the perfon to be reftored be made fenfible of his condition, and what the phyfician hath done for him. These four things concerning the quality of fin are declared. That it hath in it all impurity; there is no natural corruption hath in it that degree of naughtiness and impurity, that moral impurity hath; for in moral turpitude there is that that is of fpiritual impurity. And then its odioufness to God; it is loathfome, abominable, and deteftable in the eyes of God; for it is contrary to his nature, and contrary to his mind and will. And then it is of ill demerit; for whereas God delights to do his creaturegood, this provokes God to turn from his creature. And then the hurtfulness of fin; deftructive to the doer, and a bad precedent. Now these things are acknowledged in Chrift's death: for he having undertaken the defence of our caufe, or to. apologize for it, if it were capable, he finds that it was not to be defended, or apologized for, and therefore gives it up. And this is for God's honour, and the countenance of righteousness.

Secondly, In refpect of the law, four things were done by Christ's undertaking. (1.) God's unquestionable right to make laws depending on his own will and pleasure. (2.) The neceffity of fuch laws that are in themselves good, and founded in the relation the creature stands in to God. (3.) The reafon and equity of all these laws. And (4.) Man is bound in fubjection to them. All these things are acknowledged by our Saviour's undertaking.

(1.) That God hath an unquestionable right as our Lord and owner, to impofe upon us a law depending

S 3

pending upon his own will, to confine and limit the creature in the use of his liberty. And if God in the use of his fovereignty, do impose a law upon the creature, the creature is bound to obey, and to fubmit to God's pleasure in this law. God may impose; and when he will, he may alter, and void that law again and this is God's right, to use his authority. Now this authority was trampled upon and derided by Adam's infolency, to eat of the forbidden fruit, God unconfulted, not intreated, or begged leave of; but upon confederacy with an evil spirit, which was a bold practice upon God. Now if men may do this, and hear nothing from their governour, it is a kind of confenting to the violation of the law; and is this fit for God to do ? Not to chaftife this infolent creature, or declare his power and authority ?

(2.) That there are laws that are fuo jure ; where the reafon of the thing doth require, the quality of the thing doth establish them: and this is the law of man's creation. That that creature which derives from God, fhould acknowledge God; and thus the creature that is intelligent and voluntary, should send up to God a free-will offering. There are laws in matters that are indifferent; there are laws alfo in necessary matters, where there can be no difpenfation: I will fhew you the difference. That man was prohibited to eat of the fruit of fuch a tree, is not neceffary in itself; but if God will prohibit, man is to be fubject to the will of God.. But then for necessary laws; this is in itself due and indifpenfable, that a creature that is capable of Gcd, obferve,

obferve, obey, and love God; he being endued with understanding, that he make acknowledgment of God in the ufe of his reafon, to difcern his will; and, being thus capable, he must choose the good, and avoid the evil. Now Adam failed in both; for he was bound by his faculties of reafon and understanding, and the powers of liberty and freedom, to love God. And do you think that had the love of God ruled in his heart, he would ever have broken the former law? So that Adam was a double finner. (1.} Immoral; the fear of God was not before his eyes, nor the love of God ruled in his heart. And, (2.) He was a rebel. Now, is it fit that our Saviour should overlook fuch things as thefe ? No. It is fit he should bring man to fee wherein he hath done amifs, and return, and repent, and submit to God. And this he doth himfelf; he fubmits to God, having undertaken man's cause, and dies for it; for there was nothing to be faid for man's condition. And then,

(3.) That there is reafon and equity in both these laws ; because our Saviour doth establish both thefe laws. For if there had been any thing to have been alleged, why a creature fhould not love, fear and obey God, our Saviour might have done it but in that he doth not; he doth acknowledge the justice, reafon, and fanctity of these

laws.

(4.) That man is bound in fubjection to them all. The law of God's creation, a law of righteoufness, truth, and holiness, juft, holy, fit, and knowable by natural light. And then all voluntary pro

hibitions

bibitions, all these ought to stand; this is acknowledged, for elfe there would have been fome defence but our Saviour, that bore as high goodwill, and did, to the beft of his understanding, make the beft of our caufe, hath nothing to fay against the right of God, to make a law. But in that he doth fubmit to the penalty, and doth fet himself to move God to compaffion, and to pass the fin by, and indulge to the finner the grace of repentance; he acknowledgeth all these four things; for by man's disobedience all these are called in question; and therefore they need a reinforcement by fome acknowledgment, and revocation; and this is done by our great undertaker.

Thirdly. An open condemnation of fin is requifite and fitting in this cafe of the creature's exorbitancy and wilful practice upon God, and to be for ever hereafter a check and controul upon all lufts. And this is remarkably done by our Saviour, fince he died for fin. This arrogant practice of the creature is fufficiently witneffed againft, fince an innocent perfon hath died for it. The fon of God, when he comes to do away fin, finds it neceffary to lay down his life. Is it not a base and unworthy thing, that cannot be done away in a less way? And doth not this look backward, and con· demn what man hath done; and look forward, and reftrain luft and fin, for all time to come? So that this being in it felf worthy, is fatisfactory to God; and the pardon of fin is thereby facilitated.

Fourthly. Owning God as fupreme and fovereign; and owning the rule of right, is done in the very

nature

nature that had tranfgreffed. Here is reparation. and fatisfaction made to God, as fupreme and fovereign, as owner, and as ruler and governour, in Christ's acknowledgment, and fubmitting the cause to God's mercy. And then there is alfo repara

tion to the rule of right, which is the law of the creation, and life of the univerfe: and this is done in that very nature in which the offence was given: fo that the great prejudice, by the former bold practice, is taken off by the fecond Adam's doing the quite contrary.

Fifthly, There is demonftration of God's veracity and holiness. He had given out prohibition under the penalty of death; he had denounced, in the day that thou eateft thereof, thou fhalt die the death. Gen. ii. 17. and this is fulfilled in the very letter. One doth die upon the occafion of fin, that could overcome death: fee here the word of God ftands. God's holiness and impartiality is declared; and this is according to the mind and will of God; and a matter that is acceptable, is always matter of fatisfaction.

Laftly, He brings things to rights again. That is done by our Saviour's undertaking. Man is brought to rights; God follows the creature with his bleffings; the curfe is taken off, and God returns to bleffing; and he hath bleffed man ever fince. The paffage is open to our free communication with God.

God and man at difference; man is difloyal, and God provoked and offended. God is affected to return to bleffing, and man to duty. Here is an acknowledgment, that God hath been wrong

ed,