Power, or fuch corruptible Things as Silver and Gold But it is of the Moral Kind; and therefore is moft properly effected by Moral Means, Goodnefs and Obedience; both with refpect to God and ourselves.With refpect to God; this is moft fuitable to his perfect Goodness, who delights in doing Good, and multiplying Goodnefs and Beneficence among his Creatures; whofe Wifdom turns even the Sinfulness of Men into an Occafion of displaying the most perfect Holiness, and of furnishing the most powerful Motives to Piety and Obedience.With refpect to Us; Redemption, in this Way, is moft properly adapted to our Cafe, and to the defigned End, our eternal Salvation. For thus we are, taught the abfolute Neceffity and infinite Importance of Obedience, and ingaged to it, in the most effectual Manner; being redeemed by Goodnefs and Love, we have the most perfect Example of Goodness and Love, and the most powerful Inducement to exercife them towards others. And by Obedience, Goodnefs and Love, we are most properly prepared for the Usefulness, Honours and Happinefs of the heavenly State. Thus this noble Caufe is, in every Refpect, properly adapted to the best and noblest Effects. And upon, whole, it must furely be allowed, that it was perfectly congruous to the Nature of Things, to found the Pardon of Sin, and the Gift of eternal Life, upon that in another, which in ourselves is the only due Improvement of God's Mercy, and our only Qualification for Happinefs.

the

159. But how is it agreeable to the infinite Distance there is between the most high God, and Creatures fo low and imperfect, who are of no Confideration when compared to the Immenfity of his Nature, that he fhould fo greatly concern himself about our Redemption? Answ. He who is all-prefent, all-knowing, all-powerful, attends to all the minutest Affairs in the whole Univerfe, without the leaft Confufion or Difficulty. And if it was not below his infinite Greatness to make Mankind, it cannot be fo to take Care of them, when created. For Kind, he can produce no Beings more excellent than the rational and intelligent; confequently, thofe must be most worthy of his Regard. And when they are corrupted, as thereby the End of their Being is fruftrated, it muít be as agreeable to his Greatnefs to endeavour (when he fees fit) their Reformation, or to restore them to the true Ends for which they were created, as it was originally to create them.

160. But ftill, why should a Being fo tranfcendently glorious as the Son of God, the Heir of all Things, by whom he made the Worlds, the Brightness of his Glory, and the exprefs Image of his Perfon, be employed in this Work? Why muft the Talk of a very difficult and painful Obedience be impofed upon him, a Being tranfcendently glorious, in Favour of a Part of the Creation, fo inconfiderable as our World? Might not an inferior Hand have been more proportionable to Creatures of a Rank fo mean and inferior? Anfw. Righteousnefs, Virtue, Obedience to God, and Beneficence to his Creation, can be below the Dignity of none, but must be the real Glory and Excellence of any; and, indeed, is the only Thing which can give Excellence and Diftinction to any Being whatfoever. Moral Perfection, exercifed and diffufed through univerfal Nature, in Acts of Love, Goodness, and Righteoufnefs, is the Glory

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Mankind may not be a mean Part of the Creation. Cя. VIII.

of the Supreme Being Himself. And the Father of all, would have all Beings conformable to his own moral Excellency. For this Reafon, it is, not only his Wifdom, but also his Goodness to exercife them all, without Exception, in Truth, Virtue, Goodnefs, and every moral Perfection; in order to raise their Worth, and advance their Honour and Felicity. For those Powers, which reft and terminate in themfelves, are folitary and barren; thofe only are excellent, valuable, and deferving of Praise and Bleffing, which are well employed, eminently useful, and productive of Good.

161. And as for Mankind's being a mean and inconfiderable Part of the Creation, it may not be fo easy to demonftrate, as we imagine. The Sin that is, or hath been, in the World will not do it. For then the Beings, which we know ftand in a much higher, and, perhaps, in a very high Rank of natural Perfection, will be proved to be as mean, and inconfiderable as ourselves; seeing they in great Numbers have finned. Neither will our natural Weaknefs and Imperfection prove, that we are a mean and inconfiderable Part of God's Creation: For the Son of God, when clothed in our Flefh, and incompaffed with all our Infirmities and Temptations, loft nothing of the real Excellency and Worth he poffeffed, when in a State of Glory with the Father, before the World was. Still he was the beloved Son of God, in whom he was well pleased. Befides, fince God may beftow Honours and Privileges as he pleafes, who will tell me what Preheminence, in the Purpofe of God, this World may poffibly have above any other Part of the Univerfe? Or what relation it bears to the rest of the Creation? We know that even Angels have been miniftring Spirits to fome Part, at leaft, of Mankind. Who will determine how far the Scheme of Redemption may exceed any Schemes of Divine Wisdom, in other Parts of the Univerfe? Or how far it may effect the Improvement and Happiness of other Beings, in the remoteft Regions? Eph, iii. 10, "To the Intent that now unto the Principalities and Powers in heavenly Places, might be known by the Church the manifold Wifdom of God, according to the eternal Purpofe, which he purposed in Chrift Jefus our Lord." Pet. i. 12, "Which Things, that are reported by them that have preached the Gofpel, the Angels defire to look into." It is, therefore, the Senfe of Revelation, that the heavenly Principalities and Powers study the Wisdom and Grace of Redemption; and even increase their ftock of Wisdom, from the Difplays of the divine Love in the Gospel. Who can fay, how much our Virtue is more, or lefs, feverely proved, than in other Worlds? Or, how far our Virtue may excel that of other Beings, who are not fubjected to our long and heavy Trials? May not a Virtue, firm and fteady under our prefent Cloggs, Inconveniences, Difcouragements, Perfecutions, Trials, and Temptations, poffibly furpafs the Virtue of the highest Angel, whofe State is not attended with fuch Imbarraffments? Do we know how far fuch, as shall have honourably paffed through the Trials of this Life, fhall hereafter be difpersed through the Creation? How much their Capacities will be inlarged? How highly they fhall be exalted? What Power and Trufts will be put into their Hands? How far their Influence fhall extend, and how much they fhall contribute to the good Order and Happiness of the Universe?

Poffibly

Poffibly, the faithful Soul, when difengaged from our prefent Incumbrances, may blaze out into a Degree of Excellency equal to the highest Honours, the most important and extenfive Services. Our Lord has made us Kings and Priefts unto his God and Father, and we shall fit together in heavenly Places, and reign with him. To him that overcomes the Trials of this prefent State, he will give to fit with him in his Throne. True, many from among Mankind fhall perish, among the vile and worthlefs, for ever: And fo fhall many of the Angels. Thefe Confiderations may fatisfy us, that, poffibly, Mankind are not fo despicable, as to be below the Interpofition of the Son of God. Rather, the furprifing Condefcenfions and Sufferings of a Being fo glorious fhould be an Argument, that the Scheme of Redemption is of the utmoft Importance; and that, in the Eftimate of God, who alone confers Dignity, we are Creatures of very great Confequence. Laftly, God by Chrift created the World; and if it was not below his Dignity to create, it is much lefs below his Dignity to redeem thẹ World, which, of the two, is the more worthy and honourable.

162. Thus I have endeavoured to explain and clear the Scheme of Redemption by the Blood of Chrift, or his fpotless Goodness and Obedience; the nobleft and moft acceptable Sacrifice any Being can offer to the fupreme Father, the God of perfect Goodness, Truth and Righteoufnefs. In which Method all the Means and Ends of our Redemption are fecured, and our Salvation is, in every Refpect, fully provided for. For thus, 1. Pardon and all the Bleffings of the Gospel are freely given us. And yet, 2. Our Subjection, and Obedience to God are well fecured. For, being founded upon the perfect Obedience of Christ, the Grace of Forgiveness cannot prompt us to have indifferent Thoughts of the Authority of the Law of God, or of our Obligations to obey him. 3. Thus the Luftre of Righteoufnefs appears among us in the utmoft Perfection; the Son of God having exercised all God-like Love to us, and all due Obedience to the fupreme Father; and thus has fet before us the moft perfect and engaging Example for our Imitation. 4. In this Way, all proper Means are provided for our Inftruction, Comfort, Direction, and for giving us the promised Inheritance. And, 5. The most powerful Motives, the Love of God, and of the Redeemer, the Promises of the Gospel, and the Profpects of Immortality, are propofed to animate our Obedience, Self-denial and Perfeverance. And thus, 6. A Perfon is constituted to manage the great Affairs of our Salvation, and to complete our Redemption, who has demonstrated himself to be altogether worthy of the Office of Lord and Saviour; and who is made Head over all Things for the Church, having all Power given him in Heaven and Earth *.

163. I

* And in moft, if not in all, of these fix Refpects, Chrift is faid to "take away the Sin of the World," John i. 29; "to redeem us from all Iniquity," Tit. ii. 14."from a vain Converfation," 1 Pet. i. 18; "to purge our Sins by himself," Heb. i. 4; " to put away Sin by the Sacrifice of himfelf," Heb. ix. 26 ; to bear our Sins in, or by, his own Body on the Tree," 1 Pet. ii. 24. This Place feems to be taken from Ifai. liii. 4, 11, 12, “Surely he has born our Griefs, and carried our Sorrows.' "He fhall bear their Iniquities."

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"He

163. I have been the longer upon this Article, because it is of Importance. I fhould indeed have fhewn, that the Scripture Notion of Atonement exactly fits this Way of accounting for our Redemption by the Blood of Chrift. But that would have fwelled this Work too much; and what I have faid is fufficient for my prefent Purpofe. However, it is my Defign to attempt to ftate and clear the Scripture-Account of Atonement, if Health and Life be continued.

CHAP.

"He bare the Sins of many." That the Apoftles did not understand thefe Expreffions, as denoting the Imputation of our Sins to Chrift is plain from St. Matthew's applying the 4th Verse to our Saviour's healing Diseases, Mat. viii. 17. Obferve,

xl. 24,

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1. That ), which we render hath born, Ver. 4, 12, fignifies fo to bear, as to carry or take away. And in this Sense it is, at least, fix times ufed by the Prophet Ifaiah, and fo rendered in the English Bible. Ifai. viii. 4,—————“ The Spoil of Samaria fhall be taken away," NU xv. 7,————" that which they have laid up, fhall they carry away." xxxix. 6,— "fhall be carried to Babylon." "the Whirlwind fhall take them away," xli. 16,———“ the Wind ihall carry them away." So Chap. lvii. 13. lxiv. 6,- "Our Iniquities like the Wind have taken us away." Gen. xlvii. 30. Lev. xi, 25, 40, Num. xvi. 15. 1 Sam. xvii. 34. Ezek. xii. 7. Dan. i. 16, &c. It is the Word which is used in the Cafe of the Scape-goat, Lev. xvi. 22, " And the Goat fhall bear," or cany away, upon him all their Iniquities into a Land not inhabited." Signifying thereby the total Removal of Guilt from the penitent Ifraelites. See alfo Exod. xxviii. 38, "Bear away the Iniquity." Lev. x. 17. Ifai. xlvi. 4. Hence, as bearing Iniquity, in fome Cafes, is taking it away, the Word N to bear, fre quently fignifies to forgive; and is fo tranflated, Gen. iv. 13. Margin. xviii. 24, 26, [fpare] 1. 17. Exod. xxxii. 32. xxxiv. 7. Num. xiv. 18, 19. Joh. xxiv. 19. Pfal. xxv. 18. xxxii. 1, 5. lxxxv. 2. Ifai. i. 1\4. ii. 9.

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2. That the Word, which in Ifai. liii. 4, we tranflate carried [carried our Sorrows], and Ver. 11, bear, ["he fhall bear their Iniquities"], though a Verb but feldom ufed, will alfo admit the Sense of carrying of, or away, as a Porter carries a Burthen. Ifai. xlvi. 4, "Even I will carry you off," or away, "and I will deliver you."

As the Iniquities and Tranfgreffions of the Children of Ifrael were put upon the Head of the Scape-goat, and he carried off all their Iniquities, to fignify that they were fully pardoned, Lev. xvi. 21, 22; fo the Lord laid upon our Saviour the Iniquities of us all; and he bare, or carried them away, Ifai. liii. 6, 11. Signifying that our Sins are fully pardoned, and in every Refpect quite removed, by the Atonement of our Lord's Goodnefs and Obedience, as above explained. "He was wounded for our Trangreffions,the Chaftifement of our Peace [which was expedient to accomplish our Peace, Reconciliation, &c.] was upon him, and with his Stripes we are healed," all our Diforders, fpiritual and natural, are removed.

Thus the Citation in Mat. viii. 17, (" himself took [away] our Infirmities, and bare [carried off] our Sickneffes"), is very proper. For our Lord was then acting one Part of his faving Work, which the Prophet Ifaiah fpeaks of, when he was removing the Griefs and Sorrows of the People. Thus alto the Senfe of 1 Pet. ii. 24, will be eafy, and stand thus; "His own felf bare away our Sins on his own Body on the Tree, that we being dead unto," or rather, feparated from, "Sin," being freed from the Guilt of Sin," fhould live unto Righteoufnefs."

Note; that, baraos, Mat. viii. 17. y 1 Pet. ii. 24, will allo

СНА Р. IX.

Further Reflections upon the Gospel. moting true Religion and Virtue. Difcourfesarables.

164.

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It is a Scheme for restoring and pro-
Proved to be jo, from our Saviour's

ND as the whole Grace of the Gofpel is in or by Christ, for this Reafon, Chrift, or the Lord, are frequently put for the whole Gospel. Rom. ix. 1, 3, "I fpeak the Truth in Chrift. I could with myself accurfed from Chrift." xvi. 7, " In Christ before me." Ver. 8, "Beloved in the Lord:" So Ver. 9, 11, 12, 13. 2 Cor. iii. 16, "Nevertheless when it [the vailed Heart of the Jews] fhall turn unto the Lord," [that is, the Gospel, in Contradiftinction to Mofes, in the foregoing Verfe; who in like Manner, is put for the Law, which was given by him.] Ver. 17, "Now the Lord is that Spirit, and where the Spirit of the Lord is, there is Liberty." Ver. 18, Beholding as in a Glafs the Glory of the Lord," &c. Phil. iii. 1," Rejoice in the Lord," iv. 4. iv. 1," Stand faft in the Lord, my dearly Beloved."

And in other Places.

165. It is further to be obferved; that the whole Scheme of the Gofpel in Chrift, and as it ftands in Relation to his Blood, or Obedience unto Death, was formed in the Council of God, before the Calling of Abraham, and even before the Beginning of the World. Acts xv. 18, "Known unto God are all his Works [the Difpenfations which he intended to advance] from the Beginning of the World." Eph. i. 4, “According as he hath chofen us in him [Chrift] before the Foundation of the World." [ xaraban; x*] 2 Tim. i. 9, "Who hath faved us and called us,according to his own Purpose and Grace, which was given us in Chrift Jefus before the World begant." 1 Pet. i. 20, "Who [Christ] verily was fore-ordained before the Foundation of the World [wo con x but was manifeft in these laft Times for you" [Gentiles.] Hence it appears; that the whole Plan of the Divine Mercy in the Gospel, in Relation to the Method of communicating it, and the Perfon, through whose Obedience it was to be difpenfed, and by whofe Miniftry it was to be executed, was formed, in the Mind and Purpose of God, before this Earth was created. God, by his perfect and unerring Knowledge, foreknew the future States of Mankind; and fo, before-appointed the Means, which he judged proper for their Recovery. Which Foreknowledge

admit the Senfe of carrying or taking away. Mat. v. 40. xv. 26. Rev. iii. 11. Mark xiv. 13. Luke vii. 14. John xii. 6. xx. 15. Acts xxi. 35. Mat.

xvii. 1.

*

Luke xxiv. 51.

Though Aw and xgoro may have Reference to the Jewish Dif penfation, yet furely xaraon nooμe muft refer to the Creation of the World. See Mat. xxv. 34. Luke xi. 50, 51. John xvii. 24. Heb. iv. 3. ix. 26.

† See the last Note upon Rom. xvi. 25. .