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will glorify it again. He will give it its utmost glory in him.
2. That God will yet exercise and lay out those properties of his to the utmost in our behalf. Tho' he hath made them all glorious in a way that may tend to our good, yet it doth not ab!olutely follow that he will use them for our good; for do we not see innu-. merable persons perishing everlastingly, notwithstanding the manifestation of himself which God hath made in Christ. Wherefore further, God hath committed all his properties into the hand of Christ, if 1 may so say, to be managed in our behalf, and for our good, He is the power of God, and the wisdom of God, he is the Lord our righteousness, and is made unto us of God, wisdom and righteousness, fanctification and redemption. Christ having glorified his Father in all his attributes, he hath now the exercise of them committed to him, that he might be the Captain of salvation to them that do believe. So that if in the righteousness, the goodness, the love, the mercy, the all-fufficiency of God, there be any thing that will do us good, the Lord Jefus is fully interested with the dispensing of it in our behalf. Hence God is said to be in him reconciling the world unto himself, 2 Cor. v. 18. Whatever is . in him he laveth it out for the reconciliation of the world, in and by the Lord Christ. And he becomes the Lord our righteousness, lsa. xlv. 24, 25. and this is the second thing required.
3. There re naineth only then, ihat these attributes of God, fo manifested, and exercised, are powerful and able to bring us to the everlasting fruition of hiin. To evince this, the Lord wraps up the whole covenant of grace in one promise, fignifying no less than, I will be your God. In the
covenant, God becomes our God, and we are his people, and thereby all his attributes are ours'alfo; and left that we should doubt, when once our eyes are opened, to see in any measure the inconceivable difficulty that is in this thing, what imaginable obstacles on all hands there lye against us, that all is not enough to deliver and save us, God hath, 1 say, wrapt it up in this expression, Gen. xvii. 1. I am, faith he, God Almighty, All-Jufficient! I ain wholly able to perform all my undertakings, and to be thy exceeding great reward. I can remove all difficulties, answer all objections, pardon all sins, conquer all opposition, I am God all-fufficients Now you know in whom this covenant and all the promises thereof are ratified, and in whose blood it is confirmed: to wit, in the Lord Chriit alone; in him only is God an all suflicient God to any, and an exceeding great reward. And hence Chrilt himself is said to save to the utmost them that come to God by him, Heb. vii. And these three things, I say, are required to be known, that we may have a saving acquaintarce, and such as is attended with confolation, wih 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 wisdom and knowlege, is laid up in the Lord Christ, and from him alone to be obtained ; because our wisdom consisting in a main part of it, in the knowlege of God, his nature and his properties, this lyes wholly hid in Christ, nor can possibly be obtained but by him.
For the knowlege of ourselves, which is the se. cond part of our wisdom, this consists in these three things, which our Saviour sends his Spirit to convince the world of ; even fin, righteousness
, and judgment, Johmxvi. 8. to know ourselves in reference unto thefe three, is a main part of true and found wisdom, for they all respect the fupernatural and immortal end whereunto we are appointed, and there is none of these, that we can attain unto, but only in Christ.
1. In' refpe&t of fin, there is a sense and knowlege of fin left in the consciences of all men by nature. To tell them what is good and evil, in many things to approve and disapprove of what they do in reference to a judgment to come, they' need not go farther than themselves, Rom. ii. 14, 15. But this is obfcure and relates mostly to greater fins, and is in fum, that which the apostle gives us, Rom. i. 32. They know the judgment of God, that they which de fúch 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 do such things are worthy of death. And if that be true, which is commonly received, that no nation is fo harbarous or rude, but it reraineth fome sense of a Deity, then this also is true, that there is no nation but hath a sense of fin, and the displeafure of God for it. For this is the very first notion of God in the world, that he is the Rewarder of good and cvil; hence were all the facrifices, purgings, expialions, which were so generally spread over the face of the earth; but this was and is but very dark, in respect of that knowlege of sin with its appurtenances, which is to be obtained.
A'further knowlege of sin upon all accounts whatçver, is siven by the law; that law which was added because of transgreffion, Gal. iii. 19. Rom. vii,
13. This revives doctrinally all that fense of good and evil which was at first implanted in man; and it is a glass whereinto whosoever is able spiritually to Jook, may fee fin in all its ugliness and deformity. The truth is, look upon the law in its purity, holiDefs, coinpafs, and perfection, its manner of delivery with dread, terror, thunder, earthquakes, fire, the fanction of it, in death, curse, wrath, and it makes a wonderful discovery of sin, upon every account, its pollution, guilt, and exceeding sinfulness are seen by it. But yet all this doth not fuffice to give a man a true and through conviction of fin. Not but that the glass is clear, but of ourselves we have not eyes to look into it; the rule is straight, but we cannot apply it: and therefore Christ fends his Spirit to convince the world of fia, John xvi. 8. who, thoug', as to foine ends and purposes he makes ufe of the law, yet the work of conviction, which alone is an useful knowlege of fin, is his peculiar work. And so the discovery of fin, may also be faid to be by Christ, to be part of the wisdom that is hid in him. But yet there is a twofold regard besides this, of his sending his Spirit to convince us, wherein this wisdom appears to be hid in him.
1. Because there are some near concernments of fin, which are more clearly held out in the Lord Christ's being made fin for us, than any other way.
2. In that there is no knowlege to be had of fin, so as to give it a fpiritual and saving improvement, but only in him.
1. For the first. "There are four things in sin, that clearly shine out in the cross of Christ. 1. The defert 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 fin doth clearly shine in the cross
of Christ, upon a twofold account. 1. Of the person suffering for it. 2. Of the penalıy he under
1. Of the person suffering for it: this the scripture oftentimes very emphatically sets forth, and lays great weight upon, John iii. 16. God so loved the world, as that he sent his only begotten Son. It was his only Son that God sent into the world to fuffer for sin, Rom. viii. 32. He spared not his only Son, but gave him up to the death for us all. To fee a slave beaten and corrected, argues a fault committed, but yet perhaps the demerit of it was not very great. The correction of a son argues a great provocation; that of an only Son, the great- est imaginable. Never was sin seen to be more abominably finful and full of provocation, than when the burden of it was upon the shoulders of the Son of God. God having made his Son, the Son of his love, his only begotten, full of grace and truth, fin for us, to manifest his indignation against it, and how utterly, impossible it is, that he should let the least fin go unpunished, he lays hand on him, and fpares him not. If sin be imputed to the dear Son of his bosom, as upon his own voluntary assumption of it, it was, (for he said to his Father, Lo I come to do 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 clear from hence, even from the blood of the cross of Christ, that such is the demerit of sin, that it is altogether impossible that God should pass by any, the least, unpunished; if he would have done it for any, he would have done it in reference to his only Son; but he fpared him