24. viDeclaration of the Glorious M Y ST E Ry fin actually brought diforder into the kingdom and rule, of God. And this it did not in anyone particular inftance, but that which was univerfal as unto all things here below. For the original harmony and order ofall things confifted in their fubordinationunto the glory of God. But this they all loft, as was before declared. Hence he who looked on them in their firft conftitution, and to manifeft his complacency in them, affirmed them to be exceeding good, immediately on the entrance of fin, pronounced a curfe on the whole earth, and all things contained therein. To fuffer this diforder to continue unre&ified, was not confrftent with the wifdom and righteoufnefsof God. It would make the kingdomof God, to be like that of fatan, full of darknefs and confufion. Nothing is more neceffary unto the good pf the univerfe, and without which it were better it were annihilated, than the prefervationof thehonour of God in his government. And this could nootherwife be done, but by the infiHion of a punishment proportionable in juftice unto the demerit of fin. Some think this might be done by a free difmifhonof fin, or a palling it over without that punishment at ail. But what evidence fhould we then have that good and evil were not a like, and almoft equal unto Godin his rule, that he doth not like fin as well as uprightnefs ? Nor would this fuppofition leave any grounds of'exerci- wng juftice among men. For ifGod inhis rule ofall things difmiftthe great- eft fin without any penalty infliâed, whatreafon have we to judge that evils among our felvesMouldat all be punned? That therefore be far from God, that the righteous Gould be as the wicked, Shall sot the judge ofall the worlddo right? Wherefore the order of God's rule being broken, as it confitiled in the regular obedience of the creature, anddiforder with con- fufion being brought thereby into the kingdom and government of God ; his righeoufnefs as it isthe re&oral virtue andpower of the divine nature, requireth -that his glory fhould be reftored, by reducing the finning creature again into order by punishmcnt. Juftice therefore muft be anfweredand complied withal herein, according unto its eternal and unanfwerable law, in a way fasted unto the glory of God, or the finning creature muft pe- rifh eternally. Herein the righteoufnefs of God as the re&oral virtue of the divine nature, was concerned in the fin and apoftafy of men. The vindication and glory of it, toprovide, that in nothing it were eclipfed or diminilhed, was incumbent on infinite wifdom according unto the rule be- fore laid down. That muff dierA and difpofe ofall things a-newunto the glory of the righteoufnefs of God, or there is no recovery of mankind. And in our enquiry after the impreffions of divine wifdom, on the great and glorious means ofour reftoration under confederation, this provifion made thereby for the righteoufnefs of God in his rule and government of all, is greatly to be attended unto. 4. Man by fin put himfelf into thepower of the devil, Cod's greateft adverfary. The devil had newly by rebellion and apoftafy from his first condition, caft himfelf under the eternal difpleafure and wrath ofGod.. God had righteoully purpofed in himfelf, not to fpare him, nor contrive any way for his deliverance unto eternity. He on the other fide was be- come obdurate in his malice and hatred of God, defigning leis difhonour and the impeachment of his glory'with the utmoft of his remaining abili- ties. In tisis Rate of things, man voluntarily leaves -the rule and con- du& of God with all his dependance upon bins, and puts himfelf into the power of the devil. For hebelieved faran above Cod, that is, placed his faith and confidence in him, as unto the way ofattaining bieffednefs and true happinefs. And in whomwe place our trait and confidence, them alo we obey, whatever we profefs.. Herein did God's adverrfaryfeem for fforo
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