CHAPTER 4:

 

 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 brought to a fair issue, without so great things as the incarnation and death of GOD's own SON

 

 Wherefore we proceed to show 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 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 it was the most equal and fittest way, that we see it is the way which God bath taken: But that cross temper bath 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 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 unsavory.' 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 that the reasons of divers things, in GOD'S appointments, may be very deeply hidden, from our most diligent search; where they are, his telling us the matter is so, or so, is reason enough 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 into question, we should be afraid of being so treacherous as not to produce them., Now that it was requisite this temple should be so founded; is a matter not only not repugnant to reason, but which fairly approves itself thereunto. That is, so far as that though it exceed all human thought, the great Loan 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, as the way which he bath taken to bring it about.- That it might be brought about, a compliance was necessary, and a mutually yielding of both the distanced parties that is, 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 bath 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 someway runs into it. He is not only to give his own consent, but to gain man's; and besides his own willing to return to repossess this his temple, he is to make man willing also, Or rather that repossession, rightly understood, will be found to include the making of man willing, that is, in that very repossession he is to put forth that measure of power, by which he may be made so. All this is God’s part, which he doth: graciously undertake; and without 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, therefore, is to show how necessary the constitution of IMMANUEL' was, chiefly 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 IMMANUEL 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 should be made known to man.

 

 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.

 

 1. That in order to God’s return, it was necessary such a full recompence should be made him.

 

 2. That it could not be full any other way, than this by IMMANUEL.

 

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;: but plainly to offer such considerations as may tend to clear the truth, and rather prevent, than 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 recompence made him, for the indignity and wrong done, in the former violation thereof,

 

Whatsoever is most congruous and fit for him to do,, that is necessary to him; he cannot swerve in the least tittle, we will not only say, from what strict and rigorous justice doth exact; but also not from what is requisite, under the notion of most comely and decent. Has it been. said of a mortal man, that it was as easy to alter the course of the sun, as to turn him from the path of righteousness We must suppose it of the eternal GOD equally impossible that lie should be diverted from, or ever omit to do what most is seemingly becoming, and worthy of himself. In such things wherein he is pleased to be our pattern, what we know to be our own duty, we must conclude is his nature; we ought to be found neither in an unjust act, or omission, nor indecent one; and he cannot.

 

 Nor can it be a doubt, but that he only is the competent judge of what is most becoming, and worthy of himself; or what is most congruous, and fit in itself to be done.” Who bath directed the SPIRIT of the Loan, or being his counselor, bath instructed him” (Isa., xl.) Surely the best reason we can exercise in this case, is to think that course reasonable, which we find God. bath 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 hidden from us.

 

 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 bath been said, we have reason to suppose that the ways God bath 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, and perceive her methods to be as unalterable, as they are unaccountable. It is 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 bath set, unto the course of his dispensation, towards his intelligent creatures; wherein we shall only instance in' some few particulars.

 

 As first, that there is so little discernible commerce, in the present state, between the superior rank of these creatures, and the inferior: That whereas we are well assured there are intelligent creatures, which inhabit not earthly bodies like ours, but hold an agreement with us in greater things; they yet so rarely converse with us. When we consider, that such of them as remain innocent, and such of us as are, by Divine mercy, recovered out of a state of apostasy, are all subject to the same common Loan;. observe the more substantial things of the same law.; have all the same common end; are acted by the same principle of love, devotedness, and zeal for the interest and honor of the great. Maker and LORD of all things. We are all to make up one community with them, and be associates in the same future blessed state; yet they have little intercourse with us, they shun our sight. If sometimes they appear, it is by transient, hasty glances; they are strangely shy and reserved towards us, they check-our inquiries, put us, and appear to be themselves in reference thereto under awful restraints. We know not the reason of all this: Sometimes we may think with ourselves, Those pure and holy spirits cannot but be full of kindness, benignity, and love, and concerned for us poor-mortals, whom they see put to tug, and conflict with many difficulties and calamities; abused by the cunning malice of their and our enemy; imposed upon by the illusions of our own senses. How easily might they make many useful discoveries to us, relieve our ignorance in many things, acquaint us more expressly with the state of things in the other world, rectify our I dark' or’ mistaken apprehensions,' concerning many both religious and- philosophical matters! But they refrain, and we know not why.

 

 Again, that in the days of our SAVIOR'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 has 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 Loan 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. 10: 14) where they have no Preachers, they have no Gospel.

 

 Now as to all these cases, and many more that might be thought on, can it be said it would have been unjust, if GOD had ordered the matter otherwise Yet 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 in the natures of things themselves, obvious tothe 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 hidden reasons 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 incongruous 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 Scriptures 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 an 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 arc capable of understanding honor 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 Loan 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 recompence or what recompence 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

 

 III. And yet, because God speaks to us about these matters, and they are our own concernments, as being 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 the horror of the case, that reasonable creatures, made after GOD'S image, so highly favored by him, capable of blessedness in him, uncapable 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, illnatured wretch could have devised to put upon the greatest, the most benign, and best deserving Prince, the world ever knew. And if we can suppose an offence, of that kind, may be of so heinous a nature, and so circumstanced as that it cannot be congruous it should be remitted, without some reparation made to the majesty of the Prince, and compensation for the scandal done to government; it is easy to suppose it much more incongruous it should be so, in the present case.

 

 Yea, and as it can never be thought congruous, that such an offence, against a human governor, should be pardoned without the intervening repentance of the delinquent; so we may easily apprehend also the case to be such, that it cannot be fit it should be pardoned upon that alone, without other recompence. 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 recompence 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 all such cases or to damn the proceedings of all times and nations, wheresoever a penitent offender has been made to suffer the legal punishment of his offence, 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 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 revolt from GOD.

 

 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 favorites, his intimate associates and friends, with whom be 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 the 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 honors and offices about the person of the Prince, which he held only by royal favor. 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, ti) 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 favor and kindness.

 

 Whereas, in the restitution of man, inasmuch as before he was the temple and residence of the great KING, where lie 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, 1,. Of the fearful curse of God’s law, upon the transgressors of it. 2. And, Of the copious blessing of the Gospel. That thereupon, we may the more clearly judge, how improbable it was there should be a translation between two so distant states, without atonement made for transgression of so high demerit.

 

 1. As to the former, we are in general told, “Cursed Is every one that continues not in all things written in the book of the law, to do them.” Astonishing! that He should curse me who made me! That my being, and a curse upon me, should proceed from the word and breath of the same sacred mouth! Of how terrible import is His curse! To be made an” anathema,” separate and cut off from God, and from all 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., To be cursed in one's ”basket and store, in the city and field, in going-out sand coming in:” Especially to have all God’s curses and plagues meeting and centering in one's very heart, to be” there smitten with blindness, madness, and astonishment!”

 

 How efficacious is this curse! Not a faint, impotent wishing-ill to a man; but under which- he really wastes, and which certainly blasts, withers, and consumes him, and even turns his blessings into curses! How closely adhering, as a garment wherewith he is clothed, and as a girdle with which hee is girt continually! How secretly and subtilly insinuating,” as water into his bowels, and oil into -his bones!” And how deservedly cloth it befall! The curse causeless shall notcome; this can never be without a cause. If another curse me, it shows he hates me; if the righteous God do so, it signifies me to be, in myself, an 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 that GOD is angry with the wicked every day, and rains upon them fire, and brimstone, and an 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 blessings 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, merciful:” It aims at 1' making them nigh that were afar off;” taking them into GOD's own family and household; making them friends, favorites, 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: lie 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 curse, not nulling them.

 

 V. Whereupon we may also see, what made atonement for sin so fundamental to a design of grace; the magnifying the Divine law; (Isaiah xlii. 21;) the asserting, the equity and righteousness of the supreme government; not as some odiously suggest, the gratifying of what, with us, is wont to go for a private appetite of revenge, from which the support of the honor and dignity of the government is most remote. Yea, it were horrid to suppose, that any such thing can have place with the blessed GOD, which is one of the most odious things in the disposition of degenerate man, an aptness to take complacency in the pains and anguish of such as have offended us.

 

 So black a thought of GOD will be most remote from every pious breast; nor doth any precept, within the whole compass of that revelation which He bath given us, express more fully, at once, both our duty and his own nature, than that of”loving our enemies,” or of “forgiving men their trespasses.”

 

 There is, perhaps, somewhere (but O how rarely!) to be found among men, that benign, generous temper, when an enemy is perfectly within one's power, to be able to take a real solace in showing mercy; when he is in a fearful, trembling expectation, and has even yielded himself a prey to revenge, to take pleasure in surprising him by acts of kindness and compassion. Than this, there is no where to be seen a more lively resemblance of God, a truer part of his living. image, who has commanded us ”to love our enemies; if they hunger to feed them, -to bless them that curse us, and to pray for them that despitefully use us and persecute us, that we may be his children, that we may show ourselves born of him,” and to have received from him a new, even a Divine nature; one truly agreeable to, and resembling his own. And unto him the acts and operations that naturally proceed from this temper, are more grateful than all whole burnt offerings and sacrifice.

 

 So are we to frame our conceptions of the ever-blessed God, if either we will take the idea of an absolutely perfect Being, or his own frequent affirmations, who best understands his own nature; or the course of his actual dispensations towards a sinful world, for our measure of him.

 

 VI. That then wherewith we must suppose the blessed God to be pleased, in the matter of punishing, is the congruity of the thing itself, that the sacred rights of his government over the world be vindicated; and that it be understood, how ill -his nature can comport with any thing that is impure: And what is in itself so highly congruous, cannot but be the matter of his delectation. He takes eternal pleasure in the reasonableness and fitness of his own determinations and-actions, and rejoices in the works of his own hands, as agreeing with the apt, eternal schemes and models which he has conceived in his most wise and all comprehending Mind. So that though” be desires not the death of sinners,” and bath no delight in the sufferings of his afflicted creatures, which his immense goodness rather inclines him to behold. with compassion; yet the true ends of punishment are so much a greater good, than their ease and exemption from the suffering they had deserved, that they must rather be chosen, and cannot be eligible for any reason, but for which also they are to be delighted in; that is, a real goodness, and conducibleness to a valuable end, inherent in them.

 

 Upon which account the just execution of the Divine pleasure, in the punishment of insolent offenders, is sometimes. spoken of under the notion of a solemn festival, a season of joy, yea even of a sacrifice, as having a fragrancy or delectable savor in it.

 

But whereas some scriptural expressions seem to intimate a delight in satisfying a furious, vindictive appetite; we are to consider, that what is spoken for the warning and terror of stupid besotted men, was necessarily to be spoken with some accommodation to their dull apprehension of the things, which they vet see and feel not. For which purpose the person is put an, sometimes, of an enraged, mighty man; the terror of which representation is more apprehensive to vulgar minds, than the calm, deliberate proceedings of magistratical justice; it being many times more requisite, that expressions be rather suited to the person spoken to, though they somewhat less exactly square with the thing itself, intended to be spoken.

 

 VII: Wherefore, this being all that we have any reason to understand imported in such texts of Scripture; a calm and constant will of preserving the Divine government from contempt, by a due punishment of such as offer affronts to it; and that takes pleasure in itself, or is satisfied with the fitness of its own determination; what can there be in this unworthy of Gori What that disagrees with his other perfections Or that the notion of a Being, every way perfect, doth not claim, as necessarily belonging to it For to cut off this from it, were certainly a very great maim to the notion of such a Being; if we consider it as invested with the right and office of supreme Rector, or Ruler of the world. For if you frame such an idea of a Prince, as should exclude a disposition to punish offenders, who would not observe in it an intolerable defect

 

 Suppose XENOPHON to have given this character of his Cyrus, that be was a person of so sweet a nature,, that he permitted every one to do what was good in his own eyes; if any one put indignities upon him, he took no offence at it; he dispensed favors alike to all; even they that despised his authority, invaded his rights, attempted the subversion of his government, with the disturbance and confusion of all that lived under it, had equal countenance and kindness from him, as they that were most observant of his laws, and faithful to his interest; and it were as safe for any one to be his sworn enemy, as his most loyal and devoted subject: Who would take this for a commendation Or think such an one fit to have swayed a scepter

 

 Can there be no such thing as goodness, without the exclusion and banishment of wisdom, righteousness, and truth Yea, it is plain, they not only consist with it, but it is a manifest inconsistency it should be without them. The several virtues of a well-instructed mind, as they all concur to make up one entire frame, so they do each of them cast a lustre upon one another; much, more is it so with the several excellencies of the Divine Being. But how much too low are our highest thoughts of the Supreme Majesty! How do we falter, when we most earnestly strive to speak and think most worthily of GOD, and suitably to his excellent greatness!

 

 VIII. Upon the whole, there appears sufficient reason to conclude, not only upon the account of justice more strictly taken, but also of congruity and fitness, or according to such a larger notion of justice, as imports an inflexible propension to do what is fit and congruous to be done, it was indispensably necessary the holy God should, in order to his return to his temple among men, insist to have a recompence made for the wrong that was done him by the violation of it.

 

 Nor let this be understood to detract from justice, taken in a most strict sense, and most appropriate to GOD, as it is primarily, and in the first place conservative of his own most sacred rights; which must be, by consequence, vindictive of the violation of them: And this is the original justice, (as his are the original rights, and the fountain of all other,) and must have had place, though he had settled no express constitution of government. And also as, secondarily, it is conservative of the rights of the governed community, which, by the constitution once settled, accrue to it.

 

 Whereupon also it may be understood, in what sense punishments (passively taken) are debts. And it is fitter to distinguish, and thereupon to explain how they are, or are not so, than at random to deny they are so at all; when our Loan has taught us to pray,” forgive us our debts;” and when it is so plain in itself, that He, who by delinquency has forfeited his life, is most truly said to owe it to justice.

 

 The sum of all is, that whether we take Divine justice in the larger sense, as it comprehends all the moral excellencies that relate to the government of God over man, especially his wisdom and his holiness; or whether we take it in the stricter sense, for a principle inclining him to maintain and vindicate the rights and dignity of his government; it did direct as well his making a constitution for the punishing of affronts, and offences committed against it; as to proceed according to it, so as not to remit such injuries to the offender, without most sufficient recompence.

 

CHAPTER 5:

 

 I. 2. AND so much being clear, there is less need to insist copiously, in showing what comes next to be considered: That no recompence could be sufficient for expiating the wrong done, by the violation of God’s temple among men, and the laying its foundations anew, besides that which has been made by the Son of Gon; becoming himself, first, an original temple, a man inhabited with all the fullness of GOD; and then a sacrifice to the offended majesty and justice of heaven, for those great and high purposes, the expiating the indignity of violating God’s former temple; and the raising, forming, and beautifying it anew, in, conformity to its present pattern and original; and then possessing, inhabiting, and restoring the Divine presence in it.

 

 II. For as it has been shown already, that this recompence could not but be full, and apt to answer these purposes; so it is evident, that whatsoever should be tendered, in the name of a recompence, ought to be full, and proportionable to the wrong done, and to the favors afterwards to be shown to the transgressors.

 

 For it were manifestly more worthy of God, not to have exacted any I1tcompence at all, than to have accepted such as were unproportionable, and beneath the value of what was to be remitted and conferred. What had been lower, must have been infinitely lower: Let any thing be supposed less than God, and it falls immensely short of him. Such is the distance between created being and untreated, that the former is as nothing to the latter; and therefore bring the honor and majesty of the Deity to any thing less than an equal value, and you bring it to nothing. And this had been quite to lose the design of insisting upon a recompence; it had' been to make the majesty of heaven cheap, and depreciate the dignity of the Divine government, instead of rendering it august and great.

 

Therefore, the whole constitution Of IMMANUEL, his undertaking, performances, and acquisitions, appear to have been not only apt, suitable, and sufficient to the intended purposes, but also requisite and necessary thereto.

 

 III. And for the evincing hereof, let us meditate intently on those words of our Loan,” Therefore doth my FATHER love me, because I lay down my life.” (John 10: 17.) And let us consider them with that reverence, which we cannot but conceive due to words we esteem most sacred and divine; that is, that they could not be rashly or lightly spoken: Whereupon, let us think, Have those words a meaning This our awful regard to the venerable greatness of him that spoke them, cannot suffer us to doubt. And if they mean any thing, it is impossible they should not mean somewhat most profound and great! Somewhat that implies a reference to a peculiar divine decorum, that as an eternal law perpetually conducts all the determinations of God’s most perfect will, that could, by no means, suffer any violation. What was most becoming of GOD, namely, what might best become him, “for whom are all, things, and by whom are all things,” (Heb. 2: 10,) worthy of the great, all-comprehending, central, original Being, from whence all things sprang, and wherein all terminate. Here is some gradual retection, (if we consider what immediately follows:” In bringing many sons to glory,”) of the veiled arcana of the Divine Being. Here is, in some part, a withdrawing of that sacred veil, by hire to whom by prerogative it belonged, and of whom it is said,” No roan has seen God at any time; but the only begotten SON who is in the bosom of the FATHER, he bath declared him.” (John 1: 18.) Here is some disclosure of C the mystery of God, of the FATHER,” (Col. 2: p2,) in whom the Divine nature was primarily, and as in that first fountain; and- of CHRIST,” the mystery of the Mediator, of whom CHRIST was the distinguishing name. The agreement, hitherto inconceivable, of the absolute purity and perfection of the Divine nature, with the admirable mercifulness of the constitution of IMMANUEL, of God and man united in one, in order to the reconciliation of the holy blessed God, with unholy, miserable man. How was it to be brought about, in a way becoming him,” for whom and by whom all things were made,” so great, so august a Majesty! that he should admit, that so despicable and rebellious a race should not only be saved, but made sons! This could never be, though his immense love most strongly inclined him to it, but by having one of highest dignity, his OWN SON set as a Prince, over the whole affair of their salvation; nor by him, but upon his own intervening suffering! This was according to fixed rule indispensably necessary, that is, by the inviolable maxims of the Divine government.

 

 But although through the inconceivable riches of his own goodness, this was a thing he was most propense unto; yet because the death of his own Sox, in their stead, could, neither be meritorious, nor just, without his own free consent; . Therefore (says our LORD) doth my FATHER love me, because I lay down my life.”

 

What conceivable reason can there be of this connection,." He there loves me-because I lay down my life, "without the concurrence of these two things to be considered conjunctly

 

 (1.) A most vehement love to a perishing world. (2.) An inflexible regard to the eternal measures of right and wrong, that and their everlasting seat in the mind of GOD.

 

 IV. The former made the end necessary, the preventing the total, eternal ruin of a lost world. The latter made the SON of GOD'S death, and his own consent thereto, the necessary means to this end. The former, namely, the end, was not otherwise necessary, than upon supposition; it was not so absolutely necessary, that by any means, right or wrong, fit or unfit, such a ruin must be prevented But it was so far necessary, as- that if, by any right means, this ruin could be prevented to many, and a contrary blessed state of perpetual life be attained by them; this must be effected for them.

 

 Nor is it true for all offenders, but as many as the like eternal, indispensable means and measures of fit and unfit, capable and incapable, should not exclude. All this we have in that most admirable text,” GOD so loved the world, that he gave his only begotten SON, that whosoever believeth in him should not perish, but have everlasting life.” (John 3: 16.)

 

 " So loved!” The matter is signified in such a way, as to leave all men amazed; and by their astonishment to supply their most defective conception of so stupendous a love. The” world” is an indefinite term, that contains the special, and the afterwards specified object of this love; not a single person, but a whole race of intelligent creatures, a world inhabited by such, that were not to be left, and finally all swallowed up together, in one common ruin; that upon this account he gave his only begotten Sox to death, as the event and known design showed. And how inconceivable must his love be ”to his only begotten Sox! The brightness of his glory! The express image of his person! Always his delight!” Yet rather than all this world should be lost for ever, he is thus given up, that” whosoever believe on him, should not perish!” Which expresses the certain, specified, declared object of this love. Leaving them certainly excluded, who, after sufficient proposal, refuse their homage to the throne of IMMANUEL, choose rather their forLord souls should be for ever forsaken of the Divine presence, than unite with him, and surrender themselves to him, by whom alone they might be refitted, animated, and inhabited, as his living temples. Their exclusion is necessary, by such measures as those, by which such means were necessary to the salvation and blessedness of the others.

 

 Who can doubt hereupon, but that this course was indispensably necessary to this end Especially if we consider, that our Loan represents his laying down his life; as an inexpressible additional endearment of him to the FATHER; as if he should say,’ 0 thou SON of my delights, thou hast now set my love to lost souls at liberty, that has been ever pregnant with great and Godlike designs towards them, and that must otherwise have been under perpetual restraint.'

 

 V. But it may be said, Could the love of God be under restraint And I say, No, it could not; therefore, to the all-comprehending Mind, where ends and means lie connected together, under one permanent, eternal view, this course presented itself, as peculiarly accommodated to this end; and was therefore eternally determined by easy concert, between the FATHER and the Sox; not to remedy, but prevent any such restraint.

 

 Yet it may be further urged, Cannot the absoluteness and omnipotency of God enable him to satisfy his own propensions, if it were to save never so many thousand worlds of offending creatures, without taking such a circuit as this

 

It was once said to a human mortal King, that had about him but a thin shadow of sovereignty:” Dost thou now govern Israel, and not make thy will any way take place” Much more might it here be said:’ Dost thou govern the world Art thou not God' Yes! and may freely say, I can the less,” for that I am God,” do what is not Godlike; that is, can the less break through established eternal measures, and counter-act myself. I must do as becomes Him,” for whom, and by whom are all things.”

 

 Yet in this case, (it may be further said,) Why did not love to his Sox preponderate Which our Loan himself in great part obviates by what is subjoined,-” because I lay down my life;” how with a power and design to take it again, as 111 have power to lay it down, and I have power to take it again;” (verse 180 as if He should say, This is a matter agreed, I am not to lie under perpetual death; that could neither be grateful to my FATHER, nor is in itself possible.. But as things are stated, I am prepared “to endure the cross, and despise the shame, for the joy set before me;” which joy will be everlastingly common to him and me, and to the whole redeemed community, according to their measure.

 

 But was all this unnecessary What serious man's reverence of God can let him harbor so profane a thought!

 

 Therefore take we now the entire state of this matter, as it lies plainly before us in these texts of Scripture.

 

 1. Here is an inexpressible love of God to lost sinners.

 

 2. Here is a plain intimation that this love must have been under a restraint, if GOD's own SON had not laid down his life for them.

 

 3. It is as plainly signified, that the SON of God’s laying down his life for them, was, in Divine estimate, a sufficient expedient to prevent this, restraint upon, his love to sinners.

 

 4. That this expedient was reckoned, by the blessed God, more eligible, than that his love to sinners should be under everlasting restraint.

 

 5. That it was only reckoned more eligible, as there was a conjunct consideration had of his laying it down, with a power and design of taking it again.

 

 6. That therefore, as the eternal GOD had a most unquestionable love to his only-begotten SON, his love to Him bath a peculiar exercise, on the account of his concurring with Him, upon this expedient; choosing rather to endure all the colors of that one hour, and power of darkness that was to come upon Him, than that a whole world of reasonable creatures, his own offspring, and bearing his own image, should all perish together everlastingly.

 

 But who now sees not, that this was the determinate judgment of the great God, that his gracious designs towards guilty creatures, were not otherwise to be effected, than in this way

 

 And yet, for the further clearing this, taking Heb. 10: 4, that the blood of the LORD CHRIST, and of bulls and goats, are put in direct opposition to each other and hereupon, that it is said of the latter,” It is not possible it should take away sin:” What can that imply less, than that the former was necessary to the taking it away Let us but appeal to ourselves; what else can it mean Will we say, though sin could not be taken away by the blood of bulls and. goats, it might by some nobler sacrifice of an intermediate value But is not this manifestly barred by the immediateness of the opposition These two only are in competition, and it is said, not this, but that.

 

 I shall now somewhat enlarge upon the two things already intimated under the foregoing head of IMMANUEL's sufficiency, as ]laving acquired the twofold power of forgiving sin, and giving the SPIRIT: And shall now show further the necessity of his engaging in this affair, [the restoring of GOD'S temple, with reference to both these things, requisite thereto.

 

And to this purpose let it be considered, 1. What was to be remitted; and, 2. What was to be conferred by his procurement.

 

 1. What was to be remitted. It was not the single trespass of one or a few delinquent persons, but the revolt and rebellion of a vast community; an universal enmity, continued and propagated through many successive ages, that was now once for all, to be atoned for. It is hereupon to be considered, (1.) How great the offence was, that must be remitted. (2.) The manner in which the grant was to be made.

 

 (1.) How great was the offence to be remitted! A whole race of creatures had been in a conspiracy against their rightful Loan, to deface his temple, tear down his image; invade his rights, incapacitate themselves for his worship, substitute, instead of that, highest contempt, banish his presence, and as much as in them lay, raze out his memorial, that He might be no more known, feared, or served upon earth! How horrid a prospect had the LORD from heaven, when from the throne of his glory, He beheld The state of things below!” The Loam looked down from heav en upon the children of men, to see if any did understand, and seek after God; they are all gone back, none that have good, no not one.” (Psalm 14: 2, 3.) All were become such wicked fools, as to say, with one consent, in their hearts,-11 No GOD!”

 

 (2.) And though; it is true, this wickedness was not in event to be actually remitted to all, the case was to be so stated, that remission might be universally offered; and that it be left to lie upon men's own score, if it were not accepted; and therefore, that a sacrifice must be offered up, of no less value, than if every single transgressor was to have his actual pardon.

 

 VI. For let it be considered, what sort of transgressors are excluded the benefit of remission, on the account of that great sacrifice. And we find it not difficult to apprehend other most important reasons why they are excluded; but no colour of a reason, that it should be for want of sufficient value in this sacrifice.

 

 1. As for the angels that fell, though their case comes not directly under our present consideration; yet occasionally, some thoughts may usefully be employed about it.

 

 The Divine pleasure herein is indeed intimated, in the SON of God’s not taking their nature, but ours; and his known measure of showing mercy, is that he will show mercy, because he will show mercy: Yet, whereas we find that the most sovereign act of grace, the predestinating of some to the adoption of children, is ascribed to the good pleasure of his will: (Eph. 1: 5:) The same act is ascribed also to the counsel of his will. (Verse 11.) And when we see the Apostle in that holy transport, crying out, in contemplation of distinguishing mercy,” O the depth!” (Rom. 11:. 33:) He doth not say of the sovereign power, but of the wisdom and knowledge of GOD; and unsearchableness, not of his arbitrary determinations, but of his judgments and ways, or judicial proceedings towards them that believed, or believed not. (Psalm xxx, xxxi, xxxii.) Implying, he had reasons to, himself, though past our finding out, of his different proceedings towards some and others.

 

 And as for the angels that fell, and whom he thought fit not to spare, (2 Pet. 2: 4, 5; Jude 6,) he threw them into chains of darkness, resolving to deal with them, not upon terms of absolute sovereignty, but of justice, therefore reserving them to the judgment of the great day; not, in the mean time, affording them a second trial, in order to their recovery, as he bath to us, even of mere mercy; for no justice could oblige him to offer us any new terms. Yet their case and ours so differed, that there are reasons obvious to view, and which must lie open to all, in the public final judgment, why he might judge it fitter to design the objects of mercy among men, than the apostate angels. As,

 

 1. We must suppose them created, in perfect maturity, unto which we (our first parents excepted) grow up by slow degrees. They had their intellectual ability fit for present exercise, when they first existed; and did all then at once co-exist, (as we generally reckon, having nothing to induce us to think otherwise,) we come into being successively, and exist here but in a succession.

 

 (2.) We have no reason therefore to apprehend that they were created, in one common head of their own order, in whom they should stand or fall, as we were; our case not admitting it to be otherwise, because we were not co-existent with bim. But we must conceive them to have been, every individual of them, personal covenanters, each one, in his own person, receiving the signification of their Maker's will; and if there were reason, each one, in his person, as it were plighting his faith, and vowing his allegiance to the celestial throne.

 

 They therefore, from a self-contracted malignity, rebelled with open eyes; and though an obligation, by a common bead, were binding, theirs, by their own act and deed, must be more strongly binding; and their revolt more deeply, and more heinously criminal.

 

 3. The posterity of our apostate first parents have but a limited time, in this state of probation, wherein to understand the present altered state of things, between them, and their offended Loan. Within which time, though lie foresaw the malignity of very many would never be overcome by his goodness, in the ordinary methods wherein he reckoned it became him to discover, and exercise it towards them; yet according to the course and law of nature, he had now settled for this apostate world, their course would soon be run out, and they would not have opportunity long to continue their rebellion, and obstruct his interest and designs on earth.

 

 And also, having all things ever present to his all-comprehending view, he foreknew that great numbers should become the captives of his grace; and that the love and blood of an IMMANUEL should not be lost, and thrown away upon them.

 

Whereas he beheld the apostate spirits, of that higher order, fixed in enmity, not vincible by any ordinary methods. Nor was it to be expected he should exert (in this case) his absolute power: (Had he thought fit, he could as well have prevented their revolt:) Or that he should have appointed a Redeemer for their recovery, who were irrecoverable. Their case at first, being (probably) parallel to theirs among men, who sin that sin against the HOLY GHOST. And as things lay in divine prospect, their malicious opposition to GOD'S designs in this-world, was not bounded with the narrow limits of a short human life; but they were beheld as continually filling this world with wickednesses and miseries, and counterworking all GOD'S glorious and merciful designs in it; even every one of them, from his first apostasy, as long as the world shall last.

 

 4. Man sinned at first, being seduced and deceived by the Devil, the Devils as being their own tempters; sin had in and from them its original and first rise in the creation of GOD.

 

In all agency, whether of good or evil, much is wont to be attributed to this, who was first in, it. In point of good, the blessed GOD bath no competitor; He is the undoubted first Fountain of all good, and is therefore acknowledged the Supreme Good. In point of evil there is none prior to the Devil, who is therefore eminently called the Evil or Wicked One.

 

 And as the devils were first in sin, so they led us unto it, by deceiving us; the malignity of it was therefore the greater on their parts, and proportionably the less on ours.. The more knowing are the more deeply guilty, the deceiver, than the deceived, and deserve the more stripes. It is true, that none can deserve mercy; for then it were justice, and not mercy; but though none can deserve to have mercy shown them, they may deserve not to have it. The more a ruler is above us, and the less he needs us, the less possible it is for us to oblige him, and the more possible to disoblige and offend him, and the more heinous will the offence be; therefore, though none can claim mercy, they may forfeit it; and will, by the deeper guilt, incur such a forfeiture, by how much the clearer the light is, against which they offend.

 

 And this we find to have been a measure with the blessed GOD, in the exercise of his mercy, even the highest instances hereof, that we meet with in Holy Scripture: G0 I obtained mercy,, because I did it ignorantly, in unbelief.”

 

(1 Tim. 1:)

 

 VII. This represents the occasion, and season of. showing mercy more fitly, in the estimate of the Divine wisdom, which conducts the acts of sovereignty; and judges of congruities, as justice doth of right and wrong.

 

 Where indeed, among the objects of mercy, there is an absolute parity, there (as to them) mere sovereignty determines; wisdom bath no proper exercise. But occasions are of greater latitude, and comprehend all considerable circumstances, and consequences; and many things lie open to the Divine eye, that are hid to ours.

 

 But. now, whereas we cannot doubt, that besides such considerations as occur to us, the blessed GOD saw superabundant ground of not making such provision for the recovery of fallen Angels, as of lost men; we can have none, whereupon to imagine, the former partake not of the benefit of the latter, for want of value in the sacrifice of IMMANUEL.

 

 For when the blood of his cross is intimated to extend to all things, both in heaven and earth, (Col. 1: 20,) to diffuse an influence through the universe, to be the cement of the creation; and that by Him who shed it, all things are said to consist: And that besides his natural right, he bath acquired, by the superabundant value of this sacrifice, the odors whereof are spread through all worlds, an universal dominion; and particularly, to be Head of all principalities and powers, to establish the faithful and loyal, to judge and punish the disloyal, over whom he so gloriously triumphed on the cross: (Col. 2: 15:)” To have every knee bow to him:” (Phil. 2: 6, 11:) It cannot be, but the value of the same sacrifice had sufficed to obtain a power, as well as to govern and judge all, to establish and reward the good, to punish the bad, to have obtained that, upon terms, pardon, and mercy, might have reached down into the infernal regions; if they that inhabit them, could upon other accounts, have been thought a pardonable, or tractable sort of delinquents.

 

And if we cannot apprehend this great sacrifice to want value, even to make atonement for Devils; we can as little think it should want value to save.

 

 VIII. 2. The impenitent and unbelieving men under the Gospel; it must therefore be for some other reason, that such perish. As,

 

 (1.) If there be any thing of reason in what bath been discoursed, concerning the state of the lapsed angels; their continuance in wilful impenitency, and infidelity, partly supposes, partly makes the state of things with them the same.

 

 1. Partly supposes it so. For it implies they have been applied to, and treated with personally, upon the terms of the second covenant; that is, the covenant of GOD in CHRIST, as the apostate angels were upon the first. And if the guilt of the former apostates was so horridly great upon this account; the guilt of the latter must be proportionably so, on the same account.

 

 2. Partly makes it the same. For hereby, as they were violaters first and immediately, in their own persons, of the first covenant; so are these of the second. For, generally, they that live under the Gospel, are professed covenanters, and if they were not, they ought to have been so, by the very proposal and tender thereof unto them; or, as soon as the mind of Him who made them, concerning this matter, was known.

 

 They were not obliged by their own consent, but they were obliged to it: and by an incomparably greater; and deeper obligation; not by their own act and deed, but by his who gave them breath. What is their authority over themselves, compared with that of the supreme Lawgiver A mere borrowed subordinate thing! without and apart from Him, without whom their being itself were mere nothing!

 

 And the parity of cases, between the angels that fell and insolent sinner tunder the Gospel, is intimated as monitory to the latter, in those texts of Scripture that speak of God’s just severity to the former; namely, the sin of both was apostasy, according to the different covenants under which they stood: For as the one sort were apostates from God, so the others were from CHRIST, denying the LORD” that bought them.”“ (2 Pet: 2: 1.) And again,” Turning the grace of GOD into lasciviousness, and denying the only LORD GOD, and our LORD JESUS CHRIST.” (Jude 4.)

 

Whereupon, this example of God’s vengeance, upon the angels that fell, is subjoined in both places.

 

 Besides what was common to them with the apostate angels, there were some things peculiar to these willful refusers of the grace of the Gospel. As,

 

 1. That the guilt of willful sinners, under the Gospel, admits of this aggravation above the rebelling angels, that they offend against the grace of the remedy, never offered to the other; treading under foot the SON of God, profaning the”blood of the covenant, wherewith they were sanctified, as an unholy thing, and doing despite unto the SPIRIT of Grace.” (Heb. 10: 29.) And,

 

 2. That the offer itself, made to them, carried in it a manifest signification of their (remote) claimable right to the benefits of the Gospel-covenant, on supposition of their compliance with the terms of it, (unto which the fallen angels could have no pretence,) barred only by their non-acceptance, or refusal, which appears in the general tenor of the Gospel-covenant, itself:” Ho! every one that thirsts.”“ Whosoever will, let him come, and take of the waters of life freely.”“ GOD so loved the world, that he gave his only SON, that whosoever believeth on him, should not perish.”

 

 This is the case then, with the willfully impenitent and rebellious, under the Gospel, that it might be truly said to them,’ You might have had pardon, and eternal life, if you had not rejected the kindest offers.' It is not therefore want of value in this sacrifice, but their rejection, whence it is unavailable to them.

 

 As for them that could never have the Gospel, or infants incapable of receiving it, we must consider the Holy Scriptures were written for those that could use them, not for those that could not; therefore to have inserted into them an account of G on's methods of dispensations towards such, had only, served to gratify the curious and unconcerned, not to instruct, or benefit such as were concerned. And it well became, hereupon, the accurate wisdom of GOD, not herein to indulge the vanity and folly of man.

 

 IX. 2. Now let it be considered, in what way was this to be done; not otherwise than by enacting and publishing an universal law, that Whosoever should comply with such and such terms, (Repentance towards God, and Faith in JESUS CHRIST,) should be actually pardoned and saved.

 

 And this being now the plain state of the case, let any sober mind make a judgment of it, what this matter would collie to, if there had not been a compensation made, as a foundation to this law, and the publication of it.

 

 They that exalt one Divine perfection, to the diminution of several others, that (for instance) so plead for the absoluteness, and sovereignty of GOD's mercy, as not to adjust therewith the determinations of his wisdom, purity, righteousness, forget that they hereby make any satisfaction, by a Redeemer, unnecessary, (and by consequence, make CHRIST, whom they cannot deny to have suffered and died, being innocent, to have died in vain,) nor do allow, in their own thought, its just weight to this state of the case, that the method, in which God was to exercise his pardoning mercy, was by publishing an edict, for that purpose, that was to extend all the world over, and through all the successions of time. They know this is the course the wisdom of God has pitched upon, and yet taking the course as it is, would have this large, universal tenor of the Gospel to proceed upon no foregoing compensation.

 

 The great God requires it should be proclaimed to all the world,” Ho! every one that thirsteth, come to the waters.”“ Whosever believes shall not perish, but have life everlasting.”“ If the wicked turn from all the sins he has committed, he shall not die. All his transgressions shall not be mentioned.”“ Repent, so your iniquities shall not be your ruin.”“ Come to me, all ye that are weary and heavy laden, and I will give you rest.”“ Go, preach the Gospel to every creature whosoever believes shall be saved.” This is the known tenor of the Gospel, directed, without limitation,” to all the ends of the earth: Look to me, and be saved;” all sin and blasphemy shall be forgiven to men.” That Gospel which determines,” Whosoever believes shall be saved,” is directed to be preached to all nations. He did first, by his angels from heaven, indefinitely proclaim “peace on earth, and good-will toward men.” And pursuant hereto was the commission given, by our ascending Loan to his Apostles, and Ministers that should succeed to the end of the world.

 

 X. Consider how this way; he has chosen, would square with the ordinary measures of government, without _the foundation laid which we are asserting. That Prince would certainly be never so much magnified for his clemency, as he would be despised by all the world, for most remarkable defects of government, that should not only pardon whosoever of his subjects had offended him, upon their being sorry for it; but provide a law that should obtain in his dominions, through all after-time, that whosoever should offend against the government, with whatsoever insolency, malignity, and frequency, if they repented they should never be punished, but be taken forthwith into highest favor.

 

 Admit that it had been congruous to the -wisdom and righteousness of God, as well as his goodness,_ to have pardoned a particular sinner, upon repentance, without satisfaction; yet nothing could have been more apparently unbecoming him, than to settle an universal law, for all future time, to that purpose; that let as many as would, in any age, to the world's end, affront him never so highly, invade his rights, trample his authority, tear the constitution of his government, they should upon their repentance,

 

be forgiven, and not only not be punished, but be most highly advanced, and dignified.

 

 XI. But now, though he bath, upon the recompense made him by his SON, for all this injury, declared he will do all this; they accepting their Redeemer and Savior for their Ruler and LORD, and returning to their state of subection; yet it is enough to make the world tremble, and fall astonished at his foot-stool, to have peace and reconciliation offered them, only upon such terms; and to behold Gore's Own SON made a sacrifice to his justice, and a public spectacle to angels and men, for the expiation of the wrong done and enough to make all men despair of ever finding such another sacrifice, if they should reject the terms, upon which only the meritoriousness of this can be available for them.

 

They can never, after this, have pretence to think it a light matter to offend God, or to think that he looks with indifferency upon sin.

 

 And suppose it possible, a single delinquent might have been pardoned, without such atonement made for his offence; the design of Gore's unbounded mercy not being so narrow, but so comprehensive as to require the settling of a stated course for the reducing and saving of lost souls, in all times and ages; since a Redeemer of so high dignity was to be constituted, for this purpose: It had been an unexpressible injury to him, a detraction from the kindness of his undertaking, and the authority of his office, that any thing of mercy should be shown in this kind, but in him and by him alone.

 

 But that it may be further understood, how requisite it was such atonement should be made, such a sacrifice offered for the sins of men, in order to God's settling his temple, and presence with them, we were to consider, not only what was to be remitted, but also what was to be communicated, namely, his blessed SPIRIT, in pursuance of the same gracious purpose.

 

CHAPTER 6:

 

 I. WHEREAS there could be no restoration of this temple of God, with men, (as bath been shown,) without the concurrence of these two things, Remission of Sins; Emission of the HOLY SPIRIT: Having endeavored to evince this necessity, concerning the former of these, Remission of Sin, upon consideration of the vast amplitude, and the peculiar way, of this remission; We are now to show it concerning the latter, namely, The Emission, or Communication of the HOLY SPIRIT.

 

 The rich sufficiency of IMMANUEL' furnished with this _power of giving the SPIRIT, bath been already seen; and that in a twofold respect; namely, both in respect of the end of its communication, that the unwilling heart of man might be made willing, again to receive the Divine presence; and in respect of the way, wherein it was to be communicated, namely, in a way suitable to man's intelligent nature, by representation of the glorious object, by which his soul was to be impressed. IMMANUEL himself, represented as the original, exemplary temple, and also represented as made a sacrifice; whereby the two purposes are answered. For which it was requisite this constitution of IMMANUEL should be, and should be declared and made known to us; That the blessed God might, upon terms not injurious to himself, give his own consent; and might, in a way not unsuitable to us, gain ours. Both which he is graciously pleased to assume to himself, for his part, in his transactions with us; leaving it for -our part, being so assisted, to consider what is represented to us: And thereupon actually to give our own' consent.

 

Whereupon we are not to look upon the Gospel of the SON of God, as an useless, or unnecessary thing; it is the ministration of Spirit and life. (2 Cor. 3:. 6.) And a the power of GOD to salvation, to every one that believes.” (Rom. 1: 16.) An apt instrument of such impressions upon the spirits of men, as are necessary to their being formed into living temples; not that any good work is wrought, by the inanimate Gospel; the letter kills, but it is” the SPIRIT that gives life.” (2 Cor. 3:)

 

 The communication therefore of the SPIRIT, is that we are principally now to consider. And as the constitution of IMMANUEL was sufficient, in its own kind, and for its own proper purpose, in this restoration; so we are to show the necessity of it, for this same purpose.

 

 There ought to be a concurrence of these two, in the cause, the Restorer of this temple, namely, 1. A Fullness of Righteousness, to be so imparted as that it may be a ground, upon which sin may be forgiven. And 2. A Fullness of SPIRIT, from whence vital influence may be communicated, and transfused. Inasmuch as it is evident there cannot but be a connexion of what is correspondent thereto, in the effect, namely, the temple itself restored, it must be full of life. (1 Pet. 2: 4, 5.) For can it be thought, the righteousness of the SON of GOD, should ever be the clothing of a carcass

 

 Without union with CHRIST, no man can have either his righteousness or his indwelling SPIRIT. Nor can they be separable, with reference to the designed end. It is an unsupposable thing, that one should be God’s temple enlivened, and animated by his own SPIRIT, and yet be under remaining guilt,' and liable, every moment, to his consuming wrath; or that he could be any whit the better, to have all his former guilt taken off, and be still dead in trespasses and sins! Wherefore this latter is of equal necessity.

 

 Hither therefore we have reserved the larger discourse we intended, of the gift or communication of the SPIRIT.

 

And by way of preparation hereto, two things are not unfit to be briefly opened. 1. In what sense the SPIRIT is said to be given at all, or communicated. 2. In what respect we assert a necessity, in reference to this communication.

 

 II. 1. It will not be inconvenient to say somewhat, of the true import of the phrase,’ Giving the SPIRIT: It is evident, that whereas giving imports some sort of communication, there is a sense wherein that blessed SPIRIT is, to any creature, simply incommunicable. There is a mutual in-being of the sacred persons in the Godhead which is peculiar to themselves, not communicable to creatures; and which is natural and necessary, not gratuitous, and whereto therefore the notion of gift no way agrees.

 

 We cannot be ignorant, that because the HOLY SPIRIT is sometimes called the SPIRIT’ of GOD, sometimes the SPIRIT- of CHRIST, some bold assuming enthusiasts, upon pretence of being possessed of this SPIRIT, have taken the liberty of uttering great swelling words of vanity.

 

 Yet, because the expressions of giving the SPIRIT, of receiving, of having the SPIRIT, of our being in the SPIRIT, and of his being and dwelling, or abiding in us, are phrases of frequent use in Scripture: Such expressions are by no means to be rejected, or disused; but cautiously used, and understood in a sound and sober sense.

 

We find no difficulty in apprehending how GOD is said to give any thing distinct from himself; as houses, lands, riches; when, in the mean time, it is not so easy to conceive his giving what is of, and belonging to himself.

 

 Some have thought, that by the SPIRIT given, we are to understand the operations and effects of the SPIRIT, extraordinary, as of prophecy, working miracles; and ordinary, the graces, acts, and influences of the SPIRIT.

 

 Others finding it. so expressly said of the SPIRIT himself, spoken of as a person, that” he shall be given, he shall abide with, and shall, or doth dwell with, or in you, (John 14: 15, 16; Rom. viii,) have thought it beneath the sense of those places, to understand them in any thing less, than the very person of the SPIRIT.

 

 III. 1. I conceive, that if any will make use of metaphysical terms, they should take them in the sense wherein metaphysicians use them; which they do not, who speak of a personal union between CHRIST, or the SPIRIT of CHRIST, and believers. For by personal union, is never wont to he meant an union of one person with another; but an union of the singular nature with this peculiar manner of subsistence, whereby is constituted one person; that is, 'by personal union is meant not the subjects of union, as if it only signified, that several persons were some way united with one another: But that expression, personal, union, means the result of union, whereby the mentioned two become one person. And therefore, they that speak in this proper sense of personal union of the SPIRIT and believers, do unwarily assert a nearer union between the SPIRIT and believers, than that of the sacred persons in the Godhead, with each other. For they who acknowledge them one in Godhead, do yet deny them to be one person.

 

 Therefore that expression can, in this case, admit no tolerable sense at all.

 

 2. That, of a personal indwelling presence, can by no means be denied. The plain import of many texts of Scripture is so full to this purpose, that-to take them otherwise, is not to interpret Scripture, but deny it.

 

 3. Yet this expression of a personal indwelling presence, taken alone, doth not signify any peculiar privilege of believers,--but what is common to all men, and creatures. For can we acknowledge GOD to be omnipresent, and deny it of any person of the Godhead Therefore, the SPIRIT'S personal presence, alone, doth not distinguish believers from others, even though we suppose that presence to be never so intimate: GOD is all, and in all, more inward or intimate to us, than we to ourselves; an assertion carrying its own evidence so fully in itself, as easily to be transferred from the Pagan academy, to the Christian Church, so as generally to obtain in it.

 

 4. Therefore, such as speak of the SPIRIT's being present, by his gracious influences, operations, and effects, suppose his personal presence, from which they can no more be severed, than the beams from the body of the sun. The way of Divine operation being also by an immediateness of both power, and person.

 

 If any therefore should speak of the SPIRIT's personal presence, as secluding gracious effects wrought thereby; they do not herein say a greater thing than the others, but much less. For though there cannot be any gracious effects, without the present person of the SPIRIT; yet we all know, he may be personally present, where he produces no such effects. It is, therefore his being so present, as to be the productive cause of such blessed effects, that is any one's peculiar advantage. It is very possible to have the personal presence of some great personage, and be nothing the better for it. It is only his communicative presence that I can be the better for, which depends upon free goodwill.

 

 5. It is therefore only the free, gracious presence of the - SPIRIT, that can, be the matter of gift, and of promise. Mere personal presence, as the Divine essence itself, is every where, by necessity of nature, not by vouchsafement of grace; and therefore, no way comports with the notion of giving, or of promise.

 

 6. Therefore’ Giving the SPIRIT' imports, in the full sense of it, two things

 

 (1.) Somewhat real, when he vouchsafes to be in us, as the spring and fountain of gracious communications, influences, and effects, which are distinct from himself. For the cause is untreated, the effect is the new creature, with whatsoever was requisite to produce, sustain, improve, and perfect it; though so like its cause, in nature, as to bear its, name.” That, which is born of the SPIRIT, is Spirit.” (John 3: 6.) And because he is said to be in Christians, who are truly such, and they in him, which are words very expressive of union; that union is most properly vital, whereof holy life is the immediate result: 111 live, yet not I, but CHRIST [that is, by his SPIRIT lives in me.” Nor, otherwise, could such be living temples, animated from

 

IMMANUEL.

 

 (2.) Somewhat relative, the collation of a right to such a presence, for such purposes; which has no difficulty. We easily conceive, how the meanest persons may, by vouchsafement, have relation to, and interest in the greatest; so GOD gives himself, his SON, his SPIRIT, to them that covenant with him, as we also take the FATHER, SON, and SPIRIT, to be our Gon; as the baptismal form signifies. And when we so. covenant, then has this giving its full and complete sense.

 

 And now, having thus far seen in what sense the blessed SPIRIT of God may be said to be given or communicated, we come next briefly to show,

 

 IV. l. In what respect we are here, pursuant to the design of the present discourse, to affirm a necessity in reference to this communication, There was a consequent, moral necessity of this communication, upon what the IMMANUEL was, did, suffered, and acquired. There was an antecedent, natural necessity of it, in order to what was, to be effected and done by it. In the former respect, it was necessary, in point of right, as it stood related to its meriting cause. In the latter respect, it was necessary in fact, as it stood related to its designed effect, which could only be brought about by it. In short, the communication of the SPIRIT was necessary to the restoring of this temple; the constitution of IMMANUEL was necessary to the communication of the SPIRIT.

 

This former necessity has, in great part, been evinced already, in representing the ruinous state of Gore's temple among men, when IMMANUEL undertook the reparation of it; and in treating of his abundant rich sufficiency for this undertaking. The other will more directly come under our consideration, in what follows; wherein, However, we must have reference to both.

 

 For as we have shown, that the immense fullness of both righteousness and SPIRIT, treasured up in IMMANUEL, could not but be abundantly sufficient for the purpose of restoring Goes temple; and also, that his fullness of righteousness was in-order to the remission of sin,. as well necessary, as sufficient to the same purpose; so it remains to be shown, that his fullness of SPIRIT, as it was sufficient, so is the emission of it necessary, for that part it was to have in this restoration, And that the whole course of Divine dispensation, in restoring this temple, imports a steady, comportment with this necessity, in both the mentioned kinds of it.

 

 Therefore, IMMANUEL being the procurer of this restoration, as this may fitly be styled the temple of CHRIST; SO, the SPIRIT being the immediate actor herein, it is also styled the” temple of the HOLY GHOST.”

 

 V. Gore's own judgment is the surest measure to direct ours, of what was necessary in this case. And so far as the ground of his judgment is, by Himself, made visible to us, we are neither to put out our own eyes,, nor turn them away from beholding it.

 

 It is always safe and modest to follow Him, by an obsequious ductile judgment of things apparent, and which He offers to our view, or appeals to us about them. To go before Him, by a preventive judgment of the secret things that belong to Him, or pretend to give reasons, or an account of his matters, where He gives none Himself; argues rashness, arrogance, and self-confidence.

 

 Our judgment may be truly said to follow His, when He having, in his Word, declared his choice of such a course, which He steadily pursues in his consequent dispensations, we thereupon conclude that course to be most fit; and that what He judged most fit, was to Him necessary.

 

 Therefore may we, with just confidence, undertake to show,, That his declared, chosen, constant course of giving the SPIRIT, for restoring his temple with men, is to do it in CHRIST, or IMMANUEL, the constituted Mediator between God and man. And that it was apparently reasonable, and becoming of Himself so to do. Whereby the necessity will appear, both of his giving the SPIRIT, for the restoring of his temple; and of his settling the constitution of IMMANUEL, or such a Mediator, in order to the giving his SPIRIT. We now proceed to show, 1. That the HOLY SPIRIT is not otherwise given, than in, or by IMMANUEL. -2. HOW necessary, or’ (which comes to the same) how highly reasonable it was, that so mighty a gift, and of this peculiarest; so GOD gives himself, his SON, his SPIRIT, to them that covenant with him, as we also take the FATHER, SON, and SPIRIT, to be our GOD; as the baptismal form signifies. And when we so covenant, then has this giving its full and complete sense.