He doth not only Justify his Saints from the guilt of sinne but also sanctify and wash them from the filth of sinne the first is from his life and death as a Sacrifice of Propitiaton this from his death as a purchase and his life as an example So the Apostle Heb. 9. 14. as also Eph. 5. 26 27. Two things are eminent in this Issue of Purchased Grace 1. The removall of defilement 2. The bestowing of cleannesse in Actuall Grace For the first it is also threefold 1. The habituall cleansing of § 8 our nature We are naturally uncleane defiled habitually so For who can bring a cleane thing from that which is uncleane Job 14. 4. That which is borne of the flesh is flesh Joh. 3. 6. It is in the pollution of our blood that we are borne Ezek. 16. wholly defiled and polluted The Grace of Sanctification purchased by the blood of Christ removes this defilement of our nature 1 Cor. 6. 11. Such were some of you but ye are washed ye are Sanctifyed So also Tit. 3. 3 4 5. He hath saved us by the washing of Regeneration and the renewing of the Holy Ghost How far this originall habituall pollution is removed need not be disputed It is certaine the soule is made faire and beautifull in the sight of God Though the sinne that doth defile remaines yet it s habituall defilement is taken away But the handling of this lys not in my ayme 2. Taking away the Pollutions of all our actuall transgressions There is a defilement attending every actuall sinne Our own cloaths make us to be abhorred Job 9. 31. A spot a staine rust wrinkle filth blood attends every sinne Now 1 Joh. 1. 7. the blood of Jesus Christ cleanseth us from all sinne Besides the defilement of our natures which he purgeth Tit. 1. 15. he takes away the defilement of our Persons by actuall follies by one offering He Pefected for ever them that are Sanctifyed By himselfe He purged our sinnes before He sate down at the right hand of Majesty on high Heb. 1. 3. 3. In our best dutys we have defilement Isa. 64 6. Selfe Unbeliefe Forme drop themselves into all that we doe We may be ashamed of our choysest performances God hath promised that the Saints good workes shall follow them truely were they to be measured by the Rule as they come from us and weighed in the ballance of the Sanctuary it might be well for us that they might be buried for ever but the Lord Christ first as our High Priest beares the iniquity the guilt and provocation which in severe Justice doth attend them Exod. 28. 37. 38. and not only so but he washes away all their filth and defilements He is as a Refiners fire to purge both the Sons of Levi and their offerings adding moreover sweet incense to them that they may be accepted Whatever is of the Spirit of Himselfe of Grace that remaines whatever is of selfe flesh unbeliefe that is hay and stubble that he consumes wasts takes away So that the Saints good workes shall meet them one day with a changed countenance that they shall scarce know them that which seemed to them to be black deformed defiled shall appeare beautifull and glorious they shall not be affraid of them but rejoyce to see them follow them And this cleansing of our Natures Persons and dutys hath its § 9 whole foundation in the death of Christ. Hence our washing and purifying our cleansing and purging is ascribed to his blood and the sprinkling thereof Meritoriously this worke is done by the shedding of the blood of Christ efficiently by its sprinkling The sprinkling of the blood of Christ proceedeth from the Communication of the Holy Ghost which he promiseth to us as purchased by him for us He is the pure water wherewith we are sprinkled from all our sins That spirit of Judgement and Burning that takes away the filth and blood of the daughters of Syon And this is the first thing in the Grace of Sanctification Of which more afterwards 2. By bestowing cleanesse as to actuall Grace The blood § 10 of Christ in this purchased Grace doth not only take away defilement but also it gives purity that also in a threefold gradation 1. It gives the Spirit of Holinesse to dwell in us He is made unto us Sanctification 2 Cor. 1. 31. by procuring for us the Spirit of Sanctification our renewing is of the Holy Ghost who is shed on us through Christ alone Tit. 3. 6. this the Apostle mainly insists on Rom. 8. to wit that the prime and principall guift of Sanctification that we receive from Christ is the indwelling of the Spirit and our following after the guidance thereof But what concernes the Spirit in any kind must be referred to that which I have to offer concerning our Communion with him 2. He gives us Habituall Grace a principle of Grace opposed to § 11 the principle of lust that is in us by nature This is the Grace that dwells in us makes its abode with us which according to the distinct faculties of our soules wherein it is or the distinct objects about which it is exercised receiveth various Appellations being indeed all but one new principle of life In the understanding it is light in the will obedience in the Affections love in all Faith So also it is differenced in respect of its operations when it carries out the soule to rest on Christ it is Faith when to delight in him it is Love but still one and the same habit of Grace And this is the second thing 3. Actuall influence for the performance of every spirituall duty whatever After the Saints have both the former yet Christ § 12 tels them that without him they can doe nothing Joh. 15. 5. They are still in dependance upon him for new influences of Grace or supplys of the spirit they cannot live and spend upon the old stock for every new act they must have new Grace He must worke in us to will and to doe of his good pleasure Phil. 2. 13. And in these three thus briefely named consists that purchased Grace in the point of Sanctification as to the collating of purity and cleannesse wherein we have Communion with Christ. Thirdly this purchased Grace consists in priviledges to stand before God and these are of two sorts 1. Primary 2. Consequentiall § 13 Primary is Adoption The Spirit of Adoption Consequentiall are all the favours of the Gospell which the Saints alone have right unto But of this I shall speake when I come to the last branch of Communion with the Holy Ghost These are the things wherein we have Communion with Christ as to purchased Grace in this life Drive them up to perfection and you have that which we call everlasting Glory perfect Acceptance perfect Holinesse perfect Adoption or inheritance of Sonnes that 's Glory Our processe now in the next place is to what I mainely in tend even the manner how we hold
distinctly fixed on him which if it werenot so the sonne could not adde believe also on me The like also is said of Love 1 John chap. 2. v. 15. If any man love the world the Love of the Father is not in him That is the Love which we beare to him not that which we receive from § 8 him The Father is here placed as the Object of our Love in Opposition to the World which takes up our Affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father denotes the matter and object not the efficient cause of the love enquired after And this Love of him as a Father is that which he calls his Honour Mal. 1. 6. Futher These Graces as acted in prayer and Praises and as cloathed with instituted worship are peculiarly directed unto him § 9 We call on the Father 1 Pet. 1. 17. Eph. ch 3. v. 14 15. For this cause I bow my knees unto the Father of our Lord Iesus Christ of whom the whole Family in Heaven and Eearth is named Bowing the knee comprizeth the whole worship of God both that which is morall in the universall obedience he requireth and those peculiar ways of carrying it on which are by him appointed Isa. ch 45. v. 23. Unto me saith the Lord every kneee shall bow and every tongue shall sweare Which v. 24 25. he declareth to consist in their acknowledging of him for Righteousnesse and strength Yea is seemes sometimes to comprehend the orderly subjection of the whole Creation unto his soveraignty In this place of the Apostle it hath a farre more restrained Acceptation and is but a figurative expression of Prayer taken from the most expressive bodily posture to be used in that duty This he farther manifests v. 16 17. declaring at large what his Aime was and whereabouts his thoughts were exercised in that bowing of his knees The workings then of the spirit of Grace in that Duty are distinctly directed to the Father as such as the fountaine of the Deity of all good things in Christ as the Father of our Lord Jesus Christ. And therefore the same Apostle doth in another place expressly conjoyne and yet as expressly distinguish the Father and the Sonne in directing his supplications 1 Thess. 3. 11. God himselfe even our Father and our Lord Jesus Christ direct our way unto you The like president also have you of thansgiving Ephes. chap. 1. v 3 4. Blessed be the Father of our Lord and Saviour Jesus Christ c I shall not adde those very many places wherein the severall Particulars that doe concurre unto that whole divine divine worship not to be communicated unto any by nature not God with out Idolatry wherein the Saints do hold Communion with God are distinctly directed to the Person of the Father It is so also in Reference unto the Son Joh chap 14. v 1. § 10 You believe in God saith Christ believe also in me Believe also act Faith distinctly on me Faith Divine supernaturall that Faith whereby you believe in God that is the Father There is a believing of Christ viz. that he is the Sonne of God the Saviour of the world This is that whose neglect our Saviour so threatned unto the Pharisees John 8. 24. If you belive not that I am He you shall dye in your sinnes In this sense Faith is not immediately fixed on the Son being only an owning of him that is the Christ to be the Son by closing with the Testimony of the Father concerning him But there is also a Believing on him called believing on the name of the Son of God 1 John chap. 5. v. 13. So also John chap. 9. v. 36. yea the distinct affixing of Faith affiance and confidence on the Lord Jesus Christ the Son of God as the Son of God is most frequently pressed Joh. 3. 16. God that is the Father so loved the World that whosoever believeth on him that is the Sonne should not perish The Sonne who is given of the Father is believed on He that believeth on him is not condemned v. 18. He that believeth on the Sonne hath eternall life v. 36. This is the worke of God that ye believe on him whom he hath sent Joh. 6. 29. v. 40. 1 John 5. 10. The foundation of the whole is laid Joh. 5. 23. That all men should honour the Sonne even as they honour the Father he that honoureth not the Sonne honoureth not the Father which sent him But of this honour and worship of the Sonne I have treated at large elsewhere and shall not in generall insist upon it againe For Love I shall only adde that solemne Apostolicall benediction Ephes. chap. 6. v. 24. Grace be with all them that Love our Lord Jesus Christ in sincerity That is with Divine Love the Love of Religious worship which is the only incorrupt love of the Lord Jesus Further that Faith Hope and Love acting themselves in all § 11 manner of Obedience and appointed Worship are peculiarly due from the Saints and distinctly directed unto the Sonne is abundantly manifested from that solemne doxology Revel chap. 1. v. 5 6. Unto him that loved us and washed us from our sinnes in his own blood and hath made us Kings and Priests unto God and his Father to to him be Glory and dominion for ever and ever Amen Which yet is set forth with more Glory chap. 5. v. 8. The foure living creatures and the foure and twenty Elders fell down before the Lambe having every one of them Harpes and Golden Vials full of Odours which are the prayers of Saints and v. 13 14. Every creature which is in Heaven and on earth and under the Earth and such as are in the Sea and all that are in them heard I saying Blessings Honour Glory and Power be unto him that sitteth on the throne and unto the LAMBE for ever and ever The Father and the Sonne He that sits upon the throne and the Lambe are held out joyntly yet distinctly as the adequate object of all divine Worship and Honour for ever and ever And therefore Stephen in his solemne dying Invocation fixeth his Faith and Hope distinctly on him Acts 7. 59 60. Lord Iesus receive my spirit and Lord lay not this sinne to their charge for he knew that the Sonne of man had power to forgive sinnes also And this worship of the Lord Jesus the Apostle makes the discriminating character of the Saints 1 Cor. chap. 1. v. 2. With all saith he that in every place call upon the name of Iesus Christ our Lord both theirs and ours that is with all the Saints of God And Invocation generally comprizes the whole worship of God This then is the due of our Mediator though as God as the Sonne not as Mediator Thus also is it in reference unto the Holy Spirit of Grace The closing of the great sinne of unbeliefe is still described as an § 12 opposition unto and a resisting of that Holy Spirit And
surpassing Glory that was upon him Revel 1. 14. Hence the Angels and glorifyed Saints that always behold him and are fully translated into the Image of the same Glory are still said to be in white Robes His whitenesse is his Deity and the Glory thereof And on this account the Chalde Paraphrast ascribes this whole passage unto God They say saith he to the house of Israel who is the God whom thou wilt serve c. Then began the Congregation of Israel to declare the praises of the Ruler of the world and said I will serve that God who is cloathed in a Garment white as snow the splendor of the Glory of whose Countenance is as fire He is also ruddy in the beauty of his humanity Man was called Adam from the red earth whereof he was made The word here used points him out as the second Adam partaker of Flesh and Bloud because the children also partook of the same Heb. 2. 14. The beauty and comelinesse of the Lord Jesus in the Union of both these in one Person shall afterwards be declared 2. He is White in the beauty of his Innocency and Holinesse and ruddy in the blood of his Oblation Whitenesse is the badge § 10 of Innocency and Holinesse It is said of the Nazarites for their Typicall Holinesse They were purer then snow and whiter then Milk Lam 4. v. 7. And the Prophet shewes us that scarlet red and crimson are the colours of Sin and Guilt Whitenesse of Innocency Isa 1. v. 18. Our beloved was a Lamb without spot or blemish 1 Pet 1. 18. He did no sin neither was there any guile found in his mouth 1 Pet. 2. 22. He is holy harmlesse undefiled separate from sinners Heb. 7. 24. as afterwards will appeare and yet he who was so White in his Innocency was made ruddy in his own blood and that two waies Naturally in the powring out of his bloud his precious bloud in that Agony of his soule when thick dropps of bloud trickled to the ground Luk. 22. v. 24. as also when the Whips and thornes nailes and speares powred it out abundantly there came forth bloud and water Ioh 19. 34. He was ruddy by being drenched all over in his own blood And 2 dly Morally by the Imputation of Sin whose colour is red and Crimson God made him to be sinne for us who knew no sinne 2 Cor. 5. 21. He who was white became ruddy for our sakes powring out his blood an oblation for Sinne. This also renders him Gracefull by his Whitenesse he fulfilled the Law by his rednesse he satisfied Justice this is our beloved O yee daughters of Jerusalem 3. His endearing Excellency in the Administration of his Kingdome is hereby also expressed He is White in Love and Mercy unto his own red with Justice and Revenge towards his Enemies Isa. ch 63. v. 3. Revel 19. 13. There are three things in Generall wherein this personall Excellency § 11 and Grace of the Lord Christ doth consist 1. His fitnesse to save from the Grace of Union and the proper necessary effects thereof 2. His Fulnesse to save from the Grace of Communion or the free consequences of the Grace of Union 3. His Excellency to endeare from his compleat suitablenesse to all the wants of the Soules of men 1. His Fitnesse to save His being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fit Saviour suited to § 12 the Work and this I say is from his Grace of Union The uniting of the Natures of God and Man in one Person made him fit to be a Saviour to the uttermost He layes his hand upon God by partaking of his Nature Zach. 13. 7. and he layes his hand upon us by being partaker of our Nature Heb. 2. 14 16. and so becomes a Dayes-man or Umpire between both By this meanes he fills up all the distance that was made by sinne between God and us and we who were farre off are made nigh in him Upon this account it was that he had Roome enough in his brest to receive and power enough in his spirit to beare all the wrath that was prepared for us Sinne was infinite only in respect of the object and punishment was infinite in respect of the subject This ariseth from his Union Union is the conjunction of the two natures of God and man in one Person Ioh. 1. 14. Isa. 9. 6. Rom. 1. 3 9 5. the necessary § 13 consequences whereof are 1. The subsistence of the humane nature in the person of the Son of God having no subsistence of its owne Luke 1. 35. 1 Tim. 3. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that communication of Attributes in the person whereby the propertyes of either nature are promiscuously spoken of the Person of Christ under what name soever of God or Man he be spoken of Act. 20. 28. Act. 3. 21. 3. The Execution of his office of Mediation in his single person in respect of both natures wherein is considerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Agent Christ himselfe God and man he is the principium quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principle that gives life and efficacy to the whole work And then 2. the principium quod that which operates which is both natures distinctly considered 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effectuall working it selfe of each nature and Lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect produced which ariseth from all and relates to them all so resolving the excellency I speake of into his personall Union 2. His Fulnesse to save from the Grace of Communion or the effects of his Union which are free and consequences of it which § 14 is all the furniture that he received from the Father by the Unction of the spirit for the work of our salvation He is able to save unto the uttermost them that come unto God by him Heb. 7. 26. having all fulnesse unto this end communicated unto him for it pleased the Father that in him all fulnesse should dwell Col. 1. 19. And he received not the spirit by measure Ioh. 3. 34. and from this fulnesse he makes out a suitable supply unto all that are his Grace for Grace Joh 1. 16. had it been given him by measure we had exhausted it 3. His Excellency to endeare from his compleat suitablenesse to § 15 all the wants of the soules of men There is no man whatever that hath any Want in reference unto the things of God but Christ will be unto him that which he wants I speak of those who are given him of his Father Is he dead Christ is Life Is he Weak Christ is the power of God and the Wisdome of God hath he the sense of Guilt upon him Christ is compleat Righteousnesse the Lord our Righteousnesse Many poore creatures are sensible of their wants but know not where their Remedy lies Indeed whether it be Life or Light Power or joy all is wrapped
compleat work of purchased Grace that is by his Intercession which is the Third rise of it In respect of this he is said to be able to save to the uttermost them that come to God by him seeing he liveth ever to make intercession for them Heb. 7. 27. Now the Intercession of Christ in respect of its influence into purchased Grace is considered two waies § 32 1. As a continuance and carrying on of his Oblation for the making out of all the fruits and effects thereof unto us This is called his oppearing in the presence of God for us Heb. 9. 24. that is as the High Priest having offered the great offering for expiation of sinne carryed in the blood thereof into the most holy place where was the Representation of the presence of God so to perfect the Attonement He had made for himselfe and the people So the Lord Christ having offered himselfe as a sweet smelling Sacrifice to God being sprinkled with his own blood appeares in the presence of God as it were to mind him of the ingagement made to him or the Redemption of sinners by his blood and the making out the good things to them which were procured thereby and so this appearance of his hath an influence into Purchased Grace in as much as thereby he puts in his claime for it in our behalfe 2. He procureth the Holy Spirit for us effectually to collate and bestow all this purchased Grace upon us That he would doe this and doth it for us we have his Ingagement Ioh. 14. 16. This is purchased Grace in respect of its fountain and spring of which I shall not speake farther at present seeing I must handle it at large in the matter of the Communion we have with the Holy Ghost CHAP. VII The Nature of Purchased Grace Referred to three heads 1. Of our Acceptation with God Two parts of it Of the Grace of Sanctification The severall parts of it THe Fountain of that Purchased Grace wherein the § 1 Saints have Communion with Christ being discovered in the next place the nature of this Grace it selfe may be considered As was said it may be referred unto three heads 1. Grace of Acceptation with God 2. Grace of Sanctification from God 3. Grace of Priviledges with and before God 1. Of Acceptation with God out of Christ we are in a state of Alienation from God accepted neither in our Persons nor our § 2 Services Sinne makes a separation between God and us that state with all its consequences and attendencies is not my businesse to unfold The first issue of Purchased Grace is to restore us into a state of Acceptation and this is done two waies 1. By a Removeall of that for which we are refused the cause of the Enmity 2. By a bestowing of that for which we are accepted Not only all causes of quarrell were to be taken away that so we shouldnot be under displeasure but also that was to be given untous that makes us the objects of God's delight and pleasure on the account of the want whereof we are distanced from God 1. It gives a Removeall of that for which we are refused § 3 This is sinne in the guilt and all the attendencies thereof The first issue of Purchased Grace tends to the takeing away of sinne in its guilt that it shall not bind over the Soule to the wages of it which is death How this is accomplished and brought about by Christ was evidenced in the close of the foregoing Chapter It is the fruit § 4 and effect of his death for us Guilt of sinne was the only cause of our separation and distance from God as hath been said This made us obnoxious to wrath punishment and the whole displeasure of God On the account hereof were we imprisoned under the curse of the Law and given up to the power of Sathan This is the state of our unacceptation By his death Christ bearing the Curse undergoing the punishment that was due to us paying the ransome that was due for us delivers us from this condition And thus farre the death of Christ is the sole cause of our Acceptation with God that all cause of quarrell and rejection of us is thereby taken away and to that end are his sufferings reckoned to us For being made sinne for us 2 Cor 5. 21. He is made righteousnesse unto us 2 Cor. 1. 31. But yet farther This will not compleat our Acceptation with God The old quarrell may be laid aside and yet no new § 5 friendship begun We may be not sinners and yet not be so farre Righteous as to have a right to the Kingdome of Heaven Adam had no right to life because he was innocent he must moreover doe this and then he shall live He must not only have a negative Righteousnesse he was not guilty of any thing but also a positive Righteousnesse he must doe all things This then is required in the second place to our compleat acceptation that we have not only the not imputation of sinne but also a reckoning of Righteousnesse Now this we have in the Obedience of the life of Christ. This also was discovered in the last Chapter The obedience of the life of Christ was for us is imputed to us and is our righteousnesse before God by his obedience are we made righteous Rom. 5. 18. On what score the obedience of Faith takes place shall be afterwards declared These two things then compleat our Grace of Acceptation § 6 sinne being removed and Righteousnesse bestowed we have peace with God are continually accepted before him There is not any thing to charge us withall that which was is taken out of the way by Christ and nailed to his crosse made fast there yea publickly and legally cancelled that it can never be admitted againe as an evidence What Court among men would admit of an Evidence that hath been publickly cancelled and nayled up for all to see it So hath Christ dealt with that which was against us and not only so but also he puts that upon us for which we are received into favour He makes us comely through his beauty gives us white rayment to stand before the Lord. This is the first part of purchased Grace wherein the Saints have communion with Jesus Christ. In remission of sin and imputation of Righteousnesse doth it consist from the death of Christ as a price sacrifice and a punishment from the life of Christ spent in obedience to the Law doth it arise The great product it is of the Fathers Righteousnesse Wisedome Love and Grace the great and astonishable fruit of the Love and condescension of the Son The great discovery of the Holy Ghost in the Revelation of the mystery of the Gospell The second is Grace of Sanctification He makes us not only § 7 accepted but also acceptable He doth not only purchase Love for his Saints but also makes them lovely He came not by blood only but by water and blood
account Revel 5. 11 12 13 14. I heard the voyce of many Angells round about the throne and living creatures and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands saying with a loud voyce worthy is the Lambe that was slaine to receive power and riches and wisedome and strength and Honour and Glory and blessing And every creature which is in Heaven and Earth and under the Earth and such as are in the Sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth on the Throne and unto the Lambe for ever and ever And the living creatures said Amen and the fore and twenty Elders fell down and worshiped him that liveth for ever and ever The Reason given of this glorious and wonderfull Doxologie this Attribution of Honour and Glory to Jesus Christ by the whole Host of Heaven is because he was the Lambe that was slaine that is because of the worke of our Redemption and our bringing unto God And it is not a little refreshment and rejoycing to the souls of the Saints to know that all the Angells of God the whole Host of Heaven which never sinned doe yet continually rejoyce and ascribe prays and honour to the Lord Jesus for his bringing them to peace and favour with God 3. He is honoured by his Saints all the world over and § 46 indeed if they doe not who should If they honour him not as they honour the Father they were of all men the most unworthy but see what they doe Revel 1. 5 6. Unto him that loved us and washed us from our sinnes in his own blood and hath made us Kings and Priests to God and his Father to him be Glory for ever and ever amen Chap. 5. 8 9 10. The foure living creatures and four and twenty Elders fell down before the Lambe having every one of them harps and golden viols full of Odors which are the prayers of the Saints and they sung a new song saying thou art worthy to take the booke and to open the seales thereof for thou wast slain hast redeemed us unto Godby thy blood out of every kindred and tongue and people and Nation and hast made us unto God Kings and priests and we shall raigne on the earth The great solemne worship of the Christian Church consists in this Assignation of Honour and Glory to the Lord Jesus therefore doe they love him honour him delight in him as Paul Phil. 3. 8. and so the Spouse Cant. 5. 9 10 11. and this is on this account 5. They cordially approve of this Righteousnesse this way § 47 of Acceptation as that which brings Glory to God as such When they were labouring under the guilt of sinne that which did most of all perplex their soules was that their safety was inconsistent with the Glory and honour of the great God with his Justice Faithfullnesse and truth all which were engaged for the destruction of sinne and how to come off from ruine without the losse of their honour he saw not But now by the Revelation of this Righteousnesse from Faith to Faith they plainly see that all the properties of God are exceedingly glorifyed in the pardon Justification and Acceptance of poor sinners As before was manifested And this is the first way whereby the Saints hold daily communion with the Lord Jesus in this purchased Grace of Acceptation with God They consider approve of and rejoyce in the way meanes and thing it selfe 2. They make an Actuall commutation with the Lord Iesus as to their sins and his Righteousnesse of this there are also sundry § 48 parts 1. They Continually keep alive upon their hearts a sense of the guilt evill of sin even then when they are under some comfortable perswasions of their personall Acceptance with God Sense of pardon takes away the horrour and feare but not a due sense of the guilt of sinne It is the daily exercise of the Saints of God to consider the great provocation that is in sinne their sinnes the sin of their nature and lives to render themselves vile in their own hearts and thoughts on that account to compare it with the terrour at the Lord and to judge themselves continually This they doe in Generall my sin is ever before me says David They set sinne before them not to terrify and offright their soules with it but that a due sense of the evill of it may be kept alive upon their hearts 2. They gather up in their thoughts the sins for which they § 49 have not made a papticular reckoning with God in Christ or if they have begun so to doe yet they have not made cleare worke of it nor come to a cleare and comfortable issue There is nothing more dreadfull then for a man to be able to digest his convictions to have sin looke him in the face and speak perhaps some words of terror to him and to be able by any charmes of diversions or delays to put it off without comming to a full tryall as to state and condition in reference thereunto This the Saints doe They gather up their sinnes lay them in the ballance of the Law see and consider their weight and desert And then 3. They make this commutation I speak of with Jesus Christ § 50 that is 1. They seriously consider and by Faith conquer all objections to the contrary that Jesus Christ by the will and appointment of the Father hath really undergone the punishment that was due to those sinnes they laye now under his eye and consideration Isa. 53. 6. 2 Cor. 5. 21. He hath as certainly and really answered the Justice of God for them as if he himselfe the sinner should at that instant be cast into Hell he could doe 2. They hearken to the voyce of Christ calling them to him § 51 with their burden come unto me ye that are weary and heavy laden come with your burdens Come thou poor soule with thy guilt of sinne why what to doe why this is mine saith Christ this Agreement I made with my Father that I should come and take thy sinnes and heare them away They were my lot Give me thy burden give me all thy sinnes thou knowest not what to doe with them I know how to dispose of them well enough so that God shall be glorifyed and thy soule delivered Hereupon 3. They lay downe their sinnes at the Crosse of Christ upon § 52 his shoulders This is Faiths great and bold venture upon the Grace Faithfulnesse and Truth of God To stand by the crosse and say ah He is bruised for my sinnes and wounded for my transgressions and the chastisement of my peace is upon him He is thus made sinne for me Here I give up my sinnes to him that is able to beare them to undergoe them He requires it of my hands that I should be content that he should undertake for them and that I
I say they looke in the first place to the purifying vertue of the blood of Christ which is able to cleanse them from all their sinnes 1 Joh. 1. 7. Being the Spring from whence floweth all the purifying vertue which in the Issue will take away all their Spots and Staines make them holy and without blemish and in the end present them glorious unto himselfe Eph. 5. 26 27. This they dwell upon with thoughts of faith they roll it in their minds and spirits Here faith obtaines new life new vigor when a sence of vilenesse hath even overwhelmed it Here is a fountaine opened draw nigh and see its beauty purity efficacy Here is a foundation laid of that worke whose accomplishment we long for One moments Communion with Christ by faith herein is more effectuall to the purging of the soule to the increasing of Grace then the utmost selfe endeavours of a 1000 ages 2. § 11 They Eye the Blood of Christ as the Blood of Sprinkling Comeing to Jesus the Mediator of the new Covenant they come to the Blood of Sprinkling Heb. 12. 24. The eying of the blood of Christ as shed will not of its selfe take away Pollution There is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shedding of Blood without which there is no Remission Heb. 9. 22. but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sprinkling of blood without which there is no actuall purification This the Apostle largely describes Heb. 9. When Moses saith he had spoken every precept to the People according to the Law he tooke the blood of Calves and of Goats with water and scarlet wooll Hyssop sprinkled both the book and all the People saying this is the blood of the testament which God hath enjoyned unto you More over he sprinkled with blood both the Tabernacle all the Vessells of the Ministry and allmost all things are by the Law purged with blood It was therefore necessary that the patternes of the things in the Heavens should be purifyed with these but the Heavenly things themselves with better Sacrifices then these v. 19 20 21 22 23. He had formerly compared the Blood of Christ to the blood of Sacrifices as offered in respect of the impetration and the Purchase it made now he doth it unto that blood as sprinkled in respect of its Aplication unto purification and holinesse And he tells us how this sprinkling was performed it was by dipping Hyssop in the blood of the Sacrifice and so dashing it out upon the things and persons to be purifyed As the Institution also was with the Paschall Lamb Exod. 12. 12. Hence David in a sence of the pollution of sin prays that he may be purged with Hyssop Ps. 51. 7. For that this peculiarly respected the Uncleannesse and Defilement of sin is evident because there is no mention made in the Institution of any Sacrifice after that of the Lamb before mentioned of sprinkling blood with Hyssop but only in those which respected purification of uncleannesse As in the case of Leprosy Levit. 14. 6. and all other defilements Numb 19. 18. which latter indeed is not of blood but of the water of separation this also being eminently Typpicall of the blood of Christ which is the Fountaine for separation for Uncleannesse Zech. 13. 1. Now this branch of Hyssop wherein the blood of purification was prepared for the sprinkling of the uncleane is unto us the free promises of Christ. The cleasing vertue of the Blood of Christ lyes in the Promises as the blood of Sacrifices in the Hyssop ready to passe out unto them that draw nigh thereunto Therefore the Apostle argueth from receiving of the Promises unto Universall Holinesse and purity Having therefore these Promises Dearely Beloved let us cleanse our selves from all filthinesse of flesh and Spirit perfecting Holinesse in the feare of the Lord 2 Cor. 7. 1. This then the Saints doe they eye the Blood of Christ as it is in the Promise ready to issue out upon the Soule for the purification thereof and thence is purging and cleansing vertue to be communicated unto them and by the blood of Christ are they to be purged from all their sinnes Joh. 1. 7. Thus farre as it were this Purifying blood thus prepared and made ready is at some distance to the soule Though it be shed to this purpose that it might purge cleanse and Sanctify though it be taken up with the bunch of Hyssop in the Promises yet the soul may not partake of it wherefore 3. § 12 They look upon him as in his own Spirit he is the only Dispenser of the Spirit and of all Grace of Sanctification and Holinesse They consider that upon his Intercession it is granted to him that he shall make effectuall all the fruits of his Purchase to the Sanctification the purifying and making glorious in Holinesse of his whole people They know that this is actually to be accomplished by the Spirit according to the innumerable Promises given to that Purpose He is to sprinkle that blood upon their soules He is to create the Holinesse in them that they long after He is to be himselfe in them a well of water springing up to everlasting life In this state they looke to Jesus here faith fixes its selfe in expectation of his giving out the Spirit for all these ends and purposes mixing the Promises with faith and so becoming actuall partaker of all this Grace This is their way this their Coumunion with Christ This is the life of Faith as to Grace and Holinesse Blessed is the soule that is exercised therein He shall be as a tree planted by the waters that spreadeth forth her rootes by the River and shall not see when heat cometh but her leafe shall be green and shall not be carefull in the yeare of drought neither shall cease from yeilding fruit Jerem 17. 18. Convinced persons who know not Christ nor the fellowship of his sufferings would spin an holinesse out of their own bowells they would worke it out in their own strength They begin it with tyring endeavours and follow it with Vows Dutys Resolutions Ingagements sweating at it all the day long Thus they continue for a season their Hypocrisy for the most part ending in Apostacy The Saints of God do in the very entrance of their walking with him reckon upon it that they have a Threefold want 1. Of the Spirit of Holinesse to dwell in them 2. Of an Habit of Holinesse to be infused into them 3. Of Actuall Assistance to work all their works for them and that if these should continue to be wanting they can never with all their might power and endeavours performe any one act of Holinesse before the Lord. They know that of themselves they have no sufficiency that without Christ they can doe nothing therefore they looke to him who is intrusted with a fullnesse of all these in their behalfe and thereupon by Faith derive from him an Increase of that whereof
inheritance which he also places with the righteousnesse of Faith Acts 26. 13. Now by this righteousnesse grace and inheritance is not onely intended that righteousnesse which we are here actually made partakers of but also the end and accomplishment of that righteousnesse in glory which is also assured in the 3 d Place They are heirs of Salvation Heb. 1. 14. and heirs according to the hope of eternall life Titus 3. 7. which Peter calls an inheritance incorruptible 1 Pet. 1. 4. and Paul the reward of the inheritance Col. 3. 24. that is The Issue of the inheritance of light and holinesse which they already enjoy Thus then distinguish the full salvation by Christ into the foundation of it the Promises and meanes of it Righteousnesse and holinesse the end of it eternall Glory The Sons of God have a right and Title to all in that that they are made heires with Christ. And this is that which is the maine of the Saints Title and right which they have by adoption which in summe is that the Lord is their portion and inheritance and they are the inheritance of the Lord And a large portion it is that they have The lines are fallen to them in a goodly place 2. Besides this Principall the adopted Sons of God have a second § 36 consequentiall Right a Right unto the things of this world that is unto all the portions of it which God is pleased to entrust them here withall Christ is the heir of all things Heb. 1. 3. All Right and title to the things of the Creation was lost and forfeited by sin The Lord by his soveraignty had made an originall grant of all things here below for mans use he had appointed the residue of the works of his hands in their severall stations to be serviceable unto his behoofe Sin reversed this whole grant and institution all things were set at liberty from the subjection unto him yet that liberty being a taking them off from the end to which they were originally appointed is a part of their vanity and curse It is evill to any thing to be Layed aside as to the end to which it was primitively appointed by this meanes the whole Creation is turned loose from any subordinate ruler And man having lost the whole Title whereby he held his dominion over and possession of the creatures hath not the least colour of interest in any of them nor can lay any claime unto them but now the Lord intending to take a portion to himselfe out of the lumpe of fallen mankind whom he appointed heirs of Salvation he doth not immediately destroy the works of creation but reserve them for their use in their pilgrimage To this end he invests the whole right and title of them in the second Adam which the first had lost he appoints him heire of all things And thereupon his adopted ones being fellow heirs with Christ become also to have a right and title unto the things of this creation To cleare up this right what it is I must give some few observations § 37 1. The Right they have is not as the right that Christ hath That is Soveraigne and supreme to doe what he will with his own but theirs subordinate such as that they must be accountable for the use of those things whereunto they have a right and title The right of Christ is the right of the Lord of the house the right of the Saints is the right of Servants 2. That the whole number of the children of God have a right unto the whole earth which is the Lords and the fullnesse thereof in these two regards 1. He who is the Soveraigne Lord of it doth preserve it meerly for their use and upon their account all others whatever being malae fidei possessores invading a portion of the Lords territories without grant or leave from him 2. In that Christ hath promised to give them the Kingdome and dominion of it in such a way and manner as in his providence he shall dispose that is that the government of the earth shall be exercised to their advantage 3. This right is a spirituall right which doth not give a civill interest but only sanctifies the right and interest bestowed God hath providentially disposed of the civill bounds of the inheritance of men Acts 17. 26. suffering the men of the world to enjoy a portion here and that oftentimes very full and plenteous and that for his childrens sake that those beasts of the forrest which are made to be destroyed may not breake loose upon the whole possession Hence 4. No one particular adopted person hath any right by vertue thereof to any portion of earthly things whereunto he hath not right and Title upon a civill interest given him by the Providence of God But 5. This they have by their Adoption that 1. Look what portion soever God is pleased to give them they have a right unto it as it is reinvested in Christ and not as it lies wholly under the Curse and vanity that is come upon the Creation by sin and therefore can never be called unto an account for usurping that which they have no right unto as shall all the sons of men who violently graspe those things which God hath set at liberty from under their dominion because of sinne 2. By this their right they are lead unto a sanctified use of what thereby they doe enjoy in asmuch as the things themselves are to them pledges of the Fathers Love washed in the blood of Christ and endearements upon their spirits to live to his praise who gives them all things rithly to enjoy And this is a second thing we have by our Adoption and § 38 hence I dare say of unbelievers they have no true right unto any thing of what kind soever that they do possesse They have no true vnquestionable right I say even unto the temporall things they do possesse it is true they have a civill right in respect of others but they have not a sanctifyed right in respect of their own Soules They have a right and Title that will hold plea in the Courts of men but not a right that will hold in the court of God and in their own Conscience It will one day be sad with them when they shall come to give an account of their enjoyments They shall not only be reckoned withall for the abuse of that they have possessed that they have not used laid it out for the glory of him whose it is but also that they have ever layed their hands upon the Creatures of God and kept them from them for whose sakes alone they are preserved from destruction When the God of Glory shall come home to any of them either in their consciences here or in the Judgement that is for to come and speake with the terror of a revengefull judge I have suffered you to enjoy Corne Wine and Oyle a great portion of my creatures you have rolled your selves
respect of the distinct persons of the Godhead with whom they have this fellowship it is either distinct and peculiar or else obtained and exercised joyntly and in common That the Saints have distinct communion with the Father and the Sonne and the Holy Spirit that is distinctly with the Father and distinctly with the Sonne and distinctly with the Holy Spirit and in what the the peculiar Appropriation of this distinct communion unto the severall persons doth consist must in the first place be made manifest 1 John ch 5. v. 7. The Apostle tells us there are three that hear witnesse in Heaven the Father the Word and the Spirit In Heaven they are and bear witnesse to us And what is it that they beare witnesse unto Unto the Sonship of Christ and the Salvation § 2 of Believers in his blood Of the carrying on of that both by Blood and Water Justification and Sanctification is He there treating Now how â—o they hear witnesse hereunto even as three as three distinct witnesse When God Witnesseth concerning our Salvation surely it is in cumbent on us to receive his Testimony And as he beareth witnesse so are we to receive it Now this is done distinctly The Father beareth witnesse the Son beareth witnesse and the Holy Spirit beareth witnesse for they are three distinct Witnesses So then are we to receive their severall Testimonies and in doing so we have communion with them severally for in this giving and receiving of Testimony consists no small part of our Fellowship with God wherein their distinct witnessing consists will be afterward declared 1 Cor ch 12. v. 4 5 6. The Apostle speaking of the distribution of Gifts and Graces unto the Saints ascribes them distinctly § 3 in respect of the Fountain of their communication unto the distinct persons There are diversities of Gifts but the same SPIRIT The one and selfe-same Spirit that is the Holy Ghost v. 12. And there are differences of Administrations but the same LORD the same Lord Jesus v. 3. And there are diversities of Operations but it is the same GOD c. even the Father Ephes. 4. 6. So Graces and Gifts are bestowed and so are they received And not only in the Emanation of Grace from God and the § 4 Elapses of the Spirit on us but also in all our Approaches unto God is the same distinction observed For through Christ we have an Accesse by one spirit unto the Father Ephes. chap. 2. v. 18. Our Accesse unto God whrein we have communion with him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Father The persons being herein considered as ingag'd distinctly into the Accomplishment of the Councell of the will of God revealed in the Gospell Sometimes indeed there is expresse mention made only of the Father and the Son 1 Joh ch 1. v. 3 Our fellowship is with § 5 the Father and with his Son Jesus Christ. The particle and is both distinguishing and uniting Also Joh chap. 14. v. 23. If a man love me he will keep my words and my Father will love him and WEE will come unto him and make our abode with him It is in this communion wherein Father and Son do make their abode with the soule Sometimes the Son only is spoken of as to this purpose 1 § 6 Cor ch 1. v. 9. God is faithfull by whom ye were called unto the fellowship of his Son Iesus Christ our Lord. And Revel ch 3. v. 20. If any man heare my voyce and open the doore I will come in to him and will sup with him and he with me of which place afterwards Sometimes the Spirit alone is mentioned 2 Cor. ch 13. v. 14 The Grace of the Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all This distinct Communion then of the Saints with the Father Son and Spirit is very plaine in the Scripture but yet it may admit of farther Demonstration Only this caution I must lay in before hand Whatever is affirmed in the pursuit of this truth it is done with Relation to the Explanation ensuing in the beginning of the next Chapter The way and meanes then on the part of the Saints whereby § 6 in Christ they enjoy Communion with God are all the Spirituall and holy actings and outgoings of their soules in those Graces and by those waies wherein both the Morall and Instituted worship of God doth consist Faith Love Trust joy c. are the naturall or Morall worship of God whereby those in whom they are have Communion with him Now these are either immediately acted on God and not tyed to any waies or meanes outwardly manifesting themselves or else they are farther drawn forth in solemne Prayer and Praises according unto that way which he hath appointed That the Scripture doth distinctly assigne all these unto the Father Sonne and Spirit manifesting that the Saints doe in all of them both as they are purely and nakedly morall and as farther cloathed with instituted worship respect each Person respectively is that which to give light to the assertion in hand I shall farther declare by particular Instances 1. For the Father Faith Love Obedience c. are § 7 peculiarly and distinctly yeilded by the Saints unto him and He is peculiarly manifested in those wayes as acting peculiarly towards them which should draw them forth and stirre them up thereunto He gives Testimony unto and beareth witnesse of his Son 1 John chap. 5. v. 9. This is the witnesse of God which he hath testifyed of his Sonne In his bearing witnesse he is an object of beliefe When he gives Testimony which he doth as the Father because he doth it of the Son he is to be received in itby Faith And this is affirmed v. 10. He that believeth on the Son of God hath the witnesse in himselfe To believe on the Sonne of God in this place is to receive the Lord Christ as the Sonne the Son given unto us for all the ends of the Father-Love upon the Credit of the Fathers Testimony and therefore therein is Faith immediately acted on the Father So it it followes in the next words He that believeth not God that is the Father who beares witnesse to the Son makes him a Lyar You belive in God saith our Saviour Joh. chap. 14. 1. that is the Father as such for he adds believe also in me or beleive you in God beleive also in me God as the prima Veritas upon whose Authority is founded and whereinto all divine faith is ultimately resolved is not to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as peculiarly expressive of any Person but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending the whole Deity which undividedly is the prime object thereof But in this particular it is the Testimony and Authority of the Father as such therein of which we speake and whereupon faith is
in Daniell that was most eminent for glory and duration is termed an head of gold Dan. 2. 38. And these two things are eminent in the Kingdome and Authority of Christ. 1. It is a glorious Kingdome He is full of Glory and Majesty and in his Majesty he rides prosperously Ps. 45. 3 4. His Glory is great in the salvation of God Honour and Majesty are laid upon him He is made blessed for ever and ever Psal. 21. 5 6. I might insist on Particulars and shew that there is not any thing that may render a Kingdome or Government Glorious but it is in this of Christ in all its Excellencies It is an heavenly a spirituall an universall and an unshaken Kingdome all which render it glorious but of this somewhat before 2. It is durable yea Eternall solid gold his Throne is for ever § 30 and ever Ps. 45. 6. of the increase of his Government there is no end upon the throne of David and upon his Kingdome to order and establish it with Judgement and Justice from hence forth even for ever Isa. 9. 7. his Kingdome is an everlasting Kingdome Dan 7. 27. a Kingdome that shall never be destroyed ch 2. 44. for he must raigne untill all his enimies be subdued This is that Head of Gold the Splendor and Eternity of his Government And if you take the Head in a naturall sense either the Glory of his Deity is here attended to or the fulnesse and Excellency of his Wisdome which the Head is the seat of The Allegory is not to be streightned whilest we keep to the Analogie of faith 2. For the Ornaments of his head his locks they are said to be § 31 bushy or curled black as a raven His curled locks are black as a raven is added by way of illustration of the blacknesse not with any Allusion to the nature of the Raven Take the Head spoken of in a politicall sense his Locks or haire said to be curled as seeming to be intangled but really falling in perfect order and beauty as bushy locks are his Thoughts and Counsells and wayes in the Administration of his Kingdome They are black or darke because of their depth and unsearchablenesse as God is said to dwell in thick darknesse and curled or bushy because of their exact interweavings from his infinite Wisdome His thoughts are many as the haires of the head seeming to be perplexed and intangled but really set in all comely order as curled bushy haire deepe and unsearchable and dreadfull to his enimies and full of beauty and comelinesse to his beloved Such are I say the thoughts of his heart the Counsells of his wisdome in Reference to the Administrations of his Kingdome darke perplexed involved to a carnall eye in themselves and to his Saints deepe manifold ordered in all things comely desireable In a naturall sense black and curled locks denote comelinesse § 32 and vigor of youth the strength and power of Christ in the execution of his Counsells in all his wayes appears Glorious and lovely The next thing described in him is his Eyes v. 12. his eyes are as the eyes of Doves by the rivers of waters washed with milk and fitly set § 33 The Reason of this Allusion is obvious Doves are tender birds not birds of prey and of all others they have the most bright shining and piercing eye their delight also in streams of water is known Their being washed in milk or clear white crystall water adds to their beauty and they are here said to be fitly sett that is in due proportion for beauty and lustre as a pretious stone in the foyle or fulnesse of a ring as the word signifies Eyes being for sight discerning knowledge and acquaintance § 34 with the things that are to be seen the knowledge the understanding the discerning Spirit of Christ Jesus are here intended In the Allusion used fower things are ascribed to them 1. Tendernesse 2. Purity 3. Discerning and 4 Glory 1. The Tendernesse and Compassion of Christ towards his Church is here intended He looks on it with the eyes of § 35 gallesse Doves with tendernesse and carefull compassion without Anger wrath fury or thoughts of revenge So is the eye interpreted Deut. 11. 12. the eyes of the Lord thy God are upon that land Why so it is a Land that the Lord thy God careth for careth for it in mercy so are the Eyes of Christ on us as the eyes of one that in tendernesse careth for us that layes out his Wisdome knowledge and understanding in all tender Love in our behalfe He is the stone that foundation stone of the Church whereon are seven eyer Zech. 3 9. wherein there is a perfection of wisdome knowledge care and kindnesse for its guidance 2 d Purity as washed Doves eyes for purity This may be taken either subjectively for the Excellency and immixed cleannesse § 36 and purity of his sight and knowledge in himselfe or Objectively for his delighting to behold purity in others He is of purer eyes then to behold iniquity Hab. 1. 15. he hath no pleasure in wickednesse the foolish shall not stand in his sight Ps. 5. 4 5. if the Righteous soule of Lot was vexed with seeing the filthy deeds of wicked men 2 Pet. 2. 8. who yet had eyes of flesh in which there was a mixture of impurity how much more doe the pure eyes of our deare Lord Jesus abominate all the filthinesse of sinners but herein lyes the Excellency of his Love to us that he takes care to take away our filth and staines that he may delight in us and seeing we are so defiled that it could no otherwise be done he will doe it by his own blood Eph. 5. 25 26 27. Even as Christ also loved the 〈◊〉 â—â—d gave himselfe for it that he might sanctify and cleanse it with the 〈◊〉 of water by the word that he might present it to himselfe a glorious Church not having spot or wrinckle or any such thing but that it should be holy without blemish The End of this undertaking is that the Church might be thus gloriously presented unto himselfe because he is of purer eyes then to behold it with Joy and delight in any other condition He leaves not his Spouse untill he sayes of her thou art all faire my Love there is no spot in thee Cant. 4. 7. partly he takes away our Spotts and staines by the renewing of the Holy Ghost and wholly adornes us with his own Righteousnesse and that because of the purity of his own eyes which cannot behold iniquity that he might present us to himselfe holy 3. Discerning he sees us doves quickly clearly throughly to the bottome of that which he looks upon Hence in another § 37 place it is said that his eyes are as a flame of fire Revel 1. 14. and why so that the Churches might know that he is He which searcheth the reines and heart Rev. 2. 23. he hath discerning eyes nothing is hid
be diverted from sinners without the interposing of a propitiation Those who lay the necessity of satisfaction meerely upon the account of a free Act and determination of the Will of God leave to my apprehension no just and indispensable foundation for the death of Christ but lay it upon a supposition of that which might have been otherwise But plainly God in that he spared not his only Sonne but made his soule an offering for sinne and would admit of no attonement but in his blood hath abundantly manifested that it is of necessity to him his Holinesse and Righteousnesse requiring it to render indignation wrath tribulation and anguish unto sinne And the knowledge of this naturallnesse of vindictive justice with the necessity of its execution on supposition of sinne is the only true and usefull knowledge of it To look upon it as that which God may exercise or forbeare make his justice not a property of his nature but a free Act of his will And a will to punish where one may doe otherwise without injustice is rather ill will then justice 2. In the penalty inflicted on Christ for sinne this Justice is farre more gloriously manifested then otherwise To see indeed a World made good and beautifull wrapt up in wrath and curses cloathed with thornes and briars to see the whole beautifull Creation made subject to vanity given up to the bondage of Corruption to heare it groane in paine under that burthen to consider Legions of Angells most glorious and immortall creatures cast downe into Hell bound with chaines of Darknesse and reserved for a more dreadfull judgement for one sinne to view the Ocean of the blood of soules spilt to Eternity on this account will give some inlight into this thing But what is all this to that view of it which may be had by a spirituall eye in the Lord Christ all these things are wormes and of no value in comparison of him To see him who is the Wisdome of God and the Power of God alwaies beloved of the Father to see him I say feare and tremble and bow and sweat and pray and dye to see him lifted up upon the crosse the Earth trembling under him as if unable to bear his weight and the heavens darkened over him as if shut against his cry and himselfe hanging between both as if refused by both and all this because our sinnes did meet upon him this of all things doth most abundantly manifest the severity of Gods vindictive justice Here or no where is it to be learned 2. His Patience forbearance and longsuffering towards sinners there are many glimpses of the patience of God shining out in the works of his providence but all exceedingly beneath that discovery of it which we have in Christ especially in these three things 1. The manner of its discovery this indeed is evident to all that God doth not ordinarily immediatly punish men upon their offences It may be learn'd from his constant way in governing the World Notwithstanding all provocations yet he doth good to men causing his Sunne to shine upon them sending them raine and fruitfull seasons filling their hearts with food and gladnesse Whence it was easy for them to conclude that there was in him abundance of goodnesse and forbearance but all this is yet in much darknesse being the exurgency of mens reasonings from their observations yea the mannagement of it hath been such as that it hath proved a snare allmost universally unto them towards whom it hath been exercised Eccles. 8. 11. as well as a Temptation to them who have looked on Job 21 7. Psal 73. 2 3 4 c. Jerem. 12. 1. Hab. 1. 13. The discovery of it in Christ is utterly of another nature In him the very Nature of God is discovered to be Love and kindnesse and that he will exercise the same to sinners he hath promised sworne and solemnly ingaged himselfe by Covenant And that we may not hesitate about the ayme which he hath herein there is a stable bottome and foundation of acting sutably to those gracious properties of his nature held forth viz. the Reconciliation and Attonement that is made in the blood of Christ. What ever discovery were made of the patience and Lenity of God unto us yet if it were not withall revealed that the other Properties of God as his Justice and Revenge for sinne had their actings also assigned to them to the full there could be little consolation gathered from the former And therefore though God may teach men his Goodnesse and forbearance by sending them raine and fruitfull seasons yet withall at the same time upon all occasions revealing his wrath from Heaven against the ungodlinesse of men Rom. 1. 18. It is impossible that they should doe any thing but miserably fluctuate and tremble at the event of these dispensations And yet this is the best that men can have out of Christ the utmost they can attaine unto With the present possession of good things administred in this patience men might and did for a season take up their thoughts and satiate themselves but yet they were not in the least delivered from the bondage they were in by reason of death and the darknesse attending it The Law reveals no patience or forbearance in God it speaks as to the issue of transgressions nothing but sword and fire had not God interposed by an Act of Soveraignty But now as was said with that Revelation of forbearance which we have in Christ there is also a discovery of the Satisfaction of his Justice and wrath against sinne so that we need not feare any actings from them to enterfere with the workes of his Patience which are so sweet unto us Hence God is said to be in Christ reconciling the world to himselfe 2 Cor. 5. 19. Manifesting himselfe in him as one that hath now no more to doe for the manifestation of all his Attributes that is for the glorifying of himselfe but only to forbeare reconcile and pardon sinne in him 2. In the nature of it what is there in that forbearance which out of Christ is revealed meerely a not immediate punishing upon § 14 the offence and withall giving and continuing tempor all mercies such things as men are prone to abuse and may perish with their bosomes full of them to Eternity That which lyes hid in Christ and is revealed from him is full of Love sweetnesse tendernesse kindnesse Grace It is the Lords waiting to be gracious to sinners waiting for an advantage to shew love and kindnesse for the most eminent endearing of a soule unto himselfe Isa. 30. 18. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you Neither is there any Revelation of God that the soule finds more sweetnesse in then this When it is experimentally convinced that God from time to time hath passed by many innumerable
fitted for destruction nay what will it availe us to heare him proclaime himselfe the Lord the Lord God Mercifull and Gracious Abundant in Goodnesse and Truth yet withall that he will by no meanes cleare the guity so shutting up the exercise of all his other Properties towards us upon the account of our iniquiry Doubtlesse not at all Under this naked consideration of the Propertys of God Iustice will make men fly and hide Gen. 3. Is. 2. 21. chap. 33. 15 16. Patience render them obdurate Eccles. 8. 11. Holinesse utterly deters them from all thoughts of approach unto him Joh. 24. 19. what reliese have we from thoughts of his immensity and omnipresence if we have cause only to contrive how to fly from him Psal. 139. 11 12. if we have no pledge of his gracious presence with us This is that which brings Salvation when we shall see that God hath glorified all his Propertys in a way of doing us good Now this he hath done in Iesus Christ. In him hath he made his Iustice glorious in making all our iniquities to meet upon him causing him to beare them all as the Scape Goat in the Wildernesse not sparing him but giving him up to death for us all So exalting his Iustice and Indignation against sinne in a way of freeing us from the condemnation of it Rom. 3. v. 25. Rom. 8. 33 34. In him hath he made his Truth glorious and his Faithfullnesse in the exact accomplishment of all his absolute threatnings and promises that fountaine threat and commination whence all others flow Gen. 2. 17. in the day thou eatest thereof thou shalt dye the death seconded with a Curse Deut. 27. 26. Cursed is every one that continueth not c. is in him accomplished fullfilled the truth of God in them layd in a way to our good He by the Grace of God tasted deathfor us Heb. 2. 9. and so delivered us who were subject to death v. 14. and he hath fullfilled the curse by being made a curse for us Gal. 3. 13. So that in his very threatnings his Truth is made glorious in a way to our good And for his Promises They are all yea and in him Amen to the Glory of God by us 2 Cor. 1. 20. And for his Mercy Goodnesse and the Riches of his Grace how eminently are they made Glorious in Christ and advanced for our good God hath set him forth to declare his Righteousnesse for the forgivenesse of sinne He hath made way in him for ever to exalt the Glory of his pardoning Mercy towards sinners To manifest this is the great designe of the Gospell as Paul admirably sets it out Eph. 1. 5 6 7 8. There must our soules come to an acquaintance with them or for ever live in darknesse Now this is a Saving knowledge and full of Consolation when we can see all the Propertys of God made Glorious and exalted in a way of doing us good And this wisdome is hid only in Jesus Christ hence when he desired his Father to Glorifie his name Joh. 12. 24. to make in him his name that is his Nature his Propertys his Will all glorious in that worke of Redemption he had in hand he was instantly answered from Heaven I have hoth glorified it and will glorify it againe He will giue it its utmost glory in him 2. That God will yet exercise and lay out those Properties of his to the utmost in our behalfe Though he hath made them § 20 all glorious in a way that may tend to our good yet it doth not absolutely follow that he will use them for our good for doe we not see innumerable Persons perishing everlastingly notwithstanding the manifestation of himselfe which God hath made in Christ. Wherefore further God hath committed all his properties into the hand of Christ if I may so say to be managed in our behalfe and for our good He is the power of God and the wisedome of God he is the Lord our Righteousnesse and is made unto us of God Wisedome and Righteousnesse Sanctification and Redemption Christ having glorifyed his Father in all his Attributes he hath now the exercise of them committed to him that he might be the Captaine of Salvation to them that doe believe So that if in the Righteousnesse the Goodnesse the Love the Mercy the Allsufficiency of God there be any thing that will doe us good the Lord Jesus is fully interested with the dispensing of it in our behalfe Hence God is said to be in him reconciling the world unto Himselfe 2 Cor. 5. 18. Whatever is in him he layeth it out for the Reconciliation of the World in and by the Lord Christ. And he becomes the Lord our Righteousnesse Isa. 45. 24. 25. and this is the second thing required 3. There remaineth only then that these Attributes of God § 21 so manifested and exercised are powerfull and able to bring us to the Everlasting fruition of him To evince this the Lord wraps up the whole Covenant of grace in one Promise signifying no lesse I will be your God In the Covenant God becomes our God and we are his People and thereby all his Attributes are ours also and least that we should doubt when once our eys are opened to see in any measure the inconceivable difficulty that is in this thing what inimaginable obstacles on all hands there lye against us that all is not enough to deliver and save us God hath I say wrapt it up in this expression Gen. 17. 1. I am saith he God Almighty Allsufficient I am wholly able to performe all my undertakings and to be thy exceeding great reward I can remove all difficulties answer all objections pardon all sinnes conquer all opposition I am God Allsufficient Now you know in whom this Covenant and all the promises thereof are ratified and in whose blood it is confirmed towit in the Lord Christ alone in him only is God an Allsufficient God to any and an exceeding great reward And hence Christ himselfe is said to sove to the utmost them that come to God by him Heb. 7. And these three things I say are required to be known that we may have a saving acquaintance and such as is attended with consolation with any of the Properties of God and all these being hid only in Christ from him alone it is to be obtained This then is the first part of our first Demonstration that all true and sound Wisedome and Knowledge is laid up in the Lord Christ and from him alone to be obtained because our Wisdome consisting in a maine part of it in the Knowledge of God his Nature and his Properties this lyes wholy hid in Christ nor can possibly be obtained but by him For the knowledge of our selves which is the Second part of § 22 our wisedome this consists in these three things which our Saviour sends his Spirit to convince the world of even sinne Righteousnesse and Judgment Joh. 6.
8. to know our selves in reference unto these three is a main part of true and sound wisdome for they all respect the supernaturall and immortall End whereunto we are appointed and there is none of these that we can attaine unto but only in Christ. 1. In respect of sinne there is a sence and knowledge of sin left in the Consciences of all men by nature To tell them what is good and evill in many things to approve and disapprove of what they doe in reference to a Judgement to come they need not goe farther then themselves Rom. 2. 14 15. But this is obscure and relates mostly to greater sinnes and is in summe that which the Apostle gives us Rom. 1. 32. they know the Judgement of God that they which doe such things are worthy of Death This he placeth among the common Presumptions and notions that are received by mankind namely that it is Righteous with God that they who doe such things are worthy of Death And if that be true which is commonly received that no Nation is so barbarous or rude but it retaineth some sense of a Deity then this also is true that there is no Nation but hath a sense of sinne and the displeasure of God for it For this is the very first notion of God in the World that he is the Rewarder of good and evill hence were all the Sacrifices purgings expiations which were so generally spread over the face of the Earth but this was and is but very dark in respect of that knowledge of sinne with its appurtenances which is to be obtained A further knowledge of sinne upon all Accounts whatever § 24 is given by the Law that Law which was added because of transgressions This revives doctrinally all that sense of good and evill which was at first implanted in man and it is a glasse whereinto whosoever is able spiritually to look may see sinne in all its uglinesse and deformity The truth is look upon the Law in its Purity Holinesse Compasse and Perfection its manner of delivery with dread terrour thunder Earthquakes fire the sanction of it in death curse wrath and it makes a wonderfull discovery of sinne upon every account its pollution guilt and exceeding sinfullnesse are seen by it But yet all this doth not suffice to give a man a true and thorough conviction of sin Not but that the Glasse is cleare but of our selves we have not eyes to look into it the Rule is streight but we cannot apply it and therefore Christ sends his Spirit to convince the World of sinne Joh 16 8. who though as to some ends and purposes he makes use of the Law yet the work of conviction which alone is an usefull knowledge of sinne is his peculiar work And so the discovery of sinne may also be said to be by Christ to be part of the Wisdome that is hid in him But yet there is a twofold regard besides this of his sending his Spirit to convince us wherein this wisdome appears to be hid in him 1. Because there are some neere concernments of sinne which are more clearly held out in the Lord Christs being made sinne for us then any other way 2. In that there is no knowledge to be had of sinne so as to give it a spirituall and saving improvement but only in him 1. For the First There are Fower things in sinne that clearly § 25 shine out in the Crosse of Christ. 1. The Desert of it 2. Mans Impotency by reason of it 3. The Death of it 4. A new end put to it 1. The desert of sinne doth clearly shine in the Crosse of Christ upon a twofold account 1. Of the Person suffering for it 2. Of the Penalty he underwent 1. Of the person suffering for it This the Scripture oftentimes very emphatically sets forth and layes great weight upon Joh. 3. 16. God so loved the World as that he sent his only begotten sonne It was his only sonne that God sent into the World to suffer for sinne Rom. 8 32. he spared not his only sonne but gave him up to death for us all To see a Slave beaten and corrected it argues a fault committed but yet perhaps the demerit of it was not very great The correction of a Sonne argues a great provocation that of an only sonne the greatest imaginable Never was sinne seen to be more abominably sinfull and full of provocation then when the burthen of it was upon the shoulders of the son of God God having made his sonne the sonne of his Love his only begotten full of Grace and Truth sinne for us to manifest his indignation against it and how utterly impossible it is that he should let the least sinne goe unpunished he lays hand on him and spares him not If sinne be imputed to the deare sonne of his bosome as upon his own voluntary assumption of it it was for he said to his Father Lo I come to doe thy will and all our iniquities did meet on him he will not spare him any thing of the due desert of it Is it not most cleare from hence even from the blood of the Crosse of Christ that such is the demerit of sinne that it is altogether impossible that God should passe by any the least unpunished if he would have done it for any he would have done it in reference to his only Sonne but he spared him not Moreover God is not at all delighted with nor desirous of the blood the teares the cryes the unexpressible torments and sufferings of the sonne of his Love for he delights not in the anguish of any he doth not i afflict willingly nor grieve the Children of Men much lesse the sonne of his bosome only he required that his Law be fulfilled his Justice satisfied his wrath atton'd for sinne and nothing lesse then all this would bring it about If the debt of sinne might have been compounded for at a cheaper rate it had never been held up at the price of the blood of Christ. Here then Soule take a view of the desert of sinne behold it farre more evident then in all the threatnings and curses of the Law I thought indeed mayst thou say from thence that sinne being found on such a poore worme as I am was worthy of death but that it should have this effect if charged on the sonne of God that I never once imagined 2. Consider also further what he suffered For though he § 26 was so excellent an one yet perhaps it was but a light Affliction and triall that he underwent especially considering the strength he had to beare it Why what ever it were it made this fellow of the Lord of Hosts this Lion of the Tribe of Judah this mighty one the wisdome and power of God to tremble sweat cry pray wrestle and that with strong supplications Some of the Popish devotionists tell us
that one drop the least of the blood of Christ was abundantly enough to redeeme all the World but they erre not knowing the desert of sinne nor the severity of the Justice of God If one drop lesse then was shed one pang lesse then was laid on would have done it those other dropps had not been shed nor those other pangs laid on God did not cruciate the dearly Beloved of his soule for nought But there is more then all this It pleased God to bruise him to put him to griefe to make his soule an offering for sinne and to powre out his life unto death He hid himselfe from him was farre from the voyce of his cry untill he cryed out my God my God why host thou forsaken me He made him sinne and a Curse for us executed on him the sentence of the Law brought him into an Agony wherein he sweat thick drops of blood was grievously troubled and his soule was heavy unto death he that was the power of God and the Wisdome of God went stooping under the burthen untill the whole frame of nature seemed astonished at it Now this as I said before that it discovered the Indignation of God against sinne so it clearly holds out the desert of it Would you then see the true demerit of sinne take the measure of it from the Mediation of Christ especially his Crosse It brought him who was the Son of God equall unto God God blessed for ever into the forme of a Servant who had not where to lay his head it pursued him all his life with afflictions and persecutions lastly brought him under the rod of God there bruised him and brake him slâ—w the Lord of Life Hence is deep humiliation for it upon the account of him whom we have pierced And this is the first spirituall view of sinne we have in Christ. 2. The Wisdome of understanding our impotency by reason of § 27 sinne is wrapped up in him By our impotency I understand two things 1. Our disability to make any Attonement with God for sinne 2. Our disability to answer his mind and will in all or any of the Obedience that he requireth by Reason of sinne For the First that alone is discovered in Christ. Many enquiries have the sonnes of men made after an Attonement many wayes have they entered into to accomplish it After this they enquire Mich 6. 6 7. will any manner of Sacrifices though appointed of God as burnt offerings and Calves of a year old though very costly thousands of rams and ten thousands Rivers of oyle though dreadfull and tremendous offering violence to nature as to give my Children to the fire will any of these things make an attonement David doth positively indeed determine this businesse Psal 49. 7 8. none of them of the best or richest of men can by any meanes redeeme his Brother nor give to God a ransome for him for the Redemption of their soules is precious and it ceaseth for ever It cannot be done no attonement can be made Yet men would still be doeing still attempting hence did they heap up Sacrifices some costly some bloody and inhumane The Jews to this day think that God was atton'd for sinne by the sacrifices of Bulls and Goats and the like and the Socinians acknowledge no Attonement but what consists in mens Repentance and new obedience In the crosse of Christ are the mouthes of all stopped as to this thing For 1. God hath there discovered that no Sacrifices for sinne though of his own appointment could ever make them perfect that offered them Heb. 10. 11. Those Sacrifices could never take away sinne those services could never make them perfect that performed them as to the Conscience Heb. 9. 9. as the Apostle proves Chap. 10. 1. and thence the Lord rejects all Sacrifices and offerings whatever as to any such end and purpose v. 6 7 8. Christ in their stead saying Lo I come and by him we are justified from all from which we could not be justified by the Law Act. 13 34. God I say in Christ hath condemned all Sacrifices as wholly insufficient in the least to make an attonement for sinne And how great a thing it was to instruct the Sons of man in this Wisdome the event hath manifested 2. He hath also written vanity on all other endeavours whatever that have been undertaken for that purpose Rom. 3. 24 25 26. by setting forth his only Sonne to be a propitiation he leaves no doubt upon the spirits of men that in themselves they could make no attonement For if Righteousnesse were by the Law then were Christ dead in vaine To what purpose should he be made a propitiation were not we our selves weake and without strength to any such purpose so the Apostle argues Rom. 6. 6. when we had no power then did he by death make an Attonement as v 8 9. This Wisdome then is also hid in Christ men may see by other helpes perhaps farr enough to fill them with dread and Astonishment as those in Isa. 33. 14. But such a sight and view of it as may lead a soule to any comfortable settlement about it that only is discovered in this treasury of heaven the Lord Jesus 2. Our disability to answer the mind and will of God in all or any of the Obedience that he requireth is in him only to be discovered This indeed is a thing that many will not be acquainted with to this day To teach a man that he cannot doe what he ought to do for which he condemnes himself if he doe it not is no easy taske Man rises up with all his power to plead against a conviction of impotency Not to mention the proud conceits and expressions of the Philosophers how many that would be called Christians do yet creep by severall degrees in the perswasion of a power of fulfilling the Law and from whence indeed should men have this knowledge that we have not Nature will not teach it that is proud and conceited and it is one part of its pride weaknesse and corruption not to know it at all The Law will not teach it for though that will shew us what we have done amisse yet it will not discover to us that we could not doe better yea by requiring exact obedience of us it takes for granted that such power is in us for that purpose it takes no notice that we have lost it nor doth it concerne it so to doe This then also lyes hid in the Lord Jesus Rom. 8. 2 3 4. The Law of the spirit of Life in Christ Jesus hath made me free from the Law of sinne and death For what the Law could not doe in that it was weak through the flesh God sending his own Sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in us The Law can bring forth no
Righteousnesse no obedience it is weake to any such purpose by reason of the flesh that corruption that is come on us these two things are done in Christ and by him First sinne is condemned as to its guilt and we set free from that the Righteousnesse of the Law by his Obedience is fulfilled in us who could never do it our selves and Secondly that Obedience which is required of us his Spirit works it in us so that that perfection of Obedience which we have in him is imputed to us and the sincerity that we have in Obedience is from his Spirit bestowed on us And this is the most excellent Glasse wherein we see our impotency for what need we his perfect obedience to be made ours but that we have not cannot attaine any what need we his Spirit of life to quicken us but that we are dead in trespasses and in sinnes 3. The Death of sinne sinne dying in us now in some § 29 measure whilst we are alive This is a third Concernment of sinne which it is our wisedome to be acquainted with and it is hid only in Christ. There is a two fold dying of sinne 1. As to the exercise of it in our mortall members 2. As to the root principle and power of it in our soules The first indeed may be learned in part out of Christ. Christlesse men may have sinne dying in them as to the outward exercise of it Mens bodys may be disabled for the service of their lusts or the practice of them may not consist with their interest Sinne is never more alive then when it is thus dying But there is a dying of it as to the root the principle of it the dayly decaying of the strength power and life of it and this is to be had alone in Christ. Sinne is a thing that of it selfe is not apt to dye or to decay but to get ground and strength and life in the subject wherein it is to eternity prevent all its actuall eruptions yet its Originall enmity against God will still grow In Believers it is still dying and decaying untill it be utterly abolished The opening of this treasury you have Rom. 6. 3 4 5 6 7. c Know you not that as many of us as were baptized in Iesus Christ were baptized into his death therefore we are buried with him by baptisme into death that like as Christ was raised from the dead by the Glory of the Father even so we also should walke in newnesse of life for if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection knowing this that our old man is crucified with him that the body of sinne might be destroyed that hence forth we should not serve sin This is the designe of the Apostle in the beginning of that Chap. not only to manifest whence is the principle rise of our Mortification the death of sin even from the death blood of Christ but also the manner of sins continuance dying in us from the manner of Christs dying for sin he was crucifyed for us thereby sin was crucifyed in us he dyed for us and the body of sin is destroyed that we should not serve sin that as he was raised from the dead that death should not have dominion over him so also are we raised from sinne that it should not have dominion over us This wisedome is hid in Christ only Moses at his dying day had all his strength and vigour so have sinne and the Law to all out of Jesus at their dying day sinne is no way decayed Now next to the receiving of the Righteousnesse prepared for us to know this is the cheifest part of our wisdome to be truely acquainted with the principle of the dying of sinne to feele vertue and power flowing from the Crosse of Christ to that purpose to find sinne crucifyed in us as Christ was crucifyed for us this is wisedome indeed that is in him alone 4. There is a glorious end whereunto sinne is appointed and ordained and discovered in Christ that others are unacquainted § 30 withall Sinne in its own nature tends meerly to the dishonour of God the debasement of his Majesty and the ruine of the creature in whom it is Hell it selfe is but the filling of wretched creatures with the fruite of their own devises The Comminations and threats of God in the Law doe manifest one other end of it even the Demonstration of the Vindictive Justice of God in measuring out unto it a meet recompense of reward But here the Law stays and with it all other light and discovers no other use or end of it at all In the Lord Jesus there is the manifestation of an other and more glorious end towit the praise of Gods Glorious Grace in the pardon and forgivenesse of it God having taken order in Christ that that thing which tended meerly to his dishonour should be managed to his Infinite Glory and that which of all things he desireth to Exalt even that he may be known and believed to be a God Pardoning Iniquity Transgression and Sinne. To returne then to this part of our Demonstration In the Knowledge of our selves in reference to our eternall condition doth much of our wesedome consist There is not any thing wherein in this depraved condition of nature we are more concerned then sinne without a knowledge of that we know not our selves Fooles make a mocke of sinne A true saving knowledge of sinne is to be had only in the Lord Christ in him may we see the desert of our iniquities and their pollution which could not be borne or expiated but by his blood neither is there any wholsome view of these but in Christ in him and his Crosse is discovered our universall impotency either of attoning Gods Justice or living up to his will the death of sinne is procured by and discovered in the death of Christ as also the manifestation of the riches of Gods Grace in the pardoning thereof a reall and experimentall acquaintance as to our selves with all which is our wisedome and it is that which is of more value then all the Wisedome of the World 2. Righteousnesse is a second thing whereof the Spirit of Christ convinces the World and the maine thing that it is our wisedome to be acquainted withall This all men are perswaded of that God is a most Righteous God That is a naturall notion of God which Abraham insisted on Gen 18. 35. Shall not the Iudge of all the world do right They know that this is the Judgement of God that they who commit such things are worthy of death Rom. 1. 32. that it is a Righteous thing with him to recompense tribulation unto offendors 2. Thess. 1. 6. he is a God of purer eyes then to behold iniquity Hab. 1. 13. and therefore the ungodly cannot stand in Judgment Psal. 1. 5. Hence the great
charge it is altogether in vaine once to seek after an appearance in the presence of God 2. As Creatures made to a supernaturall and Eternall End and therefore bound to Answer the whole mind and will of God in the Obedience required at their hands Now it being before discovered to them that both these are beyond the compasse of their own endeavours and the Assistance which they have formerly rested on if their Eternall condition be of any concernment to them their Wisdome is to find out a Righteousnesse that may Answer both these to the utmost Now both these are to be had only in the Lord Christ who is our Righteousnesse This Wisdome and all the Treasures of it are hid in him 1. He Expiates former iniquities he satisfies for sinne and procures Remission of it Rom. 3. 24 25. Being justified freely by his grace through the redemption that is in Jesus Christ Whom God hath set forth to be a propitiation through faith in his bloud to declare his Righteousnesse for the remission of sins that are past through the forbearance of God All we like sheep c. Isa. 53. 5 6. In his bloud we have Redemption the forgivenesse of sinnes Ephes. 1. 7. God spared not him but gave him c. Rom. 8. 32. This even this alone is our Righteousnesse as to that first part of it which consists in the removall of the whole guilt of sinne whereby we are come short of the glory of God On this Account it is that we are assured that none shall ever lay any thing to our charge or condemne us Rom. 8. 31 34. there being no condemnation to them that are in Christ Jesus v. 1. we are purged by the Sacrifice of Christ so as to have no more Conscience of sinne Heb. 10. 2. that is troubles in Conscience about it This Wisdome is hid only in the Lord Jesus in him alone is there an Attonement discovered and give me the Wisdome which shall cut all scores concerning sinne and let the world take what remaines But 2. There is yet something more required it is not enough that we are not guilty We must also be Actually Righteous not only all sinne is to be answered for but all Righteousnesse is to be fulfilled by taking away the guilt of sinne we are as persons innocent but somthing more is required to make us to be considered as persons obedient I know nothing to teach me that an innocent person shall goe to heaven be rewarded if he be no more but so Adam was innocent at his first Creation but he was to doe this to keep the Commandements before he entred into life he had no Title to Life by Innocency This then moreover is required that the whole Law be fulfilled and all the Obedience performed that God requires at our hands This is the Soules second inquiry and it finds a resolution only in the Lord Christ for if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his Life Rom. 5. 10. his Death reconciled us then are we saved by his life The Actuall Obedience which he yeelded to the whole Law of God is that Righteousnesse whereby we are saved If so be we are found in him not having on our own Righteousnesse which is of the Law but the Righteousnesse which is of God by Faith Phil 3. 9. This I shall have occasion to handle more at large hereafter To returne then It is not I suppose any difficult taske to perswade men convinced of Immortality and judgement to come that the maine of their Wisdome lyes in this even to find out such a Righteousnes as will accompany them for ever and abide the severe triall of God himself Now all the Wisdome of the world is but folly as to the discovery of this thing The utmost that mans Wisdome can doe is but to find out most wretched burthensome and vexatious wayes of perishing eternally All the treasures of this Wisdome are hid in Christ He of God is made unto us Wisdome and Righteousnes 1 Cor. 1. 30. 3. Come we to the last thing which I shall but touch upon § 34 and that is Judgement The true Wisdome of this also is hid in the Lord Christ I mean in particular that Judgement that is for to come so at present I take the word in that place Of what concernment this is to us to know I shall not speake It is that whose influence upon the sonnes of men is the principle of their discriminating themselves from the beasts that perish Neither shall I insist on the obscure intimations of it which are given by the present proceedings of Providence in governing the World nor that greater light of it which shines in the threats and promises of the Law The Wisdome of it is in two regards hid in the Lord Jesus 1 as to the Truth of it 2. as to the Manner of it 1. For the Truth of it and so in and by him it is confirmed and that two wayes 1. by his Death 2. by his Resurrection 1. By his Death God in the death of Christ punishing and condemning sinne in the flesh of his own Sonne in the fight of Men Angells and Divells hath given an abundant Assurance of a Righteous and universall Judgement to come wherefore or upon what account imaginable could he be induced to lay such load on him but that he will certainly reckon one day with the Sons of Men for all their works wayes and walkings before him The death of Christ is a most solemne Exemplar of the last judgement Those who owne him to be the Son of God will not deny a judgement to come 2. By his Resurrection Act. 17. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath given faith and assurance of this thing to all by raising Christ from the dead having appointed him to be the judge of all in whom and by whom he will judge the World in Righteousnesse And then Lastly for the manner of it that it shall be by him who hath loved us and given himselfe for us who is himselfe the Righteousnesse that he requires at our hands and on the other side by him who hath been in his person grace ways worship Servants reviled despised contemned by the men of the World which holds out unspeakable consolation on the one hand and terrour on the other so that the Wisdome of this also is hid in Christ. And this is the Second part of our First Demonstration Thus the knowledge of our selves in reference to our supernaturall end is no small portion of our Wisdome The things of the greatest concernment hereunto are Sinne Righteousnesse and Iudgement the Wisdome of all which is alone hid in the Lord Jesus which was to be proved 3. The 3 d part of of our Wisdome is to walk with God now that one may walke with another Five things are required § 35 1. Agreement 2. Acquaintance 3. Strength
4 Boldnesse 5. An ayming at the same End And all these with the Wisdome of them are hid in the Lord Jesus 1. Agreement The Prophet tells us that two cannot walke together unlesse they be agreed Amos 3. 3. Untill Agreement be made there is no communion no walking together God and man by nature or whilest man is in the state of nature are at the greatest enmity He declares nothing to us but wrath whence we are said to be Children of it that is borne obnoxious to it Ephes. 2 3. and whilest we remain in that condition the wrath of God abideth on us Joh 3. 36. All the discovery that God makes of himselfe unto us is that he is unexpressibly provoked and therefore preparing wrath against the day of wrath and the Revelation of his Righteous Judgements the Day of his and sinners meeting is called the day of wrath Rom. 2. 5 6. Neither doe we come short in our enmity against him yea we first began it and we continue longest in it To expresse this Enmity the Apostle tells us that our very minds the best part of us are Enmity against God Rom. 8. 7 8 and that we neither are nor will nor can be subject to him our Enmity manifesting it selfe by Universall Rebellion against him what ever we doe that seems otherwise is but hypocrisy or flattery yea it is a part of this Enmity to lessen it In this state the Wisdome of walking with God must needs be most remote from the soule He is light and in him is no darknesse at all we are darknesse and in us there is no light at all He is life a living God we are dead dead sinners dead in trespasses and sinne He is Holinesse and glorious in it we wholly defiled an abominable thing he is Love we full of hatred hating and being hated Surely this is no foundation for agreement or upon that of walking together nothing can be more remote then this frame from such a condition The foundation then of this I say is laid in Christ hid in Christ He faith the Apostle is our peace he hath made peace for us Ephes. 2. 14 15. he slew the Enmity in his own body on the Crosse v. 16. 1. He takes out of the way the cause of the enmity that was between God and us Sinne and the curse of the Law Dan. 9. 24. He makes an end of sinne and that by making Attonen ent for iniquity and he blotteth out the hand writing of Ordinances Col. 2. 24. redeeming us from the Curse by being made a Curse for us Gal. 3. 13. 2. He destroys him who would continue the enmity and make the breach wider Heb 2. 14 through death he destroyd him that had the power of death that is the Divell and Col. 2. 14 spoiled principalities and powers 3. He made Reconciliation for the sinnes of the People Heb. 2. 17. he made by his blood an Attonement with God to turne away that wrath which was due to us so making peace hereupon God is said to be in Christ reconciling the world unto himselfe 2 Cor. 5. 19. being reconciled himselfe v 18. he lays down the enmity on his part and proceeds to what remaines to slay the enmity on our part that we also may be reconciled and this also 4. He doth for Rom. 5. 11. by our Lord Jesus Christ we doe receive the Attonement accept of the peace made and tendered laying down our enmity to God and so confirming an agreement betwixt us in his blood So that through him we have an accesse unto the Father Ephes. 2. 18. Now the whole wisdome of this Agreement without which there is no walking with God is hid in Christ out of him God on his part is a consuming fire we are as stubble fully dry yet setting our selves in battell array against that fire if we are brought together we are consum'd All our approachings to him out of Christ are but to our detriment in his blood alone have we this Agreement and let not any of us once suppose that we have taken any step in the paths of God with him that any one duty is accepted that all is not lost as to Eternity if we have not done it upon the account hereof 2. There is required Acquaintance also to walking together Two may meet together in the same way and have no quarrell § 36 between them no enmity but if they are meer strangers one to another they passe by without the least Communion together It doth not suffice that the Enmity betwixt God and us be taken away we must also have acquaintance given us with him Our not knowing of him is a great cause a great part of our enmity Our understandings are darkned and we are alienated from the life of God c Ephes. 4. 18. This also then must be added if we ever come to walke with God which is our Wisdome And this also is hid in the Lord Christ and comes forth from him It is true there are sundry other meanes as his Word and his Workes that God hath given the Sonnes of men to make a discovery of himselfe unto them and to give them some acquaintance with him that as the Apostle speakes Act. 17. 27. They should seek the Lord if haply they might find but yet as that knowledge of God which we have by his workes is but very weak imperfect so that which we have by the Word the letter of it by reason of our blindnesse is not saving to us if we have no other helpe for though that be light as the Sun in the firmament yet if we have no eyes in our heads what can it availe us No saving acquaintance with him that may direct us to walke with him can be obtained This also is hid in the Lord Jesus and comes forth from him 1 Joh. 5. 20. He hath given us this understanding that we should know him that is true all other light whatever without his giving us an understanding will not doe it He is the true light which lighteth every one that is enlightened Joh. 15. Luk. 24. 45. he opens our understandings that we may understand the Scriptures none hath known God at any time but he hath revealed him 1 Joh. 18. God dwells in that light which no man can approach unto 1 Tim. 6. 26. None hath ever had any such acquaintance with him as to be said to have seen him but by the Revelation of Jesus Christ. Hence he tells the Pharisees that notwithstanding all their great knowledge which they pretended indeed they had neither heard the voyce of God at any time nor seen his shape Ioh. 5. 37. they had no manner of spirituall acquaintance with God but he was unto them as a man whom they had never heard nor seen There is no acquaintance with God as love and full of Kindnesse Patience Grace and pardoning Mercy on which knowledge of him alone we can walke with him but only
in Christ but of this fully before This then also is hid in him 3. There must moreover be a way wherein we must walke with God God did at the beginning assigned us a path to walke in with him even the path of Innocency and exact Holinesse in a Covenant of workes This path by sinne is so filled with thornes and briers so stopped up by curses and wrath that no flesh living can take one step in that path a new way for us to walke in must be found out if ever we think to hold communion with God And this also lys upon the former account It is hid in Christ All the world cannot but by and in him discover a path that a man may walke one step with God in And therefore the holy Ghost tells us that Christ hath consecrated dedicated and set apart for that purpose a new and living way into the holyest of all Heb. 10. 20. a new one for the first old one was uselesse a living one for the other is dead therefore saith he v. 22. let us draw neer having a way to walke in let us draw neere And this way that he hath prepared is no other but himselfe Ioh. 14. 5. in answer to them who would goe to the Father and hold Communion with him he tells them I am the way and no man cometh to the Father but by me He is the medium of all Communication between God and us In him we meet in him we walke all influences of Love Kindesse Mercy from God to us are through him all our returnes of Love Delight Faith Obedience unto God are all through him He being that one way God so often promiseth his people and it is a glorious way Isa. 35. 8. an high way a way of Holinesse a way that none can erre in that once enter it which is further set out Isa. 42. 16. All other ways all paths but this go down to the chambers of death they all lead to walke contrary to God 4. But suppose all this that Agreement be made Acquaintance given and a way provided yet if we have no Strength § 38 to walke in that way what will all this availe us This also then must be added Of our selves we are of no strength Rom. 5. 6. poore weakelings not able to goe a step in the ways of God when we are set in the way either we throw our selves down or Temptations cast us down and we make no progresse and the Lord Iesus tells us plainely that without him we can doe nothing Ioh. 15. 5. not any thing at all that shall have the least acceptation with God Neither can all the creatures in Heaven Earth yeild us the least assistance Mens contending to do it in their own power comes to nothing This part of this Wisdome also is hid in Christ. All strength to walke with God is from him I can doe all things through Christ that strengthneth me saith Saint Paul Phil. 4. 12. who denys that of our selves we have any sufficiency 2 Cor. 3. 5. We that can doe nothing in our selves we are such weaklings can doe all things in Jesus Christ as Giants and therefore in him we are against all oppositions in our way more than Conquerours Rom. 8. 37. and that because from his fullnesse we receive Grace for Grace Joh. 1. 16. From him have we the Spirit of life and power whereby he beares us as on Eagles wings swiftly safely in the paths of walking with God Any step that is taken in any way by strength that is not immediately from Christ is one step towards Hell He first takes us by the arme and teaches us to goe untill he lead us on to perfection He hath milke and strong meat to feed us he strengthens us with all might and is with us in our running the race that is set before us But yet 5. Whence should we take this Confidence as to walke with § 39. Heb. 12. 31. God even our God who is a consuming fire Was there not such a dread upon his people of old that it was taken for granted among them that if they saw God at any time it was not to be endured they must dye Can any but with extreame horrour think of that dreadfull appearance that he made unto them of old upon Mount Sinai untill Moses himself who was their Mediator said I exceedingly feare and quake Heb. 12. 21. and all the people said let not God speake with us least we dye Exod. 20. 19. Nay though men have apprehensions of the Goodnesse and kindnesse of God yet upon any discovery of his Glory how doe they tremble and are filled with dread and astonishment Hath it not been so with the choisest of his Saints Heb. 3. 16. Isa. 6. 5. Job 42. 5 6. whence then should we take to our selves this boldnesse to walke with God This the Apostle will informe us in Heb. 10 19. it is by the blood of Jesus so Ephes. 3 12. in him we have boldnesse and accesse with confidence not standing a farre off like the people at the giving of the Law but drawing nigh to God with boldnesse and that upon this account The dread and terrour of God entred by sinne Adam had not the least thought of hiding himselfe untill he had sinned The guilt of sinne being on the Conscience and this being a common notion left in the hearts of all that God is a most Righteous revenger thereof this fills men with dread and horrour at an apprehension of his presence fearing that he is come to call their sinnes to remembrance Now the Lord Jesus by the Sacrifice and the Attonement that he hath made hath taken away this Conscience of sinne that is a dread of revenge from God upon the account of the guilt thereof He hath removed the slaying sword of the Law and on that account gives us great boldnesse with God discovering him unto us now no longer as a revenging Judge but as a tender mercifull and reconciled Father Moreover wherereas there is on us by nature a Spirit of Bondage filling us with innumerable tormenting feares he takes it a way and gives us the Spirit of Adoption whereby we cry Abba Father behave our selves with Confidence and gracious boldnesse as Children for where the Spirit of God is there is Liberty 2 Cor. 3. 17. That is a freedome from all that dread and terrour which the Administration of the Law brought with it Now as there is no sinne that God will more severely revenge then any boldnesse that man takes with him out of Christ so there is no grace more acceptable to him then that boldnesse which he is pleased to afford us in the blood of Jesus There is then 6. But one thing more to adde and that is that two cannot walke together unlesse they have the same designe in hand § 40 and ayme at the same End this also in a word is given us in the Lord Jesus The End of God is
Hence is that affectionate call of his unto us to be treating with him on this account Chap. 2. 14. O my Dove that art in the secret places of the staires let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy countenence is comely When the soule on any account is driven to hide its selfe in any neglected condition in the most unlikely place of abode then doth he call for this communication of its selfe by prayer to him for which he gives the assistance of the Spirit mentioned 2. A way whereby to approach unto God with our desires § 7 This also we have by him provided for us Joh. 14. 5 6. Thomas saith unto Jesus Lord we know not whether thou goest and how can we know the way Jesus saith unto him I am the way no man commeth unto the Father but by me That way which we had of going unto God at our Creation is quite shut up by sinne The sword of the Law which hath fire put into it by sinne turnes every way to stop all passages unto communion with God Jesus Christ hath consecrated a new and living way for the Saints through the vaile that is to say the flesh Heb. 10 20. He hath consecrated and set it apart for Believers and for them alone Others pretend to goe to God with their prayers but they come not nigh him How can they possibly come to the end who go not in the way Christ only is the way to the throne of Grace none comes to God but by him By him we have an accesse in one Spirit unto the Father Ephes. 2. v. 18. These two things then the Saints have for the opening of their hearts at the throne of Grace Assistance and a Way The Assistance of the Spirit without which they are nothing and the way of Christs Mediation without which God is not to be approached unto 3. Boldnesse to goe unto God The voice of sinners in themselves § 8 if once acquainted with the Terrour of the Lord is Who among us shall dwell with the devouring fire who among us shall inhabit with everlasting burnings Isa. 33 v. 14 And no marvell shame and trembling before God are the proper Issues of sinne God will revenge that Carnall Atheisticall boldnesse which sinners out of Christ doe use towards him But we have now boldnesse to enter into the Holiest by the blood of Jesus by a new and living way which he hath Consecrated for us through the vaile that is to say his flesh and having a high Priest over the house of God we may draw neare with a true heart in full assurance of Faith Heb. 10 9 20. The truth is such is the Glory and terrour of the Lord such the infinite perfection of his Holinesse that on cleare sight of it it will make the soul conclude that of its selfe it cannot serve him nor will it be to any advantage but adde to the fiercenesse of his destruction once to draw nigh to him It is in Christ alone and on the account alone of his oblation and intercession that we have any boldnesse to approach unto him And these 3. Advantages have the Saints of communicating their minds unto the Lord Christ which he hath provided for them because he delights in them To touch a little by the way because this is of great importance § 9 I will instance in one of these as I might in every one that you may see the difference between a spirituall revealing of our minds unto Christ in this Acceptable manner and that praying upon conviction which others practice and this shall be from the first viz. the Assistance we have by the Spirit 1. The Spirit of Christ reveales to us our own wants that we may reveale them unto him we know not what c. Rom. 8. 26. no teachings under those of the spirit of God are able to make our soules acquainted with their own wants its burdens its Temptations For a soul to know its wants its Infirmities is a Heavenly discovery He that hath this assistance his prayer is more then half made before he begins to pray His Conscience is affected with what he hath to do his mind Spirit contend within him there especially where he finds himself most streightned He brings his burden on his shoulders unloads himself on the Lord Christ. He finds not by a perplexing Conviction but an holy sence wearinesse of sin where he is dead where dull and cold wherein unbelieving wherein ttempted above all his strength where the light of Gods countenance is wanting And all these the soule hath a sense of by the Spirit an unexpressible sence and experience Without this prayer is not prayer Mens voyces may be heard but they speake not in their hearts Sence of want is the spring of desire naturall of naturall spirituall of spirituall Without this sence given by the Holy Ghost there is neither desire nor prayer 2 d The expressions or the Words of such persons come exceeding short of the labouring of their hearts and therefore in and after their supplications the Spirit makes intercession with sighes and groanes that cannot be uttered Some mens words goe exceedingly beyond their hearts Did their Spirits come up to their expressions it were well He that hath this Assistance can provide no clothing that is large and broad enough to set forth the desires of his heart and therefore in the close of his best and most fervent supplications such a person finds a double dissatisfaction in them First that they are not a Righteousnesse to be rested on that if God should marke what is in them amisse they could not abide the triall 2. That his heart in them is not powred out nor delivered in any proportion to the holy desires and labourings that were conceived therein though they may in Christ have great refreshment by them The more they speak the more they find they have left unspoken 3 d The Intercession of the Saints thus assisted is according to § 10 the mind of God that is they are guided by the Spirit to make requests for those things unto God which it is his will they should desire which he knowes to be good for them usefull and suitable to them in the condition wherein they were There are many wayes whereby we may know when we make our Supplications according to the Will of God I shall instance only in one that is when we doe it according to the promise When our prayers are regulated by the promise we make them according to the will of God so David Ps. 119. 49. Remember the words wherein thou hast caused me to put my trust He prayes and regulates his desire by the word of promise wherein he had trusted But yet Men may aske that which is in the promise and yet not have their prayers regulated by the promise They may pray for what is in the
of any one from bondage or captivity and the miseries attending that condition by the intervention or interposition of a price or Ransome pay'd by the Redeemer to him by whose Authority the Captive was detained 1. In Generall it is a deliverance Hence Christ is called the deliverer Rom. 11. 26. giving himselfe to deliver us Gal 1. 4. He is Jesus who delivers us from the wrath to come 1 Thess. 1. 10. 2. It is the delivery of one from bondage or captivity we are without him all prisoners and captives bound in prison Isa. 61. 1. sitting in darkenesse in the prison house Isa. 42. 7. Chap. 49. 9. Prisoners in the pit wherein there is no water Zech. 9. 11. the captives of the Mighty and the prey of the terrible Isa. 49. 25. under a Captivity that must be lead captive Psal. 68. 18. this puts us in bondage Heb. 2. 14. 3. The person committing thus to prison and into bondage is God himselfe To him we owe our debts Math. 6. 12. chap. 18. 27. 28 29. against him are our offences Psal. 51. 5. He is the Judge and Law-giver James 4. 12. to sinne is to rebell against him He shuts up men under disobedience Rom. 1◠32. And he shall cast both body and soul of the impenitent into Hell fire Math. 10. 28. To his wrath are men obnoxious Joh. 3. 36. and lye under it by the sentence of the Law which is their prison 4. The miseryes that attend this condition are innumerable Bondage to Sathan Sin and the world comprizes the summe of them from all which we are delivered by the death of Christ as a Price or Ransome God hath delivered us from the power of darknesse and hath translated us into the Kingdome of his deare Son in whom we have Redemption through his blood Col. 1. 13. 14. And he redeems us from all iniquity Tit. 2. 14. from our vaine Conversation 1 Pet. 1. 18 F 19. even from the guilt power of our sin purchasing us to himselfe a peculiar people zealous of Good workes Tit. 2. 14. so dying for the Redemption of transgressours Heb. 9. 15. Redeeming us also from the world Gal 4. 5. 4. And all this is by the payment of the price mentioned into the hand of God by whose supreame Authority we were detained captives under the sentence of the Law The debt is due to the great housholder Math. 18. 23 24. And the penalty his curse and wrath from which by it we are delivered Rev. 2. 5. This the Holy Ghost frequently insists on Rom. 3. 24 25. Being justified freely by his grace through the Redemption that is in Jesus Christ. whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes so also 1 Cor. 6. 20. 1 Pet. 1. 18. Math. 20. 28. 1 Tim. 2. 6. Ephes. 1. 7. Col. 1. 13. Gal 3. 13. And this is the first consideration of the death of Christ as it hath an influence into the procurement of that Grace wherein we hold communion with him Secondly it was a Sacrifice also He had a body prepared him Heb. 10. 5. wherein he was to accomplish what by the typicall § 29 oblations and burnt offerings of the Law was prefigured And that body he offered Heb. 10. 10. that is his whole humane nature for his Soule also was made an offering for sinne Isa. 53. 10. on which account he is said to offer himselfe Ephes. 5. 2. Heb. 1. 3. Heb. 9. 24. He gave him selfe a sacrifice to God of a sweet smelling savour And this he did willingly as became him who was to be a Sacrifice The Law of this obedience being written in his heart Psal. 40. v. 9. that is he had a readinesse willingnesse desire for its performance Now the end of Sacrifices such as his was bloody and for sinne Rom. 4. 3. Heb. 2. 17. was Attonement and Reconciliation This is every where ascribed to them that they were to make attonement that is in a way suitable to their nature And this is the tendency of the death of Christ as a Sacrifice Attonement and Reconciliation with God Sin had broken friendship between God and us Isa. 63. 10. whence his wrath was on us Ioh. 3. 36. and we are by nature obnoxious to it Ephes. 2. 3. This is taken away by the death of Christ as it was a sacrifice Dan. 9. 24. when we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 10. And thereby doe we receive the Attonement v. 11. For God was in Christ reconciling the world to himselfe not imputing to them their sinnes and their iniquities 2 Cor. 5. 19 20 21. So also Eph. 2. 12 13 14 15 16. and in sundry other places And this is the second consideration of the death of Christ which I do but name having at large insisted on these things elsewhere Thirdly it was also a punishment A punishment in our stead § 30 He was wounded for our sinnes and bruised for our iniquities the chastisement of our Peace was on him Isa. 53. v. 5. God made all our iniquities that is the punishment of them to meet upon him v. 6. he bare the sinnes of many v. 12. His own selfe bare our sins in his body on the Tree 1 Pet. 2. 24 25. And therein he who knew no sinne was made sinne for us 2 Cor. 5. 21. what it is in the Scripture to beare sinne see Deut. 19. 5. 20 17 Numb 14. 33. Ephes. 18. 20. The nature kind matter and manner of this punishment I have as I said before elsewhere discussed Now bearing of Punishment tends directly to the giving satisfaction to him who was offended and on that account inflicted the punishment Justice can desire no more then a proportion all punishment due to the offence And this on his own voluntary taking of our persons undertaking to be our Mediatour was inflicted on our deare Lord Jesus His substituting himselfe in our Roome being allowed of by the Righteous judge satisfaction to him doth thence properly ensue And this is the threefold consideration of the death of Christ as it is a principall spring and fountain of that Grace wherein we have communion with him for as will appeare in our processe the single and most eminent part of purchased grace is nothing but the naturall exurgency of the threefold effects of the death of Christ intimated to flow from it on the account of the threefold consideration insisted on This then is the Second rise of purchased Grace which we are to eye if we will hold communion with Christ in it his death and bloodsheding under this threefold notion of a price an offering and punishment But Thirdly this is not all the Lord Christ goes farther yet He doth not leave us so but followes on the work to the utmost § 31 He dyed for our sinnes and rose again for our justification He rose again to carry on the