divine glory was familiarly visible, the glory of the only begotten Son of the Father, shining with mild and gentle rays, such as should allure, not affright us, nor their terror make us afraid. A vail is most condescendingly put on, lest majesty should too potently strike disaccustomed and misgiving minds; and what is more terrible of this glory, is allayed by being interwoven with " grace and truth." Upon this account might it now truly be proclaimed, Behold, the tabernacle of God is with men?" That is performed which once seemed hardly credible, and (when that temple was raised that was intended but for a type and shadow of this) was spoken of with wondering expostulation: "In very deed will God dwell with men on earth!" Whereas it might have been reasonably thought this world should have been for ever forsaken of God, and no appearance of him ever have been seen here, unless with a design of taking vengeance; how unexpected and surprising a thing was this, that in a state of so comfortless darkness and desolation, the "day-spring from on high should visit it," and that God should come down and settle himself in so mean a dwelling, on purpose to seek the acquaintance of his offending, disaffected creature! But chiefly and more eminently this his gracious inclination was testified,— By the manner and design of his leaving this his earthly abode, and yielding that his temple to destruction: "Destroy this temple, and I will raise it up." This being an animated living temple, could not be destroyed without sense of pain, unto which it could not willingly become subject, but upon design; and that could be no other than a design of love. When he could have commanded twelve legions of angels to have been the guardians of this temple, to expose it to the violence of profane and barbarous hands! this could proceed from nothing but love; and greater love could none show, especially if we consider what was the designed event. This temple was to fall but single, that it might be raised manifold: it was intended (as it came to pass) to be multiplied by being destroyed; as himself elegantly illustrates the matter: "Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit;" (John xii.) which he afterwards expresses without a metaphor. "And I, if I be lifted up from the earth," signifying, as it follows, the death he should die, "will draw all men unto me.' We will not here insist on what was said before, that hereby the way was opened for the emission of the Spirit, which, when it came forth, performed such wonders in this kind, creating and forming into temples many a disaffected unwilling heart. Whence it may be seen, that he forsook that his present dwelling; not that he might dwell here no longer, but only to change the manner of his dwelling, and that he might dwell here more to common advantage: the thing he intended, when he came down. He came down, that by dying, and descending low into the lower parts of the earth, he might make way for a glorious ascent; and ascended, that he might fill all things; (Eph. iv.) that he might give gifts to men, even the rebellious also, that he might dwell among them, Ps. lxviii. Not, I say, to insist on this, which shows the power by which those great effects were wrought, we may also here consider the way wherein they were wrought; i. e. by way of representation and demonstration of the divine love to men. How brightly did this shine, in the glorious ruin and fall of this temple! Herein, how did redeeming love triumph! how mightily did it conquer, and slay the enmity that wrought in the minds of men before! Here he overcame by dying, and slew by being slain. Now were his arrows sharp in the hearts of enemies, by which they became subject, Ps. xlv. What wounded him, did, by a strong reverberation, wound them back again. How inwardly were thousands of them pierced by the sight of him whom they had pierced! How sharp a sting was in those words, "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye crucified, both Lord and Christ!" Acts ii. For it immediately follows, "When they heard this, they were pricked to the heart." They that crucified him, are crucified with him; are now in agonies, and willing to yield to any thing they are required: "Men and brethren, what shall we do?" He may have temples now, for taking them; the most obdurate hearts are overcome: and what could be so potent an argument? what so accommodate to the nature of man; so irresistible by it? To behold this live-temple of the living God, the sacred habitation of a Deity, full of pure and holy life and vigour, by vital union with the eternal Godhead, voluntarily devoted and made subject to the most painful and ignominious suffering, purposely to make atonement for the offence done by revolted creatures against their rightful Lord! What rocks would not rent at this spectacle? Enough to put the creation (as it did) into a paroxysm, and bring upon it travailing pangs! And how strange if the hearts of men, only next and most closely concerned, should alone be unmoved, and without the sense of such pangs! Well might it be said, "I, if I be lift up, will draw all men," without any such diminishing sense as to mean by that all a very few only; not intending so much by it the effect wrought, (though that also be not inconsiderable,) as the power, or natural aptitude of the cause, q. d. This were enough to vanquish and subdue the world, to mollify every heart of man; and to leave the character upon them of most inhuman creatures, and unworthy to be called men, that shall not be drawn. It might be expected, that every one that hath not abandoned humanity, or hath the spirit of a man in him, should be wrought upon by this means: and they cannot but incur most fearful guilt, even all men, who once having notice of this matter, are not effectually wrought upon by it. Upon which account, the apostle asks the Galatians, (who had not otherwise seen this sight than as the gospelnarrative had represented it to them,) who had bewitched them that they should not obey, before whose eyes Christ had been set forth crucified among them; intimating, that he could not account them less than bewitched, whom the representation of Christ crucified did not captivate into his obedience. And since, in his crucifixion, he was a sacrifice, i. e. placatory and reconciling, and that reconciliations are always mutual, of both the contending parties to one another, it must have the proper influence of a sacrifice immediately upon both, and as well mollify men's hearts towards God, as procure that he should express favourable inclinations towards them. That is, that all enmity should cease, and be abolished for ever; that wrongs be forgotten, rights restored, and entire friendship, amity, and free converse, be renewed, and be made perpetual. All which signifies, that by this means the spirits of men be so wrought upon that they render back to God his own temple, most willingly, not merely from an apprehension of his right, but as overcome by his love; and valuing his presence more than their own life. Guilt is very apt to be always jealous. No wonder if the spirits of men, conscious of so great wrong done to God, (and a secret consciousness there may be even where there are not very distinct and explicit reflections upon the case,) be not very easily induced to think God reconcilable. And while he is not thought so, what can be expected but obstinate aversion on their part? For what so hardens as despair? Much indeed might be collected, by deeply-considering minds, of a propension, on God's part, to peace and friendship, from the course of his providence, and present dispensation towards the world; his clemency, long-suffering, and most of all his bounty, towards them. These lead to repentance in their own natural tendency: yet are they but dull insipid gospel in themselves, to men drowned in sensuality, buried in earthliness, in whom the Divine Spirit breathes not, and who have provoked the B. Spirit to keep at a distance, by having stupified and laid asleep the considering power of their own spirit. Nor are these the usual means, apart and by themselves, which the Spirit of God is wont to work by upon the hearts of men, as experience and observation of the common state of the pagan world doth sadly testify, and without the concurrence of that blessed Spirit, even the most apt and suitable means avail nothing. But now where this is so express a testification, as we find in the gospel of Christ, of God's willingness to be reconciled; a proclamation distinctly made, that imports no other thing but glory to God in the highest, peace on earth, and good-will towards men; (for confirmation whereof, the Son of God incarnate is represented slain, and offered up a bloody sacrifice; and that we might see at once both that God is reconcilable, by the highest demonstration imaginable, and how or upon what terms he comes to be so;) no place for reasonable doubt any longer remains. We have before our eyes what, by the wonderful strangeness of it, should engage the most stupid minds to consider the matter; what ought to assure the most misgiving doubtful mind, that God is in good earnest, and intends no mockery or deceit in his offer of peace; and what ought to melt, mollify, and overcome the most obdurate heart. Yea, not only what is in its own nature most apt to work towards the producing these happy effects is here to be found, but wherewith also the Spirit of grace is ready to concur and co-work; it being his pleasure, and most fit and comely in itself, that he should choose to unite and fall in with the aptest means, and apply himself to the spirits of men in a way most suitable to their own natures, and most likely to take and prevail with them: whereupon the Gospel is called the "ministration of spirit and life, and the power of God to salvation." But that this gospel, animated by that mighty and good Spirit, hath not universally spread itself over all the world, only its own resolved and resisting wickedness is the faulty cause; otherwise there had been gospel, and temples raised by it, every where. IX. 2. This original primary temple hath matter of rational inducement in it; as it gives us a plain representation of divine holiness, brightly shining in human nature. For here was to be seen a most pure, serene, dispassionate mind, unpolluted by any earthly tincture, inhabiting an earthly tabernacle, like our own. A mind adorned with the most amiable, lovely virtues, faith, patience, temperance, godliness; full of all righteousness, goodness, meekness, mercifulness, sincerity, humility; most abstracted from this world, unmoveably intent upon what had reference to a future state of things, and the affairs of another country; inflexible by the blandishments of sense; not apt to judge by the sight of the eye, or be charmed by what were most grateful to a voluptuous ear; full of pity towards a wretched, sinful world, compassionate to its calamities, unprovoked by its sharpest injuries; bent upon doing the greatest good, and prepared to the suffering of whatsoever evil. Here was presented to common view a life transacted agreeably to such a temper of mind; of one invariable tenor equal, uniform, never unlike itself, or disagreeing with the exactest or most strict rules. Men might see a God was come down to dwell among them; "The Brightness of the Father's glory, and the express Image of his person;" a Deity inhabiting human flesh; for such purposes as he came for, could not be supposed to carry any more becoming appearance than he did. Here was, therefore, an exemplary temple, the fair and lovely pattern of what we were each of us to be composed and formed unto: imitating us (for sweeter insinuation and allurement) in what was merely natural, and inviting us to imitate him in what was (in a communicable sort) supernatural and divine. Every one knows how great is the power of example, and may collect how apt a method this was to move and draw the spirits of men. Had only precepts and instructions been given men, how they were to prepare and adorn in themselves a temple for the living God, it had, indeed, been a great vouchsafement; but how much had it fallen short of what the present state of man did, in point of means, need, and call for! How great a defalcation were it from the gospel, if we did want the history of the life of Christ! But not only to have been told of what materials the temple of God must consist, but to have seen them composed and put together; to have opportunity of viewing the beautiful frame in every part, and of beholding the lovely, imitable glory of the whole, and which we are to follow, though we cannot with equal steps; how merciful condescension, and how great an advantage is this unto us! We have here a state of entire devotedness to God (the principal thing in the constitution of his temple) exemplified before our eyes, together with what was most suitable besides to such state. Do we not see how, in a body of flesh, one may be subject to the will of God; to count the doing of it our meat and drink? When it imposes any thing grievous to be suffered, to say, "Not my will, but thine be done?" How in all things to seek not our own glory, but his? and not to please ourselves, but him? How hereby to keep his blessed presence with us, and live in his constant converse and fellowship, never to be left alone; but to have him ever with us, as always aiming to do the things that please him? Do we not know how to be tempted, and abstain; injured, and forgive; disobliged, and do good; to live in a tumultuous world, and be at peace within; to dwell on earth, and have our conversation in heaven? We see all this hath been done, and much more than we can here mention: and by so lively a representation of the brightest divine excellences, beautifying this original exemplary temple, we have a twofold most considerable advantage towards our becoming such; viz. that hereby both the possibility and the loveliness of a temple (the thing we are now ourselves to design) is here represented to our view; by the former whereof we might be encouraged, by the latter allured, unto imitation; that working upon our hope, this upon our desire and love, in order hereto. 1. The possibility. I mean it not in the strict sense only, as signifying no more than that the thing, simply considered, implies no repugnance in itself, nor is without the reach of absolute omnipotence; for as no one needs to be told that such a thing is (in this sense) possible, so to be told it, would signify little to his encouragement. There are many things in this sense not impossible, whereof no man can, however, have the least rational hope; as, that another world may shortly be made; that he may be a prince, or a great man, therein; with a thousand the like. But I mean it of what is possible to divine power, (i. e. to the grace and Spirit of God,) now ready to go forth in a way and method of operation already stated and pitched upon for such purposes. For having the representation before our eyes of this original Temple, i. e. God inhabiting human flesh on earth, we are not merely to consider it as it is in itself, and to look upon it as a strange thing, or as a glorious spectacle, wherein we are no further concerned, than only to look upon it, and take notice that there is or hath been seen such a thing; but we are to consider how it came to pass, and with what design it was that such a thing should be, and become obvious to our view. Why have we such a sight offered us? or what imports it unto us? And when we have informed ourselves, by taking the account the gospel gives us of this matter, and viewed the inscription of that great name, Emmanuel, by wonderful contrivance, inwrought into the very constitution of this temple, we will then find this to be intended for a leading case; and that this temple was meant for a model and platform of that which we ourselves are to become; or, after which the temple of God in us must be composed and formed; and so, that this matter is possible to an ordinate, divine power, even to that mighty Spirit that resides eminently in this temple, on purpose to be transmitted thence to us, for the framing of us to the likeness of it; and so that the thing is not merely possible, but designed also, viz. that as he was, so we might be in this world: (1 John iv.) unto which is necessary our believing intuition towards him, or a fiducial acknowledgment that this Jesus is the Son of God, come down on purpose into human flesh, to bring about a union between God and us whereupon that union itself ensues: the matter is brought about, we come to dwell in God, and he in us, v. 15. And this we collect and conclude from hence, that we find the same Spirit working and breathing in us, which did in him; "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit," v. 13. And though it was an unmeasured fulness of this Spirit which dwelt in this primary temple, yet we are taught and encouraged hence to expect that a sufficient and proportionable measure be imparted to us, that we may appear not altogether unlike or unworthy of him; that this temple and ours are of the same make, and "both he that sanctifieth, and they that are sanctified, are all of one;" that we so far agree with our original, that he may not be ashamed to call us brethren, Heb. ii. And how aptly doth this tend to excite and raise our hope of some great thing to be effected in this kind in us, when we have the matter thus exemplified already before our eyes, and do behold the exact and perfect model according whereto we ourselves are to be framed. Nor doth that signify a little to the drawing of our wills, or the engaging us to a consent and although our main work is not immediately done by it, it co-operation, as the under-builders, in the work of this can never be done without it. Truth is the means of hotemple. A design that in itself appears advantageous, liness: "Sanctify them through thy truth." John xvii. 17. needs no more to set it on foot, than that it be represented God hath chosen us to salvation, through sanctification of hopeful. No one, that understands any thing of the nature the Spirit and belief of the truth, 2 Thess. ii. 3. Therefore of man, is ignorant of the power of hope. This one engine it is our great advantage to have the most entire and full moves the world, and keeps all men busy. Every one notion that may be, of that temper and frame of spirit we soon finds his present state not perfectly good, and hopes should be of. When the charge was given Moses of comsome way to make it better; otherwise, the world were a posing the tabernacle, (that moveable temple,) he had the dull scene. Endeavour would languish, or rather be none perfect pattern of it shown him in the mount." And to reat all: for there were no room left for design, or a rational ceive the very notion aright of this spiritual living tementerprising of any thing; but a lazy unconcerned trifling, ple, requires a some-way prepared mind, purged from viwithout care which end goes forward, and with an utter cious prejudice and perverse thoughts, possessed with disindifferency whether to stir or sit still. Men are not, in like of our former pollutions and deformities; antecedent their other designs, without hope, but their hope is placed whereto is a more general view of that frame whereunto upon things of no value; and when they have gained the we are to be composed, and then a more distinct represennext thing they hoped for and pursued, they are as far still tation is consequent thereon. As we find the prophet is dias they were from what they meant that for. They have rected first to show the people the house, that they might obtained their nearer end, but therein have mistook their be ashamed: whereupon it follows, if they be ashamed of way; which they designed by it, to their further end. that they have done, then he must show them the form of When they have attained to be rich, yet they are not happy; the house, and the fashion thereof, and the goings out perhaps much further from it than before. When they thereof, and the comings in thereof, and all the ordinances have preyed upon the pleasure they had in chase, they are thereof, Ezek. xliii. 10, 11. How much would it conduce still unsatisfied; it may be, guilty reflections turn it all to to the work and service of God's temple in us, if upon gall and wormwood. Many such disappointments might our having had some general intimation of his gracious make them consider, at length, they have been out all this propensions towards us, to repair our ruins, and restore while, and mistaken the whole nature and kind of the our forlorn, decayed state, we begin to lament after him, good that must make them happy. They may come to and conceive inward resentments of the impurities and think with themselves, Somewhat is surely lacking, not desolations of our souls: and shall now have the distinct only to our present enjoyment, but to our very design; representation set before our eyes, of that glorious worksomewhat it must be without the compass of all our former manship which he means to express in our renovation! thoughts, wherein our satisfying good must lie. God may How taking and transporting a sight will this be to a soul come into their minds; and they may cry out, Oh! that that is become vile and loathsome in its own eyes, and is it; here it was I mistook, and had forgot myself. Man weary of being as without God in the world! But now, once had a God! and that God had his temple, wherein wherein shall he be understood to give us so exact an ache resided, and did converse with man: hither he must count of his merciful intendments and design in this matbe invited back. Yea, but his temple lies all in ruin, long ter, as by letting us see how his glory shone in his own ago deserted and disused, forsaken upon provocation, and incarnate Son, his express Image; and then signifying his with just resentment; the ruin to be repaired by no mortal pleasure and purpose to have us conformed to the same hand; the wrong done to be expatiated by no ordinary sa- image. This is his most apt and efficacious method, when crifice. All this imports nothing but despair. But let he goes about to raise his new creation, and erect his inner now the Emmanuel be brought in; this original Temple temple; (as it was, in some respect, his way, when he be offered to view, and the design and intent of it be un-made his first great outer temple of the world;) "God, folded and laid open; and what a spring of hope is here! that commanded light to shine out of darkness, hath shined Or what can now be wanting to persuade a wretched soul in our hearts, to give the light of the knowledge of the of God's willingness to return? Or, being now sensible glory of God in the face of Jesus Christ," 2 Cor. iv. That of his misery by his absence, to make it willing of his re- glory shines with greatest advantage to our transformaturn; yea, and to contribute the utmost endeavour that tion, in the face or aspect of Emmanuel. When we set all things may be prepared and put into due order for his our faces that way, and our eye meets his, we put ourselves reception? Or if any thing should be still wanting, it is into a purposed posture of intuition, and do steadily look but what may more work upon desire, as well as beget to Jesus; "when we, with open face, behold as in a glass hope and to this purpose, a narrower view of this origi- the glory of the Lord, we are changed from glory to glory, nal Temple also serves; that is, it not only shows the pos- as by the Spirit of the Lord," 2 Cor. iii. His very Spirit sibility, but gives us opportunity to contemplate, enters with those vital beams; enters at our eye, and is thence transfused through our whole soul. 2. The loveliness too of such a temple. For here is the fairest representation that ever this world had, or that could be had, of this most delectable object. The Divine holiness incarnate did never shine so bright. And we may easily apprehend the great advantage of having so lively and perfect a model set before us of what we are to design and aim at. Rules and precepts could never have afforded so full a description, or have furnished us with so perfect an idea. He that goes to build a house, must have the project formed in his mind before; and (as hath been said) he is to make a material house of an immaterial. So here, we may say the real house is to be built out of the mental or notional one. It is true indeed, when we have got into our minds the true and full idea or model of this temple, our greatest difficulty is not yet over: how happy were it, if the rest of our work would as soon be done! And our hearts would presently obey our light. If they were ductile, and easy to yield, and receive the stamp and impression that would correspond to a well enlightened mind; if we could presently become conform and like to the notions we have of what we should be: what excellent creatures should we appear, if on the sudden our spirits did admit the habitual, fixed frame of holiness, whereof we sometimes have the idea framed in our minds! But though to have that model truly formed in our understandings be not sufficient, it is however necessary: and The seed and generative principle of the new creature is truth; "Being born again, not of corruptible seed, but incorruptible, the word of God," 1 Peter i. 23. We must understand it of practical truth, or that which serves to show what we are to be and do, (ch. ii. 1, 2, 3, 4.) in our new and regenerate state. Hereby souls are begotten to God, hereby they live and grow, hereby they come and join as living stones to the living Corner-stone, in the composition of this spiritual house: as we see the series of discourse runs in this context. Now we have this practical truth, not only exhibited in aphorisms and maxims in the word, but we have it exemplified in the life of Christ. And when the great renovating work is to be done, the old man to be put off, the new man to be put on, the spirit of our mind to be renewed, our business is to learn Christ, and the truth as it is in Jesus: (Eph. iv. 20, 21, 23, 24.) so is accomplished the formation of that new man that is after God. And when we become his (second) workmanship, we are created in Christ Jesus unto good works; caught into union with that Spirit which showed itself in the whole course of his conversation on earth, and is gradually to work and form us to an imitation of him. Whereunto we are not formed by mere looking on, or by our own contemplation only of his life and actions, on the one hand: (our rigid hardness and stiff aversion to such a temper and 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; . 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 issue, as appears no way unworthy of himself, or his former 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, Iwith 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 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 necessity of this constitution of Emmanuel to the erecting God's temple in 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 argued, 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. 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 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, which nothing could be effected in this matter. But then wherewith it would become dim-sighted man to judge of because man is to be wrought upon in a way suitable to the ways of God, any inquiry of this kind might be for- his reasonable nature, he is to have such things offered to borne; and it would be enough to put us out of doubt, his consideration, as in their own nature tend to persuade that this was the most equal and fittest way, that we see him; and which that power and spirit, to be put forth, it is the way which God hath taken. But that cross temper may use as proper means to that purpose. Now it is man's hath found much place in the world, rather to dispute part to consider such things, and consent thereupon. Our God's methods, than comport with them, in an obedient business here, therefore, is to show how necessary the conthankful compliance and subserviency to their intended stitution of Emmanuel was, chiefly and principally as to ends. And how deeply is it to be resented, that so mo- what now appears to be God's part: and afterward, to say mentous a thing in the religion of Christians, and that somewhat as to our own.-To the former, it was requisite above all other should be the subject and incentive of ad- that the original Temple, Emmanuel, should be set up, miring, devout thoughts and affections, should ever have and be used to such immediate purposes as have been exbeen made intricate and perplexed by disputation! That pressed; to the latter, was requisite the declaration hereof. the food of life should have been filled with thorns and-To the one, that such a constitution should be; to the gravel! And what was most apt to beget good blood, and other, that it be made known to man. 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 suficient, 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 2d head comes to be discoursed Chap. viii. Sect. I, &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 procceded 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 |