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of Mercies, and God of all Comfort. Say, Sermon Plato, justly admired Heathen, that the [SW~sJ Soul's. Immortality was not hid from- thee j yet the Way to a happy Immortality the Light of Nature could not teach thee. Say, lastly, Archimedes, Did the Heavens declare to thee the Glory of God? yet that Man was an Heir of Glory they declared , not: Did the Firmament shew forth his Handy-work as its Creator? yet no Star therein could lead thee to Chrisl, the Power of God unto, Salvation, as thy Redeemer. — Here, Philosopher, thy Perspective failed thee, such Knowledge was too high so? thee; a God Incarnate uniting our Nature to Himself, that we might become the Sons of God, is an Abyss of Wonders which thy Line fathomed not; thou couldst not attain unto this Wisdom neither in the Height above, nor in the Depth beneath: It is higher than the Heaven, what couldst thou dp; deeper than Hell, what couldst thou know ? The Measure of such Love is longer than the Earth, and broader than the Sea. Conclude we then, that the wisest and best Heathens, for want of Revelation, could not attain to any Degree of Divine Love comparable to the Measure of the Christian,

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Sermon being unacquainted with theExtent of God's {y\r\i Love to Man in his most important Interest. Besides, being Strangers to the Doctrine of the Fall, they could not explain the Evil they saw, both in the natural and moral World *, in any just Consistency with the Divine Wisdom and Goodness: And this rendered their Conceptions and Reasonings touching the Attributes and Providence of God perplexed and dark; and therefore we the less wonder that the Worship of the most knowing among them was little better than erecting an Altar To the unknown God. . *

To the yews, indeed, God vouchsafed a Discovery of his Nature and Will, and gave them a Law for their Directory to lead them to Himself, for the End of the Commandment was Love j but they attained not to the End of the Commandment, and so it became them a killing Letter, pronouncing Death 2 Cor. Hi. on. their Disobedience, whilst it gave them

* Their Ignorance of this, probably, first gave Rife to. the Supposition of a Duality of Gods, as held byfomeof the most antient Philosophers in their Doctrine of the two Principles, the one of Good, the other of Evil. The former was calledby the Persian Magi Oromafdes; the latter, Arimaniw. This absurd Error, under some Alterations and Improvements, was afterwards adapted by the Manich,sans in the third Century. See Bayle's Dicl. Art. Manichæans. Sit also Theol. Ancienne, par Cher. Ramsay.

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not Grace and Strength for Performance, for Sermon such Communication belonged to a higher t/v\j Dispensation, even a spiritual one; and therefore however glorious the Ministration of Condemnation was in the Promulgation of the Law, and in the awful Display of God's Power and Majesty, yet it was to be done away when He who was the End of the Law for Righteousness should come, as having no comparative Glory in respect of that Ministration which so far excelleth in Glory; when God's Justice should give 2 Cor. Hi. Place to his Goodness, and Mercy rejoice10' e<1' against Judgment.—Hence we may fee the absolute Necessity there was of Gospel Salvation for the Recovery of fallen Man, in that no outward Rule of Action *, tho' of

* The Energy of Divine Grace, as a sanctifying Principle in the Heart, made no Part nor Promise of the Mosaic Dispensation, so that Man's Nature could not be reformed \fYJt; and, therefore, the Prophets and holy Men under the Law were not saved by the Law, but by the Regenerating Spirit of Christ working in them, and speaking thro' them. Salvation was then the fame free Gift, and by the fame free Grace, thro' Faith, as now, tho' not revealed in the Way of a publick Dispensation till afterwards, when that better Covenant took Place, whose distinguishing Property and Privilege it mould be, with respect to all the Faithful under it, that the Divine Laws should be within them, as a powerful living Principle of Love and Obedience,—not written in Tables of Stone, but in the fleJhlyTablcs of the Heart, nxith thi Spirit of the Living God. Jer. xxxi. 33.2 Cor. iii. 3. Heb. x.i 6.

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Sermon Divine Appointment, could lead him to %-^-v-n- God in the Way qf acceptable Love and Obedience, because of the Weakness of the Flesh in its State of natural Corruption: If Gal.iii.21. there had been a Law given which could have given Life, verily Righteousness ftould have been by the Law.

And now we are led to that wonderful

Mystery of our Redemption, God manifest

in the Flesh to destroy the Works of the

Devil, even all that Sin and Satan had done

in our fallen Nature. In this Consolation

of Israel we have the Substance of all Types

and Shadows, the Accomplishment of all

Promises and Prophecies, and the Fulfilling

of the Law for all them that believe to the

Heb.i. 1,7^Saving of the Soul. God, who at sundry

'Times, and in divers Manners, spake' in

Time past unto the Fathers by the Prophets,

hath in these last Days spoken unto us by his

Son.—And what was the Message? It was

'Love; for, speaking of all them that receiv

John xvii. ed Him, he faith, I have declared unto them

thy Name, and will declare it, that the Love

wherewith thou has loved me may be in them,

and I in them. Now, in an Evangelical

2 Cor. v. Sense, God's'Name is Love, for He was in

'9. Christ Christ reconciling the World unto Himself i sertmon And therefore with great Propriety does the v^VNJ Gospel signify Glad'Tidings.

And as in the Process of our Redemption by Jesus Christ we behold one great continued Mystery of Love, so, as was the Worl£ such also was the End of it, viz. to bring back Man to the Love of God; for as in his Departure from this consisted his Sin and Ruin, so in his Return to it lay the only possible Means of his Recovery. To this End Christ lived a perfect Pattern of Divine Love, teaching us thereby to follow his Steps: To this end He both preached and practised Poverty of Spirit and Self Denial, by such instructive Lesions, to caution us against placing a fancied Happiness in those Possessions and Gratifications which only serve to alienate our Affections from Him who is the sole Fountain of true Felicity: And to the end that He might bring about a twofold Reconciliation between an offended God and sinful Man, He laid down his Life, flaying, by the atoning Blood of his Cross, the Enmity betwixt them; and now continues, under the perfecting Dispensation of his Spirit, to shed abroad the Love of God in our Hearts, and to give us Power to be

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