And the suffering of Christ without the Gate was not without some Allusion to the placing of this Altar without the Tabernacle Vide Heb. 13.12 And as the situation of the Altar so the Sacrifice upon this Altar not without a Mystery for besides those many Sacrifices which were diversified according to the several natures of the Occasion here was one Sacrifice appropriate to this Altar the continual Burnt-Offering a Lamb of the first year in the Morning a Lamb of the first year at Even Exod. 29.38 Numb 28.3 And the Spirit of Truth takes up this description of Christ more frequently than any John 1.29 Behold the Lamb of God that taketh away the sins of the world 1 Pet. 1.19 Redeemed with the precious blood of Christ as of a Lamb without blemish or spot Revel 5.6 The Lamb that was slain c. Revel 13.8 The Lamb slain from the foundation of the world And between this Altar and the Sanctuary stood the Laver of Brass not only typifying the Sacramental Initiation by Baptism but that Purity and Cleansing that is required of all those that partake of this Altar before they enter into the Sanctuary John 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdom of God As the Blood of Christ cleanseth from the Guilt of our Sin so it cleanseth us from the Power of our Sin before we are to expect an admission into the Sanctuary It was as well Water to cleanse as Bloud to expiate 6. The typifying of Christ in the Priesthood of Aaron and his Successors High Priests Divers of the Ceremonies especially in the Consecration of them were meerly relative to their natural pollutions and the cleansing of them Heb. 7 27. Offering Sacrifices first for their own Sins such was the Sin-offering Levit. 9.7 Levit. 8. â—4 Others in reference to their service and designation thereunto and exercise thereof as their washing with Water Levit. 8.6 Their anointing with the holy Oyl Ibid. Verse 12. The Ram of Consecration Ibid. Verse 22. Their residence at the door of the Tabernacle seven days Ibid. Verse 33. And some parts of his Garments But there were some things that in a special manner were typical of Christ 1. The Breast-plate of Aaron bearing the Names of the Children of Israel called the Breast-plate of Judgement Exod. 28.29 And Aaron shall bear the Names of the Children of Israel in the Breast-plate of Judgment when he goeth into the holy place for a memorial before the Lord continually importing not only the nearness of the Church and redeemed of Christ unto him but also his continual presenting of their Names their Persons in his Righteousness before his Father 2. The Plate of Gold upon the Mitre engraven with Holiness to the Lord Exod. 28.38 And it shall be upon Aaron's forehead that Aaron may bear the iniquity of their holy things that they may be accepted before the Lord. As our Persons are accepted by God in the Righteousness of Christ presented for them to his Father so our Services are accepted in the strength of the same Mediation Christ presenting our Prayers and Services to his Father discharged of those Sins and Defects with which they are mingled as they come from us 3. His Solemn Atonement when he entred into the Holy of Holies Levit. 16. Wherein we shall observe 1. A most special Reconsecration almost of all the things incident to that Service before it was performed the Priest was to make an Atonement for himself by the Blood of the Bullock Verse 11. and for the Altar Verse 18. which signifie that Purification of the Humane Nature of Christ from all Sin Original and Actual from all Sin even in his Conception that so he might be a fit High Priest Heb. 7.26 For such a high priest became us who is Holy Harmless Vndefiled Separate from Sinners and made higher than the Heavens The difference was this Aaron notwithstanding his first Consecration to his Office needed a new Atonement when he entred into the Holy of Holies and exercised that high Type of Christ's Ascension and Intercession But Christ being once Consecrate needed no new Consecration Heb. 7.28 For the Law maketh men High Priests which have infirmities but the Word of the Oath which was since the Law maketh the Son who is Consecrated for evermore 2. This was to be done but once in the year Some services had frequent iterations but those special Services that were but once in the Year were Types of those things that were to be done but once though remembred yearly such was the killing of the Passover Christ by one Offering hath perfected them that are sanctified Heb. 10.14 3. This great Atonement not made but by Blood Heb. 9.7 The high Priest entred not without Blood Livit. 26. And this Atonement was to be made upon the Horns of the Altar Levit. 16.18 viz. The Golden Altar of Incense Exod. 30.10 Hence Christ called the Blood of sprinkling Hebr. 12.24 The Offering that was to be used in this solemn Atonement for so much as concerned the Sins of the People were two Goats which were to be presented before the Lord at the door of the Tabernacle Levit. 16.7 And Lots to be cast one for the Lord the other for the Scape-Goat the former was to be the Sin-offering for the People and his Blood to be brought within the Veil Verse 23. And the other was to bear the Iniquity of the Children of Israel but to be sent into the Wilderness Ibid. Vers 21. Although in the Sacrifice of Christ his Body only died and his Soul escaped yet both were but one Sacrifice he did bear our sins in both his Soul was heavy unto death as well as his Body crucified and as God had prepared him a Body in order to this Sacrifice Heb. 10.5 So he made his Soul an Offering for Sin Isa 53.10 4. As after all this the Priest entred into the most Holy and presented this Blood of Reconciliation before the Mercy Seat and no Man was to be in the Tabernacle when he goeth in Levit. 16.17 So Christ having trodden alone the Wine press of his Father's Wrath Isaiah 63.3 Is entred into the Holy Place not made with Hands now to appear in the presence of God for us Hebr. 9.24 And as the People did representatively by their Mediatour Aaron pass into the Holiest so our High Priest hath consecrated for us Access into the Holiest by a new and living way through the Veil of his Flesh Hebr. 10.20 Who as he is our Advocate with the Father John 2.1 To bear our Names before him as the High Priest did the Names of Israel to present his own Blood before the Father of Mercy as the High Priest did the Blood of the Sin-Offering before the Mercy Seat to bear the Iniquity of our holy things as the High Priest did upon his Forehead so likewise to present our Prayers to the Father Ephes 2.18 Through him we have access
were a Miracle of Mercy if such a God so offended and by his Creature should have accepted a Reconciliation upon the highest importunity of his Creature But for him thus injured that could not receive a grain of advantage by our Conversion unto him to change as it were conditions with his Creature and to importune a Reconciliation from it There wants conception in us to understand it it is a Love passing knowledge But yet like the waters of the Sanctuary still riseth higher It is true we made our selves miserable and if thou O Lord hadst never looked after us nor pitied us we could never have complained of thy Justice But if thou hadst pitied and done no more or if thy pity had gone so far as to have given us a deliverance if we could have found it we must for ever in our misery have magnified thy Mercy though we had been Non-plus'd in the inquiry But here is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins a Propitiation and a Propitiation prepared by our offended injured Maker and such a Propitiation But it rests not here We had incurred Guilt enough to make us wretched and a delivery from wretchedness by such a means had been an unspeakable Mercy But this mercy rested not there he doth not only of miserable Men make us not miserable by pardoning our Guilt but of Enemies makes us Children by a Righteousness that he himself had prepared 1 John 1.3 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God. 4. Now a Man would think that ordinary Prudence and Ingenuity would engage the heart to entertain this Message of Happiness and Peace with Love and Acceptation and that a greater approach from God to his Creature as it could not be expected so it need not be required The Chiefest Good commands our Entertainment how much more when it offers it self with such a condescension as well to our Necessities as to our conditions Moral perswasions have wrought upon the Tempers of wise Men without any propositions of any thing beyond this Life how much more perswasions bottomed upon such sound Reason and propounding an end sutable to the highest Comprehension of our Souls But all this will not serve the turn unless the Mercy of God had gone farther We are dead in Trespasses and Sins and we can no more receive these Truths and this Love of God than a dead Man can receive a rational Impression Now Christ is our Life Colos 3.4 When Christ who is our Life shall appear 1 John 5.12 He that hath the Son hath Life he that hath not the Son hath not Life Now this Life is wrought in us and conveyed unto us by the very work of the Spirit of God and Christ in and upon our Souls John 6.63 It is the Spirit that quickens the same Spirit that raised up Christ from the Dead Rom. 8.11 If the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your Mortal Body by his Spirit that dwelleth in you Ephes 2.5 Even when we were dead in Sins he hath quickned us together with Christ Therefore he is called the Spirit of Life Rom. 8.2 This Life called the renewing of the Holy Ghost Tit. 2.5 a Birth of the Spirit John 3.5 Except a Man be born of Water and the Spirit Verse 6. that which is born of the Spirit is Spirit The first Resurrection Ephes 5.14 Awake thou that sleepest stand up from the Dead and Christ shall give thee Life And though it may seem a vain Command to a dead Man to stand up from the Dead yet we must remember whose Command it was even his that spake to dead Lazarus Come forth and he arose because a Spirit of Life and a word of Power went along with the Command John 6.63 The words that I speak unto you they are Spirit and they are Life They have not only Life in them for him that receives them but I can send a Spirit with them to enable him to receive them And now the Soul is put into a condition to entertain his Happiness It was the Happiness of Adam's Soul and it is the Happiness of Angelical Natures to be receptive of the knowledge and Love of God And here was Mans misery by his Sin that as he lost the actual Enjoyment of God so he had made his Soul as it were irreceptive of it again and as God hath offered himself to us again in Christ so by his Spirit he enables us to receive him by Faith which is the first motion of the Creature to Union with God. So then the work of the Spirit upon the Soul comes under a threefold Consideration though the same act produceth all three and therefore they are three put together 2 Tim. 1.7 The Spirit of Power of Love and of a sound Mind 1. Of Power or Life whereby Life is conveyed into the Soul which like the dry bones in Ezekiel was void of Life till this Spirit comes into them de quae supra and the two following are but the manifestation of this Life according to the Faculties wherein it appears 2. Of a sound Mind Light not only in the Medium but in the Organ John 1.4 In him was Life and the Life was the light of Men. Hence it is called a convincing Spirit John 16.8 a Spirit of Wisdom and Revelation in the knowledge of Christ Ephes 1.17 a Spirit of understanding He hath given us understanding that we may know him that is true 1 John 5.20 a Spirit of Demonstration and of Power 1 Cor. 2.4 a Spirit of discerning and Judication 1 Cor. 2.15 16. Man's Understanding by his Fall lost his Object and lost his Sight Ephes 5.8 ye were sometimes darkness And this was not only a darkness by the Absence but by the exclusion of light the Understanding was sealed against it so that though light did shine in the darkness yet the darkness comprehended it not John 1.5 Now here was the work of the Spirit of God in opening the heart Acts 16.14 enabling our understanding to receive and subduing of it to believe the truth of God. And this is certain not only in those truths which are farthest removed from our Reason and so most properly the Object of our Faith John 6.65 No man can come unto me except the Father draw him 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost But even in those points of truth wherein even natural reason may guide us Even the belief of the Creation though it is deducible by natural reason to know it yet it is the work of Faith to believe it Heb. 11.3 By Faith we understand that the Worlds were framed c. The conviction of the same truth by the work of the Spirit of God creating Faith and the
work of Natural Reason working Opinion or at most knowledge differs as much as knowledge and Opinion Those things of God that are discoverable by natural Reason receive another kind of impression upon the Soul by the work of God as is evident by the Effects and Operations each have upon the Soul Rom. 1.21 When they knew God yet they glorified him not as God. 3. Of Love therefore so called because the Principal part of the Message that the Soul is acquainted with is a Message of Love and Goodness and so the Will inclined and ingaged to love that Goodness And this is the fruit of the work of God's Spirit 1. Mediately and naturally presupposing the former work of Illumination for some Objects are of so light a nature that when they are known all the work of the Soul is done so they are only known that they may be known But these objects of our Faith they do include a Goodness and Conveniency for the Soul and therefore being known they are desired so that in natural Consequence the Spirit of God if it demonstrates these Truths to the Soul it doth by consequence engage the Love of the Soul to them It is true that Education Instruction and Discipline may make us know these Truths speculatively and yet our Soul not affected with them but the Conviction which is wrought by the Power of God's Spirit is not so thin or jejune a union of these Truths to the understanding but deeper and more radicated and consequently doth more effectually work upon the Will and therefore it is the Logick of the Apostle 1 John 2.4 He that saith he knoweth God and keepeth not his Commandments is a liar and the truth is not in him 2 Pet. 1.9 He that lacketh these things is blind and cannot see The Argument is from the Negation of the necessary Effect or Consequent to the Negation of the Cause or Antecedent as if he should have said Wheresoever there is no true Obedience to the Will and Command of God there is certainly no Love of God. It is the conclusion of Truth and Reason Joh. 14.23 If a man love me he will keep my words And wheresoever there is a true knowledge of God there must of necessity be a true Love unto God because it doth represent God as the chiefest only and most suitable Good to the Soul. It is true that notional and speculative knowledge of God that is wrought by natural discourse cannot or at least seldom doth arrive to that full apprehension of the Goodness of God and consequently doth not raise up the Heart to that height of Love and Obedience for our Reason is weak and the disproportion between Him and our Understanding is infinite and therefore he hath chosen to reveal it unto us in his Word and Son and by his own Power working Knowledge in us And by this we see why the renovation and conversion unto God is sometimes expressed under the name of Knowledge John 17.3 This is life eternal that they might know thee the only true God c. Colos 3.10 Having put on the new man which is renewed in knowledge 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Christ c. Sometimes under the name of Trusting and depending upon God Galat. 3.6 Abraham believed God and it was counted to him for Righteousness sometimes under the name of Love Jud. 21. Keep your selves in the Love of God 1 Tim. 1.14 with faith and love which is in Christ 2 Tim. 1.13 2 Thes 2.10 Receiving the Love of the Truth sometimes under the name of Obedience James 1.27 Pure religion and undefiled c. James 2. per tot 1 John 2.29 Every one that doth righteousness is born of him so sometimes under the name of Repentance Fear of God c. For all this is but one work of this Spirit of Grace and but the several Emanations of the same work of the Spirit of God upon the Soul diversified only in the faculties or objects the first act in Nature is Light and when it convinceth the heart of the sinfulness of sin that works Repentance when of the Promises of God that breeds Dependence and Confidence when of the Goodness and Love of God in Christ that breeds Love unto him Watchfulness over our selves Obedience to his Will when of the Majesty and Justice of God it breeds Fear and Reverence when of our own vileness it breeds Humility so that all these are but the bringing home and joyning of those Convictions wrought in our Understanding unto the Will and Affections and thereupon these Effects do as naturally follow upon this work of Illumination and Conviction wrought by the Spirit of God as the like Effects do arise upon natural convictions of Objects of inferiour kinds and goodness 2. But this is not all there is a work of strength and power upon the Will Phil. 2.13 It is God that worketh in you both to will and to do of his good pleasure As the death and disability was in both Faculties so the Life is conveyed into both universally And this Power of God's Spirit is not only in the first acts of our Conversion to him but it goes along with us All those actions which are pleasing to God are wrought by the same Spirit of Christ by which they were at first animated It is a Spirit of Supplication in our Prayers Rom. 8.26 The Spirit maketh intercession c. A Spirit of Access for our Prayers Eph. 2.18 A Spirit of Assurance and Sonship Gal. 3.6 Eph. 1.16 A Spirit of Wisdom to direct us in our difficulties Ephes 1.17 A Spirit of Comfort and Joy in our Distresses Rom. 14.17 A Spirit of Fruitfulness in our Conversation Galat. 5.22 25. A Spirit of Perseverance 1 Pet. 1.5 Ye are preserved by the power of God through faith unto salvation CHAP. X. How our Vnion with Christ is wrought on Man's part viz. By Faith Hope and Love. HITHERTO we have seen the motion of the Love of God to his Creature by which it may appear the whole Business of Man's Salvation is the work of God and Man appears in a manner passive in all the parts of it In the sending Light into his Understanding he is passive In the enabling the Understanding to receive this Light he is still passive In the subduing the Will to the entertainment of it he is still passive Yet there is some kind of motion in us which though it be the Work of our Creator in the first giving of it and againâ— his Work in reviving quickening and enabling it yet he is pleased to require it from us and to expect it of us Mori movemus And that are principally these three Faith Hope and Love we find them oftentimes joyned together 1 Tim. 1.14 The Grace of our Lord was exceeding abundant with faith and love which is
may be taken these ways 1. The immediate Communication of the Holy Spirit wherewith Christ himself was indued for as in respect of the Union of the Divine Nature there was an Essential Union between the Son and the Spirit so by that Union of both Natures in one Person there was a Communion of the same Spirit unto Christ The Spirit descended upon him like a Dove Matth. 3.16 God gave him not the Spirit by measure John 3.34 Now as Aaron's Ointment that was poured first upon his Head descended upon the Hem of his Garment so by virtue of our Union with him that Spirit that was without measure poured upon our Head was in some measure diffused upon all that are united to him and as the same Soul that actuates the Heart and the Head in a more plentiful and eminent manner doth inactuate the most inconsiderable part of the same Body so the same Spirit that is in Christ is in every one that is united unto him though in a different degree of operation Rom. 8.9 If any man have not the Spirit of Christ he is none of his 2 Cor. 6.17 He that is joyned unto the Lord is one Spirit And by this Spirit of Christ which he giveth and communicateth unto those that are united unto him they are said to be sealed by the Spirit of Promise Ephes 1.13 2 Cor. 1.22 viz. It is by this Spirit of Christ that we have access unto God Ephes 2.18 We have access by one Spirit unto the Father and it is this Spirit that forms our Desires in us and by this means our Desires are not only discovered unto God that knows the mind of his own Spirit but they are also conformable unto the Will of God Rom. 8.27 He that searcheth the heart knoweth what is in the mind of the Spirit because be maketh intercession for the Saints according to the will of God. And as the Father did hear the Son always because his Desires were conformable to the Will of his Father John 11.42 I know that thou hearest me always so John 16.23 Whatsoever ye shall ask the Father in my name he shall give it you for it is a Petition framed by that Spirit which is the Spirit of Christ and of God and what his own Spirit desires it is his own Will to grant And for this cause it is called the Spirit of Adoption Rom. 8.15 God is pleased to accept the Prayers and Services of the Members of Christ in him even as the obedience of his own Sons because they are moved and actuated by the very same Spirit which is the Spirit of his Son. And as the intrinsecal form of things is that which instrumentally conforms the qualities and proportions of the thing which it informs unto that intrinsecal form and suits it with Qualities and Conditions suitable to its Operations so this Spirit of Christ doth by degrees conform the Soul the Affections the whole Man unto the Image of Christ changing it into the same Image 2 Cor. 3.18 And this Spirit of Christ doth lead them into all Truth John 16.13 And from hence it is that he that is the true Member of Christ cannot continue in a constant course of sin 1 John 3.9 For his seed remaineth in him viz. That Spirit of Christ by which he is actuated and by which he is born of God John 3.6 That which is born of the Spirit is Spirit That abideth in him and will be degrees like a living Spring work out that mudd that our own flesh and corruption cast into us 2. Which is a fruit of the former The mind of Christ For this Spirit of God works a Conformity in the Heart and Life to Christ whose Spirit it is This Spirit of Christ makes an impression of the Image of Christ upon the Soul and Life The like Effect with this we find in all things In matters Natural the vicinity of two things together works a Conformity of the weaker to the stronger either Element or Form In matters Moral Conversation between two breed a Conformity in Manners even different from their otherwise natural Constitution much more where the Spirit of Christ lays hold on the Soul and unites a Man unto Christ there is not only new Company but a new Form and consequently of necessity a new frame and temper of Heart and Life conformable to such Company and to such a Form. And in order to this Conformity unto Christ the Old Conversation the Old Man which is corrupt according to the deceitful Lusts Ephes 4.22 must be put off the Affections and Lusts must be crucified Galat. 5.25 the Body will be dead because of sin Rom. 8.10 Ungodliness and Worldly Lusts will be denied Tit. 2.12 For these make a deformity from Christ such a Spirit as the Spirit of Christ cannot long endure to inform or inhabit such a Soul but if it come into him it will change him And in stead thereof the Man shall be born again by the Spirit John 3.5 the Spirit will be Life Rom. 8.10 Christ will be new formed in them Galat. 4.19 the walking will be in the Spirit Galat. 5.25 the New Man will be put on even the Image of Christ Righteousness and true Holiness Ephes 4.24 Christ will be put on Galat. 3.27 Rom. 13.14 the Life will be the Life of Christ Galat. 2.20 the Heart will be the Habitation of Christ Ephes 3.17 of God Ephes 2.22 of the Holy Ghost 1 Cor. 6.19 the mind the mind of Christ 1 Cor. 2.16 the temper of the Soul the same with his humble as he was humble Phil. 2.5 holy as he is holy 1 Pet. 1.16 long-suffering and indulgent as he was John 13.15 Behold have I not given you an example Patient under the Will of God c. And by Conformity unto Christ Man is put into a right state and in that order towards God himself and others as he was in his creation and thereby in some measure restored to that Happiness which he had by reason of that order The Happiness and Peace of every thing consisting in the due observance of that station and Rule which God hath given it And this Conformity unto Christ is our Sanctification which is nothing else but a restoring of Man in some measure to that Conformity unto the Will of God in which he was created Man by sin lost that impression of God's Image God was pleased to give us his Son who is the express Image of his Father and by this Spirit of his to re-imprint that Image again upon as many as behold him and come unto him by Faith 1. Thes 4.3 This is the will of God even your Sanctification so that the Sanctification or Obedience which is wrought in us and required of us is the Conformity of the Will of Man to the Will of God. The Obedience performed unto God by the Faithful ariseth from a double Principle 1. This whereof we now speak an intrinsecal Change of the Nature Conforming the Heart
Consideratiun of the great and high Hope to which we are restored by the purchace of Christ and the great Incongruity that there is between continuing in Sin and that Hope We expect to be brought to an innumerable company of Angels to the Assembly of the first born to the Spirits of just Men made perfect to Jesus the Mediator of the new Covenant to God the Judge of all Heb. 12.22 c. to be make like unto the Son of God and to be partakers of his Sonship and Inheritance 1 John 3.2 To partake of his Spirit to see the brightness of the glory of God in Christ now all these are holy how unsuitable a thing is it for a Man that hath his Hope not to purifie himself even as he is pure 1 John 3.3 This will teach a Man to bespeak his Heart thus Is the Presence of God thy Hope he is the Holy Holy Holy Lord that is of purer Eyes than to behold or to be beholden by any unclean thing If therefore thou commit Sin thou livest below thy Hope either therefore let thy Hope be answerable to thy Life or thy Life to thy Hope 3. A serious Consideration of the Presence of the Great and Just and Powerful God his Eyes run to and fro through the Earth to behold the Evil and the Good 2 Chron. 16.9 He is acquainted with all my ways Psal 139.3 His Eyes are upon all the ways of the Children of Men Jer. 32.19 The Hearts of Men Prov. 15.11 and all things are naked and manifest before him with whom we have to do And darest thou sin before the face of thy Judge who sees thee and whose Power or Justice thou canst not escape this is so great a Controll that were it soundly and deeply considered it would stifle even the first motions of sin and therefore it is the great work of our own wicked Heart either to gull themselves into a perswasion that God sees not Job 22.13 or else in plain English to forbid him their Hearts they say to God Depart from us for we desire not the knowledge of thy ways Job 22.14 4. A deep Consideration of the Nature and Consequences of Sin It is a Violation of a Righteous and Just Law the Law of a Just and Righteous God a Law the conformity whereunto is the Perfection and Blessedness of the Creature By this sin I lose my Communion with my Creator and consequently Peace within my self whiles I commit it my fruition is but short and mingled with Fear because the end of it Death is in some degree present with my Soul and sowers that transitory Content which I enjoy in it and when it is finished it brings forth Sorrow and Shame and Death and if that Sorrow end in Repentance yet the bitterness of that Sorrow overweighs the Pleasure that I had in its commission and according to the measure of the delight I had in my sin so and much more is the measure of my sorrow in repenting and yet for all this that Peace which I had formerly with my God and my Conscience very hardly recovered and God though he pardons my sin yet either not at all or not suddenly trusting me with that measure of Communion with him which I formerly enjoyed and abused But if the sorrow of Repentance wait not upon my sin a worse sorrow attends it the sin is past and so is the contentment but the storm that attends it is Everlasting the loss of the light of God's love the loss of an Eternal weight of Glory the terrible appearance of an angry God cloathed with as much Terror as Justice provoked Patience abused and Mercy contemned by a most indebted Creature can assume And this Terror shaken into the most tender and sensible parts of the Soul by the hand of Omnipotence it self and that unto all Eternity when my Life shall be full of nothing but the preapprehensions of my future misery my death the terrible inexorable and inevitable passage to it Shall I then so madly prize the satisfying of a base a perishing Lust for a season thus throw away my God my Happiness my self when the thing it self is so base and transitory and the wages so sad and dismal It shall be my care to avoid to subdue to crucifie that which as it cannot satisfie so it will certainly torment and ruine me And since I find my Lusts to be so easily actuated into Sin by every Temptation I shall by the Grace of God as avoid the latter so keep a strict hand over the former and it shall be my hourly care to ransack and examine and search my Heart what is moulding there and to cleanse and wash it from its pollutions or at least to mingle my Tears and Sorrows with them that so they may be weary of my Heart or my Heart of them But Lord Who understandeth the errors of his life Cleanse thou me from my secret sins and keep thy servant from presumptuous sins Psal 19.12 5. Frequent Considerations of the Shortness of Life the Lord hath given me a great Work to do to work out my salvation with fear and trembling and the Time wherein I have to do it is in this Life and that but a short and an uncertain Life the great Enemies to my Soul are the Lusts of my Flesh and of my Mind which fight against my Soul If the work be not done in my Life-time the Door is shut and who knows whether this or that Sin which I am now about to commit may not be concluded with my Life and then in what a case am I how shall I appear before the Holy and Eternal God with the stain of that sin upon me or if he prolong my days yet who knows whether he will not seal up my Soul with impenitency If my Lust prevail upon me now it gathers strength and vexeth that Spirit which must only enable me for the future to repent and resist it and if I get the Victory over the contestations of the Spirit of God my Conquest ends in my own Misery and Slavery It may be I have over-matched and stifled the Perswasions of the Spirit of God of that Lighit which he hath set up in my Conscience that did sting me in the midst of my Cariere after my Lusts and mingled them with bitterness to my discontent and now I pursue my Desires without interruption yet when I remember that Death is at my heels and will overtake me before I can overtake my Contentment in the things I pursue that if I over-live a sudden unexpected Death yet the Harbingers of Death Sickness or Age cannot be far off and either of these as they will take off the edge of my Pursuit and fruitions of my Lusts and render them insipid so they will thereby give leisure and opportunity to me to cast up the Accounts of my past Life and find therein nothing but Vanity and Unprofitableness Time that might have been improved to Eternity irrecoverably
thou shalt glorifie me When Man begins to forget his Dependance upon God he leaves him to himself and being out of his way some trouble or other meets him and then he sees he was out of his way and returns to his Dependance again prays to God. Our Prayers are not of themselves effectual but it was the bounty and good pleasure of God to give unto his Creature all suitable good whiles he is in such a Station and Condition as he requires of him That Station for a Man is a continual actual Dependance upon God which can never be without a suitable Conformity of the whole Soul to his Will. Now when the Heart is in such a frame of Dependency it actually exerciseth it in Prayer he strengthens as well as evidenceth his Dependance and draweth himself nearer to God thereby and so nearer to Blessing Now in reference to this particular viz. How Prayer becomes a means of our Mortification of those irregularities in our Soul and Affections it is upon a double ground 1. Because thereby the Soul draws near unto God and so is lifted in some degree into that frame and temper and place and station which is proper for it and so gets above those Lusts and Distempers which hang about him The very vicinity to that pure fire and light cannot consist with the fellowship of those impure Angels of darkness and impurity and so either dissolves them or at least scatters and affrights them Hence Prayer is expressed by lifting up the Soul unto God Psal 25.1 by coming into his presence Psal 95.2 by drawing near unto God James 4.8 an access to the throne of Grace As when Adam had first departed from God by sin he after hid himself from the presence of God Gen. 3.8 and thereby as much as in him was put himself out of a possibility of recovery so when a Man again brings his Soul into the presence of God as an access and power is now given by Christ by that very approaching unto God he gets mastery of those Lusts that did formerly drive him and as much as they could keep him from God. And this was the very way of Perfection that God himself taught Abraham Gen. 17.1 Walk before me and be thou perfect And though the whole Conversation of a Christian Man ought to be in the presence of God and to measure all his thoughts and actions by their comeliness or uncomeliness in his sight yet Prayer is a more special purposed concentring of the Soul to that Business And though God knows when we come down from the Mount again oftentimes those Lusts meet with us and renew acquaintance with us which we left behind when we went about this serious Business so that though we have ended the Solemnity we have yet a continual use of the Duty yet a frequent a solemn and serious use of this Duty interrupts a custom of sin by degrees weakens the Old Man and will in time make a strangeness between our Lusts and our Souls And let a Man be sure of these two truths That as he that comes upon his Knees with a secret Purpose to hold confederacy with any sin he shall be the worse the more hardned the more neglected by that God which searcheth the Heart If I regard iniquity in my Heart thou wilt not hear my Prayer so whosoever he be that comes to his Maker in the integrity of his Heart though sin adhere as close to that Heart of his as his Skin doth to his Flesh shall find that imployment will make those Lusts that were most dear unto him by degrees to become strange and loose unto his Soul. 2. But there is not only an active and natural efficacy in the Duty it self but which is more when a Man draws near to God God draws near to him James 4.8 As the Grace and Spirit of God that sets thy Heart to Prayer gives out more of his strength and Grace unto thee when thou hast prayed Thus the Goodness of the infinite and eternal God moves in a Circle to the Soul 2 Cor. 12.9 My Grace is sufficient for thee There is not only a strength gotten against our Corruptions by our Approximation to him but an Emanation of Virtue Power and Spirit from him whereby to master and consume them How much more will your heavenly Father give your Spirit to them that ask it Luke 11.13 Vphold me with thy free Spirit Psal 51.12 This is that Spirit by which the deeds of the Flesh are mortified Rom. 8.13 the Spirit of Life that gives freedom from the Law of Sin and Death Rom. 8.2 It is the Scepter of the Kingdom of God in the Soul whereby he rules in the midst of his Enemies Psal 110.2 And where this Spirit is there is Liberty 2 Cor. 3.17 CHAP. XVIII Of Watchfulness and first in respect of God. 3. WATCHFVLNESS And the Object of our Watchfulness is 1. God. 2. Our own selves 3. Temptations 1. For the first our watching concerning God 1. Watch for the Coming of thy Saviour either in the general or thy own particular Judgement for ye know not when the master of the house comes lest coming suddenly he find thee sleeping Mark 13.35 Consider what a terrible thing it will be if Death or Judgement should find thee in a practice of any purposed Sin and thou knowest not whether thy time of Death shall be in the Evening Midnight or at Cock-crow or in the Morning for it comes like a Thief in the Night 2. Watch the Word of God It is that Lanthorn to our Feet that Pillar of Fire which is to go before us in our Voyage through this Wilderness Take heed thou lose not this Light or leave it for then thou shalt wander in darkness 2 Pet. 1.19 This Light will shew thee the mind of thy Creator it will instruct thee what to do in points of difficulty and danger it will shew thee thy self and the constitution and temper of thy Soul and how the greatest matter of concernment to thee in the World stands even the condition of thy own Soul with God it will interpret and unriddle unto thee those various Dispensations and Administrations of things in the World it hath Principles of so high and powerful a Conviction that it will master the disorders of thy Soul beyond the most rigid Dictates Contemplations and Disciplines of the most sublimated Philosophy 2 Tim. 3.17 A Doctrine of Perfection 3. Watch the Presence of God and see that thy Thoughts Words and Actions are beseeming his Presence for all things are naked and manifest before him with whom we have to do Heb. 4.13 and remember we cannot flie or hide our selves from his Presence Psal 139.7 that the Hearts of the Children of Men are before him Prov. 15.11 that he weighs the Spirits Prov. 16.2 That his Eyes are in every place beholding the Evil and the Good Prov. 15.3 that he pondereth Man's goings Prov. 5.21 Job 34.21 Jer. 32.19 Jer. 16.17 that
is bitterness in the end fit to implore a Pardon and fit to receive it because it now knows how truly to value it And though thy greater sin deserve thy greater Sorrow yet thy very failings sins of daily incursion Erroâ— in Circumstances of Actions defects and wants of intention in Duties do all deserve as true Sorrow though not so great and therefore cherish and encourage thy Conscience to be vigilant in this by observing her rebukes even concerning these and let not the reflection of these pass without as particular an Humiliation of thy Soul before God for them for they are sins against the Duty and Gratitude thou owest to thy Creator and it will make thy future Conversation more exact and more comfortable sorrow of Heart for those smaller offences as it will make presumptuous sins the more hideous and the more abhorred so it will waste the number and measure of those smaller offences which like swarms of flyes cover our daily Actions of all kinds 3. To seek out for that which can only pacifie thy Conscience and remove thy Sorrow which cannot be but by removing the Guilt And now let thy Soul search the whole Compass of Heaven and Earth and where canst thou find any thing that can remove thy Guilt of the smallest sin imaginable but him alone against whom thou hast committed it and where canst thou find any means for obtaining remission from sins but by that means which he himself hath prescribed and where hath he prescribed any such means but in his Word and where in his Word but in his Son Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest If then I stay at home I find nothing within me but a troubled and chiding Conscience and it will be impossible for me to remove this Guilt I will therefore venture my Soul upon the free Promise of God in Christ and with the Lepers in the Famine conclude If he save me I shall live and if he kill me I can but die 4. To fall upon thy knees before the great God and to beg for thy Life and for thy Peace O Lord my sin hath brought a Guilt upon my Soul and that Guilt hath raised a Storm in my Conscience but if thou who art only offended and therefore canst only forgive speak the Word to thy Servant Be thou clean and to my Conscience Peace be still my Guilt and with it that Tempest that is within me will be removed Do it I beseech thee for thy Truth and Promise sake thou canst not owe Remission to thy Creature but thou hast been pleased to ingage thy self to thy Creature upon Repentance to have mercy and forgive and upon that Promise of thine will I hang though thou seem to reject me Do it for thy Mercy sake thou that hast commanded me to forgive my Brother till seventy times seven times if as often he turn and repent hast infinitely more Mercy towards thy Creature than thou requirest from it Do it for thy Glories sake thou hast said it is the Glory of a Man to pass by a Transgression and what can be glorious in thy Creature that hath not a resemblance of thy own mind and Image nay do it for thy Justice sake thou hast been pleased to give a publick Sacrifice for all our sins against thee even thy Son by an eternal Covenant with a Proclamation That whosoever will may come and take of the water of Life freely and thou hast been pleased as it were to deposite a Pardon in thy Sons hand for as many as come unto thee by him and to lay upon him that Chastisement of our Peace and though I like a Man have gone aside yet thy Gifts are without Repentance That satisfaction therefore which thou out of thy abundant Love wert pleased to give unto thy self I beseech thee accept and as it will be the Glory of thy Mercy so it will be the Honour of thine own Justice for if we confess our sins thou art Just as well as Faithful to forgive us our sins in him that was the price of our Peace Set a Watch upon thy Spirit As the Soul is the Life of the Body so the Spirit is the Life of the Soul that active Principle which works by the Will the Affections and Conscience This appears by the frequent Denomination of the Spirit and by its contradistinction to the very Soul Ephes 4.23 Spirit of the mind Prov. 18.14 The Spirit of a Man will sustain his infirmities but a wounded Spirit who can bear Prov. 20.27 The Spirit of a Man is the Candle of the Lord. Prov. 16.2 The Lord weigheth the Spirits Eccl. 7.8 The patient in Spirit is better than the proud in Spirit Isaiah 57.15 to revive the Spirit of the humble 16. The Spirit should fall before me and the Souls which I have made James 4.5 The Spirit that is in us luâ—â—eth to liuâ—â—y Heb. 12 23. The Spirits of Just men made perfect 1 Thes â— 23 I pray God your whole Spirit and Soul and Body c. Heb. 4.12 dividing between the Soul and the Spirit Rom. 8.16 The Spirit beareth witness with our Spirit And here we take not Spirit physically for those Instruments whereby the Soul works but for that Principle of activity which works in the Soul these Disorders that sit upon the Spirit principally are two 1. In the Defect Deadness and Depression in the Spirit The Spirit is that which only can hold Communion with God he that will worship him as he must worship him in Spirit and Truth so with his Spirit and without that mingled with thy Prayers they are dead and cannot come at him and without thy Spirit brought to his Word and to his Ordinances they cannot come at thy Soul. As the Spirits of thy Blood are those that unite sensible Objects to thy Soul so the Spirit of thy Soul is that which can only bring home Divine impressions from God to thy Soul or expressions from thy Soul acceptably to God. Upon such occasions awake thy Spirit and mingle it with thy Services and shake off that Dulness and Heaviness of Spirit it will make thy Prayers uneffectual and thy Services unprofitable 2. In the Excess Elation and Pride of Spirit And from this Capital disease in the Spirit proceed those others of Envy the Spirit that is in us lusteth after eâ—y The Spirit of Revenge Luke 9.55 Ye 〈◊〉 not 〈◊〉 what Spirit you are The Spirit of Murmuring and Discontent These are but the productions of the Spirit of Pride when it meets with any thing that crosseth it If it meet with any Person that sensibly exceedeth the Person in whom it is in worth esteem or other Accessions then it is turned into Envy and that Envy into Revenge And this was the very Original of the Devils immediate action upon our first Parents his Pride though it made him lower by his fall it made him not more humble And from hence
ariseth Murmuring and Discontent because that which befalls him crosseth him in his self opinion of his own Merit or Desert And from hence proceeds the rejection of God and of his directions from an opinion of a self-sufficiency and fulness To cure this Distemper and the products of it labour for Poverty and Humility of Spirit upon these Considerations 1. That whatsoever thou hast of worth or good in thee it is not thy own it is a derived good the good that is most thy own even thy essential good is not thy own thou owest thy Being to somewhat without thee But grant it were thine own yet the Comfort and Life and Beauty of thy Being were nothing without a farther good that is not thy own thy Power thy Wealth thy Strength thy Knowledge these are not in thy Essence they are derived Goods and such as are not from thy self the most exact faculty of thy Soul is but empty till it be filled by an Object without thee In thy highest Fruition thou hast a just occasion to magnifie God from whom thou hast it not to magnifie thy self that dost only receive it Learn therefore the Original of that good whatever it be that thou enjoyest it will make thee thankful and keep thee humble 2. That in thy self thou hast nothing but emptiness and vanity Thou hadst a good it is true which was sent thee by the Lord of thy Being and that we have shewn was no occasion to exalt thy self because it was not thine own but even that thou hast lost now and thy Nature hath nothing left thee whereof to be Proud. 3. That it is impossible for thee to come to enjoy that which must make thee happy till thou art deeply sensible of thy own emptiness and nothingness and thy Spirit thereby brought down and laid in the dust As long as thy Soul is full of thy Honour or of thy Wealth or of the World or of thy own Righteousness or Worth there is no room for thy Saviour or his fulness thou wilt not receive him because thou findest not any want and thou canst not receive him because thou hast no room And as it indisposeth thee to receive good from God so it indisposeth as I may say God to give it for thy Pride assumeth that both from God which is his and applies it to thy self even that acknowledgment and Honour which is a Tribute wholly and only due to God and hence it is that he resists the Proud because they rob him of the Duty that by all the Laws and Reasons immaginable thou owest to him 4. That the Grace of God the Knowledge and Sense of his Love the Spirit of Christ is an humbling Spirit the more thou hast of it the more it will humble thee and it is a sign that either thou hast it not or that it is yet over-mastered by thy corruption if thy Heart be still haughty it shews thee thy self in thy true Dress and makes thee abhor thy self it shews thee the Purity and Majesty of the great God with whom thou hast to deal and teacheth thee Fear and Honour towards him it teacheth thee to live by thy Saviour's Life to be righteous by his Purity to be saved by his Sufferings to walk by his Rule and to aim at his Glory it shews thee that thou hast all from him and frames thy Heart to return all to him It restores thee to that Position and Constitution in which thou wast made and takes off that distemper of Spirit which at once hath put thee below what thou wast and yet exalteth thy foolish Spirit above it There was a third Object of our Watch proposed viz. Temptations which are either 1. For Tryal 2. To Sin of which see the Meditations upon the Lord's Prayer Afflictions c. CHAP. XXIV Of the new Life or Sanctification and the necessity of it HITHERTO we have considered the Duty and Means of Mortification the putting off of the Old Man those Distempers and Disorders of our Souls by which they become unconformable to the Image and Mind of God the Principle whereof is the Spirit and Grace of God given us in Christ and the Means of this work those which we have before mentioned Now we come to consider of that New Life which follows hereupon most necessarily 1. Because it proceeds most necessarily from the same Principle As in a natural Man fallen into some Distemper it is the same strength of Nature that conquers the Disease and it being conquered maintains the Body in its natural Operations which is Health so the same vital power of the Spirit of God is that which overmatched those Distempers in our Soul which are contrary to our spiritual Life and Motion and conserves that Constitution of Health in the Soul by which it moves regularly and according to the Will of God which is our New Life 2. Because the Motion of those Distempers which fit in our Soul doth necessarily conform our Souls to that condition in which we were created God at first created us in a Conformity unto himself our sin brought an impotency upon our Nature by which we contracted all those Corruptions and Distempers that have disordered our Souls and diverted us from God when God is pleased by the power of his own Spirit purchased for us by the Blood of Christ to put into us a Principle of life and strength to work out those Corruptions and Disorders of our Souls there must necessarily follow a life conformable to the Will of God and as there is no Medium between Life and Death so when this Death of our Souls is removed by that Principle of Life there necessarily follows a New Life and new Operations answerable to it 3. The End of the Motion of those disorders of the Soul is in order to our New Life 1 Pet. 2.24 That we being dead to sin should live to Righteousness Ephes 2.10 Created in Christ Jesus unto good works It was the end of the Death of Christ Tit. 2.14 the Tree that bore wild Figs and that which bore none were equally cursed John 15.2 Every branch in me that beareth not fruit he taketh away So then the work of Mortification and Sanctification differ only in their Relations not in themselves they are both effects of that same Life which by the Spirit of Christ and our Union to him is wrought in us they both drive to the same End even to our Conformity to our Head Christ Jesus which is our Conformity to the Will of God wherein consists the Perfection of every Creature For this is the Will of God even your Sanctification 1 Thes 4.3 The Honour and Glory of God is and ought to be the supream End of all actions and things in the World. And this is that which every Creature in his right station and condition doth drive at according to the measure and degree of its natural perfection for as the great End of God in all his actions is his own
few days God forbid that I should look upon it as the merit of my Charity for it was his own or that I should be therefore charitable because I expected a temporal Reward for I have therein but done my duty and am therein an unprofitable Servant But I bless God that hath made good this Truth of his even to my sensible and frequent Experience CHAP. XXIX Of Sanctification in reference to our Neighbour viz. Righteousness the Habit and Rule of it 2. THE second general wherein our Sanctification consists is Righteousness viz. that just temperature of Mind and consequently of our Conversation that respecteth other Men Herein we will consider 1. The Habit it self or habitual Righteousness 2. The Rule of it 3. The Parts of it 1. The Habit it self it is a frame and temper of Mind arising from the Love of God to give every Man his due according to the Will of God. The great Duty that the Creature owes to his Creator is Love Thou shalt love the Lord with all thy Heart and this as hath been shewn is the first and great Commandment and the first and most natural Duty and Bond that can be the Consequence of this Love is the doing all the good we can unto him and for him from whom we receive our Being now all the good we can do him is but to please him to be conformable to his Will for it is impossible that any thing can contribute any thing to him that is infinitely full all the good we can do him therefore and all the expressions of our Love consists in this viz. A free subjection and obedience to his Will. And because we find this Righteousness and Justice and Love to our Neighbour is commanded by him and is evidenced to his Will both by that natural inclination that he hath put in us by the dispensation of his Providence whereby he makes every Man useful and beneficial to another in this way of mutual Justice and by his written Word whereby he expresly requires it this Cardinal and fundamental motion of the Soul viz. the Love of God doth presently conclude that since that great God to whom I owe my self and all my Love and all my Obedience requires this duty at my hands though I could see no reason for it I would presently submit unto much more when there is so much reason for it as indeed God doth not require my Obedience in any thing but if it be well considered is most admirably consonant to sound Reason and to my own advantage Deut. 4.6 Keep therefore and do them for this is your wisdom and your understanding in the sight of the nations so that the foundation of habitual Righteousness is Love to God the Consequence of that Love to God is a rational universal and voluntary Obedience to his Will and Command the Command of God next to Love to himself is to love our Neighbours the expression of that Love is in acts of Righteousness and Justice to them hence it is called the second great Commandment the great Injunction that Christ gave to his followers the fulfilling of the whole Law. 2 The Rule of Righteousness In our original Condition God gave unto Man a Rule of Righteousness by the immediate impression and revelation of his own Mind unto him and inclination to submit â—to it And this although it was much defaced yet was not wholly taken away by his Fall. So much was by the Divine Providence conveyed from Man to Man as left the Offender without excuse But as the River ran farther from the Fountain so it became more foul and polluted the sins of Men contesting with and corrupting by degrees that traditional Righteousness which was derived from Man to Man But the merciful God was pleased as the sins and corruptions of Mankind did make breaches into this Rule of Righteousness and corrupted the manners of Men so he was pleased in the ways of his Providence to repair it in some measure in all Ages raising up Prophets and Preachers of Righteousness as Noah was to the old World exciting and by his powerful and wise Spirit enabling Men to make Laws and Constitutions in States and Kingdoms which though they were not of his own immediate dictating yet he attributes too little to the Wisdom and Providence of God that doth attribute the inventing and composing of those useful and righteous Laws even among the Heathen to the meer Wisdom and discovery of Men when he himself leads us up unto himself even in the low Projections of the Plowman Isa 38.26 For his God doth instruct him to discretion and doth teach him It is true that there is a kind of natural Consonancy of the Rules of Justice and Righteousness to the well being of Men and Societies of Men as is most evident both where that Justice is and where it is not and by the observation of the now aged World and of the success and motions of Mankind much may be collected both of the Necessity of Righteousness and of the Parts and Particulars wherein it consists But God yet more careful of his Creature hath not left us to our own Collections wherein the varieties of Manners the growth of Sin and Corruptions and our own Blindness may deceive us or perplex us but hath given us a written Rule of Righteousness the Word of the Old and New Testaments He hath shewed thee O man what is good Micah 6.8 Deuteronom 30.14 The word is very nigh thee in thy mouth and in thy heart that thou mayest do it Now the Word of God is considerable as a Rule of Righteousness 1. Absolutely and in it self and therein it is considerable how the Law Moral Ceremonial and Judicial alone or joyned with the Expositions and Counsels of the Gospel are a Rule of Righteousness 2. Relatively and thus the Word of God sends us to two other but subordinate Rules 1. Subjection to Humane Laws Be obedient to every Ordinance of Man for Conscience sake 1. Pet. 2.13 2. Conscience in that great Rule Whatsoever ye would that men should do unto you that do you unto them 1. The first Consideration the Scripture as it is the Rule of all Divine Truth so it is a perfect Rule of Righteousness both towards God and Man 2 Tim 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in Righteousness that the man of God may be perfect throughly furnished to every good work There wants nothing in the Rule to acquire Perfection though by reason of the defect in the subject it cannot be attained 1. The Law of God is a Rule of Righteousness viz. the Moral Law. It is true in these two â—derations the Law is not binding to the 〈…〉 since the coming of Christ to the 〈…〉 1. It is not binding to the Gentiles as a Covenant for so it was in a particular manner given to the Jews and not to the Gentiles The External
by one Spirit unto the Father CHAP. VII Of the Efficacy of the Satisfaction of Christ and the Congruity of it to right Reason THUS for the settling of our Minds in the Truth of Christ we have considered of those clear Prophecies and Types of Christ in the Old Testament We now come to consider some Particulars concerning this great work of our Redemption 1. Wherein consists the Efficacy and Virtue of Christ's Mediation and Sacrifice 2. How it was effected Wherein we shall consider 1. His Satisfaction 2. The Application of this Satisfaction in reference to the Father his Intercession in reference to us his Word and Spirit 3. The Effects and Consequents of it 1. The Efficacy of this Satisfaction consists in that free Acceptance by God of this Sacrifice of Christ as a Satisfaction for the Sins of his Elect and to be the price of the Inheritance thereby purchased for them by an eternal Contract between the Father and the Son for otherwise it were impossible of its own nature that the Sacrifice of one could expiate for the sin of another The tenor of this great Covenant between God and Christ was that the Son should take upon him Flesh should fullfil the Law of our Creation should suffer death and rise again and that Almighty God would accept this as the satisfaction for the sins of the righteous and as the price of Eternal Life for as many as should believe in him This is effectually set forth by the Word of Truth it self John 6.37 38 39 40. All that the Father giveth me shall come unto me and him that cometh to me I will in no wise cast out for I came down from heaven not to do my own Will but the will of him that sent me and this is the Father's will that hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day It is the Will of God which is nothing but the Acceptaton of God 1 John 4.10 He sent his Son to be the propitiation for our sins his sending was his Acceptation Isa 53.10 When thou shalt make his soul an offering for sin there was the Acceptation of the Father Again on the Son's part Psal 40.6 â— Burnt-offering and sin-offering hast thou not reâ—uired then said I Lo I come And the same Word of Truth that tells us John 3.16 That God gave his only begotten Son tells us again John 10.17 18. I lay dâ—wn my life that I may take it up again And this susception of Christ and acceptation of God though we represent it to our selves under several Notions yet it was one indivisible and eternal Counsel of the Divine Majesty Acts 2.23 Him being delivered by the determinate counsel and fore knowledge of God And this Purpose and Counsel of his only the proceed of his eternal and free Love So God loved the world John 3.16 In this was manifested the love of God towards us because he sent c. But could the Pardon of Man's Sin and his attaining of Happiness be had at no lower a rate could not God have freely forgiven the one and given the other without this great mixing of Heaven and Earth in this wonderful Mystery of the Sacrifice of the Son of God As the original Resolution of all the Works and Counsels of God must be into his own good pleasure so especially of this Ephes 1.5 He hath predestinated us to the adoption of children by Jesus Christ to himself according to the good pleasure of his Will. Yet we do find some Congruity of Right Reason in this course of Man's Redemption 1. To magnifie to all the World the Glory of his free Grace Ephes 1.6 and to take away all possibility of boasting in the subject of this Redemption Ephes 2.8 By Grace are ye saved through Faith and that not of your selves it is the gift of God not of works lest any man should boast 1 Cor. 1.29 That no flesh should glory in his presence The Dependence that all Creatures especially Man have upon the Creator both in their Being and Perfection doth most justly and reasonably challenge from the reasonable Creature a free Retribution of Acknowledgment of his Dependence upon the Goodness of God and it is an affection of the greatest Congruity that is imaginable yet we see how soon Man forgot that duty and would be independent upon his Lord. Now when Man had concluded all his Posterity under sin then for God freely to give such a Price of Redemption as it magnifies the Freeness and Bounty of his Goodness so it doth ingage lapsed Man to the everlasting Acknowledgment of the Free Grace of God in restoring him that so God may be all in all 2. To magnifie the Exquisiteness of his Justice In that dreadful Proclamation of the Name of God Exod. 34.6 7. we find a strange mixture of his Mercy and Justice Forgiving Iniquity Transgression and Sin and that will by no means clear the guilty and both parts essential to his Name Such a way then must be for Man's Restoration that may evidence his Mercy in pardoning as well as his Justice in punishing Sin Christ was made sin for us who knew no sin that we might be made the righteousness of God in him 2 Cor. 5.21 And being made Sin for us was likewise made a Curse for us Galat. 3.13 Here we have him pardoning Iniquity Transgression and sin of Men and yet not sparing his own Son when he bore the imputed guilt of our sins 3. To magnifie the glory of his Wisdom The admirable Fabrick of the World speaks abundantly the Wisdom of our Creator but all this was inferiour and subservient unto this great Business 1 Cor. 1.24 Christ the Power of God and the Wisdom of God 1 Pet. 1.22 A Business for the inquiry and speculation of Angels Ephes 3.10 The manifold Wisdom of God the end of the Creation Colos 1.16 All things created by him and for him Colos 1.20 to reconcile all things to himself whether they be things in Heaven or things in Earth Ephes 1.10 That he might gather together in one all things in Christ The sum of this Mystery we have 1 Tim. 3.16 God manifested in the flesh justified in the Spirit seen of Angels preached to the Gentiles believed on in the world received into glory In this great frame of Man's Redemption we see the Counsel of God strangely executed his ancient Promises fulfilled the Shadows and Types of the Law unveiled the breach of the righteous Law of God punished the Righteousness thereof fulfilled the Justice of God satisfied his Mercy glorified his Creature pardoned justified glorified all those difficulties intricacies and confusions which came into the world by the sin of Man extricated ordered and salved the