And then 4. The righteous Lord loves righteousness, yet the Lord absolutely and simply willed rather the holy, free submissive obedience of the second Adam to be, then he wills the final obedience of the first Adam; and he wills more the manifestation of the glory of his free grace, pardoning mercy, revenging justice in that excellent of the most excellent our Emanuel, then the legislative glory of Adam and all his possible final obedience;1 and the Lord wills no end rather then his own glory; but the Lord never commands us to will but what he approveth, and its ⟨p. 41⟩needless to enquire whether a more eminent declarative glory could be,2 then that which is the delight of the Lord's soul, the pleasure of the Lord, love greater then any man hath, the rejoicing of the Lord, loved and desired to be read, looked unto with wondering and adoring by the holy Angels; nor can any inherent righteousness of man please the Lord, in any imaginable measure and manner, as the obedience of Christ in offering himself to God through the eternal Spirit, Heb. 4. 14. And if it be true, that lost man gains more in the second Adam, 3Christ Jesus, then he lost in the first Adam, clear it is that there is no comparison between the declarative glory of the Gospel, to wit, the glory of the humble, willing, and eminently and admirably excellent obedience of Christ God-man in dying tali modo and the declarative glory of the Law, 2 Cor. 3. or between the glory of the righteousness of God through saith, and the glory of the inherent righteousness through the grace of God; for the righteousness of God through faith, must be more excellent then the righteousness of man, or then all the acts of man by grace, believing, hoping, lovering, repenting, praying, praising eternally in Heaven, suffering of martyrdom; and therefore it cannot be said that God would rather in an antecedent, and principal intention have us to forbear sin and Adam to stand in Law-obedience, then to put him to remedy sin, and out of the greatest love of God to man to send his Son in the World to save sinners, as if the intention and heart-purpose of God had been principally that the first Adam should stand, and all in him and the Court of the Law of Works should be for ever;
And then 4. The righteous Lord loves righteousnesse, yet the Lord absolutely and simply willed rather the holy, free submissive obedience of the second Adam to be, then he wills the final obedience of the first Adam; and he wills more the manifestation of the glory of his free grace, pardoning mercy, revenging justice in that excellent of the most excellent our Emanuel, then the legislative glory of Adam and all his possible final obedience;1 and the Lord wills no end rather then his own glory; but the Lord never commands us to will but what he approveth, and its ⟨p. 41⟩needless to enquire whether a more eminent declarative glory could be,2 then that which is the delight of the Lord's soul, the pleasure of the Lord, love greater then any man hath, the rejoycing of the Lord, loved and desired to be read, looked unto with wondring and adoring by the holy Angels; nor can any inherent righteousness of man please the Lord, in any imaginable measure and manner, as the obedience of Christ in offering himself to God through the eternal Spirit, Heb. 4. 14. And if it be true, that lost man gains more in the second Adam, 3Christ Jesus, then he lost in the first Adam, clear it is that there is no comparison between the declarative glory of the Gospel, to wit, the glory of the humble, willing, and eminently and admirably excellent obedience of Christ God-man in dying tali modo and the declarative glory of the Law, 2 Cor. 3. or between the glory of the righteousnesse of God through saith, and the glory of the inherent righteousness through the grace of God; for the righteousness of God through faith, must be more excellent then the righteousness of man, or then all the acts of man by grace, believing, hoping, lovering, repenting, praying, praising eternally in Heaven, suffering of martyrdome; and therefore it cannot be said that God would rather in an antecedent, and principal intention have us to forbear sin and Adam to stand in Lawobedience, then to put him to remedy sin, and out of the greatest love of God to man to send his Son in the World to save sinners, as if the intention and heart-purpose of God had been principally that the first Adam should stand, and all in him and the Court of the Law of Works should be for ever;
- 1Isa. 42. 1, 2. Isa. 53. 11. Matth. 3. 17. Matth. 17. 5.
- 2John 3. 16. John 15. 13. Tit. 3. 45. Isa. 62. 2, 3. Eph. 3. 10. 1 Pet. 1. 12.
- 3Its a more •minently declarative glory which is brought forth in the second Adam, nor possibly could have been in the full and final obedience of the first Adam.
