Ver. i o, Fifth Chap. 2d Ep. to the C O R I N T H. had their Angelical being, but loft their holinefs ; and when Adam fell he loft that ho linefs and righteoufnefs in which lie,was Created, but yet he had his being. But Gods ho- linefs is his very Nature and Effence. The holinefs of God may be compared to a veffel that is all of pure Gold, but the holinefs ofthe Creature may be compared to a veffel of Wood and Earth, that is only gilded; the outfide is Gold, but the fubftance of the veffel is another' thing. Now in a veflèl of pure Gold,there the ludre and the fubfiance is the fame. Our holinefs is but gilding, it may be worn out, but Gods holinefs is Gold, he is hob-, nefs it felf Wecannot call awife man wifdom. We ufe the Concrete when we fpeak of men,we fay they are wife,good,holy ; but we ufe the Abftraét of God,God is Love,Light; Holinefs, Purity, and Mercy it felt, which notes the infeparability of the Attribute from his Nature. God is himfelf, and God cannot deny himfelf. Peter Martyr fetsforth the ho- beefs of God by this Compatifon, " TakeaCarpenter,when he hath chalked and drawn " his line, then he goes and chops the Timber, fometimes he chops; right, and fometimes " amifs; why > Becaufe he hath an outward rule without him, a line according to which he cuts the Timber; but if you could fuppofe a Carpenter that could never chopamifs, but his hand flaould be his Line and rule,if he had fuels an equal poyfe and touch of his hand, that his very ftroke is a Rule to itfelfhe cannot err.By this plain and homely comparifon he did fetforth the holinefs of God and the Creature.The holinefs of the Creature is a rule without us, therefore fometimes we chop and coifs ; but Gods holinefs is his Rule, it is his Nature, hecan do nothing amils. Now let us confider his Humane Nature ; it was fo fanaifyed fnce it dwelt withGod in a perfonal Union, that it was impoflille that he could fin in the days of his flefh, much morenow glorifyed in Heaven. And there will be ufe of both in the laft Judgment, but chiefly the righteoufnefs that belongs to the divine nature.For all the operations of Chrift; his mediatorial aftions, they are all doneby God-man, neither -nature ceafeth in him. Look as in the works of man, all the External aérions he doth, they are done by the Body and Soul, the Body works, the foul works, according to their feveral Natures, yet both con- fpire and concur in that way that is proper to either ; only in force a&tións there is more of the Soul difcovered, as in a brutifla aétion, or action that requires ftrength, more ofthe Body is discovered, yet the Body and the Soul concurs : So the two Natures all concur in Chrifts adrions,only in force works his Humane,in others his Divine Nature more appears; Look as in the works of his Humiliation his Humane Nature did more appear,but ftill his DivineNature manifefled itfelf, alfo he offered uphimfelfas God-man; But in the works that belong to his Exaltation and glorifyed Eftate, his divine nature appeared molt. So in this folemn Tranfa£tion, wherein Chrift is to difcover himfelf to the World in the greatelt Majefly and glory, he aóts as God-man, only the Divine nature more appears and difcovers it felf, becaufe it belongs to his Exaltation. 3. For Power. ADivine power is alfo plainly neceffary, that none may withdraw thém- felves from this Judgment, or refit and hinder the Execution of his fentence, for other - wife it would be paf in vain, Tit. z. a;. Chrift then comes to Thew himfelf as the great and powerful God. His power is feen in railing the dead, in bringing them into one place, in opening their Confciences that they may havea review and fenfe of all their aérions, and afterward in binding the wicked hands and feet, and canting them imito hell, Mar, 2.4.. t 3. The Son of man Add come frombeaven with Power and great glory. 4. His Authority. I !hall the longer infift upon this,becaufe the main hinge of all lyeth here, and this will bring the matter home to the zd Perfon, to prove that Jefus Clarift, and no other but Chrift, he is to be the worlds Judge, acid it is his Tribunal before whom we mug all appear. By the Law ofNature, the wronged,Party, and the Supream Power bath a right to require fatisfa&ion for any wrong that is done. Let us confider Chrilts Authority a little and weigh it in the ballance of Reafon ; I fay, by the Law ofNature, where there is no power publickly conftituted, where people live without Law and Go vernment,poftbly there the wronged party hath power to require it, he is the avenger; But where things are better ordered, where there is Law and Government left the wrong'd party lhould indulge his revenge and pafton for his own intereft,therefore the Su- pream Power takes vengeance to itfelf, and doth right, and will challenge the parties that offend, judge the matter that is imhand,will make amends tothofe that are wronged,either in body, goods or good name. Well, Loth there things concur, God is the wronged Party, and the Suprcam Judge, and therefore the judgment is devolved upon the Lord Jefus Chrift. a. He is the wronged Party, that is offended with the fins of men ; for it is his Law that is broken, his Authority that is defpifed, his Glory time is tramped un- dr
RkJQdWJsaXNoZXIy OTcyMjk=