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but the MANY offences of Adam and of his sipful race; even for every breach of that law, which curseth every one, that continueth not in all things written in the book of the law to do them. If the law had not been in its full extent, holy, just and good, with respect to a fallen world, surely a being of perfect rectitude and infinite goodness, must have disannulled it, and Dot subjected bis own Son, in our stead, to bear the curse.

If indeed we are a fallen, sinful, guilty world, (and if we are not, we did not need the Son of God to die in our behalf,) it is not at all strange, if there should be many and great prejudices in our hearts against the divine law, which we have broke, and by which we stand condemned, blinding our minds to its reasonableness and excellency, and tempting us to think it far from being holy, just, and good. Nor is it at all strange, if satan, who was banished from heaven by a like law, and is an avowed enemy to God and to his government, should desire to strengthen our prejudices against the divine law, and do all in his power to blind our minds, lest the light of the glorious Gospel of Christ should shine in our hearts. But only let our hearts be divested of prejudices, and in a disposition to approve that which is really excellent, and we cannot fail to discern the reasonableness and beauty of the divine law. For,

If God is an absolutely perfect being, (and to deny that he is, is downright atheism,) he must be infinitely glorious and amiable in himself : and therefore he must be infinitely worthy of that supreme love and honour, from all the children of men, which the law requires. And infinite worthiness lays a foundation for infinite obligation : and infinite obligation to love and honour God supremely, will render us infinitely to blame if we do not : and infinite blame deserves infinite punishment : exactly as the divine law, that perfect rule of right, has stated the case. And the more disinclined we be to love God, the more aggravated is our guilt: and if our inclination to love God with all our hearts is what it ought to be, there can be no difficulty in the way. So that there is no consistent medium between atheism, and an acknowledgment that the divine law is holy, just and good o. And further,

? God is not zu absolutely perfect being, in himself infinitely glorion and

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If this absolutely perfect, infinitely glorious being, who is by nature God, is the creator and preserver of all things; if he brought all things out of nothing into being, and holds things in being every moment; then all things are absolutely and entirely his, by an original, independent right. And if all things are his, he has a natural right of government over all. And it becomes him to take the throne, and be king in his own world. Supreme authority naturally belongs to him, exactly as the divine law supposes.

When therefore he takes the throne, assumes the character that some more effectual method than ever should be entered upon to establish the divine authority, and secure the honour of the divine government? Or must the divine law now be given up in favour of rebel man, even as the devil made our first parents believe it would, when he tempted them to revolt, saying, ye shall not surely die. Let us stop and think a moment, what would be the import of giving up the law in this case.

amiable, the divine law, which requires us to love him with all our hearts on pain of eternal death, can never be made out to be holy, just, and good. And if the law is not holy, just, and good, the wisdom of God in the death of his Son can never be vindicated. The Gospel must be given up. He, then, who denies the infinite amiableness of the Deity, as he is in himself, saps the whole Scripture, scheme at the foundation. He must be an infidel; or, if he pretends to believe Christianity, he must hold to a scheme full of inconsistence. We have an instance of this in Mr. Cudworth. He denies the infinite amiableness of the Deity, as he is in himself ; and maintains, that there is “no loveliness conceivable” in him, but what results from his being our friend,“ disposed to make us happy.” When, therefore, we had made him our enemy by sin, he maintains, that there was no loveliness to be seen in him : yea, that let our hearts be ever so right, it was “ utterly impossible” to love him ; even inconsistent with our original constitution as reasonable creatures. The divine law, surely, then, could not in reason be obligatory on a fallen world : it became a bad law, not fit for us to be under, as soon as ever we broke it: which to say, he owns, is subversive of Christianity. What then shall we say? To say, that the law is “ holy, just, and good,” when it requires of us what is “ inconsistent with the original constitution of reasonable creatures,” is the most glaring, shocking self-contradiction. But into this Mr. Cudworth is necessarily driven, by his denying God to be, in himself, an infinitely amiable Being. For if God is not a lovely Being, when wc have made him our enemy by sin ; yea, if his very displeasure against us as sinners, is not a lovely thing, he never can be loved by us.

If to bate and punisia sin, is in God an unamiable thing, there is no beauty at all in his character, as will be proved in the sequel. If Mr. Cudworth will re-consider his own scheme, and with a sedate, impartial mind, look to the bottom of things, he will find hiraself obliged to alter his notion of God, or give up Christianity. And if he should grant, that God is, in himself, infinitely amiable, all his objections against my Dialogues must drop of course. For as soon as the sinner's eyes are, in

regeneras tion, opened to see things as they be, God will appear to be infinitely aniable : and then every consequence will follow, which, I say, does follow. He was sensible of this; and so had no way left but to deny, that God is, in himself, infinitely amiable; in which he has destroyed the only foundation on which a consistert scheme of religion can be built, and obliged himself to run into inconsistence and self-contradiction. See Mr. Gudwerth's further Defence, p. 221. 226,

The law supposed, that God was really by nature God, an absolutely perfect, an infinitely glorious Being, as it required us to consider and treat him as such.

Our revolt was a practical declaration, that he was not by nature God, nor worthy to be glorified as God. To give up the law in favour of his rebellious creature, must therefore be the same, in effect, as for God to give up his own divinity, and ungod himself, in the sight of all his dominions, to gratify a rebel. -Again,

The law also supposed, that as God was the Creator, Lord and owner of the universe, and by nature God; so he was possessed of supreme authority, an authority infinitely binding, and infinitely worthy to be revered. To give up the law, therefore, was in effect the same as to resign bis authority in favour of those who had despised it, give a quit-claiın of the universe, and tolerate a general revolt. As if God should say, “ The universe is not mine, nor have I any authority over it; angels, men, and devils, are all at liberty : there is no king, and so every one may do what is right in his own eyes.” For, to hold his authority merely on the foot of the voluntary loyalty of his subjects, so that whenever any revolt, they are at liberty, no longer obliged to obey; to do this only in one instance, is in effect to relinquish all claim to authority over any, as founded in his Godhead and Lordship; which is, in effect, the same as quit his claim to his own divinity and to his own world, to gratify those who would gladly ungod him and dethrone him. word, for God to give up the law, which requires us to love and obey him with all our hearts, is practically to declare to his rebellious creatures, “ Your disaffection to my character, and rebellion against my authority, is no crime : for I am not

In a

servant.

worthy to be loved and obeyed with all your hearts: for I am not by nature God, an absolutely perfect, an infinitely glorious and amiable Being, your Creator, sovereign Lord and King, as in my law I claimed to be." And,

To alter and abate the law, and bring it down to the taste and good-liking of an apostate world, who were enemies to God and his government, enemies to the order and harmony of the universe, must be much the same, as for God to give up his law and authority entirely. For he must quit his supremacy, give up the rights and honours of the Godhead, justify their revolt, turn to be on their side, turn enemy to God, and to his law, and employ his infinite wisdom and almighty power, to promote the schemes they have laid in consequence of their revolt; schemes suited to the taste of apostate creatures. And thus they must become as gods, as satan said, and the Almighty become their true and faithful

For nothing short of this would suit an apostate world. But this is even worse than merely to quit his claim to the universe, and resign his government over it. As it would be bad for king George to quit his throne for the Pretender, and Ay his country; but worse to become the Pretender's servant, and be obliged to employ all his power to promote the Pretender's interest. · And if among God's revolted subjects, any of the rebels should imagine that what the devil said was true, ye shall not surely die : if any should persuade themselves, that it never was in God's heart to care at all for his own honour, or for the honour of his law and government, or to punish any of his creatures, for despising the Lord, and despising the commandments of the Lord ; or ever to inflict any pain upon any of his subjects, unless merely for their benefit: in a word, if any should imagine, that it never was in God's heart to regard or aim at any thing but simply the good of his creatures, be they virtuous or vicious; and believing God to be thus altogether according to their own hearts, they are well pleased with his character; and so verily think that they are not enemies to God, in a state of rebellion, worthy of eternal death : and consequently, that they do not need a pardon, much less an atonement of infinite value, to procure a pardon. All this is so far from arguing an atonement to be needless, that it rather serves to discover the absolute necessity of one; that God might give no occasion for these false and blasphemous notions of him and his government, universally to prevail, infinitely to the dishonour of God, and entirely to the subversion of his authority, while he is on designs of mercy towards a fallen world.

It is manifest from the whole tenour of the divine conduct, from the foundation of the world, that he looked upon it as of the highest importance, that the intellectual system should know that the Deity is infinitely worthy of supreme love and universal obedience, and that the evil of disaffection and rebellion against the divine majesty is infinitely great, and worthy of an infinite punishment: as he is in fact by nature God, and Lord supreme. It therefore appeared in the eyes of God, a glorious act, and infinitely becoming the wise Father of the universe, originally to suspend the everlasting welfare of his new-made, innocent creatures, on condition of their supreme love to the Deity, to be manifested by a universal obedience to his will. And he judged it wise and righteous in him, as moral governor of the world, to banish the first rebels from his presence into everlasting destruction. And in his eyes it was a most glorious display of all his perfections, when man had fallen, not to pardon one of all the race without a Mediator of infinite dignity, and an atonement of infinite value : nay, rather to part with his own Son from his bosom, and deliver him up to bear the curse in our stead, and set him forth to be a propitiation to declare his righteousness, and let the whole system see his full resolution to punish sin, and maintain the honour of his law and government. And in this view, Christ crucified is the wisdom of God: a most glorious means to accomplish the most glorious ends. And in this primarily consists the glory of the glorious Gospel of Jesus Christ.

It was a glorious display of the holiness of the great governor of the world, to appoint his own Son to die a sacrifice of atonement, as hereby his infinite regard to his own honpur, and infinite hatred of sin, was set in the strongest light.

And it was a glorious display of the divine justice, as here

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