I2$ LADéclaration o f the Glorious M RY had been manifefted in the works of creation, and then the aÉlings at tome of them fo manifefled, in another way, or farther degree than what they were before exerted in or by. (1. Of the firft fort, are love, grace and mercy, which I refer unto ont head, their nature being the faine, as they have refpeit unto tanners. For although thefe were none of them manifefted in the works of creation, yet are they nolets ellèntial properties ofthedivine nature,than either power, goodnefs or wifdom. With thefe it was that the reparation of our nature was compliant, unto them it had a condecency, and the glory of them in- finite wifdom detagned therein. 'That wifdom on which it is incumbent toprovide for the manifeffation of all the other properties of God's nature, contrived this work unto the glory of his love, mercy and grace, as in the gofpel it is every where declared. (2. Of the fecund fort is divine goodnefs. This as the communicative propertyof the divine nature, had exerted it felf in the creationof all things. Howbeit it had not done fo pettedly, it had not done fo to the ut- tertnoft. But the nature of goodnefs being communicative, it belongs unto its perferion, to ad it felfunto the uttermoft. This it had not yet done in the creation. Therein God made man, and ailed his goodnefs in thecommunication of our being unto us, with allits endowments. But there yet remained another effe& of it, which was That God fhould be made man, as the way unto and the means ofour recovery. Thefe things being premifed, we proceed to enquire more particular) by what way and means the recovery of mankind might be wrought, fo asthat God might be glorified thereby. If fallen man be reftored and reinftated in his primitive condition, or brought into a better, it muffeither be by himfelf or by fame otherunder- taking for him. For it muff be done by fume means or other. So great an alteration in the whole ftate of things was made by the entrance offin, that it was not confiffent with the gloryofany of the divine excellencies, that reftoration ofall things fhould be made by a meet aft of pow r, without the ufe of any means for the removal of the caufe of that alteration. That man himfelf could not be this means, that is, that he could not reftore him= felf, is openly evident. Two ways there were whereby he might attempt it, and neither joyntly nor feverally could he do any thing in them. 1.] He might do it by returning unto obedience unto God on his own accord. He fell off from God on his own accord by difobedience through the fuggeftion of faran. Wherefore a voluntary return unto his former obedience would feem to reduce all things unto their firft effate. But this way wad both impoIIìble, and upon a fuppofition of it, would have been infufficient unto the end deffgned. For, [t. This he could not do : he had by his fin and fall loft that power whereby he was able to yield any acceptable obedience unto God. And a return unto obedience is an ad of greater power than a perfiftency in the way and couefe ofit, and more is required thereunto. But all man's original power of obedience confifted in the image of God. This he had defaced in himfelf, and deprived himfelfof. Having therefore loft that power whirls fhould have enabled him to live unto .God in his pri.: mitive condition, he could not retain a greater power in the faine kind toreturn thereunto. This indeed was that whichfatan deceived and deluded him withal; namely, that by his difobedience he fhould acquire new light and power, which he had not yet received; he fhould be like unto God. But he was fo far from any advantage by his apoftafy, that one part of his mifery codified in the lots ofall power or ability to live to God. This is
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