleasantest fare, most delicious and strengthening viands, they have made tasteless and unsavoury." What expostulations might it use with them! "Will you not let us live? Can nothing in our religion be so sacred, so important, as to escape your perverting hands?"

The urgency of the case itself permits not that this matter be silently passed over: a living temple needs the apt means of nourishment and growth; and it must be nourished and grow, by what is suitable to its constitution: unto which nothing is more inward, than the laying this "living Corner-stone."

We will acknowledge the reasons of divers things in God's determinations and appointments may be very deeply hidden, not only from our more easy view, but our most diligent search: where they are, his telling us the matter is so, or so, is reason enough to us to believe with reverence. But when they offer themselves, we need not be afraid to see them; and when the matter they concern is brought in question, should be afraid of being so treacherous as not to produce them.

Now that it was requisite this temple should be so founded as hath been said, is a matter not only not repugnant to the common reason of man, but which fairly approves itself thereunto: that is, so far as that though it exceed all human thought, the great Lord of heaven and earth, infinitely injured by the sin of man, should so wonderfully condescend; yet when his good pleasure is plainly expressed, touching the end, that nothing could be so apparently congruous, so worthy of himself, so accommodate to his design, as the way which he hath avowedly taken to bring it about. That it might be brought about, (as in all reconciliations, and as hath been said concerning this,) a compliance was necessary, and a mutual yielding of both the distanced parties; i. e. that God consent to return to his desolate temple, and that man consent or be willing he should.

We have shown that the constitution and use of the original temple, whereof the account hath been given, was sufficient, and aptly conducing unto both. Now being to show wherein they were also requisite or necessary to the one and the other, we must acknowledge them not alike immediately necessary to each of these; and must therefore divide the things in order whereto this course was taken, and speak of them severally. Nor are they to be so divided, as though the procurement of God's return for his part, and of man's admitting thereof for his part, were throughout to be severally considered; for God's part is larger than man's, and some way runs into it: he is not only to give his own consent, but to gain man's; and besides his own willing return to repossess this his temple, he is to make man willing also: or rather that return or repossession, rightly understood, will be found to include the making of man willing; i. e. in that very return and repossession, he is to put forth that measure of power and influence, by which he may be made so. All this is God's

a This ad head comes to be discoursed Chap. viii. Sect. 1, &c.

II. First, then, in reference to the former, this constitution was necessary, that so there might be a sufficient means for the previous expiation of the offence done to the majesty of God; or that the injurious violation of his sacred rights might be sufficiently recompensed. And here, more particularly, two things are to be cleared; First, That in order to God's return, it was necessary such a full recompense should be made him; secondly, That it could not be full any other way than this, by Emmanuel. In discoursing of which things, it is not intended to go in the usual way of controversy, to heap up a great number of arguments, and discuss particularly every little cavil that may be raised on the contrary part; but plainly to offer such considerations as may tend to clear the truth, and rather prevent than formally answer objections against it. Wherefore we say, (1.) it was necessary God's return and vouchsafement of his gracious restored presence to man, as his temple, should be upon terms of recompense made him (or as certain to be made) for the indignity and wrong done in the former violation thereof.

We do not here need to be curious in inquiring, whether the consideration of this recompense to be made had influence on the gracious purpose of God in this matter, or only on the execution thereof. Nor indeed hath the doubt any proper ground in the present case, which, where it hath disquieted the minds of any, seems to have proceeded from our too great aptness to measure God by ourselves, and prescribe to him the same methods we ourselves are wont to observe. That is, we find it is our way, when we have a design to bring about, upon which we are intent, first to propound the end to ourselves which we would have effected, then to deliberate and consult by what means to effect it: whereupon, we assign to the blessed God the same course. But to him, all his works are known from the beginning of the world; and he ever beheld, at one view, the whole tract and course of means whereby any thing is to be done, which he intends with the intended end itself. So that we have no reason to affix to him any thought or purpose of favour towards the sinful sons of men, ancienter or more early than his prospect of the way wherein that favourable purpose was to be accomplished.

Nor again can any act or purpose of his towards his creatures be otherwise necessary to him, than from the essential rectitude of the counsels of his own will; the determinations whereof are such as might not have been, or might have been otherwise, where the thing determined was, by those measures, a matter of indifferency. Where it was not so, they are (however necessary, yet also) in that sense most free; as they are directed and approved by his infinite wisdom, and attended with that complacency which naturally accompanies any act or purpose that is in itself most exceptionably congruous, just, and good.

It may furthermore be truly said, that nothing ought to be reckoned possible to him, upon the agreement only which it holds to some one attribute of his, considered singly and apart from all the rest: as, for instance, in what is next our present case, to forgive all the sins that ever were committed against him, without insisting upon any compensation, were vainly alleged to be correspondent to boundless sovereign mercy, if it will not as well accord

with infinite wisdom, justice, and holiness; as it would be unreasonably said to be agreeable enough to him, to throw all the creatures that never offended him into an endless nothingness, in consideration only of the absoluteness of his power and dominion. But whatsoever he can do, must be understood to be agreeable to a Being absolutely and every way perfect.

and perceive her methods to be as unalterable, as they are unaccountable. 'Tis true, this is obvious to be seen by any eye, that where things are well, as they are, constancy doth better than innovation, or change; but it very much becomes human modesty to suppose, that there may, in many cases, be other reasons to justify the present course, which we see not. But we may, with more advantage, consider the fixedness of that order which God hath set, unto the course of his dispensation, towards his intelligent creatures: wherein we shall only instance in some few particulars.

Moreover we add, that whatsoever is most congruous and fit for him to do, that is truly necessary to him: he cannot swerve in the least tittle, we will not only say from what strict and rigorous justice doth exact and challenge, but also not from what is requisite, under the notion of As first, that there is so little discernible commerce, in most comely and decent. Hath it been said of a mortal the present state, between the superior rank of these creaman, that it was as easy to alter the course of the sun, astures, and the inferior. That whereas we are well assured to turn him from the path of righteousness? We must there are intelligent creatures, which inhabit not earthly suppose it of the eternal God equally impossible that he bodies like ours, but hold an agreement with us in greater should be diverted from, or ever omit to do, what is most things; they yet so rarely converse with us. When we seemly, becoming, and worthy of himself. In such things consider that such of them as remain innocent, and such wherein he is pleased to be our pattern, what we know to of us as are, by Divine mercy, recovered out of a state of be our own duty, we must conclude is his nature: we apostacy, are all subject to the same common Lord; obought to be found neither in an unjust act or omission, nor serve the more substantial things of the same law; have undecent one; and he cannot. And if it belong to us to all the same common end; are acted by the same principle do what is good, it more necessarily belongs to him to do of love, devotedness, and zeal for the interest and honour what is best; i. e. in all things that are any way capable of the great Maker, and Lord of all things. We are all to of coming under a moral consideration: for as in other make up one community with them, and be associates in matters it is permitted to us to act arbitrarily, so there is the same future blessed state; yet, they have little internothing hinders but he may much more. Wherefore it is course with us, they shun our sight. If sometimes they not hence to be thought that therefore it was necessary this appear, it is by transient, hasty glances; they are strangely universe and every thing in it should have been made as shy and reserved towards us, they check our inquiries, perfect as they could be; as if we ourselves will make any put us, and appear to be themselves in reference thereto, thing for our own use, nothing obliges us to be so very under awful restraints. We know not the reason of all curious about it, as that it may be as neat and accurate as this, sometimes we may think with ourselves, those pure we can devise to make it; it will suffice if it be such as and holy spirits cannot but be full of kindness, benignity. will serve our turn. And indeed, in the works of nature, and love, and concerned for us poor mortals, whom they it would have been less worthy of God to have expressed see put to tug and conflict with many difficulties and a scrupulous curiosity that nothing might ever fall out be- calamities; abused by the cunning malice of their and our sides one fixed rule, (especially in a state of things de- enemy; imposed upon by the illusions of our own senses. signed for no long continuance,) that should extend to all How easily might they make many useful discoveries to imaginable particularities; as that all men should be of us, relieve our ignorance in many things, acquaint us, the comeliest stature, all faces of the most graceful aspect, more expressly, with the state of things in the other world, with a thousand the like. But in matters wherein there rectify our dark or mistaken apprehensions, concerning can be better and worse, in a moral sense, it seems a prin- many both religious and philosophical matters! But they ciple of the plainest evidence, that the blessed God cannot refrain, and we know not why. but do that which is simply the best; yea, while a necessity is upon us not only to mind things that are true, and just, and pure, but also that are lovely and of good report, we have no cause to doubt, but whatsoever is comely, and beseeming his most perfect excellences, is an eternal, indispensable law to him: wherefore it is not enough to consider, in the present case, what it were strictly not unjust for him to do, but what is fit and becoming so excellent and glorious a majesty as his.

us.

Nor now can it be a doubt, but that he only is the competent Judge of what is becoming and worthy of himself; or what is most congruous and fit in itself to be done; (Isa. x.) "Who hath directed the Spirit of the Lord, or being his counsellor, hath instructed him!" &c. Surely the best reason we can exercise in this case, is to think that course reasonable which we find God hath chosen, although we had no insight at all into the matter. There are many constitutions which we have occasion to observe in the course of God's government over the world, which, by the constancy of them, we have ground to think founded in indispensable necessity; though the reasons whereupon they are necessary, are most deeply latent and hidden from Not to speak of the abstruser paths and methods of nature, wherein while we observe a constancy, yet perhaps we apprehend it might have been some other way as well: perhaps it might, but it is more than we know. And though, as hath been said, we have reason to suppose that the ways God hath taken, in matters of this sort, may be more absolutely arbitrary; yet the constant iteration of the same thing, or continuation of the ancient settled course, shows the peremptoriness of the Creator's counsel; and seems to carry with it an implied rebuke of our ignorant rashness, in thinking it might as well be otherwise; and a stiff asserting of his determinations against us. There are none so well studied naturalists, as to be able to give a rational account why it is so, and so, in many instances; wherein they may yet discern the inflexibleness of nature,

Again, that in the days of our Saviour's converse on earth, there should be so strange a connexion as to them, on whom he wrought miraculous cures, between the Divine power, and their faith; so that, sometimes, we find it expressly said, He could do no mighty work, because of their unbelief.

And we, lastly, instance in the fixedness of that course, which God hath set, for making known to the world the contents of the gospel of Christ: so that little is ever done therein, immediately, or by extraordinary means. The apostle Paul is stopped in the career of his persecution, by an amazing voice, and vision; but he is left for instruction, as to his future course, to Ananias. Unto Cornelius an angel is sent, not to preach the gospel, but to direct him to send for Peter, for that purpose. The Lord doth not immediately himself instruct the Eunuch in the faith of Christ, but directs Philip to do it; and experience shows, that (according to the rule set in that case, Rom. x.) where they have no preachers, they have no gospel.

Now as to all these eases, and many more that might be thought on, can it be said it would have been unjust, if God had ordered the matter otherwise than he hath ? That we cannot so much as imagine, nor are we to think the matter determined as it is, in all such cases, by mere will and pleasure, without a reason; which were an imagination altogether unworthy the Supreme wisdom; but that there are reasons of mighty force and weight, or certain congruities, in the natures of things themselves, obvious to the Divine understanding, which do either wholly escape ours, or whereof we have but very shallow, dark, conjectural apprehensions; as he that saw men as trees, or as some creatures, of very acute sight, perceive what to us seems invisible. And yet those occult and hidden reasons and congruities have been the foundation of constitutions and laws, that hold things more steadily than adamantine bands; and are of more stability than the foundations of heaven and earth.

Furthermore it is to be considered, that the rights of the Divine government, the quality and measure of offences committed against it, and when or upon what terms they may be remitted, or in what case, it may be congruous to the dignity of that government to recede from such rights; are matters of so high a nature, that it becomes us to be very sparing in making an estimate about them; especially a more diminishing one than the general strain of Scripture seems to hold forth. Even among men, how sacred things are majesty, and the rights of government! And how much above the reach of a vulgar judgment! Suppose a company of peasants, that understand little more than what is within the compass of their mattock, plough, and shovel, should take upon them to judge of the rights of their prince, and make an estimate of the measure of offences, committed against the majesty and dignity of government; how competent judges would we think them? And will we not acknowledge the most refined human understanding as incompetent to judge of the rights of the Divine government, or measure the injuriousness of an offence done against it; as the meanest peasant to make an estimate of these matters, in a human government? If only the reputation be wronged of a person of better quality, how strictly is it insisted on to have the matter tried by peers, or persons of equal rank! such as are capable of understanding honour and reputation! How would it be resented, if an affront, put upon a nobleman, should be committed to the judgment of smiths, and cobblers; especially if they were participes criminis, and as well parties, as judges?

When the regalia of the great Ruler and Lord of heaven and earth are invaded, his temple violated, his presence despised, his image torn down thence and defaced; who among the sons of men are either great, or knowing, or innocent enough to judge of the offence and wrong? or how fit it is that it be remitted, without recompense? or what recompense would be proportionable? How supposable is it, that there may be congruities in this matter, obvious to the Divine understanding, which infinitely exceed the measure of ours?

| all such cases? or to damn the proceedings of all times, and nations, wheresoever a penitent offender hath been made to suffer the legal punishment of his offences, notwithstanding his repentance? How strange a maxim of government would that be: that it is never fit an offender, of whatsoever kind, should be punished, if he repent himself of his offence! And surely if ever, in any case, somewhat else than repentance be fitly insisted on, as a recompense for the violation of the sacred rights of government; it may well be supposed to be so, in the case of man's common delinquency and revolt from God, much more. Unto which purpose it is further to be considered, that in this case the matter is much otherwise between God and man, than, for the most part, between a secular prince and a delinquent subject: that is, that pardon, be it never so plenary, doth (as pardon) no more than restore the delinquent into as good a condition as he was in before. But what was, for the most part, the case before of delinquent subjects? There are very few that were before the prince's favourites, his intimate associates and friends, with whom he was wont familiarly to converse. Very often the condition of the offender was such before, that his pardon only saves him from the gallows; lets him live, and enjoy only the poor advantages of his former mean condition; and not always that neither: yea, or if he were one whose higher rank and other circumstances had entitled him to a nearest attendance on the person of the prince, and a daily, inward conversation with him; it is possible he might be pardoned with limitation as to his life, or it may be, further, to his estate, without being restored to the honours and offices about the person of the prince, which he held only by royal favour: for though princely compassion might extend so far as to let his offence be expiated by less than his utter ruin, yet also his prudent respect to the dignity of his government might not admit that a person under public infamy should have the liberty of his presence, intermingle with his councils, or be dignified with more special marks of his favour and kindness. Whereas in the restitution of man, inasmuch as before he was the temple and residence of the great King, where he afforded his most inward, gracious presence, the design is to restore him into the same capacity, and to as good condition as he was in before in these respects: yea, and not only so, but unspeakably to better his case, to take him much nearer to himself than ever, and into a more exalted state. In order whereto, it was the more highly congruous that his offence be done away by a most perfect, unexceptionable expiation; that so high and great an advancement of the most heinous offenders, might not be brought about upon other terms than should well accord with the majesty of his government over the world.

IV. Here, therefore, let a comparative view be taken of the fearful malediction and curse of God's law upon the transgressors of it, and of the copious blessing of the gospel: that thereupon we may the more clearly judge how improbable it was there should be so vast a difference and translation between two so distant states, without atonement made for transgression of so high demerit, and so deeply resented.

III. And yet, because God speaks to us about these matters, and they are our own concernments, as being of the offending parties; it is necessary we apply our minds to understand them, and possible to us to attain to a true, though not to a full, understanding of them. And though we can never fully comprehend in our own thoughts the horror of the case, that reasonable creatures, made after God's image, so highly favoured by him, capable of blessedness in him, incapable of it any other way, should have arrived to that pitch of wickedness towards him, and unnaturalness towards themselves, as to say to him, Depart from us, and cut themselves off from him: though we may sooner lose ourselves in the contemplation, and be overwhelmed by our own thoughts, than ever see through the monstrous evil of this defection: yet we may soon see it incomparably to transcend the measure of any offence, that can ever be done by one creature against another; or of the most scandalous affront the meanest, the vilest, the most ungrateful, ill-natured wretch could have devised to put upon the greatest, the most benign, 1. As to the former, we are in the general told, (Gal. and best deserving prince the world ever knew. And if iii.) that "cursed is every one that continues not in all we can suppose an offence, of that kind, may be of so things written in the book of the law, to do them." Asheinous a nature, and so circumstanced as that it cannot tonishing thing! That he should curse me who made be congruous it should be remitted, without some repara-me! That my being, and a curse upon me, should tion made to the majesty of the prince, and compensation proceed from the word and breath of the same sacred for the scandal done to government; it is easy to sup-mouth! Of how terrible import is his curse! To be made pose it much more incongruous it should be so in the an anathema, separate and cut off from God, and from all present case. the dutiful and loyal part of his creation! Driven forth from his delightful presence! In the same breath, it is said to the loathed wretch, Depart-accursed! To be reduced to the condition of a vagabond on the earth, not knowing whither to go! Naked of Divine protection from any violent hand; yea, marked out for the butt of the sharpest arrows of his own indignation! How voluminous and extensive is his curse! reaching to all one's concernments in both worlds, temporal and eternal, of outward and inward man.

Yea, and as it can never be thought congruous, that such an offence, against any human governor, should be pardoned without the intervening repentance of the delinquent; so we may easily apprehend also the case to be such, as that it cannot be fit it should be pardoned upon that alone, without other recompense. Whereof if any should doubt, I would demand, is it in any case fit that a penitent delinquent, against human laws and government, should be punished, or a proportionable recompense be exacted for his offence, notwithstanding? Surely it will be acknowledged ordinarily fit, and who would take upon him to be the censor of the common justice of the world, in

To be cursed in one's basket and store, in the city and field, in going out and coming in! Especially to have all God's curses and plagues meeting and centring in one's very heart, to be there smitten with

blindness, madness, and astonishment! How efficacious | ture, one truly agreeable to and resembling his own; and is this curse! Not a faint, impotent wishing ill to a man, unto him, the acts and operations that naturally proceed but under which he really wastes, and which certainly from this temper of spirit, are more grateful and savoury blasts, withers, and consumes him, and even turns his very than all whole burnt-offerings and sacrifices. So are we to blessings into curses! How closely adhering, as a gar-frame our conceptions of the ever blessed God, if either ment wherewith he is clothed, and as a girdle with which we will take the rationally coherent and self-consistent he is girt continually! How secretly and subtly insinuat- | idea of an absolutely perfect Being, or his own frequent ing, as water into his bowels, and oil into his bones! And affirmations who best understands his own nature, or the how deservedly doth it befall! The curse causeless shall course of his actual dispensations towards a sinful world, not come; this can never be without a cause. If another for our measure of him. eurse me, it shows he hates me; if the righteous God do so, it signifies me to be in myself a hateful creature, a son and heir, not of peace, but of wrath and a curse. And the effect must be of equal permanency with its cause; so as that God is angry with the wicked every day, and rains upon them fire and brimstone, and a horrible tempest, as the portion of their cup; indignation and wrath, tribulation and anguish, upon every soul of man that does evil, and continually growing into a treasure,against the day of wrath. 2. View, on the other hand, the copious, abundant blessing contained and conveyed in the gospel. It is a call to blessing, that we may inherit a blessing: it discovers a state begun with the blessedness of having iniquity forgiven; a course, under a continued blessing, of meditating on the word of God with delight, day and night; of being undefiled in the way: gives characters of the subjects of blessings showered down from the mouth of Christ on the poor in spirit, pure in heart, the meek, mereiful, &c.: aims at making them nigh, that were afar off; taking them into God's own family and household; making them friends, favourites, domestics, sons, and daughters; engaging them in a fellowship with the Father and Son yet were all these the children of wrath, by nature. Whence is this change? A regression became not the majesty of heaven. God's original constitution, that connected sin and the curse, was just; he abides by it, reverses it not. To have reversed it, was not to have judged the offenders, but himself; but having a mind to show men mercy, he provides for the expiation of sin, and salving the rights of his government, another way-by transferring guilt and the curse, not nulling them.

VI. But is it a difficulty to us to reconcile with all this such frequent expressions in the sacred volume, as import a steady purpose that all the sins of men shall be answered with an exactly proportionable measure of punishment? That every transgression shall have a just recompense of reward? That death is the stated wages of sin! Or do we find ourselves more perplexed how to understand, consistently with such declarations of his merciful nature, those passages which sometimes also occur, that seem to intimate a complacential vindictiveness, and delight taken in punishing-the Lord is "jealous, the Lord revengeth:" yea, he seems to appropriate it as peculiar to himselfVengeance is mine, and I will repay it:" "indignation and wrath, tribulation and anguish, shall be upon every soul of man that doth evil." We meet with passages that speak of his laying up sin, sealing it among his treasures; of his waiting for a day of recompenses; of his whetting his glittering sword, his making his bow ready, and preparing his arrows on the string; of his being refreshed by acts of vengeance, his satiating of his fury, and causing it hereupon to rest, as having highly pleased and satisfied himself therewith. If any thing alien to the Divine nature, and disagreeable to the other so amiable discoveries of it, be thought imported in such expressions, let it only be considered, first, what must be allowed to be their import; and next, how well so much will agree with a right conception of God.

For the former, it is not necessary that such expressions be understood to intend more, and it seems necessary they be not understood to import less, than a constant, calm, dispassionate, complacential will, so far to punish sin. as V. Whereupon, we may also see what made atonement shall be necessary to the ends of his government. That for sin so fundamental to a design of grace; the magnifying they do import a will to punish, is evident; for they are the divine law; (Isa. xlii. 41.) the asserting the equity manifest expression of anger, whereof we can say nothing and righteousness of the supreme government; not, as more gentle, than that it is a will to punish. It cannot some odiously suggest, the gratifying of what, with us, is signify punishment, without that will; for though the word wont to go for a private appetite of revenge, from which anger, or wrath, be sometimes used in Scripture for the the support of the honour and the dignity of the govern- punishment itself, yet even then that will is supposed; ment is most remote: yea, it were horrid to suppose that otherwise what is said to be punishment, were an uninany such thing can have place with the blessed God, which tended accident; and then how were it a punishment? is one of the most odious things in the disposition of Much less can it signify only God's declaration of his will lapsed, degenerate man—an aptness to take complacency to punish, excluding that will itself; for then what is it a in the pains and anguish of such as have offended us; declaration of? Or what doth it declare? Surely we will anto which purpose, how feelingly would a malicious, ill- acknowledge it a true declaration; then it cannot be the minded man, oftentimes utter the sense of his heart, and declaration of nothing, but must have somewhat in God say, O the sweetness of revenge! So black a thought of correspondent to it; viz. the will which it declares. Which God will be most remote from every pious breast, or that being plain, that it be also a dispassionate will, accomis capable of savouring real goodness. Nor doth any pre-panied with nothing of perturbation; that it be a constant cept within the whole compass of that revelation which he will, in reference to all such occasions, wherein the sacredhath given us, express more fully, at once, both our duty ness of the divine government, violated, requires such and his own nature, than that of loving our enemies, or of reparation; and without any change, (other than what we forgiving men their trespasses. There is, perhaps, some- may conceive imported in the different aspects of the same where (but O how rarely ?) to be found among men, that object, conceived as future, present, or past, and beheld bebenign, generous temper of mind, as when an enemy is per- fore, with purpose, afterwards with continual approbation,) fectly within one's power, to be able to take a real solace the most acknowledged perfection on the divine nature doth in showing mercy; when he is in a fearful, trembling ex-manifestly not admit only, but require. For that such a pectation, and hath even yielded himself a prey to revenge, to take pleasure in surprising him by acts of kindness and compassion: one that can avow the contrary sentiment to the spirit of the world, and to them who so emphatically say, How sweet is revenge! and can with greater ná00s oppose to it that, as the undisguised sense of his soul, O but how much sweeter is it to forgive! Than this, there is no where to be seen a more lively resemblance of God; a truer and more real part of His living image, who hath commanded us to love our enemies; if they hunger, to feed them; to bless them that curse us; to pray for them that despitefully use us, and persecute us; that we may De his children, that we may show ourselves born of him, and to have received from him a new, even a divine, na

calm, sedate, steady, fixed temper of mind in a magistrate is an excellency, even common reason apprehends: therefore is it said, by a noted pagan, that judges ought to be legum similes—like the laws themselves; which are moved by no passion, yet inflexible: and then where can such an excellency have place in highest perfection, but in the blessed God himself? Yea, and that it be also a complacential will, as some of the expressions above recited seem to import, may very well be admitted, if we right conceive and state in our own minds the thing willed by it; i. e. the preserving the honour and dignity of the supreme government. Indeed, simply to take pleasure in the pain and misery of another, is so odd and unnatural a disaffec tion, that it is strange how it can have place any where;