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baving offered himself a facrifice, and fuffered without the gate, Heb. xiii, 12. he is entered into the boly place by his own blood, Heb. ix. 12. there to appear as our high-prieft, in the power and virtue of his blood to make a full atonement, and fprinkle the mercy-feat. Hence believers are faid to be come to Jefus the mediator of the new covenant, and to the blood of Sprinkling. And where is this? Even in heaven, as you fee in the context, Heb. xii. 23, 24. Now, in this work, Chrift carried the price of his blood into the very prefence of God for us, Heb, ix. 24. and paid it down before him; and, in this act juftice hath its fatisfaction brought home; and, by this act, mercy and juftice actually are met: For hereby Chrift fprinkled the very mercy-feat with blood all over, both upon it, and before it, as the forecited Lev. xvi. reprefents: For the mercy-feat of old ftood fo, that it could be feen but two ways, namely upon it, and before it as a table next to the wall; and fo this points out, that whatever way we look to mercy by faith, we may fee mercy and blood mixt, mercy and justice met together, and all forts of mercy conveyed through the blood of Chrift, top-mercies, and fide-mercies, upper-mercies of a fpiritual nature, and lower mercies of a temporal nature; for the mercy-feat is fprinkled with the blood upon it, and before it, and whatever way you look to it. The facrifice was finished on the crofs, and all facrifices finished therein; but the blood of the facrifice behoved alfo to be carried within the vail in order to the full atonement, that what was written in blood upon the crofs, might be fealed in the prefence of God at the heavenly bar: And we act not our faith far enough for redemption, unless we follow

follow Chrift from the cross to the bar of God's jusftice-court in heaven, to fee all fealed and fecured there within the vail, where this blood is expofed, as it were, and pled at the bar; where mercy and juftice meet together and embrace each other.

8. Another remarkable period is their meeting together at the bar of confcience, God's lower court on the day of actual reconciliation betwixt God and the finner: For then, the blood of Chrift, who through the eternal spirit, did offer himself without spot to God, doth purge the confcience, Heb. ix. 14. And the blood of fprinkling, wherewith the conSciences purged from dead works to ferve the living God, doth put forth its purgative power and virtue by a certain internal fpeech; and what doth it fpeak in the confcience? It speaks better things than the blood of Abel, that fpeaks vengeance, but this fpeaks mercy and peace, in conjunction with truth, righteoufnefs and juftice: For, where-ever juftice fatisfying blood cries for mercy and peace, there mercy and truth, righteousness and peace meet, and embrace each other. This blood is the cement whereby they are joined together. Before this blood be applied, the confcience of the convinced finner is all in a flame, like mount Sinai; thunder and lightning, and smoke and darkness, and fear of hell and vengeance, compaffing the foul about, while it is arraigned at the inftance of the fiery law, to pay the double debt to the mandatory and minatory part of the law, that is, perfect obedience upon the pain of eternal death and damnation. The finner finds himself loft and undone for ever by this law: But then, whenever the blood of fprinkling comes in, and appears at the bar of confcience, it speaks better things; it is a better speaker than the law: And


what fays it? Why, the language of it is, By your leave, O law, you have nothing to crave; for Chrift the Son of God was arraigned at the inftance of divine justice to pay all this debt, because he was this finner's furety and fubftitute; and he actually paid it, by obeying the command, and undergoing the penalty of the law: And for this I produce the antient records of God; In the volume of his book it is written of Chrift, that when facrifice and offering would not, be faid, Lo, I come, I delight to do thy will; and that the Lord hath laid on him the iniquity of us all; That he was made a curfe for us; yea, that he was made fin for us, even he who knew no fin, that we might become the righteousness of God in him: And therefore, O law, tho' thou haft truth and righteousness on thy fide, yet truth and righteousness have met with mercy and peace, and they have concerted matters, and agreed harmoniously and kiss'd one another, in token of their full agreement in Chrift, fo that in Chrift all charges are answered, and thus in the believer's confcience parties meet together.

3. The third thing propofed was how, and after what manner it is that they meet together, and kifs each other? We are to conceive of it after the manner of God; for it is more than a meeting of faints, it is more than a meeting of angels, it is a divine meeting of all the glorious attributes of God: And we may obferve these following qualities of it;

1. It is a wonderful and mysterious meeting, it is above our comprehenfion and conception; O how wonderful a meeting is this! The very name of the perfon, which is made the place of appointment, the meeting-place, is called wonderful, Ifa. ix. 6. Because the meeting is about us, his name is called Immanuel

nuel, God with us. O how myfterious is this meeting! Great is the mystery of godliness, God manifefted in the flesh, 1 Tim. iii. 16. that is all the attributes of God meeting together, and harmoniously embracing one another in the eternal Son of God, who hath affumed our nature into his own perfonality; this is the most wonderful mysterious meeting that ever was in heaven or earth.

2 It is a joyful meeting, they meet with infinite pleasure and fatisfaction in one another; Behold my fervant whom I uphold, mine elect, in whom my foul delighteth, Ifa. xlii. 1. As the perfections of God are glorified in Chrift, fo they rejoice and are delighted in him: For Jehovah is well pleafed for bis righteoufnefs fake; and therefore the pleasure of the Lord fhall profper in his hand, and he shall fee the travail of his foul, and be fatisfied. Surely, if God hath his pleasure, and Chrift his fatisfaction, no attribute of the divine majefty, no member of the meeting is difpleafed or out of humour; no, no: This is my beloved Son, in whom I am well pleased. My justice is pleased, my mercy is pleased, and all my other attributes are pleased. O it is an exceeding pleasant and joyful meeting! May all that hear me be well pleafed to fee it; no joyful meeting, but what hath a respect to this.

2 It is a boly meeting. Some meetings among men, that are called joyful meetings, yet are very unholy and finful meetings; but here is an infinitely holy meeting: Holiness to the Lord, is the. motto of it. A meeting of holy faints and holy angels, is not fuch a holy meeting as this meeting of the holy attributes of God, to advance the great defign of infinite holiness. All the holy meetings that ever were, or will be, are the refult of this,


and the effect of fome portion of holiness fent from it; for all holiness iffues from it. Here mercy and truth meet together in a holy manner, righteousness and peace falute each other in a holy way, and greet one another with a holy kifs. meeting. All happiness and It is a happy meeting. bleffings flow from this meeting; Chrift the meeting-place is the centre of all spiritual bleffings, Eph. i. 3. Many unhappy meetings have been in the world fince fin entered into it, and finful unholy meetings are ever miferable and unhappy meetings; but this holy meeting must be a happy meeting, and this holy kifs must be a happy kifs. If mercy and truth had not met together, we had never met with God: if righteousness and peace had never kiffed each other, we had never got a kifs of the fair face of the Son of God, nor ever been taken into the divine embraces.

5. It is a free meeting. Mercy and truth met together freely, without being constrained; righteoufness and peace kiffed each other freely, without being forced. No motive from without could ever take place to move God to call this meeting from eternity? It was according to his own purpose and grace, which is given us in Chrift Jefus before the world began, 2 Tim. i. 9. Free fovereign grace is the original of the meeting. It is alfo fuch a free affembly, where every member might freely fpeak, and not one to interrupt another, as is ufual in meetings among men, where fome cry one thing and fome another, in a confufed manner, like that affembly, Acts xix. 32. where it is faid, The affembly was confufed, and the greater part knew not wherefore they were met together; and fome cried one thing, and fome another. No, this meeting, is free, in oppofition


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