Practical Commentary of 1 Peter Volume 1, Chapter 2 · Verse 24

Practical Commentary of 1 Peter Volume 1 · Chapter 2 · Verse 24

p. 439Verse. 24.

Who his own self bare our sins in his own Body on the Tree, that we being dead to sin, should live unto Righteousness; by whose stripes ye were healed.

THat which is deepest in the heart, is readily most in the mouth. That which abounds within, runs over most by the Tongue or Pen, when Men light upon the speaking of that Subject, that possesses the affection, they can hardly be taken off, or drawn from it again. Thus the Apostles in their writings, when they make mention any way of Christ suffering for us, they love to dwell on it, as that which they take most delight to speak of: Such delicacy and sweetness is in it to a Spiritual taste, that they like to keep it in their mouth, and are never out of their theam when they insist on Jesus Christ, though they have but nam'd him by occasion p. 440of some other Doctrine, for he is the great subject of all they have to say.

Thus here, the Apostle had spoke of Christ in the foregoing words very fitly to this present Subject, setting him before Christian Servants and all suffering Christians, as their compleat example, both in point of much suffering, and of perfect Innocency, and Patience in suffering. And express'd their engagement to study and follow that example; yet he cannot leave it so, but having said, that all those his sufferings wherein he was so exemplary, were for us, as a chief consideration, for which we should study to be like him, he returns to that again, and enlarges himself in it in words partly the same, partly very near those of that Evangelist among the Prophets Esay Chap. 53.

And it suits very well with his main scope, to press this point; as giving both very much strength and sweetness to the Exhortation, as being most reasonable, that we willingly conform to him in suffering that had never been an Example of suffering, nor subject at all to sufferings nor capable of them but for us; and most comfortable in the light sufferings of this Moment, to consider, that he hath freed us from the sufferings of Eternity, by suffering himself in our stead, in the fulness of time.

That Jesus Christ is in doing and suffering, our Supream and Matchless Example, and that he came to be so, is a truth, but that he is nothing further and came for no other end, is (you see) a high point of falshood; for how should Man be enabled to learn, and follow that example of obedience unless there were more in Christ, and what would become of that p. 441great reckoning of disobedience that Man stands guilty of. No, these are too narrow, he came to bear our sins on his own Body on the tree, and for this purpose had a Body fitted for him, and given him to bear this burden, to do this, as the will of his Father, to stand for us in stead of all Offerings, and Sacrifices; and by that will, sayes the Apostle, we are Sanctified through the offering of the body of Iesus Christ once for all.

This was his business, not only to rectifie sinful Mankind by his example; but to redeem him by his Blood, he was a teacher come from God. As a Prophet he teaches us the way of Life, and as the best and greatest of Prophets is perfectly like his Doctrine, and his actions (that in all Teachers is the livelyest part of Doctrine) his carriage in Life and death, is our great Pattern and instruction: But what is said of his forerunner, is more eminently true of Christ, he is a Prophet and more then a Prophet, a Priest satisfying justice for us, and a King conquering sin and death for us, an Example in deed, but more than an Example, our Sacrifice, and our Life, and all in all, 'tis our Duty to walk as he walked, to make him the pattern of our steps 1 Ioh. 2.6. But our comfort and salvation lyeth in this, that he is the propitiation for our sins, Verse 2. So in the first Chapter of that Epistle Verse 7. We are to walk in the Light, as he is in the Light: For all our walking we have need of that which followes, that bears the great weight, the Blood of Iesus Christ cleanseth us from all sin, and so still that glory which he possesseth in his own Person, is the pledge of ours, he is there for VsUs. he lives to make intercession p. 442for us, sayes the Apostle, and I go to prepare a place for you, sayes he himself.

We have in the words these two great points, and in the same order as the words ly. 1. The nature, and quality of the sufferings of Jesus Christ, And 2. The end of them.

In the expression of his suffering, we are to consider. 1. The commutation of the Persons, he himself, for us. 2. The work undertaken and performed, he bare our sins in his own body on the tree.

1. The Act, or sentence of the Law against the breach of it standing in force, and Divine justice expecting satisfaction, death was the necessary and inseperable consequent of sin. If you say the Supream Majesty of God being accountable to none, might have forgiven all without satisfaction. We are not to contest that, nor foolishly to offer to sound the bottomless deep of his absolute prerogative, Christ implies in his Prayer, that it was impossible that he could escape that cup: But the impossibility is resolv'd into his Fathers will, as the cause of it. But this we may clearly see following the tract of the holy Scriptures (our only safe way) that this way wherein our salvation is contriv'd is most excellent, and suitable to the greatness, and goodness of God, so full of wonders of wisdom, and love, that the Angels, as our Apostle tells us before, cannot forbear looking on it, and admiring it; for all their exact knowledge, yet they still find it infinitly beyond their knowledge, still in astonishment and admiration of what they see, and still in search p. 443looking in to see more. Those Cherubims still haveing their eyes fixed on this Mercy Seat.

Justice might indeed have siez'd on rebellious Man, and laid the pronounc'd punishment on him, mercy might have freely acquit him, and pardon'd all: But can we name any place where mercy and justice as relating to condemned Man could have met and shined joyntly in full aspect, save only in Jesus Christ, in whom indeed Mercy and truth met, and righteousness and peace kissed each other. Yea, in whose Person the Parties concern'd, that were at so great a distance met so near, as nearer, can not be imagin'd.

And not only was this the only way, for the consistence of these two, Justice and Mercy, but take each of them severally, and they could not have been in so full lustre, as in this. Gods just hatred of sin did out of doubt appear more in punishing his own only begotten Son for it, than if the whole race of Mankind had suffer'd for it Eternally. Again it raises the notion of Mercy to the highest, that sin is not only forgiven us, but for this end God's own coe…ernal Son, is given to us, and for us. Consider what he is, and what we are, he the Son of his love, and we Enemies. Therefore it is emphatically express'd in the words, he himself bare our sins. God so loved the World, but love amounts to this much, that it was so great, as to give his Son: But how great that is, cannot be utter'd. In this sayes the Apostle, God commendeth his love to us, sets it up to the highest, gives us the richest and strongest evidence of it.

p. 444The foundation of this frame, this appearing of Christ for us, and undergoing and Answering all in our stead, lyes in the Decree of God, where it was plotted, and contriv'd in the whole way of it from Eternity, and the Father and the Son being one, and their thoughts and will one, they were perfectly agreed on't, and those likewise for whom it should hold, were agreed upon, and their Names written up, according to which they are said to be given unto Christ to redeem. And just according to that Model did all the work proceed, and was accomplished in all points, perfectly answering to the pattern of it in the Mind of God. As it was preconcluded there, that the Son should undertake the business, this matchless piece of Service, for his Father, and that by his interposing Men should be reconciled and saved, so that he might be altogether a fit Person for the Work, it was resolv'd, that as he was already fit for it by the Almightiness of his Deity, and Godhead, and the acceptableness of his Person to the Father, as the Son of God, so he should be further fitted by uniting wonderfully, weakness to Almightiness, the frailty of Man to the Power of God, because that suffering for Man was a main point of the work, so as his being the Son of God made him acceptable to God, his being the son of Man made him suitable to Man, in whose business he had engaged himself, and to the business it self to be perform'd; and not only was there in him, by his humane nature a conformity with Man (for that might have been by a new created Body) but a consanguinity with Man, by a Body framed of the same piece, a Redeemer, a Kinsman as the Hebrew word is▪ only purified p. 445for his use, as was needful, and fram'd after a peculiar manner in the womb of a Virgin, as 'tis Heb 10. Thou hast fitted a body for me, having no sin it self, because ordained to have so much of our sins as 'tis here, he bare them on his own body.

And this looks back to the Primitive transaction and purpose, Lo I come to do thy will, sayes the Son, and behold my servant whom I have chosen, sayes the Father, this Master-piece of my works, none in Heaven or Earth fit to serve me in it, but mine own Son, and as he came into the World according to that decree, and will; so he goes out of it again, in that way, the Son of Man goeth as is determined, it was wickedly and malitiously done by Men against him, but determined (which is that he there speaks of) wisely and graciously by his Father, with his own consent: As in those two faced pictures, Look upon the Crucifying of Christ one way, as complotted by a treacherous Disciple, and Malicious Priests, and Rulers, and nothing more deform'd and hateful than the Authors of it; but view it again, as determin'd in Gods Counsel, for the restoring of lost Mankind, and so 'tis full of unspeakable beauty and sweetness, infinite wisdom and Love, in every tract of it.

Thus to the persons for whom, as their coming unto him reflects upon that first donation, as flowing from that, all that the Father hath given me shall come unto me. Ioh. 6.

Now this being Gods great design; that he would have Men eye and consider more than all the rest of his works, (and yet is least of all considered by the most) the other Covenant made with the first Adam p. 446was but to make way, and so to speak, to make work for this; for he knew that it would not hold, therefore as this New Coven…nt became needful by the breach of the other, so the failing of that other sets off and commends the firmness of this, the former was with a Man in his best condition, and yet he kept it not, even then he prov'd vanity, as 'tis Psal. …9 So that the second to be stronger, is made with a Man indeed, to supply the former; but he is God-man to be surer than the former, and therefore it holds; and this is the difference as the Apostle expresses it, that the first Adam, in that first Covenant, was laid as a foundation, and though we say not that the Church in its true notion was built on him, yet the estate of the whole race of Mankind, the Materials that the Church is built of, lay on him for that time, and it failed: But upon this Rock the second Adam, is the Church so firmly built, that the gates of Hell cann…t pre…ail against …. The first Adam was made a quickening, or life giving Spirit. The first had light but he transfer'd it not, yea, he kept it not, for himself drew in, and transfer'd Death, but the second by Death, convey life to all that are reckon'd his seed. he bare their …

He bare them on the tree in that outside of his suffering, the visible kind of death inflicted on him that it was hanging on the tree of the Cross; there was an Analogy with the end, and main work, and was order'd by the Lord with regard unto that, being a Death declar'd accursed by the Law, as the Apostle St. Paul observes, and so declaring him that was God blessed for ever to have been made a curse, that is accounted as accursed for us, that we might p. 447be blessed in him, in whom according to the Promise, all the Nations of the Earth are blessed.

But that wherein lay the strength, and main stress of his sufferings, was this invisible weight that none could see that gaz'd on him, but he felt more then all. In this there are three things. 1. The weight of sin. 2. The transferring of it upon Christ. 3. His bearing of it.

1. He bare as a heavy burden; so the word of bearing in general, and those two words particularly us'd by the Prophet whither these allude, are the bearing of some great mass or load, and thus sin is, for it hath the wrath of an offended God hanging at it, indissollubly tyed to it, which who can bear the least of it, and therefore the least sin, being the procuring cause of it, will press a man down for ever, that he shall not be able to rise, Who can stand before thee when once thou art angry, sayes the Psalmist, and the Prophet Ier. 3. Return backsliding Israel and I will not cause my wrath to fall upon thee▪ fall as a great weight, or as a Milstone, crushes the soul.

But sensless we, go light under the burden of sin, and feel it not, complain not of it, therefore truly said to be dead in it, otherwayes it could not but press us, and press out complaints. O wretched man that I am who shall deliver me? A Prophane secure sinner thinks it nothing to break the holy Law of God, to please his flesh, or the World, counts sin a light matter, makes a mock of it as Salomon sayes, but a stirring Conscience is of another mind, Mine iniquities is gone over my head, &c. Psal. 38.4.

p. 448Sin is such a burden as makes the very frame of Heaven and Earth that is not guilty of it, yea, the whole Creation to crack and groan ('tis the Apostles Doctrine Rom. 8.) and yet the impenitent heart whose guiltiness it is, not moved, groaneth not; for your accustomed groaning is no such matter.

Yea, to consider in the present subject where we may best read what it is, it was a heavy load to Jesus Christ, Ps. 40. Where the Psalmist speaks in the Person of Christ he complains heavily, innumerable evils have compassed me about, Mine iniquities, not his, as done by him, but yet his, by reckoning to pay for them, they have taken hold of me, so that I am not able to look up, they are more then the hairs of my head, therefore my heart faileth me. And sure that which press'd him so sore, that upholds Heaven and Earth, no other in Heaven or in Earth could have sustained and surmounted, but would have sunk and and perish'd under it. Was it (think you) the pain of that common outside of his Death, though very painful, that drew such a word from him My God, my God, why hast thou forsaken me? Or was it the fear of it before hand that press'd a sweat of Blood from him? No, it was this burden of sin, the first of which was committed in the Garden, that then begun to be laid upon him and fasten'd on his shoulders in the Garden, ten thousand times heavier than the Cross, which he was caus'd to bear, that might be a while turn'd over to another; but this could not. This was the cup he so trembled at, that Gall and Vinegar after to be offer'd him by his Crucifiers, or any other part of his External sufferings. 'Twas the bitter Cup of wrath due to sin that his Father p. 449put into his hand, and caus'd him drink, the very same thing that is here called the bearing our sins on his body.

And consider, that the very smallest sins, went in to make up this load, and made it so much the heavier, and therefore though sins be comparatively lesser, and greater, yet learn thence to account no sin in it sell small, that offends the great God, and lay heavy upon your great Redeemer in the day of his Sufferings.

At his apprehending, besides the Souldiers, that invis…ble crowd of the sins he was to suffer for came about him, for it was they that laid strongest hold on him, he could easily have shak'd of all the rest, as appears: But our sins laid the arrest on him, being accounted his, as 'tis in that forcited place Psa. 40. Now amongst these, were even those sins we call small, they were of the number that took him, and they were amongst those instruments of his bloodshed: If the greater were as the spear that pierc'd his side, the less were as the nails that pierc'd his Hands and his Feet, and the very least, as the Thornes that were set on his precious Head. And the multitude of them made up what was wanting in their magnitude, though they were small they were many.

2. They were transferr'd upon him by vertue of that Covenant we spoke of, They became his debt, and he responsable for all they c…me to. Seeing you have accepted of this business according to my will (may we conceive the Father saying to his Son) you must go through with it, you are engaged in it; but it is no other, than what you understood perfectly p. 450before, you knew what it would cost you, and yet out of joynt love with me to those I nam'd to be saved by you, you were as willing as I, to the whole undertaking, now therefore the time is come, that I must lay upon you the sins of all those persons, and you must bear them, the sins of all those Believers that lived before, and all that are to come after to the end of the world. The Lord laid on him the iniquity of us all, sayes, the Prophet, took it off from us, and chargd it on him, made it to meet on him, or to fall in together as the word is, the sins of all, in all ages before, and after, that were to be saved, all their guiltiness reencountered, and met together on his back, upon the Crosse, and whosoever of all that Number had least sin, yet had …o small Burden to cast on him; and to give accession to the whole Weight. Every man hath had his own way of wandering; as the Prophet there expresseth it, and he pay'd for all; all fell on him: And as in Testimony of his meekness and patience, so in this regard likewise, was he so silent in his Sufferings; in regard that though his Enemies dealt most unjustly with him: yet, he stood as convicted before the Justice Seat of his Father, under the imputed guilt of all our Sins, and so eyeing him, and accounting his business chiefly with him▪ he did patiently bear the due punishment of all our sins at his Fathers hand, and suited that of the Psalmist. I was as dumb and opened not my mouth, because thou didst i…. Therefore the Prophet immediately subjoynes, that of his silent carriage, Isay▪ 53. To that which he had spoken off, the confluence of our iniquities upon him.

p. 451And if this our Sins were accounted his, then in the same way, and for that very reason of necessity, his sufferings, and satisfaction must be accounted ours, as he said for his disciples to the Men that came to take him, if it be me ye seek, then let these go free: So he said for all Believers to his father, his wrath then siezing on him, if on me you will lay hold, then let these go free. And thus the agreement was. 2. Cor. 5. ult.

So then, there is an union betwixt Believers and Jesus Christ, by which this interchange is made, he charg'd with their sins, and they cloath'd with his satisfaction, and righteousness, and that union is first in Gods decree of election running this way, that they should live in Christ, and so chuse the head, and the whole mystical body as one, and reckoning their debt as his in his purpose, that he might receive satisfaction, and they salvation in their he…d Christ: The execution of that purpose and union begun in Christ's incarnation, being for them, though the nature be more common, he is said not to take on the Angels, but the seed of Abraham, the company of Believers, he became Man for their sakes, because they are Men: that he is of the same nature with unbelieving Men that perish, is but by accident, …s …t were, there is no good to them in that, but the great evil of deeper condemnation if they hear of him, and believe not, but he was made Man to be like, yea, to be one with the Elect, and he is not ashamed to call them Brethren, as the Apostle there sayes, 2. Then in the actual intention of the Son so made Man; he presenting himself to the Father in all he did, and suffer'd as for them, having them, p. 452and th…m only in his eye and thoughts in all: For their sakes do I sanctify my selfe, Io. 17.1.9.3. The union is applyed and perform'd in them, when they are converted and ingrafted into Jesus Christ by faith and this doth actually discharge them of their own sins, and Entitle, them to his Righteousness, and so justifies them in the sight of God. 4. The consummation of this union is in glory, which is the result and fruit of all the former, as it began in Heaven 'tis compleated there; but betwixt these Two in Heaven, the intervention of those other two degrees of it on earth were necessary, being intended in the first, as tending▪ to the attainment of the last, these steps we have distinctly in his own prayer Ioh. 17. First Ver. 2. Gods purpose that the Son should give eternal life to those he hath given him. 2. Ver. 4. I have finish'd the work. 3. Ver. 6, 8. And often after, their faith, their believing and keeping the word, and then the last Ver. 24. I will that they whom thou hast given me be with me where I am. There meets the first donation and the last.

Now to obtain this life for them he dyed in their stead, appeared as the high Priest, being perfectly, and truely what the name was on their plate of gold holiness to the Lord. Exod. 28▪ 36. And so bearing▪ their iniquity, as it is added there▪ of the Priest Ver. 38. But because he was not the Redeemer, but a perfect figure of him, he did not himself suffer for the peoples sin, but turn'd it over upon the beasts, that …he sacrific…d▪ signifying that translation of sin, by laying his hand upon the head of the Beast: But Jesus Christ is both the great High Priest, and the great Sacrifice in one, and this seem's to be here p. 453imply'd in these words, himself &c. On his own body he bare &c. Which the Legal Priests did not, so Heb. 9.12. He made his soul an offering for sin Isa. 53. and Heb. 9. He offered up himself, his whole self, and in the History of the Gospel▪ his soul was heavy, and chiefly suffered; but the bearing on his body, and offering it that is oftenest mention'd as the visible part of the Sacrifice, and in his way of offering it▪ not excluding the other. Thus Rom. 12.1. We are exhorted to give our bodies in opposition to the bodies of beasts, and called a living Sacrifice, which they are not without the Soul, so his bearing on his body imports the bearing it on his Soul too.

3. His bearing that hintes that he was active, and willing in his suffering for us; not a constrain'd Offering: He layed down his Life, as he tells us, and this here, He bare, is, he took willingly off, lifted from us that burden to bear it himself. It was counted an ill sign amongst the Heathens, when the Beasts went unwillingly to be Sacrific'd, and drew back; and goo…, when they went willingly: But never Sacrifice so willing, as our great Sacrifice was, and we may be assured, he hath appeased his Fathers wrath, and wrought Atonement for Us. Isaac in this, his Type▪ we heare of no Reluctance, but quietly bound, when he was to be Offered up. There be two words in Esay, the one bearing, the other t…ki…g away, this is also that takeing away the Sins of the World in St. Iohn, 1.29. Which Answers to both, and so he, to both the Goats, Levit. 16 He did bear our Sins on his Crosse, and from then… to his Grave, and there they are Buried; and they whose Sins he did so bear, and take away, and Bury, they shall hear no more of them as theirs to bear. Is p. 452duplicate page p. 453duplicate page p. 454he not then worthy to behold, in that notion that Iohn took him and design'd him by: Behold the Lamb of God that beareth and takes away the sins of the World.

You then that are Gazing on vanity, be perswaded to turne your Eyes this way, and behold this lasting wonder, this Lord of Life dying; but the most alas! Want a due Eye for this Object; 'tis the eye of Faith alone, that looks aright on him, and is daily discovering new worlds of excellency and delight in this crucified Saviour, that can view him daily, as hanging on the Crosse without the Childish gaudy help of a Crucifix, and grow in the knowledge of that Love, that passeth knowledge, and rejoyce it self in frequent thinking and speaking of him, in stead of these idle and vain thoughts at the best, and empty discourses, wherein the most delight, and wear out the day. What is all knowledge but painted folly in comparison of this? though thou hadst Solomon's faculty to discourse of all plants, and have not the right knowledge of this root of I…sse: If thou wert singular in the knowledge of the Stars, and course of the Heavens, and could'st walk through the Spheres with a Iacob's Staff; but ignorant of this▪ Star of Iacob: If thou knewest the Historye… of all Time, and the Life and Death, of all the famousest Princes, and could rehearse them all; but dost not Spiritually know and apply to thy self the death of Iesus, as thy Life, thou art still a wretched Fool for them, and all thy knowledge with thee shall quickly perish. On the other side, if thy capacity or breeding hath denyed thee the knowledge of all these things, wherein Men glory so much; Yet do but learn Christ p. 455Crucified, and what wouldest thou have more? That shall make thee happy for ever, for this is life eternal to know thee, &c.

Here St. Paul sets up his rest, I determined to know nothing but Iesus Christ and him Crucified. Whatsoever I knew besides, I resolv'd to be, as if I knew nothing besides this, the only knowledge wherein I will rejoyce my self, and which I will labour to impart to others.

I have try'd and compar'd the rest, and find them all unworthy of their Room beside this, and my whole Soul too little for this, and have past this judgement and sentence on all. I have adjudg'd my self to deny all other knowledge, and confin'd my self within this Circle, and I am not straitn'd, so there's room enough in't, 'tis larger than Heaven and Earth, and him crucified, the most despis'd and ignominious part, yet the sweetest and most comfortable part of all, the Root, whence all our hopes of life and Spiritual joyes do spring.

But the most part hear this Subject as a Story, some a little mov'd with the present found of it, but draw it not home into their hearts, to make it theirs, and find salvation in it, but still cleave to sin, and love sin better than him that suffered for it.

But you whose hearts the Lord hath deeply humbled in the sense of sin, come to this depth of consolation, and try it, that you may have experience of the sweetness and …iches of it, study this point throughly, and you will find it answer all, and quiet your consciences. Apply this bearing of sin by the Lord Jesus for you, for it is publish'd, and made known to you for this purpose, this is the p. 456genuine and true use of it, as of the Brazen Serpent, not …emptily to gaze on the Fabrick of it, but to cure those that look'd on it: when all that can be said, is said against you, 'its true may you say, but it is satisfied for, he on whom I rest made it his, and did bear it for me. The person of Christ of more worth than all Men, yea than all the creatures, and therefore his life a full ransome for the greatest offender.

And for outward troubles, and sufferings which were the occasion of this Doctrine in this place, they are all made exceeding light by the removal of this great pressure. Let the Lord lay on me what he will, seeing he hath taken off my sin, and laid that on his own Son in my stead, I may suffer many things, but he hath b…rn that for me, which alone was able to make me miserable.

And you that have this perswasion, how will your hearts be taken up with his love? Who thus lov'd you, as to give himself for you, and by interposing himself to bear off from you the stroke of everlasting death, and that encountered all the wrath due to us, and went through: with that great work by reason of his unspeakable love, Let him never go forth from my heart who for my sake refus'd to go down from the cross. That we being dead to sin, should live unto Righteousnesse.

The Lord doth nothing in vain hath not made the least of his work to no purpose, in wisdom hath he made them all, sayes the Psalmist, and that is not only in regard of their excellent frame and Order, but of their end, which is a chief Point of Wisdom; p. 457so then to the right knowledge of this great work put into the hands of Jesus Christ, it is of special concern to understand, what is this end.

This is the thing th…t his wisdom and love aim'd at in that great undertaking, and therefore will be our truest wisdom, and the truest evidence of our reflex Love to intend the same thing, that in this the same mind may be in us that was in Christ Iesus in his suffering for us, and for this very end is it express'd.

In this there are 3. Things 1st. What this death and life is. 2. The intendment of it in the sufferings and death of Jesus Christ. 3. The effecting of it by them.

Whatsoever this is, sure 'tis no small change, that bears the Name of the great and last natural change that we are subject to, a death, and then another kind of life succeeding to it, and in this the greatest part are mistaken, that they take any light alteration in themselves for true conversion.

There be a World deluded with superficial Moral changes in their Life, some rectifying of their outward actions, and course of Life, and somewhat too in the temper and habitude of their mind, far from reaching the bottom of Natures wickedness, and laying the axe to the root of the Tree, 'tis such a work as Men can make a shift withal by themselves, but the Renovation that the Spirit of God worketh is like himself, so deep, and through a work, that it is justly called by the Name of the most substantial works, and productions a new birth, and more than that, a new Creation, and here a Death and a kind of life following it.

p. 458This death to sin, supposes a former living in it, and to it, and while a Man is so, he is said indeed, to be dead in sin, and yet withal this is true, that he lives in sin, as the Apostle joynes the expressions, speaking of Widowes, she that lives in pleasures, is dead while she liveth. So Eph. 2. dead in trespasses and sins, and he addes, wherein ye walked, which imports a life, such an one as it is, and more expresly Verse 3. We had our conversation in the lusts of our flesh. Now thus to live in sin, is call'd to be dead in it, because in that condition Man is indeed dead in respect of that Divine Life of the Soul, that happy being which it should have in Union with God, for which it was made, and without which it had better not be at all: For that Life as it is different from its natural being, and a kind of Life above it, so it is contrary to that corrupt being, and life it hath in sin; and therefore, to live in sin, is to be dead in it, being a deprivement of that Divine being, that Life of the Soul in God, in comparison whereof, not only the base life it hath in sin, but the very natural life it hath in the Body, and the Body by it, is not worthy the Name of Life. You see the Body when the threed of its union with the Soul is cut, becomes not only straightway a motionless lump; but within a little time a putrified noysome Carcase, and thus the Soul by sin, is cut off from God, who is its life, as is the Soul of the Body, it hath not only no moving faculty in good, but fills full of rotteness and vileness as the word is. Psal. 14. they are gone aside and become filthy. The Soul by turning away from God turns filthy, yet as a Man thus Spiritually dead lives naturally, so p. 459because he acts and spends that Natural life in the wayes of sin, he is said to live in sin; yea, there is somewhat more in that expression, than the mere passing of his life in that way, for in stead of that happy life his Soul should have in God, he pleases himself in the miserable life of sin, that which is his death, as if it were the proper life, of his Soul that natural propension he hath to sin, and the continual delight he takes in it, as in his Element, and living to it, as if that were the very end of his being. In that estate his Body nor his mind stirreth not without sin, setting aside his manifest breaches of the Law, those actions that are evidently and totally sinful, his natural actions, his eating, and drinking; his religious actions, his Praying, and hearing, and Preaching are sin at the bottom and generally his heart is no other, but a forge of sin, every imagination, every fiction of things framed there, is only evil continually, or every day, and all the day long, 'tis his very trade and Life.

Now in opposition to this life of Sin, living in it, and to it, a Christian is said to dy to sin, to be cut off or separated from it. In our miserable natural estate there is as close an union betwixt us, and sin, as betwixt our Souls and Bodies, it lives in us, and we in it, and the longer we live in that condition the more the union growes, and the harder it is to dissolve it, and it is as old as the union of Soul and Body begun with it; so that nothing but that death here spoke of can part them: And this death, in this relative sense is mutual, in the work of conversion sin dyes, and the soul dyes to sin, and these two are really one and the same, the spirit of God p. 460kills both at one blow, Sin in the Soul, and the soul to sin, as the Apostle sayes of the World, both are kill'd the one to the other.

And there are in it chiefly these two things that make the difference. 1. The Solidness. And 2. The universallity of this change under this notion of Death.

Many things may ly in a Man's way betwixt him and the acting of divers sins, which possibly he affects most, some restraints outward, or inward may be upon him, the authority of others, or the fear of shame, or punishment, or the check of an enlightned conscience, and though by reason of these, he commit not the sin he would, yet he lives in it, because he loves it, because he would commit it, as we say, the soul lives not so much where it animats, as where it Loves. And generally that kind of Metaphorical life, by which a Man is said to live in any thing, hath its principal Seat in the affection that's the immediate link of the union in such a life, and the untying and death consists chiefly in the disengagement of the heart, breaking off the affection from it. Ye that love the Lord hate evil. An unrenewed mind may have some temporary dislikes even of its beloved sins in cold blood, but it returnes to like them within a while. A Man may not only have times of cessation from his wonted way of sinning, but by reason of the Society wherein he is, and withdrawing of occasions to sin, and divers other causes, his very desire after it may seem to him to be abated, and yet he not dead to sin, but only asleep to it, and therefore when a temptation back'd with opportunity, and other inducing circumstances comes p. 461and joggs him, he awakes, and arises and followes it.

A Man may for a while distaste some meat that he loves (possibly upon a surfet) but he regains quickly his likeing of it: Every quarrel with sin, and fit of dislike of it, is not this hatred. Upon the lively representing the deformity of his sin to his mind, Certainly a Natural Man may fall out with it, but these are but as the litle jarres of Husband and Wife, that are far from dissolving the Marriage, 'tis not a fixed hatred, such as amongst the Jews inferr'd a divorce, if thou hate her put her away, and that is to die to it, as by a Legal Divorce the Husband and Wife are civilly dead one to another in regard of the ty and use of Marriage.

Again, some Mens Education and Custome, and morall principles may free them from the grossest kind of Sins, yea, a Man's temper may be averse from them, but they are alive to their own kind of sins; such as possibly are not so deform'd in the common account, Coveteousness, or Pride, or hardness of heart, and either a hatred or disdain of the wayes of Holiness that are too strict for them, and exceed their size. Beside for the good of humane Society, and for the Interest of his own Church, and People, God restrains many Natural Men from the height of wickedness, and gives them moral Vertues. There be very many, and very common sins that more refined Natures, it may be, are scarce tempted to, but as in their Diet and Apparel, and other things in their Natural Life, they have the same kind of being with other Persons, though more neat and pleasant, so in this living to sin▪ They live the same life p. 462with other ungodly Men, though in a litle more deicate way.

They consider not, that the Devils are not in themselves subject to, nor capable of many of those sins, that are accounted grossest amonst Men, and yet are greater Rebels and Enemies to God than Men are.

But to be dead to sin goes deeper, and extends further than all these, Namely, a most inward alienation of heart from sin, and most universal from all sin, an antipathy to the most beloved sin. Not only he must forbear sin, but hate it, I hate vain thoughts, and not only hate some, but all, I hate every false way. A stroke at the heart does it, which is the certainest and quickest Death of any wound. For in this dying to sin, all the whole Man of necessity dyes to it, the mind dyes to the Device, and study of Sin, that vein and invention becomes dead; the hand dies to the acting of it; the ear to the delightful hearing of things profane, and sinful; the Tongue to the Worlds dialect of Oaths, and rotten-speaking, and calumny and evil speaking, this is the commonest piece of the Tongues life in sin, the very natural heat of sin that acts and vents most that way; the Eye dead to that intemperate look that Solomon speaks of, eyeing the Wine when it is red, and well colour'd in the cup. Prov. 23. That is, is taken with looking on the glittering skin of that Serpent, till it bite, and sting, as there he addes. Dead to that unchaste look that sets fire in the heart, to which Iob blind folded and deaded his eyes, by an express compact, and agreement with them, I have made a Covenant with mine eyes.

p. 463The Eye of a Godly Man is not on the false sparkling of the Worlds Pomp and Honour and Wealth, 'tis dead to them, quite dazled with a greater beauty, the grass look's fine in the morning, when 'tis set with those liquid Pearles, the drops of dew that shine upon it, but if you can look but a little while on the body of the Sun, and then look down again, the Eye is as it were dead, sees not that faint shining on the earth that it thought so gay before, and as the Eye is blinded, and dies to it, so within a few hours it quite evanishes and dyes it self.

Men think it strange that the Godly are not of their Dyet, that their Appetite is not stirr'd with the delights of dainties, they know not that such as be Christians indeed, are dead to those things, and the best dishes that are set before a dead Man, give him not a stomach. The Godly Mans throat is cut to those meats, as Solomon advises in another subject. But why may not you be a litle more sociable to follow the fashion of the World, and and take a share with your Neighbours, may some say, without so precise and narrow examining every thing? 'Tis true, sayes the Christian, that the time was I advis'd as litle with Conscience as others, but sought my selfe, and pleasd my self, as they do, and look't no further, but that was when I was alive to those wayes, but now truly I am dead to them, and can you look for activity and conversation from a dead Man; the pleasures of sin wherein I liv'd is still the same, but I am not the same. Are you such a Snake, and a Fool sayes the Natural Man as to bear affronts, and swallow them, and say nothing? Can you suffer to be abus'd so by such, and such a wrong? p. 464Indeed sayes the Christian again, I could once have resented an injury as you, or another, and had somewhat of that you call high-heartedness, when I was alive after your fashion, but now that humour is not only something cool'd, but 'tis kill'd in me, 'tis cold dead as ye say, and a greater Spirit (I think) than my own, hath taught me another Lesson, hath made me both deaf, and dumb that way, and hath given me a new vent, and another language, and another Party to speak to in such occasions, see for this, Psal. 38.12, 13, 14, 15. They that seek my hurt, speak mischievous things, and imagine deceits all the day long. What doth he in this cafe? But I as a deaf man heard not, and I was as a dumb Man that openeth not his mouth, And why? for in thee O Lord do I hope. And for this deadness that you despise, I have seen him that dyed for me, who when he was reviled, reviled not again.

This is the true Character of a Christian dead to sin, but alas! Where is this Christian to be found, and yet thus is every one, that truly partakes of Christ; he is dead to sin really, Hypocrites have a Historical kind of Death, like this, as Players in Tragedies. Those Players have loose bags of Blood, that receive the wound, so the Hypocrite in some externals, and it may be, in that which is as near him as any outward thing, his Purse, he may suffer some Bloodshed of that for Christ, but this death to sin is not a sounding fit that one may recover out of again, the Apostle Rom. 6. addes, that he is buried.

But this is an unpleasant Subject, to talk thus of Death and Burial, the very Name of Death, in the softest sense it can have, makes a sowr melancholly p. 465discourse. It is so indeed, if you take it alone, if there were not for the life that's lost, a far better immediately following, but so 'tis here, Living unto righteousness succeeds dying to sin.

That which makes natural death so affrightful, the King of terrours, as Iob calls it, is mainly this faint belief, and assurance of the Resurrection, and glory to come, And without this, all mens moral resolves and discourses are too weak Cordialls against this fear, they may set a good face on't, and speak big, and so cover the fear they cannot cure, but certainly they are a litle ridiculous, that would perswade Men to be content to dy, by reasoning from the necessity and unavoydableness of it, which taken alone rather may beget a desperate discontent, than a quiet compliance, the very weakness of that Argument is, that it is too strong, Durum telum. That of Company is phantastick, it may please the imagination but satisfies not the judgement; Nor are the miseries of life, though somewhat Properer a full perswasive for Death, the oldest decrepitest, most diseased persons, yet naturally fall not out with life, but could have a mind to it still, and the very truth is this, the worst cottage any dwells in they are loath to go out, till they know of a better. And the reason why that which is so hideous to others was so sweet to Martyrs, Heb. 11.35. And other godly Men, that have heartily embrac'd death, and welcom'd it though in very Terrible shapes, was, because they had firm assurance of Immortality beyond it, the ugly Deaths head when the light of glory shines through the holes of it, is comely, and lovely. To look upon death as Eternitie's birth day, is that which makes it, not only tolerable p. 466but aimiable. Hic dies postremus aeterni natolis est. Is the word I admire most of any Heathen?

Thus here, the strongest inducement to this Death, is the true notice and contemplation of this Life, unto which it sets us over, 'tis most necessary to represent this, for a natural Man hath as great an aversion every whit from this figurative Death, this dying to sin, as from natural Death, and there is the more necessity of perswading him to this, because his consent is necessary to't, no Man dies this Death to sin unwillingly, although no Man is naturally wiling to it, much of this death consists in a Man's consenting thus to dye: And this is not only a lawful, but a laudible, yea a necessary self murder, Mortify therefore your members which are upon the Earth. Sayes the Apostle Col. 3.5. Now no sinner will be content to dy to sin, if that were all, but if it be passing to a more excellent Life, then he gaineth, and it were a folly not to seek this Death. It was a strange power of Plato's discourse of the Souls Immortality that moved a young Man upon reading it, to throw himself into the Sea, that he might leap through it, to that Immortality: But truely, were this Life of God, this Life to righteousness, and the excellency and delight of it known, it would gain many minds to this death that steps into't.

1 There is a necessity of a new being to be the principle of new acting, and motion; as the Apostle sayes while ye served sin ye were free from righteousness, so 'tis, while ye were alive to sin ye were dead to righteousness: But there is a new breath of life from Heaven, breathed on the Soul: Then lives the p. 467Soul indeed, when it is one with God, and sees Light in his Light, hath a Spiritual knowledge of him, and therefore Soveraignely loves him, and delights in his will, and that is indeed, to live unto righeousness, which in a comprehensive sense takes in all the frame of a Christian life, and all the duties of it, towards God and towards Men.

By this new Nature the very Natural motion of the soul so taken, is obedience to God, and walking in the paths of righteousness, it can no more live in the habitude, and wayes of sin, than a Man can live under water. Sin is not the Christians Element, 'tis too gross for his renew'd Soul, as the water is for his body: He may fall into't, but he cannot breath in it, cannot take delight, and continue to live in it, but his delight is in the Law of the Lord, that's the walk that his Soul refreshes it self in, he loves it entirely, and loves it most, where it most crosses the remainders of corruption that are in him, he bends the strength of his Soul to please God, aimes all at that, it takes up his thoughts early, and late, hath no other purpose in his being, and living: but only to honour his Lord, that's to live to righteousness, he doth not make a by-work of it, a study for his spare houres, no, 'tis his main busines, his all. In this law doth he meditate day and night. This life, as the other, is in the heart, and from thence diffuses to the whole Man; he loves righteousness, and receiveth the truth (as the Apostle speaks) in the love of it. A natural Man may do many things that for their shell, and outside are righteous: But he lives not to righteousness, because his heart is not possess'd and rul'd with the love of it, but this life makes the p. 468godly Man delight to walk uprightly and to speak of righteousness, his Language and wayes carry the resemblance of his heart Psa. 37. Ver. 30.31. I know 'tis easiest to act that part of Religion that is in the Tongue; but the Christian ought not for that, to be Spiritually dumb: Because some Birds are taught to speak, Men do not for that give it over, and leave off to speak, the mouth of the righteous speaketh wisdom, and his Tongue talketh of judgement, and his feet strive to keep pace with his Tongue, which gives evidence of its unfainedness. None of his steps shall slide, or he shall not stagger in his steps, but that which is betwixt these, is the common Spring the Law of God is in his heart, of both, and from thence, as Salomon sayes are the issues of his life, that Law in his heart, is the principle of this living to righteousness.

2 The Second thing here is the design or Intendment of this death, and life, in the sufferings and death of Christ, he bare sin, and died for it, that we might dye to it.

Out of some conviction of the consequence of Sin, many have a confus'd desire to be justified, to have sin pardon'd, and look no further, think not on the importance and necessity of sanctification, the nature whereof is express'd by this dying to sin and living to righteousness.

But here we see, that sanctification is necessary as inseparably connexed with justification, not only, as its companion, but as its end, which in some kind raises it above the other, that it was the thing which God ey'd, and intended in taking away the guiltiness of sin, that we might be renew'd, and sanctified: p. 469If we compare them in point of time, either backward, holiness was alwayes necessary unto happiness: But satisfying for sin and the pardon of it, was made necessary by sin, or if we look forward, the estate we are appointed to, and for which we are delivered from wrath, is an estate of perfect holiness. When we reflect upon that great work of Redemption, we see it aim'd at there Redeem'd to be holy Eph. 5.25, 26. Tit. 2.14. And go yet higher to the very Spring, the decree of Election. And then its said Chosen before, that we should be Holy, and in end it shall Suit the designe, Nothing shall enter into the new Ierusalem, that is defiled, or unholy: Nothing but all purity there, not a spot of sinfull pollution, not a wrinkle of the Old Man, for this end was that great work undertaken by the Son of God, that he might frame, out of polluted Mankind a new holy generation to his Father, that might compasse his throne in the Life of glory, and give him pure praises, and behold his face in that eternity. Now for this end, it was needfull according to the all-wise purpose of the Father that the guiltiness of sin, and sentence of Death should be once removed, and thus the burden of that lay upon Christs shoulders on the Crosse, and that done, it is further necessary, that Souls so deliver'd, be likewise purg'd, and renew'd, for they are design'd to perfection of holiness in end, and it must begin here.

Yet is it not possible to perswade Men of this, that Christ had this in his eye, and purpose, when he was lift up upon the crosse and look'd upon the whole company of those his Father had given him p. 270to save, that he would redeem them to be a number of holy Persons. We would be redeem'd (who is there would not) but he would have his redeemed ones holy, and they that are not true to this his end, but crosse and oppose him in it, may hear of redemption long, and often, But litle to their comfort. Are you resolv'd still to abuse and delude your selves? Well, whither you will believe it or no, this is once more told you, there is unspeakable comfort in the death of Chirst, but it belongs only to those that are dead to sin, and alive to righteousness. This Circle shu…s out the impenitent world, there it closes and cannot be broke through, but all that are penitent are by their effectual caling lifted in to it, translated from that accurs'd condition wherein they were: So then if you will live in your sins, you may, but then resolve withal to bear them your selves, for Christ in his bearing of sin, meant of none but such as in due time are thus dead, and thus alive with him.

3. But then in the Third place, Christs Sufferings and death effects all this. 1. As the exemplary cause, the lively contemplation of Christ crucified, is the most powerful of all thoughts to separate the heart and sin. But 2. besides this working as a Moral cause, as that example; Christ is the effective natural cause of this death, and life: For he is one with the Believer, and there is a real influence of his death, and life into their Souls. This Mysterious Union of Christ, and the believer is that whereon both their Justification and Sanctification and the whole frame of their Salvation and Happiness depends; and in this particular the Apostle still p. 471insists on it, speaking of Christ and Believers as one in his Death and Resurrection, crucified with him, dead with him, buried with him, and risen with him. Rom. 6.

Being arisen, he applies his death to those he dyed for, and by it kills the life of sin in them, and so is aveng'd on it, for its being the cause of his death according to that of the Psalm, raise me up that I may requite them He infuses, and then actuates and stirres up that faith and love in them, by which they are united to him and these work powerfuly in this.

3. Faith look's so stedfastly on its suffering Saviour, that as they say intellectus fit illud quod intelligit, it makes the Soul like him, assimilates and conformes it to his Death as the Apostle speaks. That which some fable of some of their Saints of receiving the impression of the wounds of Christ in their body, is true in a Spiritual sense of the Soul of every one that is indeed a Saint, and a believer, it takes the very print of his Death, by beholding him, and dyes to sin, and then takes that of his rising again, and lives to righteousness, as it applies it to justify, so to Mortify, drawes vertue from it. Thus sayd one, Christ aim'd at this in all those Sufferings that with so much love he went through, and shall I disappoint him, and not serve his end?

4. That other powerfull grace of Love is joynt in this work with faith, for Love desires nothing more than likeness, and conformity, though it be a painfull resemblance, so much the better, and fitter to testify love, therefore 'twill have the Soul dye with him that dy'd for it, and the very same kind of death, I am crucified with Christ, sayes the great p. 472Apostle. The Love of Christ in the Soul takes the very Nails that fastned him to the Crosse, and crucifies the Soul to the World, and to Sin, Love is strong as Death, particularly in this, the strongest and liveliest Body, when Death siezes it, must yield, and so becomes motionless that was so vigorous before; And the Soul that is most active, and unwearied in Sin, when this Love siezes it, it is kill'd to Sin, and as Death seperates a Man from his dearest Friends, and Society, this Love breaks all the tyes and friendship with Sin. Generally, as Plato hath it, Love takes away ones living in them selves, and transfers into the party loved, but the divine Love of Christ doth it in the truest and highest manner.

By whose stripes ye were healed] The misery of fallen Man, and the mercy of his deliverance, are both of them such a deep, as no one expression, yea, no variety added one to another can reach their bottom. Here we have divers very significative ones. 1. The guiltiness of sin as an intollerable burden pressing the Soul and sinking it, and that transfer'd and layed on a stronger Back. He bare: Then 2. The same wretchedness under the same notion of a strange disease by all other means incurable, healed by his stripe's. And (3.) again represented by the forlorn condition of a Sheep wandring, and our Salvation to be found only in the love and wisdom of our great Shepherd. And all these are borrow'd from that sweet and clear prophecy Isa. 53.

The polluted nature of Man is no other but a bundle of desperate diseases, he is spiritually dead, as the Scriptures often teach, Now this contradicts not, p. 473nor at all Lessen's the matter: But only, because this misery justly called death, is in a Subject animated with a natural life, therefore so it may bear the Name and sense of sickness, or wound, and therefore 'tis gross misprision, they are as much out in their Argument, as in their conclusion, that would extract out of these expressions any evidence of remains of Spiritual life or good, in our corrupted Nature: But they are not worthy the contest, tho vain heads think to argue themselves into life, and are seeking that life by Logick in Miserable Nature, that they should seek by faith in Jesus Christ, Namely, in these his stripes by which we are healed.

It were a large task to name our Spiritual Maladies, how much more, severally to unfold their Natures, such a multitude of corrupt false Principles in the mind, that as Gangrens do spread themselves through the Soul, and defile the whole Man, and total gross blindness and unbelief in Spiritual things, and that stone of the heart, hardness and impenitency, Lethargies of senslesness and security, and then (for there be such complications of Spiritual diseases in us, as in Naturals are altogether impossible) such burning fevers of inordinate affections, desires of lust, and Malice, and envy, such racking, and tormenting cares of Covetousness, and feeding on Earth and Ashes, as the Prophet speaks in another case, according to the deprav'd appetite, that accompanies some Diseases: Such tumours of Pride, and self-conceit that break forth, as filthy botches in Mens words, and carriage one with another. And in a word, what a wonderful disorder must needs be in the Natural Soul by the frequent interchanges, p. 474and fight of contrary passions within it, and to these from without, how many deadly wounds we receive from the tentations of Satan and the World? We receive them, and by the weapons they furnish us, we willingly wound our selves, as the Apostle sayes of them, who will be rich, they fall into divers snares, and noysome lusts, and pierce them selves through with many sorrowes.

Did we see it, no Infirmery nor Hospital ever so full of loathsome and miserable Spectacles as Spiritually our wretched Nature is in any one of us apart: How much more when multitudes of us are met together? But our evils are hid from us, and we perish miserably in a Dream of happiness. That makes up and compleats our wretchedness, that we feel it not, with our other diseases. And this makes it worse still. This was the Churches disease. Rev. 3. Thou sayest I am rich, and knowest not that thou art Poor. &c. We are usually full of complaints of triffling griefs that are of small moment, and think not on, nor feel not our Dangerous Maladies, as he who shewed a Physician his fore finger, but the Physician told him, he had more need to think on the cure of a dangerous Impostume within him, which he perceiv'd by looking to him, though himself did not feel it.

In dangerous Maladies, or wounds, there be these evils, a tendency to death, and with that the apprehension of the terrour, and fear of it, and the present distemper of the Body by them, and this is in sin. 1. There is the guiltiness of sin binding over the Soul to death, the most frightful eternal Death. 2. The p. 475terrour of conscience in the apprehension of that death, or wrath that is the consequent and end of sin. 3. The raging and prevailing power of sin, which is the ill habitude and distemper of the soul: But these stripes, and that blood that issued from them are a sound cure, applied unto the soul, they take away the guiltiness of sin, and death deserved, and free us from our engagement to those everlasting scourgings, and lashes of the wrath of God, and likewise they are the only cure of those present terrours, and pangs of Conscience arising from the sense of that wrath, and sentence of death upon the Soul. Our Iniquities that met on his back, laid open to the rod, which in it self was free, those hands that never wrought iniquity, and those feet that never declined from the way of righteousness, yet for our workes and wandrings were pierced, and that Tongue dropping with Vinegar and Gall on the Cross, that never spoke a guileful nor sinful word. The Blood of those stripes are that Balm issuing from that tree of Life so pierced, that can only give ease to the Conscience, and heal the wounds of it, and they deliver from the power of sin working by their influence, and loathing of sin, that was the cause of them; they cleanse out the vitious humours of our corrupt nature, by opening up that issue of Repentance they shall look on him, and mourn over him whom they have pierced.

Now to the end it may thus cure, it must be applyed 'tis the only receit, but it must be received, if for healing. The most Soveraign Medicines cure not in another manner, and therefore still their first letler is R, recipe, take such a thing.

p. 476This is amongst those wonders of that great work, that the Soveraign Lord of all, that binds and looses at his pleasure the influences of Heaven, and the Power and workings of all the Creatures, would himself in our flesh be thus bound, the only Son bound as a Slave, and scourged as a Malefactor, and his willing obedience, made this an acceptable and expiateing Sacrifice, amongst the rest of his sufferings, he gave his back to the smiters.

Now it cannot be, that any that is thus healed, reflecting upon this cure, can again take any constant delight in sin, 'tis impossible so far to forget both the grief it bred themselves, and their Lord; as to make a new agreement with it, to live in the pleasure of it.

His stripes] Turn your thoughts all to consider this, you that are not healed, that you may be healed, and you that are, apply it still to perfect the cure in that part wherein it is gradual, and not complete, and for the ease you have found to bless and love him who endur'd so much unease to that end. There is a sweet mixture of sorrow, and joy in contemplating these stripes, sorrow sure by sympathy, that they were his stripes, and joy that they were our healing. Christians are too litle mindful and sensible of this, and it may be somewhat guilty of that Hos. 11.3. They knew not that I healed them.