Existence and Attributes of God, Discourse 12 (3 of 5)

Existence and Attributes of God · Discourse 12 (3 of 5)

p. 6233. And this Son given to Reſcue us by his Death. It was a gift to us; For our ſakes he deſcended from his Throne, and dwelt on Earth; For our ſakes he was made Fleſh, and infirm Fleſh; For our ſakes he was made a Curſe, and ſcorcht in the Furnace of his Fathers Wrath; For our ſakes he went naked, arm'd only with his own Strength into the Liſts of that Combat with the Devils, that led us Captive. Had he given him to be a Leader for the conqueſt of ſome Earthly Enemies, it had been a great Goodneſs to diſplay his Banners, and bring us under his Conduct; but he ſent him to lay down his Life in the bittereſt and moſt inglorious manner, and expoſed him to a curſed Death for our Redemption from that dreadful Curſe which would have broken us to pieces, and irreparably have cruſht us. He gave him to us, to ſuffer for us as a Man, and Redeem us as a God; to be a Sacrifice to expiate our Sin, by tranſlating the Puniſhment upon himſelf, which was merited by us. p. 624Thus was he made low to exalt us, and debaſed to advance us, made poor to enrich us **…. Co…. 8.9.; and Eclipſed to brighten our ſullied Natures, and Wounded that he might be a Phyſician for our languiſhments: He was ordered to taſte the bitter Cup of Death, that we might drink of the Rivers of Immortal Life, and pleaſures: To ſubmit to the frailties of the Humane Nature, that we might poſſeſs the Glories of the Divine: He was order'd to be a Sufferer, that we might be no longer Captives; and to paſs through the Fire of Divine Wrath, that he might purge our Nature from the droſs it had contracted. Thus was the Righteous given for Sin, the Innocent for Criminals, the Glory of Heaven for the Dregs of Earth, and the Immenſe Riches of a Deity expended to re-ſtock Man.

4. And a Son that was exalted for what he had done for us by the order of Divine Goodneſs. The Exaltation of Chriſt was no leſs a ſignal Mark of his miraculous Goodneſs to us, than of his Affection to him; ſince he was obedient by Divine Goodneſs to die for us, his advancement was for his obedience to thoſe Orders.††2 Phil. 8 9. The Name given to him above every Name, was a repeated Triumph of this Perfection; Since his Paſſion was not for himſelf, he was wholly Innocent, but for us who were Criminal. His advancement was not only for himſelf as Redeemer, but for us as Redeem'd: Divine Goodneſs center'd in him, both in his Croſs and in his Crown; for it was for the purging our Sins he ſat down on the Right hand of the Majeſty on high **Heb. 1.3.Heb 1:3: And the whole bleſſed Society of Principalities and Powers in Heaven admire this Goodneſs of God, and aſcribe to him Honour, Glory, and Power for advancing the Lamb ſlain ††Revel. 5.11, 12, 13.Rev 5:11Rev 5:12Rev 5:13. Divine Goodneſs did not only give him to us, but gave him Power, Riches, Strength, and Honour, for manifeſting this Goodneſs to us, and opening the paſſages for its fuller conveyances to the Sons of Men. Had not God had thoughts of a perpetual Goodneſs, he would not have ſetled him ſo near him, to manage our Cauſe, and teſtified ſo much Affection to him on our behalf. This Goodneſs gave him to be debas'd for us, and order'd him to be Enthron'd for us: As it gave him to us Bleeding, ſo it would give him to us Triumphing; that as we have a ſhare by Grace in the Merits of his Humiliation, we might partake alſo of the glories of his Coronation; that from firſt to laſt, we may behold nothing but the Triumphs of Divine Goodneſs to fallen Man.

5. In beſtowing this Gift on us, Divine Goodneſs gives whole God to us. Whatſoever is great and excellent in the Godhead, the Father gives us, by giving us his Son: The Creator gives himſelf to us in his Son Chriſt. In giving Creatures to us, he gives the Riches of Earth; In giving himſelf to us, he gives the Riches of Heaven, which ſurmount all underſtanding: 'Tis in this Gift he becomes our God, and paſſeth over the Title of all that he is for our uſe and benefit, that every Attribute in the Divine Nature may be claim'd by us; not to be imparted to us whereby we may be deified; but employ'd for our welfare, whereby we may be bleſſed. He gave himſelf in Creation to us in the Image of his Holineſs; but in Redemption he gave himſelf in the Image of his Perſon: He would not only communicate the Goodneſs without him, but beſtow upon us the infinite Goodneſs of his own Nature; That that which was his own End and Happineſs, might be our End and Happineſs, viz. Himſelf.

By giving his Son, he hath given himſelf; and in both Gifts he hath given all things to us: The Creator of all things is eminently all things: He hath given all things into the hands of his Son, **Joh. 3.35.John 3:35and by conſequence given all things into the hands of his Redeem'd Creatures, by giving them him to whom he gave all things; Whatſoever we were inveſted in by Creation, whatſoever we were depriv'd of by Corruption, and more, he hath depoſited in ſafe hands for our enjoyment: And what can Divine Goodneſs do p. 625more for us? What further can it give unto us, than what it hath given, and in that Gift deſign'd for us?

3. This Goodneſs is enhanc'd by conſidering the State of Man in the firſt Tranſgreſſion, and ſince.

1. Mans firſt Tranſgreſſion. If we ſhould rip up every Vein of that firſt Sin, ſhould we find any want of Wickedneſs to excite a juſt Indignation? What was there but ingratitude to Divine Bounty, and Rebellion againſt Divine Soveraignty? The Royalty of God was attempted, the Supremacy of Divine knowledge above Mans own knowledge envied; the Riches of Goodneſs whereby he lived and breathed, ſlighted: There is a diſcontent with God upon an unreaſonable Sentiment, that God had denied a knowledge to him, which was his right and due; when there ſhould have been an humble acknowledgment of that unmerited Goodneſs, which had not only given him a Being above other Creatures, but placed him the Governor and Lord of thoſe that were inferior to him: What alienation of his underſtanding was there from knowing God, and of his will from loving him? A Debauch of all his Faculties: A Spiritual Adultery, in preferring not only one of Gods Creatures, but one of his deſperate Enemies before him; thinking him a wiſer Counſellor than Infinite Wiſdom, and imagining him poſſeſſed with kinder affections to him, than that God who had newly Created him. Thus he joyns in League with Hell againſt Heaven, with a Fallen Spirit againſt his Bountiful Benefactor, and enters into Society with Rebels, that juſt before commenc'd a War againſt his and their common Soveraign: He did not only falter in, but caſt off the Obedience due to his Creator; endeavoured to purloin his Glory, and actually murder'd all thoſe that were vertually in his Loyns.**Rom. 5.12.Rom 5:12 Sin enter'd into the World by him, and Death by Sin, and paſſed upon all Men, taking them off from their Subjection to God, to be Slaves to the damn'd Spirits, and Heirs of their Miſery: And after all this he adds a foul imputation on God, taxing him as the Author of his Sin, and thereby ſtains the Beauty of his Holineſs. But notwithſtanding all this, God ſtops not up the Floodgates of his Goodneſs, nor doth he entertain Fiery Reſolutions againſt Man, but brings forth a healing Promiſe; and ſends not an Angel upon Commiſſion, to Reveal it to him, but Preaches it himſelf to this Forlorn and Rebellious Creature.††Gen. 3.15.Gen 3:15

2. Could there be any thing in this Fallen Creature, to allure God to the Expreſſion of his Goodneſs? Was there any good action in all his Carriage, that could plead for a readmiſſion of him to his former State? Was there one good quality left, that could be an Orator to perſwade Divine Goodneſs to ſuch a gracious Procedure? Was there any Moral Goodneſs in Man after this Debauch, that might be an Object of Divine Love? What was there in him, that was not rather a provocation, than an allurement? Could you expect that any Perfection in God, ſhould find a Motive in this ungrateful Apoſtate, to open a Mouth for him, and be an Advocate to ſupport him, and bring him off from a juſt Tribunal? Or after Divine Goodneſs had begun to pity and plead for Man, is it not wonderful that it ſhould not diſcontinue the Plea, after it found Mans Excuſe to be as black as his Crime**Gen. 3.12.Gen 3:12; and his Carriage upon his Examination, to be as diſobliging as his firſt Revolt? It might well be expected, that all the Perfections in the Divine Nature, would have entered into an aſſociation eternally to treat this Rebel according to his deſerts. What attractives were there in a ſilly Worm, much leſs in ſuch compleat Wickedneſs, inexcuſable Enmity, infamous Rebellion, to deſign a Redeemer for him, and ſuch a Perſon as the Son of God to a Fleſhy Body, an Eclipſe of Glory, and an ignominious Croſs? The meaneſs of Man was further from alluring God to it, than the dignity of Angels.

p. 6263. Was there not a World of demerit in Man, to animate Grace as well as Wrath againſt him. We were ſo far from deſerving the opening any Streams of Goodneſs, that we had merited Floods of devouring Wrath. What were all Men, but Enemies to God in a high manner? Every offence was infinite, as being committed againſt a Being of Infinite Dignity; it was a ſtroke at the very Being of God; A reſiſtance of all his Attributes; it would degrade him from the height and Perfection of his Nature; it would not by its good will ſuffer God to be God. If he that hates his Brother, is a Murderer of his Brother, he that hates his Creator, is a Murderer of the Deity;**Joh. 1.3.15.John 1:3John 1:15 and every Carnal mind is Enmity to God††Rom. 8.7.Rom 8:7: Every Sin envies him his Authority by breaking his Precept; and envies him his Goodneſs by defacing the Marks of it: Every Sin comprehends in it more than Men or Angels can conceive: That God who only hath the clear apprehenſions of his own Dignity, hath the ſole clear apprehenſions of Sins Malignity. All Men were thus by Nature; thoſe that Sinned before the coming of the Redeemer, had been in a State of Sin; thoſe that were to come after him would be in a State of Sin by their Birth, and be Criminals as ſoon as ever they were Creatures. All Men, as well the Glorifi'd as thoſe in the Fleſh at the coming of the Redeemer, and thoſe that were to be born after, were conſider'd in a State of Sin by God, when he bruis'd the Redeemer for them: All were filthy and unworthy of the Eye of God: All had employ'd the Faculties of their Souls, and the Members of their Bodies, which they enjoyed by his Goodneſs, againſt the intereſt of his Glory. Every Rational Creature had made himſelf a Slave to thoſe Creatures over whom he had been appointed a Lord; ſubjected himſelf as a Servant to his Inferior, and ſtrutted as a Superior againſt his Liberal Soveraign, and by every Sin rendred himſelf more a Child of Satan, and Enemy of God, and more worthy of the Curſes of the Law, and the Torments of Hell: Was it not now a mighty Goodneſs that would ſurmount thoſe high Mountains of Demerit, and elevate ſuch Creatures by the Depreſſion of his Son? Had we been poſſeſſed of the higheſt Holineſs, a Reward had been the natural effect of Goodneſs: It was not poſſible that God ſhould be unkind to a Righteous and Innocent Creature: His Grace would have Crown'd that, which had been ſo agreeable to him: He had been a denier of himſelf, had he numbred Innocent Creatures in the Rank of the Miſerable. But to be kind to an Enemy: To run Counter to the vaſtneſs of Demerit in Man, was a Superlative Goodneſs; a Goodneſs triumphing above all the provocations of Men, and Pleas of Juſtice. It was an abounding Goodneſs of Grace:**Rom. 5.20.Rom 5:20 Where Sin abounded, Grace did much more abound, foreign. It ſwell'd above the heights of Sin, and triumphed more than all his other Attributes.

4. Man was reduced to the loweſt Condition. Our Crimes had brought us to the loweſt Calamity; we were brought to the duſt, and prepar'd for Hell. Adam had not the boldneſs to Requeſt, and therefore we may Judge he had not the leaſt hopes of Pardon; he was ſunk under Wrath, and could have expected no better an Entertainment, than the Tempter, whoſe ſollicitations he ſubmitted to: We had caſt the Diadem from our heads, and loſt all our Original Excellency: We were loſt to our own Happineſs, and loſt to our Creators Service, when he was ſo kind as to ſend his Son to ſeek us, Matth. 18.11. and ſo liberal as to expend his Blood for our cure and preſervation. How great was that Goodneſs that would not abandon us in our Miſery, but remit our Crimes, and reſcue our Perſons, and ranſom our Souls by ſo great a Price from the Rights of Juſtice, and horrors of Hell, we were ſo fitted for?

5. Every Age multiplied Provocations. Every Age of the World proved more degenerate; The Traditions which were purer and more lively among Adams immediate Poſterity, were more dark among his further Deſcendants. p. 627Idolatry, whereof we have no Marks in the old World before the Deluge, was frequent afterwards in every Nation: Not only the knowledge of the true God was loſt, but the Natural Reverential thoughts of a Deity were expelled. Hence Gods were dubb'd according to Mens humors; and not only Human Paſſions, but Brutiſh Vices aſcrib'd to them: As by the Fall we were become leſs than Men, ſo we would fancy God no better than a Beaſt, ſince Beaſts were Worſhipped as Gods**Rom. 1.21.Rom 1:21; yea, fancied God no better than a Devil; ſince that Deſtroyer was Worſhipped inſtead of the Creator; and a Homage paid to the Powers of Hell that had ruin'd them, which was due to the Goodneſs of that Benefactor, who had made them and preſerved them in the World. The vileſt Creatures were Deifi'd; Reaſon was debas'd below Common Senſe: And Men ador'd one end of a Log, while they warmed themſelves with the other ††Iſai. 44.14.16, 17.Isa 44:14Isa 44:16Isa 44:17; as if that which was Ordain'd for the Kitchin, were a fit Repreſentation for God in the Temple. Thus were the Natural Notions of a Deity deprav'd; the whole World drencht in Idolatry; And though the Jews were free from that groſs abuſe of God, yet they were ſunk alſo into loathſom Superſtitions, when the Goodneſs of God brought in his deſign'd Redeemer and Redemption into the World.

6. The impotence of Man enhanceth this Goodneſs. Our own Eye did ſcarce pity us, and it was impoſſible for our own hands to relieve us; we were inſenſible of our Miſery, in love with our Death; we courted our Chains, and the noiſe of our fettering Luſts were our Muſick,**Tit. 3.3.Titus 3:3 ſerving diverſe Luſts and Pleaſures. Our Luſts were our Pleaſures; Satans Yoke was as del ghtful to us to bear, as to him to impoſe: Inſtead of being his Oppoſers in his attempts againſt us, we were his voluntary Seconds, and every whit as willing to embrace, as he was to propoſe his Ruining Temptations. As no Man can recover himſelf from Death, ſo no Man can recover himſelf from Wrath; he is as unable to Redeem, as to Create himſelf; he might as ſoon have ſtript himſelf of his being, as put an end to his Miſery; his Captivity would have been endleſs, and his Chains remedileſs, for any thing he could do to knock them off, and deliver himſelf; he was too much in love with the Sink of Sin, to leave wallowing in it, and under too powerful a hand, to ceaſe frying in the Flames of Wrath. As the Law could not be obeyed by Man, after a corrupt Principle had enter'd into him, ſo neither could Juſtice be ſatisfied by him after his Tranſgreſſion. The Sinner was indebted, but Bankrupt; As he was unable to pay a Mite of that Obedience he owed to the Precept, becauſe of his enmity; ſo he was unable to ſatisfie what he owed to the Penalty, becauſe of his Feebleneſs: He was as much without love to obſerve the one, as without ſtrength to bear the other:††Rom. 8.7.Rom 8:7 He could not becauſe of his Enmity be ſubject to the Law, or compenſate for his Sin, becauſe he was**Rom. 5.6.Rom 5:6 without ſtrength. His ſtrength to offend was great; but to deliver himſelf a meer nothing. Repentance was not a thing known by Man after the fall, till he had hopes of Redemption; and if he had known and exerciſed it, what compenſation are the Tears of a Malefactor for an injury done to the Crown, and attempting the life of his Prince? How great was Divine Goodneſs; not only to pity Men in this State, but to provide a ſtrong Redeemer for them? Oh Lord my Strength, and my Redeemer, ſaid the Pſalmiſt ††Pſal. 19.1….Ps 19:1: When he found out a Redeemer for our Miſery, he found out a Strength for our Impotency.

To conclude this: Behold the Goodneſs of God, when we had thus unhandſomely dealt with him; had nothing to allure his Goodneſs, Multitudes of Provocations to incenſe him, were reduced to a conditon as low as could be, fit to be the Matter of his Scoffs, and the Sport of Divine Juſtice, and ſo weak that we could not repair our own Ruines; then did he open a Fountain of freſh Goodneſs in the Death of his Son, and ſent forth ſuch delightful Streams, as in our Original Creation, we could never have taſted; Not only overcame the Reſentments of a Provoked Juſtice, but magnified it ſelf p. 628by our lowneſs, and ſtrengthned it ſelf by our weakneſs: His Goodneſs had before Created an Innocent, but here it ſaves a Malefactor; and ſends his Son to die for us, as if the Holy of Holies were the Criminal, and the Rebel the Innocent. It had been a pompous Goodneſs, to have given him as a King; but a Goodneſs of greater grandeur, to expoſe him as a Sacrifice for Slaves and Enemies: Had Adam remain'd Innocent, and proved thankful for what he had received, it had been great Goodneſs to have brought him to glory; But to bring filthy and rebellious Adam to it, ſurmounts by unexpreſſible degrees, that ſort of Goodneſs he had experimented before; Since it was not from a light Evil, a tolerable Curſe unawares brought upon us, but from the Yoke we had willingly ſubmitted to, from the power of darkneſs we had courted, and the furnace of wrath we had kindled for our ſelves. What are we dead Dogs, that he ſhould behold us with ſo gracious an Eye? This Goodneſs is thus inhanced, if you conſider the State of Man in his firſt Tranſgreſſion and after.

4. This Goodneſs further appears in the high advancement of our Nature, after it had ſo highly offended. By Creation, we had an affinity with Animals in our Bodies, with Angels in our Spirits, with God in his Image; but not with God in our Nature till the Incarnation of the Redeemer. Adam by Creation was the Son of God,**Luke 3.38.Luke 3:38 but his Nature was not one with the Perſon of God: He was his Son as Created by him, but had no affinity to him by vertue of union with him: But now Man doth not only ſee his Nature in multitudes of Men on Earth, but by an aſtoniſhing Goodneſs, beholds his Nature united to the Deity in Heaven: That as he was the Son of God by Creation, he is now the Brother of God by Redemption; for with ſuch a Title doth that Perſon, who was the Son of God as well as the Son of Man, honour his Diſciples††Joh. 20.17.John 20:17: And becauſe he is of the ſame Nature with them, he is not aſhamed to call them Brethren, Heb. 2.11.

Our Nature which was infinitely diſtant from, and below the Deity, now makes one Perſon with the Son of God. What Man ſinfully aſpired to, God hath graciouſly granted, and more: Man aſpired to a likeneſs in knowledge, and God hath granted him an affinity in union. It had been aſtoniſhing Goodneſs to Angelize our Natures, but in Redemption Divine Goodneſs hath acted higher, in a ſort to Deifie our Natures. In Creation our Nature was exalted above other Creatures on Earth; in our Redemption our Nature is exalted above all the Hoſt of Heaven: We were higher than the Beaſts as Creatures, but lower than the Angels; **Pſal. 8.5.Ps 8:5But by the Incarnation of the Son of God, our Nature is elevated many ſteps above them. After it had ſunk it ſelf by Corruption below the Beſtial Nature, and as low as the Diabolical, the fulneſs of the Godhead dwells in our Nature Bodily, ††Coloſ. 2.9.Col 2:9but never in the Angels, Angelically. The Son of God deſcended to dignifie our Nature, by aſſuming it, and aſcended with our Nature to have it crown'd above thoſe ſtanding Monuments of Divine Power, and Goodneſs.**1 Epheſ 20.21. That Perſon that deſcended in our Nature into the Grave, and in the ſame Nature was raiſed up again, is in that ſame Nature ſet at the right hand of God in Heaven, far above all Principality and Power, and Might, and Dominion, and every Name that is named. Our Refined Clay by an indiſſoluble union with this Divine Perſon, is honoured to ſit for ever upon a Throne above all the Tribes of Seraphims and Cherubins; and the Perſon th…t wears it, is the head of the good Angels, and the conqueror of the bad; The one are put under his Feet, and the other commanded to adore him, that purged our Sins in our Nature ††Heb. 1.3, 6.Heb 1:3Heb 1:6: That Divine Perſon in our Nature receives Adoration from the Angels; but the Nature of Man is not order'd to pay any Homage and Adorations to the Angels. How could Divine Goodneſs to Man more magnifie it ſelf? As we could not have a lower deſcent than we had by Sin, How could we have a higher aſcent, than by a ſubſtantial participation of a Divine Life in our p. 629Nature in the unity of a Divine Perſon? Our Earthly Nature is joyned to a Heavenly Perſon; our undone Nature united to one equal with God **Phil. 2.6.Phil 2:6. It may truly be ſaid, that Man is God, which is infinitely more glorious for us, than if it could be ſaid, Man is an Angel. If it were Goodneſs to advance our Innocent Nature above other Creatures, the advancement of our degenerate Nature above Angels deſerves a higher Title than meer Goodneſs. 'Tis a more gracious act, than if all Men had been transformed into the pure Spiritual Nature of the loftieſt Cherubins.

5. This Goodneſs is manifeſt in the Covenant of Grace made with us, whereby we are fre…d from the rigor of that of Works. God might have inſiſted upon the terms of the old Covenant, and requir'd of Man the improvement of his Original Stock; but God hath condeſcended to lower terms, and offer'd Man more gracious Methods, and mitigated the rigor of the firſt, by the ſweetneſs of the ſecond.

1. 'Tis Goodneſs, that he ſhould condeſcend to make another Covenant with Man. To Stipulate with Innocent and Righteous Adam for his Obedience, was a ſtoop of his Soveraignty: Though he gave the Precept as a Soveraign Lord, yet in his Covenanting he ſeems to deſcend to ſome kind of equality with that Duſt and Aſhes with whom he treated. Abſolute Soveraigns do not uſually Covenant with their People, but exact Obedience and Duty, without binding themſelves to beſtow a Reward; and if they intend any, they reſerve the purpoſe in their own breaſts, without treating their Subjects with a ſolemn declaration of it. There was no obligation on God to enter into the firſt Covenant, much leſs after the violation of the firſt, to the ſettlement of a new. If God ſeem'd in ſome ſort to equal himſelf to Man in the firſt, he ſeem'd to deſcend below himſelf in treating with a Rebel upon more condeſcending terms in the ſecond. If his Covenant with Innocent Adam was a ſtoop of his Soveraignty, this with Rebellious Adam ſeems to be a ſtripping himſelf of his Majeſty in favour of his Goodneſs; As if his happineſs depended upon us, and not ours upon him. 'Tis a Humiliation of himſelf to behold the things in Heaven, the glorious Angels, as well as things on Earth, mortal Men;††Pſal. 113.6.Ps 113:6 much more to bind himſelf in gracious bonds to the glorious Angels, and much more if to Rebel Man. In the firſt Covenant there was much of Soveraignty as well as Goodneſs; In the ſecond there is leſs of Soveraignty, and more of Grace: In the firſt there was a Righteous Man for a Holy God; In the ſecond a polluted Creature for a pure and provoked God: In the firſt he holds his Scepter in his hand, to Rule his Subjects; In the ſecond he ſeems to lay by his Scepter, to Court and Eſpouſe a Beggar: **Hoſea 2.18, 19, 20.Hos 2:18Hos 2:19Hos 2:20In the firſt he is a Lord; in the ſecond a Husband, and binds himſelf upon Gracious Conditions to become a Debtor. How ſhould this Goodneſs fill us with an humble aſtoniſhment, as it did Abraham, when he fell on his face, when he heard God ſpeaking of making a Covenant with him!††Gen. 17.2.3.Gen 17:2Gen 17:3 And if God ſpeaking to Iſrael out of the Fire, and making them to hear his voice out of Heaven, that he might inſtruct them, was a Conſideration whereby Moſes would heighten their admiration of Divine Goodneſs, and engage their affectionate Obedience to him**Deut. 4.32, 36, 40.Deut 4:32Deut 4:36Deut 4:40; How much more admirable is it for God to ſpeak ſo kindly to us through the pacifying Blood of the Covenant, that ſilenc'd the terrours of the old, and ſetled the tenderneſs of the new?

2. His Goodneſs is ſeen in the Nature and Tenor of the new Covenant. There are in this richer Streams of Love and Pity. The language of one was, die if thou Sin; that of the other, live if thou believeſt††Turreti, ſer. p. 33.: The old Covenant was founded upon the obedience of Man; the new is not founded upon the inconſtancy of Mans Will, but the firmneſs of Divine Love, and the valuable Merit of Chriſt. The head of the firſt Covenant was Humane p. 630and mutable; the head of the ſecond is Divine and immutable. The Curſe due to us by the breach of the firſt, is taken off by the indulgence of the ſecond: **Rom 8.1.Rom 8:1We are by it ſnatcht from the Jaws of the Law, to be wrapt up in the boſom of Grace: ††Rom. 6.14.Rom 6:14For you are not under the Law, but under Grace; from the Curſe and condemnation of the Law, to the ſweetneſs and forgiveneſs of Grace. Chriſt bore the one, being made a Curſe for us, **Gal. 3.13.Gal 3:13that we might enjoy the ſweetneſs of the other; By this we are brought from Mount Sinai, the Mount of Terrour, to Mount Sion, the Mount of Sacrificing, the Type of the great Sacrifice ††Heb. 12.18, 22.Heb 12:18Heb 12:22: That Covenant brought in Death upon one offence, this Covenant offers Life after many offences **Rom. 5.16, …7.Rom 5:16Rom 5:7: That involved us in a Curſe, and this enricheth us with a Bleſſing: The breaches of that expell'd us out of Paradiſe, and the embracing of this admits us into Heaven. This Covenant demands, and admits of that Repentance, whereof there was no mention in the firſt: That demanded Obedience, not Repentance upon a failure; and though the exerciſes of it had been never ſo deep in the fall'n Creature, nothing of the Laws ſeverity had been remitted by any vertue of it. Again, the firſt Covenant demanded exact Righteouſneſs, but conveyed no cleanſing vertue upon the contracting any filth. The firſt demands a continuance in the Righteouſneſs conferr'd in Creation; the ſecond imprints a gracious heart in Regeneration. I will pour clean Water upon you; I will put a new Spirit within you, was the voice of the ſecond Covenant, not of the firſt. Again, as to Pardon: Adams Covenant was to puniſh him, not to pardon him if he fell; That threatned Death upon Tranſgreſſion, this remits it; That was an Act of Divine Soveraignty declaring the will of God, this is an Act of Divine Grace, paſſing an Act of Oblivion on the Crimes of the Creature: That, as it demanded no Repentance upon a failure, ſo it promiſed no Mercy upon guilt: That convened our Sin, and condemned us for it; this clears our guilt, and comforts us under it. The firſt Covenant related us to God as a Judge; every tranſgreſſion againſt it forfeited his indulgence as a Father: The ſecond delivers us from God as a condemning Judge, to bring us under his Wing as an affectionate Father: In the one there was a dreadful frown to ſcare us, in the other a healing Wing to cover and relieve us. Again, in regard of Righteouſneſs: That demanded our performance of a Righteouſneſs in and by our ſelves, and our own ſtrength; This demands our acceptance of a Righteouſneſs higher than ever the ſtanding Angels had: The Righteouſneſs of the firſt Covenant was the Righteouſneſs of a Man; the Righteouſneſs of the ſecond, is the Righteouſneſs of a God††2 Cor. 5.21.2 Cor 5:21. Again in regard of that Obedience it demands, it exacts not of us as a neceſſary condition the Perfection of Obedience, but the ſincerity of Obedience; an uprightneſs in our intention, not an unſpottedneſs in our action; an integrity in our aims, and an induſtry in our compliance with Divine Precepts,**Gen. 17.1.Gen 17:1 Walk before me, and be thou perfect, i. e. ſincere. What is hearty in our actions is accepted, and what is defective is over-looked, and not charg'd upon us, becauſe of the Obedience and Righteouſneſs of our ſurety. The firſt Covenant rejected all our ſervices after Sin; the ſervices of a Perſon under the ſentence of Death are but dead ſervices; This accepts our imperfect ſervices after Faith in it; That adminiſtred no ſtrength to obey, but ſuppoſed it; This ſuppoſeth our inability to obey, and confers ſome ſtrength for it,††Ezek. 36.27.Ezek 36:27 I will put my Spirit within you, and cauſe you to walk in my Statutes. Again, in regard of the Promiſes;**Heb. 8.6.Heb 8:6 The old Covenant had good, but the new hath better Promiſes, of juſtification after guilt, and ſanctification after filth, and glorification at laſt of the whole Man. In the firſt there was proviſion againſt guilt, but none for the removal of it: Proviſion againſt filth, but none for the cleanſing of it: Promiſe of happineſs implied, but not ſo great a one as that Life and Immortality in Heaven, brought to light by the Goſpel. ††2 Tim. 1.10.2 Tim 1:10Why ſaid to be brought to light by the Goſpel? becauſe it was not only buried upon the fall of Man under the Curſes of the Law, but it was not ſo obvious to the conceptions p. 631of Man in his Innocent State. Life indeed was implied to be promiſed upon his ſtanding, but not ſo glorious an immortality diſcloſed, to be reſerved for him, if he ſtood. As it is a Covenant of better Promiſes, ſo a Covenant of ſweeter Comforts; Comforts more choice, and Comforts more durable; An everlaſting Conſolation, and a good h…pe are the fruits of Grace, i. e. the Covenant of Grace**2 Theſ. 2.16.2 Thess 2:16: In the whole there is ſuch a love diſcloſed, as cannot be expreſt; The Apoſtle leaves it to every Mans mind to conceive it, if he could, what manner of love the F…ther hath b…ſtowed upon us, that we ſhould be call'd the Sons of God ††1 Joh. 3.1.1 John 3:1. It in…ates us in ſuch a manner of the love of God as he bears to his Son the Image of his Perſon;**John 17.2….John 17:2 That the World may know, that thou haſt loved them, as thou haſt loved me.

3. This Goodneſs appears in the choice gift of himſ…lf which he hath made over in this Covenant. You know how it runs in Scripture, I will be their God, and they ſhall be my People ††Gen. 17.7.Gen 17:7: A propriety in the Deity is made over by it. As he gave the Blood of his Son to Seal the Covenant, ſo he gave himſelf as the Bleſſing of the Covenant; He is not aſhamed to be called their God. **Jer. 32.38.Jer 32:38Though he be environ'd with Millions of Angels, and preſides over them in an unexpreſſible glory, he is not aſhamed of his condeſcenſions to Man, and to paſs over himſelf as the propriety of his People, as well as to take them to be his 'Tis a diminution of the ſenſe of the place, to underſtand it of God as Creator; what reaſon was there for God to be aſham'd of the Expreſſions of his Power, Wiſdom, Goodneſs in the works of his hands? but we might have reaſon to think, there might be ſome ground in God, to be aſhamed of making himſelf over in a Deed of Gift to a mean Worm, and a filthy Rebel; this might ſeem a diſparagement to his Majeſty; but God is not aſham'd of a Title ſo mean, as the God of his deſpis'd People. A Title below thoſe others, of the Lord of Hoſts, glorious in Holineſs, fearful in Praiſes, doing Wonders, riding on the wings of the Wind, walking in the Circuits of Heaven. He is no more aſham'd of this Title of being our God, than he is of thoſe other that ſound more glorious: He would rather have his Greatneſs vail to his Goodneſs, than his Goodneſs be confin'd by his Majeſty. He is not only our God, but our God as he is the God of Chriſt. He is not aſham'd to be our Propriety, and Chriſt is not aſham'd to own his People in a Partnerſhip with him in this Propriety;††Heb. 11.16.Heb 11:16 I aſcend to my God, and your God. This of Gods being our God,**John 20.17.John 20:17 is the quinteſſence of the Covenant, the Soul of all the Promiſes: In this he hath promiſed whatſoever is Infinite in him, whatſoever is the Glory and Ornament of his Nature for our uſe: Not a part of him, or one ſingle Perfection, but the whole vigor and ſtrength of all. As he is not a God without Infinite Wiſdom, and Infinite Power, and Infinite Goodneſs, and Infinite Bleſſedneſs, &c. ſo he paſſes over in this Covenant all that which preſents him as the moſt adorable Being to his Creatures: He will be to them as Great, as Wiſe, as Powerful, as Good as he is in himſelf. And the aſſuring us in this Covenant to be our God, imports alſo that he will do as much for us, as we would do for our ſelves, were we furniſht with the ſame Goodneſs, Power, and Wiſdom: In being our God, he teſtifies 'tis all one, as if we had the ſame Perfections in our own power to employ for our uſe; For he being poſſeſſed with them, 'tis as much, as if we our ſelves were poſſeſſed with them for our own advantage, according to the Rules of Wiſdom, and the ſeveral Conditions we paſs through for his Glory; but this muſt be taken with a relation to that Wiſdom, which he obſerves in his proceedings with us as Creatures, and according to the ſeveral Conditions we paſs through for his Glory. Thus Gods being ours is more than if all Heaven and Earth were ours beſides: 'Tis more than if we were fully our own and at our own diſpoſe; it makes all things that God hath ours*. And therefore not only all things he hath Created,††… Cor. 3.…2. but all thing… that he can Create: Not only all things that he hath contrived, but all things that he can contrive: For in being ours, his Power is ours, his poſſible Power p. 632as well as his active Power; his Power whereby he can effect more than he hath done; and his Wiſdom whereby he can contrive more than he hath done; ſo that if there were need of employing his Power to Create many Worlds for our good, he would not ſtick at it; for if he did, he would not be our God in the extent of his Nature, as the Promiſe intimates. What a rich Goodneſs, and a fulneſs of Bounty is there in this ſhort Expreſſion, as full as the expreſſion of a God can make it to be intelligible, to ſuch Creatures as we are?

4. This Goodneſs is further manifeſt in the Confirmation of the Covenant. His Goodneſs did not only condeſcend to make it for our happineſs, after we had made our ſelves miſerable, but further condeſcended to ratifie it in the ſolemneſt manner for our aſſurance, to over-rule all the Deſpondencies unbelief could raiſe up in our Souls. The reaſon why he confirmed it by an Oath, was to ſhew the immutability of his glorious Counſel; not to tie himſelf to keep it: For his Word and Promiſe is in it ſelf as immutable as his Oath; They were two immutable things, his Word, and his Oath, one as unchangable as the other; but for the ſtrength of our Conſolation, that it might have no reaſon to ſhake and totter**Heb. 6.17, 18.Heb 6:17Heb 6:18: He would condeſcend as low as was poſſible for a God to do for the ſatisfaction of the dejected Creature. When the firſt Covenant was broken, and it was impoſſible for Man to fulfil the terms of it, and mount to Happineſs thereby, he makes another: And as if we had reaſon to diſtruſt him in the firſt, he ſolemnly Ratifies it in a higher manner than he had done the other, and ſwears by himſelf, that he will be true to it, not ſo much out of an Election of himſelf, as the Object of the Oath.††Heb. 6.13.Heb 6:13 Becauſe he could not ſwear by a greater, he ſwears by himſelf; whereby the Apoſtle clearly intimates, that Divine Goodneſs was raiſed to ſuch a height for us, that if there had been any thing elſe more ſacred than himſelf, or that could have puniſhed him, if he had broken it, that he would have ſworn by, to ſilence any diffidence in us, and confirm us in the reality of his intentions. Now if it were a mighty Mark of Goodneſs, for God to ſtoop to a Covenanting with us; it was more for a Soveraign to bind himſelf ſo ſolemnly, to be our Debtor in a Promiſe, as well as he was our Soveraign in the Precept, and ſtoop ſo low in it to ſatisfie the diſtruſts of that Creature, that deſerved for ever to lie ſoaking in his own ruines, for not believing his bare word. What abſolute Prince would ever ſtoop ſo low, as to Article with Rebellious Subjects, whom he could in a moment ſet his Foot upon and cruſh; much leſs countenance a cauſeleſs diſtruſt of his Goodneſs by the addition of his Oath, and thereby bind his own hands, which were unconfin'd before, and free to do what he pleaſed with them?

5. This Goodneſs of God is remarkable alſo in the Condition of this Covenant, which is Faith. This was the eaſieſt Condition in its own Nature, that could be imagin'd: No difficulty in it but what proceeds from the pride of Mans Nature, and the obſtinacy of his Will: It was not impoſſible in it ſelf; it was not the old Condition of perfect Obedience: It had been mighty Goodneſs to ſet us up again upon our old Stock, and reſtore us to the Tenor and Condition of the Covenant of Works, or to have requir'd the burdenſom Ceremonies of the Law. Nor is it an exact knowledge he requires of us; all Mens underſtandings being of a different ſize, they had not been capable of this. It was the moſt reaſonable Condition, in regard of the excellency of the things propoſed, and the effects following upon it; Nay, it was neceſſary. It had been a want of Goodneſs to himſelf and his own Honour; he had caſt that off, had he not inſiſted on this Condition of Faith; it being the loweſt he could condeſcend to with a ſalvo for his Glory. And it was a Goodneſs to us; 'tis nothing elſe he requires, but a willingneſs to accept what he hath contrived, and acted for us: And no Man can be happy againſt his will; without this belief at leaſt, Man p. 633could never voluntarily have arriv'd to his Happineſs. The Goodneſs of God is evidenced in that,

Firſt, 'Tis an eaſie Condition, not impoſſible.

1. It was not the Condition of the old Covenant. The Condition of that was an entire Obedience to every Precept with a Mans whole ſtrength, and without any flaw or crack. But the Condition of the Evangelical Covenant is a ſincere though weak Faith; He hath ſuited this Covenant to the Miſery of Mans fall'n Condition: He conſiders our weakneſs, and that we are but Duſt, and therefore exacts not of us an entire, but a ſincere Obedience. Had God ſent Chriſt to expiate the Crime of Adam, reſtore him to his Paradiſe Eſtate, and repair in Man the ruin'd Image of Holineſs, and after this to have renewed the Covenant of Works for the future, and ſettled the ſame Condition in exacting a compleat Obedience for the time to come; Divine Goodneſs had been above any accuſation, and had deſerv'd our higheſt admiration in the pardon of former Tranſgreſſions, and giving out to us our firſt Stock. But Divine Goodneſs took larger ſtrides: He had tried our firſt Condition, and found his mutable Creature quickly to violate it: Had he demanded the ſame now, 'tis likely it had met with the ſame iſſue as before in Mans diſobedience and fall; we ſhould have been as Men, as Adam, **Hoſ. 6.7.Hos 6:7tranſgr…ſſing the Covenant, and then we muſt have lain groaning under our Diſeaſe, and wallowing in our Blood, unleſs Chriſt had come to die for the Expiation of our new Crimes; for every Tranſgreſſion had been a violation of that Covenant, and a forfeiture of our Right to the benefits of it. If we had broke it but in one tittle, we had rendred our ſelves uncapable to fulfil it for the future; that one Tranſgreſſion had ſtood as a bar againſt the pleas of after Obedience. But God hath wholly laid that Condition aſide as to us, and ſetled that of Faith, more eaſie to be perform'd, and to be renew'd by us. 'Tis infinite Grace in him, that he will accept of Faith in us, inſtead of that perfect Obedience, he requir'd of us in the Covenant of Works.

2. It is eaſie, not like the burdenſom Ceremonies appointed under the Law. He exacts not now the legal Obedience, expenſive Sacrifices, troubleſom Purifications and Abſtinencies, that Yoak of Bondage, ††Gal. 5.1.Gal 5:1which they were not able to bear. **Acts 15.10,Acts 15:10He treats us not as Servants, or Children in their Nonage under the Elements of the World, nor requires thoſe innumerable bodily Exerciſes, that he exacted of them: He demands not 1000 of Lambs, and Rivers of Oyl; but he requires a ſincere Confeſſion and Repentance in order to our abſolution; an unfain'd Faith in order to our Bleſſedneſs, and elevation to a Glorious Life. He requires only that we ſhould believe what he ſaith, and have ſo good an opinion of his Goodneſs and Veracity, as to perſwade our ſelves of the reality of his Intentions, confide in his Word, and rely upon his Promiſe, cordially embrace his Crucified Son, whom he hath ſet forth as the means of our Happineſs, and have a ſincere Reſpect to all the diſcoveries of his Will. What can be more eaſie than this? Though ſome in the days of the Apoſtles, and others ſince have endeavoured to introduce a multitude of legal Burthens, as if they envied God the Expreſſions of his Goodneſs, or thought him guilty of too much Remiſſneſs, in taking off the Yoak, and treating Man too favourably.

3. Nor is it a clear knowledge of every Revelation, that is the Condition of this Covenant. God in his kindneſs to Man hath made Revelations of himſelf, but his Goodneſs is manifeſted in obliging us to believe him, not fully to underſtand him. He hath made them by ſufficient Teſtimonies as clear to our Faith, as they are incomprehenſible to our Reaſon: He hath reveal'd a Trinity of Perſons in their diſtinct Offices in the buſineſs of Redemption, without which Revelation of a Trinity, we could not have a right Notion and Scheme of Redeeming Grace. But ſince the clearneſs of Mens underſtanding is ſullied p. 634by the fall, and hath loſt its Wings to fly up to a knowledge of ſuch ſublime things as that of the Trinity, and other Myſteries of the Chriſtian Religion: God hath manifeſted his Goodneſs in not obliging us to underſtand them, but to beleive them, and hath given us reaſon enough to believe it to be his Revelation, (both from the Nature of the Revelation it ſelf, and the way and manner of propagating it; which is wholly Divine, exceeding all the Methods of Humane Art) though he hath not extended our underſtandings to a capacity to know them, and render a reaſon of every Myſtery. He did not require of every Iſraelite, or of any of them that were ſtung by the fiery Serpents, that they ſhould underſtand, or be able to diſcourſe of the Nature and Qualities of that Braſs of which the Serpent upon the Pole was made, or by what Art that Serpent was formed, or in what manner the ſight of it did operate in them for their Cure; it was enough that they did believe the Inſtitution, and Precept of God, and that their own Cure was aſſured by it: It was enough if they caſt their Eyes upon it according to the direction. The underſtandings of Men are of ſeveral ſizes and elevations, one higher than another: If the Condition of this Covenant had been a greatneſs of knowledge, the moſt acute Men had only enjoyed the benefits of it. But it is Faith, which is as eaſie to be performed by the ignorant and ſimple, as by the ſtrongeſt and moſt towring Mind: 'Tis that which is within the compaſs of every Mans underſtanding. God did not require that every one within the Verge of the Covenant, ſhould be able to diſcourſe of it to the reaſons of Men: He requir'd not that every Man ſhould be a Philoſopher, or an Orator, but a Believer. What could be more eaſie than to lift up the Eye to the Brazen Serpent, to be Cur'd of a fiery Sting? What could be more facile than a glance, which is done without any pain, and in a moment? 'Tis a Condition may be perform'd by the weakeſt as well as the ſtrongeſt: Could thoſe that were bitten in the moſt Vital part, caſt up their Eyes, though at the laſt gaſp, they would ariſe to health by the expulſion of the Venom.

2. As 'tis Eaſie, ſo 'tis Reaſonable. Repent and Believe is that which is requir'd by Chriſt and the Apoſtles for the injoyment of the Kingdom of Heaven: 'Tis very reaſonable that things ſo great and glorious, ſo beneficial to Men, and reveal'd to them by ſo ſound an Authority, and an unerring truth, ſhould be believed. The Excellency of the thing diſclos'd could admit of no lower a Condition than to be believ'd and embraced. There is a ſort of Faith, that is a Natural Condition in every thing: All Religion in the World, though never ſo falſe, depends upon a ſort of it; for unleſs there be a belief of future things, there would never be a hope of Good, or a fear of Evil, the two great Hinges upon which Religion moves. In all kinds of Learning, many things muſt be believed, before a progreſs can be made. Belief of one another is neceſſary in all acts of Humane Life; without which Humane Society would be unlinkt and diſſolv'd. What is that Faith that God requires of us in this Covenant, but a willingneſs of Soul to take God for our God, Chriſt for our Mediator, and the Procurer of our Happineſs**Rev. 22.17.Rev 22:17? What Prince could require leſs upon any Promiſe he makes his Subjects, than to be believed as true, and depended on as good? That they ſhould accept his Pardon, and other gracious offers, and be ſincere in their Allegiance to him, avoiding all things that may offend him, and purſuing all things that may pleaſe him: Thus God by ſo ſmall and reaſonable a Condition as Faith, lets in the Fruits of Chriſts Death into our Soul, and wraps us up in the fruition of all the Priviledges purchas'd by it. So much he hath condeſcended in his Goodneſs, that upon ſo ſlight a Condition we may plead his Promiſe, and humbly challenge by vertue of the Covenant thoſe good things he hath promiſed in his Word: 'Tis ſo reaſonable a Condition, that if God did not require it in the Covenant of Grace, the Creature were obliged to perform it: For the publiſhing any Truth from God, naturally calls for Credit to be given p. 635it by the Creature, and an entertainment of it in Practice. Could you offer a more reaſonable Condition your ſelves, had it been left to your choice? Should a Prince proclaim a Pardon to a profligate Wretch, would not all the World cry ſhame of him, if he did not believe it upon the higheſt aſſurances? and if Ingenuity did not make him ſorry for his Crimes, and careful in the Duty of a Subject, ſurely the World would cry ſhame of ſuch a Perſon.

5. 'Tis a neceſſary Condition.

1. Neceſſary for the honour of God. A Prince is diſparag'd if his Authority in his Law, and if his Graciouſneſs in his Promiſes be not accepted and believed. What Phyſician would undertake a Cure, if his Precepts may not be Credited? 'Tis the firſt thing in the order of Nature, that the Revelation of God ſhould be believed, that the reality of his Intentions in inviting Man to the acceptance of thoſe Methods, he hath preſcribed for their attaining their chief Happineſs, ſhould be acknowledged. 'Tis a debaſing Notion of God, that he ſhould give a Happineſs, purchaſed by Divine Blood, to a Perſon that hath no value for it, nor any abhorrency of thoſe Sins that occaſion'd ſo great a Suffering, nor any will to avoid them: Should he not vilifie himſelf, to beſtow a Heaven upon that Man, that will not believe the offers of it, nor walk in thoſe ways that leads to it? That walks ſo, as if he would declare, there was no truth in his Word, nor Holineſs in his Nature? Would not God by ſuch an act verifie a truth in the language of their practice, viz. that he were both falſe and impure, careleſs of his Word, and negligent of his Holineſs? As God was ſo deſirous to enſure the Conſolation of Believers, that if there had been a greater Being than himſelf to atteſt, and for him to be Reſponſible to, for the confirmation of his Promiſe, he would willingly have ſubmitted to him, and have made him the Umpire;**Heb. 6.19.Heb 6:19 He ſwore by himſelf, becauſe he could not ſwear by a greater. By the ſame reaſon; Had it ſtood with the Majeſty and Wiſdom of God to ſtoop to lower Conditions in this Covenant, for the reducing of Man to his Duty and Happineſs, he would have done it; but his Goodneſs could not take lower ſteps with the preſervation of the Rights of his Majeſty, and the Honour of his Wiſdom. Would you have had him wholly ſubmitted to the obſtinate will of a Rebellious Creature, and be ruled only by his terms? Would you have had him receiv'd Men to Happineſs, after they had heightned their Crimes by a contempt of his Grace as well as of his Creating Goodneſs, and have made them bleſſed under the guilt of their Crimes without an acknowledgment? Should he glorifie one that will not believe what he hath reveal'd, nor repent of what himſelf hath committed; and ſo ſave a Man after a repeated unthankfulneſs to the moſt immenſe Grace that ever was, or can be diſcovered, and offer'd, without a deteſtation of his ingratitude, and a voluntary acceptance of his offers? 'Tis neceſſary for the honour of God, that Man ſhould accept of his terms, and not give Laws to him, to whom he is obnoxious as a guilty Perſon, as well as Subject as a Creature.

Again, it was very equitable and neceſſary for the honour of God, that ſince Man fell by an unbelief of his Precept and Threatning, he ſhould not riſe again without a belief of his Promiſe, and calling himſelf upon his Truth in that: Since he had vilified the honour of his Truth in the Threatning: Since Man in his fall would lean to his own underſtanding againſt God, 'tis fit that in his Recovery, the higheſt powers of his Soul, his Underſtanding and Will ſhould be ſubjected to him in an intire Reſignation. Now, whereas Knowledge ſeems to have a power over its Object, Faith is a full ſubmiſſion to that which is the Object of it. Since Man intended a glorying in himſelf; the Evangelical Covenant directs its whole battery againſt it, that Men may glory in nothing but Divine Goodneſs††1 Cor. 1.29 30, 31.1 Cor 1:29. Had Man perform'd exact Obedience by his own Strength, he had had ſomething in himſelf as the Matter p. 636of his Glory. And though after the fall Grace had made it ſelf illuſtrious, in ſetting him up upon a new Stock, yet had the ſame Condition of exact Obedience been ſetled in the ſame manner, Man would have had ſomething to glory in, which is ſtrook off wholly by Faith; whereby Man in every act muſt go out of himſelf for a ſupply, to that Mediator which Divine Goodneſs and Grace hath appointed.

2. 'Tis neceſſary for the happineſs of Man. That can be no contenting Condition wherein the will of Man doth not concur. He that is forced to the moſt delicious Diet, or to wear the braveſt Apparel, or to be ſtor'd with abundance of Treaſure, cannot be happy in thoſe things without an eſteem of them, and delight in them: If they be nauſeous to him, the indiſpoſition of his mind is a dead Fly in thoſe Boxes of precious Ointment. Now Faith being a ſincere willingneſs to accept of Chriſt, and to come to God by him; and Repentance being a deteſtation of that, which made Mans ſeparation from God, 'tis impoſſible he could be yoluntarily happy without it: Man cannot attain and enjoy a true happineſs without an operation of his underſtanding about the Object propoſed, and the means appointed to enjoy it: There muſt be a knowledge of what is offer'd, and of the way of it, and ſuch a knowledge as may determine the will, to affect that end, and embrace thoſe means; which the will can never do, till the underſtanding be fully perſwaded of the truth of the Offerer, and the goodneſs of the Propoſal it ſelf, and the conveniency of the means for the attaining of it. 'Tis neceſſary in the nature of the thing, that what is reveal'd, ſhould be believ'd to be a Divine Revelation. God muſt be judged true in the Promiſing Juſtification, and Sanctification, the means of happineſs; and if any Man deſires to be Partaker of thoſe Promiſes, he muſt deſire to be Sanctified; and how can he deſire that which is the Matter of thoſe Promiſes, if he wallow in his own luſts, and deſire to do ſo, a thing repugnant to the Promiſe it ſelf? Would you have God force Man to be happy againſt his will? Is it not very reaſonable, he ſhould demand the conſent of his reaſonable Creature, to that Bleſſedneſs he offers him? The new Covenant is a Marriage Covenant **Hoſ. 2.16, 19, 20.Hos 2:16Hos 2:19Hos 2:20, which implies a conſent on our parts, as well as a conſent on Gods part; That is no Marriage, that hath not the conſent of both Parties. Now Faith is our actual Conſent, and Repentance and ſincere Obedience are the Teſtimonies of the truth and reality of this Conſent.

6. Divine Goodneſs is eminent in his Methods of treating with Men to embrace this Covenant. They are Methods of gentleneſs and ſweetneſs: 'Tis a wooing Go dneſs, and a bewailing Goodneſs; His Expreſſions are with ſtrong motions of affection: He carrieth not on the Goſpel by force of Arms: He doth not ſolely menace Men into it, as Worldly Conquerors have done: He doth not as Mahomet, plunder Mens Eſtates, and wound their Bodies, to imprint a Religion on their Souls: He doth not erect Gibbets, and kindle Faggots, to ſcare Men to an entring into Covenant with him. What Multitudes might he have raiſed by his power, as well as others? What Legions of Angels might he have Rendezvouz'd from Heaven, to have beaten Men into a profeſſion of the Goſpel? Nor doth he only interpoſe his Soveraign Authority in the Precept of Faith, but uſeth Rational Expoſtulations, to move Men voluntarily to comply with his Propoſals;††Iſaiah 1.18.Isa 1:18 Come now ſaith the Lord, let us reaſon together. He ſeems to call Heaven and Earth to be judge, whether he had been wanting in any reaſonable ways of Goodneſs, to overcome the perverſity of the Creature;**Iſaiah 1.2.Isa 1:2 Hear O Heavens, and give ear O Earth, I have nouriſhed and brought up Children. What various encouragements doth he uſe agreeable to the Nature of Men, endeavouring to perſwade them with all tenderneſs, not to deſpiſe their own Mercies, and be Enemies to their own Happineſs? He would allure us by his Beauty, and win us by his p. 637Mercy. He uſes the Arms of his own Excellency, and our neceſſity to prevail upon us; and this after the higheſt provocations. When Adam had trampl'd upon his Creating Goodneſs, it was not cruſht; and when Man had caſt it from him, it took the higher rebound: When the Rebels provocation was freſh in his mind, he ſought him out with a promiſe in his hand, though Adam fled from him out of enmity, as well as fear **Gen. 3.Gen 3. And when the Jews had outrag'd his Son, whom he loved from Eternity, and made the Lord of Heaven and Earth bow down his head like a Slave on the Croſs, yet in that place where the moſt horrible wickedneſs had been committed, muſt the Goſpel be preached: The Law muſt go forth out of that Sion, and the Apoſtles muſt not ſtir from thence, till they had received the promiſe of the Spirit, and publiſht the Word of Grace in that ungrateful City, whoſe Inhabitants yet ſwelled with indignation againſt the Lord of Life, and the Doctrine he had preached among them:††Luke 24.47,Luke 24:47 He would overlook their indignities out of tenderneſs to their Souls; and expoſe the Apoſtles to the peril of their Lives, rather than expoſe his Enemies to the fury of the Devil.

1. How affectionately doth he invite Men? What multitudes of alluring Promiſes, and preſſing Exhortations are there every where ſprinkled in the Scripture, and in ſuch a paſſionate manner, as if God were ſolely concern'd in our good, without a glance on his own glory? How tenderly doth he woe flinty hearts, and expreſs more pity to them, than they do to themſelves? With what affection do his Bowels riſe up to his Lips in his Speech in the Prophet,**Acts 1.4.5.Acts 1:4Acts 1:5 Hearken to me, O my People, and give ear unto me, O my Nation, my People, my Nation? Melting Expreſſions of a tender God ſolliciting a rebellious People, to make their retreat to him: He never emptied his hand of his Bounty, nor deveſted his Lips of thoſe charitable Expreſſions. He ſent Noah to move the Wicked of the old World to an embracing of his Goodneſs, and frequent Prophets to the provoking Jews; and as the World continued, and grew up to a taller ſtature in Sin, he ſtoops more in the manner of his Expreſſions. Never was the World at a higher pitch of Idolatry, than at the firſt publiſhing the Goſpel; yet when we ſhould have expected him to be a puniſhing, he is a beſeeching God. The Apoſtle fears not to uſe the Expreſſion for the glory of Divine Goodneſs,††Iſaiah 51.4.Isa 51:4 We are Ambaſſadors for Chriſt, as though God did beſeech you by us. **2 Cor. 5.20.2 Cor 5:20The beſeeching voice of God is in the voice of the Miniſtry, as the voice of the Prince is in that of the Herald: 'Tis as if Divine Goodneſs did kneel down to a Sinner with wringed Hands and blubber'd Cheeks, intreating him not to force him to re-aſſume a Tribunal of Juſtice in the nature of a Judge, ſince he would treat with Man upon a Throne of Grace in the nature of a Father; yea, he ſeems to put himſelf into the poſture of the Criminal, that the offending Creature might not feel the puniſhment due to a Rebel. 'Tis not the condeſcenſion, but the intereſt of a Traytor to creep upon his knees in Sackcloth to his Soveraign, to beg his life: But it is a Miraculous Goodneſs in the Soveraign to creep in the loweſt poſture to the Rebel, to importune him not only for an amity to him, but a love to his own life and happineſs; This he doth, not only in his general proclamations, but in his particular wooings, thoſe inward courtings of his Spirit, ſolliciting them with more diligence (if they would obſerve it) to their happineſs, than the Devil tempts them to the ways of their Miſery. As he was firſt in Chriſt, reconciling the World, when the World looked not after him; ſo he is firſt in his Spirit, wooing the World to accept of that Reconciliation, when the World will not liſten to him. How often doth he flaſh up the Light of Nature, and the Light of the Word in Mens hearts, to move them not to lie down in ſparks of their own kindling, but to aſpire to a better happineſs, and prepare them to be ſubject to a higher Mercy; If they would improve his preſent intreaties to ſuch an end? And what are his Threatnings deſign'd for, but to move the Wheel of p. 638our Fears, that the Wheel of our Deſire and Love might be ſet on Motion for the embracing his Promiſe? They are not ſo much the Thunders of his Juſtice, as the loud Rhetorick of his good Will, to prevent Mens Miſery under the Vials of Wrath. 'Tis his kindneſs to feare Men by threatnings, that Juſtice might not ſtrike them with the Sword: 'Tis not the deſtruction, but the preſerving Reformation that he aims at: He hath no pleaſure in the death of the Wicked; This he confirms by his Oath. **Ezek. 33.11.Ezek 33:11His threatnings are gracious Expoſtulations with them, Why will ye die O houſe of Iſrael? They are like the noiſe a favourable Officer makes in the Street, to warn the Criminal he comes to ſeize upon, to make his eſcape: He never uſed his Juſtice to cruſh Men, till he had uſed his Kindneſs to allure them. All the dreadful deſcriptions of a future Wrath, as well as the lively deſcriptions of the happineſs of another World, are deſigned to perſwade Men: The Honey of his Goodneſs is in the Bowels of thoſe roaring Lyons; ſuch pains doth Goodneſs take with Men, to make them Candidates for Heaven.

2. How readily doth he receive Men, when they do return? We have Davids Experience for it;††Pſal. 32.5.Ps 32:5 I ſaid, I will confeſs my Tranſgreſſions unto the Lord, and thou forgaveſt the iniquity of my Sin, Selah. A ſincere look from the Creature draws out his Arms, and opens his Boſom; he is ready with his Phyſick to heal us, upon a reſolution to acquaint him with our Diſeaſe, and by his Medicines prevents the putting our Reſolution into a Petition. The Pſalmiſt adds a Selah to it, as a ſpecial Note of Thankfulneſs for Divine Goodneſs. He doth not only ſtand ready to receive our Petitions, while we are ſpeaking, but anſwers us before we call; **Iſai. 65.24.Isa 65:24liſtening to the Motions of our Hearts, as well as to the ſupplications of our Lips: He is the true Father, that hath a quicker pace in meeting, than the Prodigal hath in returning; Who would not have his Embraces and Careſſes interrupted by his Confeſſion;††Luke 15.20, 21, 22.Luke 15:20Luke 15:21Luke 15:22 The Confeſſion follows, doth not precede the Fathers Compaſſion. How doth he rejoyce in having an opportunity to expreſs his Grace, when he hath prevail'd with a Rebel to throw down his Arms and lie at his Feet; and this becauſe he delights in Mercy? **Mic. 7.18.Mic 7:18He delights in the Expreſſions of it from himſelf, and the acceptance of it by his Creature.

3. How meltingly doth he bewail Mans wilful refuſal of his Goodneſs? 'Tis a mighty Goddneſs to offer Grace to a Rebel, a mighty Goodneſs to give it him after he hath a while ſtood off from the terms: An aſtoniſhing Goodneſs to regret and lament his wilful perdition. He ſeems to utter thoſe words in a ſigh,††Pſal. 81.13.Ps 81:13 Oh that my People had hearkned unto me, and Iſrael had walked in my way! 'Tis true, God hath not Humane Paſſions, but his Affections can not be expreſt otherwiſe in a way intelligible to us: The Excellency of his Nature is above the Paſſions of Men, but ſuch Expreſſions of himſelf manifeſt to us the ſincerity of his Goodneſs; and that were he capable of our Paſſions, he would expreſs himſelf in ſuch a manner as we do. And we find incarnate Goodneſs bewailing with tears and ſighs the ruine of Jeruſalem: **Luke 19.42.Luke 19:42By the ſame reaſon that when a Sinner returns, there is joy in Heaven, upon his obſtinacy there is ſorrow in Earth. The one is as if a Prince ſhould Cloth all his Court in Triumphant Scarlet upon a Rebels Repentance: And the other, as if a Prince ſhould put himſelf, and his Court in Mourning for a Rebels obſtinate refuſal of a Pardon, when he lies at his Mercy. Are not now theſe affectionate invitations, and deep bewailings of their perverſity high Teſtimonies of Divine Goodneſs? Do not the unwearied repetitions of Gracious Encouragements deſerve a higher name than that of meer Goodneſs? What can be a ſtronger Evidence of the ſincerity of it, than the ſound of his ſaving voice in our enjoyments, the motion of his Spirit in our hearts, and his grief for the neglect of all? Theſe are not Teſtimonies of any want of Goodneſs in his Nature to anſwer us, or willingneſs to expreſs it to his p. 639Creature. Hath he any mind to deceive us, that thus entreats us? The Majeſty of his Nature is too great for ſuch ſhifts; or if it were not, the deſpicableneſs of our condition would render him above the uſing any. Who would charge that Phyſician with want of kindneſs, that freely offers his Soveraign Medicine, importunes Men by the love they have to their health to take it, and is diſſolved into tears and ſorrow, when he finds it rejected by their peeviſh and conceited humor?

7. Divine Goodneſs is eminent in the Sacraments he hath affixt to this Covenant, eſpecially in the Lords Supper. As he gave himſelf in his Son, ſo he gives his Son in the Sacrament; He doth not only give him as a Sacrifice upon the Croſs for the Expiation of our Crimes, but as a Feaſt upon the Table for the no…iſhment of our Souls: In the one he was given to be offer'd; in this he gives him to be partaked of, with all the Fruits of his Death: Under the Image of the Sacramental Signs, every Believer doth eat the Fleſh, and drink the Blood of the great Mediator of the Covenant. The words of Chriſt, This is my Body, and this is my Blood, are true to the end of the World**Matth. 26.26, 28.Matt 26:26Matt 26:28. This is the moſt delicious Viand of Heaven, the moſt exquiſite Dainty Food, God can feed us with; the delight of the Deity, the admiration of Angels: A Feaſt with God is great, but a Feaſt on God is greater. Under thoſe Signs that Body is preſented; that which was conceived by the Spirit, inhabited by the Godhead, bruiſed by the Father to be our Food, as well as our Propitiation, is preſented to us on the Table: That Blood which ſatisfied Juſtice, waſht away our guilt on the Croſs, and pleads for our Perſons at the Throne of Grace: That Blood which ſilenc'd the Curſe, pacifi'd Heaven, and purg'd Earth, is given to us for our refreſhment. This is the Bread ſent from Heaven, the true Manna; The Cup is the Cup of Bleſſing, and therefore a Cup of Goodneſs††1 Cor. 10.15.1 Cor 10:15. 'Tis true, Bread doth not ceaſe to be Bread, nor the Wine ceaſe to be Wine; neither of them loſe their Subſtance, but both acquire a Sanctification, by the relation they have to that which they repreſent, and give a nouriſhment to that Faith that receives them. In thoſe God offers us a Remedy for the Sting of Sin, and troubles of Conſcience: He gives us not the Blood of a meer Man, or the Blood of an incarnate Angel, but of God bleſſed for ever: A Blood that can ſecure us againſt the wrath of Heaven, and the tumults of our Conſciencies: A Blood that can waſh away our Sins, and beautifie our Souls: A Blood that hath more ſtrength than our Filth, and more prevalency than our Accuſer: A Blood that ſecures us againſt the terrours of Death, and purifies us for the Bleſſedneſs of Heaven. The Goodneſs of God complies with our ſenſes, and condeſcends to our weakneſs: He inſtructs us by the Eye, as well as by the Ear: He lets us ſee, and taſte, and feel him, as well as hear him: He vails his Glory under Earthly Elements, and informs our underſtanding in the Myſteries of Salvation by ſigns familiar to our Senſes; and becauſe we cannot with our Bodily Eyes behold him in his Glory, he preſents him to the Eyes of our Minds in Elements, to affect our underſtandings in the repreſentations of his Death. The Body of Chriſt Crucified is more viſible to our Spiritual ſenſe, than the inviſible Deity could be viſible in his Fleſh upon Earth: And the Power of his Body and Blood is as well experimented in our Souls, as the power of his Divinity was ſeen by the Jews in his miraculous actions in his Body in the World. 'Tis the Goodneſs of God, to mind us frequently of the great things Chriſt hath purchaſed; That as himſelf would not let them be out of his mind, to communicate them to us, ſo he would give us means to preſerve them in our minds, to adore him for them, and requeſt them of him; whereby he doth evidence his own ſolicitouſneſs, that we ſhould not be depriv'd by our own forgetfulneſs of that Grace, Chriſt hath purchaſed for us: It was to remember the Redeemer, and ſhew his Death till he came **1 Cor. 1… 25, 26.1 Cor 1:251 Cor 1:26.

p. 6401. His Goodneſs is ſeen in the end of it, which is a ſealing the Covenant of Grace. **Amyral. …, p. 16, …7.The common Nature and End of Sacraments is to ſeal the Covenant they belong to, and the truths of the Promiſes of it. The legal Sacraments of Circumciſion and the Paſſover ſealed the legal Promiſes and the Covenant in the Judaical Adminiſtration of it: And the Evangelical Sacraments ſeal the Evangelical Promiſes, as a Ring confirms a contract of Marriage, and a Seal the Articles of a Compact: By the ſame reaſon Circumciſion is call'd a Seal of the Righteouſn…ſs of Faith ††Rom. 4.11.Rom 4:11, other Sacraments may have the ſame Title: God doth atteſt, that he will remain firm in his Promiſe, and the Receiver atte…ts he will remain firm in his Faith. In all Reciprocal Covenants there are mutual Engagements, and that which ſerves for a Seal on the part of the one, ſerves for a Seal alſo on the part of the other: God obligeth himſelf to the performance of the Promiſe, and Man engageth himſelf to the performance of his Duty. The thing confirm'd by this Sacrament is the perpetuity of this Covenant in the Blood of Chriſt, whence it is called the New Teſtament, or Covenant in the Blood of Chriſt **L…ke 22.20.. In every repetition of it, God by preſenting confirms his reſolution to us, of ſticking to this Covenant for the Merit of Chriſts Blood; and the Receiver by eating the Body, and drinking the Blood, engageth himſelf to keep cloſe to the Condition of Faith, expecting a full Salvation, and a bleſſed Immortality upon the Merit of the ſame Blood alone. This Sacrament could not be called the New Teſtament or Covenant, if it had not ſome relation to the Covenant; and what it can be but this, I do not underſtand. The Covenant it ſelf was confirm'd by the Death of Chriſt ††Heb. 9.15.Heb 9:15, and thereby made unchangeable both in the Benefits to us, and the Condition requir'd of us; but he ſeals it to our ſenſe in a Sacrament to give us ſtrong conſolation: Or rather the Articles of the Covenant of Redemption between the Father and the Son, agreed on from Eternity, were accompliſht on Chriſts part by his Death, on the Fathers part by his Reſurrection; Chriſt performed what he promſed in the one, and God acknowledgeth the validity of it, and performs what he had promiſed in the other. The Covenant of Grace founded upon this Covenant of Redemption is ſealed in the Sacrament; God owns his ſtanding to the terms of it, as ſealed by the Blood of the Mediator, by preſenting him to us under thoſe Signs, and gives us a right upon Faith to the enjoyment of the Fruits of it: As the right of a Houſe is made over by the delivery of the Key, and the right of Land tranſlated by the delivery of a Turf; whereby he gives us aſſurance of his reality, and a ſtrong ſupport to our confidence in him; Not that there is any vertue and power of ſealing in the Elements themſelves, no more than there is in a Turf, to give an Infeoffment in a parcel of Land; but as the power of the one is derived from the Order of the Law, ſo the confirming power of the Sacrament is deriv'd from the Inſtitution of God. As the Oyl wherewith Kings were anointed, did not of it ſelf confer upon them that Royal Dignity, but it was a ſign of their inveſtiture into Office, order'd by Divine Inſtitution. We can with no reaſon imagine, that God intended them as naked Signs or Pictures, to pleaſe our Eyes with the Image of them, to repreſent their own Figures to our Eyes, but to confirm ſomething to our underſtanding by the Efficacy of the Spirit accompanying them**Daille. Mel…g. part. 1. p. 153.: They convey to the Believing Receiver, what they repreſent, as the great Seal of a Prince fixed to the Parchment, doth the Pardon of the Rebel as well as its own Figure. Chriſts Death, and the Grace of the Covenant is not only ſignified, but the Fruits and Merit of that Death communicated alſo. Thus doth Divine Goodneſs evidence it ſelf, not only in making a Gracious Covenant with us, but fixing Seals to it; not to ſtrengthen his own Obligation, which ſtood ſtronger than the Foundations of Heaven and Earth, upon the Credit of his Word, but to ſtrengthen our weakneſs, and ſupport our ſecurity, by ſomething which might appear more formal and ſolemn than a bare word. By this, the Divine Goodneſs provides p. 641againſt our Spiritual faintings, and ſhews us by real Signs as well as Verbal Declarations, that the Covenant ſealed by the Blood of Chriſt, is unalterable; and thereby would fortifie and mount our hopes to degrees in ſome meaſure ſuitable to the kindneſs of the Covenant, and the dignity of the Redeemer's Blood. And it's yet a further degree of his Goodneſs, that he hath appointed us ſo often to Celebrate it, whereby he ſhews, how careful he is to keep up our tottering Faith, and preſerve us conſtant in our obedience; obliging himſelf to the performance of his Promiſe, and obliging u… to the payment of our Duty.

2. His Goodneſs is ſeen in the Sacrament in giving us in it an union and communion with Chriſt. There is not only a Commemoration of Chriſt dying, but a Communication of Chriſt living. The Apoſtle ſtrongly aſſerts it by way of Interrogation,**1 Cor 1….1 Cor 1 The Cup of Bleſſing which we bleſs, is it not the Communion of the Blood of Chriſt? The Bread which we break, is it not the Communion of the Body of Chriſt? In the Cup there is a communication of the Blood of Chriſt, a conveyance of a Right to the Merits of his Death, and the Bleſſedneſs of his Life: We are not leſs by this made one Body with Chriſt, than we are by Baptiſm: ††1 Cor. 12.13.1 Cor 12:13And put on Chriſt living in this, as well as in Baptiſm;**Gal. 3.27.Gal 3:27 That as his taking our infirm Fleſh, was a real Incarnation, ſo the giving us his Fleſh to eat, is a Myſtical Incarnation in Believers, whereby they become one Body with him as Crucified, and one Body with him as Riſen; For if Chriſt himſelf be receiv'd by Faith in the Word,††Coloſ. 2.6.Col 2:6 He is no leſs received by Faith in the Sacrament. When the Holy Ghoſt is ſaid to be receiv'd, the Graces or Gifts of the Holy Ghoſt are receiv'd; So when Chriſt is receiv'd, the Fruits of his Death are really partaked of. The Iſraelites that eat of the Sacrifices, did partake of the Altar **1 Cor. 10.18.1 Cor 10:18, i. e. had a communion with the God of Iſrael, to whom they had been Sacrificed; and thoſe that eat of the Sacrifices offer'd to Idols, had a fellowſhip with Devils, to whom thoſe Sacrifices were offer'd, Verſe 20. Thoſe that partake of the Sacraments in a due manner, have a communion with that God to whom it was Sacrificed, and a communion with that Body which was Sacrificed to God; Not that the Subſtance of that Body and Blood is wrapped up in the Elements, or that the Bread and Wine are transformed into the Body and Blood of Chriſt, but as they repreſent him, and by vertue of the Inſtitution are in Eſtimation himſelf, his own Body and Blood; by the ſame reaſon as he is call'd Chriſt our Paſſeover, he may be call'd Chriſt our Supper ††1 Cor. 5.7.1 Cor 5:7: For as they are ſo reckon'd to an unworthy Receiver, as if they were the real Body and Blood of Chriſt, becauſe by his not diſcerning the Lords Body in it, or making light of it as common Bread, he is judged guilty of the Body and Blood of Chriſt, guilty of treating him in as baſe a manner as the Jews did when they Crown'd him with Thorns:**1 Cor. 11.27.29.1 Cor 11:271 Cor 11:29 By the ſame reaſon they muſt be reckon'd to a worthy Receiver, as the very Body and Blood of Chriſt: So that as the unworthy Receiver eats and drinks Damnation; the worthy Receiver eats and drinks Salvation. It would be an empty Myſtery, and unworthy of an Inſtitution by Divine Goodneſs, if there were not ſome communion with Chriſt in it: There would be ſome kind of deceit in the Precept, Take, Eat, and Drink, this is my Body and Blood, a conveyance of Spiritual vital influences to our Souls: For the natural End of eating and drinking is the nouriſhment and increaſe of the Body, and preſervation of Life, by that which we eat and drink. The infinite Wiſe, gracious and true God, would never give us empty Figures without accompliſhing that which is ſignified by them, and ſuitable to them. How great is this Goodneſs of God? he would have his Son in us, one with us, ſtraitly joyn'd to us, as if we were his proper Fleſh and Blood: In the Incarnation Divine Goodneſs united him to our Nature; in the Sacrament, it doth in a ſort unite him with his purchas'd Priviledges to our Perſons; we have not a communion with a part or a Member of his Body, or a drop p. 642of his Blood, but with his whole Body and Blood, repreſented in every part of the Elements. The Angels in the Heaven enjoy not ſo great a priviledge; They have the honour to be under him as their Head, but not that of having him for their Food; they behold him, but they do not taſte him. And certainly that Goodneſs that hath condeſcended ſo much to our weakneſs, would impart it to us in a very glorious manner, were we capable of it. But becauſe a Man cannot behold the Light of the Sun in its full ſplendor by reaſon of the infirmities of his Eyes, he muſt behold it by the help of a Glaſs, and ſuch a communication through a coloured and Opake-glaſs, is as real from the Sun it ſelf, though not ſo glorious, but more ſhrowded and obſcure; 'Tis the ſame light that ſhines through that Medium, as ſpreads it ſelf gloriouſly in the open Air, though the one be maskt, and the other open-fac'd.

To conclude this, by the way we may take notice of the neglect of this Ordina…: If it be a token of Divine Goodneſs to appoint it, 'tis no ſign of our eſtimation of Divine Goodneſs to neglect it. He that values the kindneſs of his friend, will accept of his invitation, if there be not ſome ſtrong impediments in the way, or ſo much familiarity with him that his refuſal upon a light occaſion would not be unkindly taken. But though God put on the diſpoſition of a Friend to us, yet he looſeth not the authority of a Soveraign; and the humble familiarity he invites us to, doth not diminiſh the conditi…n and duty of a Subject. A Soveraign Prince would not take it well, if a Favourite ſhould refuſe the offer'd honour of his Table. The Viands of Godare not to be ſlighted. Can we live better upon our poor pittance, than upon his Dainties? Did not Divine Goodneſs condeſcend in it to the weakneſs of our Faith, and ſhall we conceit our Faith ſtronger than God thinks it? If he thought fit by thoſe Seals to make a Deed of Gift to us, ſhall we be ſo unmannerly to him, and ſuch enemies to the ſecurity he offers us over and above his word, as not to accept it? Are we unwilling to have our Souls enflamed with love, our Hearts filled with comfort, and arm'd againſt the attempts of our Enemies? 'Tis true, there is a guilt of the Body and Bloud of Chriſt contracted by a ſlightneſs in the manner of attending; Is it not alſo contracted by a refuſal and neglect? What is the language of it? If it ſpeaks not the death of Chriſt in vain, it ſpeaks the inſtitution of this Ordinance as a remembrance of his death to be a vanity, and no mark of Divine Goodneſs. Let us therefore put ſuch a value upon Divine Goodneſs in this affair, as to be willing to receive the conveyances of his love, and freſh engagements of our duty; the one is due from us to the kindneſs of our Friend, and the other belongs to our duty as his Subjects.

6. By this Redemption God reſtores us to a more excellent condition than Adam had in Innocence. Chriſt was ſent by Divine Goodneſs, not only to reſtore the Life Adam's ſin had ſtript us of, but to give it more abundantly than Adam, ſtanding could have conveyed it to us,**Joh. 10.10.John 10:10 I am come that they might have life, and that they might have it more abundantly. More abundantly for ſtrength, more abundantly for duration, a life abounding with greater felicity, and glory: The ſubſtance of thoſe better Promiſes of the New Covenant, than what attended the old. There are fuller Streams of Grace by Chriſt, than flowed to Adam, or could flow from Adam. As Chriſt never reſtored any to health and ſtrength, while he was in the World, but he gave them a greater meaſure of both than they had before; ſo there is the ſame kindneſs no queſtion manifeſted in our Spiritual condition. Adam's life might have preſerv'd us, but Adam's death could not have reſcued either Himſelf or his Poſterity; but in our Redemption, we have a Redeemer, who hath died to expiate our ſins, and ſo Crowned with life to ſave, and for ever preſerve our perſons**Rom. 5.10.Rom 5:10 Becauſe I live, ye ſhall live alſo: So that by Redeeming Goodneſs the life of a Believer is as perpetual as the life of the Redeemer Chriſt.††Joh. 14.19.John 14:19 Adam though Innocent was under the danger p. 643of periſhing; a Believer though culpable, is above the fears of Mutability. Adam had a holineſs in his Nature, but capable of being loſt; by Chriſt Believers have a holineſs beſtowed, not capable of being rifled, but which will remain, till it be at laſt fully perfected: Though they have a power to change in their Nature; yet they are above an actual final change by the indulgence of Divine Grace. Adam ſtood by himſelf, Believers ſtand in a Root impoſſible to be ſhaken, or corrupted: By this means the promiſe is ſure to all the S…ed. **Rom. 4.16.Rom 4:16Chriſt is a ſtronger perſon than Adam, who can never break Covenant with God, and the truth of God will never break Covenant with him. We are united to a more excellent head than Adam. Inſtead of a Root meerly Humane, we have a Root Divine, as well as Humane. In him we had the Righteouſneſs of a Creature meerly Humane; In this we have a Righteouſneſs Divine, the Righteouſneſs of God-man; the ſtock is no longer in our own hands, but in the hands of one that cannot imbezzle it, or forfeit it. Divine Goodneſs hath depoſited it ſtrongly for our ſecurity. The ſtamp we receive by the Divine Goodneſs from the ſecond Adam, is more noble, than that we ſhould have received from the firſt, had he remained in his created State: Adam was formed of the Duſt of the Earth, and the New Man is formed by the incorruptible Seed of the word. And at the Reſurrection the Body of Man ſhall be endued with better qualities than Adam had at Creation. They ſhall be like that glorious Body, which is in Heaven in union with the perſon of the Son of God. **Phil. 3.21.Phil 3:21Adam at the beſt had but an Earthly Body, but the Lord from Heaven hath a Heavenly Body, the Image of which ſhall be born by the Redeemed Ones, as they have born the Image of the Earthly**Cor. 1.15.47, 48, 49.. Adam had the Society of Beaſts, Redeemed ones expect by Divine Goodneſs in Redemption a commerce with Angels; as they are reconciled to them by his death, they ſhall certainly come to converſe with them at the conſummation of their happineſs. As they are made of one Family, ſo they will have a peculiar intimacy. Adam had a Paradiſe, and Redeem'd Ones a Heaven provided for them, a happier place with a richer furniture. 'Tis much to give ſo compleat a Paradiſe to innocent Adam; but more to give Heaven to an ungrateful Adam, and his Rebellious Poſterity. It had been abundant Goodneſs, to have reſtor'd us to the ſame condition in that Paradiſe, from whence we were ejected; but a ſuper-abundant Goodneſs, to beſtow upon us a better habitation in Heaven, which we could never have expected. How great is that Goodneſs, when by ſin we were fallen to be worſe than nothing, that he ſhould raiſe us to be more than what we were! That reſtor'd us, not to the firſt ſtep of our Creation, but to many degrees of elevation beyond it. Not only reſtores us, but prefers us, not only ſtriking off our Chains, to ſet us free, but cloathing us with a Robe of Righteouſneſs, to render us honourable. Not only quenching our Hell, but preparing a Heaven; not regarniſhing an earthly, but providing a richer Palace: His Goodneſs was ſo great, that after it had reſcued us, it would not content it ſelf with the old furniture, but makes all new for us in another World: A new Wine to drink; a new Heaven to dwell in; a more magnificent Structure for our Habitation; Thus hath Goodneſs prepared for us a ſtraiter Union, a ſtronger Life, a purer Righteouſneſs, an unſhaken Standing, and a fuller Glory. All more excellent then was within the compaſs of innocent Adam's Poſſeſſion.

7. This Goodneſs in Redemption extends it ſelf to the lower Creation. It takes in not only Man, but the whole Creation, except the Fallen Angels, and gives a participation of it to inſenſible Creatures; upon the account of this Redemption the Sun and all kind of Creatures were preſerv'd, which otherwiſe had ſunk into deſtruction upon the ſin of Man, and ceas'd from their Being, as Man had utterly ceas'd from his Happineſs.**Coloſ. 1.17.Col 1:17 By him all things conſiſt. The Fall of Man brought not only a miſery upon himſelf, but a Vanity upon the Creature: The Earth groaned under a Curſe for his ſake. They p. 644were all created for the Glory of God, and the ſupport of Man in the performance of his duty, who was obliged to uſe them for the honour of him that created them both. Had Man been true to his obligations, and uſed the Creatures for that end, to which they were dedicated by the Creator; As God would have then rejoiced in his Works, ſo his Works would have rejoiced in the honour of anſwering ſo excellent an end. But when Man loſt his integrity, the Creatures loſt their Perfection; the honour of them was ſtain'd when they were debas'd to ſerve the Luſts of a Traytor, inſtead of ſupporting the Duty of a Subject, and employed in the defence of the Vices of Men againſt the Precepts and Authority of their common Soveraign. This was a vilifying the Creature, as it would be a vilifying the Sword of a Prince, which is for the maintenance of Juſtice, to be uſed for the Murder of an Innocent; and a diſhonouring a Royal Manſion, to make it a Storehouſe for a Dunghil. Had thoſe things the benefit of ſenſe, they would groan under this diſgrace, and riſe up in indignation againſt them, that offered them this affront; and turned them from their proper end. When ſin entred, the Heavens that were made to ſhine upon Man, and the Earth that was made to bear and nouriſh an innocent Creature, were now ſubjected to ſerve a rebellious Creature. And as Man turn'd againſt God, ſo he made thoſe inſtruments againſt God, to ſerve his Enmity, Luxury, Senſuality. Hence the Creatures are ſaid to groan,**Rom. 8.21.Rom 8:21 The whole Creation groans and travels in pain together until now. They would really groan, had they underſtanding to be ſenſible of the Outrage done them.

The whole Creation, 'Tis the pang of univerſal Nature, the agony of the whole Creation, to be alienated from the original uſe for which they were intended, and be disjointed from their end, to ſerve the diſloyalty of a Rebel. The Drunkards Cup, and the Gluttons Table, the Adulterers Bed, and the proud Mans Purple would groan againſt the abuſer of them. But when all the fruits of Redemption ſhall be compleated, the Goodneſs of God ſhall pour it ſelf upon the Creatures, deliver them from the Bondage of Corruption into the glorious liberty of the Children of God **Rom. 8.21.Rom 8:21, they ſhall be reduced to their true end, and retun'd in their original harmony. As the Creation doth paſſionately groan under its vanity, ſo it doth earneſtly expect and wait for its deliverance at the time of the manifeſtation of the Sons of God. **V. 19.The manifeſtation of the Sons of God is the attainment of the liberty of the Creature. They ſhall be freed from the vanity under which they are enſlav'd. As it entred by ſin, it ſhall vaniſh upon the total removal of ſin. What uſe they were deſign'd for in Paradiſe, they will have afterwards, except that of the nouriſhment of Men, who ſhall be as Angels, neither eating nor drinking. The Glory of God ſhall be ſeen and contemplated in them. It can hardly be thought that God made the World to be little a moment after he had reard it, ſullied by the Sin of Man, and turn'd from its original end, without thoughts of a reſtoration of it to its true end, as well as Man to his loſt happineſs. The World was made for Man: Man hath not yet enjoyed the Creature in the firſt intention of them; Sin made an interruption in that Fruition. As Redemption reſtores Man to his true end, ſo it reſtores the Creatures to their true uſe. The reſtoration of the World to its beauty and order, was the deſign of the Divine Goodneſs in the coming of Chriſt, as it is intimated in Iſaiah 11.6, 7, 8, 9. As he came not to deſtroy the Law, but to fulfil it, ſo he came not to deſtroy the Creatures, but to repair them. To reſtore to God the honour and pleaſure of the Creation, and reſtore to the Creatures their felicity in reſtoring their Order. The Fall corrupted it, and the full Redemption of Men reſtores it. The laſt time is called not a time of deſtruction, but a time of reſtitution, and that of all things **Acts 3.21.Acts 3:21of univerſal nature, the main part of the Creation at leaſt. All thoſe things which were the effects of ſin, will be aboliſht; the removal of the Cauſe beats down the effect. The diſorder and unrulineſs of the Creature ariſing from the venom of Mans tranſgreſſion, all the fierceneſs of one Creature p. 645againſt another ſhall vaniſh. The World ſhall be nothing but an univerſal ſmile; Nature ſhall put on triumphant Veſtments: There ſhall be no affrighting Thunders, choaking Miſts, venomous Vapours, or poyſonous Plants. It would not elſe be a reſtitution of all things. They are now ſubject to be waſted by Judgments for the ſin of their Poſſeſſor, but the perfection of Mans Redemptions ſhall free them from every miſery. They have an advancement at the preſent; for they are under a more glorious head, as being the poſſeſſion of Chriſt the heavenly Adam much ſuperiour to the firſt: As it's the glory of a perſon to be a Servant to a Prince, rather than a Peaſant. And afterwards they ſhall be elevated to a better ſtate, ſharing in Man's happineſs, as well as they did in his miſery; As Servants are intereſted in the good Fortune of their Maſter, and better'd by his advance in his Princes favour. As Man in his firſt Creation was mutable and liable to ſin, ſo the Creatures were liable to vanity; But as Man by Grace ſhall be freed from the Mutability, ſo ſhall the Creatures be freed from the fears of an Invaſion, by the vanity that ſully'd them before. The condition of the Servants ſhall be ſuited to that of their Lord, for whom they were deſign'd: Hence all Creatures are call'd upon to rejoice upon the Perfection of Salvation, and the appearance of Chriſts Royal Authority in the World.**Pſal. 96.11.12. Pſal. 98.7, 8.Ps 96:11Ps 96:12Ps 98:7Ps 98:8 If they were to be deſtroyed, there would be no ground to invite them to triumph. Thus doth Divine Goodneſs ſpread its kind Arms over the whole Creation.

3. The third thing is the Goodneſs of God in his Government. That Goodneſs that deſpiſed not their Creation, doth not deſpiſe their conduct. The ſame Goodneſs that was the head that fram'd them, is the helm that guides them; his Goodneſs hovers over the whole frame, either to prevent any wild diſorders unſuitable to his Creating end, or to conduct them to thoſe ends which might illuſtrate his Wiſdom and Goodneſs to his Creatures. His Goodneſs doth no leſs incline him to provide for them, than to frame them. 'Tis the natural inclination of man to love what is purely the birth of his own ſtrength or skill. He is fond of preſerving his own Inventions, as well as laborious in inventing them. 'Tis the glory of a Man to preſerve them, as well as to produce them. God loves every thing which he hath made, which love could not be without a continued diffuſiveneſs to them, ſuitable to the end for which he made them. It would be a vain Goodneſs, if it did not intereſt it ſelf in managing the World, as well as erecting it: Without his Government every thing in the World would juſtle againſt one another: The beauty of it would be more defaced, it would be an unruly Maſs, a confus'd Chaos rather then a foreign, a comely World. If Divine Goodneſs reſpected it when it was nothing, it would much more reſpect it when it was ſomething by the ſole vertue of his Power and good Will to it, without any motive from any thing elſe than Himſelf, becauſe there was nothing elſe but Himſelf. But ſince he ſees his own ſtamp in things without Himſelf in the Creature, which is a kind of motive or moving Object to Divine Goodneſs to preſerve it, when there was nothing without Himſelf, that could be any motive to Him, to Create it: As when God hath created a Creature, and it falls into miſery, that miſery of the Creature, though it doth not neceſſitate his mercy, yet meeting with ſuch an affection as mercy in his Nature, is a moving Object to excite it: As the repentance of Nineveh drew forth the exerciſe of his pity and preſerving goodneſs. Certainly ſince God is Good, he is Bountiful, and if Bountiful, he is Provident. He would ſeem to envy and malign his Creatures, if he did not provide for them, while he intends to uſe them: But infinite Goodneſs cannot be affected with envy: For all envy implies a want of that good in our ſelves, which we regard with ſo evil an eye in another. But God being infinitely bleſſed, hath not the want of any good, that can be a riſe to ſuch an uncomely diſpoſition. The Jews thought that Divine Goodneſs extended only to them in an immediate and particular Care, and left all other Nations and things to the guidance of Angels. p. 646But the Pſalmist, Pſal. 107. a Pſalm calculated for the celebration of this Perfection, in the continued courſe of his Providence throughout all Ages of the World, aſcribes to Divine Goodneſs immediately all the advantages men meet with. He helps them in their actions, preſides over their motions, inſpects their ſeveral conditi…ns, labours day and night in a perpetual care of them. The whole life of the World is linkt together by Divine Goodneſs. Every thing is ordered by him in the place where he hath ſet it, without which the World would be ſtript of that Excellency it hath by Creation.

1. Firſt, This Goodneſs is evident in the Care he hath of all Creatures. There is a peculiar goodneſs to his People; but this takes not away his general goodneſs to the World: Though a Maſter of a Family hath a choicer affection to thoſe that have an Affinity to him in Nature, and ſtand in a nearer Relation, as his Wife, Children, Servants; yet he hath a regard to his Cattle, and other Creatures he nouriſheth in his Houſe. All things are not only before his eyes, but in his Boſom; He is the Nurſe of all Creatures, ſupplying their wants, and ſuſtaining them from that nothing they tend to.**Pſal 104.24.Ps 104:24 The Earth is full of his Riches, not a creek or cranny but partakes of it. Abundant Goodneſs daily hovers over it, as well as hatcht it.**Gulielmus Paraſien. p. 184. The whole World ſwims in the rich Bounty of the Creator, as the Fiſh do in the largeneſs of the Sea, and Birds in the ſpatiouſneſs of the Air. The Goodneſs of God is the River, that Waters the whole Earth. As a lifeleſs Picture caſts its eye upon every one in the Room, ſo doth a living God upon every thing in the World. And as the Sun illuminates all things which are capable of partaking of its light, and diffuſeth its Beams to all things which are capable of receiving them; So doth God ſpread his Wings over the whole Creation, and neglects nothing, wherein he ſees a mark of his firſt creating Goodneſs.

His Godneſs is ſeen, 1. In preſerving all things. **Pſal. 36.6.Ps 36:6Oh Lord thou preſervest Man and Beaſt. Not only Man, but Beaſts, and Beaſts as well as Men. Man, as the moſt excellent Creature, and Beaſts as being ſerviceable to Man, and Inſtruments of his Worldly Happineſs. He continues the Species of all things, concurs with them in their diſtinct Offices, and quickens the Womb of Nature. He viſits Man every day, and makes him feel the effects of his Providence, in giving him fruitful ſeaſons, and filling his heart with food and gladneſs **Acts 14.17.Acts 14:17, as witneſſes of his Liberality and Kindneſs to Man. The Earth is viſited and watered by the River of God. He ſettles the furrows of the Earth, and makes it ſoft with ſhowers, that the Corn may be nouriſhed in its Womb, and ſpring up to Maturity. He crowns the year with his Goodneſs, and his paths drop fatneſs. The little Hills rejoice on every ſide; The Paſtures are clothed with Flocks, and the Vallies are covered over with Corn, as the Pſalmiſt elegantly**Pſal. 65.9, 10. & Pſal. 107.35.36.Ps 65:9Ps 65:10Ps 107:35Ps 107:36. He waters the ground by his Showers, and preſerves the little Seed from the Rapine of Animals. He draws not out the evil Arrows of Famine, as the expreſſion is**Ezek. 5.16.Ezek 5:16. Every day ſhines with new Beams of his Divine Goodneſs. The vaſtneſs of this City, and the multitudes of living Souls in it, is an aſtoniſhing Argument. What ſtreams of nouriſhing neceſſaries are daily convey'd to it? Every Mouth hath Bread to ſuſtain it, and among all the number of Poor in the Bowels and Skirts of it, how rare is it to hear of any ſtarv'd to death for want of it? Every day he ſpreads a Table for us, and that with varieties; and fills our Cups **Pſal. 23.5.Ps 23:5. He ſhortens not his hand, nor withdraws his Bounty: The Increaſe of one year by his Bleſſing, reſtores what was ſpent by the former. He is the ſtrength of our life **Pſal. 27.1.Ps 27:1, continuing the vigour of our Limbs, and the health of our Bodies; ſecures us from terrors by night, and the Arrows of Diſeaſes that fly by day **Pſal. 91.5.Ps 91:5. Sets a hedge about our Eſtates **Job 1.10.Job 1:10, and defends them againſt the attempts of violence. Preſerves our Houſes from flames that might conſume them, and our perſons from the dangers that lie in wait for them. Watcheth over us in our goings out, and our comings in **Pſal. 221.8.; and way-lays a Thouſand dangers we know not of. And p. 647employs the moſt glorious Creatures in Heaven, in the ſervice of mean Men upon Earth **Pſal. 91.1…Ps 91:1: Not by a faint Order, but a preſſing Charge over them, to keep them in all his ways. Thoſe that are his immediate Servants before his Throne, he ſends to Miniſter to them, that were once his Rebels. By an Angel he conducted the affairs of Abraham **Gen. 24.7.Gen 24:7: And by an Angel ſecur'd the life of Iſhmael ††Gen. 21.17.Gen 21:17: Glorious Angels for mean Man, Holy Angels for impure Man, Powerful Angels for weak Man. How in the midſt of great dangers, doth his ſudden light diſſipate our great darkneſs, and create a deliverance out of nothing? How often is he found a preſent help in time of trouble? When all other aſſiſtance ſeems to ſtand at a diſtance, He flies to us beyond our expectations, and raiſes us upon the ſudden from the pit of our dejectedneſs, as well as that of our danger, exceeding our wiſhes, and ſhooting beyond our deſires as well as our deſerts. How often in a time of confuſion, doth he preſerve an indefenſible place from the attacks of Enemies, like a ſpark in the midſt of a tempeſtuous Sea? the rage falls upon other places round about them, and by a ſecret Efficacy of Divine Goodneſs is not able to touch them. He hath peculiar preſervations for his Iſrael in Egypt, and his Lots in Sodom, his Daniels in the Lyons Dens, and his Children in a fiery Furnace. He hath a tenderneſs for all, but a peculiar affection to thoſe that are in Covenant with him.