A26796:441
The harmony of the divine attributes in the contrivance and accomplishment of man's redemption…
The harmony of the divine attributes in the contrivance and accomplishment of man's redemption by the Lord Jesus Christ, or, Discourses wherein is showed how the wisdom, mercy, justice, holiness, power, and truth of God are glorified in that great and blessed work / by William Bates.The harmony of the divine attributes in the contrivance and accomplishment of man's redemption by the Lord Jesus Christ, or, Discourses wherein is shewed how the wisdom, mercy, justice, holiness, power, and truth of God are glorified in that great and blessed work / by William Bates.
London: printed by J. Darby for Nathaniel Ranew and Jonathan Robinson and Brabazon Aylmer, 1674
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. In every Sin there is a contrariety to Gods Holiness. And in this the natural turpitude of Sin consists, which is receptive of degrees. From hence arises Gods hatred of Sin, which is as essential as his Love to Himself: the infinite Purity and Rectitude of his Nature, infers the most perfect abhorrence of whatever is opposite to it.1 The righteous Lord loves righteousness, but the wicked his soul hates. Now the Justice of God is founded in his Sovereignty and his Holiness, and the reason why 'tis exercised against Sin, is not an arbitrary Constitution, but his Holy Nature, to which▪ Sin is repugnant. These things being premised, it follows, That God in the relation of a Governor is Protector of those Sacred Laws, which are to direct the Reasonable Creature. And as 'twas most reasonable that in the first giving the Law, He should lay the strongest restraint upon Man for preventing Sin, by the threatening of Death, the greatest evil in it self, and in the estimation of Mankind; so 'tis most congruous to Reason, when the command was broke by Mans Rebellion, that the Penalty should be inflicted either on his Person, according to the immediate intent of the Law, or something equivalent should be done, that the Majesty and Purity of God might appear in his Justice, and there might be a visible discovery of the value He puts on Obedience.
2. In every Sin there is a contrariety to Gods Holiness. And in this the natural turpitude of Sin consists, which is receptive of degrees. From hence arises Gods hatred of Sin, which is as essential as his Love to Himself: the infinite Purity and Rectitude of his Nature, infers the most perfect abhorrence of whatever is opposite to it.1 The righteous Lord loves righteousness, but the wicked his soul hates. Now the Justice of God is founded in his Sovereignty and his Holiness, and the reason why 'tis exercised against Sin, is not an arbitrary Constitution, but his Holy Nature, to which▪ Sin is repugnant. These things being premised, it follows, That God in the relation of a Governor is Protector of those Sacred Laws, which are to direct the Reasonable Creature. And as 'twas most reasonable that in the first giving the Law, He should lay the strongest restraint upon Man for preventing Sin, by the threatning of Death, the greatest evil in it self, and in the estimation of Mankind; so 'tis most congruous to Reason, when the command was broke by Mans Rebellion, that the Penalty should be inflicted either on his Person, according to the immediate intent of the Law, or something equivalent should be done, that the Majesty and Purity of God might appear in his Justice, and there might be a visible discovery of the value He puts on Obedience.