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annotations upon the Bible, do render that and lie down over the greatest part of the text; and so he is sooner or later, the prayer works of his hands? Shall he who com. that God makes for us all to him, that he mands us “not to be overcome with evil, might see the fruit of his sacrifice for all he but overcome evil with good,” not overcome offered up himself for.

at last all the evil in us? Sure I am, God If this iext be true that I am upon, it gives can never cease to be goed, till he ceases to us hopes, that wherever sin hath abounded be God. To this goodness I have faith to remost, grace shall at last, and in God's due sign all things. season, superabound.

4. The fourth word is, as sin. Here we 3. And there is the third word in this scrip-have a parallel between the reign of two great ture I would take notice of, grace hath super- kings ; “As sin hath reigned unto death, even abounded, hath abounded much more; it is a so shall grace reign." As, here maketh it not compound word; the simple word signifies to a comparison in the proportion and measure exali, to excel, to transcend, to abound, to of the reign of these iwo kings; for the foreoverflow. The word added to it adds a tran- going word makes it plain that the kingdom scendency to that transcendency, a vast of grace doth transcend the kingdom of sin admirable super-abounding grace, as one ex- and death in the height of power and sovepresseth it, above all measure, above all com- reignty beyond all comparison and proportion. parison. The grace of God abounds above The comparison then is in the certainty of the all sin, where sin hath most of all abounded, reign of this king, grace to all its subjects, and as the waters in the deluge, as one speaks, then must be over all, unless a greater king increased until they covered the tops of the can rise up against it and subdue this God highest mountains. The grace of God abounds and grace. above all measure or expression, all concep- So certain as the winter in its season lies tion, all comprehension. It abounds above upon us with its chilling snows and killing all things, above all names and thoughts of frosts, so certain shall the summer, in its excellency, or transcendency, until it swal- season, shine and smile upon us with its low up all with a most delightful admiration golden sky and sun: hine, with its garden of into itself. We have another compound roses and fields of corn. The reign of sin word to this purpose, 1 Tim. i. 14, 15, where hath and doth evidence itself to us, by most the apostle saith, “The grace of our Lord was effectual proofs and solid arguments in all the exceeding abundant with faith and love, which powers of our souls and parts of our bodies, is in Christ Jesus. This is a faithful saying, and in all things round about us; it hath worthy of all acceptation, that Christ came sealed itself upon us with plain and deep into the world to save sinners, of whom I am characters of darkness, deformity, confusion, chief. Howbeit for this cause I obtained incessant pain, endless cares, and woeful mercy, that in me Jesus Christ first might mortality. Let this comfort us, that as cershow forth all long-suffering, for a pattern totain, in its season, the kingdom of grace shall them which should come after to believe on evidence itself to us, with such divine proofs him to everlasting life.” The grace of God and glorious demonstrations, that the kingdom was exceeding abundant, ÚTip Taivass, and I of sin shall vanish and be seen no more. obtained mercy, that in me first Christ might The kingdom of grace shall seat itself upon show forth all long-suffering. A first sup- all the powers of our souls—the same parts poses a second, and a second a third, and so of our bodies--the same face of things round on without number; and whom in this case about us ; in the most lively, the most lovely, will not God first or last take in? “And I the most deeply delightful, and most delightobtained mercy,” for a pattern, İTOTUTWTIV, for fully deep characters of the divine righteousa type; as Paul was here typical of the ness; with all the ravishing and pure beauties chiefest of sinners that should come after him. of the divine nature shining in it-with deep God hath in his case provided against the de- and lasting characters of the immortal and spair of the greatest sinners in all succeeding eternal life, with all its boundless, endless times. It is as if he had said, let no sinner joys—with the eternal characters of the gloriafter my obtaining mercy despair of God's fied humanity of Christ with all his transgrace.

forming loves and loveliness upon our huWho dare? who can set bounds to this un- manity, making it like his own glorious bounded, this unlimited, this uncontrollable, humanity. The result of this scripture is this superabounding grace? If this grace be this: The law came in that sin might abound. super-abounded by the creature's sin and Sin reigned unto death; but it never was in misery, how doth this grace demand the the design of God, or in the nature of the law, glory of super-abounding—and of super- as the law is in the letter and covenant of abounding where sin hath abounded! Il sin works, that righteousness or life should be by super-abounds over this grace;-if this grace the law. No, by the law came in sin, not leave sin and death reigning over the greatest from any evil in the law, which is good, holy, part of mankind, where is it super-abound- and spiritual, but through the weakness of the ing?

flesh. By the law, sin being come in, is inCan this ocean of grace run itself dry ? creased and heightened through enmity in the Can this sun of grace ever spend all its light? flesh. The law from its own native purity, Shall infinite, eternal love ever fail? Shall power and spirituality, discovers, sentences, the wrath and severity of God out-live his and condemns sin; so the sinner dies, so sin love, his grace, his sweetness? Is his wrath by the law reigned unto death. But doth that greater than his love? Is it not, as hath been God, whose beauty is holiness, whose essence said, a servant to it? Shall this wrath set' is love, take pleasure in sin, or in the death of a sinner? By no means. The' law came contrariety from the beginning to the end; in that sin might abound, but where sin sweetly, wisely, strongly taking hold of all his abounded, grace did much more abound. works. It bringeth forth itself through all, it

Behold then, the ultimate effect of the law giveth measure and weight unto all, it formin the event, viz., the super-abounding of eth itself upon all, it bindeth up all at last, grace! See, in the following words: This into one most divine harmony, into one most ultimate effect in the event, to be also the ul. harmonious image of itself and of the divine es timale end in the design; that as sin hath sence; it turneth all into itself, as an endless reigned unto death, so might grace reign glory to itself. through righteousness unto eternal life.

Who then, that is acquainted with God and This then is the ultimate end of the law, of knoweth him as he is love, can imagine, that sin, of death, in the eternal design, and in the God hath set up mutability, earthliness, a eternal event,—the super-abounding of grace. capacity of sinning and dying—that He hath Grace is the beginning of the design; and the suffered any thing of evil, of sin, of death, to end of the work, a transcendency of grace. come in upon that which is earthly, frail, and Grace lays the scheme of the laws, of sin and fading, and so leave his creation to be swaldeath, that through these darknesses, black lowed up and devoured by sin and death? nesses, and contrarieties, it may bring forth it. No, he hath permitted all this; but with a deself more triumphantly, with a more tran- sign to stamp upon it the image and impresscendent sweetness and glory: that it may sion of eternal love and glory—to bring in swallow up the deformity, the guilt of sin, the Jesus Christ, and eternal life by him, in terrors of the law, the horrors of death, into greater pomp and glory, with greater power the beauties of a divine righteousness, into and force, with greater joy and gladness, with the joys of an eternal life in the bosom of an a more transcendent victory and triumph. eternal love, overflowing all with a super- As sin and death were not brought in at first, abundant boundless excess. Thus, as hath so it is as certain they shall not be the end; been said, sin reigns unto death, but sin and for grace is the beginning of all-and the end death came in by the law. The law, together must be grace also. with these are brought in, in the way and pas- And now if we stumble at any part of this sage to the grand design, which is the reign contrivance, it is because we cannot in one of free grace, of a divine love, by a di- view behold the works of God, from its beginvine righteousness, unto eternal life.

ning, in its whole progress, unto its end. If In the garden of the divine providences, we could in one view behold all his methods, and the divine works, every root, every prin- how full of heavenly harmony are they! In ciple hath its free scope, and its full force to what divine order are the links of the golden unfold itself in all its several virtues, forms, chain of His contrivance of grace fastened and degrees, until it bring forth itself in its one to another, or within one another! All last and ripest fruit. Sin reigns unto death. is love, from the beginning to the end; but it

Thus a divine wisdom and power sets one proceeds from the beginning to the end in so thing over against another, displaying itself divine an order, as makes a pure and incorthrough all variety, that he who cometh after ruptible beauty and majesty to shine forth the king immortal and only wise, may find from the whole, a most heavenly and divine nothing to add to his work. But grace, the melody to sound from all parts of it, charming incorruptible beauty and purest sweetness of and ravishing the pure senses of all holy and the God-head is the beginning, the way, and heavenly spirits ! the end of the whole work, of the whole de- I conclude what I have said from this scripsign. Thus grace runs all along undefiled, ture, and on this subject, with a most humble unmixed, irresistible, through all variety and address to God.



Pandon me, O my God, if in the contempla- the highest example to them of all the goodtion and experience of thy superabounding ness thou requirest us to show to one another. grace to myself, I have been transported in my ! must believe then, thy grace will sooner or representation of thee beyond thy allowance. later super-abound, wherever sin hath most I think it impossible to exceed, when I am abounded; 'uill I can think a little drop of admiring that grace of thinc, which is the being, and but one remove from nothing, can highest, the sweetest, the most exalted name excel in goodness that ocean of goodness of that love which is thyself, and the eternal which hath neither shore, bottom, nor surface. spring of all loves and loveliness. I presume Thou art goodness itself, in the abstracı, in not to pry into the methods of thy love and its first spring, in its supreme and universal thy seasons for the full manifestation of it. form and spirit. We must believe thee to be How far thy thoughts and ways, which are infinitely good—to be good without any meathy infinite wisdom, do transcend, I know sure or bound—to be good beyond all expresnot; but sure I am, they cannot fall short of sion and conception of all creatures, of men the limited perfections of thy creatures. Thou and angels; or we must give over thinking hast in thy own first make, given me a nature thee to be at all. All the goodness which is all disposed to love. Thou hast by thy grace every where to be found scattered among the heightened and enlarged that love to all thy creatures, is sent forth from thee, the fountain, offspring, to every thing that bears any image the sea of all goodness. Into this sea of all or stamp of thyself upon it. I could not, as I goodness I deliver myself and all my fellowought to do, love thee, if I did not love thee creatures. Thon art love, and canst no more wherever I find thee. Thou hast commanded cease to be so, than to be thyself. Take thy me and all thine, to overcome all the evil of own methods with us, and submit us to them. this lower world with good. No evil, no Well may we so do, in an assurance that the injury I have met with in this unkind world, beginning, the way, and the end of them al! for thy sake, or upon any other account what is love. soever, hath yet exceeded my love and for- To the inexhaustible fountain of all grace giveness. Yea, thou hast made it one of my and goodness, from all his creatures, be ashighest pleasures to love and serve enemies. cribed all glory and praise for ever and ever. Can I then think any evil in any of thy crea- Amen. Hallelujah! tures can over set thy goodness? Thou art



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