man's aversion to his own recovery. 193
that which the Gospel requireth in the room thereof. For they seem to supjDose that the Gospel is not much more but an accommodation of the rule of obedience unto our present reason and abilities, with some motives unto it, and an example for it in the personal obedience and suffering of Christ. For whereas man forsook the law of obedi- ence first prescribed unto him, and fell into various incapacities of obser\'ing it, God did not, as they suppose, provide, in and by the Gospel, a righteousness whereby the law might be fulfilled, and effec- tual grace to raise up the nature of man unto the performance of acceptable obedience; but only brings clown the law and the rule of it into a compliance unto our weakened, diseased, depraved nature ; — than which, if anything can be spoken more dishonourably of the Gospel, I know it not. However, this pretended power of returning unto some kind of obedience, but not that Avhich was required of us in our primitive condition, is no way sufficient unto our restoration ; as is evident unto all.
(2.) As man could not effect his own recovery, so he would not attempt it. For he was fallen into that condition wherein, in the principles of all his moral operations, he was at enmity against God ; and whatever did befall him, he would choose to continue in his state of apostasy ; for he was wholly " alienated from the life of God." He likes it not, as that which is incompliant with his dispositions, inclinations, and desires — as inconsistent with everything wherein he placeth his interest. And hence, as he cannot do what he should through impotency, he will not do even what he can through obsti- nacy. It may be, we know not distinctly what to ascribe unto man's impotency, and what unto his obstinacy ; but between both, he neither can nor will return unto God. And his power unto good, though not sufficient to bring him again unto God, yet is it not so small but that he always chooseth not to make use of it unto that end. In brief, there was left in man a fear of divine power — a fear of God because of his greatness — which makes him do many things which otherwise he would not do ; but there is not left in him any love unto divine goodness, without which he cannot choose to return unto God.
(3.) But let us leave these things which men will dispute about, though in express contradiction unto the Scripture and the experience of them that are wrought upon to believe ; and let us make an impos- sible supposition — that man could and would return unto his primitive obedience ; yet no reparation of the glory of God, suffering in the loss of the former state of all things, would thereon ensue. What satis- faction would be hereby made for the injury offered unto the holiness, righteousness, and wisdom of God, whose violation in their blessed effects was the principal evil of sin? Notwithstanding such a suppo- -sition, all the disorder that was lirought into the rule and government
VOL. I. 13
194 THE PERSON OF CHRIST.
of God by sin, with the reflection of dishonour upon him, in the rejec- tion of his image, would still continue. And such a restitution of things, wherein no provision is made for the reparation of the glory of God, is not to be admitted. The notion of it may possibly please men in their apostate condition, wherein they are wholly turned off from God, and into self — not caring what becomes of his glory, so it may go well with themselves ; but it is highly contradictory unto all equity, justice, and the whole reason of things, wherein the glory of God is the principal and centre of all.
Practically, things are otherwise among many. The most profli- gate sinners in the world, that have a conviction of an eternal condi- tion, would be saved. Tell them it is inconsistent with the glory of the holiness, righteousness, and truth of God, to save unbelieving, impenitent sinners — they are not concerned in it. Let them be saved — that is, eternally delivered from the evil they fear — and let God look unto his own glory; they take no care about it. A soul that is spiritually ingenuous, would not be saved in any way but that whereby God may be glorified. Indeed, to be saved, and not unto the glory of God, implies a contradiction ; for our salvation is eternal blessed- ness, in a participation of the glory of God.
Secondly, It followeth, therefore, that man must make satisfaction unto the justice of God, and thereby a reparation of his glory, that he may be saved. This, added unto a complete return unto obedience, would effect a restitution of all things ; it would do so as unto what was past, though it would make no new addition of glory unto God. But this became not the nature and efficacy of divine wisdom. It became it not merely to retrieve what was past, without a new mani- festation and exaltation of the divine excellencies. And therefore, in our restitution by Christ, there is such a manifestation and exaltation of the divine properties as incomparably exceeds whatever could have ensued on, or been effected by, the laAv of creation, had man con- tinued in his original obedience. But at present it is granted that this addition of satisfaction unto a return imto obedience, would restore all things unto their first condition. But as that return was impossible unto man, so was this satisfaction for the injury done by sin much more. For suppose a mere creature, such as man is, such as all men are, in what condition you please, and under all advan- tageous circumstances, yet, whatever he can do towards God is ante- cedently and absolutely due from him in that instant wherein he doth it, and that in the manner wherein it is done. They must all say, when they have done all that they can do, " We are unprofitable servants ; we have done what was our duty." Wherefore, it is impos- sible that, by anything a man can do well, he should make satisfac- tion for anything he hath done ill. For what he so doth is due in