t 3o cif :Declaration of the Glorious MYSTERY glory ofGod, is not to be admitted. The notionof it may poGìbl men in their apoftate condition, wherein theyare wholly turned °Efrom God, and into felf; not caring what becomes of his glory, fo it may go well with themfelves. But it is highly contradilory unto all equity, lu- lice, and the whole reafon of things, wherein the glory of God is the principal and centreof all. Praflically things are otherwife among many. The molt profligate tanners in the world that have a convilion of an e- ternal condition would be faved. Tell them it is inconfiftent with the glory of the holinefs, righteoufnefs and truth of God, to fave unbe- lieving impenitent (inners, they arenot concerned in ir. Let them be fa- ved, that is, eternally delivered from the evil they fear, and let God look unto his own glory ; they take no care, about it. A foul that is fpiritual- ly ingenious, would not be faved in any way but that whereby God may be glorified. Indeed tó be faved, and not unto the glory of God, implies a contradiftion. For our falvation iseternal bleffednefs, in a participation of the glory of God. Ua. It followeth therefore, that man muff make fatisfadion unto the juíticeof God, and thereby a reparation of his glory that he may be faved. This added unto a compleat return unto obedience, would efFeft a re- ftitution of all things ; it would do fo as unto what was pall, though it would make no new addition of glory unto God. But this became not the nature and efficacy of divine wifdom. It became it not 'needy to retrive what was pall, without a new manifeftation and exaltation of the divine excellencies. And therefore in our reftitution by Chrift, there is fuch a manifeflation and exaltation of the divine properties, as incom- parably exceeds whatever could have enfued on, or been effeffed by the law of creation, had man continued in his original obedience. But at prefent it is granted that this addition of fatisfaftion unto a return unto obedience would reftore all things unto their firft condition. But as that return was impoffible unto man, fo was this fatisfaftion for the injury dotte by fin much more. For fuppofe a Meer creature, fuch as man is, fuch as all men are, in what condition you pleafe, and under all advan- tagiaus circumffances et whatever he can do towards God, is antecedent- lyand abfolutelydue from him in that inftant wherein he doth it, and that in the manner wherein it is done. Theymuff all faywhen they have done allthat they can do,We are unprofitable fervour:, we have done what was our duty. Wherefore it is impoffible that by any thing a man can do well, he fhould make fatisfaftion for any thing he hash done ill. For what he doth is due in and for it felf. And to fuppofe that fatisfaftion will be made for a former fault, by that whore oinifiion would have been another, had the former never been committed, is madnefs. An old debt cannot be difcharged with ready money for new commodities; nor can paff injuries be compenfated by prefent duties, which we are anew obliged unto. Wherefore mankind being indifpenfibly and eternally obliged unto the prefent performance of all duties of obedience unto God, according to the urmoft of their capacity and ability, fo as that the non-performance of them in their feafon, both as unto theirmatterand manner wouldbe their fin, it isutterly impoffible that by any thing, or all that they cando, they fhould make the leal fatisfaftion unto God for any thing they have done againft him ; much lefs for die horrible apoftafy whereof we treat. And . to attempt the fame end by any way which God loath not appointed, which he hath not made their duty, as a new provocation of the higheft nature. See Micah. vi. 6, y, f. It
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