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to be put into a Condition, whereby it might be capacitated to draw Mans Affections in a way agreeable and familiar to his Nature from the Love of the World to the Love of it felf, Man could never be brought back again to the Path of Life, but would go perpetually on in the Way which leads to Perdition.

7. Seeing then the goodness of God is fuch, that it was inconfiftent therewith, not to afford Means whereby Man might be res covered from his loft Condition; and yet not to violate his Rational Nature; 'twas neceffary, that God, being the Object of Mans Felicity, should become Incarnate and be made Man, to the intent he might fami liarly converfe with Man, foftly inftil. through his Senfes his Divine Precepts, and to do, and fuffer fuch things on his account, and for his fake, as that, confidering the Dignity of the Perfon, the unmerited and unfpeakable Kindness, and unvaluable. Worth of the Benefit, it could not possibly otherwife fall out, but that as many, as fhould feriously and frequently reflect and meditate thereon, would be induced to defpife the World, and all its alluring Entice ments for the perpetual Enjoyment of fo great and excellent an Object, as fo graci

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ous and good a God must needs appear to be.

8. It was therefore the Almighties great Kindness to condefcend to Mans Frailty,and be cloathed with his Flesh in the fecond Perfon of the bleffed Trinity, because in that he is the Wisdom of his Father,and Word of God, (Sect. 2.) 'twas an Office peculiarly proper for him to manifeft and declare unto the World the Love which God had to Man in reconciling, or drawing him to Himself again.

9. To which End, Christ the Eternal Son of God did many fignal Miracles to give irrefragable Testimony, that he was fent from the Father, was One with him, and that the Defign of his coming into the World, was to make up the Breach and Distance between God and Man, which he accordingly on his Part did by Teaching, by Doing, and by Suffering. For by his Doctrine he infallibly fhewed not only the miserable Condition which Man would eternally incur, unless he forfook the World, and turned to God; but also that God himself was Mans Felicity; and what Courfe he should take, that he might for ever fully enjoy him. And feeing it was not enough that Man should have his Understanding aright informed,


unless his Will were likewife inclined to do what he ought in order to the full Enjoyment of God, Christ was gracioufly pleafed to undertake the doing and fuffering fuch beneficial and ftupen dious things for him, that nothing but want of Confideration and due Re flexion on thèm could poflibly fruftrate their prevalent Virtue and Power over the Will, effeaually to incline and turn it unto God, as the fovereign good thereof. For fince God is Man's Felicity, could any thing poffibly be parallel'd hereunto for the meriting of his Love,& confequently for inducing him to use the means available to Blifs, that the omnipotent Creator of all things fhould become clad with human Flesh subject to Infirmities, for the fole good of his Creature? That he should familiarly converfe with his Vaffals, and call them Friends and Brethren, and really treat them as fuch? That he should toil himself both night and day in travelling from place to place to preach the glad Tidings of Salvation, to heal the Sick, to give Sight to the Blind, to make the Deaf to hear, the Dumb to speak, and the Lame to walk, to comfort the Sorrowful, to pardon the Penitent, and in a word, to do all manner of good? Yea,


and (as if all this had been a small Token of his Love to man) that he should be willing to fuffer Banifhment, Heat, Cold, Hunger, Thirst? That he would endure to be buffeted, fpit upon, reviled, mocked, fcourged? That he refufed not to undergo an Agony, which caufed his precious Body to fweat drops of Blood, and to fuffer a moft ignominious and painful Death? And that all this fhould be done and fuffered, not for the leaft advantage to the Deity, but wholly for the benefit of man, to fave him thereby from intolerable, endless mifery, and to bring him, if he embraced his Kindnefs, and followed his Inftruations, to everlafting unspeakable Joy and Happiness? For God so loved the World, that he gave his only begotten Son, that whosoever believed on him should not perish, but have everlasting life, John 3.16...

Object. We hear nothing in all this of appeafing the fierce Wrath of an angry and incenfed God; nothing of fatisfying Divine vindicative Justice; nothing of making recompence for the Wrong done to a fovereign Power by the breach of his most righteous Laws.

Solut. That the Almighty neither doth nor can fuffer Wrong by any Act of the


Creature, has been fufficiently feen before, (fect. 8. Solut. of Object. 1, & 3.) And where no Wrong is, what neceflity there's of Satisfaction and Recompence is uncon ceivable; so that by granting Chrift's Paffi on not to be an infinite Satisfaction for an infinite Offence committed against God by Sin, in that fense as Satisfaction for an Inju ry done by one man to another is made, there's no danger at all of touching upon Socinianifm, it being plainly abfurd to infer from the non-neceffity of an infinite Satisfa ation by the fuffering of Christ, that he is not God co-effential with the Father ; fince it is through the Incapacity of God's being offended, and not for want of Merit in Chrift's Death, that his Paffion is not an in finitely fatisfactory Recompence to God for Sin. But nevertheless there is ground enough for an Orator fo to expatiate upon the Mystery of Man's Reftauration by Chrift, as elegantly to use the Allegories mentioned in the Objection, (whilst there are two Parties, God and Man; a Law given by God, and Man the Tranfgreffor of it; that the Father and the Son are diftin& Perfons, and that the latter affumed Man's Nature on purpose to make up the Breach between God and Man; and that his great


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