AS touching the Context, the Apostle had proved, vers. 23. That all Mankind lies under the guilt of Sin, and therefore stand in need of Justification that they may be saved: which Justification hee also shewed, could not bee had either from any Creature, or from the Law, to vers. 20. from whence he concludes, that justification must necessarily bee sought in that Gospel Mystery, propounded in the Lord Jesus Christ. The whole dispute of the Apostle may be reduced to this Reason;

Men are justified either by Nature, or by the Law, or by the Gospel:

But they cannot bee justified either by Nature, or by the Law, therefore they must be justified by the Gospel.

The Proposition is pre-supposed, and understood as ma­nifest by it self. The Assumption was demonstrated in the former part of this Epistle, to vers. 21. of this Chapter.

The Conclusion is expounded, and illustrated to the end of this Chapter, and so forward.

As touching the Text, the words of it contain the Epitome of Evangelical Justification, which is described,

1 By the efficient, principal and highest cause, which is God, vers. 25.

2 By the inward impulsive cause, the grace of God; these signifying,

1 Exclusively, and that two-fold.

1 Excluding Commutative justice, or rendring like for like, or so much for so much.

2 Excluding Distributive justice, proportionately respect­ing the dignity of men.

2 Inclusively, respecting the meer and pure grace of God, observable in that Emphatical ingemination, freely, or gratis, and by his grace.

3 By the Meritorious cause, which may also in some sort be called the Formal cause of our justification, that is, the Re­demption made by Jesus Christ.

4 By the Instrumental cause apprehending the object, that is, faith in his bloud.

5 The Final cause:

1 In respect of Us [our Salvation and remission of Sins.]

2 In respect of God, the manifestation of his Justice and Mercy [that he might be just, &c.]

Doct. God the Father is the Foun­tain of ju­stification. As God the Father is the Fountain of all Happiness, so is he of the justification of a sinner. This is grounded upon vers. 25. [Whom God set forth] And this is the rule of Di­vines generally received, That wheresoever the Name of God is put in contra distinction to Christ Jesus, it must not be taken es­sentially, but personally for God the Father: so here, God set forth Christ to be a Propitiation, i. e. God the Father.

For the better understanding whereof, we are to know, That [Page 3]where we say God the Father is the Fountain of our Justifica­tion, it may be conceived in two respects.

1 In way of opposition to the other persons of the holy and undivided Trinity.

2 In opposition to the Creatures.

Object. 1. In opposition to the Son and Spirit, which will be cleared in answering this objection; All the works of the Trinity that are without the God-head, are undivided, but Creation, Redemption, Justification, and Sanctification, are works without the Trinity, or are acted and terminated on the Creature as their ob­ject; and all the Persons in the blessed Trinity do work together in the effecting of them, so that one and the same work is sometimes attributed to the Father, sometimes to the Son, and sometimes to the Holy Ghost; yea what things the one doth, the other is said to doe also, Joh. 5.17. My Father worketh hitherto, and I work; and vers. 19. Whatsoever things the Father doth, these also doth the Son likewise; how then can the Father be the Fountain in Ju­stification?

Answ. The Father is the Fountain of Justification, not ex­cluding the Son, and Holy Ghost, from being causes in it, (for it is said, 1 Cor. 6.11. Yee are sanctified, yee are justified, in the name of our Lord Jesus, and by the Spirit of our God) but shewing, that the Father is the original, in the action of Justifi­cation: Or, that the Father is the first in order of working. So Joh. 5.19. The Son can doe nothing of himself, &c. So Joh. 16.13, 14. The Spirit shall not speak of himself, &c. so the Father justifieth through the Son by the Holy Ghost, the Holy Ghost justifieth by himself, from the Father and the Son, the Son justifieth from the Father by the Holy Ghost, and that upon two grounds,

1 Because the Father is the Fountain of the Trinity, and as the Persons are in order of subsisting, so they are in order of working; but the Father is first in order of subsisting, Matth. 28.19. so also he is in working.

2 The Father was the Person, that most properly and di­rectly, was offended by sin; hence it is said, that Christ is an Advocate to the Father, 1 Joh. 2.1. the Father is in this case the Judge, the Son the Advocate.

The Creation, which is especially ascribed to the Father, is wronged by sin.

Secondly, The Father is the Fountain of Justification in opposition to the Creature, for justification (as it is in man) is meerly passive, and therefore doth pre-suppose the action of another justifying us: and of whom but of God? as Rom. 3.30. God is one who shall justifie, &c. And again, Gal. 3.8. God would justifie, &c. and that of Rom. 8.30. Those whom he called, he justified, &c. Hee that justifieth is the same with him that calleth, and predestinates, and that is God.

Quest. What are we to understand by the justification of a Sin­ner in the sight of God?

Answ. The mea­ning of Justificati­on. God is said to justifie a Sinner, not because he doth infuse righteousnesse, or makes him fit to doe such things as are just, which is the error of the Papists: placing justifica­tion first in the infusing the habits, and then in the Acts of Grace, or good works flowing from those habits; where­withall they intermingle a kind of remission of sin. But God is said therefore to justifie, because by his judicial proceedings or sentence he absolves, and acquits Sinners from the guilt of sin, with the punishment thereof; and accepts them as just persons unto life eternal. This might be many ways proved, but for brevity sake, rest in this. That justification in the Scripture, is wont to be opposed to accusation, and condemnati­on, as Prov. 17.15. Rom. 8.33.

Quest. But to what purpose serves Christ then in the Popish Justification?

Ans. Hee hath merited that grace for sinners, that they might merit and justifie themselves; but herein they make Christ the Causa sine qua non (as Logicians speak) that is, such as hath no real influence on the effect; yea they ascribe more to the good works of sinners, than they doe to the merits of Christ: for Christs merits (by their Assertion) doe but make us justifiable; which is a woeful delusion, and at the best, im­plicite blasphemy.

Quest. But doth it belong to God only to justifie?

Answ. 1. How can it be otherwise, since it belongs to none to justifie, but to him to whom it belongs to judge? now the [Page 5]Lord is the supreme Judge, all power of judging, in Spiritual regards being taken from the creature, Rom. 14.4. Who art thou that judgest another mans servant? to his own Master hee stands or falls. And vers. 10. Why dost thou judge thy brother? we shall all stand before the Judgement Seat of Christ. Mortal man must not be an everlasting Judge; yea the Apostle goes further, 1 Cor. 4.3. and saies, he passes little to bee judged of them, or by mans judgement; yea (saies he) I judge not my self: i. e. no other man had power to judge him, nor himself to judge himself, who then hath power? And vers. 4. to shew who was the Judge to pardon or condemn, he saies, Hee that judgeth me is the Lord.

2 It appears from the nature of justification, in that the word justification is taken from Courts of Justice, and juridical pro­ceedings in Scripture use, and signifies the sentence of abso­lution, and is opposed to condemnation, Prov. 17.15. To ju­stifie the wicked, &c. Psal. 143.3. Enter not into judgement, &c. and in the text it signifies remission of sins, and imputation of righteousnesse; so that none but God can justifie, because none but God can forgive, Mark 2.7. and God takes it to himself, Isa. 43.25. I have put away thy transgressions, &c. Rom. 4.6. God imputeth righteousnesse without works. God must doe it, or it will never be done. Besides, in justification there is the Will of God not to punish, or not to impute, Psal. 32.1, 2. and a discharge from the Curse and Wrath of God, Rom. 8.1, 3, 4.

3 It appears by the Concomitants and fruits of justification, which God only can bestow; as blessednesse, Psal. 32.1. communion with God, peace of conscience, joy in the Holy Ghost, Rom. 5.1.3. and freedome of accesse to the Throne of Grace; but who keeps the key of Gods Presence-chamber but himself? Who can admit us to communion with God but himself? Spiritual blessings and priviledges are farre out of the reach of any Creature, and have no Steward but Gods own Spirit, from whence this joy is called, 1 Thes. 1.6. The joy of the Holy Ghost.

Vse 1. Let this serve for confutation of such, as either di­vide justification between God and man, or else utterly ex­clude God from being the efficient cause: of which sort are the [Page 6]Papists, who fancy a double justification: First, in infusing habits of grace, whereby they are prepared to justifie themselves, the Lord of his grace purging away their sins. Of this they grant God to be in part the efficient cause, joyning mans free will concurring with him, as a burthen too heavie for God alone to bear; which is (in truth) that which Protestants call Regene­ration. Secondly, in improving their gracious habits or quali­ties infused, whereby they are every day more and more righteous: and in this they place their merits for eternal life. And in this justification (which is in truth that which the Pro­testants call Sanctification) they deny God to be the efficient cause. But the Scripture makes but one Justification, where­of one God is the Author, Rom. 3.30. Seeing it is one God that shall justifie, &c. i. e. All the faithful are justified alike. And this admits not of divers degrees, but is all at once, though the manifestation, sense, and assurance of it, may be by divers degrees.

Vse 2. This may serve for unspeakable terror, to all that have lived in enmity and rebellion against God, and still goe on in their grievous provocations. Whom doe they provoke to anger? Is it not the Lord, who alone doth and can justifie a sinner in his sight, Jam. 4.12. There is one Law-giver, that hath power to save and to destroy: there is none else that hath either power or authority to save a poor Sinner from Death or Hell. God saith, Exod. 23.7. I will not justifie the wicked, i. e. that still goe on in their wickednesse, and none can doe it besides him. Many vile wretches will either deny, or justifie themselves in their wickednesse (as it is said of the Pharisees, Self justi­fiers in a sad estate. Luke 16.15. & 10.29.) and with the Harlot in the Proverbs, can carry it out, with their lyes and brazen faces, and purse, and friends, in earthly Courts, and whatsoever their cause is, will finde some like themselves to acquit them: but these are but inferiour Courts, the Cause must bee tried again in an higher Court, before the supream Judge, from whom there can be no escape, whose sentence no creature can avoyd or a­bide. Hee knows all hearts, and mens privie pranks, who will justly condemn what the world hath unjustly commen­ded, and force them to say with Job 9.20. If I justifie my self, mine own mouth shall condemn me; yea know, thou justi­fiest [Page 7]thy self (O vile man) (as Elihu speaks, Job 32.2.) more than God: and in justifying thy self condemnest the Lord. Yea, nothing doth more hinder thine own justification, than thy self-justification, for what carest thou for another to justi­fie thee, that canst doe it thy self? as the Pharisee, Luke 18.11. went away unjustified, because he justified himself; while the poor self-condemning Publican was sent away rather justi­fied, for that remarkable reason, because hee abased himself. And thou disanullest Gods Judgement, and condemnest him that thou mayest bee righteous, Job 40.8. thou bringest the Lord to thy barre, to stand as guilty before thee.

Many please themselves, that they are justified by their companions and fellows, because their iniquity is secret, and hath escaped the view of man; but alas! the Malefactor shall not speed according to the sentences of Fellow-prisoners, but according to the sentence of the Judge. Paul cries, 1 Cor. 4.3, 4. What doe you tell me of mans judgement? this is the prophane mans day, and the proud mans day, but the Lords Court-day is coming, when hee shall bring to light the hid­den things of darknesse, and then you will bee self-damned, Tit. 3.11. thy conscience shall set thy sins in order before thee, and thy abetters in sin shall curse thee, as the Shechemites af­terward cursed Abimelech, Judg. 9.27. The Devil shall lay the load of all thy sins upon thee, to bring thee to despair, (and it may be) to the Halter, as he did Judas; yea, the senselesse creatures shall rise up against thee, the stone out of the wall, the beam out of the timber shall cry out against thy sins, Hab. 2.11. every Sermon thou hast heard, yea the dust of the Mi­nisters feet shall rise up in judgement against thee, Luke 9.5. but (that which is worse than all) God himself will bee a swift witnesse against thee, Malac. 3.5. his mercy, patience, and long suffering shall condemn thee, and his sentence of everlasting destruction shall certainly passe against thee, and then thou wilt finde Jeremiahs words too true, cha. 23. ver. 20. The anger of the Lord shall not return, until hee have executed, and till he have performed the thoughts of his heart, and though thou wilt not now consider it, yet in the latter days thou shalt consider it perfectly.

Vse 3. It is a ground of strong consolation to poor penitent [Page 8]Sinners, Comfort to penitent sinners. that God the Father justifies; against whatsoever the World or Devil can lay to his charge. The Apostle challen­ges World and Devil to doe their worst, Rom. 8.33. Who dares lay any thing to the charge of Gods elect? let them bring in what Bills of Complaint, Accusation, or Indictments they can invent against the poor soul (and they will invent e­nough) yet they shall not hurt; Why? because it is God that justifieth, And in 1 Cor. 4.2, 3. I passe not to be judged of you, or of mans judgement. Men will have their Court-days, to judge the Saints; there is many such a Court kept in the Chimney corner, over the Pot, thither they summon and cite Gods servants to be tried; they sit on their persons, or names, or estates, and give them their doom; but let not the Christian passe for mans day which way the cause goes; there is another day behind, which is the Lords Day of Judgement, Acts 17.31. and then he that is holy shall bee happy, and he that makes conscience of his ways shall bee acquitted for ever. This makes Isaiah exceeding confident, chap. 50.8, 9. because he is neer that justifieth me, who shall contend with me? Let us stand together, who is mine adversary? let him come forth, be­hold the Lord will help me; Who shall condemn me? Loe they all wax old as doth a garment, the moath shall eat them up. It is a pithy comparison. Many will professe, they will stick as close to such and such professors as the garments to their backs; many spick and span new accusations laid to the charge of Gods people, ever and anon: Well (saith the Pro­phet) all such Accusations will be soon worn out, soon moath-eaten, they have a worm in them, that will soon consume them, and then God will bring forth their righteousnesse, &c. Psal. 37.6.

This ground of comfort is three-fold. Three-fold ground of comfort that God justifies.

1 Because no body hath any thing to doe with a beleevers soul but God, and he will Non-suit all the Pleas made against him; and if the Lord say, He is satisfied, and paid, who can take any advantage against him? All the sin is committed against the Lord only, Psal. 51.3. and if he say, ile remember thy sins no more, as he doth, Isa. 43.25. Who dares commence a Suit against him? Hee is the Creditor, all the Debts wee owe are due to him: if hee crosse the Book, and cancel the Hand­writing, who shall challenge the debt?

2 God doth justify Us, therefore wee may bee sure it shall go well with us, because his sentence is unchangeable: once justified by God and never condemned, for whom hee justi­fies hee glorifies, Rom. 8.30. Isa. 54.10. Mountains shall de­part, and Hills bee removed, but my kindnesse shall not depart, &c. Jews cryed sometimes Hosannah, sometimes Crucify; if the Lord should deal so by us, woe bee to Us. Yet Papists and Arminians hold, a man may bee justified to day and damned to morrow: but the Lord saith, My Caunsel shall stand; Psal. 33.11.

3 As there is no change on Gods part, so there is no appeal to bee made, Gods Court is the highest Court: no appeal from the Court of Heaven: if the world, Devil, or our own Consciences bee cast here, they can never remove the Suit to another Court, Eccl. 5.8.

Use 4. Let it serve for Direction, Direction to troubled Con­sciences. in case of distress of Con­science: Since it is God the Father that justifieth, Let your afflicted souls take heed of admitting any other Judge to sit upon your Hearts and Consciences, but bee sure to repair to God for sentence, and whatsoever hee speaks, that attend and submit to. Poor souls too often give way, to many unrigh­teous Judges, to sit upon their everlasting estate. Sometimes they admit Satan, and hee eclipseth all their comfort, 2 Cor. 2.11. if Satan get advantage, the Soul will bee swallowed up of grief, ver. 7. Sometimes they set up their Carnal Reason, that is unacquainted with the things of God: sometimes their Care and Suspicion shall try their Case; which have infinite ca­vils to suggest to the heart, to vex and trouble All, and then they presently conclude they have lost the day. Tis mad­ness to make our Adversary Judge (as Satan is) in a Cause depending about our whole estate. And folly to put over thy cause to some ignorant Person (as carnal Reason is.) Look onely to stand or fall by Gods judgement. Mind not what wrangling Proctors or Lawyers say, who can pick a hole in the best estate, and surest conveyance, but listen after the Judge of the Court, because his sentence must stand. Thus would David do, Psal. 85.8. I will hear what God the Lord will speak, &c. Care not what Sense and Feeling say, but attend dili­gently what God shall say, for if hee speak peace; Hee will cer­tainly [Page 10]make it good. Appeal from any other that intrudes, as Paul did to Caesar; and as David doth, Psal. 43.1. Judge mee O Lord, and plead my cause &c. so Psal. 35.23, 24. Stir up thy self, and awake to my judgement, even to my cause, my God, and my Lord; and listen to his sentence.

Quest. How shall I know whether God doth justify me or not?

Answ. 1 Consider what the Word saith, if that acquit thee thou art sure: How we may know whether God justifieth us. but if that condemn thee, thine estate is dread­ful; for Rom. 1.17. therein is Gods righteousness revealed. Joh. 12.48. The Word that I have spoken to you, that shall judge you. There mayest thou read the last doom. That's one of the books, Rev. 20.12. shall be opened.

2 See whether thou dost condemn thy self, and judge thy self unfeignedly, 1 Cor. 11.31. If wee judge our selves, wee shall not bee judged of the Lord.

Quest. How should I make my appeal to the Lord?

Ans. In secret and humble Prayer, as Job said ch. 9.15. I will make my Supplication to my Judge; yea, though the word should cast thee, lying in impenitency, yet it shall acquit and absolve thee, if thou meet the Lord in a treaty of peace, with suitable importunity and constancy, as the poor widdow did, Luk. 18.7. shall not God avenge his own Elect, that cry day and night before him? &c. I tell you that he will avenge them speedily.

HAving spoken of the efficient cause of a sinners Justification, come we now to the inward impulsive Cause (which Logici­ans call the Proegumenical Cause) which is the grace of God, and for the forme or manner [freely.] Let us open the words.

Quest. 1 What is it to be justified freely?

Answ. 1 The Word translated freely; in Scripture signi­fication, is opposed to the hoped for, and intended end, and signifies in vain, or to no purpose. Gal. 2. ult. If righteousness is by the law then Christ is dead in vain; there the same word is used.

2 It is opposed to an unjust cause, and so it signifies with­out a cause, Joh. 15.25. they hated me without a Cause.

3 It is opposed to the payment of a Sum of money, or a full price, as Laban said unto Jacob, Gen. 29.15. Because thou art my brother, shouldest thou therefore serve mee for nought? tell mee what thy wages shall be.

4 It is opposed to desert either good or evil: So 1 Sam. 19.5. Jonathan said to Saul, wherefore wilt thou sin against inno­cent bloud? to slay David without a Cause, or without desert. [Page 12]The word is here taken in the last acceptation: for the mean­ing is; That wee are justified without any merit on our part; So that the word [freely] is added, by way of explication of grace, and justification by it. When therefore it is said wee are justified freely understand,

1 That there was no desert of justification in us, Psal. 49.8. Isai. 43.25.

2 That wee deserved the contrary; as being enemies, Rom. 6.23.

3 That we could not desire it, Isa. 65.1.

4 That wee could do nothing to procure it, Job. 25.4.

5 That wee resist it, as the Jews did the righteousness of God, Rom. 10.3, 4. Thus to the first Question: the second follows.

Quest. 2. What is meant by Gods grace, by which wee are ju­stified?

Answ. Gods Grace is taken two waies in Scripture, 1 ac­tively for the favour and mercy of God, Or [...] from [...] grati- [...] osum esse, misereri. Eph. 2.8. By grace yee are saved, not of your selves: and indeed the Hebrew word for Grace, comes of a Root that signifieth to shew mercy, or bee merciful; And 2 Passively, so it signifies the gift by grace, as Rom. 5.15. where is mention of the grace of God, and the gift by Grace, that is, inherent gifts and graces that the Lord bestoweth upon us; as Eph. 4.7. To every one is given grace, &c. 1 Pet. 4.10. as every one hath received the gift. Now that grace is here meant in the former sense, and not in the latter (as the Papists would have it) for the habits of grace infused in­to Us: It may appear,

1 Because otherwise there should be some contradiction in the Text, to say that we are justified freely, and yet to be justi­fied by inherent grace.

2 In the next foregoing verse, it is said, that all have sin­ned: how then is justification possible by inherent grace, where there is none; so that by grace here is meant the fa­vour of God.

Quest. 3. How can we be said to bee freely justified, when the precious blood of Christ is paid to redeem us?

Answ. 1 It is altogether free on mans behalf, because no price, for our justification, is exacted at our hands: but on [Page 13]Christs part it was not free, because hee paid a full price, 1 Pet. 1.18.

2 It was free on Gods part, 1 Because nothing but his free grace, could move him to ordain such a propitiation for sinners, ver. 25. 2 Nor to make revelation of it to sinners, for there are multitudes in the world, to whom this Redemp­tion never was revealed; but are suffered of God to dye in their sins, and to walk in their own waies. 3 Nor to im­pute it to particular persons, and infuse Faith: for though Christ paid the ransome, yet it is free grace that it is imputed to Us: And that without our help he works faith in Us, to appre­hend the merits of Christ.

Thus it appears by the Explication, That all the world be­ing guilty before God; though Christ paid a great price to the Father, by way of satisfaction to his Justice, in redeeming the Elect: Yet in respect of Us, it is altogether free and unde­served, and that his meer free grace moved him to send his Son, to take our nature upon him, and to lay down his life to redeem Us. From which Explication wee gather this Doctrin.

Doct. 2 That the Justification of a sinner before God, Justification is of free grace. is to bee ascribed meerly to the free grace of God. Which the Apostle hints twice in the Text, telling us wee are justified freely without deserts; and by Gods grace, and favour to us likewise; which truth wee shall further see, in the several Acts of God about it, revealed in the Scripture, as

1 In the Decree of it, in the Council of Gods election, which (I conceive) is meant in ver. 25. whom God fore-ap­pointed; There is the [...], or eternal purpose of God, which was of his meer grace, Gal. 3.8. Justification of the hea­then through faith, is attributed to the love of God.

2 In the determination of the work to Christ our head, to dye and rise again from the dead, Rom. 4. ult. So it was free grace.

3 In the effectual application of Christs merits, and in our actual vocation, when true faith is wrought in the heart, Eph. 2.7, 8. so free grace is apparent.

4 In the sealing of it up to the heart, when as the love of God is shed abroad in our hearts, by the Holy Ghost, Rom. [Page 14]5.5. all which are implyed, or expressed in the Text.

Proofs for the Confirmation of this point abound; as Tit. 3.4, 5. After that the kindness and love of God our Saviour appear­ed, &c. kindness and love of God are asserted, as the mov­ing or impulsive Cause, of our Salvation; but not a tittle of the works of righteousness in our selves taken notice of: and vers. 7. Justified by his Grace, wee should bee made Heirs, Eph. 1.6, 7. To the praise of the Glory of his Grace, wherein hee hath made us accepted, in his Beloved, in whom wee have Redemption, &c. Which grace farther appears,

1 That God prosecutes not his Cause against us, accord­ing to the rigour of the Law, and his vindictive justice: but leaves any place, space, and probability for Reconcili­ation.

2 That being the Party offended; hee should yet appoint the manner, and means of our Reconciliation.

3 That hee spared not his beloved Son, nor any care to effect this Reconciliation.

4 That hee (without any dignity of ours) ingrafts us in­to his Son, and makes us partakers of his righteousness.

Quest: Why is a sinner so freely justified?

Reas. 1 Because it was impossible for the Law, or any legal Righteousness to justify sinners, Rom. 8.3. That which was im­possible for the Law, in that it was weak, through the flesh, the Lord sending his Son, &c. Exact righteousness free from Spot, the Law required, or it could not justify; But sinful man, through the flesh, that is, corruption of his heart, and inclination to evil, could not so observe the Law, as to attain to such per­fect righteousness: because Eccl. 7.20. There is not a just man upon Earth, that doth good, and sinneth not, much less can any na­tural man do it.

Reas. 2 To remove two inconveniences, 1 To exclude boasting, 2 Those terrors of Conscience, which otherwise sinners must needs bee subject to, whilst they live in the world.

1 Boasting is excluded, Rom. 3.27. Where is boasting then? it is excluded. By what Law? by the Law of Works? No, but by the Law of Faith. Justification by works, puffs up the proud heart of man, with a Conceit of ability to justify himself; as [Page 15]the Doctrin of the Pelagians, Papists, Arminians doth: They can answer that question, 1 Cor. 4.7. Who hath made thee to differ? I have made my self to differ; this breeds pride; but justification through free grace, laies low, having nothing of our own, but all of free gift.

2 Terrors of Conscience are excluded, which Legal righ­teousnesse exposeth to, 2 Thess. 2.16. God hath loved us, and given us everlasting Consolation through Grace: but without grace our Case is desperate, Rom. 4.15. The Law worketh wrath. Hence intelligent Papists are driven to horrid extremities, e­ven to desperation it self oftentimes: Hence those large allow­ances which in their Cases of Conscience, their Casuists use to give men, about the breach of the Law. Hence their Do­ctrin of venial sin. And they use to renounce their Principles at their death, and fly to free Grace, living in one Religion, dying in another.

Reas. 3 Because those things that are conferred in justifica­tion, cannot bee deserved, but must bee granted by free fa­vour; as Remissions of sins, and imputation of divine righteous­ness; for so it is call'd, Rom. 3.22. The Righteousnesse of GOD without the Law. Now nothing in a finite Creature, can de­serve or procure, that which is of infinite worth, and eternal duration.

Use 1. Of refutation of that Popish Doctrin of Merit, Popish merit of Congruity and condignity refuted. and first of their merit of Congruity, as a necessary and acceptable Preparative to justification, which is a meer Dream.

1 Because without faith 'tis impossible to please God, Heb. 11.6. but this merit is before faith is infused.

2 The tree must needs bee good before the fruit can bee good, Matth. 7.18. but yet the man is not sanctified.

3 God accepts not the offerer for the gift, but the gift for the offerer. Gen. 4.4.

4 When the Conscience is defiled, all things are defiled, Tit. 4.15.

Now for their merit of Condignity, wherein their righteous works, done by a righteous man, make God a Debtor to them, and he in Justice, is bound to justify them; consider only, Rom. 11.6. If by grace, it is no more of works, otherwise grace is no grace: but if it bee of works, it is no more of grace, o­therwise [Page 16]work is no more work, Papists are Martyres Dia­boli. i. e. grace and works are flatly opposite to each other, Gal. 5.4. Yee are faln from grace; that is (saith Luther) as hee that falls out of a ship is drowned, &c. and hee calls such Martyrs Diaboli that undergo much, and perish at last, as your Popish Justiciaries.

Use 2. To shew the inexcusable condition of all the World before God, that slight this admirable free grace of God. If Christ holds forth this free grace daily, to prophane wretches, what will become of them? what will they say for them­selves, at the day of judgement? that despise it, or turn it into wantonness? what Paul pressed upon the Jews at Anti­och, Act. 13.38. is at this day commended to unbeleevers and prophane ones of this age. The Embassadors cry, Be it known unto you, Men and Brethren, that through this man is prea­ched unto you, forgivenesse of sins. And by him all that beleeve are justified, from all things; from which you could not bee justified, by the Law of Moses. Hearken unto this all you that remain un­justified, you that have followed lewd courses, uncleanness, pride, wantonness, company keeping, despising of the word; bee it known unto you, that through Christ is preached unto you, the free remission of your sins. If any that lived civil­ly, could be justified by the works of the Law, yet your hearts can tell you, you cannot: but behold, here is free Justification tendred you by Gods rich Grace. How long will you stand out and despise this Grace? As you love your own souls, ac­cept of the mercy offered. Say yee, wee like our sins and our profits better? then hear what follows, vers. 40. Beware least that come upon you, which was spoken of, by the Prophets: Be­hold yee despisers, and wonder, and perish, &c. that is, as your re­bellion, and contempt is intollerable; so the Lord shall bring his dreadful and unsupportable destruction upon you; and this shall bee your misery, that you shall not beleeve it, until it seizes upon you: more than ordinary judgements, both here and hereafter, follow the neglect of such great salvation. Beware then, in the fear of God, least this woful condition come upon you. Take heed (as it follows there, vers. 46. See­ing that you put away the Word from you, and Judge your selves un­worthy of everlasting life) you that have a pardon offered to you, being condemned male-factors, and yet will bee pro­phane, [Page 17]unclean, and proud still: you do as good as say, wee care not for the pardon, wee scorn the offer of remission of sins, though we bee damned for them: Let such desperate souls know, they judge themselves unworthy, &c.

Object. You will say, why? whatsoever my sins are, though I go on, yet grace is sufficient to save mee at last.

Answ. But doth not the Apostle say? shall wee continue in sin? &c. far bee it that ever such a thought should enter into any heart, Rom. 6.1, 2. Sodomites themselves, had they had this grace preached, by any Messenger from God, they would in all likelihood, have beleeved and repented. What is this but turning the Grace of God into wantonness? that branded sin of Jud. 4. Ordained of old to Condemnation; and the very characteristical Note of Reprobation, to turn Gods grace in­to Lasciviousness. Tis true, God doth not presently reject, where grace proffered is neglected, Rom. 10: ult. All the day long, &c. yet it is oft a sad presage, that grace will depart, from those for ever; that prophanely set it at nought. The day of Grace is short, Luke 19.41. 2 Cor. 6.2. Col. 1.6. the Gospel brought forth fruit in the Colossians, The first day they heard of it, and knew the grace of God in truth.

Use 3. Comfort to beleevers that this grace is free. It is an unspeakable ground of comfort to poor be­leevers. What better Cordial can you take than this? what Doctrin should you rather learn? you complain of sins be­fore Calling, of corruptions yet remaining, of coldness in du­ty, and you say, how can such a wretch as I bee accepted, or justified? The Doctrin takes away the ground of your La­mentation, in saying, you are justified and pardoned freely, not onely by Gods Grace, and Mercy, but altogether freely, Rom. 5.16. the free gift is of many offences to justification. So vers. 18. the free gift came to justification. Luth. in Epist. ad Gala. Let Moses (saith Lu­ther) bee dead, and buried; and his Sepulchre never bee found in point of justification.

This is your security, and makes your justification such as a man may have peace in, and boldness, and confidence, in the inward Combates of Conscience, and in the panges of death, for it makes the promises sure, Rom. 4.16. unmortified corruption, would make justification, upon any other terms uncertain: but Gods free grace is a sure Rock to build [Page 18]on, a foundation that cannot bee undermined. It puts you under the Kingdome of grace, where grace must as surely reign unto life, as sin did unto death, Rom. 5.21.

Further, this Justification gives safety, and perpetuity of happiness; because this feee grace is unchangeable, Rom. 5.2. Being justified by Faith wee stand in Grace, wee never fall from it, and vers. 17. They which receive abundance of Grace and of the gift of Righteousness shall reign in Life, by one Jesus Christ. Con­sider seriously, that this grace is given, when wee are ene­mies to God, lying in our blood, besmeared in our filthiness: Now it is not likely a poor beleever shall ever fall, into a worse estate than this was; So that the same grace must needs be still continued to him.

Use 4. Exhortation to all sorts, 1 to unjust. 1 Exhortation first to unjustified persons. If justi­fication bee of free grace, then let carnal and prophane men see a little chink of light, beaming into their dungeon of darkness. Here is some possibility of obtaining mercy, and pardon at the Lords hands. Free Grace is the main mo­tive to the Lord, for to give Remission of sin. Let it also bee a strong Motive to you, to seek out after it. If free, why may not you have a share in it as well as others? If the fault bee not in your selves, it may bee yours as well as others. Tis not sins hainousness, nor multitude can keep you out; God keeps open house for Grace and Mercy, and every poor beg­gar, that will, may come. The Dole is not given because a man hath better Cloaths, better Parts or abilities, but to poor souls that come to fetch it. Avoid discouragement and prophaneness, when God is dispensing his grace to others, as bad as thee. Go then among the crowd of Prodigals, thrust in among them. Rom. 4.5. To him that works not, that never did a good work, but beleeves on him that justifieth the un­godly, i. e. There are none justified but ungodly, for all are ungodly before justification, though afterward they are not ungodly, in that they fall to working the work of God, though not to trust in any work: set their hearts on all the works of the Covenant, though not on the Covenant of works. Hear what the Spirit saies to thee, Rev. 22.17. Who­ever will, let them take of the water of Life freely. Here is a dram of Aqua vitae for a dead soul, freely offered, if thou wilt ac­cept [Page 19]of it, and wilt thou not accept of it? say not, I have no good work to commend mee, for they that work not, are not shut out, Isa. 55.2. but without money, though not a penny in thy pocket, not one good work at all. To direct you in it,

1 Know that Justification presupposes Damnation in a way of justice. Directions to attain justifi­cation. Thou therefore that desirest justification must bee convinced, and certainly conclude, thou art a condemned person, in the rigour of Gods Justice; according to that, Ezek. 36.31. You shall remember your own evil waies, and doings, were not good, and shall loathe your selves (or judge your selves worthy to bee destroyed) so Rom. 3.19. that all the World may become guilty. Your soules must come to the bar of Gods justice, and hold up your hands, and cry, guilty, guilty, yea, and pass the sentence of condemnation on your own souls.

2 Bee zealously diligent, Direct. 2 that you receive not the grace of God in vain, 2 Cor. 6.1. Paul in 2 Cor. 5.21. having spoken of free justification before, hee addes, wee then as workers together with him, beseech you, that you receive not the grace of God in vain. You have heard of Gods grace, now wee Apostles and Mini­sters of Christ, beseech you, that this grace bee not lost, or in vain. If our intreaties may prevail with you, Oh! suffer not this water of life to bee spilt in vain.

3 You must for ever resolve to live in the Kingdome of grace: Rom. 5. ult. Grace ought to reign, Direct. 3 you must not think to subject it to your lusts, for grace must have the command of all, Tit. 2.12. it denies ungodliness the throne.

2 To justified Persons. Are you justified freely by his grace? To such as are justified. first learn to adore free grace; lye low in the dust with Paul, and say with him, 1 Tim. 1.13. I have been thus and thus vile, but I obtained mercy, and the grace of God was exceeding a­bundant, &c. Now to the King immortal, &c. v. 17. Secondly, re­member that, Luk. 7.41, 42. there was a certain Creditor, that had two Debtors, the one ought him five hundred pence, the other fifty; and when they had nothing to pay, hee frankly forgave them all, tell mee which of them will love him most? So hath the Lord truely, freely and frankly forgiven thee, and that much more than many others? Oh love the Lord, so much the more, count it a shame to bee sparing, or nigard­ly, [Page 22]in thy love, or the expressions of it, in thy duty and o­bedience towards him, as vers. 47. Her sins which are many are forgiven her, for shee loved much. Where [for] is taken not for a Cause of forgiveness, but for a sign; as thus, surely such a Bank­rupt hath a great debt forgiven him, for see how loving and serviceable hee is to his Creditor.

3 Freely you have received, freely give, Matth. 10.8. and freely forgive.

HAving spoken before of the Efficient Cause of the justification of a Sinner, as also of the inward impulsive Cause, that is the free grace of God; Come we now to the meritorious cause of Justification (through the redemption that is in Jesus Christ) which redemption, hath the na­ture of the Meritorious or impetrating cause or Procatarctical Cause of a sinners justification: 1 Because it was the means which Gods justice did require, before grace could actually justify. 2 It hath the nature of the formal cause, so [Page 23]far forth as it is accepted for us, that it being imputed and ap­plyed to us, God pronounces the sentence of our absolution, Now to open the words: first inquire,

Quest. 1 What is meant by Redemption here?

Answ. 1 Redemption is taken in Scripture two waies; first improperly and generally, and so it signifies any deliver­ance from evil, or danger, or enemies, as it is used, Exod. 15.13. Thou in thy mercy hast lead forth thy people, whom thou hast redeemed; The deliverance out of Egypt is called a Redempti­on. There were of old three waies of redemption: first by Manumission, when a King doth let his vassal voluntarily go out free; thus we could not be redeemed, for the devil never meant to let us go free; and especially it could not stand with Gods blessed nature; Holiness, Justice, Truth, Hatred of sin, thus to set us at liberty. Secondly, by Permutation: thus we could not be redeemed for recompence could not be made to God, by ex­change of any creature, for that infinite wrong done to him by mans sin, Matth. 16.26. Thirdly, By violent oblation or con­quest, as Abraham redeemed Lot by rescuing him: but man­kind might not bee redeemed by this alone, for though Christ might justly spoil Satan of his prey, which hee by subtile wiles, methods, and falshoods, had gotten; yet mankind be­ing guilty of high treason against God, and therefore locked up under his wrath and curse, no power was strong enough, to redeem us out of his hands; but these are all improper waies of redemption; and too low, to reach the thraldome, mankind was faln into.

2 Properly, in a more speciall way of Redemption; by giv­ing a price or ransome, for a poor Captive or Slave; this is plainly signified by the word used in the Text, which hints redemption by way of Ransome; there is [...] in it, 1 Tim. [...] 2.6. Christ gave his life a Ransome for all. The ordinary word used for redemption, is the buying of any thing again, by pay­ing a Price.

Object. Some Hereticks object: Sin and Satan to whom sin­ners are Captive, receive no price for Ransome.

Sol. Wee are primarily Gods Captives, who is the Judge, against whom wee have sinned, to whose Wrath, Curse, judge­ment, and vengeance, wee are in bondage; the ransome there­fore, [Page 22]is paid to God as the Judge: Satan is but the Goaler, sin the bonds and chains, the World and Death, as the Pri­son, and Torments. Wee are indeed (when the ransome is paid to the justice of God) set at liberty, from those other, in a way of power and lawful conquest: So Christ is said to lead Captivity Captive, Eph. 4.8. that is, all those enemies that had lead us Captive, but the price is paid to God himself; to whom wee do therefore pray, for the forgiveness of our sins: and that in regard of the ransome paid by Jesus Christ, Heb. 2.14. Luke 11.21. Christ may bee (in some sort) called, the strong man armed; that is stronger than Satan, and spoils him of his goods, &c.

Quest. 2 What is meant by the Redemption that is in Christ Jesus?

Answ. Christ is prefixt with three several Prepositions in the Scripture phrase. 1 For Christ, Phil. 1.29. To you it is giv­en, for Christ; not only to beleeve, but also to suffer. 2 In Christ, Eph. 1.3. Who hath blessed us with all spiritual blessings, in Christ. 3 Through Christ, Rom. 7.24. Blessed bee God who hath given us victory through Christ; The reason of them is,

1 Wee have redemption in Christ, because in Christ as a common store-house, every blessing is first laid up, and then imparted to his members. As our death and condemnation was in the first Adam, before it was applyed, or actually re­ceived by us.

2 Wee have redemption through Christ, because Christ doth by his obedience purchase it, which in due time is communi­ted to us; as from the first Adams desert came condemna­tion.

3 For Christ; seems to bee used, in regard Christ is as well the Mediatour of application as impetration, obtaining grace for us, and working grace in us; Hence Faith and Patience are said to bee wrought in the Elect. The words thus opened af­ford two points.

1 That the justification of every sinner, is through the re­demption, and satisfaction wrought by Christ.

2 That there is a singular and plentiful redemption wrought by Christ, sufficient to make satisfaction to God for the vilest sinners. Of which in the first place.

Doct. 1 That there is a singular and plentiful redemption, Redemption by Christ suf­ficient for the vilest sinners. wrought by Christ, sufficient to make satisfaction to God, for the vi­lest Sinners. The Text is emphatical, it is That redemption that is in Jesus Christ, such as was never heard of before, nor matched in the worlds voluminous Histories or Records. Tis described, Matth. 20.28. Christ came to give his life a Ransome for many, that must needs bee a plentiful redemption, that was wrought by the death of the Son of God. So 1 Tim. 2.6. Hee gave his life a ransome for all. [...], signifies a ransom paid for Captives; and Christ himself must needs bee a great Price: and for the sufficiency of it,

1 It is spiritual, of the soul as well as body, Psal. 49.15. God will redeem my soul from the hand, &c.

2 It is an irresistible and mighty redemption, Luke 1.67. Hee hath raised up a Horn of salvation, that is, a Kingdome, pow­er, Dignity, and strength of salvation, every way sufficient to succour.

3 Perfect: not only in impretation of a possibility of deli­verance, but also in actual application to call the Elect, to bring their soules to glory, Rev. 5▪9. Thou hast redeemed us to God by thy blood: so also from all our enemies, Luk. 1.71. That wee should bee saved from our Enemies: from all our iniquities, Tit. 2.14. from death, Hos. 13.14. I will ransome thee from the power of the grave: from the power of Satan, Heb. 2.14. By death hee destroyed him that had the power of Death, that is the Devil: from the World, Gal. 1.4. from the wrath of God, Rom. 5.9. not onely present but to come, 1 Thess. 1.10. from the whole curse of the Law, being made a curse for us, Gal. 3.15. from all that which the justice of God hath pronounced, against transgres­sors: yea, both of soul and body to eternity, Eph. 4.30. Heb. 9.12.

Reas. 1 Taken from the fitness of Christs Person (being the word Incarnate) to accomplish the work of our redemption; for three things are required.

1 Power to redeem us, and to vanquish our Enemies, Hell, Death, World, Devil. Christ is God over all, Rom. 9.5.

2 Right to redeem, not only of propriety, but of propin­quity; the next kinsman onely can redeem, Deut. 25.5. the second Person in the Trinity that took mans nature, [Page 24]was [...] next of kin, Eph. 5.30. flesh and blood.

3 Dignity must bee given to the price paid, Act. 20.28. these things suited none but Christ.

Reas. 2 From things requisite to a sufficient redemption and satisfaction, as

1 Price must bee such as will content the person to whom 'tis due, but the ransome paid by Christ, was according to the Fathers will, Heb. 10.9. and a sweet smelling savour to God. Eph. 5.2.

2 There must be an equality too; of the debt or wrong in the Price paid; for therefore satisfaction is required; the sin of man made all things unequal, between God and man; now Justice requires equality, [...], Arist. Eth. Ezek. 18.29. Oh yee house of Israel, are not my waies equal? are not your waies unequall? such is the satisfaction of Christ to all the sinnes and punishments, temporal and eternal, of all the Elect: and is a just recompence, for all the disho­nour and wrong, done to God by them, which the glo­ry of the World could not have reached to, 1 Pet. 1.18, 19. you were not redeemed with corruptible things as silver and gold, &c. It was such a Price, as by one offering perfected for ever (Heb. 10.14.) those that are sanctified, and what would we have more than perfection? was the Law broken? Christ is better than the Law, hee is the essential word of God; doth sin rob God of his Glory? Christ is the brightness of his Fathers Glory, Heb. 1.3.

3 The Price paid must bee voluntary, not forced, for o­therwise it would rather bee satispassion than satisfaction. The damned in Hell do not satisfy for sin. Christs payment was voluntary, Joh: 10.15. I lay down my Life, and vers. 18. I have power to lay it down. He gave himself for us, Eph. 5.2.

4 Satisfaction must bee of that which is otherwise undue: such was Christs, the Father could in Justice exact no such mat­ter at his hands, being innocent. He made him to be sin who knew none, 2 Cor. 5.21.

5 It must bee clear and evident, to secure Captives or Debtors, and to give their Souls and Consciences satisfacti­on: but such was Christs redemption, Heb. 9.9, 14. The gifts and Sacrifices of the Law, could not make him, that did the servi­ces, [Page 25]perfect as pertaining to the Conscience, &c. but Christ, offered through the eternal Spirit (that is the God-head of Christ) pur­ged the conscience from dead works. Witness also the Resur­rection; the full price is paid, seeing our surety is set at liberty from the grave. Rom. 4.25. the Prison into which hee was cast for our sins.

Ʋse 1. To confute sundry errors and Heresies, Confutation of Popish partial redemption and Socinian blasphemies that deny it. as of Pa­pists that make Christ a partial Redeemer, and his satisfacti­on imperfect, that bee satisfyes onely for the fault, and leaves us to satisfy for the punishment, or that he redeemed us from the eternal, but would leave us to satisfy for the temporal pu­nishment. If Christs redemption bee perfect, there is nothing left to bee done by us, nor suffered, in way of satisfaction, Heb. 7.25. Christ saves to the utmost, and needs not our bot­ching.

For the Socinians, they ascribe no more than Turks to Christs redemption; Let us cease to rake in those Dung-hills, their Nomination is a sufficient confutation.

Use 2. This singular redemption by Christ, Bondage of unregenerate. necessarily in­fers a singular bondage and slavery, in which all unregene­rate sinners lye, Jer. 10.14. Egypt was never such an iron Furnace as the sinner is in. Were wee not enthralled, what need a ransome? what need of redemption? bodily bondage (as in the Turkish slavery) mony might redeem; but nothing less than the blood of God could redeem us. See the estate of the ungenerate.

1 They are in hands of such Lords, as do rule with rigour and severity over them.

2 They have not freedome of will to do any thing they could do, in their state of innocency, for God.

3 They are forced to indure most intollerable things, to be born.

1 The Lords over natural men are of two sorts, 1 Prin­cipal, 2 Ministerial. The Principal is the most just and ter­rible God, whose Justice they have wronged by sin; there­fore wee are said to bee redeemed from under the curse of the Law, Gal. 4.4, 7. that is from under the revenging Justice of the Law; As Malefactors are called the Kings Prisoners pro­perly, not the Goalers that keep them, So Sinners are Gods [Page 26]Prisoners, and who can deliver them out of his hand? but Christ, Ministeriall Lords are the Devil and his Angels, and the Conscience, accusing, condemning, and tormenting, for sin. Hence Sinners are said, before Conversion, to bee under the Devils power, Act. 26.18. under the power of darkness, Col. 1.13. and taken as beasts alive of the Devil at his will, 2 Tim. 2. ult. Yea, God makes a mans Conscience his keeper, going up and down constantly with him, haling him to condemna­tion; Thus the Spirit often works, through the Law, in the affrighted Conscience; and though some make this their Keeper Drunk, that they may escape, yet God awakens him, to his former terror.

2 A natural man hath no spiritual liberty to do nor enjoy good, by any Promise, Ordinance, or Priviledge: his heart is weary and burthened by all, Mal. 1.13. hee is led by the nose as a slave, serving divers lusts and pleasures, Tit. 3.3, led along like bruite beasts, with sensuality, and hurried on by a vio­lent appetite, as 2 Pet. 2.12. and chained fast to his lust, by the bonds of iniquity, Act. 8.23. his own iniquity shall take the wicked, Prov. 5.22.

3 Hee suffers innumerable miseries and intollerable. Heb. 2.15. through fear of death, &c. When a man hath spent his wit, youth, strength, state, and worn out himself in the Devils drudgery, when his body, soul and Credit are all lost, by the Devils service; what reward for his true and trusty obedience? Rom. 6. ult. The wages of sin is death; and Psal. 11.6, 7. Fire snares, brimstone, stormy tempests, of Gods furious indignation, this is the portion of his Cup.

1 Aggravation of this bondage of sinners. O the misery of natural man! far surpassing that of a Beast; if a Dog bee chained hee howls, if the Swine bee bound hee cries, but sinful man laughs in the middest of his bon­dage; hee counts it his liberty to live a slave to the Devil, and thinks to gratify his fleshly lusts is liberty: yea, and promise others liberty in this course too, whilest themselves are servants of corruption. 2 Pet. 2.19. though they have no more liberty, than the Oxe that is lead to the slaughter.

2 They will not beleeve nor understand their bondage; as when Christ offered liberty to the Jews, Joh. 8.32. they said, they were never in bondage to any▪ Their thraldome entered [Page 27]not into their thoughts, and they disliked that our Saviour should mind them of it. As it fared with those men, that Elisha lead to Samaria, they were bands of the Sy­rians, yet followed the Prophet (being blind) into the City of their enemies, thinking they had gone to Da­mascus: So it is with these, while the Devil lead them to Hell, where they must perish, beyond all hope, and take up a room amongst murthering Spirits, they yet con­ceive they are walking towards Heaven, and defie the Devil, as having nothing to do with him, who are at the very Pits mouth, the very brink of Hell, and by no means will bee stopped. O beloved, Let no man deceive himself, imagining that if the Laws of men take not hold of him, but hee goes where hee lists, and doth what hee will, then hee is the onely man that leadeth a free Life, but rather know, that every States Free-man, is not Christs Free-man, or redeemed one: No, no; there bee many that fare daintily, live in all Lieentiousness, have their fill of Worldly Pleasures, and run at randome like the Beasts in the Wildernesse; that are more arrant Slaves, than those that row in the Gallies of Turky. Let them turn the inside outward, and they will finde Legi­ons of domineering Devils commanding over them. If thou didst never feel this spiritual bondage, 'tis a certain sign thou art under it still, Colos. 1.13. Who hath deli­vered us, &c. See Luke 11.21. its aggravation.

1 In that it is of the Soul. Peter Epist. 1. Chapter. 3. speaks of Spirits in Prison; a natural mans spirit is one of them, and shuts up in Sin too, which is the worst Prison.

2 Here the means of escape are far more difficult; a­nother Slave may run away, or his bolts bee removed, or hee may buy his liberty; but here is no possibility of it, Rom. 7.24.

3 Here bee more bad Masters; they serve divers Lusts, Tit. 3.3. So many Lusts, so many Masters. Jacob found it hard to please Laban, one bad Master.

4 Here men love their bondage; so that if liberty bee offered they refuse it. Joh. 8.36. Christ proclaimed liber­ty [Page 28]to the Jews but they refused it,

Yea, Caution to children of godly Parents not to think they are born free, by way of Caution, know, That the Children of godly Parents (though they use to think themselves born free, through their Parents Covenant) are not free from this bondage. It was the Jews great delusion, Joh. 8.33, 39. that they stood so much upon their parentage, that they were Abrahams seed. Christ tells them another sto­ry, you are of your Father the Devil: and so said the Bap­tist, Matth. 3.9. Think not to say within your selves, &c. you are a Generation of Vipers. To speak then a word in mercy to all Church-Children, and to all the Children of Godly Parents; 'Tis true you have a great blessing, and precious priviledges, that are born of such Pa­rents; but know, that this spiritual Freedome comes not by discent, Joh. 1.13. Which are born not of the flesh, &c. Yea, more godly parentage makes a Childes con­demnation much worse, whilest hee lies still in his natural estate: Ezekiel 16.3. your Father was an A­morite, &c. They were in the sight of God but as the Nations devoted to destruction, if they do evil, though of the stock of Israel. Manasses the Sonne of Godly He­zekiah did worse than the Amorites, 2 King. 21.11. So many Children of Godly Parents are worse than the Indian Salvages. And it is to bee feared, that when your Parents are gathered to their Fathers, as it fol­lows, vers. 12, 13. The Lord will stretch over New-England the Line of Samaria, and the Plummet of the house of Ahab, and will wipe New-England as a man wipes a dish; wiping and turning it upside down. You have more to answer for, than the Indians have: you have publick priviledges and private instruction, and examples. Remember that the Lord will one day say to you, if you continue in this estate, as he did to the Jews, Joh. 8.40. you do thus and thus, so did not Abraham: you are lofty and proud, so was not your father: you follow loose company, so did not your Father: you love the pot and revelling, so did not your father: you care not what mischief you do to others, so did not your Father: you live in unclean courses, you talk cursedly, &c. as it is v. 39. if you were Abrahams children in Gods account, you would do [Page 33]the works of Abraham: that is, you would be godly and hum­ble, and righteous, and sober, as your Parents were. Therefore lay aside all such foolish conceits, and look to the rock from whence you were hewen, Isa. 51.1. and tread in the steps of your godly Parents.

Doct. THat there is a singular and plenteous redemp­tion wrought by Jesus Christ, sufficient to make satisfaction to God for the vilest sin­ners. Two uses have been handled.

Vse 3. Comfort to the redeemed. Comfort to all those that have interest in Christ; for to them belongs this plenteous redemption. A mercy greater than ever was be­stowed upon the Creature, as appears,

1 In that they are redeemed from the Justice and Wrath of God, and the Curse of the Law; that the blessing of Abra­ham may come upon them, Gal. 3.13, 14. that is, all the blessings of the Covenant of grace. And what can be more than this?

2 In that they are redeemed from all iniquity, Tit. 2.14. so that no sin can hurt them; and though they complain of the greatnesse, and multitude of their sins; yet have they a good and sure hope, through grace, still, Psal. 130.6. O Israel hope in the Lord, for with the Lord there is mercy, and with him [Page 30]is plenteous redemption. From [...] multum esse, & magnum esse, plurimum esse. The word is [...] signifying great, and multiplied redemption: that though sin abounds, yet grace shall much more abound.

3 In that they are redeemed, from the perpetuity of all miseries, felt or feared. Thus did Job comfort his heart, Job 19.25. Oh that my words were written! oh that they were printed in a book! that they were graven with an Iron Pen, and in-laid in a Rock for ever. What words were these, that hee would thus eternize? Why these, I know that my redeemer lives, and that he shall stand the latter day upon the earth, and though af­ter my skin worms destroy my body, yet in my flesh shall I see God, &c. that is, hee will redeeme me from all my troubles, in life, and death it self: and saies at death, Lord into thy hands I commend my spirit, for thou hast redeemed mee, O God of truth, Psal. 31.5.

Quest. How shall we know that we have a part in this Redemp­tion?

Answ. Trial of our redemption by Christ. 1. If we be not in bondage to sin: which appears in the commission, and practise of sin; according to that rule, Joh. 8.34. Verily, verily, I say unto you, that whosoever com­mits sin, is a servant of sin. This rule is universally true, no man is set at liberty that commits sin: and vehemently asser­ted, Verily, verily, without all controversie: and generally in­clusive, Whosoever doth it, as 1 Joh. 3.8.10. He that commits sin is of the Devil; yet note, that committing sin is not intended of every particular individual act, for so all men commit sin, 1 Joh. 1.8.10. the free-men of Christ, as well as the bond­slaves of the Devil: but of the common practice and work of wicked men; so 'tis, 1 Ioh. 3.9. Hee that is born of God doth not work sin; and 'tis opposed to vers. 7. where 'tis said, Hee that doth, or worketh righteousnesse, is righteous. Now to doe righteousnesse is to exercise it, customarily, voluntarily, deli­berately, to chuse a righteous course: so to commit sin, is vo­luntarily to live in the practice, or allowance, of any course of sin, whatsoever. So that he which gives common allowance to any one sin, can have no comfort in this redemption, but is in bondage still: for saies Paul, Rom. 6.16. Know you not that to whom you yeeld your selves servants to obey, his servants you [Page 31]are, &c. You lose your own freedome; yea you have sold your selves, Isa. 50.1. Behold, for your iniquities you have sold your selves, you take profit and pleasure, and sell the De­vil the eternal possession of your souls; yea he holds them by conquest too, 2 Pet. 2.19. Of whom a man is overcome, of the same is he brought in bondage. Satan fights by tentations, and subdues the soul, so that it obeys him as a lawful Soveraign; as often as it voluntarily chooses any sin, ransack therefore an enlightned conscience, and it will soon give an Account, of liberty or bondage through the observation of thy course of life.

Obj. But may not a childe of God live and dye in such a state, as David, 2 Sam. 12.9. or as Paul, Rom. 7.14. I am carnal, and sold under sin?

Sol. It is impossible, 1 Joh. 3.9. that hee that is born of God should so sin, because the seed of grace abides in him, and works these four things.

1 A will and resolution in all things to live honestly, Heb. 13.18.

2 A resistance and reluctation against every known sin, Gal. 5.17.

3 Watchfulnesse about every concernment, to prevent sin, 1 Ioh. 5.18.

4 Restlesnesse in case of relapse. As in the Natural body, all is restlesse, till every joynt be in its place again: so in a gra­cious heart, 'tis never satisfied, till it come back into Gods way. Where therefore this restlesnesse and reluctancy is wan­ting, the soul is plunged, into the depths of this hellish bon­dage.

The heart is hard to be perswaded of this estate, and there­fore Christ hath spoken so earnestly. If thou seest not this misery, or act unwillingly to try thy self, or wouldest passe over the matter slightly, thou mayest infallibly report thy self a slave to Satan, and subject to this bondage.

2 Consider how Redemption is applied; of which Elihu gives an elegant description, Job. 33.19. to vers. 25. ‘ Hee is such a one as is pinched with his bondage, and chastened with strong pain; his soul draws neer to the Grace, and his life to the Buryers: Then if there be a messenger, one of a thousand, to [Page 32]declare to man his righteousnesse, God will be gracious unto him, and say, Deliver him from going down to the pit. I have found a ransome.’

1 The Lord opens the Ears to Discipline, How redemp­tion is applied. which were be­fore quite stopped up.

2 Then he is arrested with the Lords indignation, clapt up in prison, and laid by the heels.

3 Then he looks for deliverance, and bayl, and some mes­senger of glad tidings. How earnestly doth his soul long for a ransome?

4 At last the Lord saith, I will be gracious. Thus the spirit of bondage precedes, and the spirit of adoption follows. None set at liberty, but such as know their bondage.

Obj. But a man may see his bondage, and never be redeemed out of it.

Sol. True, but none miscarry, that are painfully inquisitive, after the means of redemption, Acts 23.7. & 16.30. For Reprobates see their bondage and sink under it (as Cain and Judas) seeking either no means, through sluggishnesse, and deadnesse of heart, or false means (through folly and blind­nesse.)

3 Consider what resistance hath been made against thee; in thy deliverance out of thy captivity, for none is set at liberty without much opposition. Satan like Pharaoh, Exod. 3.19. will not let you goe, no not with an high hand. Hee will never let goe, as long as he can hold you, Luke 11.21. The strong man armed keeps the Palace; holds his Prisoners with all his might, till a stronger than he comes, and ejects him. Seek after this resistance.

4 See what assistance of God thou hast had, against all this resistance by the Devil. As he stretched out his arme to deliver out of Aegypt, Exod. 6.6. so he puts forth mighty power, to deliver from the powers of darknesse, by the spirit of his grace, Col. 1.12, 13. Acts 26.28. Hast thou felt this migh­ty power?

Vse 4. Of instruction and exhortation; to shew men whi­ther to goe for Redemption. And,

1 To those that find themselves to bee in this bondage. Haste you, for there is redemption in Christ, none such to be [Page 33]had or heard of all the world over beside. And what then should you doe but seek after this? Zech. 9.12. Instruction to men in Spiri­tual bondage. Turn you to your strong hold, yee Prisoners of hope. As Anna the Prophetess, Luk. 2.38. spake of Christ to all those that looked for redemption in Israel: so speak we this day, to all such amongst us, as, look for eternal redemption. Wee cannot mention any other means but only Christ, nor any better thing than liberty. For, Motives to seek redemp­tion.

1 Liberty is the best news to Captives that the world can afford. The Father calls the time, an acceptable time, and the day of salvation, Isa. 49.8, 9. when Christ is given for a Co­venant of the people; that he may say to the Prisoners, goe forth, and to them that are in darknesse; shew your selves. So Isa. 61.1, 2, 3. Christ saith, The Spirit of the Lord is upon me, because the Lord hath anointed me, to preach good tidings to the meek: to proclaim liberty to the Captives: the opening of the Prison to them that are bound, &c. The possibility of liberty is good news to a Gally-slave: but Spiritual liberty is the best news on earth.

2 This Redemption is most excellent. It is the Spiritual Jubilee; the year of general release; the acceptable year of the Lord, Isa. 61.1, 2. How solemn was the Jewish Jubilee ob­served? Levit. 25.8, 10. yet that lasted but a year, this is eter­nal, Heb. 9.12.

3 It is dangerous to refuse this Redemption; yet those Jews, 2 Chro. 36. ult. when Cyrus by Proclamation gave them all a free discharge, to depart from Babylon (a place where they had suffered grievous bondage) to their own Country, accepted not the Kings royal favour; but abode willing Cap­tives and Slaves still; loving Babylon more than Jerusalem: so after Proclamation of Redemption wrought, and at this day generally offered, many love Babylon more than Jerusa­lem, their bondage under the Devil, more than their liberty through Christ, Joh. 8.36. The Jews contemned the liberty, that the Son would have given to them. The people of Naza­reth hearing Christ preach deliverance to captives, liberty to the bruised, &c. Luke 4.18, 24. at first admired the gracious words that came out of his mouth; yet would have destroyed Christ, and set at nought his counsel. So some love the gene­ral news of Christ a Redeemer, but care not to apply it, nor [Page 34]earnestly to seek it. The hired Servants might goe free, Le­vit. 25.40, 41. at the year of Jubilee; but many would not goe to their families and fathers possessions, but said, I love my Master, and like my condition; so that they had their ears boared with an Awle, to be servants for ever, Exo. 21.5, 6. Thus it is to be feared, many might bee boared for Spiritual Bond-men, and that Satan hath boared many for his Bond-men. Bee exhorted therefore, to consider the present offer, Gospel days are Jubilee days: the year of release: the acceptable year of the Lord. It concerns all Bond-men to sue out the ge­neral Proclamation, if they would have any benefit thereby. It was the most prevailing motive amongst the Romans to act, when their Liberties lay at stake, Estote viri, Libertas. agitur. In this quarrel they would bee prodigal of their bloud; but here's no danger, but in not contending for your liberty. And indeed, Isa. 61.2. The day of vengeance is joyned with the Proclamation of liberty. Oh see then the dreadful danger of refusal.

Quest. How should I partake of this plenteous Redemption in Christ Jesus?

Ans. Directions to attain Spiritual liberty. 1. Let us bring the matter to an issue, and draw some conclusion; giving the Verdict, one way or other: that wee are in bondage, or at liberty: Satan is willing that wee should leave the matter in suspense, or else draw a false conclusion. As the Jews, Joh. 8.32. pleaded, that they were not in bon­dage: forgetting that, Gal. 3.22. The Scripture hath shut up all under sin, without exception. And that all that are redeemed, are drawn up from out of the sink of sin, Tit. 2.14. and that all the redeemed were taken from under all the Curses of the Law, Gal. 3.13. They like the escaped Beast, have (as it were) a ropes end about their neck, and fetters at their heels.

2 Let us seek liberty with courage and magnanimity; for we must expect discouragements. When we but talk of Liber­ty, the tale of Bricks will be doubled; and if we are escaping, we shall be pursued with all the forces of Pharaoh. The Devil will presse hard after us, if we set but a foot forward for Ca­naan; Hee will increase our durance, and raise all the Train­bands of Earth and Hell against us; with all the Militia in [Page 35]the Magazine of our hearts. But Isa. 57.14. Cast yee up, cast you up; prepare the way: take up the stumbling-block out of the way. See your Leader in the Cloud and Pillar of Fire, Zech. 9.12. Isa. 4.5. See the door of Hope, the valley of Achor, Hos. 2.14.

3 Let us renounce all Redeemers but Christ. Some think they can redeeme themselves, by leaving their sins, amending their lives, or excusing their sins, as small, and making God amends for them, by duties, and services: forgetting that no man can redeeme his brother, Psal. 49.8. nor yet can any re­deeme himself.

4 Let us with Israel, cry continually in our bondage, The Lord saw their affliction, and heard their cry, Exod. 3.7. and sent Moses to them, when they were at worst, to set them at liberty; give God no rest. Fill Heaven and Earth with your cryes. So did the Church, Lam. 5.16. whose bondage was not comparable to ours. The Crown is faln from off our heads, wee bee to us, for wee have sinned, vers. 21. Turn us O Lord; and wee shall, &c.

5 Study the truth of the Gospel: for the promises setled on the heart by meditation, bring home the Redeemer, and set us at liberty, Joh. 8.32. imprison it not therefore, Rom. 1.18.

6 Attend the motions of Gods Spirit, in and with the Word, for it belongs to the holy Spirit to apply this Redemp­tion; called therefore the spirit of liberty, 2 Corinth. 3.16, 17. slight not the suggestions of it, but follow it home into the soul. Thus farre for instruction of Captives.

2 Exhortation to the Redeemed in divers particulars from this Doctrin.

1 To labour for a deadly hatred of sin, Return not in­to Aegypt. and watchfulness against it, that brought us into this bondage. Let us not be like unthankful Israel, that when our Ransome is paid, and Salvation wrought, we should desire to return again into Aegypt. What is this but to despise the price paid? God de­stroyed them, that he had redeemed out of Aegypt, because they beleeved not, Jud. 5. And will take it very hainously at our hands, that wee should voluntarily accept that slavery, that he paid so great a price to redeeme us from. Not only a [Page 36]vile conversation is now dangerous, but a vain one; not on­ly to live scandalously, but to live unprofitably. For, 1 Pet. 1.18. We are redeemed from our vain conversation.

2 To make continual use of Christ our Redeemer: Make continu­al use of Christs re­demption. who though (by his redemption) hee freed us from sin, and Sa­tans power; yet never doth free us from their molestations, till the Resurrection; when Redemption shall bee fully ac­complished. For Canaanites are in the Land still, Tentations, Fears, and Doubts molest the Conscience still. Remainders of corruption make Paul cry out, O miserable man that I am, Rom. 7.24. and to still his conscience hee looks at Christ a­gain, vers. 25. I thank God through Jesus Christ our Lord. God will have us, continually beholding to his Son: and therefore hath made him Redemption, 1 Cor. 1.30. to us.

3 To be Servants of God, Be Gods Ser­vants. that hath bought us at so dear a rate. As the redeemed Gally-slave, should look upon himself as his Servant that redeemed him. Thus Paul argues, 1 Cor. 6.19, 20. Yee are not your own for you are bought with a price, &c. You owe your Life, and Liberty to the Lord Jesus. You are his by right of purchase: be therefore wholly at his dispo­sing. Never was a dearer rate paid in the world. Your ut­most service (though vessels fit for your Masters use) will ne­ver recompence the charge laid out upon you. You are his by Creation, and his by Redemption. Hee purchased your souls, bodies, and spirits: and justly then may he challenge all. This was the end of our deliverance, Luke 1.74, 75. delivered from our enemies to serve him.

4 Stand fast in the liberty, wherewith Christ hath made you free, Stand fast in Christian li­berty. Gal. 5.1. All sorts of enemies of our salvation, seek to pluck some of our liberty from us. The Devil would have us abuse it, as an occasion to the flesh, Gal. 5.13. to turn our li­berty into licentiousnesse; as doe the Libertines. Papists would bring us in bondage to the Law, by looking for righ­teousnesse from thence. Some would bring our Consciences in subjection to mens inventions, but Paul adviseth us, 1 Cor. 2.23. that being bought with a price, we should not bee the ser­vants of men; nor subject our consciences to mens tradi­tions.

5 You that are at liberty, remember them that are in bonds, [Page 37]Heb. 13.3. as if you were bound with them. Remember them that are in Spiritual bonds. See how many in your Families, Towns, and Neighbour-hood, goe clattering up and down in the bonds of iniquity, in the fetters and chains of the Devil. Pitty these poor prisoners. Give them a lift to help them out. Admonish the unruly, pray for them that have not sinned unto death, that they may bee set at liberty. This is eminent charity.

6 Bee thankful, and seriously acknowledge the grace of God, for the redemption that is in Christ, Ezra 9.8. acknow­ledges a little reviving in their bondage, Acts 12.5. how much more should wee, eternal life? It is an earnest prayer, Psal. 107.1, 2. O give thanks unto the Lord, for he is good, for his mercy endureth for ever. Let the redeemed of the Lord say so, &c. who ever is silent, Let the redeemed say so. So Psal. 136.24. This is meant by the Song of Moses, and the Lamb, Revel. 13.3. Moses and Israel praised God, for deliverance from Aegypt, the red Sea, &c. how much more should the Saints break forth into praises for deliverance from the nethermost Hell? Spiritual bondage is the worst bondage: And soul-re­demption is the greatest redemption, Isa. 44.23. Senslesse creatures rejoyce only at the redemption of Gods people from Babylon. But what is Babylon in comparison of our redemption by Christ? Hear the Apostle, Col. 1.12, 13. Giving thanks unto God, who hath delivered us from the powers of darknesse, and translated us into the Kingdome of his dear Son, in whom wee have redemption, &c. No love like that of Christ: not no love of Christ like that, manifested in our redemption. Let thank­fulnesse also exceed.

Vse last, Of consolation unspeakable to all beleevers, Comfort against Sin and Satan. that Redemption is wrought in Christ. Sin hath begun to fall, and must utterly fall, before him that is the chief Captain of our Salvation. Satan hath been foyled oft, yea vanquished, and at last shall be cast bound in chains to eternal torments: while the Saints shall triumph with their Redeemer for ever and ever.

THe first Doctrine being unfolded and impro­ved, we now come to the second.

Doct. The justificati­on of a Sinner is through the redemption of Christ. 2. That the justification of a Sinner, is through the redemption, and satisfaction wrought by Christ. This truth the Holy Ghost bears witnesse to, Ephes. 2.7. In whom we have redemption through his bloud, the for­givenesse of our sins. Col. 1.14. hath the same words expresly. Tit. 2.14. wee are said to bee redeemed from all iniquity. That implies, iniquity cannot be taken away (as it is in the justi­fication of a Sinner) but in a way of redemption and satis­faction.

Quest. 1. What is the nature of this satisfaction? for the word is rarely found in Scripture.

Ans. As it referres to men, the word is found, Mark 15.15. Pilate willing to satisfie the people, released Barrabbas, the Greek is [...]; to satisfie, is to doe as much as is surficient, to him that expostulates, or is wronged, or to fulfill ones desires, either by words or deeds. But as satisfaction hath reference to a debt, so it signifies full pay, or to give a full price. But as sa­tisfaction [Page 39]hath reference to our debt, unto God, the word is not found expresly in Scripture; but there are equipollent terms, of the same signification: as redemption here in the text: paying a price, and ransome, &c. which cannot be interpreted in any other good sense, but as intending satisfaction. Of which nature are these phrases, Isa. 53.5. Hee was wounded for our transgressions. And again, vers. 8. For the transgressions of my people was hee smitten. 1 Cor. 15.3. Christ dyed for our sins, Heb. 10.12. Hee offered a Sacrifice for sins. The word [for] there signifies, the impulsive outward, or meritorious cause, respecting the punishment due to our sins. Which is ma­nifest.

1 In that sin in Scripture is called a debt, Matth. 6.12. For­give us our debts. Not that wee owe sin to God, but that it makes us liable to Gods justice: as Debts of mony make us liable to our Creditors, and to any just course in Law for their recovery. This debt of sin cannot possibly bee satisfied for by man, for Matth. 18.24. it is a debt of ten thousand ta­lents. And the Spirits in prison, 1 Pet. 3.21. can for ever suffer, but not at all satisfie.

2 Seeing all Mankind must otherwise eternally perish; God the Father appointed, of his rich grace: and God the Son, in infinite compassion, condescends to bee our Surety, and to take the debt upon himself. Isa. 53.10. It pleased the Lord to bruise him: and vers. 6. The Lord hath laid on him the iniquity of us all. Charged all the sins of the elect upon him. And Christ comes, of his own accord, to undertake the debt, Heb. 10.7. Loe I come to doe thy will, Gal. 2.4. He gave himself for our sins: Hee becomes Surety, Heb. 7.22. Jesus was made Surety of a better Covenant (for testaments use not to have Sureties.) Hence Christ is made a Debtor, in mans room, le­gally, and by consent, as really, and truly, as sinful man was before. Neither will the Father follow the Law, upon the poor, beggarly bankrupt, elect of Mankind: but prosecutes the rich Surety; and Christ must pay all. And though other Creditors stand bound with their Surety, here the Surety, [Christ] stands bound alone.

3 The matter of this satisfaction, that the Father exacts from his Son, are all his sufferings upon earth; especially his [Page 40]obedience to the death of the Crosse, Isa. 53.10. When thou shalt make his soul an offering for sin, &c. The Father requires, that the Son should bear all that was threatned, to the first Adam, Gen. 2.17. In the day thou eatest thereof thou shalt dye.

4 The form of this satisfaction stands in the manner thereof; which was in every respect most perfect. 1 Because the Per­son offering was God. 2 The dignity of the offering, Hee gave himself, Ephes. 5.2. 3 The merit of the Oblation, which had all perfection by the Hypostatical union. Hence it must needs be of infinite value. God and man in one Person, voluntarily standing in the stead of faln man, that is of the e­lect; and drinking up the very dreggs of his Fathers Cup of indignation. So that the Father saith, I will bee gracious, for I have found a Ransome, Isa. 53.5. Hee was wounded for our transgressions, the chastisement of our peace was upon him; that is, Christs sufferings are the means of our reconciliation, and take away the enmity between God and us; the word is of the plural number, comprehending all peace, external, inter­nal, external. And the word will more fully suit the matter, if it be translated (as the Septuagint hath done it, Psal. 69.22. and it will bear) retributions. The chastisement of our Re­tributions were upon him: that is, the punishment wee should have paid our selves, hath he paid; and made all even be­tween God and the elect.

Obj. But what need this satisfaction for our justification? Could not God by his meer grace forgive?

Sol. There is a necessity of satisfaction. And though man could forgive a wrong, God could not.

Reas. 1. Because of his nature, Jer. 25.26. That hee might be just, and to declare his righteousnesse, &c.

1 Holinesse and righteousnesse are not of the essence of man, as they are of God: neither doth man hate sin essential­ly, as God doth, Rom. 1.32. Who knowing the Judgement of God, that those which commit such things are worthy of death, &c. Justice is to give to every one as hee deserves, therefore Gods Judgement is so. His holy nature requires sin, to be punished in the Principal, or in the Surety.

2 To declare Gods righteousnesse; God would shew it to all the world, how just he is, in punishing sin, and requiring [Page 41]full satisfaction for sin. Hee would make men and Angels know, by an unheard of example, in his own Son, that if he bee but a Surety for sinners. God will not abate him any thing, of the payment he requires. Zale [...]cus King of the Locrians, made a Law, that Adulterers should have both their eyes put out, now his Son being guilty of that sin: that hee might ob­serve the Law, and yet favour his Son, he put out one of his own eyes, another of his Sons; to declare to all his Subjects, his justice in executing his Laws: So the Father shewed his Ju­stice, in the severe punishment of his Son.

Reas. 2. That Gods unchangeable Decree might stand, Rom. 3.25. it is translated [whom God set forth.] It may better be translated, whom God decreed, for so the word usu­ally signifies in Scripture; hinting to us that God had past an irrevocable Decree, that Sin should never bee forgiven, nor Man reconciled, nor his Wrath pacified, or appeased, without satisfaction made. Yea he decreed, that his Son should give himself a Propitiatory Sacrifice for sin, Psal. 33.11. Now Gods Decree is not to be reversed; therefore this satisfaction must be given.

Reas 3. Because of Gods Truth, declaring that there shall not be pardons granted, without a sufficient price paid. Which was signified, by all those offerings and sacrifices of old: there being a Typical satisfaction exhibited in them, accomplished in Christs death, 1 Cor. 5.7. and Pro. 17.15. To justifie the wicked is an abomination to the Lord, &c. It is so always without due and legal satisfaction. See also Ezeck. 18.4. Heb. 9.22. But what God hath fore-told must come to passe. Act. 1.16. The Scripture must needs bee fulfilled; therefore satisfaction must be given.

Vse 1. To shew the unjustified estate, of such as have no part in Christ. If Christs redemption be necessary, Unjustified without Christs satisfaction. for the ju­stification of a sinner, then how miserable must their condi­tion bee, that are destitute of the redemption wrought by Christs satisfaction. They goe away as the Pharisee, unjusti­fied still. How dreadful then is the condition,

1 Of Christs enemies, who reject the satisfaction of Christ, Enemies to Christs satis­faction. through wilfulnesse, carelesnesse, and Apostacy? Paul speaks of them with tears in his eyes, full of pity and commiseration, [Page 42] Phil. 3.18. Many walk, of whom I told you often, and now tell you again weeping, that they are enemies to the Crosse of Christ. Many that little thought they were such; many where Christ is eminently profest; many, whom I have often warned of it; many, whose estate I bewail with tears; many, whose end is destruction: described, vers. 19. men that mind only their back and belly, earthly things. Enemies they are to the Crosse of Christ, for that would crucifie their lusts, but they uphold them; they 2 Pet. 2.1. deny the Lord.

2 Of the Contemners of the Word. Contemners of his Word. For such as slight the Word, slight Christ, and his satisfaction, Joh. 12.48. they disannul Christ (as to their own salvation) that receive not his word. Now it is not enough, to testifie, we take Phisick; because we take it in our hands, or mouthes, unlesse we swal­low it, to purge and cleanse: nor that we take food, when we only take meat and set it by us, unlesse we feed on it: so nor to have the Word in our hands, or in our ears, or heads, unlesse it converts us, Psal. 19.7. and cleanse us, Joh. 15.3. Nor is it enough to admire and commend Sermons, so did the Phari­sees, Mat. 22.22.

3 Of carelesse men, Careless of their founda­tion. who take up either their own good conceits of themselves, Luke 16.15. or a good testimony from their Neighbours, brethren, and flatterers; or an appro­bation by the godly, as Judas by the Apostles; being a little sorry for their sins, as Ahab was: and confessed them, as Saul, and Pharaoh did: and a while abstained from them, as Simon Magus from his Sorcery: and making restitution of their ill gotten goods. In the mean time, not seeking with diligence, the Pearl of price, but putting off all upon Christ, and his grace, hoping that they shall find mercy, though they fly not to this satisfaction; as the Man-slayer, with fears, terrours, and restlesse speed, from the Avenger of bloud, to the City of refuge: forgetting that God will make us know the worth of a Redeemer, and of satisfaction by Christ, before wee shall have it. Psal. 107.12, 13. Hee brought down their strength with labour, they fell down, and there was none to help. Then they cried unto the Lord, &c. Let all such carelesse wretches know, That if justification be a state of Blessednesse, Psal. 32.1, 2. then their state is a state of cursednesse. And though they sleep in [Page 43]that estate, their damnation slumbereth not, but may come on them in a night, and stop their breath, while they lye sleeping.

Vse 2. Faln mans misery. Let us hereby bee convinced of the misery of faln man: whose state is not only dangerous, but desperate, with­out this satisfaction. And yet alas! how little is it considered by wretched Sinners: our days are like those, Matth. 24.39. We have many Noahs, preachers of righteousnesse, to warn us of the evil to come; but no man takes warning. Wee are singing and chanting to the sound of the Viol, while God sounds an alarum, by the trumpet of warre. Wee are dancing in jollity, while God is marching in Battalia. We are drink­ing in the Wine, and strong Drink, while God is letting out our Blood. Wee are devouring the Creatures, while wee are devoured of the Creator. Wee are joyning Sexes in Marri­age, while God is separating soul from body. Swimming in pleasures till we are drowned in the floud; and no man takes warning, as if there were no danger in the matter; where­fore to give you ataste of it,

1 Consider, that all have sinned, Rom. 3.23. All without exception have been in an estate of sin, and in want of that righteousnesse, that should stand before God for acceptation. And though education, or a better nature should stop sin in some from bringing forth so early, or breaking out so foulely as it doth in others, yet there is no difference: there lyes a hidden Spring-head in all, both Jewes, and Gentiles, circum­cised and uncircumcised, binding them over to the Wrath of God. And least you should therefore say, you shall escape as well, and your condition is as good as others.

2 Consider, we all are come short of the glory of God, Rom. 3.23. come short of his grace by the losse of original righte­ousnesse; and of his glory, by the separation which our sins have made. The fruition of God is the Goal of our race wee run to obtain; our sins have cast us behind in this race (as the Greek word there sounds.) Justification by Christs satisfaction, is the only way, now left, to attain the end of our race; which whosoever wants, must never hope to enjoy God.

3 Nothing in the Creature can justifie. Good Works, Du­ties, Services, Prayers, Tears, Groans, are all too mean, to [Page 44]make God to account him righteous; no, nor to give all his estate to the poor, and his body to bee burnt for Religion; for the Law required, that God should bee served, with all our might, and all our power, and ability; but by the works of the law can no flesh bee justified, Rom. 3.20. Moreover, by the Law sin is known and manifested; but what makes known sin, cannot justify from it: for 'tis madnesse for a Traytor, when hee is convicted of Treason by some Statute, to expect an acquittance by that Statute, that condemned his Crime to Death: so 'tis in man, to expect Absolution by the Law, which condemns his sin to death. The Law therefore leaves man without all hope.

4 The grace of God, cannot justify any soul, without Christs satisfaction. Men may hope to bee saved, by Gods Grace and Mercy, but without Christs satisfaction, their hope is meerly groundlesse. Paul names Gods grace in the Text, but addes, through the Redemption which is in Christ Jesus: not by grace without it. The Devil would plead Gods grace, to get out of his misery, if that would do it, as well as you. E­very carnal wretch would plead it, 'Tis a pretious Plea to flye to Gods grace, yet none is welcome but hee that hath a High-Priest, Heb. 4.15, 16. Let us come boldly to the throne of Grace: what may any poor soul come? Surely no, unlesse hee hath the Therefore to the Wherefore. Unless hee hath a High Priest, that was tempted in all points like unto us: Else hee'le finde the throne of Grace, to bee a Judgement Seat: and may call to the moun­tains to fall upon him, Revel. 6.16. to save him from the wrath of him that sits upon the Throne, when hee comes to beg for grace. Nothing but the redemption that is in Christ Jesus, can procure the souls welcome. No gift of man can appease God, Prov. 6.34, 35. The jealous God will not spare in the day of vengeance, hee will not regard a ransome, neither will hee rest con­tented, though thou givest many gifts.

God-man in one person, is alone the accepted price. The Father would not take a farthing more than his justice did exact, nor a farthing less than what was due. As where ten pound is due, the Creditor exacts not twenty; and where twenty pounds are due, hee will not accept often: so the father required Christ for satisfaction, being the exact return, [Page 45]according to the fathers Justice. For Job 34.23. God will not lay upon man more than is right. And Paul clears him, Rom. 3.5, 6. what shall wee say then? Is there unrighteousness with God? God forbid. Hee is no Extortioner to take more, nor could take less than his due. He doth not willingly afflict the chil­dren of men, Lam. 3.34, 35. much lesse doth hee exceed in the affliction of his own Son. Now therefore if God required his Son, as an infinite price for the satisfaction, of his infinite wrongs, to become a ransome for lost man: surely man was faln into a most woful estate. Beware therefore, O sinful wretch, that sleepest in thy security, least God cause his con­suming fire to fall on thee, this moment, as it did on So­dom: O what a remediless! what a helpless estate is thy soul fallen into! Let thy tears run down like a river, day and night, give God no rest, cease not to complain to him. Let thine heart like Noahs Dove, find no place to rest on, till thou hast gotten Christs satisfaction to bee thy souls Ran­some.

Use 3. Of Instruction and Exhortation to every man, Instruction to take the right way to justifi­cation. to take the right way for Justification. The world hath been tampering about it, ever since Adams fall, and the Devil hath so much over-clouded it; That the greatest part of the World have quite mistook it: and where there is any discovery of it, infinite errors have been broached with it. And the heart of man turns and windes under it, not being able to close with the way of it. Bee cautelous therefore, and know; That there is no true Justification; but what Centers in Christ, Act. 4.12. There is no Salvation (not a jot) in any other; for there is none other Name given under Heaven; God the Father gave no other way, nor Name; Therefore no other Way nor Name can possibly bee found out. Redemption was alone, by Christs blood, Eph. 1.7. Hee is made our redemption, 1 Cor. 1.30. Hee shall give his Life, Matth. 20.28. This is the great Lesson, to learn, Christ your satisfaction to the Father. Now then as a poor man asks his Friends, how hee shall pay his debts, fears the Creditor will come to clap him up in Gaol, and there hee must lye and dye because hee cannot pay, as that complaint is, 2 King. 4.1. so ask you, what you shall do to bee saved? where you shall find a Ransome? your soules are deeply indebted, and [Page 46]you have not to pay, Mat. 18.25. and the Creditor is coming hastily upon you. O bee not more careful to save your bo­dies out of Prison than your souls out of Hell. Lay hold on Christ who alone is Current mony, and full satisfaction.

Quest. But how shall we compass this satisfaction of Christ? and comfort by it?

Answ. You must do as the poor bankrupt doth. First, to get him a surety to undertake the debt. Secondly, to gain to himself an Acquittance, under hand and zeal. Get Christ to bee thy surety, and an Acquittance written with his blood. Now an Acquittance is derived by the Lawyers, from the word quietantia, an old barbarous term, but very significant: which when once it is got, the Debtor is then at rest. No suits in Law, nor brangling controversies can bee maintained any longer against him; for hee hath his quietus est, a free and full discharge: Plead for this from God; and that from the begin­ning of the world to this day. For Adam left his posterity in debt. This Acquittance is nought else, but what Paul speaks of, Rom. 5.1. Peace in Conscience, arising from Christs satisfacti­on for our sins. And that you may attain this surety and Ac­quittance.

1 Consider the necessity and worth of Justification. It is the Justification of Life, yee are dead without it, Rom. 5.18. And having obtained it, you are fit for any thing: for glory, whom hee justified, hee glorified, Rom. 8.30. Enoch had this testi­mony, that hee pleased God, Heb. 11.5. then was hee fit for Heaven. Fit to bee a teacher of others. Isaiah cries, now send mee, when his sins were pardoned. But without it, you are fit for nothing. If Death arrests you, how will you scram­ble for Bail? how will you wish you had pleased God? how unfit to go off the world? O leave not that to the last gaspe, that should bee done first. Thou mayest bee great, and rich, and honourable, and yet not fit to live, nor to dye: but he that is justified is fit for both.

2 Highly esteem the Ransome. It was no less than the blood of God that ransomed you. And if things are to bee esteemed by what they cost, nothing is more precious than this Ransome. And accordingly the Apostle valued it, Phil. 3.8, 9. hee accounted all the worlds glory, but Dirt, and dung [Page 47]in comparison. And desired to abandon all knowledge that hee might know Christ, and him crucified. How highly doth hee prize, 1 Cor. 2.2. Christ not glorified, but Crucified: mainly intending to preach that. Hence the whole work of the Mini­stery is called, Preaching the Cross, 1 Cor. 1.18. In a word, the greatest love that God ever shewed to man; and the greatest blessing man ever attained to, it is this satisfaction of Christ, Love with an affix, 1 Joh. 4.10.

3 Consider the lenity and difficulty of the satisfaction. God would not have sent his Son, if all the world could have made satisfaction. Isa. 53.10, 11. Hee shall see of the travel of his soul and bee satisfied. Hee saw the pay was current [the travel of his soul] to wit, all the sufferings of Christ, gave him sa­tisfaction. What need Christ take such pains, if any else could do it? It cost not Christ half so much pains to make the world, Psal. 33.9, 10. Hee spake the word and it was done, &c. This work of satisfaction made him sweat drops of blood.

4 Receive an unlimited Christ, and entertain him in all his Offices. Receive his person first, and then his benefits. Joh. 1.12. as many as received him, &c. Receive him and then his adoption and satisfaction. Let him bee King as well as Priest, Luke 19.27. Take him as a sanctifier, as well as a Sa­viour. Accept his Majesty as well as his Mercy. Take Holi­ness, as well as Happiness from him. Let the water of rege­neration bee welcome, with the blood of Justification. And that with speed, for Luke 14.24. if you come not when invi­ted, you may never bee welcome. The Israelites that deni­ed to enter Canaan, when God offered it, Heb. 4.1. had never after an opportunity. Francis Spira under dreadful torture, pittifully lamented, that now God would not give him one motion of his blessed Spirit more, many of which he slighted before. If therefore you minde eternity, and have any care of your souls, or any respect to Christ, or fear of God; if hea­ven bee worth having, give Christ entertainment in all his Offices.

Use 4. Comfort to all that are in Christ: Comfort to sincere Chri­stians. that your ran­some is paid. Lift up your heads with joy for your redempti­on draws nigh.

1 Consider your sins are satisfied to the full. Poor bank­rupt souls, have all Bills and bonds, and hand-writings that are against them, cancelled, Col. 2.14. Davids prayer is an­swered; all his Transgressions are blotted out, Psal. 51.12. Oh what joy! what contentation should display its triumph in the heart. The discharge of sin, is another gates thing than all other discharges. The Debt is greater, the Creditor more dreadful, the Gaol more horrible, the Gaoler more cruel, and the satisfaction fuller, then men ever felt or found. Your Moralists say, It is the hardest of all satisfactions, for an Inferi­our to satisfy a Superiour, in point of honour. If hee had injured him in his goods, satisfaction might have been made; but what will hee do here? will hee submit to him? that hee ought alwaies to do. Will hee do it by his goods? no, a good name is better than Riches, Prov. 22.1. Sin violated Gods Justice, and affronted his God-head. For every sin is a kinde of Dei cidium, a murthering of God. Hence men are called God-haters, Rom. 1.30. but hee that hateth his brother is a mur­therer, 1 Joh. 3.15. so is hee that hateth God. And indeed hee doth kill God, as to himself, for as the Sun though it can­not lose its light, yet is utterly eclipsed, as to the eye of man. So is God to the Sinner. But now as transcendently evil as Sin is, Christ hath satisfied for it; and put an end to all trou­bles to thy Conscience about it. By one offering hee hath perfected for ever, such as are sanctified, Heb. 10.15. God saith, I will bring forth my Servant the branch: and I will remove the iniquities of the Land in one day, Zech. 3.8, 9. Yee shall call therefore every man his Neighbour, under his Vine, and under his Fig-tree; For Psal. 85.10. Mercy and Truth have met together, Righteous­ness and Peace have kissed each other; that is, all Gods excellen­cies gloriously shine forth in Christs satisfaction. Comfort yee one another with these words.

2 Consider for your Comfort, Weak beleev­er justified as much as stron­ger. That the weakest true be­leever, is justified as much as the strongest. What was im­puted to Abraham for his Justification, was and is imputed to the weakest Saint. Rom. 4.22, 23, 24 To Us it shall bee impu­ted, if wee beleeve on Christ, as Abraham did. 'Tis true, all ap­prehend not this satisfaction alike; but the matter and form of our justification is all one. Therefore rejoyce O weak Chri­stian, [Page 49]thy cloathing (notwithstanding all thine infirmities) is as bright shining in the eyes of God, as that of Abraham, or the greatest Saint in the world.

Quest. How can wee come to comfort through the satisfaction of Christ?

Answ. 1 Gain your Acquittance, a writing drawn with Gods own hand, with your name in it, 1 Joh. 5.13. These things have I writ unto you that beleeve on the Name of the Son of God, that yee may know yee have eternal life. So that if you be­leeve, there is the writing, grounded on a Record, vers. 11. and there is your Name in it. You see your way to finde your Names there, get it sealed to your hearts by the Spirit.

2 Let there bee an humble, active, embracing of Christ, in the Word of Promise. God requires, besides his own good pleasure, and the Councill of his will, the work of faith, Rom. 3.25. 2 Thess. 1.11. Thou must exercise thy humble, obedienti­al Faith, as thy day-labour: even a conflicting faith, Rev. 2.17. and a praying Faith, Ezek. 36.32. and a confessing faith. As they did their sins, laying their hands on the head of the Scape-Goat, Lev. 16.21. So the hand (the type of faith) was put on the head of the burnt offering, Lev. 14. And an humb­ling Faith: which indeed is the most humble grace of all, Rom. 11.20. Thou standest by Faith, bee not high-minded. From which grace Christ is never far, Isa. 57.15. yea they, when pricked at heart, saw Christ presently, Act. 2.38. and Peter applies the Promise to them, and reveals mercy to such bleed­ing souls. Christ and a lamenting soul are never far a­sunder.

3 Bee comforted, That this way of yours by Christs satis­faction is the true way to Justification. Men cry up many new waies. 'Tis a great mercy in such varieties of errors not to err: The truth of this way of Justification, is not onely true upon the truth of the word, but upon the truth of God himself: If God bee God, this justification must needs bee true. For here justice is satisfied, and so God pardons; which hee could as well un God himself as do, where his justice is not satisfied. So that wee may testify to you, 1 Pet. 5.12. That this is the true grace of God in which you stand. Men have a conceited grace different from this, but here you may safely set [Page 50]up, your resting place, for ever.

Use 5. Remember to maintain perpetual homage, and ob­servance of Jesus Christ. Never forget so great a mercy. Da­vid cries, Psal. 116.6. O Lord I am thy servant, and the Son of thy hand-maid; thou hast broken my bonds. The way of Servants, and Slaves ingaging themselves to their Lords was, they yeelded their submission with promise and oath, to be Loy­al to them as their Lords; and holding their hands between the hands of their Lords, they said, I become your Servant from this day forth, for life, for limbs, for worldly honors: and shall owe you my fidelity, as long as I live. Well might this holy man say, I am thy Servant, since God had not brought him into, but broken his bonds. Paul argues much this way, 2 Cor. 5.14, 15. And hee dyed for all, that they that live, should not live unto themselves. Which falls foul upon that ignoble conceit; That if Christ gives satisfaction, wee are freed from all obedience to the Commandements. By which this do­ctrin of Christs satisfaction is made the occasion of prophane­ness; and Christ is become the Minister of sin, which Paul ab­horred, Gal. 2.17. 'Tis true, that since Christ hath paid the price of our redemption, there is nothing for us to do by way of satisfaction: but as much as in us lies, in obedience to the will of Christ, both from the nature of righteousness and holiness which are worth our exercising, and from the Mo­ral consideration of Christs yeelding obedience to every Com­mandement, and out of a study for conformity to the state of glory hereafter. Yea, there is a Causal connexion (such as is between the cause and effect) between Christs satisfaction applyed to us, and our holiness. For Union with Christ by Faith, produceth this fruit necessarily, 1 Joh. 3.6. Hee that abides in him sins not. The Spirit of Christ works it, Ezek. 36.27. and true faith purifies the heart, Act. 13.9. Act. 26.18. So then let every man do the works of God without him, or su­spect the work of God within him: Lest fancy that works fol­ly, rather than faith that works purification, bee found with­in him. For hee that is bought with a price, will glorify God in soul and body, which are Christs by Redemption.

WEE have spoken in General of Redemp­tion; Come we now more particularly to consider, first the manner, and se­condly the efficacy of this satisfaction.

The Manner of our redemption is by the blood of Christ: and therefore, 'tis phrased here, by Faith in his blood; of which let us inquire.

Quest. What is meant by blood here?

Answ. The manner of Christs satis­faction is by blood. Blood is put (by a Synecdoche of the part) for All the sufferings of Christ, which hee underwent for the sins of the Elect: especially his bloody death, with all its concomitants. So called; First because death, especially when it is violent, it joyned with effusion of blood, as Matth. 23.30. If wee had lived in the daies of our fathers, wee would not have been partakers with them, in the blood of the Prophets; and Matth. 27.24. Pilate said, I am innocent of the blood of this just person, that is, of his Death. Secondly, Herein respect is had, to all the sacrifices of the Law; whose blood was poured out when they were of­fered [Page 52]up. Heb. 9.22. Almost all things are by the Law purged with blood and without shedding of blood there is no remission. So that the blood of Christ is the Antitype, aimed at in the blood of those Sacrifices, that were slain for sins.

Doct. That Christ by way of Satisfaction for sinners, suffered the full, and utmost punishment, due to the sins of the Elect. Col. 1.20. To clear which,

1 Consider that hee endured bodily infirmities and weak­nesses, as hunger, Matth. 4.2. thirst, weariness, Joh. 4.6. po­verty, 2 Cor. 8.9. wanting the ordinary provisions and com­forts of this life, Mat. 8.20. The Son of man hath not where to lay his head. Isa. 53.3. Hee was an ab [...]ect among men, a man of grief, and acquainted with infirmity.

2 Hee also underwent ignominy, and extream disgrace, by unjust accusations, and vile reproaches; hee is charged with blasphemy, and of Leagues with Devils, yea, with Beel­zebub the Prince of Devils, Matth. 12.24. accused of sedition, Rebellion, Drunkenness, Gluttony, and that hee was a friend of Publicans and Sinners, Matth. 11.19.

3 Hee received many other injuries before his death; as bin­ding, buffeting, Luk. 22.63. scourging, spitting, blind-folding, and evil intreating, as if hee had been some fool or mad-man, Isa. 50.6. Hee gave his back to the smiters, and his cheeks to them that plucked off the hair, hee hid not his face from shame and spitting.

4 Hee suffered Death it self, Ne [...]at est vin­cire civem Romanam, sce­lus verberare: quid dicam in crucem tollere? Cic. cloathed with all the circum­stances of horror and terror; both a shameful and a painful death, which none but Slaves and bond-men could bee put to. Roman free-men never felt it. It was a lingring and te­dious death: his hands and feet stabbed with nailes, his bones put out of joynt. Psal. 22.14. A death accursed of God, Gal. 3.13. and therefore Paul speaks it out with an Emphasis, Phil. 2.6, Christ suf­fered onely [...]. 7. Hee was obedient to the death, even the death of the Cross. Tis true, some kind of sufferings called by Divines, dishonoura­ble sufferings, not suitable to his person, nor consistent with the Prophecies of him, as noysome diseases, tearing of his body in pieces, breaking his bones, or the corruption, or rotting of any one part, Act. 2.27. could not bee suffered by him. Thus much the body of Christ suffered. Now for his soul-suffering.

Christ not only suffered bodily death, but also the pains of the second death, Isa. 53.12. Hee poured out his soul unto death, yea, unto deaths, (for the Original word is in the plural num­ber) to shew that it stands in two things.

1 In the absence, and withdrawing of God from the soul, and the hiding the light of Gods countenance from it, leaving it to blackness of darkness. It was Sauls sad complaint, That God was departed from him, 1 Sam. 28.15. So was it Christs misery, when hee cryed out, My God, my God, why hast thou forsaken mee, Matth. 27.46. which departure of God, answers the pain of loss, that the Elect should have suffered; yet know, that Christ was left but for a time, and that in regard of sense, and feeling of comfort only; and no farther.

2 The fierce Indignation, and wrath of God, seized upon him, setting open the flood-gates of his anger, to overwhelm him with an unsufferable torture, of which when Heman had but a small drop, to that full Cup which Christ drunk, hee complains, Psal. 88.16. Thy fierce wrath goeth over mee, and thy terrours have cut mee off. At the taste of which Job, Job 6.4. cries, The Arrows of the Almighty are within me, the poyson where­of drinketh up my spirits: the terrors of God set themselves in ar­ray against mee. And this suffering of Christ answereth to that punishment of sense the Elect should indure.

The second death is expressed, Isa. 30. ult. By Tophet, a [...] a pile of fire, and much wood. The breath of the Lord, like a river of brimstone, doth kindle it. The breath of Gods displeasure is the very bellows of Hell, that blows up that infernal fire; as truely easless, as endless, to these Reprobates that bear the punishment of their own sins alone; but oh! how heavy, when upon Christ is laid the iniquity of Ʋs all, Isa. 53.6. so that hee is well said, Rev. 19.15. To tread the wine-Press of the fierce­ness, and wrath of Almighty God.

Christs suffering of the second death, was either in the Gar­den, or on the Cross.

1 His Agony in the Garden is described, Mark. 14.33. Matth. 26.28. Luke 22.44. Mark saith, [...]. Hee began to bee ama­zed, and to bee very heavy: or wee may more fully express it thus, Hee begun to be gastred with wonderful astonishment, and to bee satiated, filled brimfull with heaviness. A very [Page 54]sad condition, Matth. 26.38. hee said, my soul is exceeding sorrowful, even unto death. It is beleagured, or compas­sed round with sorrow; for so sounds [...]. All the sins of the Elect, like a huge Army, meeting upon him, made a dreadful on-set on his soul. Luke 22.43, 44. 'Tis said, Hee was in an Agony. That's a conflict, in which a poor Creature wrastles, with deadly pangs, with all his might; mustring up all his faculties, and force, to grapple with them, and with­stand them: Thus did Christ struggle with the indignation of the Lord; praying once and again, with more intense fer­vency, Oh that the Cup may pass away, if it bee possible! while yet an Angel, strengthened his outward man, from ut­ter sinking in the conflict. Now if this weight that Christ bare, had been laid on the shoulders of all the Angels in hea­ven, it would have sunk them down to the lowest hell. It would have crackt the Axel-tree of Heaven and Earth. It made his blood startle out of his body, in congealed clodder­ed heaps. The heat of Gods fiery indignation, made his blood to boil up, till it ran over; yea, affrightened it out of its wonted chanel. The Creation cost him but a words speaking, and it was done; but it costs bloody sweats, soul-di­straction, to go through the work of redemption.

2 His Agony on the Cross, where hee drinks down the very Gall, and dregs of the Cup, that hee but sipped of be­fore. You hear him groaning out, Matth. 27.46. with a loud voice, Eli, Eli, Lamasabachthani. Which is not (as Papists say) a leaving of Christ in the hand of the Jews; for the misery of death of the Saints, of the meanest rank, doth not argue, that God hath forsaken them, 2 Cor. 4.9. Wee are persecuted, but not forsaken. Nor may we think, the God-head ever had left the man-hood, or that our Saviour had forsook his Father, for hee called him still, My God, my God: but the forsaking was, the Fathers with-drawing the light of his countenance, and then what could follow but darkness and extream horror. The words are taken from Psal. 22.1. where the blessed God is spoken to, as quite and clean gone out of the hearing of his crying, and roaring. Now that must needs bee much more than forsaking, that made the Son of God to roar, even the fierce wrath of the Almighty. So [Page 55]that, as the Greek Church prayed ( [...]) It was unknown torment that our Saviour underwent. Hee encountred both the fathers wrath, kindled by the sins of all the Elect; and entered the lists with Satan, and all the pow­ers of darkness. Luke 22.23. This is your hour, and the power of darkness. All the Devils in Hell were up in Armes, and is­sued out of their gates, Principalities and Powers are all let loose against the Redeemer of the World. This is some part of the second death of Christ; but to clear it further, wee will answer a few objections.

Object. How could Christ suffer the pains of the second death, without dis-union of the God-head from the man-hood? for the God-head could not dye?

Sol. 1 Joh. 3.16. God laid down his life for us. The person dying was God, else his person could have done us no good. The person suffering must bee God as well as man, but the God-head suffered not: As if you shoot off a Cannon in the bright Ayr, the air suffers, but the light of it suffers not. Actions and Passions belong to Persons. Nothing less than that Person who is God man, could bear the brunt of the day, and overcome for our justification.

Object. How could Christ indure Hell fire without grievous sins, as blasphemy and despair?

Sol. The perturbations of Christ, were like the shakings of pure water, in a clean glass; the water remains pure still. When Christ was shaken, there was no mudd in the bottome, which rises in us, when wee suffer extremity. And again, as the body of Christ dyed without dividing the God-head from it; So his soul dyed the second death, without parting of the God-head from it. Besides, Blasphemy and Despair, are no parts of the pains of the damned, but the consequents, and follow the sense of Gods wrath, in a sinful creature, that is o­vercome by it, Rev. 16.9. But Christ had no sin of his own, nor was overcome of wrath, and therefore held fast his inte­grity.

Object. But when did Christ suffer hell torments? they are inflict­ed after death, not before it usually: but Christs soul went strait af­ter death into Paradise, how else could hee say? This day shalt thou be with me in Paradise?

Sol. 1 'Tis not impossible that the pains of the second death, should bee suffered in this life. Time and place are but circumstances; the main substance of the second death, is the bearing Gods fierce wrath. The favour of God in Hell to a man, would make Hell a Heaven. The place is not a part of the debt neither, and therefore ought to bee no part of the payment. The laying down of the Price makes the satisfaction. This is all that is spoken and threatned to Adam, Gen. 2.17. Thou shalt dye the death, and this may bee suffered here. Wicked go to Hell as their Prison, because they can never pay their debts; otherwise the debt may as well bee paid in the market, as the Gaol. This Christ did in the dayes of his flesh, when hee offered up strong crys, and tears, Heb. 5.7. not after death.

Object. But the pains due to mans sins are to bee everlasting? how can Christs short sufferings countervail them?

Sol. If the measure of a mans punishment were Infinite, the duration needs not be infinite. Sinful mans measure of punish­ment is finite, and therefore the duration of his punishment must bee infinite, because the punishment must bee answera­ble to the infinite evil of sin, committed against an infinite God. But Christ God-man, suffered punishment in measure infinite, and therefore there is no ground why hee should in­dure it eternally. Add moreover, that the dignity of Christs persons, did excuse him from punishment infinite for duration, for Act. 2.24. It was impossible that hee should bee holden of death, because hee was both the Father of Life, and the Lords Holy One.

Besides, continual imprisonment in Hell, arises from mans not being able to pay the price; for could hee pay the debt in one year, hee needs not lye two years in Prison. Now the debt is the first and second death; because therefore sinful man cannot pay it in any time, he must endure it eternally. But Christ is ready pay, hee laies it down upon the nail, to the full, for all Christs Elect: therefore it is not required of him, that hee should suffer for ever. Neither can it stand with Gods Justice to hold him under the second death, having paid the debt.

Now that hee hath paid, he witnesseth, Joh. 19.30. saying, [Page 57]when hee had received the Vinegar, It is finished. So vers. 28. After this Jesus knowing that all things were accomplished. Many Interpretations are given of the place, but this alone will hold water; That the heavy wrath of the Lord, which did pur­sue Christ, and the second death, that filled him with griev­ous terrors, is now over and past. It cannot bee construed, of the fulfilling all Types and figures, for many Types, and Pro­phecies did pre-figure his death; as that, Dan. 10. that the Mes­siah must bee cut off; and all the Sacrifices must dye; the Pro­phecy of his Resurrection, Psal. 16.10. the prophecy of his in­tercession, and sitting at Gods right hand, Psal. 110.1. Isa. [...]3. ult. Therefore the former sense only is true.

Use 1. Of Terror to Carnal Persons; Conceits re­moved. if any argument can shake the heart of a careless wretch, that lives in sin, this may, to consider Christs sufferings for sin imputed to him: This will likewise remove those vain conceits, men have taken up, to secure themselves in sinning.

1 That sin hath no such great evil in it as is imagined; and therefore they make a mock of sin; blaspheming them, 1 Pet. 4.3, 4. that run not to the same excess of riot with them. Let such know, that besides the judgements recorded in Scrip­ture against sin, and the tumbling of Angels down from hea­ven, reserving them in chains under darkness: besides the casting Adam out of Paradise for sin: and the drowning the old World; the fire and brimstone of Sodom; the destruction of Jerusalem; the torments of the damned in Hell-fire, where the worm dyeth not, and the fire goeth not out, Mark 9.44, 46, 48. That which is ten thousand times more terrible, take thou notice of, that Christ suffers an agony for mans sin; behold, God dying for the sins of the Elect. See his misery, who is but a surety, 1 Cor. 2.8. Sins of men, crucify the Lord of Glory: and put him to so painful, so shameful a death as thou hast heard. God over all, blessed for ever, is cursed in but bearing thy sins. If God so punished the surety, how will he deal with the principal? Canst thou hope▪ O impenitent Soul! to speed better in thy own sins, than Christ could, that bare but the sins of others? 1 Sam. 14.39. As the Lord liveth who saveth Israel, though it bee in Jonathan my Son, hee shall sure­ly dye; said Saul. If the Son must dye, what will become of [Page 58]the Servant? what will become of the Slave? Laugh on, but know that Christ wept for sin: rejoyce thou, but withall remember that Christs soul was heavy to the death about it. And it may bee, thou wilt one day, hear God laughing at thy misery, as thou dost at thy sin, Prov. 1.26. 'Tis said of Babylon, Rev. 18.7. So much as shee hath glorified her self, so much sorrow and torment give her. Christ smarted for the sins of the Elect: and thou must one day expect to feel, as much torment for sin, as thou hast taken pleasure in committing of it. The sport and pleasure of sin, is like that play, 2 Sam. 2.14. where they destroyed each other. Young men in merri­ment and jollity, make a mirthful pastime of Drunkenness and riotting: till their sports prove the bloody murtherers of each other. Man nor Angel durst not call Christ accursed, if the Holy Ghost had not said it, Gal. 3.13. and surely then, O vain man, thy condition must needs bee exceeding cursed, if Christ were accursed, for sin imputed only. Oh the gall of bitterness! that sin will bring wretched men into. Knowest thou not that it will bee bitterness in the latter end? 2 Sam. 2.26.

2 Conceivest thou, Conceit. that God is merciful, and therefore thou shalt do well enough, though thou dost continue in sin. Know, that God spared not his only Son, Rom. 8.32. and why should hee spare thee his very enemy? would hee not spare a Son? and an onely Son? and will hee spare a stranger? an enemy? Shall a Son of Belial speed better than the Son of God? Did Christs neerness of relation abate him nothing? and shalt thou bee abated? hopest thou to finde more mer­cy at Gods hands, than Christ could? Luke 23.31. If this bee done in the green tree, what will hee do in the dry? Christ was not such dry fuel, for his Fathers wrath to burn up, as thou art. Rev. 14.10. They shall drink of the wine of Gods wrath, poured out without mixture.

3 But I will pray, Conceit. and amend my life, and turn over a new leaf, and God will be gracious.

Canst thou pray better than Christ? hee prayed earnestly, Luke 22.44. with strong Cries and Tears, Heb. 5.7. hee spent whole nights in prayer, Luke 6.12. yet must he dye the death. Canst thou reform and bee more holy than Christ? hee ful­filled all righteousness, Matth. 3.17. Hee did alwaies what pleased [Page 59]the Father, Joh. 8.29. and yet all would not bee taken for current pay, without his bearing the extremity of Gods fear­ful indignation. What hope canst thou then maintain while thou lyest in sin?

4 If I go to Hell, I shall have company, Conceit. and will speed as well as others, and will bear it as well as I can? wilt thou bear it O heap of dust? Hast thou an Arm like God? Job 40.9. knowest thou what thou sayest? Christ is stronger than all Men and Angels, that created the Heavens, and bears up its Pillars, that they stagger not, yet blood leaps out of his veins, when hee comes to encounter his Fathers wrath. Hee cries with tears, Father, if it be possible, Let this Cup pass from mee. And again, hee groans it out. Psal. 90.11. Who knows the power of his Anger? that made his Son thus to cry out? The earth trembled at it. The Sun mourned under an E­clipse at the sight of it. The graves opened to sigh at his sor­row. The rocks cleft in sunder. Was the mighty God put to all these perplexities, to bear his Fathers wrath? And shall such a worm as thou art, bee able to wade through such a bottom­less Sea of miseries? All Christs sufferings were voluntary, and chosen by himself; and perfectly known before hee suf­fered them, so that hee was prepared for them; nor had hee any sin to weaken his strength, or increase his burden: and fully knew, what infinite good his sufferings would do, to save thousands, to reconcile God and man, to glorify God, but not one of these chearing considerations can bee found in thy sufferings. Thine will bee violent and suddain, and un­known until thou feelest them, and wilt have the burden of thine own sin, as well as misery; a pittiful gaulded back, to bear so great a burden; no good can come by all thy tor­ments; and canst thou hope to bear so great a burden as this to eternity? Oh saies Spira, That I might indure the wrath of God, but twenty thousand years! but it must bee eternally. Thy soul must say, after millions of years, The pit is bottomeless, The fire is unquenchable.

5 But Christ hath suffered, Conceit. therefore surely I never shall suffer these things.

Christs sufferings cannot prevent, nor ease the torments of Christlesse souls; Rev. 6.16, 17. 1 Pet. 2.8. None can have the [Page 60]benefit of his death, that have nor the benefit of his life. His blood justifies none, that continue strangers to the will of God.

Cavil, But this is Legal Preaching in Gospel times, speak to us of peace in Christ.

Reply, Surely this is Gospel Preaching, and a principal Doctrin of the Gospel too. If justification by Christ be legal Doctrin, what is Evangelical? The Spirit saies in the Gospel (though men love not to hear it) Eph. 5.6. That the Unclean, Malitious, Covetous, Drunkards, shall never enter into the Kingdom of God. And in truth, all the threats of the Law, and torments of the damned, cannot set out sin in so ugly and dismal a face, as this point doth. The Law shews sin a sword to draw our blood; but this shews it to be a Spear drawing the heart blood of the Son of God. The Law makes man accursed, the Gos­pel makes the Son of God accursed. The sin of all the world on one man, could not bring him so low, as the least sin of the Elect, can bring the Son of God. Adams sin threw him out of Paradise, from earth to earth, and his Sons into hell, that is, but from earth to hell: but Christ is by imputed sin, fallen from the glory of heaven, to the very sorrows of hell. Whither then will the sinner fly for succour? Do not think, O impeni­tent man, that thou canst better thy self, by flying from the Law to the Gospel. If Christ for sin suffered such things, where shall the ungodly and sinner appear? 1 Pet. 4.17.

Doct. WEE have already proved, and in part ap­plied this Doctrin, That the Redemption of Sinners was wrought, by Christs suffering the utmost, and full punishment du [...] to sin. Wee are now to proceed to the second use

Vse 2. This informs, that no punishment (properly so called) belongs to the Members of Christ, nor are any of their Afflictions to bee deemed punishments for sin. For if Christ hath suffered to the full, All the punishment due to his Members; then there is no punishment left to them to suffer: but Christ hath suffered to the utmost, whatsoever punish­ment was due to his Members, for their sin; therefore there is none remaining to be suffered by them. The Proposition is thus proved: If any of the Members of Christ, should bee pu­nished for their sins, then God the Father should inflict a double punishment for the same sins; but it cannot stand with the Justice of God, to punish the same sins twice. So [Page 62]that the bitterest afflictions Gods children suffer in this life, are of a farre differing nature from punishments. Simile. For as the Sea-waters, though they are in themselves salt, brackish, and brinish, and very fretful; yet running through the ma­ny veins, turnings, and windings in the earth, lose their salt­nesse, and only retain refreshing, cooling, and clensing sweet­nesse, and moysture in them: so the afflictions falling on Gods children, in themselves sharp and brinish, yet running through the Merits, and Bowels of the Lord Jesus; only retain a cleansing, cooling, and refreshing nature in them.

Obj. But Gods children suffer as many, and the same mate­rial evils with other men; as poverty, sicknesse, losses, crosses, and death it self, Eccles. 9.1. There is one event to all; yea the godly have oft the worst of it, Psal. 73.14. All the day long have I been plagued, and chastened every morning: while the wicked, vers. 5. Are not in trouble like other men. How then doth it appear, that Christ hath suffered all the punish­ment of the elect?

Sol A carnal eye indeed seeth things in this estate, but a righteous judgement sees them farre otherwise. Moses could see the Bush all on fire, and yet not consumed, Exod. 3.2. Daniels companions met with a fiery Furnace, whose flame burned not those that were in it; but those that stood by, Dan. 3.22, 25. These were seemingly scorching fiery flames, but were not so in reality. But you will say, wherein is the dif­ference?

1 In regard of the Principle from whence they come, Difference be­tween afflicti­ons of godly and the wicked they much differ. The judgements laid on the wicked come from an angry Judge: the afflictions of the godly from a loving Fa­ther. God punisheth the wicked, as part of their payment, in indignation and wrath, whence they are called children of wrath, Ephes. 2.3. And when he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain on him while he is eating, Job 20.23. All comes to the wicked from a Sin-revenging God: but to the godly from a careful Father, Heb. 12.6. Whom the Lord loveth he chastneth, and scourgeth every Son whom he receiveth. So God speaks of David, Psal. 89.30-34. If his children forsake my Laws, and walk not in my judgements; I will visit their offences. Neverthelesse my [Page 63]loving kindnesse will I not utterly take from him, nor suffer my faithfulnesse to fail.

2 They differ in their nature. They have not the venome, nor poyson in them, 1 Cor. 15.55, 56. that Achitophels had; who being but rejected once in his counsel, had so much ve­nome of sin in that small affliction, that hee hanged him­self.

3 In their suitablenesse. Miseries are called the Lords cup. An expression borrowed from Physitians, that have their se­veral Doses of Potions, according to the several Diseases. Now the wicked hath a cup fit for him, Psal. 11.6. Upon the wicked hee shall rain snares, fire and brimstone, and an horrible tempest, this shall be the portion of their cup. Where could a man step, when it rained fire and brimstone in Sodome? This is a killing cup. So Psal. 75.8. A cup full of mixture in the hand of the Lord, whose dreggs the wicked of the earth shall drink. So Jer. 25.28. and Isa. 27.7. The godly have ano­ther cup fit for them: (who also have need of Physick) and this cup sometimes is very bitter. Joh. 18.11. Shall I not drink of the cup that the Father hath given me? When a Father gives his dear child a potion, how exact will he bee? rather under than over, in the quantities of the ingredients. Christ hath drunk already the poysonous Cup, Matth. 26.39. Fa­ther, if it be possible let this cup passe from me. None remains but the purging cup. And Gods faithfulnesse requires, that this cup bee tempered, according to our strength and ability, 1 Cor. 10.13.

4 They differ in their end. Jam. 5.11. You have heard of the patience of Job, and yee have seen the end of the Lord. What end? That the Lord is very pittiful, and of tender mercy. So did Abraham, Jacob, and Joseph find an happy issue of all their sorrows, Deut. 8.16. To doe thee good in the latter end. David said, it was good for him, Psal. 119. And calls the man blessed who endureth correction, whom God chasti­seth and teacheth, Psal. 94.12. and it is said, Dan. 11.35. Some of them of understanding shall fall to try them, and to purge them, and make them white. Now the calamities of wicked men doe hasten, and heighten their everlasting destruction; and are at best, but the beginnings of sorrows, and furtherers of their [Page 64]sins: by making their hearts hard, and their eyes blind. As it fared with King Ahaz, 2 Chron. 28.22. This is that King Ahaz, that in the time of his distresse, trespassed yet more against the Lord. This also was the event of Jerobeams calamities, for 1 King. 13.4, 33. after his hand was withered, and again recovered, he returned not from his evil ways. Look what good the flames of Hell doe the damned, as much and no more doe afflictions for the wicked; they curse God, and blaspheme more and more. God therefore stabs the wicked, as an enemy, with his Sword: but lances the godly, as a Surge­on his Patient, with the Launcet. Thus chastisements befall the godly, but punishments the wicked.

Vse 3. Of strong Consolation to all the children of God, That Jesus Christ hath suffered all that punishment, Comfort to Gods children. that their poor souls might have bewailed here, and must have done, for ever hereafter. Christ hath drunk off that cup of trembling to the bottom, he hath left no Curse, no Death eternal, no Hell for you to suffer, your condition can never be lower, than it is in this world. God bids the Ministers take care to comfort you, O Elect and precious. Isa. 40.1, 2. Comfort yee, comfort yee my people, &c. they are commissioned from Heaven to speak to your very hearts; telling you, your iniquities are forgiven. Why? because you have received in your head mony e­nough to pay your debts to the utmost. As God hath given us in charge to comfort you, so hath he given you charge to receive comfort. Let then the veriest babe in Christ, come and refresh himself with these breasts; suck at this Nipple; wheresoever is the least spark of true grace, let that soul re­joyce; because Christ suffered, all this perplexity and a­mazement, that you might never suffer it. Heb. 2.14. Hee dyed to deliver those that through fear of death, &c. he dyed to save you from slavish fear. He wept, that you might bee com­forted. He dyed, that you might never dye eternally. Hee was cursed, that you might be blessed. Hee was full of sor­row, that you might always rejoyce, Phil. 3.3. Hee was ac­cused, that we might be excused: and condemned, that wee might bee acquitted: Hee endured the fiercenesse of his Fa­thers wrath and indignation, that we might never know what belongs to it.

1 Be comforted then in the sharpest brunt of distresse, Thou shalt be pittied in sor­rows. whe­ther through terror of heart within, or trouble without; for the Lord will pitty thee in thy worst estate, for Christs sake, Psal. 103.13. As a father pittieth his children, so the Lord pit­tieth all, &c. And Deut. 8.5. Thou shalt consider in thine heart, that as a man chasteneth his Son, so the Lord thy God chasten­eth thee. And though Christ bee in Heaven, yet his bowels and compassions do yern toward thee. For Heb. 4.15. Wee have not an High Priest, that cannot be moved, with the feeling of our infirmities, but he was, in all points, tempted, &c. Ah how sweet is it to consider, that our High Priest is no stranger, to soul-troubles, or to body-disquietments; but being temp­ted as wee are, hath a sympathie, and fellow-feeling with us. All our crosses and trials reach to him, as well as us, Isa. 63.9. He is afflicted in our afflictions. Hee escapes not when wee are persecuted. Heb. 2.17, 18. Hee was made like unto us on purpose, that he might be sensible of our calamities. It is a lamentable condition a poor soul is in, when it hath none to pitty, Lam. 1.12. It is their sad complaint, that all past by, and minded not the Church. Shee looks for commiseration and finds none, that is a doleful estate. But here is our rejoy­cing, that we have a tender-hearted Saviour, both able, and willing to succour his poor servants. And no wonder that he is so willing; for who would purchase at so dear a rate, and not uphold? Who would beat so much cost, and at last lose all for a trifle? Hath Christ (as Paul speaks of the Galathians, 3.4, 5.) suffered so many things in vain? Surely, as poor Creatures are not willing to lose their cost and pains; so Christ will not lose the travail of his soul; his bitter Death, and bloudy Sufferings, for nought. It is the greatest absurdity in Christian Religion to suppose it. Gal. 2. ult. If righteous­nesse be by the Law, Christ is dead in vain. But Christs death is in vain, and his grace is in vain, if it may not comfort a poor soul in distresse. Turn therefore to thy Beloved in thy distresse, and ask him, whether hee hath not been in the state of humiliation, a man of sorrows, and one that drunk deep of the gall and wormwood of Gods indignation; that hath felt the wrath of an angry Judge, and knows what it is to be in a forlorn state; and hath paid dear to undergoe the chastise­ment [Page 66]of our peace: And can hee forget his poor Members in their sorrows, and have no compassion? Can hee forget his anoynting? how he was appointed of the Father, to bind up the broken-hearted, to impart the oyl of gladnesse to his fellows? Hath he spent so much bloud in vain? try, thus, if he can turn his back, and leave thee comfort lesse.

2 Thou shalt also be freed from thy sorrows in due season. Thou shalt bee freed from sor­rows. God will not only give thee fair words, but thou shalt have real help, and deliverance. Help is promised in due season, 1 Pet. 5.6. and the condition of the purchase is for seasonable help, or help in the best season, Heb. 4. ult. What that sea­son is, is dark to us, many times. But who taught the Stork, the Turtle, and the Crane, in the Heavens, to know their ap­pointed time? Jer. 8.7. Was it not the Lord our Creator? and shall not he that taught them, know himself? Shall he not relieve you in your seasons? Now, what is it that gauls? if we may lay our hands upon the sore, and touch it, it is sin that pricks, that disquiets: but you know, Heb. 12.18-24. Yee are not come to the mount, that might not be touch'd, that burned with fire, nor unto blacknesse, and darknesse, and tempests, &c. but to Jesus the Me­diator, and to the bloud of sprinkling, &c. whose bloud speaks better things than that of Abel, Gen. 4.9.10. which cried loud for vengeance. All sins speak, but his cried aloud for venge­ance: but Christs bloud must needs cry louder for mercy. For the shedding of Christs bloud was a greater sin, than the shedding of Abels; for the Jews sin in Crucifying Christ, was greater than Cains in killing his brother, yet Christs bloud prevailed to save them, Act. 2.36. Against such as these is no Law, Gal. 5.22. for they are filled with joy and peace in be­leeving.

Obj. But if Christ hath thus perfectly satisfied for my soul, and sin, how is it that I feel such horror in my soul? Why is it thus with me? the Lord seems quite to reject me?

Sol. Beleevers may be deferted, but not utterly for­saken. Christs desertion hath so qualified all thy desertions, that thou shalt not utterly and finally forsake God: nor hee utterly, much lesse finally forsake thee. Joh. 119.30. none of Gods children are secured, from being forsaken by him: Job was, David was, and Asa was, and not without need; For,

1 Else how could they learn to live by Faith, Reasons of de­sertion. more than sense? whereas God is much more honoured by a life of faith than a life of sense and feeling.

2 Our condition here is, that of Strangers and sojourners, yea, of Pilgrims; now if all went well with us, and that wee had new supplies of joy daily, wee should take this for our Country, and so displease God.

3 Sometimes Gods people cleave to the Creature, and for­sake him; and then no wonder if hee forsakes them. 2 Chron. 15.2. Jer. 50. ult. They compass themselves about with sparks, and shall therefore lye down in sorrow.

4 They must in some measure bee conformable unto Christ, that they may the better judge, what Christ hath suf­fered for them. But none of Gods children are so forsaken as Christ was: for Christ was forsaken in a way of revenge, by God as a just Judge; but ours comes from another Princi­ple. Again, Christ drunk the Cup of Gods wrath to the bottome; wee do but sip, and taste of the Cup, sweetened through Christ. This is (in short) the main God intends a­bout it.

1 So to forsake, that hee may never totally nor finally for­sake thee. Hee forsakes for a while, that hee may receive thee for ever. And that thou mayest love him the more, and seek him with earnestness; and to infer a mutual increase of love, between God and a Christian. Isa. 54.7, 8. For a small moment have I forsaken thee, but with great mercy, &c. In a little wrath have I hid my face from thee, for a moment, but with e­ternal kindness will I have mercy on thee. So was it with the Church, Cant. 3.4. I found him whom my soul loveth, &c.

2 The Lord intends to make us more watchful, for future times: that wee may more rigidly separate, and bee divor­ced from the Creature. Adulterous hearts have their stoln waters which God hates, and therefore imbitters them, and shews us thereby, our carelessness about the main. As the Mother hides her self behind some tree, or wall, to make the Childe watchful, and to cry after her, and search, and hang upon her armes: so doth God.

3 The Lord intends by it, to make Christians ransack [Page 68]the right ground of Faith and Hope: to dive into the Scrip­tures, and to search the experiences of other Christians, Psa. 77.56. saying, have you any word of comfort, for such a soul as mine? It will make him to regard a gracious man, as one of thousand. It will make him Catechise himself, whether hee hath any evidence of Gods love; or whether hee lives not in some sin or other; or whether hee bee willing to part with all for Christ; or whether hee maintains any Communion with God; which are quickning questions.

Now then if any man be under this calamity to think him­self forsaken of God.

1 Let him consider, That the extream sufferings of Christ, were to reconcile God and man, to bring God back again to man, and man to his God, 1 Pet. 3.18, 19. which hee must wait for.

2 Let him not pass the sentence of reprobation upon him­self; or say hee is an Hypocrite, because for the present he is under trouble of Spirit. It had been a dreadful Conclusion, for Christ to have questioned, whether hee was the Son of God, because of his desertion. Say rather, wee may have the presence of his Grace and Spirit, when wee want the presence of his comfort. As a man in a swoon may have a living soul, though hee wants the operation of it; and a man may injoy some light of the Sun, in the firmament, though the Sun be eclip­sed: So may a Saint have life, and direction from God, when hee finds not its comfortable actings.

3 Let him take Christs course, to set faith and praise a­work. When Christ was in his agony, he prayed the more earnestly, Luk. 22.41. and used his faith eminently; crying, My God, my God, &c. Joh. 12.27. Now is my soul troubled; here is your case: Father save mee from this hour: here is your duty: of faith, crying [Father] of prayer [save mee from this hour.]

4 Plead for the Fruit of Christs desertion; which was, that thou maiest not bee utterly forsaken, ply him hard, and thou wilt find him nighter thee, than thou wast aware of.

3 And be upheld in death it self; Thou shalt bee upheld in death it self. for Christ hath triumphed over death, Hell and the Devil, in the cross, Col. 2.15. And not only triumphed over them as overcome; but hath taken [Page 96]great spoiles, even all their armour: deaths sting is plucked out, the bonds of the Grave are broken, Death is van­quished by Christs death, Heb. 2.14. which resolves Samp­sons knotty riddle, Judg. 14.14. Out of the eater commeth forth meat, and out of the strong comes sweetness. Paul keeps the thanks­giving day, for that happy victory, 1 Cor. 15.57. Thanks bee to God, &c. For the whole Conquest is perfected, Heb. 10.14. and that for ever: And the Testament is for ever confirmed, Heb. 9.17. by the death of the Testator. Nothing is wanting to carry us happily to glory, through death it self. There needs no more sacrifices, nor no second offering for sin; All is finished.

Quest. This is good news, but how shall I know that I have a right to this comfort?

Answ. Its a weighty Question, and needs a solid resoluti­on, which wee shall hereafter more fully give. At present, take that rule, Heb. 10.14. Hee hath perfected for ever, them that are sanctified. So Heb. 5.9. Hee became the Author of Salvati­on, unto them that obey him. No Prophane, no nor unsan­ctified man (however civilized) hath any part or portion in this consolation.

Such therefore as think there cannot bee a Saint on Earth, or think it too soon to be holy, or make a mock at a precise Gospel-Conversation, may in no wise apply this comfort to themselves. It is not enough to bee Church-members, or visible Saints; but wee must bee sanctified in truth and reallity. Christ should lose a great part of the effects of his sufferings, if wee should not bee sanctified. Eph. 5.25, 26. Christ gave himself for his Church, that hee might san­ctify it, and cleanse it: and can any man think hee will lose his end? and miss his main intent? surely no. There is none but the Church mystical (who are truely sanctified, and cleansed) that have any fellowship in this businesse. Let the upright in heart therefore take this Consolation, as a dish prepared for none other, but their refreshing, Psalm 32. ult. Deut. 33.1.

Use 4. Of Refutation of that ignorant discourse of foo­lish People, who affirm, That the least drop of Christs blood [Page 70]is sufficient to save the world. The least drop of Christs blood will not save. Why say they so? because of the dignity of the person of Christ. If this were true, then the Circumcision of Christ was enough, for there was a drop of blood shed: or his Crown of thornes was enough, for (tis like) they drew blood. Then all Christs sufferings besides were superfluous, and vain. Then God were unjust to take more than was his due. Then Christ was foolish and imprudent, to pay more than hee needed. But Christ himself saies, these many things were necessary, Mark. 8.3. The Son of man must suffer many things. Luk. 24.26. Ought not Christ to suffer these things, and to enter into his Glory? There was a Necessity of suffering; and of suffer­ing these things. There was a necessity in respect of the end, that the Elect might have the blessing: and therefore Christ is made a Curse, that hee might bear the Curse due to their sin, Gal. 3.13.

WEE have already in part, applyed this Doctrin, That the Redemption of sinners, was wrought, by Christs suffering, the utmost and full punishment due to sin. Wee are yet farther to proceed in our application.

Use 5. Exhortation and direction. The refuge of greatest sin­ners. And first to the vilest sinners. For this Doctrin darts forth a little light, to those poor souls, in the dark dungeon of their natural, yea, most sinful estate. It shews a possibility of escape from the wrath to come. 'Tis true, none but a sanctified man can have any comfort in Christs death, or conclude his salvation by the death and sufferings of Christ: Yet there is hope of salvation a far off, Psal. 89.19. There is help laid upon one that is mighty. Col. 1.19. It pleased the Father, that in him all fulness dwells. Eph. 2.13. You that were a far off. Psal. 119.155. Salva­tion is far from the wicked, because they seek not thy Statutes. There is corn in Egypt, it is best for the vile sinner to go thither. [Page 72]Though salvation bee so nigh, tis not safe to stand still. Wee may safely preach this doctrin, for the Text gives Commis­sion; and press it, for the Text will bear it. 'Tis said, ver. 23, 24. All have sinned, and come short of the glory of God, being ju­stified, &c. This infers not, that All the sinners in the world, are thus freely justified. This would infer universal justifica­tion: but that is not here intended: The meaning is, That all sinners, whether Jews or Gentiles, are in themselves, excluded from eternal life: and all that are justified, are ju­stified by free grace. So that, though thou knowest thy self to be a vile sinner, yet some sinners, (you may see) are justified. In truth, none are justified but sinners, and therefore thou mayest see thy self capable of justification: of the same justi­fication that the best Saints ever partook of. Christ was sent into the World, on purpose to pay the Ransome for Sinners: and the revealing, and offering this truth, was to save thee, whatsoever thou art, that hearest it. Joh. 3.17. God sent not his Son into the World, to condemn the World, but that the World through him might be saved.

Quest. How then comes any to be damned?

Answ. Hee Answers: None is condemned, but they that love darkness rather than light. Now such exclude them­selves from the benefit of Christs sufferings, Joh. 3.19. Doth thy conscience therefore bear witness to thy guilt? Love not thy sin inseparably, and thy salvation is probable.

Object. True, if I were a sinner as other men, and women, there is encouragement enough to look out: but my sins exceed for number, weight, and measure, and therefore my Condition is yet mi­serable?

Answ. Thou canst not name any sin in the World, but final impenitency, but have many examples of their pardon; and the salvation of some that committed them, in the word of God. Paul was a Blasphemer, a Persecutor, and yet found mercy, 1 Tim. 1.13-17. Manasseh pardoned his murther, witch­craft, Idolatry, and doing worse than the Amorites, 2 King. 21.1.—12. yea, the very murther of the Son of God was par­donable, Act. 2.37, 38. And what sin can bee greater? Yea, pardon is promised beyond the very thought, and hope of man, Isa. 55.7, 8. Rebellion against God cannot exclude [Page 73]from pardon, Psal. 68.18. Hee received gifts for the rebellious, that the Lord may dwell among them. God indeed gives a Cau­tion, to take heed, that there bee no root among you that beareth gaul and wormwood, to bless himself in sin, Deut. 29.19, 20. It will cost that soul dear, that harbours such thoughts against God.

There is no mercy in Scripture, nor in Heaven neither, for such a soul as this is, Hee must have another word that will maintain this hope, the Scripture will not bear it. God will not bee merciful to any such, as go on in their sinful courses. Psal. 68.21. But for the sinner, that is weary of his sins, Rom. 5.17. There is abundance of grace, and of the gift of righteousness in Christ. Luther was a man much terrified with his sin, yet hee confessed, this was the balsome of his soul, Rom. 11.32. God hath shut up all under sin, that hee might have mercy upon all. There­fore let none such despair of Salvation, that are in the prison of sin. Yea, wee may adde a word more, but let not the Swine turn about and rend it: That the more vile thou hast been in sin, if thou beest the more vile in thine own eies, thou art more fit for Mercy, than a Civil man, that hath pleased himself in his own honesty and civility. Matth. 21.31, 32. saies Christ, Verily, verily, I say unto you, that Publicans and Harlots shall enter into the Kingdome of Heaven, before you. Christ was a door, by which Publicans and Harlots, exceeding vile sinners, entered; and this door is open this day to poor sinners; his sufferings are offered, his blood, even the blood of God, is provided, and what are thy sins to his blood? what then remains, but that thou shouldest hasten to thy sanctuary, to that precious ran­some? that is paid for sinners, Isa. 8.14. Christ is a Physitian, the whole have no need of him, Matth. 9.12, 13. but the sick. And there is no disease incurable to him: and indeed to look at thy disease as incurable, is to shame thy Physitian, and that will be a worse sin than all the rest.

Quest. How may a sinner come to the benefit of this satisfaction of Christ?

Answ. 1 Rest not till thou hast an inlightned, Get an awak­ned conscience. and an awak­ned Conscience. It is certain, a sinner is put in Prison, in hold (Rom. 11.32. God hath shut up, or put in hold) before hee hath deliverance by Christ. For the Conscience is a lock, which [Page 74]must bee opened by Gods key, before this Gaol-delivery can bee perfected. Gal. 3.23. Before Faith come, wee were kept under the Law, shut up unto the Faith, which should afterward bee reveal­ed. A light goes with the Word, draw not the curtain to keep it out.

2 Take heed, When God ar­rests thy con­science break not away. when God arrests thy Conscience, thou make not an escape; As some Malefactors, that when Law and Justice have taken hold of them, they creep out at some hole, or break Prison. So some Sinners, when terrified in Con­science, dawb with untempered Mortar, healing the hurt slightly, by speaking a false peace to their own hearts: which was Herods Case, Luke 3.19. who being stoutly reproved by John Baptist, of his incontinence towards Herodias his bro­thers wife, and many other sins; Hee made his escape, by putting John Baptist in Prison. So did Jeroboam, 1 King. 13.5, 6. when the man of God reproved him, and the Altar rent, his hand was withered, and healed, his Conscience was a­wakened: but when the Prophet was slain by a Lyon, his Conscience fell asleep again. This was Judas overthrow, he was often terrified by Christ, but hee cast himself into a dead sleep again, by that opinion the Disciples had concerning him, and so lost all.

3 Let a sinner observe diligently, Observe the working of Christs death on thy heart. and yeeld to the working of the death of Christ upon his heart, when he comes to apply his death and satisfaction, to his soul. Let this bee minded with trembling, for there is a drawing power in Christs blood, that teacheth to sinners, Joh. 12.32, 33. And I, when I am lifted up from the earth, will draw all men after mee. This he speaks, signifying by what death hee should dye. 1 Hee speaks of his death, and lifting up from the earth: 2 Hee saith, then hee would draw all men unto him, and that must needs be meant of them that were out of Christ: and (the truth is) there was never any brought home to Christ, but it was by the vertue, and efficacy of his death drawing. Christ lifted up on the Cross, hath purchased the Spirit, for us, Gal. 3.13, 14. and that laies hold on poor sinners to draw them. Again, Christ was lifted from the Cross to Heaven, where hee intercedes, and applies his satisfaction, as it pleases him, giving gifts to men, for the gathering of sinners to himself. Gifts given to [Page 75]the Ministry to gather the rebellious. Be wise, and mind it.

Quest. How shall a Sinner observe this, that hee may yeeld to it?

Answ. 1. See and observe it in the Ministry. Directions to benefit by Gods drawings. There are none that attend a faithful Ministry, but have many a pull from Christ. He lets down his Cords into the deep Dungeon, haling a soul to himself; sometimes by convincing him of sin, through his Law; commanding by his terror, Minde Gods drawings by the Ministry. inticing by sweet invitations, and sweeter promises; so that the sin­ner hath sometimes thoughts, That all is nought with him, and he resolves amendment. And sometimes Christ hampers a soul, that he cannot get away, nor rest, whither soever hee goes: Christ tuggs at him, and the man wonders at himself, why it is thus with him! O Sinners, take notice, that Mini­sters are but throwing Christs Casting-net, and laying his Toyls. Take heed how you carry your selves; say not, with the Heathen, Psal. 2.3. Let us break his bonds in sunder, and cast away his cords from us, for he that sits in Heaven will take cognizance of it, and vexe you in his sore displeasure. Yeeld rather to Christ, to be drawn by him.

2 Take heed of with-drawments, and pull-backs: Take heed of pull-backs. thy heart within, and the world without; thy cursed counsels, and worldly snares will stave thee off, Heb. 10. ult. the Devil also will have a pluck at you; yea Christ never draws, but he pulls with all might and main. Now if you decline by these retractions, you give place to the Devil.

3 Think not to be drawn as stocks and stones, Think not to be drawn as stocks and stones. but as rea­sonable Creatures, that when they fall into a pit, labour to get out again: and make use of what help they can get from others; and further all that they have yet received. As those, Jer. 3.22. when the Lord said, Turn yee back-sliding chil­dren, they say, Behold we come unto thee, &c. and Psal. 37. ult. It is good to draw near unto God; yea, the greatest good in the world. Say therefore, now Christs death is bringing mee to God, 1 Pet. 3.18. It is the happinesse of the Creature, to enjoy communion with God; and shall not I receive it, when it is offered? Since God works, let mee work out my Salva­tion.

4 Justifie God in all thy bitternesse, that he exerciseth thee [Page 76]under, Justifie God in all thy bitter­nesse. in bringing thee home to Christ. Jam. 4.10. Humble your selves under the mighty hand of God, &c. and justifie his dealings with thee, when God approaches with his Word or Rod. God casts down before he raises, Hos. 2.14. I will bring them into the Wildernesse, and there will I speak comfortably to them. Even to a wildernesse-condition doth he bring his peo­ple; as he did Israel, amongst fiery stinging Serpents, and appalling dangers. They must passe through the valley of A­chor, that is, of consternation, which is the door of hope. For man hath never a hopeful sign on him, till he hath passed his perplexed estate. To every true Convert, God gives testimo­ny of that truth, Jer. 2.19. Thine own wickednesse shall correct thee, and thine own back-slidings shall reprove thee, that thou mayest know what an evil, and a bitter thing it is, to forsake the living God. And it is mercy that thy wickedness doth but correct, though with Scorpions: since it hath condemned others, and might have damned thee. It is well that he lays nothing more bitter and heavie, that hath a cup of trembling at his beck, and Hell before him. Nay, it is not enough neither, that thou shouldest submit, when thou art humbled of God: for thou oughtest to humble thy self under Gods hand (as the Apostle speaks) else the Devils are as humble as thou art. He that fights, and flings, to shake off the yoke, is a fighter a­gainst God; hee rather justles with him, than justifies him. Say with Ephraim, Turn me, and I shall be turned, Jerem. 31.18, 19. For after I was turned, I repented; after I was instru­cted, I smote upon my thigh: I was ashamed, and even confoun­ded, because I did bear the reproach of my youth. When God humbled Ephraim, he humbled himself; He was active in his humiliation as well as passive; God threw him low, and he threw himself lower. Then God saies, Is Ephraim my dear Son? is he my pleasant childe? such a welcome will thy soul find with God. Therefore when God humbles thee for sin, goe thou, and gage thy heart, as it is in the Prophet, Ezek, 8.7. God shewed him a little hole, then hee saw a little, but God bid him digge, till he had found a door; and then he saw worse and viler abominations: So when God, through some crevise or peeping hole hath shewed thee some small sins; digge fur­ther into thine heart, and thou shalt see more, and greater, to [Page 77]bewail before the Lord. And justifie him in all thy sufferings for those sins.

Thus did David, Psal. 51.4. God spake to him, and af­flicted him, and he justified the Lord in doing so: that is, he acknowledged, the Lord dealt graciously, and mercifully with him, in so afflicting him. He puts his mouth in the dust, Lam. 3.29. If there may be any hope; he sits alone, and keeps silence, and bethinks himself, saying, What have I done? It is a good course for a sinner to take, under his affliction to cry, The Lord is righteous, and I am wicked: I have reason rather to wonder, the Lord hath laid no more upon me, than to murmure that he hath laid so much, knowing that, Ezr. 9.13. God hath punished us lesse than our iniquities deserve.

5 Take with thee a word of confession, and supplication, Pray for abili­ties to come. and acknowledge thy self a stranger to private Communion, and secret Duties with thy God; and then set thy self about the performance of them, though thou beest unskilful in them. Thou needest but take words, Hos. 14.2. for God will put them into thy heart and mouth, and thine own necessity will suggest much unto thee. Solomon saies, Prov. 18.23. The poor man speaks supplications. Hee that never knew what beg­ing meant, yet when hee is pinched with poverty, will be able to pray: The little childe that can but stammer, will tell his Father where the pain is, and begge some help of him: so it will be with thee. Thus could Paul doe it presently, Acts 9.11. Behold he praies. The word signifies continuance in prayer, he prays and prays again, three daies together. Jacob meeting with the Lord as an enemy, wrastled with him in prayer, Hos. 12.4. doe thou likewise. It is in vain to stand poring on thine afflicted condition, but run for help, and as the poor Widow served the unjust Judge, Luke 18.4, 5. weary God with thy complaints, never let him rest, till hee give thee a yeelding answer; according to that promise, Isa. 56.6, 7.

6 Adventure upon the grace of God in Christ, Cast thy self on his mercy. cast thy self on his mercy, as did the Prodigal, Luke 15.18. saying, I will arise and goe to my Father, &c. what hope could such a Vaga­bond wretch have, of his Fathers acceptance? yet he thought [Page 78]it best to adventure upon this course. Thinks hee, if I must perish, I will perish at my Fathers door; you know how hee sped. Just like those Lepers in the gate of Samaria, 2 King. 7.4. Mind their successe.

1 Consider the large extent of the vertue of Christs death, Motives. Consider the extent of his death. unto all sorts, both Jewes and Gentiles, 1 Tim. 2, 6. God will have all to be saved, Joh. 6.37. Him that comes unto him, hee will in no wise cast out. It is no matter who, nor what manner of person he be, or hath been, so he come at last, he may assure himself he shall not be cast out; whatsoever villany hee hath lain in, suppose him a Drunkard, Murtherer, Persecuter, &c. So 1 Joh. 2.1, 2. and Gal. 3.28. Christ said to the polluted child, lying in his bloud, live, Ezek. 16. Christ calls not righ­teous, but sinners, great and foul sinners, Matth. 9.13. yea his bitter enemies, Rom. 5.6, 8, 10. When wee were enemies, &c. Christ hath opened a door to the vilest sinner.

2 Consider the large offer of Christ by the Ministry, Consider the large offer. Mat. 22.9. All sorts are invited to the feast, Luke 14.21. He (that is Christ) shall stand for an Ensign to the people, an erected stan­dard, Isa. 11.10. to gather whole Armies to him; under Christ their General and Commander. This standard no op­posite rage of the wicked can ever pluck down; but it shall be rest to them that gather unto it, though sinners have no rest in themselves. Moses lifted up the Serpent, that all might look unto it for cure of their stingings: so is Christ lifted on the Crosse, that all may see a Redeemer, Joh. 3.14, 15. and so lifted up in the Word, that every wounded soul in the world, may hear him speaking peace to them that are near, and to them that are afarre off; and if Christ hath appointed himself to bee lifted up to all poor undone Sinners, then see that you slight not your remedy, but come, lifting up your heads with joy, for your redemption draws nigh.

3 Consider how serious an offer the Lord makes of Christ Crucified, Consider how seriously the offer is made. to all to whom the Gospel is preached, Isa. 9.6. The zeal of the Lord of Hosts will perform this. Giving a strict com­mand that it be carefully preached to every Creature, Mark 16.15. annexing a promise of his presence with it. He keeps the fountain open, Zach. 13.1. not shut up, nor sealed, but o­pen [Page 79]for all commers. Say not, God doth but mock us, for hee knows sinners cannot come, and receive him: for they rather will not come, nor receive Christ. Joh. 5.40. You will not come unto me, that you might have life. And you may see God is in good earnest, for you are like to be damned for not obey­ing, 2 Thess. 2.12. Therefore Christ is serious, and no man perisheth but by his own fault, that hears these truths prea­ched to him.

4 Though it be true, Receive Christ and that wit­nesseth he is sent to thee. That Jesus Christ did not lay down his life, for every particular man or woman, to whom this Gospel is preached: yet this is the only sure way, to put it out of question, that he dyed for thee in particular; that is, to receive and embrace the Lord Jesus and him crucified, John 1.12. Acts 10.12. Isa. 56.3, 7. Beleeve in the Lord Jesus, and thou shalt be saved, Acts 16.31. Hee certainly dyed for all them that doe beleeve.

Vse 2. Of exhortati­on to the Saints. TO prosecute this point yet fur­ther, take a second use of Ex­hortation, for the Members of Christ, that have an interest in this satisfaction, to consider the several Duties, this truth calls them to.

1 It calls to bitter mourning for sin all our dayes: Christs mem­bers should mourn for sin. It should maintain a constant spring of godly sorrow in our hearts, to consider what the Lord Jesus hath undergone for us, and what wrong and injury wee have done him. For the clearing which, minde that famous place, Zech. 12.10. The Lord saith, I will pour out upon the house of David, and the inhabitants of Jerusalem, the Spirit of grace, and supplication; and they shall look upon him whom they have peirced, and they shall mourn for him, &c. This place concerns properly the Jewes, but typically, the whole Church of Christ. And it imports, that they shall have such a work of God upon their hearts; that they [Page 81]shall look upon Christ crucified, by faith, and mourn, that themselves have peirced him; and that hee was wounded for their iniquities, and bruised for their transgressions: and not only for them, but by them, yea by every sin that hath been committed by them. Thus should every Christian doe, that hath any interest in Christs sufferings; even to be in bit­ternesse for every sin, as a man is in bitternesse for his only Son. Which expression hints to us the manner, measure, and de­gree of their mourning. You know, Parents mourning for a Son, and an only Son, and a Son whom themselves have murthered with their own hands, is very bitter: tongues can­not expresse it, but tender Parents may imagine it: and Da­vids mourning for Absolon represents it, with Rachels grief, that would not be comforted. It is again compared, to the mourning of the valley of Hadadrimmon, &c. that is, as the mourning of Judah, Jerusalem, and Jeremiah, for the death of Josiah, slain by Pharaoh Necho, 2 Chro. 35.24, 25. which was exceeding bit­ter, as appears, in that the Singing-men, and Singing-women speak of Josiah in their Lamentations to this day: yea they composed solemn Lamentations for Josiah, and made it an Ordinance in Israel, that they should lament for him in after times. Such a mourning should that bee, of the members of Christ, for him whom their sins have peirced, upon these en­suing grounds.

1 That thou mayest not say, Grounds of Saints mourn­ing. the Jewes only slew the Lord Jesus, and that thou hadst no hand in it. Bee assured that Christ was wounded for, and by the sins of all those that shall be saved, Isa. 53.4, 5. yea, there is never a sin, that any of the Elect ever did, doe, or shall commit, but peirced Christ. If he suffered not for it, it cannot be forgiven. All the Jews and Gentiles, Devil and all, could not have destroyed Christ, had not the sins of the elect met on him.

2 The killing Christ is a farre fouler bloud-guiltinesse, than ever David incurred: than to kill an only Son: or to murther a Josiah, a King, a godly King: for this is the cruci­fying the Lord of glory, 1 Cor. 2.8. and may therefore well be lamented.

3 The love we owe, and bear to Christ, for his unparal­lel'd condescentions, to make us heirs of glory, should en­gage [Page 82]our hearts, to weep for his death, as he did for Lazarus's death, Joh. 11.35, 56. which the Jewes took notice of, to be the probate of his love: Behold how he loved him. Thus Christ imputes the repenting tears, of that sinful woman, Luke 7.47. to love. Christs great graciousnesse makes the most stony heart to lament its provocations.

4 The sense of our dreadful, and undone estate, that nee­ded the death of Christ, to establish a Covenant of Grace with us, should provoke us to bee in bitternesse: as God expects. Ezeck. 16.62, 63. And I will establish my Covenant with thee, and thou shalt know that I am the Lord. That thou mayest re­member, and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified toward thee; for all that thou hast done, saith the Lord.

5 The Spirit of grace and supplication is now poured forth, into the soul; and that Spirit is a spirit of Lamentati­on, and works and continues, a broken and contrite spirit, in all that receive it; as it did in those Converts, Acts 2.37. Pricking them to the heart, for all their wrongs and injuries put upon Christ, for embruing their hands in his precious bloud.

Look back therefore upon thy pleasure that thou hast taken in sin; and with what greedinesse thou hast committed it: and compare them with Christs sufferings, and what hee de­served at thy hands; that it may break thy heart, as it did Davids, 2 Sam. 12.7, 8. when hee had long lain in a slum­bering condition, and God told him, how much he had done for him; wondring that after so much love, he should despise his Commandements, and make so wretched a requital. How doth he cry out upon his sins, vers. 13. and loathes him­self?

Obj. But a Christian should rejoyce in the Crosse of Christ, how then comes it to be the object of sorrow? Sure Paul thought otherwise, Gal. 6.14.

Sol. How the Crosse is a ground of re­joycing as well as of mourn­ing. It is true, Christs Crosse is a ground of rejoycing as well as a ground of sorrow: Of sorrow, in respect of that hand we had in his death, the wounds which our sins gave him, the hard dealing, and unkind requital, he hath received for all his love: Of joy, in respect of the benefits, and good [Page 83]we receive by his death. Let us therefore maintain a spring of godly sorrow, for our sins; and streams of joy for the bles­sings we receive by him: which is the true eating the Passe­over, with bitter Herbs, Exod. 12.8. Also making confession of their sins, Levit. 16.21. The Papists have a seeming pra­ctice of this duty, keeping Good-friday in penance and la­mentation, setting up a Crucifix before them, and zealously hating the Jewes for putting Christ to death; but think not of their own sins, that they had a hand in it. To whom Christ might justly say, as to the Women weeping at his Crosse, Luk. 23, 28. O yee daughters of Jerusalem, weep not for me, but weep for your selves; for your sins, whereby you have woun­ded me: which is the duty of every Christian.

2 Upon the consideration of Christs extream sufferings for Sin, the Members of Christ are pressed hard, Christs mem­bers should hate sin. to hate every e­vil way, and to shun all sin for ever.

1 Because it was one end of Christs crucifying, To hate sin is the end of Christs death. that sin and the flesh should be crucified, Gal. 5.24. that, They that are Christs have crucified the flesh: (understanding by the flesh, the corruption of Nature, with the affections, and lusts of it.) Christs members should pluck up the very roots of sin, the very inward lusts that grow in the heart, Rom. 6.6. Know­ing this, that our Old man is crucified with him, that the body of sin might bee destroyed; that is, the whole corruption of Na­ture, may be killed by the death of Christ; yet not so farre as to free us from all sin, but that we might not serve sin, or o­bey it in the lusts thereof. For this cause did Christ bear our sin upon the Crosse, That we being dead unto sin, might live un­to righteousnesse, 1 Pet. 2.24. That is, that we should behave our selves like dead men, not to be moved nor inticed to sin. For first, this was the end which God propounded to himself, in his Sons death, to destroy sin. Wee must be very careful, how we frustrate the end of God, in our giving way to sin. Secondly, Christ hath by his death merited the death of sin, and so we are said to dye with Christ, and so bee freed from sin, Rom. 6.7. Thirdly, adde to this, the efficacy of Christs death, which works the ruine of sin in all his members. Hence Phil. 3.10. wee read of a power and force in the death of Christ, to make us conformable to his death: while his Spi­rit [Page 84]is killing sin in us. So that Christs death hath no comfort, for them that hate not sin.

2 Our sin killed Christ; We must hate sin because it killed Christ. if then wee have any love to Christ, wee must needs kill sin. Psal. 97.10. Yee that l ve the Lord, hate evil. The Love of Christ constraineth us to it. 2 Cor. 5.14. The law of Nature makes a man, that hee cannot indure the sight of one that hath killed his father, or his dear Friend: but his very heart will rise against him; and hee cannot choose but follow the Law upon him, to the utmost, to hang him, if all the law in the World will do it. And can wee bee so unnatural, that sin should destroy our dearest Saviour, and we not be a­venged upon it? How should wee bee transported with Indignation at sin, that brought on our Redeemer the pains both of the first and second death? Then let us pursue our sins with all possible detestations; if wee let them go, wee are no Friends to Christ. Let us stab them to the heart, till they bleed their last, that drew the blood of Christ. Let them never come to any San­ctuary, or City of refuge; but as Avengers of that pre­cious blood, let us leave sin no shift, no way to escape. Let us say to them as David to the young man, that told him hee had slain Saul, 2 Sam. 1.14. How wast thou not a­fraid to stretch out thy hand, to destroy the Lords annointed? and David commanded him strait to bee slain; do thou likewise. Reason thus also against all temptations: these sins were the death of my Saviour, and why should they bee my delight? They pierced his hands and feet, and wounded his soul, and why should they be contentment to mine? God forbid.

3 Minde the desert of sin, We must fear sin because it crushed Christ and the severe proceedings of God against it, in Christ our surety. Luke 23.31. If this be done in the green tree, what will bee done in the dry? Christ was the Green tree full of sap, exceeding fruitful, the true vine, Joh. 15.1. the very embleme of fruitfulness; yea, the tree of life, Rev. 2.7. yet this could not exempt him from his sharpest suf­ferings. Christ was free from all sin in his nature, the De­vil himself could find nothing in him, Joh. 8.46. but we have [Page 85]a World of wickedness in us. Christ was full of righteous­ness, Rom. 5.17. and wee full of wickedness, yet God spared not his Son: where shall wee ungodly and sinners appear? Christ was the onely begotten, and wee are in comparison strangers: if hee had no tenderness to his Son, what can his Slaves hope for? Christ was both God and Man in personal Union, strengthened by Angels, yet what Agony? what tears? what conflicts did hee undergo? wee are but stubble, but a rotten stick, fit fuel for everlasting burnings; how shall wee stand in the day of tryal? O it is a fearful thing, to fall into the hands of the living God, Heb. 10.31. Oh that wee had hearts to appre­hend the evil of sin, before wee come to feel it! Blessed are they that beleeve, and fear, and tremble, and never experi­mentally know, the vileness of sin. God seeing the hardness of our hearts, hath manifested the evil of sin, by the sufferings of Christ; a better argument, then all the curses, racks, and tor­ments of Hell it self, could produce, to demonstrate the dread­ful nature of it. This may convince the hardest hearts in the world; and let the very godly themselves see, that sin is more vile, than ever they imagined it to bee.

4 Know that sin will kill us, as well as it killed Christ, if wee prevent not the malignity of it. Death is the proper wa­ges of sin, both the first and second death.

Object. But a Childe of God is in no danger of sinning, nor of eternal punishment?

Sol. Surely 'tis true Doctrin, that 1 Pet. 4.17, 18. The time is come that judgement must begin at the house of God. Wee know how Churches have smarted for sin, for little sins in the Worlds account. The Jews cast off for unbeleef: Saints correct­ed, though not damned, for sin. the Church of Ephesus for forsaking her first love: Laodicea for lukewarm­ness, threatned to bee dis-Churched: Add that, Ezek. 9.6. the destroying Angel had a charge, to begin at Gods sanctua­ry. Yea, many godly men smart for their boldness in sin, here in this World. Paul writes to Saints, Rom. 8.13. and yet tells them, If you live in the flesh? yee shall dye, and speaks not onely of a temporal, but eternal death. You will say 'tis not possible for Saints to dye eternally. I answer, 'tis as possible for Saints to dye eternally, as to sin eternally. Let all men [Page 86]look to it, for sin continued in, will certainly destroy all its practitioners.

Having therefore these considerations. Let us dread to have any thing to do with sin. This consideration is propo­sed to this very end, Heb. 12.2, 3. that the sight of what Christ endured by sin, might make us constant and couragi­ous, in withstanding all the fiery darts of the Devil, and de­clining every evil way, striving against it unto blood, vers. 4. as Christ did to the very death; not refusing the worst of sor­rows, The worst sor­row is better than the best sin. to eschew the best of sins; to part with your heart blood, as well as your good names, ease, and profit, if God call you to it. Thus doth Peter argue, 1 Pet. 4.1, 2. Forasmuch then as Christ hath suffered in the flesh for us, let us arm our selves likewise with the same minde: for hee that hath suffered in the flesh, hath ceased from sin, that hee no longer should live, the rest of his life in the flesh, to the lusts of men, &c. The issue of the words is this, The Faithful have Union and Communion with Christ, and therefore they must bee conformable to Christ in Holinesse: but must ceafe from sinne, arguing thus.

That if wee have lost our head for sin, it is not possi­ble we should live in sin any longer; but we have lost our head for sin. Or thus, All they dyed in Christ for sin, for whose sin Christ dyed: and they that dyed once for sin, cannot sin any more. If therefore thou continuest to sin, how be­leevest thou that Christ dyed for thee? Let thy conscience bee the judge.

3 Hath Christ loved us so dearly, Christs death merits our love that merited heaven for us. as to suffer such dreadful torments for us, then what shall wee do for Christ? O man, return this day an Answer to the Lord, what course thou wilt take to walk suitable to his kindness. When David receiv­ed a deliverance from God, hee saies, Psal. 18.1. I will love thee dearly, O Lord my strength. God shewed him much love, and hee intends to make a retaliation. And indeed love is the Load-stone of love. Never was such love shown, as that of Christ. Rev. 1.5. Who loved us, and washed us from our sins in his own blood. Eph. 5.2. Who gave himself for us, his life and blood, and all. Yea, hee parted with his fathers love, which was a thousand times better than life, for us: Hee be­came accursed that might have been blessed. Let us not bee [Page 87]scanty in our love to him, but give him our heart, both free­ly and liberally to the death: his death well merits our love that merits heaven for us. Where Christ hath laid such deep ingagements, sleepy, faint, good wishes, will not serve the turn. Love in Christ was stronger than death, 'tis pitty that any cold velleities of love and service, should bee our sacri­fice. All blessings of the World should endear us, more and more to the Lord; but oh what an Obligation should it bee, that Christ became a Curse for us? The very Master-piece of all mercies and blessings to the Elect: yea, it gives a sweet seasoning to all our blessings, which have a Curse cleaving to them, for all that are out of Christ, turning all their sweet morsels into the poyson of Asps, or into gravel, Prov. 1.32. yea, their prosperity is destructive. Alas! what are Riches? and Accommodations? and good fare? when the Lord once charges Sin upon the conscience? what is it to bee rich and reprobate? to bee deliciously fed with the rich Glutton, and a damned creature? The World is a Prison, and Riches are shakels, Creatures are enemies, all wee have is vani­ty and vexation of spirit; all blessings turned into cursings, Mercies are curses without Christs death. yea, and all Ordinances, gifts, parts, duties, &c. without Christs blood, are but carnal things. You say, how doth that appear? why, Eph. 1.3. those are alone spiritual blessings, that are given us in Christ. Yea, they are dead, and deadly things without Christ; for the letter killeth. 'Tis his Divine power that sets all a work, 2 Pet. 1.3.

Let us then fix our thoughts therefore on Christs sufferings: not onely now and then, giving them a slight glance or two, as they come in our way. Let us dwell on the Meditation of his infinite love, till our hearts are warmed, and inlarged by it; till it kindles heavenly affections in us, till his love con­strains us to every good duty. 2 Cor. 5.14. 'Tis that the greatest part of the World never knew: God hath not shewed his love to all people. Let Christs love therefore work love in thee, out-biding all other loves. Matth. 10.37. to hate the ve­ry best things in nature, in comparison of Christ: yea, our love to Christ should make us bold to attempt anything com­manded by him. So it wrought in Paul, Act. 21.13. I am rea­dy to dye for the name of the Lord Jesus. And if any man love him [Page 88]not. saith Paul, 1 Cor. 16.22. Let him bee accursed, till the Lord come.

4 Let this Argument inforce brotherly love. 'Tis the Holy Ghosts own inference, We cannot bestow our love better than on them whom Christ loves. 1 Joh. 4.11. If Christ so loved us, wee ought to love one another. For wee ought to love them best that Christ loved best. Wee cannot bestow our affections better, than where Christ hath bestowed his: Now Christ hath bestowed his dearest bowels on the Saints: so also ought we to bee tender of each other. Far be it from any Christian, to bee of the mind of Josephs brethren, to hate him the more, be­cause their Father Jacob loved him; or because: the Saints have more grace, or more infirmities than our selves. They must bee loved for their Fathers sake, though they should give us some cause to slight them.

I Have spoken of the Redemption and Satisfaction of Christ, and the fulness of that satisfaction.

Now of the efficacy thereof, which is expressed in the word [propitiation] to­gether with the efficient cause thereof (i.e. God the Father) and his manner of working, in the word [set forth]

Propitiation signifies the Lords Re­conciliation to sinners, by way of Sacrifice. Heb. 2.17. Propitiation what it means [...] unde [...]. Christ is said to bee a merciful High-Priest, in things pertaining unto God, to make reconciliation for the sins of the people. Where the Verb of which the word in the Text comes is used. It belong­ed to the Priest when the people had sinned, to make reconci­liation for them to God by way of sacrifice; as often in Levit. 5. & 6. for which end God appointed certain expiatory sa­crifices in the time of the Law; the beast must dye instead of [Page 90]the sinner. And this doth singularly set forth and express, both the Priestly Office of Christ, that it belongs to him, and him onely, to make an attonement: and that by way of Sacrifice, and oblation to God. So Levit. 23.27, 28.

Propitiation is also often used for the Mercy Seat. Heb. 9.5. referring to Exod. 25.17, 18, 21, 22. which Mercy Seat cover­ed the Ark of the Testimony, wherein were put the two ta­bles of the Law: and there saith God, I will meet thee. I will commune with thee from above the mercy seat, from between the two Cherubims, for all things that I will give thee in commandement unto the children af Israel. Where wee may consider, 1 That as the Mercy Seat covered the Tables of the Law, from the face of God dwelling between the Cl [...]ru [...]ims aboue the Ark: So Christ doth cover the transgressions of both the Tables of the Law, from the face of God, that hee should not behold sin so as to impute it to the faithful. Thus 1 Joh. 2.2. 2 The Mercy Seat was the place where God used to meet his people, and to shew himself reconciled to them. 3 There they might consult with God in their straights. 4 That over against the Mercy Seat, the Priest went daily to offer sacrifice, Heb. 9.6. So that in this word is contained both the means ap­pointed for the attonement, i.e. The Sacrifice of Christ: and also the Lords reconcilement unto the persons of his people. 5 The Mercy Seat contained the Law; so doth Christ all our righteousnesse. 6 It was interposed betwixt the Testimony, and the Lord; so is Christ betwixt God and our sins.

Doct. Through the sacrifice of Christs blood, the Father is pacified. That through the Sacrifice of Christ, God is pacified and appeased with all those that have fellowship with Christ. 1 Joh. 2.1, 2. Christ is called our propitiation in the abstract. Signifying, that all which is requisite to pacify Gods anger against us, is laid up in Christ, and his Death: there needeth nothing more but onely the pleading of his merit with the Father, which also Christ himself doth as our Advocate. 1 Joh. 4.10. God sent his Son to bee the propitation for our sins. 1 Thess. 1.10. Rom. 5.9 Being justified by his blood, wee shall bee saved from wrath through him. This was typified by all the Sacrifices, from the beginning of the World. All the vertue in them, was by ver­tue of Christs death. Heb. 10.4. The death of a beast could not suffice by way of Exchange, for the death of a man. If [Page 91]a subject should bee a Traytor to his Sovereign: would the King take his Cattels life for his? much less then can the wrath of God bee appeased with the blood of beasts. It is onely by Christs death. Rom. 5.1. Matth. 3.17. Eph. 1.6. Luk. 2.14. The Mercy Seat was called the Propitiatory, as here Christ is called the Propitiation. No propitiation was by the Mercy Seat without blood, Heb. 9.7. thus sweetly prefigu­ring the satisfaction of Jesus Christ.

Quest. Wherein stands this pacifying of Gods anger?

Answ. There be three things implyed in it, 1 The wrath of God before to bee kindled against sinners. Rom. 3.5. 2 That the effects of his anger in punishment and judgements, are hanging over the sinners head. 3 It doth mainly import the turning away of those judgements, and the quenching of that wrath, with the exemption and delivery of the sinner there-from. All which wee finde, Col. 1.21. And you that were sometimes alienated, &c. So Isa. 59.2. compared with Eph. 2.13.

Quest. How God is pacified toward them whom he loved eternally. How can God bee said to bee pacified towards them that have fellowship with Christ, seeing that undoubtedly God loved them, from all eternity?

Answ. 1 Eph. 2.3. whatever wee are by grace; yet by Na­ture wee are children of wrath. Or as the Apostle, Rom. 11.8. Concerning the Gospel they are enemies, but as touching Election, they are beloved, for the Fathers-sake. So indeed Gods chosen being yet in a natural estate, they are enemies to God, and God is an enemy to them, in regard of their sin: But the same are beloved as touching Election, even before their Calling. As Absolon was beloved of David as a Son, but ha­ted as a Rebel and Traytor. 2 Two things must bee consi­dered in the love of God: his benevolence, and his benefi­cence. Or his affection to the Elect, and his manifestation there­of: That is eternall, in Election; This is not until they are brought home to Christ. 1 Joh. 4, 9. Before the Elect do be­leeve the wrath of God, and all the effects of that wrath are removed from their persons, by the satisfaction of Christ: and they have interest in the special love of God. But not in knowledge, sense, and injoyment thereof, until faith bee wrought, 1 Joh 4.16.

1 Reas. From the Office of Christ: as being made Medi­atour betwixt God and man. Now the Mediatours work is to bring both the parties at oddes unto peace and attonement. Thus Christ, Isa. 9.7. Col. 1.20. Hee makes peace by the blood of his Cross, i.e. the bloody death upon the Cross. And all those that are in Christ do partake in their measure, and as they are capable, of all the benefits of Christ; and are free from the wrath of God.

2 Reas. From their union with Christ. Rom. 8.1. There is no condemnation to them that are in Christ.

3 Reas. Because this is all that God requires, that there should bee a full satisfaction made to him, for the injuries done to him, by sinful creatures: whether the satisfaction be made by themselves, or by their surety, Heb. 7.22. Now the surety being of Gods own appointment, & the satisfaction such every way as cannot be excepted against; it must needs follow, that God can have no further controversy with them that are in Christ.

4 Reas. This was one end of Christs sending into the world; to pacify his Fathers wrath. 1 Joh. 4.10. Now then if this should not bee accomplished fully, his incarnation, his grievous sufferings, and his fathers love to the Elect should all be in vain.

Use 1. The dreadful condition of those that are not in Christ. This shews their misery, that are not in Christ, in that they are objects of the displeasure, and wrath of God. What comfort can any poor creature have when God is angry with him? Rom. 1.18. The wrath of God is revealed from heaven a­gainst all, &c. God hath power enough to punish sin, and justice that hee will do it; and this hee hath revealed from heaven, in those unknown, and unknowable sufferings of his Son Jesus Christ.

Let mee say to you, as Paul to Agrippa, Do yee beleeve the Prophets, or Apostles either? Oh why should I propound such a question in this place; and in these professing daies? Alas, if wee did all beleeve them, why are there so many half Chri­stians amongst us? Do they know the power of thine anger O Lord? as Moses, Psal. 90.11. Thou that diddest not spare the Angels that sinned, but castedst them down to Hell, and deliveredst them unto chains of darkness to bee reserved to the judgement of the great day, 2 Pet. 2.4. what will thy justice and wrath bee to [Page 93]other sinners? Consider the Angels, what glorious creatures they were? what an innumerable company there was of them? and what chains of darknesse are cast upon them already? and what further terror of eternal judgement is expected by them, and reserved for them? and that for one sin? How comes this to pass? why, because they have no Christ, no propitia­tion, no Mediatour to suffer and satisfy for them. Deut. 29.24. What then meaneth the heat of this great anger? Even to shew thee, that whilst thou art without Christ, thou art in the state of the very Devils: thy glory or excellency shall not deliver thee from wrath: any one of thy sins may make thee eternal­ly miserable. O remember this, and shew your selves men: bring it again to mind, O ye Transgressors, Isa. 46.8. shew your selves to have the understanding of reasonable creatures, and that in the knowledge of this. Not so much the motions of the Heavens, or any such curious Arts, had need to bee known by you, but the motions of Hell? what rivers of brimstone are running there, kindled by the wrath of this angry God.

Quest. Who are those that know not the power of Gods anger? Who they are that know not Gods anger.

Answ. 1 They that fear it not, but are bold in committing of sin, Jer. 8.6. that do rush into sin, as the horse in the bat­tel, Jerem. 8.6. Like the horse of war, Job 39.22, 29. he knows not what hurt the sword or the spear may do him, therefore he fears them not. So it is with them that are bold to commit any (though the smallest) sin, that they know to be a sin.

2 They that are hardened in sin, Eph 5.6. those unperswada­ble persons. As Covetous persons gather gold: so these do adde sin to sin, and fuel to fire, and wrath to wrath against the revelation of the righteous judgement of God, Rom. 2.3. hence Rom. 9.22. they are called vessels of wrath: and they shall bee filled brimful with it. Zach. 7.11, 12. They refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear; This is the very description of a hard heart. Oh yee ge­neration of vipers, can yee escape the damation of hell? said our Sa­viour, Mat. 23.33.

3 There bee Lingerers, that as Lot, do delay to depart out of Sodome; after they are warned of eminent judgements. These know not the dread of Gods anger. The children of God are sometimes too slack, in preventing particular judge­ments. [Page 94]But the case is far worse with them, who lye in a state of sin untepented of; and are every moment exposed to eter­nal vengeance. And the best that they will bee brought un­to, is but promises and purposes of amendment hereafter. Ah how quickly is Gods anger kindled. Josh. 22.18. yee have sin­ned to day, and to morrow hee will bee wroth. How immediately and dreadfully did hee destroy Corah, Nadab, and Sapphira, &c. And though hee bee patient, yet hee hath not limitted any set time, for his patience to bee protracted to. Sometimes hee cuts off men in the very act of sin, and then all their good purpose sdo perish.

4 Those who when Gods anger hath seized on them in part, they take a wrong course, and fall to shifting off the hand of God, e.gr. They are sick, and they run to the Physitian; they are poor, and they fall to filching and over-reaching, &c. and so in like cases. But Christ is forgotten all this while, yea, and sin too: and thus they regard not the removal of that. These are they whom Elihu speaks of, Job 36.21. that choose sin ra­ther than affliction: and hope to escape affliction by sin: forget­ting the true cause, that is, Gods displeasure, and the certain remedy, that is, the grace of Christ.

5 Stiff unbeleevers, the wrath of God abideth on them, that shall never be removed. John 3. last verse.

Object. But wee see wicked men prosper?

Answ. They do sometimes prosper outwardly, but then God sendeth leannesse into their souls, as, Psal. 106.15. and spiri­tual judgements, Psal. 81.10. Hos. 4.14. To bee under wrath and not to feel it, is the worst of conditions. When God doth reserve his wrath for men, and lay it up in store unto the day of the righteous and dreadful revelation thereof.

Ʋse 2. Comfort to men in Christ. Here is great consolation to men in Christ. The great thing that wee have to fear is the wrath of God, and that which mainly doth trouble the soul, is his anger. Now wee being in Christ, this is done away, Hos. 4.14. Rom. 8.1. All sins are covered. All good shall be bestowed. Every affliction shall be sanctified and advantagious. We may boldly meet with God, and consult with him before his Mercy Seat.

Object. But doth not Gods anger sometimes smoak against the sheep of his pasture? Psal. 74.1. David complains there was no [Page 95]soundness in his flesh, because of Gods anger, &c.

Answ. It cannot bee denyed but that his anger may bee so far kindled against such a one that hee may hide his face from him, and lay sad afflictions upon him. But then it is not the vindicative, or destructive wrath of a Cruel Enemy; or as to sinners unreconciled: But his wrath is medicinal, Jerem. 9.7. Roman. 5.11. the Corrections of a Father: who though he loves, yet will not cocker his childe, but teach him duty, as Psal. 99.8. Hos. 2.6, 7. Num. 12.14.

Object. Yea, but my affliction is in my soul, and conscience too? therefore it is his anger and vengeance?

Answ. Why, is hee not a God that hideth his face sometimes from his own Israel? Isa. 45.15. therefore do not too rashly con­clude by this.

Quest. What shall I then do?

Answ. 1 Enquire into the ground of thy interest in Christ, and that throughly.

2 Ransack thy conscience, and see what relapses thou hast had, and labour to recover thy self, and rise again, Rev. 2.4, 5.

3 Betake thy self to Christs sacrifice, and propitiation afresh, Isa. 8.17.

4 Humble thy soul before the Lord, and be ashamed of thy offence, Numb. 12.14.

Use 3. Of Admonition, Take heed of rash judging of the children of God. to teach us to take heed of rash judgement concerning the children of God. However, for the present they are, or may bee afflicted by the hand of God. The fashion of the World in this case is to con­clude, that either they are very Hypocrites, or else grea­ter sinners than other men: and that now the vengeance of God hath found them out. Thus did Jobs friends judge him: and God was offended with them for it, Job 42.7. So did Shimei curse David, 2 Sam. 16.7, 8. And the Barbarians Paul, Act. 28.4. That vengeance would not suffer him to live. This Christ forbiddeth, Luke 13.2, 3: And Psalm. 41.1, 3. sets forth diverse blessings of a man that judges wisely of the poor, in the time of his affliction. [Page 96]Its a singular grace of God, and shall never go unre­warded. As the Moon is nearest to the Sun, when the least light doth outwardly appear: So is God nearest to the Godly, when they have the least outward Light of Comfort. Psalm 91.15. Above all, beware that the Affli­ctions of the people of God, bee not a stumbling block to thee: as it often falls out by the just judgement of God upon uncharitable persons. Thus the death of the young Prophet that spake against the Altar, hardened Je­roboam in his Idolatry, and his other sins.

God doth afflict many times because hee loves: And he will not bee traced in his waies, as ordinarily men may be. Eccles. 7.14. God hath set Adversity and Prosperity the one a­gainst the other, to the end that man should finde nothing after him, that is, that none may find out that end which God hath in af­flicting of his servants, Rom. 11.33. How unsearchable are his judgements? &c.

Doct. THat through the Sacrifice and bloud-shed of Christ, God the Father is throughly pacified, with all those that have interest in Christ. From whence now followeth.

Vse 4. It may put us upon serious enquiry, how the Lord stands affected towards each of our persons: whether his wrath be appeased towards us, or no? It is a question requiring the most serious consultation, and full resolution, Luk. 14.31. seeing that God cometh with such force and strength against us; It is time to enquire whether it be peace, or no? And wee should not rest until wee could say, as Psal. 85.2, 3. And of your selves in particular, as 1 Thess. 5.9. God hath not appointed us to wrath, but to obtain salvation. Loc a state of Wrath, is opposed to a state of Sal­vation: and some there are that are appointed to it. Ah, (should every one say) am not I one of those? This is the first Question that must be resolved for our Salvation, Mat. 3.7. [Page 98]This made the Pharisees and Sadduces to make some shew and semblance of Repentance, and flock to the Baptism of John. And it is the first work of the Law of God upon a Sin­ner, Rom. 4.13. The Law worketh wrath; that is, it discovers the Wrath of God against the sinner. And it is certain, that till this Work of God be done, and this Question cleared to thy soul, thou hast not taken one step from Wrath and Hell.

2 This concerns not one or a few actions of sin, but our state in and under wrath, and all depends on this; if the Lord doth hate our persons, what hope of peace with him can wee have? Rom. 8.8. They that are in the flesh, (whatso­ever they doe) they cannot please God. If a man know not his estate, he knows not what to avoyd, or what to doe, but hee must needs goe on in the dark, and worship hee knows not what, nor how.

3 Satan strives to hide this from every soul so long as hee can. Hee blindes mens eyes, 2 Cor. 4.4, 5. 1 By godlesse cogitations, Psal. 14.1. 2 By presumption, Revel. 3.17. Matth. 7.21. 3 By over-charging our hearts with sensual lusts, and the cares of this life, Luk. 21.34. 4 By an evil Conscience, Joh. 3.20. 5 By Idols set up in our hearts, Isa. 44.20. 6 By the practice, example, and company of evil men of the world, Joh. 7.48. Have any of the Rulers beleeved on him?

4 If a man is a stranger to this inquisition, and unwilling to this search, he is evidently the subject of Gods anger, Psal. 10.4, 5, 6. and also vers. 11. &. 13. and it is a manifest token of the Atheism of his heart.

5 There will come times when every sinner shall be forced to enquire into this, and that when it is near past hope of re­medy. As when death approaches, and the anger of God be­ginneth to seize us. Then shall wee say, is not this evil come upon us, because the Lord is not among us? Deut. 31.17.29.24, 25. Then will you goe to your rules of constructions, and expound the dealings of God with you. Yea, it is well if a spirit of utter despair, and horror, and astonishment do not then seize upon thee. As it is said of Nabal, 1 Sam. 25.37, 38. Deut. 28.28.

6 When that we doe make inquiry at the hearing of the Word, God will take it well at our hands: and when trouble­some times doe come, we shall have the lesse to doe, and not find them troublesome. So Hab. 2.16. When I heard, my belly trembled, rottennesse entred into my bones, that I might rest in the day of trouble. Thus Josiah, 2 Chron. 34.21, 22. with the following verses.

7 It is a condition extreamly dangerous for a man to con­tinue in sin with a senslesse spirit, as Isa. 42.24, 25. Jer. 23.18, 19, 20. There is no such fire as the fire of Gods anger kindled against a Nation, or person, Joel 2.3. A fire devou­reth before, and behind a flame burneth, the Land is as the Gar­den of Eden before them, and behind them a desolate Wildernesse, and nothing shall escape. So Deut. 32.22, 23.

Obj. But I feel no such thing as this scorching heat, and wee hope that though Ministers preach, and Scriptures threaten, yet I hope God will be better than his word?

Ans. Yea, then see, Isa. 31.2. Hee is wise, and will bring evil, and not call back his word, but will arise a­gainst the house of evil doers, and against the help of them that work iniquity. The Lord hath forsaken the generation of his wrath, Jer. 7.29. What though thou dost not yet feel it; yet consider what Elihu saith to Job, Because there is wrath, be­ware lest he take thee away with his stroak, then a great ransome cannot deliver thee; will he esteem thy riches, or all the forces of strength? The greatest calmes doe usually goe before the greatest stormes, 1 Thess. 5.3, 4. doe not thou therefore rest secure upon vain hopes and thoughts, without full inquiry what thy estate is, whether this wrath doth not burn against thee. The World is at peace with me, and my Neighbours are at peace with me: but is the living God at peace with me? Prov. 16.14. The wrath of a King is a messenger of death, but a wise man will pacifie it. When but Ahasnerosh was angry a­gainst Haman, what became of him? Hest. 7.7. What then would the wrath of the King of Kings be? Who can cast body and soul into hell? Mat. 12.28. How we may know that wee are delivered from the wrath of God?

Quest. How shall we come to attain to this knowledge of our state?

Ans. 1. Beware of judging love or hatred by all these out­ward [Page 100]things, Eccles. 9.1, 2. The richnesse of the lading doth not shew the goodnesse of the Vessel; the more weighty the lading is, the more danger, if it bee put into a rotten, leakie ship. So are this worlds goods, when it is put into a rotten heart. Prosperity is not a certain argument of Gods love; nei­ther on the other side, is adversity a sure note thereof.

Thou mayest understand much by the dictate and verdict of thine own Conscience, especially being inlightned and awakned, 1 Joh. 3.20, 21. If our hearts condemn us not, then have we confidence towards God. The Lord hath appointed the Conscience, as his Vicegerent in every mans heart, that keeps a register, yea a diary of all that passes. The Gentiles had this, Rom. 2.14, 15. now the conscience witnesseth not alone, but together with God, Rom. 9.1. Thus Shimei was privie to his own wickednesse, 1 King. 2.44. And Balshaz­zar, Dan. 5.5, 6. though that hee understood not the wri­ting, yet horror seized upon him, his Conscience telling him that he was naught, and God was angry with him. You shall not need to climbe unto Heaven to know this, but descend into your own hearts. The Conscience of man is that candle of the Lord, Prov. 20.27. This discovers the works of dark­nesse, as Lying, Swearing, Adultery, Cousenage, Drunkennesse, &c. Jer. 17.1. and to despise this is to despise God, and his wrath kindled against the soul: and if thou dost shuffle over matters now, there is a day coming when thy Conscience will not be shuffled off. This notary hath taken notice of thy most secret faults, 1 Cor. 2.11. thus the Church confesses, Isa. 59.12. Our transgressions are with us, and as for our iniquities we know them. When Conscience doth therefore admonish of any sin, doe not say to it as David to Joab, 2 Sam. 11.25. Let not this trouble thee, it is as the common chance of men. This sin troubled David with a witnesse afterwards. Now hee slighted it, but afterwards he did sink under it, and was troub­led, as Psal. 38.4. to vers. 9. so if thou doest not observe its admonitions now, it will upbraid thee afterwards, as Reuben, Gen. 42.21. Did not I say unto you, sin not?

3 Come to the clearest light of the Word of God, Joh. 3.21. He that doth the truth, comes to the light, &c. Bee yee not as Batts and Owls that decline the light, this will bee a lamp [Page 101]to thy feet, and a lauthorn to thy paths, Psal. 119.105. that will keep thee from falling, and discover thy filthinesse to thee, and shew thee the way to purge it, whatever thy estate bee, it will doe thee good.

4 Consider it is most certain, that all that are children of men, are children of wrath, Ephes. 2.3. This was thy con­dition from the Wombe: and doe not stand to plead that thou art born in faederal holinesse: for this doth not exempt any soul from being a childe of wrath, Phil. 3.5. Paul had faederal holinesse, he was circumsized the eighth day, an Hebrew of the Hebrews, yet born a childe of wrath. Neither was it his state alone, but every ones that hath the nature of man. And if I be born so, I still am so; unlesse I can shew that I am de­livered from it; yea I have brought more wrath upon my soul, by every sin I have committed, Numb. 32.14. Rom. 2.5. when it was told that there was but one Traytor among the Disciples: they all enquired, Lord, is it I? Matth. 26.22. But we are all under wrath. Those that are disaffected to the word, Rom. 8.7. Jer. 6.10. They that pray not, nor re­gard God, Jer. 10. ult. Eph. 5.6. Scorners, Prov. 3.24.19.29. therefore let not Satan put it away from us, neither suffer wee our hearts to return and goe off this consideration; until they have brought in a deliberate answer unto this.

5 See whether you have ever had this propitiation or no. You see there is but one means to appease wrath, it is the Wrath of God, and therefore infinite: and none but a sacrifice of infinite value can appease it. And this being grounded in our very nature, it is impossible that any meer creature can turn it away. It is Christs peculiar.

Quest. How may we know that Christ hath done it?

Ans. See whether Christs propitiation hath changed thy nature yea or not, and thou art a partaker of the Divine Na­ture, 2 Pet. 1.4. and that by the exceeding great and precious promises; so that thy lusts are destroyed, and thou art no longer an enemy, or a stranger unto God, but acquainted and reconciled, Col. 1.21. Lastly, see this by the peace that the bloud of Christ hath wrought in thy soul, Heb. 9.14.

Obj. But hath every one peace of Conscience, that hath inte­rest in the bloud of Christ?

Ans. Every one hath peace with God, Rom. 5.1. and though it doth not always quiet the conscience, yet it stayes the heart with some waiting upon God, and purges the conscience every day more and more. See whether thou findest this in thee.

Vse 5. Exhortation to get this propi­tiation. Exhortation to betake our selves to the Sacrifice and bloud-shed of Christ, Heb. 9.26. He is the only Mercy­seat. We shall speak, 1 To those that apprehend, or have cause to apprehend Gods Wrath kindled against them. 2 To the members of Christ.

1 To those that lye still in a state of enmity, to seek for the appeasing Gods anger, and to take the right course for this; Consider, 1 The excellency of this condition. Peace and re­conciliation with God is the main businesse, in the Kingdom of God, that is first to be sought, Matth. 6.33. the prayer of the Saints, Dan. 9.16, 17. O Lord, according to all thy righte­ousnesse, let all thine anger and fury be turned away.

2 Consider that the Lord deals with you, as he comman­ded his people to doe, Deut. 20.10. he sends forth his servants with inessages of peace, and hangs forth his white flag of truce before hee sends forth his armies of Judgements to de­stroy it: or as Matth. 10.11, 13. Luk. 10.6. Enquire in the house or city who is worthy, and if the son of peace bee there, let your peace come upon it, else shake off the dust, &c. Thus are the offers of peace in the word of reconciliation sent to you. Is there any child of peace here that will hear it, and give it en­tertainment? And know, that though you should not regard it, yet the Kingdom of God is come nigh to you, and Con­science will one day find it upon the file for a testimony a­gainst you. And hereafter will wisdom say, Because I have called, &c. Prov. 1.24, 28. Luk. 19.42. Verily I perswade my self, that there are many thousands in these days of the Gospel, that are wounded deep, and lye bleeding to destructi­on, under that word of wisdoms mouth, for refusing stiffely so fair an offer, as we are making this day unto you.

Quest. What course should a poor soul take to have the benefit of this propitiation?

Ans. 1. It will be very needful for a Sinner advisedly to­set down with himself, what he hath in all the world to sup­port his heart, when the evil day shall come upon him, Isa. [Page 103]10.3. What will you doe in the day of visitation? Job 31.14. What shall I doe when he rises up; when he visits, what shall I an­swer? Then your thoughts will be so snarled and perplexed, that you will not know whether to goe, nor how to bear, nor avoyd, nor remove the evil that is coming upon you. As Luther speaks of the Papists, That at the approaches of death they were so perplexed in spirit, that they were like Birds taken in a Lime-bush; which the more they flutter, the more they are hampered: so fearfully (saith he) that I have seen many Mur­therers and Malefectors condemned to death, goe to their execu­tion more couragiously than they. So it falls out with poor obdu­rate sinners in the evil day: though you out brave it now out­wardly, yet what a black bosome, and Scorpions stings of guilt hast thou within thy soul, rankling and gathering a­gainst the evil day: whither will yee then fly? to the Crea­tures? they are all Gods Armies, and Subjects, and will fight against you, as the Stars against Sisera, Judg. 5.20. will you goe to your wits and shifts? but then you shall bee at your wits ends, Psal. 107.27. will yee goe to an angry God, the Judge of all the World? But he saith, Hos. 13.7, 8. I will be to them as a Lion, and as a Leopard by the way to observe them, &c. yea the Lord will be more terrible than all these. Wilt thou goe to thy Conscience, alas that's that Hell-worm, the tormentor, and the rack. Ah, it is better to be a Dogge, or a Toad, or any thing, than to bee without Christs propitia­tion; yet at such a time doth a poor member of Christ know what to doe. See Job 13.15. Hab. 3.17. Psal. 94.19.49.5. Heb. 13.6.

2 Strive to apprehend as much as possible thou mayest, the infinite power of that God, whose anger is kindled against thee, 1 Cor. 10.21. Doe you provoke the Lord? Are you stronger than he? Isa. 27.4. Who will set the bryars and thorns against him, &c? Remember what the very Philistims said, 1. Sam. 6.6. Wherefore doe you harden your hearts, as the Aegyptians and Pharaoh hardned their hearts? &c. Ezek. 22.14. How can thy heart endure, or thy hands bee strong? &c. Isa. 45.9. Psal. 76.7.

3 Consider, that it is possible to appease Gods anger. See Jonah 3.9. though it bee not certain, yet if it bee [Page 104]possible, it is enough to set us a seeking after it.

4 See the large extent of the blessed propitiation of Christ Jesus 1 Joh. 2.1, 2. Hee is a propitiation not for our sins only, &c. that is, the elect and beleevers he wrote to; but to all o­thers over all the world. Not that all or the greater part shall bee saved by the death of Christ, but that by this large extent of the efficacy of Christs death, the elect themselves might be the better encouraged to embrace the sacrifice of Christs death by faith. He gave his life a ransome for all, 1 Tim. 2.6. that is, some of all sorts of persons or people, no kind exclu­ded. He keeps a free and open house unto all comers, Isa. 45.20, 22.

5 God though he be the person injured, yet he is content to lay down the quarrel, and hath eminently shewed his wil­lingnesse thereto, in that he sent his Son to make reconcilia­tion for sinners, 1 Joh. 4.10. Dan. 9.24. and hath commit­ted to his Ministers the word of reconciliation, that as in Christs stead they might pray men to accept of this peace.

Quest. How doth the Lord entreat us to bee reconciled unto him? Doth not the Lord know, that it is not in our power to bee reconciled to him, our nature being enmity against God?

Ans. Christs propitiation or expiatory sacrifice hath pur­chased all those things to bee wrought in sinners, that may make them partakers of, and comforted in this sacrifice of his. As Faith, Phil. 1.29. Repentance, Acts 5.31. change of nature, Isa. 11.6, 7. Heb. 13.21, 22. so that all a poor sinner hath to doe, is to fall down at the feet of Christ in the use of his Ordinances, to wait upon him, and to follow his directi­ons both willingly and pliably, and plead all this word and work of propitiation before the Lord continually, Ezek. 16. ult. 2 Cor. 5.19. Job 22.21, 22. Isa. 12.1, 2.

Exhor. To the mem­bers of Christ. 2. Seeing Gods anger is pacified towards you, see that yee walk answerable to so great a priviledge.

1 Blesse God for this propitiation, Luk. 1.64. what had our condition been without this? Psal. 44.3.

2 Take heed of kindling it again by relapses into your for­mer courses, Psal. 85.8. He will speak peace unto his people, but let them not return again to folly. It is the first use the Spirit makes of this grace of Christ, 1 Joh. 2.1. These things I write [Page 105]that you sin not. So 2 Cor. 7.1.5.11. But if you shall bee bold to sin, know, that though God doth love your persons, yet hee will bee displeased with your actions, as 2 Sam. 11. ult. and take vengeance on your inventions.

3 Learn to make use of this propitation of Christ conti­nually, as 1 Joh. 2.1, 2. Not onely before conversion, but af­ter the same; its ever to bee used, more necessary than fire and water, meat and drink.

Quest. When should wee more especially make use of Christs Pro­pitiation?

Answ. 1 In our daily relapses into sin, which make new defilements, and therefore wee must have fresh recourse to the fountain. Heb. 13.8. thus the daily Sacrifice, prefigured the daily use of Christs sacrifice for attonement. That 22 Psalm setting forth his passion, was daily sung each morning, with the offering up of the Sacrifice, as is judged from its title.

2 In all our duties and services, whereof the most holy have iniquity in them, and therefore stand in need of Christ, that they may finde acceptance: as was typified, Exod. 28.38. and their sacrifices were given into the hand of the Priest, and offered by him, so our spiritual services by Jesus Christ, 1 Pet. 2.5.

3 In daies of humiliation and attonement, as Levit. 16:29. Heb. 10.22. It is not fasting or weeping God looks to, but a sacrifice, &c.

4 At each Sacrament there should bee a solemn remem­brance of this propitiatory sacrifice. Rom. 6.3. Wee are baptized into his death. 1 Cor. 11.26. Its done in remembrance of Christ.

5 In our ordinary Callings, and the discharge of them. Whatsoever ye do, do it to the glory of God, Col. 3.17.

6 In afflictions, desertions, and temptations. In desertions Christs blood brings us near, in temptations hee gives us vi­ctory, Col. 2.15. Dan. 9.17. Isa. 53.5, 6. 1 Sam 26.19. How shall wee make use of it.

Quest. How shall wee make use of Christs Sacrifice in these times and cases?

Answ. 1 Wee are to remember our daily back-slidings, with humble acknowledgement and brokennesse of heart: and to see the necessity of Christs propitiation, Jer. 3.12, 13. [Page 106] Return thou back-sliding Israel, (saith the Lord) I will not cause mine anger to pass upon thee, nor keep it for ever, onely acknowledge thine iniquity, &c.

2 Wee are to observe (as wee are able) the imperfections and defaults in our duties, that wee may bee humbled thereat, and see what great need wee have of Christs propitiation, as Nehemiah, chap. 13.22. when hee had done his best, then hee praies, Remember me O God concerning this, and spare mee accor­ding to the greatness of thy Mercy.

3 In regard of the remainder of corruptions that are too strong in us: Wee are to look upon the Lord of glory crucifi­ed, and meditate upon the Sacrifice of Christ, Heb. 9.14. How much more shall the blood of Christ purge our Consciences, &c.

4 Wee are to apprehend and plead by faith and prayer, the Promises of God as confirmed to us by the blood of Christ. They are all made and performed by him. They are branches of the Covenant of Grace: and the blood of Christ, is called the blood of the everlasting Covenant. Heb. 13.20. As the Priest sprinkled the people, the book, &c. Heb. 9.19, 20, 23. So now ought Christians set faith on work to sprinkle all Ordinances, and the word it self, and our selves, and all our works.

5 When as Gods anger doth lye heavy upon the soul by desertion or temptation, &c. then wee are to cast our burden upon Christ in the free Covenant of grace and peace. Psal. 55.22. Isa. 54.8 9. This shall bee to me as the waters of Noah, &c.

WEE have seen before of the efficient cause of a sinners justification. 1 God the Fa­ther. 2 The inward impulsive, thats the free grace and favour of God. 3 The meritorious cause. 4 The instrument ap­prehending the object, that is faith in Christs blood. 5 The end in respect of us, that is our remission of sins, and eter­nal salvation. In respect of God, the manifestation of his Ju­stice and Mercy.

Now the Meritorious Cause is amplyfied. 1 By the degree and measure and manner of it: it was by blood. 2 By the ef­ficacy of it: it was a propitiation. 3 By the ground or manner of it, in the word [set forth] of which next is this Quere.

Quest. What is the meaning of setting forth Christ to bee a Pro­pitiation?

Answ. Christ was formerly set forth for a Propitiation in [Page 108]times of the Old Testament. But very darkly, under Types and shadows, and very restrainedly; in that 'twas onely to the Jews, or the Proselytes that were joyned to them. But now in the New Testament, Christ is clearly and openly set forth in the Ministry of the Gospel, and without all restraint both to Jews and Gentiles. 1 Joh. 2.2. a propitiation for the sinnes of the whole world. Heb. 9.7. The Mercy Seat was shut up in the times of the Old Testament, though the benefit was extended to the whole Church of the Jews, yet to them onely, and such as joyned to them: and besides, none but the High Priest might go into it: and that not commonly, but onely once a year. But now in the times of the New Testament, Christ our Mercy Seat is set forth in the Promises and Preaching of the Gospel, to all sorts of sinners, that they have free recourse to him for themselves, and that at any time. This I conceive was intended by the Translators in this place: and it is pious and precious.

The word here used, doth often signify the purpose and de­cree of God from all eternity. Rom. 8.28. And of mens purposes to do any thing, Rom. 1.13. But its especially applyed unto the mystery of Christ, & Gods eternal purpose in gathering of sin­ners unto him in one head. Eph. 1.9. And this signification doth marvellously suit here, to shew unto us how it comes to pass that Christ is the Propitiatory, or placatory sacrifice for sin: Even because God the Father purposed, and fore-appointed this way of reconciliation from all eternity.

In regard of the composition of the word it may signify [hee proposed before] or [held forth in former times] viz. In former times by the sacrifice of the Law, the Mercy Seat, and other types, thus was Christ then set forth, Act. 10.36.

All these interpretations are usefull, and precious, which I comprehend therefore in this

Doct. Christ was purposed and proposed our Propitiation. That God the Father purposed from eternity, and proposed in fulness of time his Son Jesus Christ, to bee the propitiation for sin­ners.

1 Its much insisted on in Scripture, that the eternal decree and purpose of God is mentioned as the ground mark of our redemption. 1 Pet. 1.2. Elect according to the fore-knowledge of God, and the sanctification of the Spirit, and obedience, and the [Page 109]sprinkling of the blood of Jesus. Here wee have three works of the divine persons in the salvation of souls. The Fathers e­lection, the Sons redemption, and the Spirits application. And these two latter are grounded in the former. As also, 1 Thess. 5.9. 1 Joh. 4.10. Act. 4.28.

2 Christ was proposed formerly in the Old Testament, I mean in the promises, prophecies, and types. Act. 10.36. Luke 1.70. 1 Pet. 1.10, 11. The Prophets prophecyed of the grace of God in Christ, and testified before hand of the sufferings of Christ, &c. Heb. 9.22.

3 Most clearly in the Gospel-times. 1 Pet. 1.20. The Lamb fore-ordained was manifested and offered in our times. 2 Tim. 1.9, 10. Gods purpose and grace was given us in Christ Jesus, before the World began; but is now made manifest by Christ, &c. when he came in flesh; then was the fountain set open, Zach. 13.1.

Quest. How was the decree of God the Father, about the propitiati­on of Christ?

Answ. There was from all eternity, a gracious Covenant betwixt the persons of the Holy Trinity: as it is expressed, Isa. 53.10, &c. with Heb. 10.8. The Father saith, If hee will make his soul an offering for sin, &c. And the Son saith, Loe I cometo do thy will, my God.

Quest. Why did God the Father purpose from eternity Christ to be our propitiation?

Answ. No reason can bee given, but the good pleasure of the Lord, Isa. 53.10. It pleased the Lord to bruise him, &c. Its called the love of God, and the free love of God. 1 Joh. 4.10. that hee sent his Son to bee our propitiation. Nothing with­out God whether faith, or works, or perseverance foreseen, could move God to purpose any mans salvation. For I may speak it with reverence; God could not foresee any mans faith and good works, except hee had decreed to give faith, and o­bedience too, himself.

Quest. Why did God propose in the times of the Old Testament Christs propitiation?

Answ. 1. It was necessary for the salvation of all the E­lect before the comming of Christ: there being no salvation to be had in any other but him, Act. 4.12. and no salvation by Christ, but by his sacrifice, Heb. 9.22. but this is certain that God ap­pointed [Page 110]their salvation, and therefore appointed the means thereof; that is, the proposal of the Sacrifice, and propitiation of Christ, 1 Thess. 5.19.

2 It was necessary for after times: for hence it is, that Christ and his Apostles did Preach still out of the Old Testa­ment. Besides, If they had one way of salvation, and wee a­nother, then there would have been more waies to heaven than one: and that would have endangered our salvation: for wee should have been left in doubt and suspicion which way to take. But the Scripture shews us that wee must bee saved, as the fathers were, Act. 15.11.

Quest. Why was Christs sacrifice proposed so openly, since the com­ming of Christ?

Answ. 1. In respect of the Elect, both Jews and Gentiles, that both might see their free admittance to him, and accepta­tion in him, Act. 2. cap. & 3.

2 In respect of the reprobates, that they might be left with­out excuse, and Gods justice cleared in their destruction, Eph. 2.13.

Use 1. The hainous­ness of their sin who do neglect Christ. This may serve to discover the hainousnesse of their sin, that do either neglect or despise Christs Sacrifice or pro­pitiation. For, 1 Consider that that revelation of Christ in the Old Testament (though but dark and imperfect) yet was sufficient and effectual unto the salvation of all the Elect then; the Patriarks and Prophets, &c. John 1.29. Act. 10.43. Could the Ceremonies and the shadows save? how much more Je­sus Christ, the body it self, as hee is now revealed? Could they see the Promises afar off, and embrace them then? And wee when they are near at hand put them away from us? Had they but the predictions of Christs death, and were saved by it, and wee are not, who have the full accomplished thereof? God reserved for us these better things: sad and very sinful is it, if wee become never the better, but the worse, Act. 13.32, 33. The Promise which God made unto the Fathers, hee hath fulfil­led unto us their children, the neglect of these must needs be a more hainous sin, for which, the Patriarks and Prophets of old, shall stand up in the judgement, and condemn us.

2 Because Christ is so generally, and freely offered to all that will receive him. Rev. 22.17. Whosoever will, let him come [Page 111]and take of the waters of life freely. What can men say, but that their destruction is now of themselves wholly: and that they are self-murtherers. This will make the fire of Hell furnace, seven times hotter than ordinary, and worse than Sodomes Hell: to think how ready and open the way to the Mercy Seat was, and nothing hindered thee from it, but thine own vile heart. To see persons, worse sinners than thy self saved in Heaven, and thou thrust out. Mat. 8.11, 12. Many shall come from the East, and West, &c.

3 Its aggravated by this, that Jesus Christ was the onely propitiation determined of God, for sinners, from everlasting; both his person, and the manner of his redemption. Psal. 33.11. And hence (unless wee could null the Counsel of God) its impossible to finde any other propitiation. No equiva­lent price for mans redemption besides this, No Mercy Seat but meerly this. By Gods decree the matter is eternally li­mitted, that there is not any other way than by Christs death. How shall wee escape if wee neglect so great Salvation? Heb. 2.2, 3. what recompence of vengeance can bee sufficient for this sin: not onely if wee despise, or scorn, but if wee neglect, or care not for this salvation.

Now hee that doth take care about this salvation will use all means, rowl every stone, take any pains about it, will as Darius, Dan. 6.14, 18. Set his heart to the matter, cared for it, laboured about it, passed the night without his accustomed meal, his musick, or his sleep? and early, and in haste arose, and went unto Daniel whom he cared for: thus 2 Cor. 7.11. Now if this bee the true care, then those who have no fixed, settled, serious thoughts about their salvation; That will not abate one jot of their sinful delights, nor carnal contentments for it; but let the word they have heard, heedlesly to slip from them a­gain. How is it possible they should escape? weigh seriously but that one Scripture, Prov. 1.24. to the end. Comfort to those that have interest in Christ, thus proposed and purposed for their propitia­tion.

Use 2. Of comfort unto the Children of God, who have part in Christ, their comfort lies in these branches; 1 The proposal of Christ in the Promises and Prophecies of the old Testament. This wee are sure is that good old way, in which the Saints were saved then, as Now. Jer. 18.14. Will a man leave the Snow of Lebanon that commeth from the rock of the field, [Page 112]Or shall the cold flowing waters bee forsaken? That is, Will a man leave the pure fountain water, to come to dig puddles? as Jerem. 2.13. as many now-adaies do. Our path is the path of all the Saints of former ages. Wee follow the cloud of Witnesses, Heb. 12.1. And may hope to bee in Abrahams bosome, that Father of the faith­ful, while that we insist in the faith of Abraham.

2 In the proposal of Christ so clearly and largely in the times of the New Testament, confirmed by the voice of God, and so many signs and wonders wrought, Heb. 2.3.4. here is great comfort that our souls are in the right way to bliss, Rom. 16.25, 26.

3 In the eternal purpose of God to make Christ our Propitiation: When wee consider the sleights of Satan, and our own weaknesses, wee have cause to say that we shall one day fall. But then Rom. 9.11. 2 Tim. 2.19. The purpose of God according to Election will stand, when hea­ven and earth shall fall. The Foundation of God stands sure.

If it were a Foundation of mans laying, it would not bee sure; but its the Lords, that never was, nor will bee shaken. Our Salvation is not built upon our Faith, our Works, or any sufficiency in our selves, or in the Crea­tures; But on Gods Eternal Wisdome, and Counsel, and unchangeable Decree: and on his Son Jesus, as our Foundation, 1 Cor. 3.11. & 1 Pet. 2.6. Behold, I lay in Sion a chief Corner stone, Elect and pretious, and hee that be­leeves on him shall not bee confounded. Let him therefore be exceedingly comforted, and take up Pauls triumphing Challenge, and say, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods Elect? its God that justifieth, its Christ that dyed. This is a sure breast-work against all Satans batteries and Accusations. So Tit. 1.2. Wee have hope of eternal life, promised us by an unalterable purpose, and that from eternity.

Object. How can that bee, seeing before the World began, there was no Creature to make the Promise to?

Answ. I will not trouble you with other Interpretati­ons, [Page 113]but this is the truth; That God the Father promi­sed to the second Person of the sacred Trinity, his own Son, To give eternal life to all those that should beleeve upon him in the fulness of time. And its suitable to that, 2 Tim. 1.9. Who hath saved us, and called us with a holy cal­ling, according to his own purpose and grace, which was given us in Christ before the world began.

Shall wee now say, that wee are unworthy of any pro­mise or Mercy? Its very true, we in our selves are altogether unworthy: But Jesus Christ our Redeemer is worthy to have it made to him, and performed to him. The Lamb that was stain is worthy. And immediately, only, to the Lord Jesus Christ were the promises made, not to us; and that before the World began: so that they are in a good way, and a sure hand; there's nothing succeeding can disanul, Gal. 3.17. nor should discourage us, from taking hold thereon.

Doct. THat God the Father purposed from eternity, and proposed in the fulnesse of time, his Son Jesus Christ, to be the Propitiation to appease his wrath.

Ʋse 3. Of conviction of errors. &c. It may serve to discover un­to us the danger of diverse erroneous Tenents, about the satisfaction of Christ. Some denying, some lessening of it, some adding thereto humane satisfacti­ons and propitiations. Which wicked errours, as they do o­verthrow many other Principles of Christian Religion; so especially this foundation of foundations. So that unless God should reverse his eternal Decree, verified in all ages hitherto, and should give forth another Scripture, and lay open ano­ther way to heaven; Its impossible these men should be saved: for they hold not the head, Col. 2.19. nor are at all built upon the only foundation, 1 Cor. 3.11. having missed of Jesus Christ and his Propitiation.

Use 4. This shews the gratious and wonderful concurrence, The concur­rence of the persons in Trinity to our salvation. of all the persons of the Trinity in the salvation of a sinner. Here is the Fathers purpose and eternal decree, the Sons pro­pitiation, the holy Spirits application of it implyed in the work of Faith in the blood of Christ.

A great mistake therefore it is, for any to think, that we do owe much more to Christ for our salvation, than wee do to God the Father: as if hee did carry it but justly, nay some­what severely, towards us: in Christ onely was mercy. Why, Consider 1. That the justice of God is an an essential attribute common to all the three persons; & that just will to punish sin, or that wrath of God against it, is alike in them all. Therefore there is no greater enemy to sinners, than the Son, and the Holy Ghost. Psal. 45.7.

2 Though Christ only did take flesh upon him and suffer, yet this was now brought about by the Fathers Councel and decree. Joh. 3.16. Hee gave his Son. Rom. 8.32. Hee spared not his Son. 2 Cor. 5.19. God was in Christ reconciling the world to himself. God the Father is the fountain of the God-head in order of subsisting; And so hee is in all the works of grace, that are wrought for sinners. It was his love that moved him to appoint this way of salvation, 1 Joh. 4.10.

3 Christs satisfaction and sacrifice was no cause of the fa­thers love, but an effect thereof, and a chief means of our sal­vation. 1 Thess. 5.9. The cause of a sinners salvation, but not the cause why hee is elected and chosen of God unto salvation.

4 It was the wonderful free love of God the Father, to give any of us in particular to Jesus Christ, and to determine us to bee of that small number that were to be reconciled to him by Jesus Christ. Joh. 17.6. Thine they were, and thou gavest them mee.

Therefore its said, Joh. 5.23. That all men should honour the Son, as they do honour the Father; that is, with like love, but not with greater love. Let us therefore learn to glorify God in Christ, 1 Pet. 4.11. for though wee may direct our worship un­to one person, yet wee must take heed of excluding the other in our secret thoughts, and of setting up, and honouring one person above the other: for this were to make an Idol of God, and to divide the persons one from another, Joh. 14.11.

Use 5. Instruction and Exhortation, 1 To them that are yet under wrath, to shew them what they must do to obtain this Propitiation. In general. What it appears that God purposes, and chooses and proposes; wee must, as it may concern our selves, purpose choose & propose unto our selves; for this is to bee according to Gods own heart. And if the per­fection of the reasonable Creature bee to bee so, then the more wee are conformable unto the will of God, the more excellent our condition is. Matth. 5. last verse. And this re­member, that wee must choose and receive Christ, as God the Father hath purposed and set forth Christ. The Father pro­poseth Christ onely for our Propitiation. And Paul saith, 1 Cor. 2.2. I have determined to know nothing among you, but Je­sus Christ, and him crucified. God the Father delighteth in Christ, wee should take him as our beloved. Hee hath set him forth as a Prince, wee should submit unto him, &c. Every grace of God to man, worketh a like suitable grace in man. And doubtless wee cannot make a better choice, than God the Father hath done.

In the Old Testament Christ is set forth as a sure and tryed Propitiation: sure that will never deceive, tryed by all the Elect from the beginning of the world. Isa. 28.16. God the skilfullest and most faithful builder, laies Christ as a foundation, foun­ded, sure, and of price. As there is no building without a foundation, so there is no Church without Christ.

In the New Testament Christs Propitiation is manifested free to all. Luke 4.19. Deut. 15.12, 13. that which in other a­ges was not made known, is now most clear. Eph. 3.4, 5.

After the measuring of the Temple, and the clearing up of the Church and Gospel institutions; there is yet a clearer re­velation of the Mercy Seat, the cover of the Ark, and the Propitiation. Now beloved, the Lord hath brought you, and reserved you for these times: the Temple opened, the Church Ordinances cleared, the Ark and Propitiation seen, and Christ crucified before your eies. Isa. 60.8. Luke 2.10. Joh. 3.19. Rev. 11. last. Oh that wee could weep over many, as Christ over Jerusalem. Many who in this their day of emi­nent visitation, will not know the things of their peace. And 'tis not onely a bare notional knowledge, which no question [Page 117]the Jews then in some measure had: but a sanctifying, an ef­fectual knowledge. Else though you bee children of the king­dome, you may bee with them thrust out. Mat. 8.11, 12.

Object. Though Christ bee generally offered in the Gospel, yet Gods purpose hath concluded and determined unchangeably the Propitiation of Christ: And hath set down expresly who the parti­cular persons are, that shall have benefit thereby. And the general of­fer of Christs Propitiation is to small purpose, seeing that none but the Elect shall have benefit thereby?

1 The general offer of Christ in the Gospel, doth effectu­ally prevail to justify and save all the Elect, though none else besides have benefit by it. Rom. 11.7. The Election hath obtai­ned it, the rest were blinded. Thou wert therefore best to make thy Election sure, by embracing the general offer.

2 Every one is bound to judge charitably of others, much more of himself: that hee is of that number of Gods Elect. Especially considering that God the Father calls him, by the Ministry of the Word of Reconciliation, with as much free and earnest compellations as any have, Act. 11.18.

3 Though many have the outward call, who are not cho­sen: yet sure it is, that that outward call is uneffectual to none, but those that by their own infidelity and hardness of heart do reject it: hence they are said to have no cloak or excuse for their sin; Joh. 15.22.

There is such an efficacy in the Word of God (even on the worst of hearers) that it searcheth into the closest corners of their hearts, and convinceth them that they are guilty of their own destruction, in not receiving it. Heb. 4.12. That which God will do is known to himself in his secret Counsel; But the offer of Christ in the Gospel, this shews us what hee would have us to do: even to repent and beleeve. Therefore minde we our own duty. God hath ordained the end with the means. And therefore though it were revealed to thee from Heaven, that thou shouldest certainly bee saved: yet I might truely say to thee, that except thou beleeve and repent, thou shalt perish.

Use 6. Of Instruction to the godly. Hence is matter of Instruction and Exhortation to the faithful. In regard that God the Father hath thus purposed Christ for a Propitiation, they may bee stirred up to several duties.

1 To strengthen and confirm their faith in Christs blood. If wee go to question the salvation of Christ, then do wee go to make void the Counsel of God, which hath purposed him and proposed him to us for a Saviour. Those chariots, Zach. 6.1, 2. they are said to go forth betwixt two mountains of brass; which are nothing but the unchangeable Decree and purpose of God. So is the purpose of God about Christs propitiati­on impregnable: Neither Sin, nor Satan, nor all the World are able to hinder, alter, or remove it. Is there then any fear of mis-carriage?

Verily wee have great cause to bee humbled for our slow­nesse of heart to beleeve, and for the weakness and littleness of our Faith: that have so many Promises, and the oath of God, and the Covenant, and the Seals; and beside too the in­violable and absolute Decree of God, and his purpose: which are as sure as the very being, the eternal being of God. Isa. 46.9, 10. I am God, and there is none else, I am God, and there is none other like to mee, declaring the end from the beginning, and from the ancient times the things that are not yet done: saying, My Counsel shall stand, and I will do all my pleasure, vers. 11. I have spoken it, and I will bring it to pass, I have purposed it, and I will do it.

Also Gods proposal of Christ, in that sure word of prophecy, in the times of the Old Testament, is a great confirmation of our Faith. They described his person, God-man, Isa. 9.6, 7, 14. his Offices, and unction. Isa. 42.1, 2. &c. the place of his birth, Mic. 5. the manner, of a Virgin, Isa. 7.14. the time of it, Gen. 49.10. after the finishing of Daniels weeks, when the Scepter was departed from Judah, and while the second Temple stood, Haggai 2.7, 9.

In the New Testament also where God hath shewed him­self so willing to save us, and to bee reconciled to us. Act. 13.47. Hee hath broken down the partition wall, hee hath sent forth his Servants to invite all sorts, even those that are in the high waies and hedges, hee doth give the meanest and vilest sinners entertainment and welcome, if they come in at the Ministry of the Word. It is not the will of the Father, that one of these little ones should perish, Mat. 18.14. All these do migh­tily help to confirm our faith.

2 It should teach us highly to prize this propitiation of Jesus Christ. It was pretious to God the Father, and so ought it to bee to us. 1 Pet. 2.6, 7. God the Father gave Christ the preheminence in all, and above all: Hee preach­ed him with his own voice, and bade all men to hear him: He set him forth with mighty signes and wonders, and gifts of the Holy Ghost, and the ministration of his Angels, and acclama­tions of his Saints, &c. How highly then should he be prized by us?

3 It should teach men to set a high price upon their own fouls. You see that when they are in Captivity and slavery to Satan, and in a lost estate, there is nothing in the World, no not all the World, with all its worth, can redeem them; but on­ly the propitiation of Jesus Christ. Mat. 16.26. When God gave Egypt for his peoples ransome, and Aethiopia and Seba for them, hee shewed that hee prized them at a high rate. Isa. 42.3, 4. But all the Kingdomes of the world are base and vile, if compared with the foul of man. God set that at the price of his Sons blood: and Christ did so esteem it that hee gave his life for it. Should it not then bee highly valued of us?

4 As God the father set forth this Christ to us, so let us set forth this Christ as a propitiation to God the father. When wee apprehend God to bee displeased and angry with us: wee may humbly go to him, and say, Lord, thou hast before all time set a part, and ever since time began, set forth, thy Son Jesus Christ to bee a propitiation for sinners. Now thus thou hast imboldened us to set forth the same Jesus Christ to be our Propitiation to thee. Thou hast sealed him to bee such, and now thou canst not deny thy own hand and seal. Joh. 6.27. Wee are fure that Christ is an offering and sacrifice of sweet smelling savour unto God. Eph. 5.2. How unsavory so ere that wee are, or have been. And if wee pay God in his own coin, that will bee current with him.

Lastly, Set forth Christs propitiation to others: every one to your respective relations. As the Spouse, Cant. 5. last. He is altogether lovely, Loe this is my beloved: and this my Friend, &c. Inform the ignorant, convince the erroneous, ashame the voluptuous, and contemners of Christ, out of that foolish choice which they have made, of other lovers instead of [Page 120]him. Draw all that you may; that they may forsake all other besides, that they may go and seek him with you, as chap. 6.1.

HAving spoken concerning the satisfacti­on of Christ, and the excellent fruit and effect thereof, i. e. a propitiation: I shall now proceed to that which is called the Instrumental cause of Justification; Laid down in those words (faith in his blood) whence I shall note two observations.

1 That the satisfaction of Christ is ef­fectual to our justification through faith.

2 That Faith as it justifieth doth especially apprehend the blood and sufferings of Jesus Christ.

Doct. 1. That the Satisfaction of Christ is effectual to the Ju­stification of a Sinner through Faith. Christs blood justifieth through faith. Or, That it is through the grace of Faith, that the blessing of Justification is attain­ed and conveyed. This the Text holds forth plainly to us, viz. That although wee are justified freely through Christs purchase and redemption, yet Gods constituted way of ap­plying this free grace of God, and Merit of Christ to Sinners, is through Faith, and this is that which Paul makes his solemn conclusion, vers. 28. and a mighty ground of Christian Reli­gion, [Page 121] viz. Our justification by Faith without the works of the Law. Which hee proves by the impossibility of justificati­on by works, by the Testimony of Habakkuk, and by the Ex­ample of Abraham, Rom. 4.9, 11. Gal. 2.16. &c. in diverse places plentifully insisted on.

Now for the better understanding of this truth, it will bee needful to Answer a few questions.

1 In what sense it is that through Faith a Sinner is justified?

2 How Paul and James are reconciled?

3 Why is it rather through faith than any other graces.

Quest. In what sense is it that through Faith a Sinner is justi­fied?

Answ. For Answer, In what sense faith justifieth. I shall shew first in what sense it doth not justify, then how it doth.

1 A Sinner is not justified by Faith, as it is a vertue or work in us: because the Apostle doth exclude all works as such, from Justification, and Faith and works are opposed: Rom. 3.28. Besides, if it hath its place in justification as a work; it cannot stand with the free grace of God, Rom. 4.16. for grace and works are still opposed. Rom. 11.5, 6. Further, that righ­teousness by which a sinner is justified must be exact and per­fect; but our faith is imperfect, 1 Thess. 3.10.

2 Faith doth not justify as if the very act of beleeving were the matter of righteousnesse, or any part thereof by which wee stand righteous before God. This appears, in that the righteousness by which wee are justified is not our own: Phil. 3.9. but our faith is our own (though wrought in us by the Spirit of God) Hab. 2.4. and by these two Answers wee oppose two errours, viz. of the Papists and Arminians, who wickedly rob Jesus Christ of his honour, and make an Idol of faith: whereas wee are justified by the blood of Christ, Rom. 5.9. vers. 19. by the obedience of one, &c.

3 Faith doth onely justify us relatively, or as it hath refe­rence to its object Jesus Christ, and his righteousness. As the hand of a beggar receiving a bag of Gold bestowed upon him, inriches him. Now its not the hand properly, but it is the bag of gold freely bestowed that makes a beggar rich: So the hand of the woman that touched our Saviour Christ heal­ed her: not as it was a hand, but as it conveyed the vertue [Page 122]that came out of Jesus Christ; So a mans faith is said to ju­stify him; because it receiveth Christ, or the righteousness of Christ, and indeed whatsoever is done by faith is done by Christ, and therefore our being said to bee justified by faith, Rom. 3.28. Eph. 2.8. is our being justified by Christ.

But here is a great Question, How can it bee said, that Faith can justify, so much as instrumentally; seeing that an Instrument is a cause; how then can wee have any hand as causes in our Ju­stification?

Answ. Justification taken actively and passively. Wee are to know that Justification is taken two waies. 1 Actively. 2 Passively. The active Justification is, that whereby God the Father justifies a sinner, and pro­nounceth him just for the sake of the imputed righteousness of Christ. In this sense faith is no cause; nor hath any influ­ence at all into a sinners justification; but Justification taken passively, is that whereby beleevers by faith (as by an hand) do receive, apprehend, and apply to themselves the merits of Christs death: and in this sense faith is an instrumental cause, viz. A passive Instrument; and cannot bee denyed its place in, and influence into a sinners justification. And this distinction you may see clearly grounded both in the places mentioned, and Rom. 8. and in this chapter, and in Rom. 5.1. the word is used in a passive sense.

Quest. 2 How are Paul and James reconciled? for James, Ch. 2.21. saith, that Abraham and Rahab were justified by works, and ver. 22. hee sets down this general conclusion, that a man is justified by works, and not by faith alone.

Answ. Paul and James reconci­led. The conclusion of the Apostle is not (as the Papists say) that good works are a part of our righteousness: and the cause of our justification before God: neither as many of our Divines say; That good works do justify, as they declare us to bee just before men (though that be a truth also) but he shews that justifying faith is such as is effectual by good works; or that it is a working faith that doth justify us; which he proves both by comparing the faith of men and devils together, as also by the example of Abraham and Rahab; thence hee hath a distinction of faith, which is lively and fruitful in good works, and of a false and dead faith, which is a bare profession of faith, and formal acknowledgement of the Articles of Religi­on, [Page 123]destitute of all good fruites; so that James his discourse comes to this upshot, That wee are not justified by a false or a dead faith; and though James saith wee are justified by works, he means by a common Metonymy, a working faith. Infants justifi cation.

Quest. How are Infants justified by Faith?

Answ. 1 Justification by faith belongs to persons grown, and of understanding. Rom. 10.17.

2 Without doubt God hath his secret waies of applying the righteousness of Christ to infants, by his Spirit which hee gives to them. Isa. 44.3.

Quest. Why is it rather through Faith than any other grace? Why faith ju­stifies.

Answ. 1 Because by Faith is our union with Christ, and our ingrafting into him: and justification is a special privi­ledge and benefit, properly arising from our union with Christ; And then is the imputation of Christ's righteousness to us, (according to the Gospel dialect) when it is appre­hended by faith; and hence justification is set after vocation, Rom. 8.30. and therefore after faith; because faith is wrought in vocation.

2 The proper nature and office of faith is to rely and rest on Christ, or the grace of God in Christ, for Righteousness and Salvation; hence the phrases of resting, beleeving, leaning on him, as on the Rock, the Corner stone, &c. 1 Pet. 2.6. Isa. 26.3, 4. and other places. Faith makes it, its proper distin­guishing action, to look out for a righteousness, for justifica­tion; and finding it in Christ, wholly rests and relies on it; as the Rock and Foundation, the poor Sinner must be stayed by and built upon.

3 Faith makes a special use of all the Promises: draws water out of those wells: receives and imbraces all the good things held forth in them: but especially imbraceth remission of sins, as one of the highest and chiefest Gospel concern­ments, which hee hath to appropriate and improve to his greatest comfort; and the foundation for to build on and ex­ercise all other graces and duties, and thence the just is said to live by faith, Hab. 2.4.

4 Because faith is constituted, and ordained of God in the Covenant of grace, as a necessary and indispensible means for attainment of this end in adult persons. He did from [Page 124]eternity pitch on the grace of faith above all other; for the applying the righteousnesse of Christ unto the soul of a Sin­ner.

5 Because faith gives more glory to God and Christ, than any other grace: having free grace for its support, and in a special manner free grace in Justification; and going out of, and denying it self more than any other grace; receiving all from, and attributing all to Christ and his fulnesse, Joh. 1.16. and most especially whatever it hath, or expecteth for justifica­tion. Which makes the Apostle speak as hee doth, Eph. 2.8. and every true beleever with him, by grace we are saved through faith.

Use 1. This Doctrin doth clearly discover the dangerous estate of unbeleevers, The danger of unbeleevers. above all others: there being no other way to receive that grace that is offered unto us in Christ; or to at­tain unto the comfort of it. Heb. 11.6. Without faith it is impos­sible to please God; and what comfort or support can that man have who is not pleasing unto God? There is but one Ark in all the World to save a poor sinner from the deluge of destru­ction, that is, Christ Jesus; and no getting into this Ark but by faith. There is death all the World over but in Christ. As it was in the daies of Noah, &c. So shall the comming of the Son of man bee, Matth. 24.38, 39. how many on the face of the earth, shall the second deluge, or overwhelming destru­ction finde, out of Christ, the only Ark for poor sinners to bee saved by? When the flood came, the world knew no­thing, i. e. beleeved nothing, and therefore rejected and despised the Ark that was preparing: Oh! unbeleef is a soul­damning sin, 2 Thess. 1.8, 9. especially in those that live under the clear dispensation of the Gospel. Matth. 16.15, 16. It was for this sin the Jews were broken off, Rom. 11.20. even the whole body of the Nation; and have been ever since the most accursed people in all the world. Mark it all yee unbeleev­ers, your curse is doubled, and your Condemnation is, The Condemnation, Joh. 3.19. The Law pronounceth a curse for the breaking of it: but the Gospel a far greater, for not re­ceiving Christ, and your Life, and Salvation, which is offe­red unto you through him. A Malefactor dies by the Law, justly, because by his wickedness hee hath deserved it: but [Page 125]if hee hath an offer of a pardon, and refuseth it, hee is doubly guilty of his own destruction. And this is the misery of poor unbeleevers, in the daies of the Gospel. Joh. 3.18.36.

Obj. Why do you tell us of the danger of unbeleef, which are not Infidels but (hristians? Ans. Innumerable multitudes of souls do perish, like the herd of Swine in the Sea, that are driven head­long to destruction by Saran, upon this conceipt, that they are in the faith, when they are not. Therefore,

Use 2. Let this teach us to examine and try our selves, whe­ther wee are in the faith, 2 Cor. 13.5. seeing we are justified by Faith. Say thus, have I gotten this precious grace? viz. faith in Christs blood, yea or not? and bee not hasty in concluding that thou hast it. And for the discovery of this, whether thou art in the faith, consider these trials, 1 more general. 2 more particular.

1 More general, Consider, First, Tryals of faith whether thou hast a lower work of faith, which although it doth not justify, yet it is a step unto the other, viz. to beleeve the truth of all the things that are written in the Law and the Prophets, Act. 24.14. It thou hast not a dogmatical faith of these, thou art worse than the Devils: and if thou beleevest them, but as the Devils, thou shalt have no more benefit by thy saith, than the Devils have. But if this faith have a tendency to justifying Faith, it is of pretious use to thee, and causeth thee, as it did Paul, to exer­cise thy self, to have a Conscience void of offence, toward God and man, ver. 16. This is known very much by your be­leeving the Commandements, as well as the Promises: but see, do you beleeve the Commandements? hee that beleeves them will set upon the obeying of them, Heb. 11.8. yea, he will have respect to every Commandement: do you beleeve the threatnings? Sure then you will tremble at them. So David did, Psal. 119.120. Isa. 66.2, 5. As when wee see a Childe shooting at us; wee fear not his arrows, not will stir for him, because we beleeve not that hee can, or will hurt us. But if we see a skilful archer to level at us, wee will not dare to stand within bow-shot, because wee beleeve hee will hit us. So 'tis in apprehending Gods threatnings against our sins. When he shoots his arrows at us, Ps. 45.5. certainly, if a man beleeves not Commands and Threatnings, hee beleeves not with ju­stifying [Page 126]faith. Yea, see how thou likest the faithful applicati­on of the word to thy conscience: especially when it is im­partial. A naughty unbeleeving heart will turn from it; 2 Tim. 4.3. at the least hee doth not love to apply it to himself for his profit, Heb. 4.2. and such a hearer may sit under the means all his life time, and never bee the better.

2 See whether thy faith bee a working faith. By this thou shalt know whether it bee the work of God; if it act vigo­rously against the allowance of any sin: that Faith which ly­eth dead and idle, is like a dead and unsavory carcass in Gods accompt, Jam. 2.22, 24. that Faith that works not by repen­tance, Mark 1.15. that works not by love, Gal. 5.6. that brings not forth good fruits, that bauks any duty, and imboldens to a­ny Sin, Col. 1.10. Psal. 119.1, 2. it is not hard for him that shall descend into his own conscience, to discern what man­ner of faith hee hath attained unto.

3 See whether your faith bee any other than what you have by natural power and abilities attained unto: hee that hath no other, hath not this saving faith wrought in him: for this is wrought by a divine supernatural power, Matth. 16.17. flesh and blood hath not revealed it, Col. 2.12. Faith of the operati­on of God, Eph. 1.19. It is true, a carnal man may do many duties required of him in the moral Law (for the outward performance) because hee hath the seeds of the Law left in him; but saving faith must bee created and wrought onely by the power of God; which shews that the faith of some is but a meer fancy: seeing they have no more than meer nature in them, there was never any difficulty in the attainment of it.

4 It is a grace that is not wrought in the heart, unless sound­ly humbled: Neither will ever abide in a proud heart: how can you beleeve? &c. Joh. 5.44. Heb. 2.4. See how the Lord brought down Paul and the Jaylor, and those Act. 2. So that until Pride, and Self conceitedness, and Vain-glory, and Con­tempt of others bee removed: yea, all glorying in, and boast­ing of our own righteousnesse; And unlesse the heart bee brought to some constant frame of humility, it neither will or can beleeve. And the want of this is the cause why so many Professors turn to errours and prophaneness, and a [Page 127]loose kinde of life: it comes from the unbrokenness and unta­medness of their hearts. Now Faith of all other graces is a heart-breaking and soul-humbling grace.

More particularly, There are divers degrees and measures of faith. And wee must take heed that wee do not lay stum­bling blocks before the eies of weak beleevers, by setting down such trials of faith as belong onely to strong beleevers: Such as Abraham, Moses, Job, &c. When as weak ones cannot finde them in themselves, they disquiet themselves without just cause. For clearing of which, consider some signs of the weakest faith, out of Mark. 9.24. where you shall find an example in the poor man that brought his Son to our Saviour Christ to bee healed, and made profession of his Faith, in which wee may observe these particulars. Signs of the weakest faith.

1 There is a sound Conviction of his unbeleef: hee perceives what an unbeleeving heart hee had; and this is the first work of the Spirit of God, Joh. 16.8. and a work perceiveable by the weakest beleever: now none can convince the soul of its unbe­leef, but the Spirit of God; and this is such a conviction as caus­eth the sinner not onely to see but to mourn for his unbeleef be­fore the Lord, to pray and strive earnestly against it. He said with Tears—Lord help my unbeleef; hee therefore that is not sensible of this sin on the like manner, hath not so much as a weak faith wrought in his heart.

2 There is a strong desire after faith, and grace, and Christ. So there was in this poor beleever. It is ordinary in the Scripture to expresse the nature of the weakest faith by hun­ger and thirst, as Joh. 7.37, 38. now that signifies a restless de­sire after Christ and Grace, accompanied alwaies with strong indeavours in the use of the means to attain unto the things de­sired. It is not a lazy and listless desire, such as the Sluggard hath which kills him: but such as sets the heart and outward man on work to attend diligently on the means of grace to at­tain unto faith in Christ, and that in a greater measure. Where­fore let lubberly and lazy Professors take notice of this, that they have no true faith in their hearts.

3 In this beleever, there was a holy jealousy that hee might not bee deceived about his grace, that made him so to complain. A weak beleever deals like a wise man, that is [Page 128]but a young beginner, and newly set up in his trade, hee fears exceedingly lest hee should bee deceived with counterfeit wares, or copper mony: so it is with a provident Christian: hee is very circumspect and wary lest hee should bee decei­ved with Copper and Alchymy faith. Therefore hee loves a faithful and searching Ministry, that will gage his heart, and discover the unsoundness of it, Joh. 3.21. Hee comes to the light that his deeds may bee made manifest, &c. whereas a false heart is ever joyned with a great deal of Carnal confidence, will not bee beaten off but that all is well and sound with him; hee will not indure the weight of a faithful Ministry, nor abide the light of it, it dazles his eyes. It breeds much peace to him, to say, That Preaching is for mony, and Gods Mi­nisters are deceivers, and so despiseth the Ministry and Word too.

4 The poor beleever offers himself to the good will and plea­sure of Christ, inquiring into it, with resolution to do what­soever the Lord requires of him. So it was wont to bee in young converts, as in Paul, Act. 9.6. who said, Lord what wouldest thou have mee to do? He means, that he would do any thing that the Lord should appoint him: So it was Act. 12.37. and Act. 16.30. where there are the like Examples; as they are not afraid to shame themselves for sins past; so their hearts are fixed for the future, to imbrace in judgement and pra­ctice every duty commanded. Let the false heart come to this touchstone, and hee will appear counterfeit. Oh! how will hee cavil against any strickt truth? hee will never be per­swaded that men are bound to such precisenesse; to sanctify the Sabbath, to dayly family-duties, and secret prayer, or to restitution in case of theft or couzenage, and doth wittingly, and willingly reject all the word that agrees not with his own judgement and fancies.

5 The weakest faith purgeth the heart from the love and allowance of every known sin, Act. 15.9. and works inward san­ctification in the beginnings of it, Act. 26.18. Indeed there are some common gifts of sanctification in Temporaries and such as after become Apostates, Heb. 5.7. but their hearts were ne­ver truely broken off from Sin. Comfort.

Use 3. It is comfort to every true beleever, that justification [Page 129]is by faith, and unspeakeable ground of rejoycing to him, that there is so great a blessednesse bestowed upon a poor sinner. Such an one as comes absolutely from Election, and tendes un­doubtedly to Salvation. Rom. 4.6. 2 Thess. 2.13. Rom. 18.1, 2, 3. yea, what a removal is there of the great fears and terrours of the Almighties wrath and displeasure; Know therefore, all you poor beleevers, that your persons are justified, and your services accepted in Christ Jesus; and nothing for condemnation can be ever charged upon you. So that I may say with the Psal­mist, Bee glad in the Lord, and rejoyce ye just, and shout for joy all ye that are upright in heart. Psal. 32.11.

Object. What need we to comfort beleevers, cannot they take their comforts easily enough home to themselves?

Answ. Presumption wants no comfort, it will soon catch at that which doth not belong to it: but beleevers indeed (es­pecially weakones) have great need of comfort. Comfort ye, comfort ye my people, &c. Isa. 4.01. he means that his people have great need of consolation in this point. Remember how it was with Job himself, Job 9.16. though hee had called, and God had answered him, yet he would not beleeve that God had hearkened to his voice. And David too, though Nathan had told him, that the Lord had put away his sin, that hee should not dye, yet how earnest was he ( Ps. 51.) for pardon? which state be­fals beleevers, not only upon their relapses, but even upon their upright walking before God, and God will make them to know, that not onely Faith and Justification, but also the comfort of a justified estate, is the free gift of God, 2 Cor. 1.3. and they shall finde it true, that although it bee easy for nature to con­sent to justification by works; yet it is hard to close with mercy in a way of free grace. The consolation therefore will be very great to them in these two particulars.

1 It is a Comfort in the poor services they do, Comforts. and the weak­ness of their duties. And this is one of Satans strong Temp­tations, whereby hee seeks to trouble their peace; hee first tempts to set light by Christ, and his righteousnesse; and to seek justification by our own works; and then hee will trou­ble us with the many fallings of our duties and performances. Thou hearest so unprofitably, and prayest so deadly and poor­ly, and art so pinching in good works, that thou canst not be [Page 130]justified. But beloved, Beware that you hang not your com­forts upon your duties, but on Christ reneived by faith; as the Publican, Luke 18.14. Rom. 9.3. yea the Gentiles that fol­lowed not after righteousness (viz. of their own) have attained un­to righteousness, even that which is of Faith. This therefore is a beleevers comfort, in all his imperfect and weak perfor­mances, that these are not his righteousnesse wherby he expects to be justified: but the righteousness of Christ most spotless and perfect is that which hee builds upon.

Object. But are not good works required of justified persons?

Answ. Yes, as the fruits of faith and justification: but not as the merit of it, Gal. 3.6. & Tit. 3.7, 8. when hee saith wee are justified by Grace, hee moreover addes: That it is a faith­ful saying, and these things I will that ye affirm constantly, that they who have beleeved in God, might bee careful to maintain good works. Neither is that obedience that is required of Beleevers, a strict and exact conformity to the Law, as it doth in it self require and demand: as Legal obedience, but Evangelical obedience, which stands in the desire, resolution, and indeavour, to obey Gods revealed will.

2 If wee were justified by Faith, then it is not the strength of faith that justifieth the Beleever, or assurance: but it is sim­ply his faith, if it bee true, though it bee weak; that which trou­bles many a beleever, is that hee wants assurance, and some evident feeling of Gods mercy, or sight of it, now faith is opposed to so a clear a sight, 2 Cor. 5.7. and is the evidence of things not seen, Heb. 11.1. Excellent is that, Joh. 3.14, 15. As Moses lifted up the Serpent, &c. where faith is compared to the Israelites eye, now it was not the strong sight of the Brass that healed them; but the weakest would do it. So it is with Faith, and therfore though Christians should labour for strong Faith. yet let them not bee discouraged at the weakness of their faith.

Vse 4. Exhortation and Direction to all sorts of persons to attain unto, and maintain this grace of faith.

1 To unjustifyed persons: those that have not faith to make it their main-task, and daily business, and to imploy the strength of all their indeavours to obtain Faith and Justificati­on thereby. Reconciliation is of wonderful worth. It is true, wee ought to incourage poor sinners when they begin to [Page 131]reform their lives, and leave their base courses, Drunken­nesse, Scorning, &c. when these become like hot Iron, and scalding Lead in their fingers, it is some beginning of mercy, to such a soul, and it is a farther degree when they come to do justly, and to love mercy, and live peaceably; for God requires these, Mic. 6.8. but it is a grievous delusion to think that by a­ny such things, wee can finde acceptation, or bee justified be­fore God. No, no, let a man accompt all the daies of his life that hee hath spent, and all the duties that hee hath perfor­med, spilt and lost without Faith. Christ will tell you, this is the work of God, that yee beleeve, &c. Joh. 6.28, 29. it is called a work, because a work of Gods power and working, and a work that hee delights in, wee should bee exercised in, to take our farewel of the World, renounce our selves, and to fly to Christ for refuge from the storm of Gods wrath and indig­nation; and to prefer him before all, this is the work of faith, that takes us off from all our resting on our works; and brings us naked unto Christ. All other duties are very good in their season and kinde, but like Josephs brethren, none welcome without a Benjamin. No works welcome, and pleasing to God, without faith which brings Christ. God saith, without Christ see not my face; he would have us put on all Christian gra­ces: the whole Armour of God. Eph. 6.16. But above all take the shield of Faith. Because this plece of armour hath a singular excellency in it above all other, because it defends all the rest: the breastplate of Righteousness is excellent to keep the heart, and the helmet of hope to keep the head: but faith must keep both. As a broad Shield that quencheth Satans fiery darts at whatever part they bee shot; and the truth is, there is no grace, Satan so much shoots at, Luke 22.32. for hereby hee knows wee still prevail against him; therefore this is a weapon not only by which wee are said to overcome, but the victory it self, 1 Joh. 5.4, 5. it cannot bee said so of any other weapon; therefore above all put on this.

Now for the attaining of this grace we must know, and be convinced,

1 That wee have it not by nature. In the flesh there dwelleth no good thing, Rom. 7.18. and this is a work of the Spirit, to convince the World of sin, because it beleeves not, Joh. 16.8. [Page 132]8. and till the heart bee convinced thus, a farther work can­not be expected, Luk. 1.53.

2 Bee fully convinced that it is the Lord onely that must work it, he must draw us, or else we will not, or can not come to Christ, Joh. 6.44.

3 Bee convinced of our great unworthinesse that he should bestow it upon us, because of our frequent sleighting of Christ, and Gadaren-like refusal of him, preferring our Swinish lusts before him; God gives faith where it may be to the glory of his grace, Eph. 1.3, 6.

4 Know, that beleeving, is receiving of Christ in all his Of­fices, and giving up our selves unto his disposal, Joh. 1.12.

5 Know what a dangerous thing it is to bee mistaken in this Faith, there bee many things which the Devil and the World call faith, which are not so, Act. 8.13. Joh. 2.22.

6 That there is no Christ to be received by faith, but only in and by the Promises of the Gospel, Act. 15.7. he saith, the Gentiles should hear the Word of Gods Gospel and beleeve. So Eph. 1.13. Oh make much of Promises, search them, hide them in your hearts, look for Christ in them, think much on them, and turn them into Prayers, this it may bee will bee meant by the hiding the treasure, Mat. 13.44, 45.

7 Bee perswaded that the Promise carrieth Christ when the Spirit of God spreads it, and applies it, and works with it in the publick Ministry. Rom. 10.17. 2 Cor. 3.18. Otherwise it may bee said, why may I not bee contented with reading at home? but know that the Ministry is the Ministry of the Spi­rit, and the Spirit works in it. Hence Ministers are said to justify their hearers, Dan. 12.3.

Quest. But will any conviction serve to work faith?

Answ. The Spirits conviction goeth farther than any hu­mane, Joh. 16.8, 10. that will reach to the heart, for it is unre­sistible, 1 Thess. 1.5. Our Gospel came not unto you in word only, &c. this Spirit of Illumination is strong, for it subdues all, and transforms all, 2 Cor. 3.18. Oh then bee instant, constant, and fervent in prayer for this good Spirit of his: for it is pro­mised to them that ask it, Luk. 11.13.

Now to shut up this use, for the attaining this pretious grace, I shall commend to you the consideration of one place; it is [Page 133]of Act. 17.11, 12. where it is said, The Bereans were more noble (or better disposed) than they of. Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily whether those things were so, therefore many of them beleeved. Where observe how the Bereans attained un­to faith.

1 They attended carefully on the publick Ministry.

2 They did this with all readiness of mind, though (they be­ing Jews) Pauls Doctrin was contrary to them, yet they laid aside all prejudice against it, and heard with readiness. It is a great matter to have a minde to the Gospel, this was their better disposition.

3 They were not contented with the publike Ministry a­lone, but in private they searched the Scriptures daily, they did not onely now and then repeat Sermons, but made it their work daily to search the Scriptures; and that judiciously and with consideration. Neither was it any disparagement to Pauls Ministry to bee tryed by them, but an honour to it, and credit to bee found to bee exact according to the Scriptures. And it is not the least part of Christian Wisdome to be often trying of, and setting home upon his heart a profitable truth, till hee hath fixed it there, and driven the nail to the head.

4 It follows [many of them beleeved] not a few, but many, and therefore they beleeved; God gave this great blessing to their diligent attention and frequent search of the Scripture, so that many beleeved both of men and women. And sure if any of us do the like, wee shall speed as they did.

It is to perswade and exhort beleevers still to keep on the ex­ercise of faith to maintain this good estate of Justification. Exhort. 2. To beleevers.

Faith is of constant use, for their continued Justification, and the comfort of that estate, Gal. 2.16. Even wee have beleeved in Christ Jesus, that wee might bee (still) justified by the faith of Je­sus Christ. It is observable that is spoken of Abraham, Gen. 15.6. that hee beleeved God, and it was accounted to him for righ­teousness, though doubtless hee beleeved before upon the cal­ling out of his own Country, but at this time hee is said to be justified by faith: because the Holy Ghost would give a sin­gular Testimony to his faith at this time, for his own, and [Page 134]our comfort; When God made him a Promise of seed, when Abraham and Sarah were both very aged: and so an unlikely thing, had he not beleeved God who promised. Faith therfore justi­fies at all times, it is not only a boat or bridge to carry us into a state of Justification: but it is as our leggs to walk with God in a justified state at all times, and hence it is put as the condition of the Covenant with Abraham, Gen. 17.1. for faith is that whereby wee walk before God, and are perfect in Christ continu­ally.

Object. But what need wee trouble our selves any more about our Justification▪ seeing that once justified, wee are for ever justified?

Answ. It is necessary for divers weighty reasons.

1 Though a justified estate bee a sure estate; yet the sureness of it depends (under God) upon faith, 1 Pet. 1.5. Wee are kept by the power of God through Faith— it is true, God can keep us by his absolute power without faith; but his ordinate and or­derly power, is through a lively and active faith.

2 It is a duty that God requires of us to bee careful to continue in a justified estate. Rev. 22.11. Hee that is righteous, let him bee so still. The word signifies let him bee justified still: or let him go on, and continue in a justified estate, and Heb. 3.6, 14. whose house wee are, if wee hold fast the confidence and the re­joycing of our hope, vers. 14. Wee are partakers of Christ, if wee hold the beginning of our confidence, the word transla­ted confidence [...], signifies subsistence, or standing fast to the end, against all assaults: wee cannot plead subsistence for our outward man without faith; but this is of a higher nature: we cannot subsist to God-ward without holding fast the grace of faith, and use it, and that stedfastly to the end.

3 It is requisite for the increase and farther growth of our faith. Rom. 1.16, 17. in the Gospel is revealed the righteous­nesse of God from faith to faith, i. e. our righteousnesse for Justification, is revealed that wee should proceed from one de­gree of faith to another; and this is the way to a full assurance. Heb. 6.11, 12. wee desire that every one of you give the same diligence to the full assurance of hope. It is much to bee lamented, that ancient beleevers after a long profession are much to seek in this; and are still questioning their title to Christ: there are two special reasons of it, 1 Their neglect of their watch, and [Page 135]their frequent back-slidings into their sins. See 1 Joh. 3.3.2 Cor. 7. [...]. [...] The neglect of the improving their faith upon all occasions; they cannot get assurance without this.

4 It is requisite for Christians safety and comfort in life and death: if wee improve our faith in our Justification, wee shall improve our ioy and comfort also; and keep an even current, without so much ebbing and flowing, clouds and ecclipses, and in storms and dangers, it will keep a Christian on the main, where he shall have See-room enough; and as they did in their storms, Act. 27.28. once they sounded, and found it twenty fathoms, again they sounded and found it fifteen, and lest they should fall on the Rocks, they cast out four Anchors. So should Christians do, I mean not content themselves that they are lanched forth in­to the stream of Gods Mercy; but should bee often spunding in the survey of their spiritual comforts. And when they finde them to grow shallow, and to lessen, it is dangerous to go se­curely on: there bee rocks or sands neer, it is good to have your Anchors of faith and hope in a readiness; yea, to cast them within the veil, to prevent such dangers and desperate evils as are approaching.

Doct. FAith as it justifieth, The mercy of God in Christ the object of faith. hath especially Jesus Christ, or the mercy of God in Christ, for its object. It is expres­ly said, that God is the justifier of him that beleeveth in Jesus; i. e. to renounce all other things for Justification, and relye only on Jesus Christ, and his righteousness.

Justifying faith may be considered two ways: 1 Accor­ding to the general object and action of it, which is to embrace the whole Word of God, Joh. 2.22. it receives the Comman­dements, beleeves the Threatnings, respects the Promises, it receives the good things promised, it is a guide to all our actions, the fountain of all our obedience, it is also exerci­sed about all the Attributes, and Works of God; about the Immortality of the Soul, the Resurrection of the Body, and [Page 137]the last Judgement. But in none of these senses it doth justifie.

2 Justifying faith is considered according to the especial. and most eminent effect of it. Hath Jesus Christ for the object. Acts 16.31. Beleeve on the Lord Jesus, and thou shalt be saved, Joh. 11.25. I am the resurrection and the life, he that beleeveth on me, though he were dead, yet shall he live. Joh. 3.16. Who­soever beleeveth on him shall not perish. Acts 10.43. To him give all the Prophets witnesse, that through his name, whosoever belee­veth on him shall receive remission of sins. Righteousnesse is still tied to faith in Christ, who is said to be the end of the law for righteousnesse to every one that beleeveth, Rom. 10.4. and this is that which he commandeth to be preached throughout all Na­tions, Luke 24.47. and this is that the faith of all the Saints hath in a special manner respected and imbraced. It was Pe­ters faith, Matth. 16.16. and the Eunuchs faith, Act. 8.28. and Martha's faith, Joh. 11.26, 27. Thou art the Christ, the Son of the living God. This is the faith that justifieth, and by it the righteousnesse of God is unto all, and upon all them that be­leeve, Rom. 3.22. and hence it is called the faith of Christ, because it apprehendeth Christ as its object.

Now I adde, the mercy of God in Christ, because faith in this, is all one with faith in Christ. So that, 1 Pet. 1.21. it is said, by him (i.e. Christ) we beleeve in God that raised him from the dead. Christ is not the object of faith abstractly, and nakedly considered: but Christ with his benefits procured and purcha­sed by him, and promised by God the Father. The reasons of this duty are.

Reas. 1. Because nothing in the world can make us righte­ous before God, further than it doth lay hold on such a righ­teousnesse, as is perfect and accepted for us (as such) by God. Nothing will make a poor man rich, further than it doth convey, or impart riches into his possession; and all that we can doe by faith to our justification, is to receive the righte­ousnesse bestowed on us, and there is no such perfect righte­ousnesse that is able to cover our shame, as Christ's is, Revel. 3.17.

2 Because justification of Sinners doth mainly imply a freedome, and discharge from the curse and condemnation of [Page 138]the Law, and a way for the full satisfaction of it in order to Sinners pardon and discharge, and this is to bee found no where but in Christ, who is the end of the lam for righteousnesse, in his boing made a curse for us.

3 Unlesse faith justifieth, as it hath a respect and relation unto Christ as its object, it can have no more to doe with sa­tisfaction, than any other grace, as Charity, Temperance, &c. but we know that they being works of the Law avail nothing to our justification, Rom. 3.20. but the great pro­perty of faith above other graces, is to draw vertue from Christ for justification, and to exercise it self on the free grace and mercy of God exhibited in him.

Obj. But was not Abraham's faith justifying, as it beleeved the power of God? Rom. 4.21, 22. He beleeved in God who quickneth the dead, and God that had promised was able to per­form; therefore it was imputed unto him for righteousnesse.

Ans. It is true, he beleeved the power of God, but that did not justifie him: but his beleeving on the promised seed, Gen. 22.18. He saw Christ's day by faith, Joh. 8.56. It is true, the faith of Gods power was a stay to him in great tempta­tions he was exposed unto: so it may be to us, but wee can­not be justified by that faith which only beleeves the power of God to save us.

Vse 1. It serves to refute those that deny faith to have such a relation unto Christ in justification as hath been spoken of. Such as say, faith doth justifie without reference to Christ, whereby the form and life of justifyng faith is taken away, Christ is robbed of his glory, and the Consciences of Christi­ans of their comfort and peace.

Vse 2. It discovers the unjustified estate of those persons that doe not cast anchor here, i. e. in Christ. A man may have great knowledge, and many gifts, and beleeve too to admiration (as they who had the faith of Miracles in the Primitive times, Matth. 7.22, 23.) and yet be unjustified; yea he may beleeve the Articles of Christian religion, study the Promises, and think he doth apply them to himself, and yet be unjustified. It is the very case of the seed in the stony ground, that received the word with joy, Math. 13.20. Why consider, what is the word, that even a carnal heart may re­joyce [Page 139]in? it is the word of promise, and this word a stony heart may receive and apply to himself, and abide stony stil; though Israel had transgressed the Law, and cast off the thing that was good, yet he would cry, My God we know thee, Hos. 8.1, 2, 3. So the Jewes, Joh. 8.39, 41. and thus many catch at Gods mercy, and seem to build upon the Promise, and yet perish everlastingly.

Obj. But alas, should I not build my salvation and justifica­tion on the promises of God, what else should I repose my consi­dence in?

Ans. Promises vvill not justifie. The Promises alone are not sufficient to bear the weight of a sinners justification and salvation; neither doe they doe any thing further than they doe direct unto, exhibit, and bestow upon us a sufficient righteousnesse to save us; and this must be had in a person, not in a promise, or proposition. As for example, the Israelites bit with the fiery Serpents, were not healed with the promise, or the light, but the ver­tue drawn from the Brazen Serpent, by looking on him. So the promise alone will not justifie, but only as it discovers and exhibits such a person, i. e. Christ who puts forth, or is cloa­thed with such a righteousnesse, which (being seen with the eye of faith) puts the sinner into a state of justification. Nei­ther doe all the Promises discover or exhibit Christ, though they are all exhibited in Christ, 1 Tim. 4.8.2 Cor. 1.20. In Christ, yea and amen: but without Christ, neither yea, nor amen, Rom. 8.32. God gives his Son first; then other things. Eph. 1.3. He blesseth us with all spiritual blessings in Christ, but we can have none, nor lay claim to any promise in the Book of God without him.

Quest. What comfort is there then for such a man by the pro­mises in Jesus Christ?

Ans. The comfort truly is, that there is an exhibition, and holding forth of Christ in them to the vilest sinners: and whilst there is life there is hope to get into Christ, and get interest in the Promises, 1 Joh. 5.11. This is the record that God hath given us life eternal, and it is in his Son. Hence Christ is called the Covenant, Isa. 49.8. because not only his person was, and is the main thing in the Covenant, but al­so because all the promises in the Covenant are his, and made [Page 140]to him, and in him, and through him only conveyed to belee­vers. Thus we see what a dangerous thing it is to pitch our faith first, on any thing but Christ: and thence to expect a ju­stified estate.

Quest. How is faith in Jesus Christ known?

Ans. 1. By the entrance of it, which is such that it sepa­rates the sinner unto Christ, as Psal. 45.11. Forget thy fa­thers house, &c. As it is in persons marrried, who forget and leave their fathers house, and old friends, and sequester themselves to marriage communion: so it is with those that are married to the Lord Jesus; though they have been in­tangled in their affections to their old ways, yet by heark­ning to the word of Christ, they renounce and forget all for Christs sake; then the King takes pleasure in them.

2 By the progresse of it; as they have received Jesus Christ the Lord, so they walk in him, Col. 2.6, 7. and are subject to him in every thing, Ephes. 5.24. yea they live by the faith of the Son of God, Gal. 2.20.

Vse 3. Instruction and exhortation, to shew and exhort us whither to goe for justification. It is unto Christ, and the mercy of God in him. Let the main care and desire of our souls be after the person, natures, works, and merits of the Lord Jesus: and thereby shall wee bee possessed of this great benefit of justification through him. Neither is my meaning that we should seek to come unto him any other way than by the Word and Promises; for if we doe, we can never come to him, but meet with Satan as an Angel of light in some En­thusiasm. But wee must bee acquainted with the Pro­mises, yea such as doe carry and exhibit Christ unto us, and therein close with Christ before wee can claim the promises of pardon, or of the Spirit; or of any grace or glory.

Mot. 1. Consider Christ as he stands in relation to the Fa­ther; he is 1 No other than the Son of his love, Col. 1.13. the Fathers love is infinite to him, and therefore he hath given all things into his hands for our justification and salvation, Joh. 3.35. whatever fruit, or testimony of the love of God, the soul stands in need of, he may be sure to have it from Christ.

2 The Father hath sealed him, Joh. 6.27. hee hath not only designed him, but signed and sealed him a Commission to be a [Page 141]Mediator: hath set his stamp upon him, his express Image: in so much that hee hath the fathers broad Seal, to bee our pro­pitiation; and it can be had no where else.

3 Hee is the fathers Annointed, who received the Spirit with­out measure; qualifying and furnishing of him, with all such sufficiencies as were requisite to his Mediators office; and this unction was with the Holy Ghost and Power, Act. 10.38. i.e. with power to do whatever his office required to be done.

Mot. 2 Consider Christ in his person, as hee is Immanuel, God in our nature: as being man hee is fit to be a propitiatory sacrifice; and being God is able to vanquish all his sufferings, and to give infinite vertue and value to them. Being man he is flesh of our flesh, and bone of our bone; and hath a feeling of our infirmities: and being God, hee is able to apply all his suf­ferings unto us: that a poor beleever may call him Ithiel and Ucal, Prov. 30.1. God with mee, and the strong one.

2 As hee is a middle Person, a Mediatour betwixt God and man, 1 Tim. 2.5, 6. Heb. 8.6. A Mediatour of a better Covenant, established on better promises; he is a daies-man between God and sinful man: and one fit to deal with both parties at Variance. And therefore wee need not complain as Job doth, Job 9.32, 33. Hee is not a man, as I am, that I should answer him, and wee should come together in Judgement, neither is there any daies man (or umpire) between us, that may lay his hand upon us both. Yea, but Jobs redeemer was a fit redeemer and um­pire that could lay his hand upon God, and take up all matters with him, and lay his hand upon the sinner, and bring him to God again.

3 Consider Christ in all his fulness and freeness to Commu­nicate that fulness of his. His fulness, Col. 1.19. it pleased the Father that in him all fulness should dwell. See also, 1 Cor. 1.30. Heb. 7.25. how free hee is to communicate his fulness. Heb. 2.17. Hee is a merciful and faithful High Priest in things pertai­ning unto God to make attonement, &c. Joh. 7.37, 38. hee makes solemn Proclamation of mercy to all commers; and promises the Spirit of grace unto them.

4 Consider Christ as just and a justified person, and so fitted to purchase and procure our justification. Truely, if he had not been justified, hee could not have justified us. 1 Tim. 3.16. [Page 144]hee is said to bee justified in the Spirit, i. e. justified by his divine nature, whereby hee raised up himself from the dead. As at his death hee was condemned by all sorts; so at his resurrection hee was absolved and justified from the sins of his Elect, imputed unto him; and from all the accusations of the world, who looked upon him as a grievous malefactour. So that his righteousness, both personal and publike appeared before all the world; and that God the Father, was well pleased with him, and in him, with all that shall beleeve on him.

Mot. 3. Consider the pretious excellency of the grace of Faith. Which appears,

1 In that it is an uniting grace. It tyes and unites the soul to Christ, and to God in Christ. Other graces make the soul to bee like to Christ, but faith makes the soul to bee one with him, Eph. 3.17. thy Love, Patience, Humility, Heavenly-mindedness, make thee very like to Jesus Christ; but faith makes thee to bee one with him: as a member with the head: and that is a greater and better condition (for ought I can con­ceive) than the state of the Elect Angels. Though they are con­firmed in glory by Christ, yet they are not so united to Christ as a Beleever is. They are the children of God by Creation, but Beleevers by Adoption: being united to the natural Son of God.

2 This is the grace that assures us of our eternal Election, Act. 13.48. Tit. 1.1. wee may thence most certainly conclude, that our Names are written in the book of life. Gods Council concerning our everlasting estate lies hidden in the bosome of God, till such time as hee commends his love to us in his Son Jesus: by working faith in our hearts; this is the Coppy of Gods eternal decree, and hath written upon it [concordat cum originali] it agrees with the Original. This is the very mean­ing of this grace, that God hath set his heart upon thy soul.

Now what ever God gives else; as Honour, Riches, or Excellent spiritual gifts, (without faith) brings but little com­fort: and a man may be a reprobate for all these things which fall alike to the just and unjust.

3 Faith in Christ possesseth us of him, and that no other grace will do. Eph. 3.17. Heb. 11.1. And hence it is the first quieting-grace to the soul. Isa. 30.15. Thus saith the Lord, in returning, and rest, yee shall bee saved, in quietness and confidence shall bee your [Page 145]strength. Heb. 4.1, 3. there is a Promise made of entering into Gods Rest, and wee enter into it by Faith, wee who have beleev­ed are entered: woe have this true Sabbath, whereof the un­beleeving Jews had but the type: wee have the true Canaan ty­pified by the other: this is the very Harbour of a tossed and weather-beaten soul, As Mr. Burroughs well expresseth it. Faith is the first grace that descries land, when the soul is in the tempest and storm of a troubled Conscience.

Oh Beloved! this is the excellency of faith, that it not on­ly discovers Land (for wee may bee cast away for all that) but it carries us safe into the harbour; for that is our entrance into our Rest, the landing of the wearied soul on Christ, its rest, Mat. 11.28.

Quest. But how should I get faith in Christ?

Direct. 1 Be very careful to study the knowledge of Christ. Yee may bee sure, you cannot beleeve on him, whom you do not know. This is that which is commended by Christ himself, as that wherein life eternal doth consist, Joh. 17.3. and Paul (who was rapt into the third heavens) prefers this before any other knowledge, Phil. 3.8. hee calls it the over-exceeding and super-excellent knowledge of Christ. This is that which acquaints the soul with a Physitian, a Redeemer, a Saviour, a Propitiation, and whatever God requires for satisfaction; or man desires, or can desire for perfection.

Tell a wounded spirit, that is full of horror of Conscience, all the most profound and transcendent notions, in the whole circle of Learning: they will not a jot refresh him, or bring him the nearer to heavenly joys. Let him bee acquainted with all the motions of heaven, they cannot bring him to heaven: With all the secrets of nature, they cannot bring him out of the dreggs of nature; nor make him a Childe of Grace. This is sufficiently experienced in the Heathen Philosophers: who for all their great knowledge were ignorant of God, wit­nesse the learned Athenians, among whom the true God was but an unknown God, Act. 17.23. and the reason was, because their knowledge was not joyned with the knowledge of Christ; There is no other knowledge will justify but that, and therefore to seek justification, or quieting to a troubled soul by any other, is but to spend our mony for that which is not bread, [Page 144]Isa. 55. or to go to buy bread with brass mony, such as is not current coyn in Heaven. Nay, other knowledge is so far from bringing peace to a disquieted spirit, that it brings with it tormenting and vexation of spirit. Eccl. 1.18. Hee that in­creaseth knowledge, increaseth sorrow, other knowledge may, and will puff up. 1 Cor. 8.1, 2. but this will humble: humble us in our own apprehensions, but really exalt us. Prov. 4, 8. Ex­alt her, and shee will exalt thee. Other Divine knowledge will build well, but the knowledge of Christ laies the foundation, 1 Cor. 3.11. this must needs have great substance and strength that bears up all the weight and bulk of the whole Christian edifice: and let mee speak from my heart to all Students that hear this, that unless your main care bee to get this know­ledge, you do but build Babels and Castles in the air: And oh that many would make this their great study, if they did, there would not be so many new waies to heaven, and false lights as there are, 2 Pet. 3.18, 19.

Direct. 2. Make this thy great heart design in comming to hear the word Preached, for to get faith: seeing it comes by hearing. Resolve upon that end, and think with thy self, if thou commest with any by-ends, the searcher of hearts will meet with thee: if thou hast an Idol in thy heart, thou shalt bee answered according unto it. Ezek. 14.7. How many come with their Idols? Some to get other knowledge, and not of Christ; Some to judge the Minister, and to carp at the truths delivered: Some to see, and to bee seen: and others out of meer formality and custome. But alas! where are they that stir up themselves, to lay hold on Christ? Isa. 64.7.

Direct. 3. Remember to follow the example of the Bereans, and in searching the Scriptures, be much in studying the pro­mises. Act. 10.43. Act. 13 38, 39. Think it not enough that you are Children of the Covenant, as the Jews were, Act. 3.25. but yee must become also the children of the promise; for they only are accounted for the seed, Rom. 9.8.

Direct. 4. Bee very watchful that carnal Objections and Cavils against Christ, or his heavenly Mysteries or Doctrine, arise not in your hearts without checking of them, and strug­ling against them. Thou mayest as easily empty the Ocean with a Cockle shell, as measure the mystery of godliness with [Page 147]carnal Reason. Do not cast off any truth of Christ, because you can see no reason for it, or cannot understand how this or that should bee. Prov. 3.5. Trust in the Lord, and lean not on thine own understanding. Luther hath such a speech, That mans cor­rupt reason is a terrible enemy to faith; and this is the reason why many great Scholars are left of God; And so our Saviour saith, I thank thee O Father, &c. Matth. 11.25. Nicodemus will say, How can these things bee? Joh. 13.6. and the Philosophers will say of Paul (when hee goeth to Preach these things) what will this Babler say? Oh! but remember, God will confound the wisdome of this World: thou shouldest rather say with A­gur, when thou hearest the Doctrin of Christ, surely, I am more brutish than any man, when hee heard of Ithiel and Ʋcal, I have neither Wisdome nor Knowledge of the most holy; be­ing an humble teachable heart to the word preached. Pro. 8.4, 5. and if any man among you seem to bee wise, let him become a fool, that hee may bee wise, 1 Cor. 3.18. Prov. 9.4, 5.

Direct. 5. Look at it as an extream vilenesse in thine heart, and wily working of Satan, when Christ is preached, and the grace of God in Christ, if thou canst go away from the word preached, with an unbeleeving, unmoved heart. Ob­serve for this two or three places, Joh. 8.26.31. Christ had been preaching of the Father, and of himself, and his own death, his mission, and Commission, and pleasing of the Fa­ther, and vers. 30. the text saith, when hee spake those words, ma­ny beleeved on him; the Spirit takes special notice, what words they were, that wrought upon the hearers, i.e. Christs unspeak­able conjunction with the Father, the Sufferings and Cross of Christ, his holy Life and Death; they stood out long, but now they yielded. So 2 Cor. 4.4-6. If our Gospel bee hid, &c. in whom the God of this World hath blinded the eies of them that beleeve not, &c. that is, all the beauty of God the Father, that shines in the face of Jesus Christ, his Wisdome, Justice, Mercy, Truth, &c. are hid from them: Satan blinds them, and their own naughty hearts, and there is also a dreadful judgement of God in it.

Direct. 6. Labour for Self-denial, for wee must renounce all confidence in the flesh. Priviledges, Duties, righteousnesse of our own, Phil. 3.3.9.10. the righteousnesse of Faith ex­cludes [Page 148]all this; this is our betaking of our selves to the wings of Christ, Matth. 23.37. i.e. wholly to bee under the covert of them: as chickens under the wings of a Hen in a storm.

Use 4. It is a great comfort to you that beleeve in the Lord Jesus; you are in the right way to the Father, Joh. 14.6. you are in a most blessed estate, Eph. 1.16. Jam. 2.5. the world looks at you as poorly provided for, but you have abundance, you are rich in faith, and rich in Christ, partakers of his unsearchable riches, Eph. 3.8. 1 Cor. 1.5.

Vse 5. It serves to teach beleevers a main duty that most concerns them to practise, i. e. to go on in a justified estate by faith in the Lord Jesus, or imbracing the mercy of God in Christ; and that because,

1 They have the main principle in them to maintain a ju­stified estate; which others want, viz. justifying faith. Gal. 2.6. Though the well of living waters bee very deep, beleevers have wherewithall to draw out of it. They have a price in their hands to get wisdome, Christ is neer, Eph. 2.13. he is neer who iustifieth, Isa. 50.8. Isa. 46.13.

2 The benefit of justification should be maintained constant­ly in a Christians heart, and that lively, and (as far as may bee) without interruption; and though our justification bee in it self unchangeable, yet it is changeable in the diverse ef­fects of it; Our peace and comfort is often ebbing and flow­ing, and subject to darknings; as with David, when hee saith, I am cast out of the sight of God, Psal. 31.22. and cryed, his bones were broken, and that hee lay in the deep: and therefore that wee may maintain our peace, its worth our while, to take pains in preventing our decaies, and declinings. It is easier to preserve peace and joy, than to recover it out of an afflict­ed and dark condition: as its easier to maintain health and strength, than to fetch it at deaths door, easier to keep the fire burning, than to blow it up out of the sparks and embers al­most extinct: Therefore they are no small difficulties that they are brought unto, who let their peace and comforts de­cline, and be almost extinguished, before they renew them.

3 Wee must bee much in the exercise of our faith on Christ for justification. Faith is not onely the breeder, and bringer forth of our joy and comfort: but it is the nurse and foster-mo­ther [Page 149]of them; cherishing and feeding of them till wee come to a full and perfect age in Christ, Jud. 20. Col. 2.1, 2. Phil. 1.25. All fruits the neerer they come to ripeness, the sweeter they bee: and so is the fruit of faith, sweeter in the ear, than in the blade. If a justified estate bee sweet at the first; it must needs bee much sweeter, as the strength of faith, and spiritu­al acquaintance with God increaseth. Faith thus exercised, doth these things. 1 It conveies the thing that is desired or sought. Hence in the Scripture, it is so often made the instrument of Gods conveyance of all his blessings to us, Heb. 11.11. and Gal. 3.14. the promise of the Spirit is received through faith. Remarkable is Christs saying to the Centurion, Go thy way, and as thou hast beleeved, so be it done unto thee, Mat. 8.13. whatever faith laies hold on, it make it its own. 2 Though the com­fort of things beleeved, and of a justified estate in particular, bee sometimes delayed; yet it supports the heart with patience to wait for it; which made Hanna quiet, that shee looked no more sad, 1 Sam. 1.10, 18. and this made Abraham rejoyce in the assured expectation of the promised seed. 3 Faith ex­ercised makes the soul quick-sighted in apprehending the ful­nesse and satisfaction in the grace desired, and expected. It sets the soul, as Moses upon mount N [...]bo to see the glory of the promised land: It shews, the many mansions, the Crown of glory, the immortal inheritance, the kingdome that shall not bee shaken, a far off, before wee come into possession. So A­braham and Sarah saw the things promised, Heb. 11.13. and was perswaded of them, imbraced and injoyed them (in a great measure) as things present.

4 Exercise of faith in Christ, and apprehending Justifica­tion thereby, is the fundamental work of faith, and all other works of faith do depend upon it.

It is very observable in the Old Testament, that when the Lord would strengthen the faith of his people, to beleeve any particular blessings, hee gave them a promise of the Messiah. So when hee made promises of deliverance of Ahaz, and his people, hee granted this sign, Behold a Virgin shall conceive, Isa. 7.14. So when hee promised the restauration of his people out of Captivity, hee promises Christ, and Justification by him: Behold, I raise up to the seed of Jacob a righteous branch, and in [Page 150]his daies, Judah shall be saved, and Israel shall dwell safely, and this is the Name whereby hee shall bee called, Jehovah our righte­ousness; and this is laid for a ground for the peoples faith to work upon, to cause them to beleeve their return out of Captivity. So would wee have our faith set on work to act lively in any particular duty, or occasion? would wee exercise it in word, Prayer, Sacraments? the way is to go to the foun­tain. Mal. 3.1, 5. Zach. 6.12, 13. Behold, the man whose name is the branch, hee shall grow up out of his place, and hee shall build the Temple of the Lord. Would wee set any graces on work, as love to God or Man? Faith must work with, or rather ex­ercise it self in it, and set it on work. Gal. 5.6. Would we re­sist temptation? Faith quencheth all the fiery darts of Satan, Eph. 6.16. and makes us strong in the Lord, and the power of his might. In a word, whatever our estate, occasion, or busi­nesse is; Faith in Christ, and in Justification by him, must bee set on work: and it is like the powring waters on the roots, that will make all grow and bee fruitful.

Quest. How may we improve our faith in Christ for the continu­ance of our Justification?

Answ. Beware of those things that hinder the exercise of faith in Christ: such as these.

1 Unbrokenness of heart, Mark. 8.17. Act. 19.9. hardnesse of heart, hinders faith: often altogether, alwaies in part, as far as it doth prevail. It is with ones faith in this case, as with a benummed hand or foot, that cannot work, or walk, for the present; Thence then if you will have your faith to work, get your heart into a tender and lowly frame, Psal. 77.2.

2 Immoderate Aggravation of sin is another let, and con­trary to the former. Thus it is some-times with broken-hear­ted Sinners: they see their sins, and their multitude, and hai­nousnesse; and then they plead their great unworthiness, and pore continually upon their corruptions, so much as to put away Christ, and the promise, and the grace of God from them: and then it is impossible to beleeve on Christ, or to get peace or comfort of a justified estate.

Hee that rakes in a kennel, doth in vain complain of the vile savour: So it is with those beleevers, who are too much contemplating on, and aggravating their corruptions. It is [Page 151]true, there must bee Humiliation to make us hunger after Christ, and receive him on his own terms: but to labour so for Humiliation, as to knock off our hands from Christ, is a great evil, Isa. 45.22. you must look on your sins, but withall look on Christ: Look on your wounds, but also on the bra­sen Serpent: Complain with Jonah that yee are in the belly of Hell, yet look towards the Holy Temple, i.e. Christ, Jon. 2.4. Look unto him who came to seek and to save that which was lost, Matth. 18.6. That came to bind up the broken hearted, Isa. 61.1, 2. that inviteth the heavy laden, Matth. 11.28.

3 The least allowance or hankering after any known sin: this makes it impossible to beleeve. How can yee beleeve, &c? Joh. 5.44. One is Proud, and another Covetous, another mali­cious, another hath an unruly tongue, &c. yet they will com­plain at fits that they cannot beleeve: truely, no marvail, Gal. 2.17. if while wee hope to bee justified by faith, wee our selves are found sinners, is Christ therefore the Minister of sin? far bee it: why, but such kind of sinners do make Christ the Minister of Sin.

Beloved, wee come to the Sacraments to get our faith strengthened, but what kinde of faith? it is a holy faith, Jude 20. such as purifies the heart, Act. 15.9. and dare wee bring a dirty or impure faith to bee strengthened, or would wee have that confirmed or sealed, that will not take the impres­sion of salvation? beware of the impression of condemna­tion.

4 Another let is, immoderate or disorderly seeking our Peace in our Sanctification. I say immoderate, 1 When wee seek our comfort altogether in our Mortification, or San­ctification, or make it our main stay and staff. One builds upon his Love, another in his good works, or duties, and this is the basis of their peace: but let mee tell you, that these fruits are changeable things, often in the wain, and sometimes in­visible, and what will you do then for peace? besides, you rob Christ by this means of the honour of his Propitiation, of his Sacrifice and whole office of mediation; and is this any o­ther than making Christ unprofitable and of none effect? Gal. 5.2, 4.

Besides, it is preposterous and disorderly, to look for the [Page 152]fruit, before the tree; to look for our graces, before wee look for Christ; or look for children, before marriage with Christ. Seeing they all flow from our union with Christ, if true, and Evangelical, hence they must needs bee but bastard graces that are found before Christ, and will give but little comfort of our good and justified estate.

Direct. 2. Set before you in your meditations the name of the Lord Jesus, and what is meant by that name, Psal. 9.10. They that know thy name will put their trust in thee. The names of Christ are of his Person, Natures, Offices, Benefits, Attributes; what condition can any poor creature be in, that cannot find something named in Christ, for to help him out of it? Cant. 1.3. Thy name is an ointment poured forth: it yeelds a most pretious and comfortable savour to every one. All the names of Christ have great sweetnesse in them. I apply it a little to Justification: Jesus a Saviour of sinners, Matth. 1.21. A Prince of Peace, Isa. 9.6. Our Passeover, 1 Cor. 5.7. The names of Christ have promises annexed to them, with the strongest ingagements the Lord hath sworn, and Psal. 110.4. 1 Tim. 1.15.

Beloved, it is another matter than is commonly conceived, to bee contemplating on Christ. It is the Angels work; who stretch forth their wings over the Mercy Seat, and towards the Mercy Seat shall bee the faces of the Cherubims, Exod. 25.20. i.e. they look continually towards the Propitiation, and Peter expounds it, 1 Pet. 1.12. the Angels desire to pry in­to the mystery of Christ. Yea, what is the beatifical vision, but this, to see God? Heb. 12.14. It is a grievous infirmity in us, that this heaven upon earth is no more frequented, or de­lighted in by us. Moreover, looking upon Jesus is the best means to revive, and draw forth our faith, Heb. 12.1. Looking unto Jesus the Author and finisher of our faith: where it is implyed, that the carrying on of our faith, and finishing of it, is that viewing of Christ by the eye of faith.

Direct. 3. Wee must stir up our selves to beleeve on Christ, with reasons drawn from the Promises and Names of Christ. Though carnal reason bee an enemy to faith, yet sanctified reason is a marvellous succour to faith: when wee set our reason and discourse to make inferences, and draw heavenly [Page 153]conclusions out of Gospel promises. This caused Abraham by Faith to offer up Isaac, Heb. 11.17, 19. viz. in that hee ac­counted (or reasoned, [...]) that God was able to raise him from the dead, vers. 19. hee reasoned thus, must I offer up Isa­ac? how then shall all the families of the earth bee blessed in him? why surely, Gods Commandement shall not disanull his promises, concerning the Messiah. Thus 1 Pet. 4.1. For as much as Christ hath suffered for us in the flesh, arm your selves with the same mind ( [...]) or discourse, for hee that hath suf­fered in the flesh, hath ceased from sin. See the arguing here, if Christ hath suffered for sin, and killed sin; so ought we to bee as ready to destroy and kill sin, and cease from it, forasmuch as Christ hath suffered in the flesh, hee hath born our sins, and they were charged upon him, and hee hath given them their deaths wound: let us arm our selves by this incouragement, to go on to the same conflict. Learn wee to use our Logick this way, and it will arm us for those combates wee meet withall in dealing with sin or Satan. For although faiths principles are above reason, yet it discourses, argumentations and conclusions are guided by reason.

Reason is an ill Mistress, but a good Hand-maid unto faith: for faith is much strengthened (and the wisdome of a Christian is exceedingly seen in it) by such particular conclusions and consequences, drawn from the doctrin of Christ, nature of God, and the Promises, which do overthrow particular carnal reasonings, causing security, presumption, fears, doubts, or despair: and without doubt this makes greatly for securing the heart, and fortifying our faith and confidence against a­ny temptation of Satan; onely let mee adde a Caution or two.

1 That this bee not a suddain or transient businesse, either too soon and rashly to catch up a Conclusion, that is not in the Premises: Or when wee have a right conclusion, too suddainly to have done with it, but if you will have good by it, it must bee permanent, and abiding on the heart, that it may soak into it, and strengthen it against any malignant distem­pers, that it is disturbed and troubled withall. A good plai­ster will not benefit that is on and off immediately; nor a po­tion work kindly, that is not kept in the stomack: therefore [Page 154]saith David, Psal. 119.97, 98. O how I love thy Law, it is my me­ditation all the day, thou through thy Commandements hast made mee wiser than mine enemies, for they are ever with mee, and Psa. 45.1. My heart is inditing (or boiling up) i. e. meditating or inventing a good matter, and this requires time for a good concoction.

2 Take heed of Sophistical reasonings in this case, of Para­logismes, James 1.22. false reasonings: for by these we de­ceive our souls, and couzen our selves. If wee have the light of Christ by faith, it will discover all the delusions, and de­ceipts of darkness, that Satan seeks to involve our reasonings in. Therefore let us still have an eye to the proposition of Faith; looking up to the Spirit for assistance in the improvement of it.

Direct. 4. Indeavour to know that you do truely beleeve on the Lord Jesus. I know whom I have beleeved, 2 Tim. 1.12. There is beleeving, and knowledge that wee do beleeve true­ly on Christ. Now to know that wee do beleeve, is to know, not so much the strength of faith, as the truth of it, how weak soever, and true faith is a receiving of whole Christ, with the whole heart; & it is opposed to a partial or hypocritical recei­ving of Christ; such as is spoken of, Jer. 3.10. Psal. 12.3. there­fore its called beleeving with all the heart, Act. 8.37, 38. and hence its called faith unfeigned. Now to know this, wee must view our own hearts and consciences, to see if they work thus towards Christ.

Now if God hath wrought such a Faith in you, you may say with Paul, I know whom I have beleeved; and this knowledge is a reflex act, and may be helped by these two Questions.

1 Is there nothing of Christ my soul excepts against, or cannot actually cloze withall? as the holiness of Christ, the selling all for him, the cross of Christ, &c. 2 Have I no re­servation within my self, where I would bee dispensed withall, in any courses of life, or any secret lusts or corruptions; at lest known or allowed in judgement or practice? Hath my faith such a commanding power, that it will not let mee alone, in commission of sin, or Omission of duty? then I may conclude, that the faith of Christ is wrought in mee; and thence un­doubtedly conclude, that I am a justified person. Because that [Page 153]hee that beleeveth on Christ is already justified: Now when this is soundly concluded, the soul may upon daily occasions put forth and exercise his faith in Christ, for his spiritual and everlasting comfort.

Direct. 5. When thou wouldest exercise thy faith at any time, thou must not go about it in thine own strength, ei­ther of nature, or grace received: but look up for a fresh influ­ence of the Spirit, and his assistance. For as it is sure, that no creature can of himself look upon natural things, nor act with­out a renewed and fresh concourse of Gods common provi­dence: So Grace, though it bee above nature, and stronger than it, yet its motion is from the Holy Ghost. And this assi­stance of the Spirit comes from Christ, as the light from the Sun, by an efflux, Joh. 8.12. the power is in Christ, though it work on us. Therefore all things are said to be done through Christ strengthening of us, Phil. 4.13. Every act of Faith requires a power of Christ in a fresh administration: wher in he fulfils the good pleasure of his will, and the work of faith with power. 2 Thess. 1.11. And this is the meaning of Pauls prayer for the Ephesians, Chap. 3.16, 17. that they might bee strengthened with might by the Spirit, and that Christ might dwell in their hearts by faith. And as the Holy Ghost must assist the grace of faith before it can act: so hee must clear up the objects of faith, before faith can work upon them: as the light must shine upon the brasen Ser­pent, before the Israelite can see it. Wherefore the Apostle praies earnestly, that God would give the spirit of wisdome and revelation, to know the things they beleeved and hoped for, Eph. 1.17, 18. Wherefore, as in all other graces, so in faith, God worketh in us, the deed as well as the will, Phil. 2.13. and Jud. 20. build­ing us up in faith is by praying in the Holy Ghost; and wee must look up to the Holy Ghost by earnest prayer, to help us, in the whole progress of our faith, and every act of faith, till wee re­ceive the end of our faith, the Salvation of our souls.

HItherto of Faith in General, as the In­strument of our Justification, and Christ the more special Object of it, as justifying. Now follows the third thing premised concerning the most special Object, or the most special consideration of that object, in those words [Faith in his blood] for the understanding whereof, let mee put you in minde of the former Expli­cation of the word [blood] which hath been expounded to bee meant Synecdochically; a part being put for the whole: So that it signifies all the sufferings of Christ, in the whole state of his abasement; but most especially his sufferings, both in body and soul at his death: even all the pains of the first and second death, which our Saviour did undergo, upon the Cross: So that by faith in his blood, wee are to under­stand Faith apprehending Christ crucified, or undergoing [Page 155]the shameful and accursed death of the cross. Therefore we observe,

Doct. It is the duty of sinners, for their Justification, distinctly to apprehend and rely upon Christ crucified; Or thus, That it is the Duty, and should bee the care of sinners, to place their confidence on Christ crucified for Justification. For that is the meaning of the phrase [Faith in his blood] that is, faith relying on Christ crucified. This notes the subject matter of redemption, where­on our Faith is principally grounded, in the article of our Justification. Our faith indeed in the point of Justification doth imbrace whole Christ, but most properly, and in a peculi­ar manner, it is terminated in the Sacrifice and Propitiati­on, or Death of Christ: and this the Scriptures attest, Joh. 6.53, 54, 55. Jesus said unto them, Verily, Verily, I say unto you, except you eat the body, of the Son of God, and drink his blood, you have no life in you; and this is by beleeving on Christ crucified (for Christ doth not speak there immediately of the Lords Supper, though Sacramental eating may bee comprehended under it) and hee saith peremptorily that there is no life; and therefore no justification or Salvation without the eating there mentioned, but hee addes on the contrary, vers. 54. Who so eateth my flesh, and drinketh my blood (by faith) hath eternal life, and I will raise him up at the last day; There is a direct pro­mise of Life, Justification, and Salvation to them that do be­leeve on Christ crucified; and vers. 56. Hee that eateth my flesh, and drinketh my blood, dwelleth in mee, and I in him, i.e. hath union and communion with Christ Jesus, in all his bene­fits: and therefore must needs bee justified, and this is the same which John preached, Behold the Lamb of God, &c. Joh. 1.29. i.e. the Lamb of God for Sacrifice, that wee should behold for justification with the eye of faith. Yea, so Joh. 3.14, 16. As Moses lifted up the Serpent in the Wilderness, &c. that lifting up was especially when Christ was Crucified and lifted up upon the Cross; and looking on the brazen Serpent sig­nifyed beleeving on Christ crucified, that such as did so should not perish, but have everlasting life And this is the very condition of the Covenant of grace.

Reas. 1. Taken from the Old Testament, wherein the my­stery of Christ and Justification, was more veiled and dark: [Page 156]yet even then this truth was received, that their reconciliati­on was by faith in the Messiah to come, and made a sacrifice for sin; and hence the Covenant was confirmed with blood shed, Heb. 9.20. neither was the Old Testament dedicated without it, Exod. 24.8. For when Moses had spoken every pre­cept, hee took the blood of Calves and Goats, and sprinkled both the book, and all the people, saying, This is the blood of the Testament that God enjoyned unto you, and vers. 23. it was necessary that the heavenly things themselves should bee purified with better sacrifices than these; and it is necessary still that there should bee the same way of cleansing of sin away, by way of Sacrifice and Blood of the New Testament. Matth. 26.28. For this is the meaning of the sacrifices: they were oppointed for attone­ment, yea, almost all things by the Law were purged with blood, Heb. 9.22. and without shedding of blood there is no remis­sion; and so it was then, and thereby the people are taught to look for justification by Christ. Hence there is no other way in the New Testament for attonement, but by the blood of some sacrifice, and this is of none but Christ.

Reas. 2. That is especially to bee apprehended, and rested upon by faith for Justification, that presents not only to God, (by his own appointment) and his justice, full satisfaction; but to the troubled soul of a Sinner, peace and satisfaction. Now this the blood of Christ doth, because it hath expresly the satisfaction in it, and carries the pay with it. Hee made him sin for us, 2 Cor. 5.21. that is, a sacrifice for sin. Christ hath delivered us from the curse of the Law, being made a Curse for us. Gal. 3.13. Nothing that hee did, besides this, could free us from the curse. So 1 Pet. 3.18. Christ suffered for us, the just for the unjust, to bring us unto God: Now when wee are brought unto God, wee are justified. The destruction of death, and Satan, is from Christs death, Heb. 2.14. By death, he destroyed him that had the power of death, that is the Devil, Rom. 5.9, 10. When wee were sinners, wee were reconciled to God by the death of his Son. So that in Christ crucified, when as faith ap­prehends him, there is the essence of justification laid up; and therein what may satisfy God, and what may satisfy the trou­bled conscience of a sinner is contained; and therefore this is the sure way, to attain a justified estate.

Reas. 3. Because of the contempt that the world doth cast up­on Christ crucified, it pleased the Lord therefore to advance and glorify the Cross of Christ. This reason is exprest, in 1 Cor. 1.23, 24. Wee preach Christ crucified, to the Jew a stumbling block, &c. but to them that are called, both Jews and Greeks, Christ the power of God, and the wisdome of God. All the wise ones in the World, have stumbled at the cross of Christ, and thought it a matter of disgrace, that the Saviour of the World should bee hanged on a tree: but hee will have the World to know, that this is the power of God; and the wisdome of God; and for the honour of Christ; that hee crucified, is advanced, and made the object of our faith, and the author of eternal sal­vation. Wherefore God hath highly advanced him, and given him a name above every name, &c. Phil. 2.6.

Reas. 4. We may reason from both the Seals, which are ap­pointed by God for the confirmation of faith in Christ cruci­fied. Know yee not, that as many as were baptized into Jesus Christ, were baptized into his death, and buried with him in Baptism, Rom. 6.4, 6. and therein wee are planted together in the likeness of his death, and our old man is crucified with him. So that baptism, hath its main respect to Christs death, and the washing away of our sins by his blood; and the same is verified of the Lords Supper, 1 Cor. 11.23 the end of it is to shew forth the Lords death. Now why doth hee give us such means and helps to strengthen our faith in Christs death, but especially to confirm our faith and assurance of our justification by that death.

Vse 1. This discovers unto us, the perniciousnesse of the Socinian Doctrines, that make Christ's death onely for Imi­tation, and Exemplary; that Christians should onely follow the example of his patience; but they deny the satisfaction and merit of Christ's death: So that they do leave no foun­dation or footing for faith to lean upon; yea, all our Christi­an Religion is utterly disanulled, and frustrate by this means, I may say as Paul in the like case, that then our faith is in vain, and wee are still in our sins, 1 Cor. 15.17. and this is one of those damnable heresies, 2 Pet. 2.1. that brings swift destruction upon the souls of them that seduce, and are seduced, therefore wee should take heed of them.

Use 2. It shews us the great danger of the ignorance of [Page 158]Christ crucified; The danger of ignorance of Christ cruci­fied. which doth most certainly conclude the want of Faith in Christs blood. It is not possible to beleeve in any object, without some knowledge of it: and therefore such are undoubtedly in an unjustified estate, who are thus destitute of this faith. If any man have so much as a well-grounded hope of reconciliation with God, it can bee built onely upon the death and satisfaction of our Saviour. Faith in Christ crucified is called the knowledge of Christ crucified, Isa. 53.11. by his knowledge, &c. and 1 Cor. 2.2. Surely then, if wee know not Christ crucified, wee do not beleeve on him, Luke 1.77.

Quest. How may it appear that the knowledge of Christ crucified is wanting, or obtained by us?

Answ. Tryals of our knowledge of it. 1 By the rellish that we have of Christ crucified, and the preaching of the Cross: The preaching of the Cross, is, to them that perish, foolishness, 1 Cor. 1.17, 18. Beleeving is called the eating of the body of Christ, and drinking of his blood, Joh. 6. Now if wee cannot relish the doctrin of it, and it will not down with us, surely it is, because wee know not what Christ crucified means. Now what little relish it hath with multitudes of hearers is evident, because the ministry of it is so little regarded and accepted; by our drowsy, careless, dull, formal, and curious hearers, and professors, those glad ty­dings are no delight at all to them. Some sleep scandalous­ly, some gaze about, others will hardly stir out of doors to hear it; were it so, they could have some new Lights, or Teachers after their own lusts (such preaching as maketh the Cross of none effect) they would flock after them, and prick up their ears to hear them, but cannot down with such light Manna, and plain doctrin as this is.

Tri. 2. The knowledge of Christ crucified, is an humbling knowledge, Prov. 30.1, 2, 2 Cor. 5.14. it putteth a Christian into a mourning frame, that as long as a man lives, it will keep his soul in a bleeding condition, Zach. 12.10. They shall look upon him whom they have peirced, and mourn, &c. They are so sensible of sin, and of the dishonour, & wrong done unto God thereby, that they are still grieving under the sense of it. And though a Christians heart is not alwaies in the same frame, but sometimes some deadness, and hardness is upon it; yet they [Page 159]cannot be at rest in such a condition, and it is looked at, as an uncomfortable state, till they recover themselves, and a broken frame again. But where the knowledge of the Crosse of Christ is unsound, it will consist well enough with a proud, unbroken, untamed disposition of spirit.

Tri. 3. The knowledge of Christ crucified (if sincere) is mortifying, and killing of the reign of sin, Rom. 6.6. Knowing this, that our Old man is crucified with him, &c. Phil. 3.8, 10. Yea doubtlesse, I count all things but losse for the excellency of the knowledge of Jesus Christ. What knowledge? vers. 10. That I might know him, and the power of his resurrection, and the fel­lowship of his sufferings: and this was, that he might undoub­tedly conclude his communion with Christ in his death; how should be conclude that? hee addes, being made conformable to his death: and what conformity to Christ's death can there be without mortification of sin? I might adde also those places that speak of the cleansing vertue of the death of Christ, Heb. 9.14. 1 Joh. 1.7.

Tri. 4. The true knowledge of Christ crucified, doth cru­cifie us to the world, and the world to us, Gal. 6.14. Paul look­ed at the world as a dead thing, a carrion which hee loathed; so hee looked at the honours, riches, delights, and lusts that the world dotes upon: hee looked at it as a dead Carcase, yea a crucified, i. e. an accursed thing to set his heart upon: and though Paul was eminent this way, and above the ordinary sort of beleevers, yet you shall find all the faithful, even the weakest have some measure of this disposition in them; as Zacheus, when salvation came to his house, Luke 19. and Phil. 3.18, 19. they that minde earthly things are enemies to the Crosse of Christ, but our conversation is in heaven (hee speaks of all the faithful) there is our trading and dealing. Briefly, the Apostle makes covetousnesse not only enmity a­gainst God, Jam. 4.4. but intollerable in a Church of Christ, 1 Cor. 5.11. If any man that is called a brother, be a fornicator, or covetous, &c. Oh then what exceeding cause is there to in­quire into our knowledge of Christ, to see what it is, if it can­not stand with a covetous, or worldly frame of heart?

Vse 3. Instruction to beleevers, where to cast anchor in whatever storms, or tempests, that wee meet withall in this [Page 160]present life: that is, that we pitch our faith, and exercise it in Christ crucified. O beloved in the Lord, I beseech you, not to content your selves with Spiritual things in the lump, or the Mystery of Christ in a heap; though they may give some sweet savour, yet they are in comparison like a bundle of Spices that are whole, or a Box of Oyntment shut up, and not poured out. If the Spices be bruised, and the Oyntment poured out, oh then how sweet and fragrant is the smell! and so let us break as it were this Mystery of Christ in pieces, and labour for a distinct understanding and beleeving in Christ: this will make these things farre more savoury; be­hold the several beauties of Christ, as the Church did, Cant. 5.10. see the beauty of every part of Christ. Remember what himself said, Where the Carcasse is, &c. this is the crucified Sa­viour, and who are Eagles but beleevers, to whom the Crosse of Christ is savoury, and they will sent it a great way, and flock together from farre to feed upon it.

Mot. 1. Consider we what it is to bee a Christian: truly it is to sprout and spring up out of the grave of Christ, Isa. 53.10. When he shall make his soul an offering for sin, hee shall see his seed, i. e. his posterity, and Joh. 12.24. Verily, verily, I say unto you, except a grain of wheat fall to the ground, and dye, it a­bideth alone; but if it dye, it bringeth forth much fruit: fruit which springs forth from Christs death, Heb. 2.10. who by suffering death, brought many sons to glory, i. e. the children of God and Christ, the whole Catholick Church, are but the seeds that sprout out from a Crucified, and dying Redee­mer.

Mot. 2. There is all sufficiency to be had for justification in a crucified Saviour, Luke 14.17. Come, for all things are ready; and such an one that comes, shall never hunger nor thirst, Joh. 6.35. The soul is compleat in Christ, Col. 2.10. and though there is nothing but emptinesse in other things, and those that feed upon them, feed on ashes, Isa. 44.20. and labour in the fire, Hab. 2.13. follow the East wind, Hos. 12.1. and spend their labour for that that is not bread, Isa. 55.1, 2. yet there is fulnesse enough in Christ crurified; there is bread eough (as the Prodigal saith) in our Fathers house, Luke 15.17. [...]. Alas (quoth he) I follow after those things that will not sa­tisfie, [Page 161]and am ready to famish for want of bread amongst the husks, of the profits and pleasures of this world: but in Christ crucified is bread enough, full satisfaction, and supply of all my wants: then whither shall I goe but unto him, and beleeve on him?

Mot. 3. Consider whose bloud it is; the bloud of himself, i. e. of the person that is God, that must needs have infinite worth, and value in it.

Mot. 4. The Lord Jesus himself takes contentment, and satisfaction, in beleevers betaking themselves to him, and his crosse: Hee is satisfied in seeing the travel of his soul, Isa. 53.10, 11. The woman that hath had sore travel in Child­bearing, when she beholds the fruit of her body, forgets her pains, and is comforted. So it is with our blessed Saviour, who takes great contentment when such sinful Creatures doe fly unto his precious bloud for refuge and sanctuary.

Dir. 1. Above all things take pains to know Jesus Christ, and him crucified, and that experimentally; this was Pauls setled resolution and determination, 1 Cor. 2.2. and he picks out (above all other) this sweet flower or jewel. The phrase is not ordinary, but it is used to signifie that Paul made it his end, that he proposed to himself in Christ; let me tell you, there is enough in Christ crucified: to busie your meditations upon.

Dir. 2. Labour to see the daily necessity of Christ crucified, eve­ry day as long as thou livest; consider that every day, not only in regard of sins, but the best duties, you have need of this bloud of sprinkling, Heb. 9.19, 20. He sprinkled with bloud both the tabernacle, and the people, and the book, and the vessels of the ministry, almost all things were purged with bloud, and when the destroyers are abroad, Heb. 11.28. there is nothing in the world can keep off the destroyer, but the bloud of the Paschal Lamb, Heb. 13.20, 21.

Dir. 3. O have a singular care to take heed of sinning a­gainst the bloud of Christ, how ever held forth to thee. It is held forth in the ministry of the Gospel, Gal. 3.1, 2. and in the Sacraments; and there is a dreadful wrong done to the bloud of Christ, by unworthy receiving of the Lords Supper, 1 Cor. 11.27. such an one is guilty of the Body and Bloud of [Page 162]Christ, i. e. he commits such a sin as Judas, or the Jewes in murthering Christ. Oh! how loud doth the bloud of Christ cry against such sinners, that so prophane the Lords Table, either by ignorance, or mean preparation to it? and so Apo­stacy from the faith, is called trampling under foot the bloud of Christ, &c. Heb. 10.26, 27.

Dir. 4. Doe as the faithful of old, in offering up their sa­crifices for propitiation, or sin-offerings, for they were all types of our Propitiation, and Christs Sacrifice, what they did in the type, wee must doe in the substance. 1 Bind the Sacrifice to the Altar, Psal. 118.27. this is fixing the heart on Christ crucified in the promise; and we have very slippery hearts in this case, they had need to be bound to it. 2 They put their hands on the head of the Burnt-offering, Levit. 1.4. and the Jewes tell us, they always did it with empty hands, and laid on both their hands with all their might: so you must lay hold on Christ in the Promise, with an empty hand, and doe it with all your might and weight. 3 They confessed over the sacrifice their iniquities, Lev. 16.21. so must wee, confessing that wee have justly deserved that, which Christ hath undergone. So God will smell a savour of rest, Levit. 16.21.

THus farre of the Object of Justifying Faith. Now it remains that we speak of the ends of Justification, which are two in the text. 1 In respect of God [to declare his righteousnesse.] 2 In respect of man, [for the remis­sion of sins,] illustrated and specified in these words [Sins that are past,] together with the ground of the speci­fication, or the impulsive cause [through the forbearance of God.] I shall at this time begin with the latter of these, viz. remission of sins that are past. Two questions are here to be spoken to.

1 Quest. What is meant by remission of sins? 2 Quest. What is meant by remission of sins that are past?

Quest. 1. What is meant by remission of sins?

Ans. The word here translated Remission, signifies loosing, [Page 164]that is opposed to binding, by a borrowed speech from Priso­ners, that are bound with fetters and chains, that are very painful and grievous; from which when they are loosed and set at liberty, they are greatly eased and comforted: so it is with poor sinners, it is exceeding grievous to the soul to bee bound with the cords of iniquity and sin, Prov. 5.22. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. But when sins are forgiven, then the soul that was captivated by Sin, and Satan, is loosed from its bands; As a captive redeemed, whose ransome is paid. It is true, the poor Sinner generally thinks himself most at liberty when he sins most, and is in Satans safest custody; when he is in a worse case than the vilest slave in the Gally: but when once he comes to the sight of them, he sees also his thraldome and bondage, he longs after a discharge and freedom, which he accounts the greatest happinesse in the world.

Quest. 2. What is meant by remission of sins that are past?

Ans. Some interpreters doe take it for the pardon of those sins that are committed before conversion; that all those sins, through the forbearance of God, are pardoned; which are men­tioned (they say) not as though the pardon of sins is re­strained unto them that are past, but past sins are mentioned, to warn them that are pardoned, not to take liberty for the future, to embolden themselves in sin. But it seems to have another sense, and that is, to signifie the forgivenesse of sins, that were committed before the coming of Christ: wherein the Apostle shewes the reason why the Lord did not deferre the the revelation of Christ until his incarnation, but did in the dayes of the Old Testament, propose and set forth Jesus Christ, in the times of the Patriarks and Prophets; and this was done to signifie unto us, that not only such sins might be forgiven, that were committed since his coming, but also such as were committed before. And I incline the rather to this exposition:

First, because he spake of proposing of Christ in the Old Testament as a propitiation, as hath been shewed.

Secondly, Because hee said, vers. 21. the righteousness of God, which is by the faith of Jesus Christ, was testified by the [Page 165]Law, and the Prophets, that sins might bee forgiven to be­leevers, from the foundation of the World.

Thirdly, Because hee addes [by the forbearance of God] or his long-suffering, whereby the Lord stayed in so long expecta­tion, of the comming of his Son into the World, till the satis­faction was actually made: for God would not have forgiv­en the sins of the Fathers committed long before, unless that in his great patience, hee had respected the future propitiati­on of his dear Son.

Fourthly, Because hee also addes [vers. 26. To declare at this time his rightoousness] i.e. at this time since the comming of Christ, hee doth declare and shew forth his righteousnesse, which hee did not clearly demonstrate before his sons incar­nation: but now hee makes all the world to see how just hee is, that hee would not forgive any sins, no not in the daies of the fathers, without full satisfaction by the death of his onely begotten Son.

Doctr. The full remission of sins. That such is the efficacy and vertue of the satisfaction of Jesus Christ, that it is available to the full remission of all the sins of the faithful, from the beginning of the world, to the end thereof.

This appears to bee plain, and the full meaning of this place, in that the Apostle insists upon the remission of sins past, how long soever before Christs comming in the flesh, and be­fore his death, which might seem all this while, either not to bee forgiven, or if forgiven, yet that it was upon some other account, than the death of Christ. But now it appears that the sins of the Patriarks and Prophets were remitted, onely upon this ground, of Christs satisfaction promised and to come; and therefore much more we may conclude, that by the vertue of Christs death, all the sins of beleevers since the coming of Christ, are pardoned and forgiven.

Let me clear up these things to you, and shew,

• 1 That this remission is full.
• 2 That it flows from the satisfaction of Christ.
• 3 That it was available for the remission of the sins of the faithful, before the comming of Christ.

1 That this remission of the sins of beleevers, is full and compleat, of all their sins past, present, and to come; and the Scriptures are clear for it, Col. 2.13. And you hath hee quicken­ed [Page 166]together with him, having forgiven you all sins and trespasses. Wee could not bee quickened to life eternal, without the forgive­ness of all sins: any one sin retained without pardon, would keep us in a state of death; and this is that which God promi­seth, Jer. 33.8. I will cleanse them from all their iniquity, whereby they have sinned against mee. Here then is no exception of any sins, how many, and how great soever they were, but saith, I will pardon all, Isa. 1.18. Though your sins bee as scarlet, they shall bee white as snow, and though they bee as crimson, yet they shall bee as white as wooll. Scarlet and Crimson are double and deep dies, dies in Grain, yet God will take away these dou­ble dies, that they shall be made, as if they had not been dyed at all. Though our sins by reiterating of them, and long con­tinuance in them, have doubly and deeply seized on us; yet by Gods discharging us of them, wee become as if wee had never committed them. Mic. 7.19. I will cast all your iniquities into the depth of the Sea. As when all the Egyptians were drown­ed in the Red Sea, and they sank like a stone, there was no fear of their reviving again. And marvellous is that promise, Jer. 50. vers. 20. In those daies, and at that time, saith the Lord, the iniquity of Israel shall bee sought for, and shall not bee found; and the sins of Judah, and they shall not bee: for I will pardon them whom I reserve. None by any search shall bee able to finde any sin to charge upon Gods People, Rom. 8.34. Who shall lay any thing to the charge of Gods Elect?

2 This full forgiveness flows from the satisfaction of Christ, Heb. 9.22. Without shedding of blood there is no remission, Eph. 1.7. Colos. 1.14. In whom wee have redemption through his blood, &c. 1 Joh. 1.7. Rev. 8.34. Hee loved us, and washed us from our sins with his own blood. Heb. 1.3. Christ his own self pur­ged away our sins. Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit, &c.

3 The satisfaction of Christ was available for the remissi­on of the sins of all the faithful, before his comming in the flesh, Rom. 3 22. Rev. 13.8. hee was flain from the founda­tion of the World, viz. in Types, and in the vertue of his death, and efficacy thereof. Heb. 13.8. Jesus Christ yesterday, to day, and the same for ever, and Act. 15.11. Wee beleeve that by [Page 167]the grace of Jesus Christ we shall bee saved, as the Fathers. Where by the grace of Christ wee may understand (as some do) the inherent grace of sanctification, for that alone will never save any man, or bring him to heaven: but by the grace of Christ is to bee understood the obedience and satisfaction of Christ, and the fruit thereof in our reconciliation. Act. 10.43. To him give all the Prophets witnesse, &c. and this was the meaning of that first promise, Gen. 3.13. The seed of the woman, &c. ie. Christ, who was therefore manifest, to destroy the works of the Devil. So Isa. 53.5. the faithful of those times say he was wounded for their transgressions, &c. and 1 Pet. 1.10, 11. Of which salvation the Prophets inquired diligently, who prophesyed of the grace that should come unto you, searching what and what man­ner of time the Spirit of Christ that was in them, did signify, when it testified before hand the sufferings of Christ, and the glory that should follow. All the true Prophets from the beginning of the World, prophesied of the grace and salvation that should come to you by the sufferings of Christ; yea, the Prophets inquired and searched diligently after this grace: besides, though there was the same saving grace in the Church from the beginning of the World, yet wee have a great preroga­tive above them who prophesied of that grace, not onely that came to them, but should come to us, 1 Because of a clearer light, that shined at the shining of the Sun of righteousnesse, and hath been growing since that time. 2 Because there is a greater efficacy of the holy Spirit, since Christ is ascended. 3 Because there is a larger communication of this grace, which is now extended to all nations. This may further ap­pear to us by the sameness of the Sacraments, 1 Cor. 10.1, 2. they were baptized unto Moses, &c. they did all eat the same spiritual meat, and drink the same spiritual drink, &c.

Reas. 1. Taken from the eternal surety-ship of our Saviour Christ, Heb. 7.22. Christ hath undertaken before the founda­tion of the World, to be a surety for the Elect; and given his bond for the debt, and the after payment thereof. Now when a Surety hath undertaken thus, a sufficient surety bound him­self, in behalf of the Debtor, it is no marvail though the Cre­ditor set the Debtor at liberty, before payment bee actually made, as God did the faithful before Christs incarnation.

Reas. 2. Taken from the excellency of Christs person, whose satisfaction must needs have infinite worth, and dignity in it, 1 Joh. 1.7. The bloud of Jesus Christ his Son, &c. if it be the bloud of the Son of God, it must needs have a very cleansing vertue in it, Psal. 130.7. Rom. 5.17. there is abundance of grace, &c. God forgives not so much as one sin, unlesse he hath accepted of the bloud of Christ for the pardon of it; and when this is accepted, God must pardon all. Again, to forgive one sin, is an act of Gods free love, and that cannot stand with any enmity.

Reas. 3. From beleevers acceptation in Christ, which is the re­ceiving of us into favour, Ephes. 1.6, 7. and those who are in Gods favour have their persons and services pleasing to God, and so hath this large forgivenesse, Rom. 8.1.

Reas. 4. Because it was the Spirit of Christ, that was in the Prophets, that did reveal the ministry of Christ to them, 1 Pet. 1.10, 11. and by them, to all the faithful in those times, sufficiently, unto salvation.

Reas. 5. From the glory of Gods grace by this means; Eph. 1.6, 7. it is forgivenesse according to the riches of Gods grace, that hath so provided for us; that our sins are so fully par­doned: yea of the very chiefest beleeving sinners, as of Paul, Manasses, and such as crucified the Lord of glory.

Vse 1. To discover to us the unexcusable, and helplesse e­state of all unbeleevers, who lye under the guilt of their sins, especially in these times, and places, and ends of the world, who have the offer and tender of this grace of Christ, and yet put it away from them: for was the death of Christ sufficient to save those sinners that lived under the Old Testament, that had so little light and so much darknesse, knowing so little of the Mystery of the Gospel; and is it not sufficient to save you from your sins, who have this grace so abundantly preached and pressed upon you? Why then I say, as Matth. 11.20. Thou Capernaum, that art lifted up to Heaven, &c. it shall bee more tollerable for Sodome and Gomorrah, than for thee. It is true, many unbeleevers perished before Christ's coming, and were left under the Wrath of God, Job 3. ult. but innumerable persons more in these dayes. Whose Hell shall be greater and hotter than theirs, to whom pardon is offered and yet refu­sed? [Page 169]Such cannot plead the greatnesse and multitude of their sins; for the satisfaction of Christ is so full of vertue and effi­cacy, that it exceeds the greatnesse of sins; such shall have nothing to plead before the Lord one day, but their bloud shall be upon their own heads, because they have despised the bloud of Christ, Acts 18.6. And besides, see the helplesnesse of such persons, who though there be but one way in the world to be saved. Acts. 4.12. yet they set at nought this way. There is but one Ark to save them from eternal destruction, and that they make a mock of, as the Old world did, and now it is in vain to look for salvation any where else, Jer. 3.22. Nay this refusal is your condemnation; Joh. 3.19. Joh. 10.26. Luke 12.46. Joh. 12.39. and though by common provi­dence, you are saved from the miseries of your outward man, yet know this, that it is another businesse to bee saved from your sins: and Christ came not to save us from our afflictions, but from our sins, Matth. 1.21. and these are by farre the greatest calamities, and evils, that we are subject to. Briefly, there you are in the gall of bitternesse, and in the bond of ini­quity, and must bear your own iniquities your selves; and in your unbelief, are bound to keep the whole Law, Rom. 11.32. and bound to the curse of the Law, Gal. 5.3.

Quest. How shall I know whether the bond of my iniquity bee broken or no?

Ans. You may know by what Christ tells you, Joh. 8.34. Verily, verily I say unto you, he that committeth sin, is a servant of sin. Now to commit sin in his sense, is to practise iniquity, or to live in the commission of any known sin; be it Pride, Co­vetousnesse, Uncleannesse, Malice, or whatsoever evil way it is, thou art still then a slave of sin, and Christ hath not set you free from the bondage of it. Rom. 7.5. When we were in the flesh, the motions of sin which were by the Law, did work in our members to bring forth fruit unto death; and so long as these motions are at work, say not, I have Abraham to my father, and God to my Father, for there is another father whose lusts yee doe; and you see how peremptory the Lord Jesus is in af­firming it, because he knowes the world will not easily be­leeve it.

Vse. 2. Comfort to beleevers in regard of this effectual [Page 170]satisfaction of Christ, and the comfort stands in the blessed­nesse of their estate, which is

1 That they are discharged from all their sins without ex­ception. Be of good chear, your sins are forgiven you, Matth. 9.2. though there be some sins which yee have committed, are more hainous than the rest, as David and Paul have done, yet the grace of God is exceedingly abundant, 1 Tim. 1.13. and there is no sin that can bring, or plead any accusation against you, Rom. 8.3. God sending his Son in the similitude of sinful flesh, for sin condemned sin in the flesh i.e. all our sin is condemned in the flesh of Jesus Christ, he hath undertook to answer, and hath answered all the pleas and accusations of sin that are made against a beleever; so that the righteousnesse of God is fulfilled in us, and sin being pardoned, God thinks no worse of us, than if we had never sinned.

2 Consider what manner of discharge from sin this is; it is perfect, and it is everlasting. It is perfect, and leaves the soul all fait, Cant. 4.10. and he gave himself for his Church, that he might make it without spot or blemish, to present it to him­self a glorious Church, Ephes. 6.26, 27. and Ezek. 16.9. I washed thee with water, yea I throughly washed away thy bloud, &c.

Besides, it is everlasting, Jer. 31.33, 34. I will remember thy sins no more, Isa. 43.25. I, even I am he that blotteth out thy transgressions, &c. as our of a debt-book; So Heb. 10.16. And though wee can remember them to charge them upon our selves, that were such and such; yet God will not charge them on us, and if he doe not who is the Judge, what hath any caviler to doe with us?

Quest. But how can this bee, that God should be so forgetful of our sins?

Ans. He saith, I will not remember your iniquities, that is, as yours, I have put them upon another account, 2 Cor. 5.19, 20. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Q. Why, but suppose I should fall again, and again into the same sins, &c. Ans. First look that your faith and interest in Christ be sound, and if it bee sound, this doctrin will not embolden you to sin, for we write these things that you sin not, 1 Joh. 2.1. and then your new [Page 171]folly shall not be charged upon you, for you have the same Advocate with the Father, as ever you had; and God doth not play fast and loose with his servants, but his promises are all Yea, and Amen; and his Covenant (that shall stand invio­lable, maugre the gates of Hell) it is, to remember thy sins no more. It may be the world judges hardly of thee, and layes these and those Inditements against thee, but it is no matter, the Judge of all the world will acquit thee, and will not mention them against thee, either in the day of Death, or Judgement, 1 Cor. 4.3. It is a small thing for me to be judged of you, he that judgeth me is the Lord. He that hath said it, will stand to it, he will never remember thine iniquities, though they have been never so many, never so great, and though corruptions still remain in thee, yet God sees them not, so as to impute them, but to pardon and heal them; He sees no iniquity in Jacob, &c. Numb. 23.21. Suppose the rod of God be upon thee, and thou smartest, and sayest, Now God calleth my sins to remembrance, yet beleeve it, God is true, when he speaks of the future time, that hee will remember thy sins no more. It may be when God afflicts you, hee would have you call your sins to remembrance, but hee will not doe it.

3 Consider, that this was Gods end in giving his Son, and Christs end in giving himself, to be a Propitiation; it was for the remission of sins, i. e. for all the sins of beleevers: and can we think that God will lose his end? Paul saith, that his grace was not in vain, 1 Cor. 15.10. for if it bee, then it is ei­ther because he cannot attain his end, or because he will not; if he cannot obtain his end, he should not be Omnipotent, or something should hinder him, and be stronger than he; if he will not, hee would derogate from his wisdome, to bee so changeable, and from his truth, that he fails not of his word and promise; yea that absurdity would follow, that Christ is dead in vain, Gal. 2.21. which is the greatest absurdity in the world.

4 The bloud of Christ alone dischargeth us from our sins, it needs no addition to be made to it, Heb. 10.14. By one offe­ring, &c. that now which is perfected by one offering, is spoyled by any addition whatsoever, if any thing should bee [Page 172]required to be performed by us, in way of addition to it, then we were undone, and could never bee able to attain to this discharge. So that there is nothing left to trouble our peace, and hinder our comfort. Isa. 35. last. The ransomed of the Lord shall return, and come to Sion, with Songs and everlasting joies upon their heads. It is a blessed time, the ransomed of the Lord have, none can hinder their joy and blessedness. Rom. 4.6. Psal. 32.1. There is nothing can hinder our blessedness but sin, and that being slain by Christs death, our great enemy is overcome. So that the blood of Christ, that is available for the pardon of our sins past; is also available for the sins that are to come, and follow his death.

Use 3. Lay claim to pardon. Instruction to true Beleevers. Seeing there is such efficacy in the blood of Christ for the remission of all their sins, let them learn this high part of spiritual wisdome, to lay claim to this full pardon: and let them not charge their con­sciences, with the guilt of their sins, for this is in a sort to lessen, if not deny the force, and vertue of the death of Christ, which is to bee abhorred by every Christian. Heb. 10.2. They that are once purged, have no more Conscience of sin, i.e. of the ter­rours and guilt of sin unsatisfied for: if God and his word conclude us to bee under sin, then wee must conclude so too; but if they discharge us, and set us at liberty, then shall wee wrong Scripture, wrong God, and Christ, and our own Souls, to charge our selves with the guilt of our Iniquities. One would think Beleevers need not any advice in matters of this nature: but it is a sure rule, that the Carnal man and unbeleever, thinks it the easiest matter in the World, to put over all his sins upon Christ, and perswade his heart that his sins are pardoned: whereas a Beleever accounts it a difficult business, to remove the mountains of sin, and as it were by faith to cast them into the midst of the Sea: so as to conclude the Remission and Forgiveness of all their sins. So that they have great need of this advice: and the want of this wisdom, is that which breeds so many bad thoughts, fears, doubts, dis­couragements, and darknesse in the hearts of true beleevers. When as sometimes they think upon their sins, they are ready quite and clean to sink them; thus it was with David, Psal. 38.4. Our Iniquities are gone over our heads, &c. with Job, Job 13.26. Thou writest bitter things against mee, and makest mee [Page 173]possesse the sinnes of my Youth. Job 14.16, 17. Thou watchest over my sins, thou sealest up my Transgression in a bag, &c. and with Moses, Psal 90.8. Thou hast set our iniquities before thee, and our secret sins in the light of thy countenance; who speaks there in behalf of the Church, then in distresse. This is that which is so grievous to Christians, in case of temptations, and desertions spiritual, that they look at their sins as unpar­doned, or standing in full force against them: and so the death of Christ as invalid, and not reaching to the pardon of them. Truely, in such and the like cases, I know not what to call it, whether Pride, or Weakness, or Folly, that poor Beleevers do frame inditements against themselves, and take their debts upon themselves, which the Lord Jesus hath discharged; And it is like, as if some poor man were cast into Prison for debt, and some rich friend should lay down a full summe to discharge the debt, and cancell his bonds, and so set him at liberty, and hee refuse the kindness, and say, nay, but this payment is not sufficient, but I must discharge it my self, or else I will never come out: What will you call this? Truely, this is your case, that your spirits are over-whel­med with your sins; you go like malefactors with fetters, and bolts about their heels; Though your liberty is purchased, and the Prison doors are set wide open, yet you will not bee delivered, and come out. You account not the pay of Christ current, and go about drooping, discouraged, and uncomfortable, disabling your selves for any duties; and create needless miseries to your selves. Well, remember the point and use in hand, that the blood of Jesus Christ hath cleansed us, i. e. [all true beleevers] from all iniquities, 1 Joh. 1.7. Dan. 9.24. Rom. 5.11. Isa. 38.17. Thou hast cast all my sins behind thy back: It is a borrowed speech from men, when they regard not a thing, they cast it behind their backs, and thus God doth with the guilt of beleevers sins.

Object. But is not this a ground of looseness, prophaneness, and incouragement to Libertines, Drunkards, and Unclean persons? for they will say, why should wee bee troubled for our sins, how many soever wee have committed; seeing Christ by his death, hath purchased the full remission of our sins? therefore they think they may revel, carouse, swagger, drink, whore, cozen, what not? and need never bee troubled for their sins.

Answ. This is just the conceit of the Familists and Anti­nomians, that maintain, wee need not to bee troubled for our sinnes, and that justified persons have nothing to do with repentance any more; or if they do repent, they do undervalue Christ, and his Death, as if hee had not suf­ficiently satisfied for our sins. Now to prevent the cavils of ungratious hearts, and to give Gods people that porti­on of Instruction, that belongs to them, I answer in these particulars.

Answ. 1. There is no unbeleever hath any ground in the Word, to conclude the pardon of his sins, in the state of his unbeleef: or that hee hath any real benefit by the death of Christ. If they conceive otherwise, they couzen their own souls. Heb. 10.38. If any man with-draw himself, my soul shall have no pleasure in him, that is, he will not pardon him; Joh. 3.18. Hee that beleeves not is condemned already; The sentence is al­ready passed upon every unbeleever in the Word of God: yea, and in the Counsel of God upon him, that shall continue obstinately and finally in the sin of unbeleef; whereby such great indignity is offered to Gods Grace and Word; and es­pecially, such horrid rebellion and unthankfulnesse to the Lord Jesus Christ; For so it follows, because hee hath not be­leeved in the Name of the only begotten Son of God. Surely hee that is condemned for sin, hath not the remission of sin, but is going to execution for sin.

2 There is no unregenerate, unsanctified, or disobedient person, but is an unbeleever: and therefore destitute of any comfort in Christs death. This the Scriptures do clearly hold forth: for Regeneration and Faith goe together, 1 Joh. 5.1. Whosoever beleeveth that Jesus is the Christ is born of God. Psal. 32.1, 2. Joh. 1.12, 13. They that beleeve are sanctified. Heb. 10.11. By one offering hee hath perfected for ever them that are san­ctified. Without obedience there is no faith, Heb. 5.9. and dreadful is that place (spoken of Christ) Exod. 23.21. Provoke him not, obey his voice, for hee will not bear your transgressions(so it may bee rendred) hee will not carry your load; or bee it; he will not pardon, &c. this is spoke of Jesus Christ by God the Father, and the Israelites that rebelled against him found that the Lord made it good, whereas so many thousands perished in the [Page 175]Wilderness; and so shall all the like persons finde in these daies, and to the end of the world; for certainly to a wicked man, nothing is pure, To him that is defiled and unbeleeving, Tit. 1.15. but grace teacheth to deny ungodliness, &c. Tit. 2.12. Heb. 10.22. therefore ungodly, unrenegerate, unsanctified, disobe­dient persons, have no portion or lot in this business.

3 There is no greater sign of an unsanctified, unregene­rate, and wicked heart, than to make an unsanctified use of the grace of God, and to abuse the doctrin of it, to wantonness, and licentiousnesse. There can bee no greater character of an ungracious heart, and a swinish spirit, that hath nothing to do to challenge these Gospel pearls, neither knows the nature, property, and worth of them.

4 LET every true beleever know his duty, and the bounds of their comfort in this case, and this will bee opened by two sorts of conclusions.

Quest. 1 How far a true beleever that hath interest in Christ, and his sins forgiven him, may charge his soul with sin? This must bee cleared, that wee may avoid the Rocks that some Sectaries do clash against, and I shall clear it in these Conclusions.

1 Every beleever is bound impartially to find out, by strict examination of himself, the secret corruptions that are in his heart, or any ungodly practices that are in his Life and Con­versation: yea, so as to judge himself for them, that the ve­ry least of them, is sufficient to bring Gods curse on him, and the guilt of eternal condemnation; should not the Lord of his free grace in Christ prevent it.

Every sin in its own nature and power, doth and will pro­cure guilt and condemnation to the soul, unless that Christ by the merit of his death doth free us from it. God called for this searching formerly, in times of the Churches calami­ties: Lam. 3.40. Hag. 1.5, 7. Thus saith the Lord, set your hearts upon your ways. Yea, this is commanded to every one that receives the Lords Supper, 1 Cor. 11.28, 31. Let a man examine himself, not onely concerning his Faith, but also concerning his sins. Yea, hee addes, that wee should discern and judge our selves, which self-judging is to proceed to self condem­nation. Ezek. 36.31. When God hath given his a new heart and spirit, then they shall remember their own evil waies and doings that were not good, and loathe themselves in their sight, or judge themselves worthy to bee destroyed.

I say not that beleevers should judge that they shall be con­demned, but onely that they are worthy to bee condem­ned.

2 Beleevers, notwithstanding this forgiveness, ought to mourn for their sins. Ezek. 7.16. They that escape shall every one mourn for their iniquities, like the doves in the vallies. Isa. 59.11. We roar like Bears, & mourn like doves,—for our transgressions are mul­tiplyed. So Peter having denyed his Lord, remembred the words of Jesus, and went out and wept bitterly, Matth. 26.75. yea, this the Lord commands us, Jam. 4.8, 9. Bee afflicted, and mourn, and weep, and let your laughter bee turned into mourning. Sin par­doned is sin, and calls for sorrow; and sorrow according to God, 2 Cor. 7.10.

3 Beleevers are bound (for all the forgiveness of sin) to confess and acknowledge their iniquities; it is notable to this pur­pose, that was practised by Paul, even in his last daies, 1 Tim. 1.13.—15. where hee laies open his sins of persecution, and blasphemy, hee calls himself the chiefest of sinners, and ther­by hee arises to say, that the grace of God was exceeding a­bundant towards him, &c. This also the Lord requires of us, Jer. 3.13. Onely acknowledge thine iniquities, and 1 Joh. 1.9. If wee confesse our sinnes, &c. as if hee should say, that otherwise wee cannot lay claim to the promise of forgiveness. It is wo­ful divinity of some in these times, that a Christian should not confess sin.

4 Repentance, and that often renewed, for sins frequently committed, is still required, of the best beleevers, Ezek. 8.30. Thus saith the Lord, Repent, and turn your selves from all your trans­gressions, so iniquity shall not bee your ruine; and Christ said to the Disciples, Matth. 18.3. Except you bee converted and become as little Children, &c. The Disciples themselves have need to bee converted still: So that Repentance is necessary to beleevers, by necessity of Precept, as it is also by necessity of Means to dispose and quality, at least, for the comfort of remission: yea, no childe of God can have the comfort of pardon, before hee hath repented.

Object. But you will say, a true beleever hath pardon of his sin, though hee hath not the comfort of it, without repentance: yea it is pos­sible that a beleever sinning may dye without repentance, and go to heaven, as David, lying so long in his great sins, might have been taken away without repentance.

Ans. It is possible, yet God usually gives space to repent to all beleevers, and Christ hath purchased repentance for those that hee hath purchased remission for, and gives them together. Repentance and Remission go hand in hand together; hence ariseth another necessity of repentance, viz. a necessity of in­tent and constitution, as an inseparable evidence of faith and forgivenesse, and a determined means or condition of esca­ping death and damnation. Luke 13.1, 3. Mark. 1.15. Rev. 2.5. & 3.19. Eph. 6.7. Isa. 1.16, 18. Jer. 36 3. Act. 26.18. Jer. 31.20. Heb. 10.22.

Oh! let us bee perswaded, to maintain and increase re­pentance in our hearts, as long as wee live, not as though thereby wee can make God amends, or satisfy the justice of God by it, that is an ignorant and Popish conceit, nothing can satisfy, but the death of his Son, and his blood; but consider that,

1 Christ hath commanded, that repentance and remission of sins should in his Name be preached to all nations, Luk. 24.47. Those things that are to bee preached together, are to bee received together. It is the [...], the bitter sweet of the Ministry, and must bee joyned, yea, mixed together as a most wholesome confection. So the Passeover was to bee eaten with bitter hearbs. Christ also gives them together, Act. 5.31. [Page 179]and God hath exalted him for this end, Act. 5.31.

2 By our continued and unfeigned repentance wee shall have many, and singular benefits, as,

1 Hereby wee shall come to know experimentally the bitterness of sin, as well as the sweetnesse of it. It is good to look upon sin, as full of gall and wormwood, Jer. 2.19. See and know what evil and bitter thing it is, &c. Zach. 12.10. They shall bee in bitterness, as for a first born.

2 Thy repentance will cause thee to prize the pardon more, and to esteem the grace of God in Christ much more. Hee that is throughly pained with sicknesse will highly esteem the Physician; when Davids bones were broken, hee praies for multitude of tender mercies, Psal. 51.1, 7, 8. and so it was with Paul, Rom 7.24.25. Our spiritual conflicts in the trou­ble of our Consciences for sin, make us to judge the better of the grace of Christ towards us; in his grievous ago­nies, when hee cries out, My God, my God, &c. and say with Paul, The grace of God was exceeding abundant, 1 Tim. 1.14.18.

3 Repentance is a grace, that plows up, and stirs the heart, fitting of it for the seed of the Word to take better root in it. Plow up the fallow ground, Jer. 4.3. and when this is plowed, and plowed deep, the seed is not so likely to bee choaked with thornes. Repentance will make a thriving and fruitful Christian, under the means of grace; and one that shall have a plentiful and joyful harvest. They that sow in tears, shall reap in joy hee that goeth forth with weep­ing, bearing pretious seed, shall come again with rejoycing, bringing his sheaves with him, Psal. 126.5, 6.

4 Repentance breeds a patient frame of heart under Gods afflicting hand▪ Whereas otherwise at such a time, the heart will be very unruly and outragious. Take David in his saddest time that hee under passed after his great sins, when his heart was kindly broken, hee would justify God, Psal. 51.4. and this is because it makes us humble, and laies the heart low in con­sideration of our great unworthinesse of the least mercy, and desert of the greatest judgements from Gods hands: and then what ever God threatens, yea, whatever he inflicts, the heart is quiet, silent, and patient, not in the least repining [Page 180]against, but justifying of God in all his wayes.

5 Repentance makes the heart charitable, and pittiful to others that fall into sin; and will keep us from rigour and pride, in censuring of them too severely from the remembrance of our sinful failings and frame of spirit, as Tit. 3.2, 3. Shew meeknesse towards all men, for we our selves were sometimes foolish, &c.

6 This repenting frame, is a Sin-mortifying frame of spi­rit. No grace carries on the work of mortification more in the heart than repentance, seeing it is continually weeding out, and plucking up the remainders of corruption in the heart. Sin no sooner shews it self, but a broken heart is re­penting of it, and mourning for it; God hath placed this grace in a beleevers heart, to bee continually cleansing out and throwing forth, the filth and dreggs of corruption, still adhearing to the heart in this life; and hence it is that wee read after all the faylings of the most precious Servants of God, the wheel of repentance was still turned over their sins, though they were fully certified of pardon and forgive­nesse.

Concl. 2. A beleever (whatsoever his faith is) had need be fervent and instant in prayer for the pardon of his sin. This our Saviour taught his Disciples in the rule of prayer, Matth. 6.12. and we are still to doe it in these respects.

1 Because our sins are daily renewed, and wee had need have pardon renewed, and remission afresh applied unto us, as our sins are renewed: therefore we had need continually be praying for this, that our sins may be blotted out, when the times of refreshing shall come, Act. 3.19.

2 That we may get faith and assurance of pardon, and for­givenesse. Worldly men would not only have outward E­states, Lands, and Possessions, but they seek to have assurance thereof. Now this assurance of pardon is not gotten ordina­rily without much contention in prayer, Hab. 6.11. We desire that every one of you doe shew the same diligence, to the full assu­rance, &c. It is much to bee lamented, that any Christian should content himself, with an opinion, or conjecture of forgivenesse, and so become no other than James calls them, chap. 1.3. Double-minded, men, unstable in all their wayes. A double-minded man is such a one as is alwayes questioning [Page 181]Gods grace in Christ unto him, and his interest in the Pro­mises, whereby he is very unstable, and here he contents him­self, without indeavouring a stability of faith and assurance, to say with Job, I know my Redeemer liveth. Wee have need of a great increase of faith, and measure of assurance that our sins are pardoned, that wee may bee able to undergoe great trials, and strong temptations, and to lay up like the rich man, riches for many years; and (with Joseph) store of pro­vision against the years of famine. For so the Thessalonians when they had much-assurance, received the Word in great affliction, with joy in the Holy Ghost, 1. Thess. 1.5, 6. Oh then a daily course of prayer is needful, that wee may get the sense and feeling of the mercy of God to our souls, in the pardon of our sins. Yea this is more than naked assurance, when a man can feel the love of God shed abroad in his heart by the Holy Ghost, Rom. 5.5. when a man is sealed with the holy Spirit of promise, Ephes. 1.13. and hath the earnest of his heavenly inheritance in his heart. Many by the strength of their faith, have trusted in Gods mercy, even then when the Lord hath hid his face from them, or shewed them an angry coun­tenance, but the feeling of the grace of God is more: this is for the heart to find the warmth of his love, and behold the gracious smiles of his countenance in the lowest condition, and it is a very heaven upon earth, or a lively fore-taste of the joyes of heaven.

3 This is needful, that the soul may have the pardon of fr [...] in all the fruits and effects thereof, in their further accom­plishments and perfection; though wee are freed from the damnation and dominion of sin, yet wee are not freed from the remainders of it. Wee know how Paul groaned under his unmortified corruptions, Rom. 7.23, 24. and the Church is taught to pray, Take away all iniquity, and Hos. 14.2. wee must look sometimes to meet with terrours of Conscience, and to bee in darknesse without any light, wee must look for de­sertions and temptations by reason of the remainders of sin, and therefore we are to pray for full redemption from sin, in all the fruits and effects of it.

4 It is needful to pray, that we may make a right use of the pardon of sin, having once obtained it. For the heart is apt [Page 182]under such a favour to wax proud, and wanton, and carelesse; as it is with many an ungodly childe, when a father hath made over a great estate into his hands, he will care no more for his father, nor doe any duty belonging to a childe: so the children of God would doe being left to themselves, when God hath made known to them this blessed estate of the pardon of their sins, they are ready in their prosperity to say, they shall not bee moved, Psal. 30.6. and there is no state so prosperous as a par­doned estate. And this right use of pardon stands in deep hu­mility, and abasement of our selves, Ezek. 16.63. That thou mayest remember, and be confounded, and never open thy mouth any more; because of thy shame, when I am pacified towards thee, for all that thou hast done, saith the Lord. 2 Another use of it is in vigilancy and watchfulnesse at all times, and in all places a­gainst sin, Psal. 85.8. 3 In a resolved care and conscience of obedience for the time to come, Jerem. 31.33, 38. 4 To love God so much the more; as the poor woman, Luke 7.47.

Now I come to shew you how farre a Christian ought to goe, in comforting his soul about the forgivenesse of his sin.

1 A beleever holding his integrity should never conceive, How farre a beleever ought not to charge his soul with sin. or let his heart be perswaded, that any of all his sins shall ever bring guilt upon him, so as to cause Gods revenging justice to bind him over to wrath. If any one shall doe so, hee sins and bears false witnesse against God, and his own Soul. It is one thing to say we are worthy to bee condemned, and ano­ther thing to say, or think, we shall be condemned indeed. For, there is no condemnation to them that are in Christ Jesus, &c. Rom. 8.1. because Christ hath condemned their sin; sins guilt is on them, as the Viper on Pauls hand, which he soon shook off without any hurt. Or like the Lions in the Den where Daniel was cast, who though they were hungry, God shut their mouthes, and they had no power on Daniel, Dan. 6.22, 25. but when they who caused Darius to make the Decree were cast in, the Lions tare them suddenly in pieces, before they came to the ground. Just so it is with the sins of the faith­ful, and the sins of wicked men and unbeleevers: the sins of the faithful, though they are of a killing and Lion-like nature, [Page 183](for the wages of every sin (in it self) is death) yet the Lord Jesus in the behalf of beleevers, stops the Lions mouthes, and takes away the guilt, and the condemning power of it, so that it cannot hurt them. But when it meets with an unbeleever, it soon slayes him, Psal. 34.21. Evil shall slay the wicked, yea sin shall lye at his door, Gen. 4.7. the filthi­nesse of the unclean person shall devoure him; the disobe­dience of the stubborn shall plague him; the pride of the haughty and scorner shall rend the very caul of his heart one day, &c. but so it is not with poor beleevers, though their sin hath teeth, and jaws, and power to make them worthy of con­demnation, yet it shall never be able to fasten condemnati­on on them.

2 Every faithful soul is bound to perswade his heart, that God doth not, nor ever will charge any one sin upon him. He will never follow the Law upon him here for his hurt, curse, or mischief in this life. God may indeed hide his face from him, and write bitter things against him, and deal with him as an angry Father with a disobedient Childe; but will never prosecute him at his Law, as an enemy, or Judge; but a beleever may say with holy Job, chap. 13.15. Though hee stay me, I will put my trust in him, because he sees no iniquity in Jacob, Numb. 23.22. What is that? Not to trouble you with the delusions of the Familists, the meaning is, that the Lord takes no notice of the sins of his Israel, to impute them, or to punish them, but only to pardon, cover, and cure them, Isa. 53.6. all the sins of beleevers meet in Christ as in the center, like so many Diameters of a Circle; or as all the Rivers meet in the Sea, so all the Sins of beleevers on Christ in the full punishment and curse of them. Therefore let every beleever make conscience to consider what God hath revea­led in the Promise, and take heed that you make not God a Lyar, and be sure that you are discharged from all your sins by Christ; but let not any unbeleever, or prophane person, meddle with this priviledge, for he hath no part or fellowship with it, they shall bear their own drunkennesse, scorning, Sabbath-breaking▪ and all manner of prophanenesse; the De­vil is let loose, iniquity is upon them, and the flying roul of Curses, and Divine vengeance is gone forth against them. [Page 184] They have sinned, and be sure their sin will find them out, Num. 32.23. as a Bloud-hound findes out a Thief. But you that are beleevers, glorifie the name of Christ, and his Death, and I charge you take heed, what you say or think in this case, as though God would avenge himself on you, or deal with you as an enemy.

3 Every true beleever should exempt his soul from any fear, of the charge of any sin upon it, by any accuser in this world, so as to break off the love of God in Christ from him. Famous is that bold challenge of Paul, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods elect? be it Devil, or World or Conscience, there is nothing can be of such force and power as to affright us, as though wee might fall from the love of God, whereby hee hath loved us in Christ, Isa. 26.3. Thou wilt keep him in perfect peace, &c.

4 A beleever should take heed of speaking, or thinking that God is so displeased with him, as to neglect him, reject him, or forget him for his sins, Isa. 40.27, 28. Why sayest thou O Jacob, and speakest, O Israel, my way is hid from the Lord &c. Isa. 49.14. Sion said, God hath forsaken mee, &c. yea though he should fall into some foul sin, yet hee should not conceive his condition hopelesse, and helplesse, 1 Joh. 2.1, 2. Psal. 130.3. though he must see that he repent, and bee sui­tably humbled for such falls; but this is his comfort, when hee falls he shall arise, not perish-through hardnesse and im­penitency, but be raised by true remorse, hearty sorrow and humiliation for his sins, or any one in particular, that he hath fallen by.

Vse 4. It is exhortation, to the performance of several du­ties, about or concerning the pardon of our sins.

1 Wee should learn from hence highly to esteem the par­don and forgivenesse of our sins, for these grounds,

1 Because it is a peculiar property of God, A property of God to forgive sin. belonging to the Lord alone, to forgive sin; that is expressed in the text in these words [through the forbearance of God] forbearance and remission belong only to the Lord, as his Prerogatives royal, Exod. 34.7. Forgiving iniquity, transgression, and sin, Isa. 47.25. I, even I am he that blotteth out thy transgressi­ons, &c. Mic. 7.18. Who is a God like unto thee, that pardon­eth [Page 185]Iniquity, &c. Oh! there is an infinite evil in sin, and therefore requires an infinite power to remove it. Hence it is made an argument of the God-head of Christ, to forgive sin, Matth. 9.5. and this is a greater argument than the wor­king any miracle; true, in a sense it is attributed also to the Apostles: whose sins ye remit, &c. but this is but ministerial­ly, in the Court of the World, or Church: but in the Court of heaven, none but God can forgive sin.

Now this shews the transcendent excellency of this grace, The worth of Christs blood. that it is the only remedy in the World, for the disease of sin, it is God only can cure us with the blood of Christ, and this is the greatest miracle that ever was wrought for us, that we read of in the Gospel.

2 The great force of forgiveness appears, by the price that was paid for the purchase of it. It was [...], the worthy pretious blood of Jesus Christ. 1 Pet. 1.18, 19. and it is expressed in the text in the word ( [...]) his own blood as Beza notes, The blood of Jesus Christ his Son. 1 Joh. 1.17. Assured­ly Gods love was so great to his onely begotten Son, that if any creature could have laid down a sufficient price, he would not have sent his Son, out of his own bosome, to make satis­faction. Or if any other excellency in Christ, as the integri­ty of his nature, or his active obedience could have procured the pardon of sin for his Elect, Christ should not have dyed for that end: but Christ must bee offered to take away the sins of many, Heb. 9.27, 28. It is as if a subject have a disease, that can bee cured no other way, than with the heart blood of the Prince, for no other potion than such an one will heal sins diseases, and wounds, for the Lord himself (who is the onely wise God) would not lay down more than was necessary, and hence hee spared not his own Son, but delivered him up, &c. Rom. 8.32.

3 The worth of it appears, because this is a leading grace in the new Covenant. And though there bee many other blessings, in the Covenant of Gods grace purchased by Christs blood: (for it purgeth our consciences, Heb. 9.14. nourisheth all grace, and works the growth and increase of it, Joh. 6.55. and gives us an entrance into the holy of holies. Heb. 10.19) I say, though all other spiritual blessings do flow from Christ, [Page 186]yet remission of sins is the chiefest of them, the first grace in communion, and the first in [...] soul that is united unto Christ. Rom. 5.1. When wee are justifi­ed by Faith, then follows peace, and joy, and access to God, &c. As a King first receiving a Rebel into favour, forgives him his treason and disloyalty, then hee [...] or priviledge upon him. So the Lord [...] in this case, wee are all rebells against God, and wee can expect nothing at the hands of God, till our guilt, curse, horror, and expectation of vengeance bee removed.

Now this cannot bee removed till Faith. All unbeleevers being under condemnation [...]. So that pardon belongs onely to beleevers, Isa. 33. last; and such an one David pronoun­ceth blessed, Psal. 32.12. for forgiveness brings a man into favour with God; and our salvation stands in it, Luke 1.77. Oh let these, and many other considerations, stir up men highly to prize forgiveness of sins. Remarkable is the reproof by the Evangelical Prophet, Isa. 55.2. Wherefore do you spead your silver, &c. why are you so eager about baser, inferiour things? you do but lose your mony, and labour, after them.

Moreover, consider that Remission is equally bestowed on all beleevers: Though some have more sins forgiven them than others; yet all beleevers have their sins equally forgiven them, the weaker ones, as well as Abraham, Rom. 4.22, 23. and therefore being attainable by the weakest beleever, all should look after it, as a matter of greatest importance. If we felt but the weight of guilt once, wee should know what for­giveness is, Psal. 38.4. Let the conscience bee once arrested by God, and persued by Divine Justice, it would bee then like the entangled surety, Prov. 6.4. Hee would give no sleep to his eies, &c. but would deliver himself, as a Roe from the hands of the Hunter, and as a bird from the hands of the Fowler. Now I beseech you brethren, get and maintain this experience of a wounded spirit; get a clearer understanding and sense of your own guiltiness, together with the loathsomenesse of sin: and then wee shall know how to value the mercy of forgiveness. None can prize health, but a sick and languishing person; nor food, but the hungry. So that when your soul is truely [Page 187]pained with the horror of sin, then you will know better what the remission of sin is: as David, Psal. 32.

Exh. [...]. The second branch of this Exhortation is, to testi­fy your true prizing of Remission, by unwearied diligence in the use of means to obtain it; as,

First, Leave not your heart and Conscience till they are shiftless, and past all carnal evasions, in regard of the charge of sin. It is most sure, that every soul naturally is at em­nity with Christ; hee is one of the Citizens that hated him, and will not come at him, as long as wee can shift without him. So it was with the Prodigal, Luk. 15.14, 17. that would not come to his Father, till hee had spent all, and was driven to feed Swine, yea, to feed with them, and no man gave to him: So that hee was put beyond all his shifts before hee would re­turn. So God deals with sinners, as Rom. 11.32. God hath shut up all in unbeleef, that hee might have mercy upon all. Gal. 3.22. The Scripture hath shut up all in sin, &c. Gods shutting up in both places seems to be by putting them beyond their shifts, by the full convictions of his word, that they have never a starting hole to escape by. Oh beloved! there is never a soul inlightned, living under the means, but is in a maze, and runs from hole to hole, from mountain to hill, and be­ing ferreted out of one hole runs into another. There is no re­mission in this case, whilst you are running (like Adam) to shift into a wood, far away from God, as you think, but all your strong holds must bee pulled down, 2 Cor. 10.4.

2 Take a thorough survey of the free offers of Christ, and him crucifyed, to every soul, that hears the Gospel preached, and this is both by God the father, and Christ himself, Joh. 6.40. Rom. 5.8. Joh. 3. [...]7. Isa. 11.10. Act. 10.43. Rev. 3.20. Now in this case consider two things, 1 What end the Lord hath, or can have, in offering himself thus to a vile sinner; who shall bee the gainer if wee do receive him? or the loo­ser if wee receive him not? what said John the Baptist to our Saviour, though hee were more than a Prophet? Mat. 3.14. I have need of being baptized of thee, and comest thou to mee? to bee sure wee have need of Christ, but hee hath no need of us. Yea, what need hath Christ of a filthy beast, a Drunkard, Scorner, Murderer, Atheist? as Achish said of David in a mat­ter [Page 188]of lesser moment, 1 Sam. 21. last, yee see the man is mad, have I need of mad men? consider what objection or excepti­on thou hast, or canst make against the offer of Christ; dost thou think hee gets any thing by thee? If thou bee righteous, what givest thou him? Or if thy transgressions bee multiplyed, what dost thou unto him? Job 35.6, 7. thou art but a lost man at the best, Luke 19.10. See then yee refuse not him that speaketh, Heb. 12.25. lest the King bee wrath, and send his Armies against you, Math. 22.7.

3 Observe the sweet Invitations of Christ, and the persons, whom hee doth invite to come to him, with their qualifica­tions. His offers are more general than his Invitations, which are of particular persons, so and so qualified, The wea­ry and heavy laden, Matth. 11.28. The thirsty, Joh. 7.37. The poor, the meek, the broken-hearted, the blind, the captives, &c. Such who groan under these infirmities, Luk. 4.18, 19. hee calls and invites these, to Riches, Liberty, Eye-sight, to a Jubilee, an acceptable year of the Lord. Hear therefore and fear, all yee stubborn, stiff-necked, Impenitent, hard-heart­ed sinners, whose Consciences can evidence your unbroken­nesse for sin, and that it is your greatest content, that you have elbow-room enough for the Commission of it: and your greatest trouble is, when Commands or Threatnings cross you in it; expect not a good look from Christ in this condition. Psal. 138.6. Jam. 4.6. hee resists the proud, &c. but on the contrary, the poor, broken-hearted, humble sin­ner shall bee welcome to Christ; for a contrite and bruised spirit, hee will not despise or cast off.

4 You must look at it as absolutely necessary to get Christ, and to stir up earnest and restlesse desires after him. This is the thirst that Christ calls for: and it is wrought by a know­ledge of his worth. Joh. 4.10. If thou knewest the gift of God, &c. for the desire is answerable to that certain and clear judgement, that wee have of the necessity, worth, and digni­ty of the great gift of God. The Merchant sees the Pearl to bee of unspeakable price, and therefore meditates the attaining of it. Matth. 13.44, 46. Desires are not to be dead and slug­gish, but eager and careful for the getting and possessing sa­tiating blessings. Isa. 26.9. With my soul have I desired thee in [Page 189]the night, yea, with my spirit with a mee will I seek thee early, &c. This is the taking the Kingdome of heaven by force. Now such an one will not only cry, God have mercy on mee, &c. or use some formal Prayers for pardon, but will cry earnest­ly, and wrastle for it, as David did, Psal. 51.1, 2. Sin is soon committed, but pardon is not so soon obtained; a sickness or wound is soon got, but a cure is a long and busy work Psa. 69.3. God will have us have pardon in his order, and for right ends; It is Gods order that wee should have Christ cru­cified before remission of sins, Rom. 8.1, 2. 2 Cor. 3.19. So that hee that is not in Christ, must not think to get a par­don.

Object. But should not a man out of Christ pray for pardon? Or is it in vain so to do?

Answ. No, for if thy case were as bad as Simon Magus his case, thou shouldest pray for it, Act. 8.22. but you must not think to have it without Christ; but first Christ, and then pardon, and so God is ready to forgive, Psal. 86.5. Besides, seek pardon for a right end: it may bee thou wouldest onely bee eased of thy horror, but that alone is a sinister end, Psal. 13 [...].4.

5 Hence we should learn, by all means to get the pardon of sin cleared to our hearts: this doth necessarily flow from the transcendent excellency of forgiveness. A wise man in a case of this nature, would not contentedly bee in the dark; a condemned malefactor is not satisfied by knowing a par­don may bee had, but hee would fain have it in hand, and read his own name in it; and such must bee our care in this, which is a greater matter.

Quest. How should a sinner get the pardon of his sins cleared unto him?

Answ. It must bee thy main care to clear up thine interest in Christ, and then it will bee clear. Many think it enough to say, that Christ dyed for sinners, and that Justification is by Christs blood: why beloved, the Devils are perswaded of this. What is a poor man the better, to bee perswaded there is Gold at the Indies? or the hungry man, that there is meat at the Cooks shop? or the Prodigal, that there is bread in his fathers house? hee may perish for hunger for all that. Belov­ed [Page 190]we should be of Pauls mind, Phil. 3.8, 9. Yea doubtlesse I account all things losse, &c. Mark the words, 1 That there is an excellency in the knowledge of Christ, above other knowledge, 2 He suffered the losse of all other things for it. 3 He did this not out of a rash zeal, but advisedly, hee said, I account, &c. 4 Consider what kind of knowledge this was, that Paul made so great account of, it was the super-excellency of the knowledge of Christ; and again, I account all things but drosse and dung that I may win Christ, and be found in him. To know Christ to be my Lord and Saviour, to win him, and wear him as mine own. Then a man is safe. As a poor Wo­man married to a rich Husband, if she bee arrested for Debt, she will plead that she is under Covert baron, and the Law takes no hold of her, but of her Husband; so it is with a poor beleever, that is married to Christ; but they that are single persons (as unbeleevers are) must answer their own debts, and lye in prison for them.

2 Labour to clear up the efficacy of Christ's bloud unto thy Conscience; that is the Fountain set open for sin, and for uncleane­nesse, Zach. 13.1. Heb. 10.22. for the sprinkling of us from an evil Conscience, and the healing of all our Spiritual mala­dies, as well as for the pardon of our sins, 1 Cor. 6.11. Psa. 103.3. Who forgiveth all thy sins, and healeth all thy diseases. Yea, this is certain, that that sin that is not healed in some measure, is not pardoned, and if one sin be unpardoned, on sin at all is par­doned. Now what is the healing all diseases? but the killing lusts and corruptions in the heart: when the soul doth not only forsake the practice of sin, but it hates it, and will not let it get power, Rom. 6.6. and many things may conduce to the killing of it, but nothing doth it like grace. Education may doe something, the Law something, Civil honesty some­thing, and Afflictions something, but Grace conquers all. Rom. 8.34, 38. See then what the bloud of Christ hath done, towards the shealing thy sins, and killing thy corrupti­ons.

3 Endeavour to clear up to faith in Christs bloud; and it may be cleared from the Spiritual businesse it ever puts the soul upon, it is active like the vestuous woman, which puts her hand to every [...]rk, [...]rov. 31. [...]4, 17. 2 Thess. 1.11. Hence [Page 191]it is that the [...] by his faith. Heb [...]. [...] believers doe all i.e saith [...] the faithful of old were inabled to do so great works, old were inabled to do so great works, Heb. 11.33. Subdued kingdoms, wrought righ­teousnesse, &c. but it is most especially busie in the use of Or­dinances: as the Word, Prayer, Seals; though it will not bee [...] from [...] callings it works by love, and is our victo­ry over the [...], 1 Jo [...]. 5.4. So that a true faith is imploy­ing it self on all hands, for a beleevers good. Now alas, when [...] faith is but a dead drugge in us, or is but an underling in the heart, and is at the command of every lust, profit, or pleasure, truly it is not lively, much lesse shall you live eter­nally by it.

4 Clear up the way and fruits of forgivenesse of sins: the way of bringing it home unto the soul, is the Word. Acts 26.18. the Word was preached to open mens eyes. If ever wee come to the right knowledge of the pardon of our sins, it must be by the Word preached, working these particulars, 1. Il­lumination, discovering effectual your sin and misery to us, with a through sense and feeling of it. 2 The conversion of the soul, and turning of it from darknesse to light. Now when the league with Hell is disa [...]ulled, then wee come to receive forgivenesse of sin. Besides, [...] the fruit of forgivenesse, there bee many [...] of this sappy root, let mee name some. First, the [...] heart to love Christ with fervency, Luke 7.47. [...] were many were forgiven her, for she loved much: her love was the effect, not the cause of her pardon. So Psal. 116.1, 3, 4, &c.

Quest. What kind of love is this to God?

Ans. Such a love as inlargeth the heart in duties to God, as it did that poor woman, and David, and Peter. Hence is in them a love to the Word and Ordinances, and the Children of God; it is not possible for a man to have great debts for­given him, and that out of pitty and bounty, when hee hath nothing to pay, but that his love should bee kindled, and his heart in a light fire in zeal for God.

2 A forgiving disposition in case of personal wrongs, Ephes. 4.32. Bee yee kind one to another, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven us; and [Page 192]this note is given by our blessed Saviour with great earnest­nesse and asseveration, affirmatively and negatively. If yee forgive men their trespasses, then your heavenly Father will for­give you, Matth. 6.12.14, 15. and if yee from the heart forgive not every one his brother their trespasses, neither will your hea­venly Father forgive you. Hee speaks indefinitely every one, not excepting any: it is a sad sentence for a malicious heart: But a merciful heart that can forgive private wrongs, and strive against motions of malice and revenge, and be humbled for them, and that from the heart, how great soever the inju­ries are, it is a sure fruit of Gods pardoning him, and his freedom from guile and reigning Hypocrisie, Psal. 32.1, 2. 1 Joh. 3.19.

6 Maintain and improve the forgivenesse of sin cleared up unto thee, and this will be by daily and diligent observation of our wayes: by often reckonings with God, and getting the Book still crossed; by suing out a pardon of course: and there­fore Christ teacheth us to pray daily, Forgive us our debts: This was Davids practice, as appears by Psal. 119.58, 59. and other places, and this must bee joyned with a resolution and care to shun future sins and failings; and hereby wee shall know we are of the truth (i. e. sincere) and shall assure our hearts before him, 1 Joh. 3.19. Now this improvement is,

First, by holy, humble, and thankful abasement of our selves before God continually, Hos. 3.5. Ezek. 16. ult. so Ezek. 36.29. I will save you from all your uncleannesses, then shall yee remember your own evil wayes, &c. Beware of pride, co­vetousnesse, carnal rejoycing, shaking off sorrow for sin: it is a bad symptom when a man doth so.

2 Bee careful to improve your interest in the favour of God for others; not only near relations, but even for strangers, especially for the publick; as Noah, Daniel, Job, Moses, Samuel, &c. they were still standing in the gap.

3 Bee ready to comfort other? with the same comfort where­with God hath comforted us, 2 Cor. 1.4.

4 Know and bear in mind your ingagement to the Lord. The Princes pardon is the condemned Malefactors life, as [Page 193] Mephibosheth said, 2 Sam. 19.28. All my fathers house were dead men before thee. Pardon of sinne, is the e­ternal life of the sinner, and hee is passed from Death to Life by it. Yea as the offending God by Sin is an infi­nite evil; so the forgivenesse of the offence is an infinite good; and wee may say, What shall wee render to the Lord for all his benefits towards us? Surely as Psalm 116.8, 9. Hee hath delivered our souls from death, our eyes from tears, and our feet from falling, that we should walk before the Lord in the land of the living.

IN the handling of the point of Justifi­cation, I have spoken of the several causes thereof, and the end thereof in regard of men, viz. Remission of sins, and thereupon immediately followes, the accounting of the beleeving Sinner righteous unto Salvation; that is, by the imputa­tion of the righteousnesse of Jesus Christ unto the Sinner; and that being described in the con­text, and same portion of Scripture, I shall proceed unto it now, where the handling of it may come in at the due place, for our better understanding thereof.

In the two verses, 19, 20. the Apostle shewed before Nega­tively, that Justification is not by the works of the Law; now he shewes Affirmatively how we are justified, and that is ex­pressed. 1 By the matter of it [The righteousnesse of God] amplified by way of opposition to the Law [without the Law, i. e. without the works of the Law] any way Co-working, or [Page 195] meriting our justification. 2 This is set forth by the Adjunct, of the approbation, and testimony of the Law and the Pro­phets. 3 By the instrument, that is, faith of Jesus Christ, understand it not actively, for the faith whereby Christ be­leeved; but passively, the faith whereby Christ is beleeved on. 4 The subject, beleevers, and those universally and emphati­cally set down [unto all, and upon all that beleeve.]

Quest. What is meant by the righteousnesse of God?

Ans. It is not to be understood of that whereby God him­self is righteous (as Osiander said) for that is essential to God, and cannot be communicated to the Creature; but this righ­teousnesse is elsewhere called the righteousnesse of Christ, and the righteousnesse of faith; this may appear clearly by the opposition, Rom. 10.3, 4. The Jewes went about to establish their own righteousnesse, and would not submit to Gods righte­ousnesse, and there Gods righteousnesse (in contra-distin­ction to that which is our own righteousnesse) is yet explai­ned to be our righteousnesse for these reasons.

1 Because God appointed this righteousnesse, for the justi­fication of a sinner, The righteousnesse which is of God by faith, Phil. 3.9. i. e. of Gods institution and appointment, and 2 Cor. 5.21.

2 It is called Gods righteousnesse, because Christ who is the subject of it, is God-man, Phil. 2.6-8.

3 It is so, because it is God who is the giver of it, and not only so (for he gives inherent righteousnesse also) but that God only imputes it out of the free riches of his Grace; whence the Apostle calls it, Phil. 3.9. The righteousnesse which is of God by faith, i. e. ordained and imputed by God, and made ours by faith apprehending of it.

4 It is called Gods righteousnesse, because it is such as pleaseth God, and which he in his strict justice doth approve of; for this will make the man blessed, to whom it is apply­ed, Rom. 4.6.

There are here two Points I desire to insist on.

Doct. 1. It is the righteousnesse of God, Gods righte­ousnesse. which the Scripture holds forth for the Sinners justification, and this righteousnesse of God is made the sinners, by way of imputation; this I take to bee the meaning of that phrase [Ʋnto all, and upon all them [Page 196]that doe beleeve] i.e. Gods righteousnesse is bestowed on them for justification.

For the opening of this, it will be inquired, What is the righteousnesse of God that is here spoken of?

Ans. Of Christs active and pas­sive obedience. 1. It is the whole obedience of Christ, both Active and Passive, that is, such a righteousnesse as every man ought to yeeld and perform unto God, and that is, first passive, in a way of suffering penalty for his transgression; this every sin­ner doth owe to God by the sentence of the just Law, which requires that the sinner should suffer Death and Curse for his sin, Rom. 6.23. Gal. 3.10. 2 The sinner oweth obedience unto God, besides satisfaction for his former breaches; for the Law saith, Gal. 3.12. the man that doth these things shall live in them; not the hearers, &c. but the doers of the Law shall be justified, Rom. 2.13. Rom. 11.5. It stands not with reason, that laying or inflicting the penalty threatned for transgressions, should make man thereby become lawlesse, or not bound to the possitive duties of obedience. Therefore see­ing the sinner oweth all this righteousnesse, Christ our Suer­ty must needs fulfill all this righteousnesse for sinners, that is, both dying, and doing as it is said, Matth. 3.15. and all is comprchended in Phil. 2.8. That hee was obedient unto the death, which implies that there is an obedience that falls short of death; as also a further obedience in suffering death: in which respect it is also said, that Christ is the end of the Law, &c. Rom. 10.4. now the end of the Law, is perfect righte­ousnesse, both in doing what is commanded, and suffer­ing the due punishments: therefore Christ was to perform both.

2 The righteousnesse of Christ was most perfect, that no­thing could be added to it; but that righteousnesse that is both active, and passive, is more perfect than his passive righteous­ness alone. For suppose that a Malefactor hath suffered the whole punishment of the Law for his offence, it is required to his future righteousness, that hee should doe that which the Law requires; so it is required of us; but wee cannot fulfill the Law our selves, therefore Christ must fulfill it for us, Rom. 8.3.

3 That which Christ did as a Mediator, he did not for him­self [Page 197]but for us; but all that Christ did after his Incarnation, were Actions of a Mediator; for as soon as ever he was God-man, he was our Mediator, and if his active obedience were the obedience of a Mediator, then it was performed for us, as such; for it is certain that every action of a Mediator tends to reconciliation. Now to say that his active obedience did fit him to be a Mediator, cannot consist, for how could that fit him to bee God-man, that was done after the word was made flesh? Gal. 4.4.

Quest. Why is the righteousnesse of God requisite for our Justification?

Reas. 1. Mans insuffi­ciency in his righteousnesse. From the insufficiency of the righteousnesse of man, to reach to such an end, or to answer the righteousness of the law, Rom. 8.3. That which was impossible for the Law, in that it was weak through the flesh, &c. for this consider these three particulars.

1 That no man in this life hath perfection of grace and ho­linesse in him, by reason of the remaining flesh and corrup­tion, Rom. 7.14. The Law is spiritual, I am carnal, vers. 23. I see a Law in my members, &c. so that a man can neither doe the good that he would, nor avoyd the evil that he hates, unless he be holier, and perfecter than Paul.

2 No man in this life can perfectly observe all those good works that the Law requires; every mans experience might prove this. Yet adde, 1 King. 8.46. There is no man that sin­neth not, Eccles. 7.20. there is not a just man upon the earth that doeth good and sinneth not, Paul himself professeth that he was not perfect, Phil. 3.12. who ever loved the Lord in the Law sense? Deut. 6.5.

3 No man can perform any one particular duty, or in e­very point work so exactly, that he shall in full answer the rigour of the Law, Job 9.3. If he will contend with a man, none can answer him one for a thousand. So Psal. 130.3. Psal. 43.2. I dare appeal to any man alive, even the holiest (for I speak not of Hereticks, and Atheists, &c.) darest thou appear before the Lord, with any prayer that ever thou didst make? or a­ny other duty? and say, Lord proceed against me, according to any sin or weaknesse that was in this prayer, or that duty? alas saith Paul, 1 Cor. 4.4. I know nothing by my self, yet am I [Page 198]not hereby justified, &c. though I my self could discern no de­fect in my righteousnesse, yet I would not plead it before God, for he can espy evils enough in my best righteousnesse, Job 9.30, 31. If I wash my self with snow water, and make my hands never so clean, yet shalt thou plunge mee in the ditch, and mine own cloathes shall abhor me.

Reas. Perfect righte­ousnesse requi­red for justifi­cation. 2. Taken from the perfection of that righteousnesse that is required for the justification of a beleever. Perfect and Meritorious righteousnesse must have these conditions in it.

1 In regard of the thing, that is to be obeyed: it must be all the revealed will of God, both for the substance, and every circumstance thereof. Jam. 2.10. Deut. 6. ult. it must bee all Gods Commandements, and as he hath commanded.

2 In regard of the person obeying: it must be with the whole man, outward and inward, Deut. 6.5.

3 In regard of the time of this obedience; it must bee with perseverance to the end, Jam. 1, 23. Gal. 3.10. One sin com­mitted in mans whole life makes a man accursed, whatso­ever his righteousnesse hath been in the rest.

4 That his righteousnesse may be meritorious, it must have infinite worth in it, Rom. 5.17. there is an infinite evil in sin, and that requires an infinite righteousness to cover and re­move it. Now these conditions cannot bee found any where but in Jesus Christ God-man; who first knowes no sin, 2 Cor. 5.21. 2 He kept the Law with his whole man, Luk. 1.35. Psal. 40.8. 3 He persisted to the end, Joh. 17.4. Joh. 4.38. 4 There was an infinite value and worth in his righteousness, he being God-man in one person, Psal. 71.19. there is none like unto God, and so no righteousness like unto his, vers. 15. My mouth shall shew forth thy righteousnesse, all the day, for I know not the number of it. It can neither be numbred, nor mea­sured by any Creature; it holds by the same rule for Christs righteousness as for Gods.

Reas. Gods righte­ousnesse is wit­nessed to. 3. Take that in the text for another ground, that this righteousness of God is witnessed by the Law and the Pro­phets, and that sundry ways.

1 By evidence and clear Testimony, and that is most fa­mose in Jer. 23.6. this is the name wherewith hee shall bee [Page 199]called, Jehovah our righteousness, and Isa. 53.11. by his know­ledge, shall my righteous Servant justify many.

2 By Types and figures, which went before in the Old Te­stament; as the Brazen Serpent, Paschal Lamb, the Cloud, the Rock, the Mercy Seat, the Garment of the High Priest, with an Inscription of Holiness to the Lord, the Urim and the Thummim; all these pre-figured this, as also all the sa­crifices, Offerings, and Ceremonies, of the Law; the blood of the Lambs and Goats, did signify the righteousnesse of Christ.

3 The Sacraments, as Circumcision, and the Passover, do bear witness that its the righteousnesse of God, by which wee must be justified. Rom. 4.11. Rev. 3.17.

Use 1. To convince us of the greatness of the sin, To despisers of grace. and of the justness of the Condemnation, of those that neglect, or de­spise, the proclamation of the Grace of God in Christ, and his great salvation. The righteousness offered, is Gods righteousness, every way perfect and compleat, and it is not possible any thing should bee added to it; and can any soul bee content now to bee destitute of this righteousnesse? or dare to sleight or refuse the offer of it? or when its offered to be indifferent about the receiving of it? this is sure a high contempt of God, and affront put upon his grace in Christ; this very sin undid the Jews, Rom. 10.3, 4. They would not submit to Gods righteousness; what is that? They would not re­ceive it being offered, but stubbornly refused it, and cast it from them, as a superfluous thing, and this is called. Act. 13.16. The judging of our selves unworthy of everlasting life; and the Lord casts off poor creatures for it, and their blood shall bee upon their own heads, Act. 18. See Rom. 1.17, 18. in the Gospel is revealed the righteousness of God; But what if a man cares not for it? Truely, then the wrath of God is revealed from heaven against all ungodliness, &c. Gods vengeance is poured forth upon them, though it may bee they feel it not, for it is spiritual vengeance that takes away all sense.

Quest. Who are they that set this righteousness at nought?

Answ. 1 Such as with-hold the truth in unrighteousnesse, such as shut up the known truth, by their lusts: they live wic­kedly in and under the Gospel.

2 They that are careless in seeking it, and bee content to bee without it, Rom. 10.3. Who are ignorant of Gods righteous­ness, &c.

3 They that put off the seeking of it, and seek it not first, and chiefly, Matth. 6.33.

4 They that rest contented in a doubting condition, about their Salvation and condemnation.

Use 2. The misery of, an unjustified estate. To shew unto every soul the misery of an unjustifi­ed estate, upon this consideration, that it is Gods righteous­ness onely that can justify; and in this I dare to appeal to the Consciences of many that hear this truth, can yee dare to say, that you have gotten Gods righteousnesse to appear before God in? have it you in, and of your selves? if there bee any such blinded, hardned, presumptuous wretch that dares bely God, and his own conscience, and say that hee hath this righteousnesse of God, I might say as in another case was said of Ananias, Act. 5. Why hath Satan filled thy heart, to lye to the Holy Ghost? It is a marvellous and mighty work of Satan to perswade a poor creature, that hee hath such a blessing of God as this is, when he hath nothing like it.

Object. But you shall never drive me from this, that I have part in the righteousnesse of Christ?

Answ. Why, but if thou hast Christs righteousnesse, thou hast Gods righteousness, and hast thou gotten Gods righteous­nesse? then thou speakest of great and costly matters, dost thou know what thou sayest? what was Laodicea the better, for saying shee was rich, and increased in goods? Rev. 3.17. they were very beggars for all this; or if thou hast Gods righ­teousnesse, how long hast thou had it? wast thou born with this Garment? no man is, nor with any other; or if thou hast it, how camest thou by it? is it by purchase, or free gift? Rev. 3.18. It is there gotten by buying. Buy white raiment, &c. didst thou buy it? what did it cost thee? what didst thou ever part with to make this purchase with? true it is, that Christ needs nothing of thine, but thou canst not have this righteousnesse without parting with something for it, with much that this righteousness cannot consist withall.

Object. But it is a free gift?

Answ. Whatsoever a man parts with for it, it is so, and [Page 201]must bee so; yea, it is a mighty gift, and of infinite value; and dost thou think that the most high God, hath bestowed this infinite gift upon thee? suspect thine own heart, whe­ther thou art not ignorant of this righteousnesse, as the Jews were, Rom. 10. though otherwise a knowing people; let mee tell thee, that none can know what this righteousnesse of God is, but hee that knows the infinite malignity of sin, Joh. 16.8, 9. and hee that knows that, will not easily run into it, and commit sin with greediness. Yea, none knows this righteousness, but hee that loves the Gospel and ministry thereof dearly: for therein is the righteousnesse of God revealed, Rom. 1.17. and the Gospel preached is the ministration of righteousnesse, 2 Cor. 3. Moreover, if thou dost not first seek it, Matth. 6.33. a kingdome is worth the first and chiefest seeking, especially such a Kingdome, as is founded in Gods righteousness. Oh! that poor deluded sinners, would take heed of Couzening their own souls, in a matter of this great importance; for beloved, know it, that Gods righteousness is the wedding garment, Matth. 22.11. and there bee many will thrust in themselves, amongst those that have it; whom the Lord will find to bee without it one day, to their utter expulsion out of his presence.

Use 3. Comfort. It lerves for the strongest ground of comfort to poor discouraged beleevers, that is in all the World; that it is no other than Gods righteousness, upon which their justifica­tion and salvation is grounded; the comfort is inestimable, and cannot possibly bee reacht by our weak understandings; see the particulars.

1 A Beleever hath a righteousness that can satisfy the Law fully; the Law requires perfect obedience, and the Gospel re­turns perfect obedience, Rom. 3. last. Do wee then make void the Law? &c. i.e. the very doctrin of faith doth establish the Law.

1 Because whatever the Law requireth, wee perform it in Christ by faith.

2 By faith we glorify God his justice, and make a full payment thereof by God in Christ.

3 If wee had stood in innocency, or had had as much righ­teousness as Adam before the fall, or the Elect Angels, yet all [Page 202]this had been but the righteousness of a poor creature; but this is Gods righteousness.

4 This righteousness can make a sinner righteous; but so the Law could never do.

2 This is everlasting righteousness, Dan. 9.24. i.e. first con­tinual; though wee commit new sins continually, yet this righteousnesse is like a fountain opened, Zach. 13.1, 2. it can never bee lost, as Adams righteousness was, and the Angels too. It was a great miracle that the Lord wrought for his people in the Wilderness, that forty years together their cloathes waxed nor old upon them, Deut. 29.5. than is nothing in comparison of this everlasting righteousness, which is a Garment of Salvation, that will never wax old, Psal 119.142.

3 This Righteousness is the righteousnesse of the Judge himself, its Christs own righteousnesse, and who is there may not tremble to remember that fearful day, of most strict and exact account? But Jesus Christ himself, cannot finde any spot in his own righteousness, or any fault with it, and ther­fore the great comfort of the faithful is in this, against the great day. If any man sin, wee have an advocate with the Father, Jesus Christ the righteous, 1 Joh. 2.1. [...].

4 This is the Marrow of the whole book of God, on which the salvation of all that shall bee saved, depends. To such as fear my Name the Sun of righteousnesse shall arise, &c. Mal. 4.2. and this is witnessed by the Law and the Prophets, as the text hath it; but is far more gloriously revealed in the New Te­stament, Rom. 1.17. and if this righteousnesse of God should fail us, then were preaching in vain, faith in vain, (as the Apostle saith in another case) yea, the Scriptures should bee in vain. Moses, and the Prophets, and the Apostles should not onely bee lyars, but false witnesses; and that in open Court. and upon record. Now can wee think that the God of truth would deceive us, by sending such a company of false witnesses to us? far be it from him. Mark, Rev. 19.8, 9. To her (i.e. to the Lambs wife) was granted that she should be aray­ed in fine linnen, which is the righteousnesse of Christ, the Fleece of the Immaculate Lambe. But is there no question of this? v. 9. we are assured of the truth of it: these are the true sayings of God, viz. the certain and undoubted sayings of God, who [Page 203]will not lye, and his hand, and seal for it. Therefore it is said in the daies of the Gospel, [...] shall say, surely in the Lord I have righteousness and strength. Isa. 45.24. Oh! what a foundation is here of faith and stedfastness to rest our selves on; So that we may say, we are arrived at the fair Havens, the fairest port in all the World.

Consider wee, but what wee are in our selves, it may make us prize it, wee are but shameful, naked creatures, Rev. 3.18. but this righteousnesse will cover our nakedness; nay, but this is but a small matter in comparison, to what the Pro­phet sayeth. Isa. 61.10. I will greatly rejoyce in the Lord, &c. for hee hath cloathed me with garments of salvation, hee hath co­vered me with the robe of righteousness, as a bride-groom decketh himself with ornaments, and a bride adorneth her self with her jewels.

It is the joy of a true Beleever, that God is his God in Christ, and that hee hath in Christ, such a Princely and Priestly robe as is called the robe of righteousness, and the garment of Salva­tion ( i.e. the righteousness of God) a Garment of Gods own making; and it is as the bride-groomes robe, and hee will at his marriage not onely cover our shame, but appear with his Ornaments too, and if this bee too little, hee addes also the Brides Ornaments and Deckings also, wherewith shee is attired on her wedding day; thus Psal. 45.13, 14, 15. The Kings Daughter is all glorious within, &c. shee shall be brought to the King in ralment of needle work, &c. these are such things as wee are wont to admire for beauty and excellency, but there are far greater things than those in the Lord, and his righ­teousness.

Use. 3. Exhortation to every soul to seek after this righte­ousness: Seek after Gods righte­ousnesse. Surely the name that is here given it is a sufficient motive.

1. It is Gods righteousness, efficiently, not onely in a Gene­ral sense, as the earth is the Lords, and every good gift comes down from him as the Father of lights: but subjectively, that in­herent righteousness that is in the Saints, may bee called Gods righteousness, as an effect of Gods grace; but man is the subject of that; but that person who is God, is the subject of this righte­ousness.

2 This puts a sinner not only into a safe estate, but into a state of abso lute perfection. Understand it, not as the deluded Fa­milists and Quakers imagine, as though there were no sin in him, or done by him: but that, though considered in himself hee hath many corruptions, wants and weaknesses; yet in Ju­stification hee hath none at all, but is compleat in Christ, 2 Pet. 1.4. Col. 2.10. there are many that do boast of outward excel­lencies, and seek them only to have profit, pleasure, and cre­dit, but account basely of the children of God that want such low things; but alas these outward things are not our com­pleatness, but many times do hinder it, and you that do con­tent your selves with your Philosophy and knowledge of arts, consider that it will not make you compleat, yea, if you rest in it, it is vain deceit, and will spoil you in the main. Col. 2.8.10. And what though you adde to it an outward profession, frequent ordinances, vers. 11, 12. yet neither will these make you perfect.

3 This will be your security in the day of wrath, Prov. 11.4. Riches profit not in the day of wrath, but righteousness delivereth from death.

Quest. How may a sinful man or woman get he righteousness of God? There being a wide distance betwixtt God and man, yea, that which is infinite.

Answ. To let pass the things before pressed and insisted on, there be these things in this place and context observable.

1 Let us bee settled in the certainty, not onely that there is such a righteousness of God, but also that the same is attainable by poor sinners. This is here witnessed by the Law and the Prophets, such as God hath sent, whose Testimony hee hath approved of, and sealed to, yea, such who many of them have sealed this, and the like truths, with their bloods, and such as Christ himself hath appointed witnesses to him, Act. 1.8. and all concurring in this Testi­mony. So that the witnesses are beyond exception.

2 See the evidence thereof in the Gospel, where it is reveal­ed, Rom. 1.17. See it there shining with its own light; it was more implicite and veiled heretofore, it was but darkly pro­posed in the Law and the Prophets formerly, but in the Gos­pel it appears as the Sun in the firmament, in all its lustre and brightness.

3 Labour for a deep apprehension and sense of this righ­teousness of God, it is a proved truth, that both Jews and Gen­tiles are under sin, Rom. 3.9.—21. and hee addes, that it is writ­ten, there is none righteous, no not one, and vers. 19. all the world is guilty before God, and nothing but the righteousness of God will remove this guilt.

4 Consider the nearnesse of Gods righteousness, Isa 46.13. I will bring neer my righteousness, it shall not bee far off, and my sal­vation shall not tarry. Isa. 50.8. Hee is near that justifieth mee, &c. 1 In that this righteousness is the righteousnesse of God-man, Rom. 5.15, 17. By the obedience of one man, &c. 2 It is the righ­teousness of Faith, Rom. 9.30. it is made ours by faith. 3 This is wrought and applyed in the Ministry of the Gos­pel, 2 Cor. 3.10.

REmission of sins and Imputation of righteousnesse go alwaies together, Rom. 4.6, 7. There are not two parts of Justification, but distinguished by the terms from which, and to which; as all by one act darkness is expelled, and light brought in.

Doct. 2. That the righteousnesse of God is Imputed to beleevers, or is conveyed to beleevers by way of Imputation. 1 Imputation is not expressed in the Text, but its necessarily implyed and understood: for the righteousnesse of God cannot bee conceived any way to bee mans, but only by way of Imputation. Because it is not righteousnesse, that is, or [Page 207]can bee wrought by a meer man.

2 Though inherent righteousness in Beleevers may be cal­led Gods righteousness, as some take Matth. 6.33. yet the Apostle cannot mean that here: because hee speaks of righte­ousness without the Law, and the works of the Law: besides, the Apostle treats here of Justification, as it is plain; but inhe­rent righteousness belongs to sanctification.

3 It is said, that the righteousnesse of God [is to all, and up­on all that beleeve] that is, it is appointed unto them, upon them, i.e. accounted theirs, or put upon them by way of Im­putation.

4 It is the righteousnesse of God by faith, i.e. apprehen­ded by faith; Other Scriptures do consent to this truth. Rom. 4.6, 11. as David describes the righteousness of the man to whom the Lord imputes righteousness, without works, viz. of his own, vers. 11. righteousness imputed to all beleevers, vers. 24. It was not written for Abraham onely, but for us to whom it shall bee imputed; if wee beleeve in him who raised up Jesus from the dead. So 2 Cor. 5 21. wee are made the righteousness of God in him, not in our selves; 1 Cor. 1.30. Christ is made to us of God, righteousnesse: and that is no other way than by Im­putation. The same is proved by those places, where it is said, Faith is imputed for righteousness, Rom. 4.5. for faith conside­red as a quality inherent in us, can bee no more imputed for righteousness than other graces, that are infused by the same Spirit of God: therefore this must needs bee understood in regard of the object of faith, which is Christ, and his saving righteousness, which faith doth apprehend; hence Rom 4.5, To him that worketh not, but beleeveth, &c.

For the opening of this, something had need bee said con­cerning Imputation of the righteousness of Christ, because it is a term that the Papists do Cavil at, taking the Scripture word [...] to signify Thinking, or doubtful opinion; for how can that bee ascribed to God, as this is? Rom. 4.6. but the word signifies to Reckon, or Account, taken by a borrowed speech from Merchants reckonings and accompts, who have their debt-books wherein they set down, how their reckonings stand in the particulars they deal upon. Now in such debt-books, Merchants use to set down whatever payments are [Page 208]only made, either by the debtors themselves, or by others in the behalf of them, an example whereof wee have in the E­pistle to Philemon, vers. 18. where Paul undertakes to Phile­mon for Onesimus, If hee hath wronged thee, or oweth thee any thing, put that on my account: i.e. Account Onesimus his debt to Paul, and Pauls satisfaction, or payment to Onesimus. Which Answers the double Imputation in Point of justifica­tion, i.e. of our sin to Christ, and of Christs satisfaction to us, both which are implyed, 2 Cor. 5.21. Hee made him to bee sin for us (i.e. our sin was imputed to him) that wee might bee the righteousness of God in him (i.e. his righteousness might bee imputed to us.) Now the Imputing Christs righteousness unto us is,

A Gratious act of God the Father, Definition of Imputation. according to his good will and pleasure, whereby as a judge hee accounts the Beleevers sins unto the surety, as if hee had committed the same; and the righteous­ness of Christ unto the beleeever, as if hee had performed the same obedience that Christ did, in his own person. So that Christs im­puted righteousness is as effectual to the full, for the accep­tance of the beleeving sinner, as if hee had yeelded such o­bedience to the Lord himself: hence his righteousness, is cal­led our righteousness, Jer. 23.6. It is true, there is mention of a double imputation, Rom. 4.4, 5. now to him that worketh, is the reward reckoned, not of grace, but of debt; but to him that worketh not, &c. Here bee two Imputations, the one hath the ground in him to whom the Imputation is made; the other is founded on the will of him that imputeth. If any man doth perfectly perform those things that the Law command­eth, the reward of righteousness is imputed to him according to debt; for this hath the foundation in himself, and his per­fect performance; but if a man works not, but hav­ing transgressed the Law, beleeveth, to him the reward of righteousness is accounted according to grace: for it hath a foundation out of himself, in anothers performance, viz. in Christ. Which the Apostle proves, vers. 5. To him that works not, &c. If the imputation should bee made, according to the foundation that is in himself, sin should bee imputed to condemnation, for hee is ungodly; but now faith is account­ed to the ungodly for righteousness; therefore this must bee [Page 209]founded on the grace of him that imputes. The former kind of imputation is onely by way of supposition, and no man was ever justified by it in the sight of God: but the latter is the common way, whereby Abraham and all beleevers are justified in Gods sight.

Object. It seems to bee an unrighteous act, and implies false­hood, to impute righteousness to a sinner; as it is to impute sin to a righeeous person, Prov. 17.15. To justify the wicked, and con­demn the righteous, are both an abomination to the Lord, and the contrary is reputed an act of Gods justice, 1 King. 8.32. Exod. 34.7.

Answ. It is against Law and justice to justify the wicked without cause, when there is no satisfaction made by the of­fender himself, or by any other on his behalf, suitable to the will of the persons offended, and persons concerned do con­sent: but now when God justifies, and imputes righteous­ness to the ungodly, having received a full and sufficient sa­tisfaction by his sons obedience; this is no unjustice at all, but every way most just: the Lord Jesus and the father being con­tent, and consenting to it.

2 There is no falshood in this imputation of righteousness; because God can call things that are not, as though they were, Rom. 4.17. and hee doth truely make those righteous, whom hee justifies by his imputed righteousness, Rom. 8.4. that the righteousness of God might be fulfilled in us, which if it be meant of imputed righteousnesse (as it is commonly taken) the phrase shews it to bee as really ours, as if wee had done it our selves: if it bee taken of inherent righteousness (as some of the learned take it) it shews, that where this imputed righ­teousnesse is, there is also inherent, as an effect thereof: though it bee but imperfect, begun, and an effect of the former.

Object. But this imputed righteousnesse is but a work of the thought, and Cogitation only, and is not a real matter, therefore is not to bee rested in.

Answ. This Righteousness that is imputed, is really given to beleevers, it is called the gift of Righteousness, Rom. 5.17. that which is given, is really our own, to all such purposes where­in it may concern us.

Object. But if Christs righteousness bee Imputed to us, then it seems to follow, that the beleever is as righteous as Christ, and there­fore every beleever is a redeemer, and a Saviour of others: for Christ was so?

Answ. This will not follow; because 1 The beleever is still a sinner in himself, so was not Jesus Christ the righteous. 2 Because the vertue that is in the head, is communicated to all the members, it doth not therefore follow that every mem­ber is thereby made a head, to have such an influence into all the other members as the head hath. 3 Redeemer, Saviour, Surety, &c. are denominations, proper to him as he is a pay­master, and satisfier of the Law in the behalf of others; and not as any thing is due from himself; and although his righte­ousnesse by a Legal Imputation to us, and acceptation on our behalf, is called ours, and wee may bee properly said to bee righteous in his righteousness: yet his surety-ship (as such) cannot bee imputed ours: hence none of those deno­minations, as of Saviour, Redeemer, &c. So that though we be pay-masters and satisfiers of the Law, under this imputation, and by Gods account, yet we are not therefore sureties or redeemers. For it is proper to us onely to bee redeemed, not to be redeemers.

So that the righteousness of Christ, whereby hee satisfies the Law, is applyed by imputation to the beleever: not his Surety-ship, Redeemer-ship, because proper onely to the Redeemer, and not communicable to the redeemed, so much as by imputation, for Redeemer and Redeemed are Relata er­go opposita: neither doth the Law in demanding Satisfaction, look at Surety-ship, but paiment: whether it bee in the per­son of the offender, or of the surety. Therefore this objecti­on falls to the ground as vain and frivolous: for though the Law calls a sinner perfectly righteous in his justification, yet it calls him not a surety, or a Redeemer, for the Law calls not for a Surety, &c. but accounts the sinner as righte­ous touching the demands of the Law, as one that never brake the Law, yea, as the Surety himself made under the Law, for satisfaction to the Law, by Active or Passive Obedience, do equally dismiss, or acquit the person that is under it, from the Guilt, Curse, or Condemnation of it.

Reas. 1. Taken from the union of the beleever with Christ; for being once made one with Christ, all his benefits become his; so that the righteousnesse of the head is communicated to all his members. The oyntment on the head of Aaron, ran down on his skirts and members. Thus Paul desired to bee found in Christ, not having his own righteousnesse, Phil. 3.9. hee de­sired the righteousnesse which is through faith, i. e. imputed righteousnesse, apprehended by faith: and hee shews the rea­son why it is made the beleevers, because we are found in him: that is, ingrafted into his Mystical body, and are made one Mystical person with him: and this will serve to answer Po­pish objections.

Obj. How can a man bee made righteous by another mans righteousnesse, more than rich by another mans riches?

Ans. Though the righteousnesse bee compared to a Gar­ment in Scripture, yet the Person of Christ is really united to the beleever, which cannot be spoken of a garment. Besides also, Christ's imputed righteousnesse, there is also imparted righteousnesse.

Reas. 2. From the compar son between the first and se­cond Adam: for as Adams transgression of the Law of God, is imputed to all his posterity, and that in respect thereof they are reputed sinners, and accursed, and liable to eternal death; so also Christs obedience, whereby he fulfilled the Law, is so imputed to the members of his Mystical body, that in regard of God they stand as innocent, justified, and accepted to eter­nal life. The Argument is Pauls, Rom. 5.19. As by one mans disobedience, many are made sinners, so by the obedience of one, shall many be made righteous. Vers. 17. As by one mans offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteousnesse, shall reign in life by one Jesus Christ. As Adam was the common root of all Man­kind, and so his sin is imputed to all his posterity; so Jesus Christ is the common root of all the faithful, and his obedi­ence is imputed to them all. For it were absurd to say, that Adams sin had more power to condemn, than Christ's righ­teousnesse hath to save: or that God should not impute Christ's righteousnesse, as well as Adams sin.

Reas. 3. Because wee are justified by anothers righteous­nesse, [Page 112]and that only; and therefore by imputed righteous­nesse; for anothers righteousnesse can no other way be made ours, but only by imputation. Now that is in the text, that it is Gods righteousnesse that the beleever hath, yea that is more, that there is but that only righteousnesse for all beleevers. So Rom. 5.18. By the righteousnesse of one, the free gift came upon all men for justification of life. Were it any other than impu­ted righteousnesse, it would be manifold; as many as there are justified persons; but it is said to bee the righteousness of one, that comes upon all men.

Reas. 4. From the imputation of our sins to Christ; for therein is a sufficient ground of the imputatatio of his righte­ousnesse to us, 2 Cor. 5.21. How was Christ made Sin for us? Not sin inherent, for he had no sin: but by imputation. So likewise the beleever is made Gods righteousness; not by in­herent righteousness, but by righteousness imputed.

Vse 1. To men that trust in inhe­rent righteous­nesse. To shew us the unjustified estate of those that trust in some inherent righteousness, as looking to bee justified thereby. Which is not only the cursed Doctrin of the Pa­pists (for then I should not trouble you, or my self, now with it) but it is deeply in every carnal heart: that we are natu­rally justifiers of our selves (such as the Pharisees were) which is so dangerous a gulf, that there is this double inevi­table danger following thereupon.

1 That confidence in our own righteousness, doth ut­terly exclude us from the righteousness of God, and imputed righteousness. Christ is made of none effect to them that seek to bee justified by the works of the Law, Rom. 10.3, 4. Gal. 5.4. It is in this case with the soul of a man, as it is with his body. Though a deadly disease doth possess most of the parts, yet it may be curable; but where the throat swells, or the vital passages are stopped up, that a man can receive neither food nor physick, every man will say, that such a Patient is but a dead man. So it is in the souls case. True it is, that every sin is of a deadly nature, and some more than others; Drun­kenness, and Adultery, and Murther are foul sins; yet there is an Hysop in Christ's Bloud that cleansed David from them: but if a man trust in his own righteousness, this stops the Wind-pipe and the throat, yea obstructs all the passages of the [Page 213]spirits from the head: so that it strangles the soul, that it can receive no help from Christ; As the case was with the proud Pharisee, Luke 18.11, 12.

2 This maks a man unprofitable under all the means of grace, be they never so precious: that a proud Professor in many a year shall be never the better for them. Jer. 17.5, 6. Cursed is the man that trusteth in man, and maketh flesh his arme, and whose heart departeth from the Lord, for hee shall bee like the heath in the Desart, and shall not see when good cometh, but shall inhabit the parched places in the Wildernesse, in a salt land and not inhabited. Mark, in the place are these particu­lars.

1 The text reacheth to trusting in our selves, as well as trusting in others: it is trusting in man, and flesh.

2 It extends to all false confidence, that is, in a departure of the heart from God.

3 That whatsoever good comes to others, be it Spiritual or Temporal, such shall not see it, or injoy it; the parched Heath is not the better for Sun or Rain; i. e. for any means of grace; all the preaching in the world shall never pluck a man into a state of Salvation, whilst he continueth in such a condition, or be made to bring forth any fruit unto God; for all our fruit proceeds from Jesus Christ; neither will there e­ver bee any saving grace wrought in the heart, unlesse he bee the root and bottom of it; from whose righteousnesle all sap, nourishment, motion, yea all vital spirits are to bee drawn.

Qu. But suppose a man doth not altogether trust in his own righ­teousnesse, but only in part, and in some lower degree, is there such danger in this? so that Christ's righteousnesse be our foundation, and our own righteousnesse in trusted in an inferiour degree, is there likely to be so much hazard of our salvation in this.

Ans. It is but just thus with the Papists, that divide their confidence between Christ's righteousnesse, and their own, in the point of Justification. But Paul was not of their mind, who would have none of his own works, Phil. 3.9. and David, who saith, Psal. 71.16. I will make mention of thy righte­ousnesse, and thine only. Mark the Emphasis doubled, thine, and thine only. It is a great policy of Satan in this case to tell us, [Page 214]that it is good to have two strings to our bow: that if one break, another may hold, and so two are better than one. It is true, such policy is many times lawful in humane affairs, and some Spiritual, but stark naught in the point of justification. There must be but one only righteousness, and that must bee Gods too. It is observable among Naturalists, that for the genera­lity, the parts of the body are doubled, two hands, two eyes, two Tongues (the Palat being Lingula, a little Tongue) the Liver double (the Spleen being a little Liver) the Lungs also (having two Lobbes or parts) two Leggs, &c. but there is but one Heart, and but one Head. So there are many graces required in a Christian, but there is but one Lord, one Faith, one Righteousness, but if there be more it is monstrous, yea dangerous too, as it was with the vessel in Acts 27.41. Whose fore part ran a ground, and stuck fast; and the hinder part was bro­ken with the violence of the sea. So hee that trusts partly on Christ's Righteousness, and partly on his own, will hazard the wracking and undoing of his whole soul, in resting any part on the ground of his own own righteousness.

But here are two Cavils to be removed.

Obj. 1. Carnal persons will say, Is it so, that all our own righteousnesse, our praying, hearing, receiving, reading, &c. cannot justifie us? and all our holy duties cannot make us righte­ous before God? let us then cast away all care about these things; let us ryot, and be drunk, and prophane the Sabbath, and live as we list, for all our righteousnesse and holinesse will not justifie or save us.

Ans. This Objection smells of Popery too, but take these three particulars for answer.

1 Why duties are to bee done, though they doe not justifie. That howsoever thy good works are not enough to justifie and save thee, thy evil works are enough to damn thee, Rom. 2.9. 2 Thess. 2.12. That they might all bee damned who beleeved not the truth, but had pleasure in unrighteousnesse; let all prophane wretches consider it, that take pleasure in drun­kenness, and loose conversation, that gibe and jeer at all holiness, and means of grace. There is room enough in Hell for every one that doth evil, and especially, who living under the Gospel, yet delight in wicked courses. It is sure thy evil works are perfectly evil, and will condemn thee; but thy good [Page 215]works are not perfectly good, therefore cannot justifie thee: nay, thy prayers are abominable, Prov. 13.8. As the best diet is not able to make a man immortal, yet poyson hath strength enough quickly to dispatch him.

2 They that doe thus abuse Gods grace in Christ, let them know, that as any sin allowed is enough to condemn them, so this is a sin of unconceiveable hainousness, and out of mea­sure sinful, to incourage themselves to sin by the grace of God in Christ; That whereas Christ came into the world, to destroy the works of the Devil, they make Christ the means to maintain the works of the Devil, and say, Wee will therefore sin, because grace abounds, Rom. 6.1. but the Apostle saith with detestation, farre be it; Oh despisest thou the riches of Christ, Rom. 2.4. thou who livest within the bounds of the Gospel preached, where the Angels descended from Heaven, to hear and rejoyce in the free grace of God, and his righteousnesse, dost thou despise it? then thy prophaneness is not bare pro­phaneness, but there is a treasure of vengeance in it, and thou that wilt neglect publick, private, and secret duties, be­cause they cannot justifie thee; art not only wickedly pro­phane, but treasurest up the greatest wrath and indignation, that Law and Gospel can provide for a sinner. Therefore pray, that if it be possible the thoughts of thy heart may bee forgi­ven thee.

3 Let all such Objectors, and Cavillers at grace, know, that it is carnal confi ence in our own righteousnesse, or in the means of grace, that is a sin that toucheth Gods Crown, that turns all our righteousness into filthiness, and withdraws the blessing from the means, and hinders the benefit and com­fort of them; The sacrifice of the wicked is an abomination, how much more when he bringeth it with a wicked mind? Prov. 21.27. The Jewes followed after the Law of righteousness, yet attained not unto it; the reason is, because they followed after a false righteousness, and so brought all their sacrifices with wicked hearts. But those things which were gain to Paul, he accounted loss for Christ, Phil. 3.7. that is, when ever hee put any confidence in them, he counted that he lost by them, and so assuredly wilt thou.

Obj. 2. Again, some men will say, Why should wee hear, and [Page 216]pray, and sanctifie the Sabbath? continue in sin we may not, and it seems the doing of duties will doe us no good? what good shall we have by all our righteous courses, and what profit is it to walk mournfully and holily before the Lord, and what use is there of all other services, if we cannot be juslified by them?

Ans. Yea, there is a great use of them, and much good to had by them. I will not inlarge this now, but take a few things for your present satisfaction. See Tit. 3.4, 5. where the A­postle tells us, of the appearing of the kindnesse and love of God towards us, for justification by Free Grace, and then a man might say, to what purpose is good works injoyned, if not for justification? He addes, vers. 14. Let ours learn to main­tain good works for necessary uses. So there are uses, and neces­sary uses for our good works, though they are uselesse as to justification. So that it is as if a man should say, What shall I doe with my mony, seeing I cannot eat it? and my house, seeing I cannot carry it about? &c. but no reasonable man will argue so, but will say, I can buy meat with my mony, and dwell in my house, &c. So there are other necessary uses for which Gods works are to bee maintained, though they justifie not.

1 God will meet thee in the way of good works, Isa. 64.5. Thou meetest him that rejoyceth; and worketh righteousness, those that remember thee in thy ways. Is it nothing to meet with God, and to have fellowship with him in his ways, worship, and ordinances?

2 God shall have a great deal of glory by it. Bee filled with the fruits of righteousnesse, which are by Jesus Christ, unto the glory and praise of God, Phil. 1.11.

3 You your selves shall have much benefit thereby. Thy righteousnesse may profit the Sons of men, Job 35.8. though it cannot profit God.

Vse 2. IT is for trial of our Justification be fore God, which is of the greatest concernment in the world to be cleared to our Consciences, and it was the greatest question in Jobs time, Job 25.4. How shall a man bee justified with God? How shall it be? truly it is only by imputed Righteousnesse: and if we can prove this imputation upon good grounds, wee are justified, and shall be glorified.

Q. How may we groundedly conclude, that Gods righteous­nesse it imputed to us?

Tri. Trials of im­puted righte­ousnesse. 1. It appears by our pulling down of mans righteous­nesse. It is the nature of it to throw down all other righte­ousnesse, as to the businesse of Justification. It is an undoub­ted effect, of the ignorance of Christs righteousnesse, to goe a­bout to establish our own righteousnesse, Rom. 10.3. now the phrase is taken from the setting up of a King, 1 Sam. 15.11. or the setting up of a God, as a Chron. 25.24. besides, submit­ting our selves to the righteousnesse of God, implyes as much, viz. the soveraignty or rule that Gods righteousnesse re­quires of Sinners; and the Apostle saith, Gods Kingdome stands in it. Now this pulling down of mans righteousnesse, it is as the pulling down of one Magistrate, and setting up a­nother in his stead, as Isa. 22.19. and when hee is down from his place and dignity, no man will respect him, or ex­pect any Government or Power from him; so in this case, the beleever gives no respect to, or makes any account of his own righteousnesse; he looks at it as drosse and dung, as Paul did: he expects no acquittance or discharge by it from his sin, or any healing vertue in it. But on the contrary, whatever sins a Justitiary commits or lives in, hee thinks with himself hee can heal himself again at pleasure, by some services hee can perform. He will fast, and pray, and hear, and be sorry, and amend, and then all will be well. It was the guise of the people, Jer. 7.4 that cryed, the Temple of the Lord; to whom the Lord said, Vers. 10, 11. Will yee steal, and murther, and commit adultery, &c. See the like, Ezek. 23.37-40. It is so with a false heart that lives in any vile course, when his Con­science is awakened, he hath his God immediatly to give him a pardon, it is but humbling my self a little the more, and praying a little the more, and so he will make God amends: this is setting up our own righteousnesse, and Mountebank­like, who can wound himself, and drink poyson, and heal himself with his Balsoms and Antidotes at his pleasure. See Ezek. 33.13. If the righteous trust to his righteousnesse, and commit iniquity, all his righteousness shal not be remembred; trust­ing in righteousnesse, and committing iniquity goe together, so that there is always a slighting of some sin, wheresoever there is confidence in our own righteousnesse.

2 Imputed Righteousnesse is alwayes accompanied with [Page 219] Inherent, 1 Joh. 3.7. Hee that doth righteousness, is righteous e­ven as hee is righteous, and Rom. 8.4. That the righteousness of the Law might bee fulfilled in us, who walk not after the flesh, but after the Spirit. Now this is the righteousnesse of regenera­tion and sanctification: which although it bee Legal for the matter of it, yet it is of Grace, and flows from imputed righteousnesse, as from its spring. Now the doing of righ­teousness is not the bare performing of duties, but the doing of them from the heart, out of conscience towards God, and constantly for Gods ends. It is our yeelding up our members unto God, Rom. 6.13. Such an one will indeavour to give God and man his due, in his whole conversation. Let no man deceive you, saith John, &c. as if he should say, every un­just person will be laying claim to the righteousness of Christ in the midst of his allowed wickedness: but know, that im­puted righteousness brings forth righteous fruits in the heart.

3 Imputed righteousness is alwaies joyned with poverty of spirit, habitual humility, & self abasement: that is a marvellous low apprehension of a mans self, or whatever he hath, or doth, ever did, or can do, so as to expect by vertue therof any accep­tation with the Lord. Paul is an eminent example of this, Phil. 3.6, 7. Paul a Pharisee was very strict, touching the righteousnesse of the Law, blameless, and had many other privi­ledges which hee before accounted gain to him; but now thinks them loss. How can that bee? can a man bee a loser by his righteousness? zeal, strictness? yea, the greatest lo­ser in the world, when hee exchangeth Christs righteousness for them: so that when a man thinks hee is rich enough in his priviledges and duties (as Laodicea) and therefore will not look out after the riches of Christ, hee is an undone man, but now Paul looks at Christ as his only gain. As if he should say, I am a very loser by my righteousness, it had been better for mee never to have had it, than that it should hinder me from Christ. (Beloved) this will be the frame of heart in him that hath imputed righteousness; but hee that is full with his Duties, and Parts, and Gifts, will bee ready to sleight Christ. Why, hee hath such gains comming in this way, that though hee profess Christ and his righteousness, yet hee makes little account of him. And so will prove at last like [Page 220]the proud Pharisee, Luke 18. to despise and sleight the parts and duties of sincere-hearted justified Publicans, and go away himself at last unjustified.

Vse 3. Comfort. Comfort unto beleevers in regard of this imputed Righteousnesse of God unto them. It is truely the very well of Salvation, Isa. 12.3. whence flow all other streams of Comfort, and the faithful may with joy continually draw waters of life from it. Yea, that which David speaks of the Church, That all his springs were in her, is grounded upon this, that the righteousness of Christ is held forth in the Church of Christ, Zach. 13.1.

The grounds of Comfort are many. In want of in­herent righte­ousnesse.

1 It serves in the want of inherent righteousness, whereby the soul may stand as accepted before God. It was the com­plaint of the Church, Isa. 64.6. Wee are all as an unclean thing, and all our righteousness is as filthy rags. This is sometime a great sinking to the soul, that hee hath no sufficient righteousness to make him accepted before God. The Church her self could see abundance of filthinesse in her righteousnesse, how much more can the Lord? But the comfort of a beleever is, that although hee hath no righteousnesse of his own, wherein hee can stand before God; yet hee hath Gods righteousnesse, which is far better than his own, and such as in Gods account goes for his, as if he had done it himself. As the poor unrigh­teous Gentiles finde, they have attained to righteousness, that which is of faith. Rom. 9.30, 33. They have attained, i. e. they have reached to it. And this is no less than the name of God, that transcendent, excellent name, that poor sinners attain un­to. For the branch Christ Jesus is called by the name of Jehovah our righteousnesse, Jer. 23.6. where mark, 1 To bee called by this name is to bee so really, for Christ is never cal­led what hee is not, and so hee is to the same purpose called Immanuel, Mat. 1.23 i.e. hee shall bee so indeed, God with us; so here, hee shall bee called our Righteousness, and hee is so indeed. 2 This is one of his glorious names, that is one of his attributes, which hee accounts his excellency, and the attributes of Christ are unchangeable; So that hee can as ea­sily change his nature as his name.

3 In his daies Judah shall bee saved, i.e. By this righte­ousnesse the Church is be­come truely righteous. In his daies the Church of God in all ages successively shall bee saved; and herein stands the salvation of the Church, i.e. in the Messiah, who is Jehovah our Righteousnesse. Now compare this fore-quoted place, with Jerem. 33.16. where this name is al­so given to the Church, In those daies Judah shall bee saved, and Jerusalem shall dwell safely, and this is the Name wherewith shee shall bee called, Jehovah our Righteousness. That which was spoken before of Christ, in the latter place is spoken of a woman, that is the Church: She is called in the daies of the Messiah, The Lord our Righteousness.

It is wonderful that this should bee spoken of poor sinners: but the Church is so called, as being one with Christ, and hav­ing Christs righteousnesse imputed unto her. Go too now, yee poor broken-hearted sinners, yee dismayed souls, that are affrighted at the report of the Judgement to come; which indeed must needs bee dreadful to every sinner; your Name, which is the name of Christ, is enough to comfort and support you. Gods righteousnesse is become yours. You may plead it now, and it will plead for you, and stand by you in the evil day, when you cannot bee without such a per­fect righteousnesse: and though then all others that are not righteous in this righteousnesse shall bee deserted of their righ­teousnesse and Gods too: yet you shall have this righteous­ness about you; and Christ deeming himself so highly con­cerned in your case, that hee will bee known to poor beleev­ers by that Name of Jehovah our Righteousness. Yea, they themselves shall bee called by that Name; and is there any fear that Jehovah our Righteousnesse should bee condem­ned?

1 Because this Righteousnesse is of infinite value and worth.

2 It cannot bee lost, Dan. 9.24.

3 It is unchangeable; the Sun of Righteousness hath no shadow of change in him, though the Moon bee subject to it.

4 It is unspotted and without blemish, therefore God can­not mislike it.

5 It is in a sure hand, and cannot be lost.

2. All our inhe­rent righte­ousnesse accep­ted. Comf. This imputed righteousnesse hath procured ac­ceptance for our inherent righteousnesse. The faithful do many times complain of their inability to do good duties; the weaknesses of their Prayers, and the imperfections of them, and the many infirmities in all other services and perfor­mances; but this imputed righteousnesse shall bring forth these infirm, weak, sinful, performances, perfect, spotless, and sinless, and approved according to the Tenour of the Gospel; so that they become spiritual Sacrifices, 1 Pet. 2.5. For as there is an imputation of righteousnesse to the persons of beleevers: so there is also an imputation to their services and actions. As the fact of Phineas was imputed to him for righteousness, Psal. 106.31. So the imperfect good works that are done by the faithful, are accounted righteousnesse; Or (as Mr. Calvin saith) are accounted for righteousnesse; they being dipped in the blood of Christ (tincta sanguine Christi) i.e. they are accounted righteous actions; and so the faithful shall bee judged according to their good works, though not saved for them: and in that famous process of the last judgement, Matth. 25.34, 35. the supream Judge makes mention of the bounty and liberality of the faithful: and so bestows the eternal inheritance upon them; so that though we have great cause to bee troubled for the weaknesses of our best du­ties, as they are in themselves; yet wee have wonderful cause of comfort, that they are made perfect through Jesus Christ. Heb. 13.20, 21. and that the Lord looks at them, (through the righteousnesse of Christ) as fruits of his own Spirit. 1 Cor. 6.11. The Son of Righteousnesse hath healing e­nough in his wings for all our spiritual maladies. Mal. 4.2. And shall bring forth all our righteousness as the light: and here beleev­ers have exceeding strong consolation, and good hope through grace, that both persons and services do find acceptation with the Lord: as having no spot nor blemish at all in them. So that, This is our blessednesse, to have righteousnesse Imputed, Rom. 4.5, 6.

Use 4. Let it bee the care of every soul to labour for, and seek earnestly after this imputed righteousnesse. Oh bee con­vinced of this, that wee must have a perfect righteousnesse to stand before Gods judgement Seat with. Therefore the un­godly [Page 223]shall not stand (but bee cast) in Judgement, nor Sinners in the (general) assembly of the righteous. Psal. 1.5, 6.

The ungodly shall stand to bee judged, but they shall not stand accepted and approved. It will bee our happinesse one day (as Paul) to bee found in Christ. Oh! woe bee to that soul, that the Lord finds, or death finds, or sicknesse findes, or judgement findes, without imputed righteousnesse. To move you.

Mativ. 1. This is the first righteousnesse, and there can­not bee inherent righteousnesse before imputed, Rom. 5.19. And without faith it is impossible to please God, Heb. 11.6. It is a great mistake, to help our selves on our own reformations, and good duties. Till Faith, wee cannot please God with a­ny performance.

Motiv. 2. This is the end of all the book of God, to bring a poor sinner to this imputed righteousnesse. Rom. 10.4. Christ is the end of the Law for righteousnesse. &c. that is, the end of the Law, was not that a sinner should seek to be justi­fied thereby, seeing that when it is broken, [...] can onely con­demn a man: But this is the main end of the Law, that it is di­rected unto Christ, where the sinner may finde imputed righ­teousnesse. But now this end doth not pertain to the Law as such, as it contains the Covenant of Works; for so it consists in man onely, and exacts perfect obedience at his hands, up­on pain of the curse, and eternal condemnation: neither hath any reference unto Christ, but as the law is turned into another way, into the Channel of the Gospel; to bee a pro­moter and help to the Covenant of Grace, and as an hand­maid to the Grace of Jesus Christ. Therefore Christs righ­teousnesse is so imputed to beleevers, that in it, they have the end of the Law, and the law it self doth acknowledge, that in Christs righteousnesse it hath attained its end. Hence well might the Apostle say, the Jews followed after righteous­nesse, yet attained not to the Law of Righteousnesse, Rom. 9.31. because they missed Christ; and therefore the Law must thus needs misse its end. But by imputed righteousnesse we do fully attain to the end of the law, and the end is more excellent still than the means. It gives perfection, measure, and ami­ableness, to the means. Now this end should make us love [Page 224]and highly esteem the Law it self. But how much more the Gospel, seeing it is not only the end of it, but the main drift, sub­ject, and scope of it, properly as such; Rom. 1, 16, 17. I am not ashamed of the Gospel of God, for therein is the righteousnesse of God revealed from faith to faith, &c. This then is the main end, and proper work, and scope of the Gospel, to reveal effectually the righteousness of God to a sinner. So that wee are aiming here at the right mark, and very intent and scope of the whole book of God: Where wee have an eye to this righte­ness, and press after it. But if wee miss it, and sleight it we sleight and miss all the benefit of the Scripture, and whole book of God; and all the work of the ministry is in vain, our praying, hearing, reforming, and all in vain. Oh (then be­loved) as wee love either Law, or Gospel, or both; yea, as wee love our own souls, let this righteousness bee in our eye, and in our hearts, by all means and indeavours.

Mot. 3. Herein lies all the strength of a Christian, Psal. 7.16. I will go forth in the strength of the Lord God, and make men­tion of thy righteousness, even thine only.

Quest. By what means may wee attain to this imputed righte­ousness?

Answ. There be many helps, and diverse directions, given or hinted in the Scripture to this purpose. 1 That a man must close with the righteousnesse of Christ, hee must renounce his own righteousnesse.

Quest. How should a man come to renounce his own righte­ousness?

Answ. There are two sorts of Actions required to this end,

• 1 In the Understanding.
• 2 In the Will.

1 Something must bee wrought in the understanding, as appears, Rev. 3.17, 18. Laodicea knew not that shee was wretched, and miserable, and blinde, &c. I Counsel thee to annoint thine eies with eye-salve, that thou mayest see, i.e. her self to bee blind and miserable, &c. The soul must bee convinced of the inconceivable misery of its natural estate, that every Childe of Adam hath lost all righteousnesse, being dead in sin, a Childe of wrath, and under the power of the Devil. [Page 225]Rom. 7.18. I know that in me, that is, in my flesh, there dwelleth no good thing. Mat. 7.18. A corrupt tree cannot bring forth good fruit. Rom. 8.8. They that are in the flesh cannot please God. This eye-salve, to bring this discovery by opening our eies, must bee had of, and derived from the Lord Jesus; and it is called the Spirits conviction, Joh. 16.8. The Spirit's convincing the world of sin.

2 The second thing is Conviction of the righteousness of God, Joh. 16.9. For it is the ignorance of Gods righteousness that makes us trust in our own. It is exceeding requisite, to have a discovery of the righteousness of Christ made unto us, this white raiment, that we may buy it to cover our nakedness, and that wee may see this raiment, wee have need of Christ's eye-salve, and this is not a general discovery only, that Christs righteousness is provided for sinners, and that it is to bee at­tained, but it is particular and respecting our selves. It is for a man to bee wise for himself, and to bee convinced of the na­ture, worth, and excellency of the righteousness of Christ, in relation to the naked and needy condition that hee himself is in; And this will make a man desire, as Paul, that hee may be found in him. It also breeds deliberate thoughts, and serious projects for the supplying our wants. Besides, it is so strong and effectual, that it will not suffer the soul to rest without it, and concludes thus, I must go unto Christ for his righteous­ness, or else I perish. This being backed with infallible, and undeniable arguments, taking such impressure in the know­ledge and judgement, must needs set the will and affections on work, to go to choosing this so great bonum apparens, or rather real good, now appearing, presented unto them.

2 The next main duty concerns the will, and its subjecti­on to this righteousnesse, and it is spoken of by Paul, Rom. 10.3. That the Jews would not submit to it. Now this submission is especially of the heart and will, and stands,

1 In a serious renouncing of all confidence in the flesh, Phil. 3.3. it is the resolving to say no more to the works of our hands, that they are our Gods, Hos. 14.3. It is a kinde of habitual de­spair of all help, by any thing in us, or done by us; and that not only in our first conversion, but afterwards when the soul is more acquainted with God, and with its own self.

2 In the subjecting our selves to Gods righteousnesse, the bowing and abasing the soul before the Lord, in a thorow sight of our misery and unworthinesse, and this is called the receiving the sentence of death in our selves, 2 Cor. 1.10. to be­come an afflicted and poor people, that will trust in the name of the Lord; for it is nothing but pride that keeps up the heart above God and his righteousness.

3 In the hastening of the soul unto Christ and his righteous­ness, a labouring constantly to go beyond the means, though a man shall use the means never so diligently. As it is with the Mariner, though his hand bee upon the Oar and Helm, yet his heart is ever towards the Haven: So it is with the Sinner, that longs after the satisfaction of Christ; though his hand bee on the means, yet his heart is on the righteousness of Christ, 1 To make the means powerful on the soul, to bring it to Christ, to bee as winde to his Sails. For if a ship have never so good tackling, and have no winde, and be becal­med, it makes no speed towards its haven. 2 Hee sees the need of Christ to cover the weaknesses of his services; and for this his heart is on Christs righteousnesse: seeing that no sa­crifice will bee accepted, but what comes thorow the hands of this High Priest; who is also the only Altar, Heb. 13.10. 3 As the substantial injoyment in all means and ordinances. These hee looks at but as dishes, to bring to him the bread of life in: and dishes are onely for the meats sake. Hee looks at them but as boats to bring him to Christ; and therefore intends to dwell in them, no longer than he is on his journey; and there­fore he often stirreth up himself to lay hold on Christ.

4 In a considerate, serious, deliberate choice of Christ, or the passing over the spiritual and everlasting estate to the Lord Jesus; and this is the frequent casting the soul upon the righteousnesse of Christ, Psal. 91.16. and it is a work of faith and prayer, Psal. 62.8. Trust in the Lord at all times yee people, &c. Pour out your hearts before him, or roule your hearts upon him; and all this is the Lords working, and he must be migh­tily intreated, to do this great work for us.

Vse 5. It is a ground of everlasting Thank fulness unto God, for all beleeving sinners, That the God of all grace hath thus provided for their eternal peace. What an Incomparable [Page 227]mercy is it, that the Lord when hee findes his poor Church and People in their blood, polluted, and cast forth; That hee should love them, and spread his skirt over them, Ezek. 16.8, &c. That hee should cover their nakednesse, annoint them with oyle, cloath them with broidered work, fine linnen, &c. the very description of the justification of a sinner. What a won­derful love is it, that makes a Great Monarch take a beggar in raggs and nastinesse, and marry her to himself? yet it is the King of Glory doth so with us. Oh let us magnify the Lord for this great mercy, and think often upon his love, and take heed of the Sin of the Church of the Jews: vers. 15. They trusted in their own beauty, and so went a whoring away from Christ. But take heed of so much as speaking in thy heart, for my righteousnesse the Lord hath done this, Deut. 9.4, 5. understand, that it is not for thy righteousnesse, for thou art a stiffe-necked people. It is spoken of bringing of the people into the land of Canaan, but apply it to the present point. Ezek. 36.32. when the Lord had spoken of Justification, &c. hee addes, not for your sakes do I do this saith the Lord God, bee it known unto you, bee ashamed, and confounded, &c. still the Lord beats upon this in all the mercies he bestows, that it is not for our sakes, or for our righteousnesse: we must all know and understand this. So Tit. 3.4, 5. Eph. 2.8. 1 Cor. 1.30, 31. Hee is made unto us of God, wisdome, righteousnesse, &c. That hee that glorieth might glory in the Lord. Let not the dung-hill boast it self of the Sun, because it shines upon it: neither let us boast of our selves because the Sun of righteousnesse shines upon us. But let us glory in this, that the Lord of his rich grace (not for the least worth in our selves) hath cloathed us with the Fleece, and washed us in the blood of the Immaculate Lamb of God.

I Have treated of the chief Points here in­tended, that is the righteousnesse of God, and that conveyed by way of Im­putation; and there is one particular more that belongs to the principal Scope of the Apostle; which is of Passive Ju­stification by Faith: and the Apostle seems to dwell upon this, that hee may point out the persons to whom Justification belongs; i. e. Beleevers; and hee expresseth it,

First, The righteousness of God which is through the Faith of Jesus Christ. That sets forth the Instrument, apprehending and lay­ing hold upon Gods righteousnesse, that is Faith, illustrated by the Object of it, Jesus Christ.

2 It is said to bee unto all,

3 Upon all that beleeve.

For the understanding whereof, we are to know, that which also was said before, That the Faith of Jesus Christ is not to be conceived Actively, to signify the faith whereby Christ be­leeved, but Passively, the faith whereby Christ is beleeved on. So it holds forth, that Faith as it justifies, hath Christ especial­ly for the object of it; that is, That it is faith in the Lord Jesus, that especially justifies a sinner in the sight of God. There bee many other things, though beleeved and appre­hended by faith, yet do not justify a sinner. But it is faith in Christ Jesus, that especially justifies. Act. 16.31. But be­cause this latter hath been handled in part before, I shall not now insist upon it.

Quest. What is meant by that phrase, or those phrases, unto all, and upon all that beleeve?

Answ. Some understand the former [unto all] to belong to the Jews, that did or shall beleeve: and the latter [upon all that beleeve] to belong to the beleeving Gentiles: but this Exposition, doth not shew us the reason of the change of the Prepositions: Therefore I prefer another sense, viz. that [unto all] signifies Gods decree of the justification of all belee­vers. 2 That [upon all] signifies the execution of the decree, in the fulnesse of time to all beleevers, and onely to them. God in his eternal Counsel appointed this grace to all belee­vers, and onely to them: and God in his good providence imputes it, and applies it onely to beleevers, as such. And that this is the scope, appears, by what is added by way of Interpretation (for there is no difference) the meaning whereof is, that all true beleevers have the same like spiritual benefits, and though some have a stronger faith, some a weaker, yet they are all beleevers, and there is no difference in regard of their estate, and the main priviledges thereof.

Doct. 3. That the righteousness of God is both appointed before time, and Imputed in the fulness of time, indifferently to all be­leevers, and only to them; Or thus, That all, and onely true beleevers, have attained unto, and are partakers of Gods imputed righteousness.

Although there bee difference amongst beleevers, in regard of the fruits of faith, as Love, Repentance, Holinesse, O­bedience, [Page 230]bedience, &c. and in the degrees of faith, Some have a stron­ger, some a weaker. Yet in regard of Imputed Righteous­nesse there is no difference at all, they are all elected alike, to the injoyment of imputed righteousnesse, and it is ac­complished for them equally, and they are equally partakers thereof; So that both the decree of God, and the actual im­putation of Gods righteousnesse, reaches unto all beleevers without exception. Yea, This is the true Beleevers parti­cular portion, it belongs onely unto them; and it is necessa­rily implyed in mentioning beleevers so restrictively, all beleevers, and none else. There are two branches of the Point.

1 The Righteousness of God is appointed before time un­to all beleevers; this may be cleared by these particulars.

1 Whomsoever God chooseth, hee chooseth unto Faith, Act. 13.48. As many as were ordained to eternal life, beleeved. All beleevers then were formerly ordained unto life, and the state of Justification is a state of Life, Rom. 5.18. Hence it is that true faith is called, The Faith of Gods Elect, Tit. 1.1. Gods Elect have a peculiar kinde of faith that none others have, but they.

Besides, all Gods Elect (Capable of it) must needs have it; for if any of Gods Elect did want it, it could not rightly bee so called, Joh. 6.37. All that my Father gives mee shall come unto mee, and him that comes unto mee, I will in no wise cast out, and hee expounds comming by beleeving, vers. 35. and the giving any unto Christ is their Election from Eternity. Now mark that hee saith, All that the Father gives mee, &c.

2 Justification, or Gods Righteousnesse, is appointed only to Beleevers. It is of mighty consideration which our Savi­our saith, Joh. 10.26, 27. Ye beleeve not, because yee are not of my sheep. Our Saviour had Preached most powerfully, and done many Miracles among the people, yet they beleeved not, and hee shews the reason of it, because they were not of his sheep, i. e. such as were elected, vers. 14, 15. Such as are known of Christ in a peculiar manner, and hee had laid down his life for. What then, hath not Israel obtained what hee sought for? Rom. 11.7. The Election hath obtained it, the rest were hardened. When persons are hardned, and beleeve [Page 231]not, they are the rest that are not of the Election.

The reasons of this branch are,

Reas. 1. From the nature of Election, which is the Lords chusing to the mean, as well as to the end of eternal salvati­on. Now the imputation of the satisfaction and Righteous­ness of Christ, apprehended by faith, is the necessary means of salvation. It is the order in all reasonable Agents, that first they intend the end, then the means to that end. But the Lord doth with one single act intend both, 2 Thess. 2.13. He hath chosen you to Salvation through sanctification of the Spirit, and belief of the truth. Tit. 3.7. That being justified by his grace, wee might be made heirs according to the hope of eternal life. Rom. 8.30. Whom hee justifies, them hee glorifies. No justifi­cation without faith, no faith without imputed righteous­ness, no glorification without justification.

Quest. How are Infants justified, who have no faith?

Ans. I will not trouble you with that Controversie, lea­ving things unrevealed, to the Lord; without doubt hee hath his ways of applying righteousnesse unto them, though wee know it not, neither doth it so much concern us: the Lord in the Scriptures speaks to them that are of age, and among them none shall be saved, but such as lay hold upon imputed righteousnesse by faith. As when he saith, He that will not la­bour shall not eat, 2 Thess. 3.10. who will apply this to In­fants? So that, Luke 13.3, 5, 10. Except yee repent, yee shall perish.

Reas. 2. From our election in Christ, Ephes. 3.4. the meaning whereof is.

1 That God the Father hath chosen us in Christ as the Head, that he may be the head of all the Elect, and the Foun­tain of those good things, which are made over to them in their election. That is the meaning of 1 Pet. 1.20. when as Christ Jesus is said to be the Head of those that shall bee saved.

2 In as much as Christ made manifest in the flesh, shed his bloud for the sins of the elect, and fulfilled all righteousnesse for them, and made the way to eternal glory open to them, Heb. 10.19, 20. Joh. 10.11.

3 In as much as the Elect doe apprehend him, and his [Page 232]righteousnesse and satisfaction by faith, and by it are ingrafted into him, as branches into a true vine, Eph. 3.17. and brought to the possession of all those good things, which he hath pur­chased for them.

But the meaning of the place is not, that we are chosen for Christ, or that Christ Jesus was the cause of the Fathers ele­cting of us, but rather, that we are chosen to be in Christ; and being in Christ are made partakers of his satisfaction, and righteousnesse, which are made ours by faith.

2 Branch. That Gods righteousnesse is imputed and bestow­ed, on all true beleevers, without difference, and none others, Rom. 4.11. Abraham is the Father of Beleevers, or all them that beleeve; that righteousnesse might bee imputed to them also; That look as Abraham beleeved God, Rom. 4.3. and it was imputed to him for righteousnesse: so it is with all the chil­dren of Abraham, that they are justified by the same means, and have righteousnesse imputed to them. Hence it is called the Righteousnesse of faith, Rom. 4.13. Phil. 3.9. that is, the righteousnesse apprehended, and appropriated to beleevers by faith, Rom. 4.10. Christ is the end of the law, &c. to every one that beleeveth, i. e. to every one without exception, or di­stinction, Acts 13.39. By him all that beleeve, &c. i. e. by Christ, through whom is preached the forgivenesse of sins; and so, Joh. 3.16. whosoever beleeveth on him, hath the righte­ousnesse of Christ imputed; and for the contrary, see Mar. 16.16. Joh. 3.18, 36.

Reas. 1. From the equality of the estate of beleevers, there is no difference in regard of sin, in their Natural estate, and this reason is given, vers. 23. All have sinned, &c. therefore where they are justified they stand alike in need of imputed righte­ousnesse, the same being imputed to all; neither is there any difference in regard of the truth of apprehending the righte­ousnesse of Christ by faith: all true beleevers having the like precious faith, 2 Pet. 1.1. now the old rule is, that where e­qual things are added to equal, all are equal still. Their misery is equal, their faith is equal, their imputed righteousnesse is equal, therefore there is no difference.

Reas. 2. Because that God is one, Rom. 3.30. there is one God that justifies the Circumcision by faith, and uncircum­cision [Page 233]through faith. Hee proves, that whether Jewes or Gentiles, they are equally justified, because there is but one God justifies both; he means, not only one God in regard of essence, but one in regard of his will and promise. So God is one and the same from the beginning to the end of the world, and if hee should deal in a differing way with them, in point of Justification, he should not bee free from partiality, and accepting of mens persons; but that is farre from God, for an equal price is paid for all, and equal satisfaction to Gods Justice.

Reas. 3. Because all unbeleevers, or mis-beleevers, are ex­cluded from this grace, Joh. 3.18. because they have not be­leeved on the Name of the only begotten Son of God, there­fore they are condemned, and left destitute of this imputed righteousnesse. The dignity of the person, and all-sufficiency of his satisfaction, and righteousnesse, the preciousnesse of the Name of the Son of God, and also the Promises made in him, doe all concur to the aggravation of the Sin of un­belief, and hold unbeleevers in the state of Condemna­tion.

Vse 1. Righteousnesse being thus appointed and imputed to all true beleevers, and to them only, wee may then here see a refutation of two errors.

1 Of those that affirm a man to bee justified before faith, and from eternity, which is an opinion contended for in these dayes; and appears to be false for these reasons. 1 Because no man can be said to beleeve from eternity, and no man is justified before he beleeves. No man beleeves before his cal­ling, wherein faith is wrought, after which his justification follows, Rom. 8.30, 32. as Glorification, and election unto glory doe differ, so justification, and election to justifica­tion differ, so that although the elect are appointed to justifica­tion before faith, yet they are not justified, Rom. 8.29. A Sinner cannot be glorified from eternity, unlesse wee will take up the error of Himeneus and Philetus, 2 Tim. 2.17, 18. that said the Resurrection was already past. 3 Justification from eternity denies the Scripture, that saith in divers places, that a state of sin, wrath, and guilt goe before the state of justification and forgivenesse, Eph. 2.1, 2, 3. 1 Cor. 6.9, 10, 11. [Page 234] Rom. 9.25, 26. Many other things might bee urged to this purpose, but my design now is not to enter on the handling of Controversies.

2 The other error is, that faith fore-seen, is the moving cause of the election of Beleevers, whereas imputation of righteousnesse and faith, are fruits of election, Jam. 2.8. 2 Thess. 2.13.

Vse 2. A ground of unspeakable terrour to all unbeleevers, and such as are destitute of justifying faith; only [by unbelee­vers] I mean those that live under the Gospel preached, and faithfully dispensed, and continue still in unbelief. Many there be that think it a matter of bravery to stand out under a faithful Ministry, against the offers of Christ, in their pride, covetousnesse, and unbelief, and slight the satisfaction and righteousnesse of Christ, as if they were not worth a taking up, or looking after. What shall I say to such? truly this I will say, that they are Gospel unbeleevers. And though I would not enter into Gods secrets, yet undoubted it is, that God's purpose of election, Rom. 11.7. can never bee frustrate, but must take effect in Gods time, and those that are chosen to faith and justification, shall beleeve, and be justified under the means; but what shall become of the rest? Why they are the more blinded, and hardned by the means, and grow worse and worse, and never beleeve, and never are justified, and therefore were never elected. For the love of God re­member this, that obdurate, and continued unbelief under the means of Grace, is a very Brand-mark of a Reprobate, Dreadful is that place, 2 Co. 4.4, 5. If our Gospel be hid, it is hid to them that be lost, in whom the god of this world hath blinded the eyes of them that beleeve not. And remember, Joh. 10.26.

Obj. 1. But such as these have many good parts, good know­ledge, judgement, memory, skill in Arts and Tongues, Orthodox in Religion, yea it may bee just in their dealings, live peaceably with their neighbours, repair to Ordinances diligently, full of good works of mercy, courteous, and loving in their behaviour, &c. will you not say that such as these are elected?

Ans. This I will say, that these things will not prove to our hearts, that we are gone beyond the state of Reprobates. Heb. 11.6. Without faith it is impossible to please God. [Page 235]Righteousness is unto all, and upon all that beleeve, but up­on none else: though Parts, Gifts, outward conformity, and many other natural and moral Excellencies, may bee in whom Christs righteousness is not, witnesse Judas, the Pha­risees, and others.

Object. 2. But God can do much, and save mee at last?

Answ. But thou must look to the ordinary and ordinate power of God, which works suitably to his will, yea his re­vealed will: and that is not to save but by faith. 1 Pet. 1.5. True, the absolute power of God can do much, but it doth not cross his secret determination, or revealed purpose for end or means; and God hath sworn, that an unbeleever shall not enter into his rest, Heb. 3.11, 18. and is it possible God should be forsworn?

Object. But many gracious Promises are made by God?

Answ. See for that, Heb. 4.1, 2. And fear lest a Promise being made, &c. you come short of it, &c.

Object. But I may beleeve hereafter, and so have Gods righte­ousness imputed to me, and this will be an evidence of Gods Election in me?

Answ. I will not deny that: for otherwise it were clear that thou art a reprobate, and the Gospel should no more be prea­ched to thee, than to the Devils: But let mee tell thee thus much, it is a very sad condition for any one long to stand out under powerful means in unbeleef, and a deadly Symp­tome. As it is in a disease wherein the strongest medicines have been applyed, yet work no cure, but the disease grows worse and worse; It is a strong presumption, that such a dis­ease will never bee healed. Jerem. 51.9. Wee would have heal­ed Babylon, but shee is not healed, forsake her, &c. Prov. 29.1. Hee then being often reproved, &c. The Jews among whom our Saviour had Preached, and wrought many miracles, beleeved not, because Isaiah had said, Hee hath blinded their eies, &c. Joh. 12.37, 39. So it is with some that stand out long under the means, that they are blinded, and hardened to their destru­ction: However it is a grievous condition, for any poor soul to live in the want of the comfort of Gods eternal election, as every unbeleever doth.

Use 3. It is unspeakable comfort to a true Beleever. Hee [Page 236]may hence undoubtedly conclude these things.

1 That Christs righteousness is imputed to him.

2 That hee is eternally elected.

3 That hee shall never lose his faith, or the righteousnesse received.

4 That hee is no less justified or righteous than any of the faithful from the beginning.

It is true, a weaker measure of faith, doth less firmly appre­hend this benefit: but it doth as truely belong to one beleever, as another; and there is a double certainty, one of the Object, and as in the particulars named, 2 Tim. 2.19. The foundation of God standeth sure; And there is a certainty of the Subject, that is, the Minde and Heart of the Beleever, this is often shaken in the Faithful with Doubts and Fears, and Carnal Cavils; but it is to bee striven against; and eve­ry one that beleeves in Truth, and knows it, ought as certainly to conclude with himself that his sins are forgi­ven him, and righteousness is imputed unto him, as hee ought certainly, to beleeve the Gospel, or God in the Gos­pel. John 3.33. 1 John 5.10. Rev. 2.17. And as it is certain, so it is unchangeable, the Gates of Hell shall not prevail against it, Christ hath prayed that it fail not. Luke 20.22, 23.

Lastly, There is no difference, all have righteousnesse alike, that is the one robe, that serves to cover one, and all the rest of the members of Christ. By the Righteous­ness of one, the free gift came upon all, &c. Rom. 5.18. The weakest Beleever is as Righteous before God, as Paul, Pe­ter, Abraham, &c. This Righteousnesse is not imputed to some more, and to some lesse; but as the Sun shines alike to all, that have eies to see it, or to all upon whom it is risen: So also the Sun of righteousnesse.

Vse 4. Exhort. To every one then to thrust in amongst the crowd of true Beleevers, and to labour to be in the num­ber of them, to give diligence to make your calling and election sure. 2 Pet. 1.10. Make first your calling sure, which is done when saith is wrought, and then you need not climbe into Heaven to know whether you are ap­pointed to Justification and Salvation. Do but look into [Page 237]your own hearts, whither you have faith without Hypo­crisy, 1 Tim. 1.2. 2 Tim. 1.5. that is faith without reig­ning hypocrisy; but here you had need of some Cautions.

Caut. 1. Cozen not your selves with presumption in­stead of faith, as the most Professors do.

Caut. 2 Look not at all true faith, as that which is justify­ing, there is a true faith, a man may make Ship-wrack of, 1 Tim. 1.19. but that cannot bee said of Justifying Faith.

Caut. 3. See that wee do not make an Idol of Faith, as though it had any inward virtue in it self to justify a sinner before God; For this were to make the Righteousnesse of God in vain: for to bee justified by faith, is no more than to bee justified by Christ, and they are spoken promis­cuously, Gal. 2.16, 17.

Caut. 4. That wee do not bring a faith of our own mak­ing; true faith is of the operation of God. Col. 2.12. and it is not in the Creatures power to make it: but see thy insuffi­ciency to beleeve, and unworthiness too, that God should ever work it in thee, especially in regard of thy sleighting Christ, and grace, many a time, when it hath been offered to thee.

Caut. 5. Look not at that as true faith, wherewith we can bee content to stand at a distance from Christ. Beleeving on Christ is comming to him. Joh. 6.35. Eph. 2.13. A beleever will get as near Christ as possibly hee can; that Christ may dwell in his heart, Eph. 3.17. but on the contrary, it is very dreadful, when as the soul runs away from Christ, and his People, and Ordinances, and can rejoyce when hee is furthest from Communion with him, or can be content with behold­ing Christ afar off, or conceit he hath enough of Christ alrea­dy, this is to bee far from Christ and from beleeving.

Caut. 6. Take heed that we bar not our selves out from Im­puted Righteousnesse, by inventing or pleading some pre­tence, distinction or difference, to exclude us, as to say, that it is the greatness and multitude of our sins, shall hinder us, or the imperfection of our duties and services, or the little­nesse of our humiliation, or the fewnesse of our good works, [Page 236] [...] [Page 237] [...] [...] [Page 240] declaration of his righteousness, which is mentioned and re­peated as a principal matter, that the Spirit of God would have us take notice of, the which is amplified,

First, by an Exegosis, or Explication.

Secondly, By the adjunct of time; to declare at this time, &c. This latter remains to be spoken to.

Quest. What is meant by the Righteousness of God here?

Answ. This is needful to bee opened, because it is certain that Righteousnesse is ascribed to God in several respects, and significations; Righteousness of God the fa­ther taken four waies. Divines do usually reduce them to four signi­fications.

First, That the Justice or Righteousness of God, doth sig­nify his Rectitude, and Integrity, and Purity, as it is opposed to sin, Psalm 11. vers. the last, the Righteous Lord loves righ­teousness, his countenance doth behold the just. It was said be­fore, vers. 5. The Lord tryeth the Righteous, but the wicked his soul hates, &c. This is usually called universal Justice, and comprehends all virtues, or moral perfections in it.

Secondly, It is taken for the Mercy, Goodness, bounty of God, whereby hee bestows many benefits on his Creatures, 1 Sam. 12.7. Samuel saith to Israel, Let mee reason with you of the Righteous Acts of the Lord, which the Lord did in Egypt, sending Moses and Aaron to them, and bringing them out of E­gypt: and in the 45. of Isa. 13. The Lord raiseth up Cyrus in Righteousnesse, that hee should build up Jerusalem, and let go the Captives; and his thus sending of Moses and Aaron, and raising up of Cyrus, were signal Acts of his Mercy.

Thirdly, The Righteousnesse of God signifies his Truth and constancy, in keeping his Word, and fulfilling his Promi­ses: 1 Joh. 1.19. If wee confess our sins, hee is just and faithful to forgive, &c. Not that hee will forgive meerly for our con­fession of them, as if there were any thing in the Act of con­fession to deserve forgiveness, but 'tis because hee is faithfull, hee hath promised to forgive them, and so will bee as good as his word: Isa. 45.19. I said not unto the seed of Jacob, seek yee mee in vain, I the Lord speak Righteousness, that is, this I have promised, and I will do it.

Fourthly, Gods Righteousness signifies that perfection of God, whereby hee distributes to every one according to their [Page 241]works, rewarding the godly, and punishing the wicked, Psal. 9.7, 8. The Lord hath prepared his Throne for Judgement, and hee shall judge the world in righteousness; The Lord is there de­scribed as the Judge of all the World, and so judging righ­teously every person: So also the Word is taken, Rom. 1.32. Who knowing the righteous judgement of God, that they that do such things are worthy of death, and the word is rendred [...], which signifies righteous Judgement: and that is to punish with death them that are worthy of it. Nahum 1.2-6. So Jerem. 51.56. The Lord God of recompence shall surely requite you.

I will not further inlarge this, but still the Question re­mains, which of these waies the righteousnesse of God is tak­en in this place? for it is manifest, that the righteousnesse of God, is in all these respects evidenced in the Justification of a sinner; for,

First, There is the Truth and Faithfulnesse of God: Luk. 1.69, 70. Hee hath visited us, as hee spake by the mouth of his ho­ly Prophets, &c. So Act. 10.43. To him give all the Prophets witnesse, &c.

Secondly, His Mercy and Goodnesse doth appear in our Justification; This David hath recourse unto in Psal. 51.1, 2. Bee merciful unto mee, and according to the multitude of thy tender mercies blot out mine iniquities: But I conceive the Apo­stle doth intend onely the first and last sense, for they are not contrary (I mean Gods rectitude, and his distributive, or his relative, and vindictive justice) but are co-ordinate, and the one doth infer the other, but especially his vindictive ju­stice is meant in the Text; and this appears, first, because the Apostle had mentioned before, both his Grace, and Free grace in the forgiveness of our sins, and also the imputation of righ­teousness, vers. 24. and his Truth too, vers. the 21. This was testified in the Law, and the Prophets; therefore now he speaks of another distinct Attribute of God, namely his Justice.

Secondly, The Apostle addes several Expressions to signify this, as first, hee saith, that hee might bee just, and the Justifi­er, they are Conjugates, and relate to the proper meaning of the word, Justice, which is, suum cui (que) tribuere; [The Justifier [Page 242]of him, that is, of man, who is unjust.] So that the Apostles meaning is, the Lord justifies a sinner in a way of Justice. Secondly, Hee saith that God would declare his Justice in the way that hee proposes, for the sinners Justification. Thirdly, Hee doubles, the words (to declare his Righteousness) implying this, that God would have us to take special no­tice of it: for it is as much as if the Apostle should have said, there is not onely Mercy and Truth in a sinners justification; but there is also Justice in it; The Lord declareth his justice in this thing; and therefore it is that the Father set forth Christ to bee a Propitiation, that hee might declare his Righ­teousness: If the Lord had said, Well, ye are great and grievous sinners, I am content to forgive you all your sins, this would have declared the grace of God: But when hee saith also, that this is through the redemption that is in Christ, and that hee hath set forth Christ to bee a Propitiation, and that the blood of Christ was shed for thy sins, this doth de­clare his Justice, as much as his Truth and Grace. Fourthly, There is another expression to this purpose (To declare I say at this time) what is that? but in the times of the Gospel, since that Jesus Christ hath shed his blood; for though the Justice of God, was but darkly signified in the Old Testament; by the Types of the Sacrifices, and punishments inflicted; yet it was far more clearly held forth by the Death of Christ, and that the chastisement of our peace was on him. Fifthly, Adde to all these the like phrase used in other Scriptures, declaring the justice of God, 2 Thess. 1.5, 6. Which is a manifest token of the righteous judgement of God, &c. and vers. 6. Seeing it is a righteous thing with God to recompence tribulatiō to them that trouble you: here we have the same phrase used & applyed to Gods distributive, & revenging justice, and more plainly the same word is used, Phil. 1.28. And in nothing terrified by our adversaries, and there the word is translated a manifest token, and so it is here, a ma­nifest token of demonstration, and sure proof of the righte­ousnesse of God, that hee justifies a sinner in such a way, by the sacrifice and satisfaction of his Son. The Points of do­ctrin then arising from hence, are these following.

Doctr. 1. Not onely the exact truth of God, or the abundance of his Grace, but also his strict Justice doth concur to the Justifica­tion of a sinner in the sight of God.

Doct. 2. That the glory of Gods Justice, and the manifest proof therof to the World in the death of Christ, is the great end of the grace, that the Lord shews forth in the Justification of Beleevers.

Doct. 1. Concerning the first of these, The strict ju­stice of God doth concur to the justificati­on of a sinner. That not onely the exact truth of God, or the abundance of his Grace, but also his strict Justice doth concur to the Justification of a sinner in Gods sight. Or thus, God is not onely true, and merciful, but al­so just in the justification of a finner. I need not now insist upon that, that the Truth and Mercy of God do shine, and appear in this thing, I have spoken to that formerly; onely I shall lay before your confideration some Scriptures, and in a few words pass it over, Mic. 7.18. to 20. Who is a God like to thee, that pardonest their Iniquity? &c. There hee speaks of ju­stification, in which work God is exalted above all the world; But why doth God forgive sin? because (saith the Prophet) hee delights in mercy, it is his blessed will and pleasure to shew mercy, but hee addes also, thou wilt perform thy truth to Ja­cob, and thy mercy to Abraham, which thou hast sworn to our Fathers in the daies of old. In which place wee have mention made both of Gods truth, in keeping his promse, and his Oath which hee ingaged himself in, to Abraham from the daies of old, and also his mercy in making and keeping such a weighty promise; so Zachary praising God for the In­carnation of Christ, Luke 1.72. hath these words, viz. To perform his mercy promised, and to remember his holy Covenant, there is his mercy in sending his Son to purchase forgiveness, and his truth in performing the Mercy promised; and these are generally granted, and acknowledged on all sides; but the Text addes, Moreover, that hee may bee just, and shew his righ­teousnesse therein; and this is also cleared in several places be­sides; and the truth hereof appears,

Reas. First, By all the Sacrifices of the Law, which were offered up for the pacifying of Gods Anger, and they all sig­nified this, that without shedding of blood there is no remission; Heb. 9.22. and how comes it to pass that there was no par­don of sin in the Old Testament, without shedding of blood in a Ceremonial way? Surely, this was to shew that Gods justice required some expiation of sin; to bee made, in a way of satisfaction for sin, even in those times, and to turn [Page 244]the eies of Gods people to Christs death, whereby justice might bee fully satisfied, and it is observable what is added, ver. 23, 24 It was therefore necessary that the patterns of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. Where by the patterns of the heavenly things, are to bee understood the sa­crifices of the Law, which typified Gospel Mysteries, and by the heavenly things, the Spiritual graces, more plentifully poured forth in the dayes of the New Testament. Now all are purified with Sacrifices, and our sacrifice under the Gos­pel is farre better than theirs; and mark how he saith, that it was necessary that all purification should bee thus wrought, he doth not only say that it was comely to bee so, or convenient for orders sake, or mercies sake, but it was necessary, not only by reason of Gods Decree to justifie and save some, but sin being pre-supposed, and God purposing to justifie and save a small remnant, it was necessary, and that because of the Justice of God, that there should be such a sa­crifice for sin, and so especially I conceive those words, Luk. 24.26. are to bee understood, Ought not Christ to suffer such things? And in vers. 28. The Son of Man must bee delivered into the hands of sinful men, and bee crucified, &c. there was a necessity of it, or else all the world of Mankind must perish, and be condemned, and that because of the justice of God: and if we doe but consider the way and manner of Justificati­on and forgivenesse, wee shall see that it must needs bee in a way of justice. For,

1 It was by the not sparing of his own Son, Rom. 8.32. Christ was Gods own natural and eternal Son, and though in­nocent, yet now being make undertaker for sin, he could not be spared, the meaning is, God would not spare this Son of his, nor remit the least stroke of the punishment. For the bet­ter illustration of this, let us suppose some Malefactor be con­victed of a Capital crime before an earthly Judge, if the Judge shall Sentence him to death, this is according to Justice; but if the Judges own Son should bee charged with such a Crime, and the Judge should condemn him in the gate, this is exact justice indeed; but the severity and exactnesse of Justice ap­pears much more in the sufferings of Christ, for there was [Page 245]never such an own Son as Christ; yea consider the degree and kind of punishment required to bee inflicted upon this only Son, it was, that hee was made an expiation for sin, A Curse for us, that hee endured the pains of the Second Death, and this was as much as Justice in its exactnesse required, Gen. 2.19. Gal. 3.10. Besides this, consider that place, Mat. 26.39. Father, if it bee possible, let this Cup passe, &c. But if not, thy will bee done, &c. and it is said, He fell on his face and prayed, &c. that is, he prayed with great earnestnesse, and reverence, and although Christ was heard in what hee feared, yet the text, and the event shews, the cup did not passe, yea that it was not possible; because supposing Christ to bee the Surety, by the Fathers, and Christ his own appointment, and Christ under­taking the Justification of the Elect, it was not possible the Cup should passe away, and that because of the Justice of God.

Obj. 1. But you will say, Why may not the Lord freely forgive whatsoever sin he pleaseth, and that of his free mercy and grace, as a man may doe, though there be no satisfaction to Justice at all, can a sinfull man do it, and cannot the Lord do it much more?

Ans. 1. Because Justice is one of Gods Essential Attributes, so that he is denied to be God, if he bee denied to bee just; hence Paul reasons, Rom. 3.5. Is God unrighteous who taketh vengeance? God forbid, for then how should God judge the world? this is to thrust God out of his Judgement Seat. Hence it is, that there is no work of God that hee doth to Mankind at any time, but there must needs be an act of Justice in it, Psal. 145.17. The Lord is righteous in all his wayes, therefore if he pardon sin, he must doe it in a way of righteousnesse, and if he punish sin, he must doe it in a way of righteousnesse, this he doth by the necessity of his nature; It is most certain, this righteousnesse of Gods nature is eternal, and sin is commit­ted in time, but this being supposed that sin is committed, it must necessarily follow, that a just God must punish it.

Obj. 2. But with what punishment must he punish it?

For Answer, look into Rom. 1.32. who knowing the Judgement of God, &c. the word is [...], which signifies the righteousnesse of God: In this answer of the Apostle, there are three things to be noted; First, That this is univer­sally known, even by the very Heathens that he speaks of, and [Page 246]whose wickednesse he describes before; even they by the light of nature, and the workings of their own Consciences, do ac­knowledge the justice of God. Secondly, That this righte­ousnesse of God is the cause, fountain, and rule of all punish­ments that are inflicted, for thus it is described, that they that commit such things, are worthy of death, and that the wages of sin is death, yea, even eternal death. Thirdly, this is natural and essen­tial to God; for though, in respect of the exercise of it, it is oc­casioned by men, or devils, yet in respect of the foundation and root of it, the Divine perfection, or Gods blessed nature re­quires it. Now for the Objection.

Object. If a man can forgive a trespass committed against him, then God can without satisfaction.

Answ. It follows not: for, first a man forgives wrong done unto him; but to forgive sin without satisfaction, is another matter; for sin hurts an universal good. Secondly, It is one thing for a private person to forgive the offence, and another thing for a publick person, as a Judge; if a Judge forgives with­out satisfaction, hee sins against his office, and calling; now shall not the Judge of all the world do right? Thirdly, a mans justice is not essential, hee may bee a man, though unjust, but Gods justice is himself. Fourthly, a man is subject to a Law, but God is a Law to himself.

Object. If God punish sin naturally, and necessarily, then hee must punish sin to the utmost of his power, as fire burns: but God doth not so.

Answ. This follows not: for that necessity whereby God punisheth sin, requires not that hee should punish sin as much as he can, but as much as is just; for God doth not act as sense­lesse creatures, but with understanding and will, with liberty accompanying his actions, Eph. 1.11. Hee worketh all things after the counsel of his own will: thus you see how the justice of God, being the very nature of God, it must needs act in the justification of a sinner.

Reas. 2. The same may bee cleared by the infinite holinesse and purity of God, which is likewise one of his divine per­fections. Thou art a God of purer eies than to behold iniquity.

So 1 Sam. 2.2. God cannot behold sin with an eye of ap­probation, but when hee looks upon it, it is with an angry [Page 247]and revenging eye, Psal. 5.4, 5. Thou art not a God that hast pleasure in wickedness; God hates sin naturally and necessarily, therefore hee must punish it either in the Sinner or the Surety, according to the demerit of it. Exod. 31.7. He will by no means acquit the guilty, though hee bee most merciful to those that are in Christ, in whom his justice is satisfied, yet hee irre­concilably hates, and abhors all such as are guilty, Jer. 44.4. Do not this abominable thing that I hate, hee cannot acquit them, or free them from punishment, but hee must violate his own nature, therefore hee must needs condemn and punish them, and whomsoever hee justifies, it is upon the ground of the sa­tisfaction of his justice, in and by Christ on their behalf; and thus you see there must needs be justice in the pardon of them, because he is unchangeably holy.

Reas. 3. A third Reason or Ground is taken from the su­pream providence of God, and his Government of the world, considered with the nature of sin. Psal. 9.4, 5. Thou sittest in thy throne judging right, and vers. 5. Thou hast rebuked the hea­then, thou hast destroyed the wicked, thou hast put out their name for ever; This Supream government of God, is universal, and extended to all the World. Hee doth necessarily impose, and exact obedience at the hands of reasonable creatures, and in case of disobedience, hee must needs reduce the creature in­to order, as being Judge and Law-giver. Hence are these places, 2 Thess. 1.6. It is righteous with God to recompence ven­geance to those that trouble you. Heb. 2.2. Every transgression of the Law received a just recompence of reward. Jude 7. The Sodo­mites suffer the vengeance of the justice of eternal fire. Now let sin bee considered, and it overthrows the supream govern­ment of God. Rom. 1.31. Its rebellion against him, it pulls him out of his Throne, and deposes him from it, therefore by some act of Government and Authority, which is exercised in a way of justice, the sinner must bee brought into order: and though Gods wise and gracious dispensation, hath laid upon Christ the punishment of our sins (I mean the sins of the elect) yet punished they must bee, in the sinner or surety, and there can be no dispensation for that, without denial of the ju­diciary power, and justice of Almighty God.

Vse 1. First use for Conviction and Terrour to vile sinners [Page 248]that are out of Christ. It is a terrible thing to be out of Christ. That seeing pardon of sin, is not onely in a way of mercy and truth, but also in a way of righteous­nesse, it shews us what a groundlesse delusion they please them­selves withall, that live in their unbeleef and impenitency, and yet hope to bee saved by the Mercy of God; In vain such do hope for the mercy of God, yea, there is none so desperately wicked, living near the means, but that upon this very ground, they sleep securely in sin, and commit it with greediness, be­cause God is so merciful.

Now to discover the grosseness of this deceit, consider first, that though God bee infinitely merciful, yet his mercy alwaies goes together with his truth. Psal. 86.15. Hee is plen­teous in Mercy and Truth, i. e. as God hath abundance of mer­cy, so hee is plenteous in truth; his truth is in fulfilling both his promises and threatnings; thou canst not expect mercy of God, in such a way as to overthrow his truth, his truth of his promises, Tit. 1.4. Grace, Mercy, and Peace are from God the Father, and from our Lord Jesus Christ. There is no Mercy to bee expected from God, but through Jesus Christ; Luk. 1.50. His mercy is on them that fear him, they that do not fear God, have no title to his mercy; so there is the truth of his threat­nings, that hee will not bee merciful to any wicked transgressour, Psal. 59.5. to any one that loves his sin, and lives in it, and refuses to bee reformed. Gods mercy is as it were the bridge over the pit, to carry the soul to heaven; but a man that hath his eies, will bee careful that he tread not beside, as upon the shadow of the bridge, instead of the bridge. Yea, it is railed (as it were) with his truth, beware of going without the rail, lest you drop into the pit; now those that we speak of go with out the rail, and the promises, and threatnings are a­gainst them: so they do evidently trust in a lye, saying, They shall have Peace, & Mercy, walking in the stubbornness of their own hearts, Deut. 29.19, 20. but the Lord saith, hee will not bee merciful to such: but besides, the great delusion is, that they do look for pardon of sin by meer mercy, with the wrong or denial of the justice of God.

3 There cannot possibly bee any remission of sin, unlesse that God can pardon in Justice as well as Mercy: There can bee no dispensation for this: If God could have pardoned [Page 249]sin without the price of redemption, then certainly Christ dyed altogether in vain. For what? did the father send forth Christ to bee the Propitiation for sin, to shew his justice? how can they beleeve that? if Gods justice did not exact the price? If the price might have been omitted without any pre­judice to his justice? could God bee eternally just, if hee had not punished sin at all? Prov. 17.15. To justify the wicked (without satisfaction to justice) is an abomination to the Lord, and will the Lord do that which is abominable to him? will any King put his own Son to death to save a traitours life? when hee can freely pardon the traitour if hee will? surely that were an unnatural and a cruel part: and can wee think that God the Father will give up his onely begotten Son to death to save sinners, when hee may out of meer grace and mercy pardon them without such a sacrifice? certainly, God would never do it.

Briefly, the sinner must necessarily satisfy justice, either by himself or by his surety: or else it is utterly impossible that his sin should bee forgiven. Heb. 10.26, 27. Without a sacrifice for sin, there remains nothing, but a certain fearful looking for of judgement and fiery indignation, that shall devour the adversaries. Doth any soul expect pardon without Christ? then hee ex­pects peace without any sacrifice for him, but the Text saith, that without this, there remains nothing but a fearful expectation, &c.

Briefly, such a hope of pardon, is interpretatively, no better than Atheism and denial of God. For it denies the ju­stice of God, it denies his purity and holinesse, it denies his Soveraignty, yea, it denies Christ, if the Lord bee God, hee is just and holy, and Judge of all the World; and if hee bee just, hee cannot pardon sin but in a way of justice, and that sealed by Christs blood. I pray consider, that Psal. 89.13, 14. Thou hast a mighty arm, strong is thy hand, and high is thy right hand; consider, what a God you have to deal withall, hee is a mighty strong God, no creature is able to withstand him, if hee bee displeased.

Object. I, but he is merciful too?

Answ. 1. Psalm 89.14. Justice and judgement are the ha­bitation of his Throne, mercy and truth shall go before his [Page 250]face, justice and judgement are the basis and supporter of his Throne, take away justice, and you pull down his royal Throne, you make him no longer King or Judge: mercy and truth are his harbingers.

2 They are offered first, and when refused, Justice doth ex­ecution. So a like place, Psal. 36.5, 6. Thy mercy, O Lord, is in the Heavens, and thy faithfulnesse reacheth unto the Clouds, that is, there is a vastnesse and immensity in both, they are very great: but whence is his Justice so great? his righteousnesse is like the strong mountains, &c. as if hee had said, the righteousnesse of God is as unsupportable and unmoveable as the strong mountains; and his judgements they do not swim aloft, but they are an infinite and un­searchable depth: You cannot bear them, nor remove Gods righteousness, nor measure or fathom his judgements; and thou that art a sinner, hast these mountains ready to fall upon thee, and art sinking into this great deep; What is it that makes the Devils eternally miserable? but that they have no Christ to satisfy the justice of God; and if a sinner on earth live and dye without Christ, he is as unca­pable of salvation, as those in the 2 of the Ephes. 12.

Object. 2. The Justice of God is answered in Christ for mee?

Answ. True indeed, there is no other Name under heaven given amongst men, whereby wee shall be saved: and happy is that soul that can groundedly plead this: and most miserable is he or shee that is deceived herein: it is an errour in the founda­tion, 1 Cor. 3.11. Other foundation can no man lay. Belo­ved, let us take heed of an errour in this, which is ve­ry common, 1 Joh. 3.6, 7. Consider, whether there bee not Gods Writ, sent out against you frequently, signed in an open Court, as Micaiah said to Ahab, 2 Chron. 18.2 [...]. hath not the Lord pronounced against thee in the threat­nings in his Word? yea, hath not the Arrest been served upon thee in the secret accusation of thy conscience? when thou hast shifted it off, as Felix did Pauls Sermon, Act. 24.25. Consider, how thy heart is affected with the doctrin of Gods justice, and the judgements to come. Is it not with thee, as it was with that unhappy Felix? doth not thy heart, I say not [Page 251]onely, tremble, but swell against the truth of God? doth it not secretly wish there were no Assizes? yea, art thou not still in the Jailours custody as a malefactor? Beware of that which Elihu speaks, Job 36.17, 18. thou hast fulfilled the judgement of the wicked, judgement and justice take hold on thee (that is) they are seizing upon thee, Because there is wrath, beware lest hee take thee away with his stroak: then a great ransome cannot deliver thee, will hee esteem thy ri­ches? no not gold, nor all the forces of strength.

NOT onely the exact Truth of God, Doct. 1 or the a­bundance of his Grace, but also his strict justice, do concur and act in the justification of a sinner in the sight of God.

Use 2. The vile na­ture of sin dis­covered. That wee should hereby learn to know the vile nature of sin, and to judge aright of it, which very few are acquainted withall. Which evidently appears, both by their security when they have committed it, their cloaks and colors to hide it, and their boldnesse in committing of it, none of which would e­ver bee, if they did understand what it is. Now a sure way to discover it, and to remove and scatter all mistakes about it, and to digest well this principle, that no sin can ever bee par­doned, but the course of Divine justice must certainly and ne­cessarily pass upon it, as surely as God is God, that is, as sure­ly as God is just and righteous: which if hee should cease to bee, or but abate of it in any one act, hee should cease to be [Page 253]God, Rom. 3.5, 6. If God bee unrighteous, how then shall hee judge the World? that is, hee cannot possibly bee Judge of it, if hee should pass by any one sin unpunished. The day of judgement is called, Rom. 2.5. The day of the Revelation of the righteous judgements of God; Therefore no unrighteous sentence can pass from him. But its unrighteous to suffer any sin to go unpunished, though in respect of temporal punishments, God deals variously, as his wisdome disposes, yet hee is ever just, which then hee will clear to all the world, Rom. 2.2. Wee know, that the judgement of God is according unto truth, that is, as hee cannot bee deceived by any colour or pretence to hide a­ny sin; so neither will hee pass any false sentence upon any action, that is to bee judged, not according to appearance, but according unto truth: nor will hee deal partially about it, for then hee should not bee the God of truth; and vers. 6, 7, 8, 9. Hee shall render unto every man according to his works; that is, the nature of distributive justice: if any thing bee a­bated of this, or lessened, or if there should bee any excepti­on, the nature and essence of justice should bee violated, and so also the very being of God should cease: besides, God be­ing a holy God, doth hate sin, according to his infinite holi­nesse, infinitely. God hates nothing in the world, but sin, therefore all the infinite hatred of God is spent upon sin a­lone. Now what a thing is that, that an infinite divine ha­tred, like a mighty undivided stream, should with all its uni­ted forces and inundations, and detestation, run forceably and irresistably upon every sin, how small soever? as vain thoughts, Prov. 15.26. and foolish talking, wanton glances of the eies, and the very secret lusts of the heart. Mince and extenuate your sins as much as you will, yet the Lord hates every sin as sin, and therefore cannot choose but punish eve­ry sin, little or great, according to the desert of it, and if God should hate sin less than hee doth, hee should cease to bee God.

Quest. How may that bee cleared?

Answ. Why, if God did not hate sin infinitely, he should not bee infinitely holy, and wee say truely, that a thing can­not bee more or less infinite: whatsoever is infinite, it re­mains so to eternity; if it should bee a degree under that, it [Page 254]must be finite, for infinite holiness, must needs bee accompa­nied with an infinite hatred of sin. So if Gods holiness or hatred of sin, should bee less than it is, it should bee finite, and if infinite holiness bee denyed to God, then his Godhead is denyed also. Let vile sinners ponder this, that think and say many times, that Gods Ministers speak too harshly of sin, and hope that God is not so much offended, as they would make us beleeve, neither doth hee hate it so exceedingly.

Oh poor Creatures! beware of all such thoughts, if God should hate sin less than hee doth, hee should cease to be God. Oh consider the certainty of these things. I beseech you, be convinced of this, that it is a gross and dangerous errour, to conceive that Gods mercy is greater than his justice; and it proceeds from the ignorance of the divine nature; for what­soever is in God is God, and all his attributes are infinite, and one infinite cannot bee greater than another; neither can one attribute bee contrary to another, nor exclude another, nor abate and overcome another; for how can God bee divided in himself? Gods mercy indeed hath a larger extent as being upon all his works, Psal. 145.9. but his distributive justice reaches onely to men and Angels, but in themselves they are both infinite and equal.

Further, for more clear demonstration of this, that Christ is set forth to bee a Propitiation for the remission of the sins of the Elect, consider a place, Gal. 3.13. Christ was made a Curse for us, there bee two things especially observable; First, That Christ is called a Curse, not only that hee that is God over all was accursed for the sins of the Elect imputed; but a Curse, that (being the abstract) comprehends the confluence and colle­ction of all the Curses due to their sins, none excepted: there is a curse due to every sin of every Elect soul, and they all meet upon Christ; But secondly, it was said, hee was made a Curse; by whom was hee made? but by God the Father? by the most loving Father, though the most loving and belo­ved Son, though hee did alwaies those things that pleased him. Joh 8.29. Yet such a Father made such a Son to bee accurst: that is, not onely forsook him, so that for the time hee had no sense of the presence of Gods grace and favour towards him: but filled him brim-full (as it were) with the [Page 255]sense of his fierce indignation due to his peoples sins. What manner of Justice is this in God the Father (beloved in the Lord) that dealt thus with a holy Son, and such a Son? whatsoever might stay the hand of Justice from proceeding a­gainst him, was found in Christ, yet nothing could prevail. I may adde that, Heb. 12.3. Consider him that indured such contradiction, &c. mark the words how emphatical, him, standing in such relation unto God, [...], the Suf­ferer, the greatest Sufferer; what did hee suffer? such a con­tradiction, &c. such an one as never was, there was never any parallel to it, and their contradiction was a counter­faction, and take this of God too, Luk. 22.53. the contradi­ction of men, and the malediction of God. Oh consider him that suffered these things, reason with your selves about him, and say, Wherefore hath the Lord done this? as was spoken in the like case, Exod. 12.26. What means this service, &c. wee must tell our children the meaning of the Sufferings of Christ, as the Jewes were to tell their children, the meaning of the Passeover.

Quest. What evil is there in sin that Divine Justice should so pursue it, and that God cannot passe it by, except that Gods Ju­stice doe proceed against it?

Ans. Sin is extreamly opposite to the nature of God, Sin is opposite to Gods nature which is pro­ved divers ways. and so is nothing in the world but sin; of other things it is most true that is said. Rom. 11.36. Of him, and through him, and for him, are all things, but it cannot be said so of sin, for hee is no cause of it, neither hath he any influence into it, Gal. 5.17. the Flesh and Spirit in a Child of God are contrary one to another, that is, the regenerate and unregenerate part, but these are contraries remisse; but contraries in the highest degrees can never bee reconciled together, therefore the Apostle saith, 2 Cor. 6.14, 15. What fellowship hath righteousnesse? what communion hath light with darknesse, or what concord hath Christ with Belial? God is perfect righteousnesse and light, and in him is no darknesse at all, 1 Joh. 5. Sin is unrighteousnesse, and darknesse that hath no light in it, therefore what fellowship or communion can there be betwixt these? hee means none at all, it is against the nature and being of all things; now if there can be no communion, then no justification; for justifi­cation [Page 256]is part of a sinners communion with God, therefore justification doth necessarily require punishment and satis­faction; for without this the Law remains in force, and the Law is the strength of sin, 1 Cor. 15.56. and sin in the full strength of it, is strongly opposite to God. And mark these pla­ces, Jam. 1.13. Job 34.10-13. Deut. 32.3.4. Moses there calls for audience, and so doe I, and as he begins his speech, so may I also say upon this occasion, Give ear O heavens, and I will speak; and hear O earth the words of my mouth, &c. Hee summons the unreasonable Creatures to give attention to what he was about to speak, and what was it? I will publish the name of the Lord, ascribe yee greatnesse to our God. Hee is the rock, his work is perfect, all his ways are judgement, a God of truth, and without iniquity, just and right is he: he proves God to be the Rock, and God of truth, or the true God, be­cause he is without iniquity, and all his works are without sin; whence it follows, that if there were the least sin in God, or done by God, he could not then bee the Rock, his wayes would not bee perfect, nor could hee bee stiled just and right, or the God of truth. Hence it may bee thus reasoned, That must needs bee extreamly evil, which if it were in the least degree in God, would instantly take away his being. But such an evil is sin, &c. If there should be such a poyson (saith a godly Divine) that if one drop of it should fall into the O­cean, Mr. Burroughs. all the whole Ocean should be in one moment poyso­ned, or if one drop of it should get into Heaven, that then presently the Sun Moon, and Starres should fall down, and be annihilated, you would say that this were a strong, vene­mous poyson; certainly if one drop of sin should get into God, the infinite being of God would instantly cease to bee: the Sea, though large, is not infinite, the Heavens, Sun, Moon, and Starres, are not infinite, but sin would disanul the infinite being of God.

Obj. But why then doth not Sin destroy the being of the Crea­ture in which it is?

Ans. One sin did destroy the Angels that sinned, one sin destroyed all Mankind, and though they are not quite anni­hilated, yet they are worse than nothing, having lost their first estate; yea Psal. 39. every man in his best estate is altoge­ther [Page 257]vanity, or rather all vanity; sin destroys the life of God in men, and the Image of God, Hos. 13.9. Prov. 6.32. Sin destroys the soul, &c. and it separates from God; if you separate a branch from the root, it dyes, or if a Beam were se­parated from the Sun, it would suddenly dis-appear and dye, or come to nothing.

Quest. How may it appear that sin is opposite to the nature of God? This is a great matter to be cleared, and if we beleeve that there is a God, and such a God as the Scripture describes, then wee may know him by the contrary, Contraria juxta se posita magis elucescunt.

Ans. 1. Sin is wholly evil, and God is wholly good. God is light, in whom is no darknesse, 1 Joh. 1.5, 6. Gen. 6.7. Sin is darknesse without any light, Ephes. 5.8. the same Apostle saith, Rom. 7.18. That in his flesh there dwells no good thing; that is, in his corrupt nature. If wee doe consider other things, such as affliction, death, and the like, these have some good in them, and are the works of God; the Devil himself hath some good in him, for the Angelical nature is the good Creature of God; that therefore must needs bee extreamly bad, that is worse than the Devil; so for Hell, we think it to be very bad, but that is kindled by the breath of God, Isa. 30. last; but we cannot speak so of sin.

2 The workings of sin doe prove it to be opposite to God. Rom. 8.7. The wisdome of the flesh, i. e. The best thing that is in an unregenerate man, &c. it is not only an enemy, but en­mity; whatsoever is in the nature of enmity is found in flesh­ly wisdome: the fleshly wise ones are the greatest enemies to God; and though such have goodly pretences oftentimes of the greatest love of God, yet God accounts them to bee such as hate him: hee looks upon sinners under no other notion but as his desperate enemies, that bear a deadly hatred a­gainst him. Thus you have it exprest in the second Comman­dement, I will visit the sins of them that hate me; you would account it a fearful accusation to charge you with hatred of God, and yet it is so indeed, if you are in your natural estate, for the Lord terms you Haters of him, and he calls things by their right names: And the Apostle Paul speaking of the Gentiles, Rom. 1.30. amongst other vile things which hee [Page 258]chargeth them with, Hee saith they were haters of God; and hence it is that the Scripture frequently ascribes that to wicked men, which argues the greatest hatred, Isa. 3.8. Their tongue and their doings are against the Lord to provoke the eyes of his glory: all that a sinner speaks or doth, is against the Lord: Hee strives against God, Isa. 45.8. Woe bee to him that striveth a­gainst his Maker; hee fights against God, Job 15.25. hee stretcheth out his hand, and strengtheneth himself against the Almighty. 1 Sam. 15.23. One would think it had been a very small sin that Saul committed in sparing Agag, when hee had gone so farre in putting so many of the Amalekits to death, yet Samuel brands him to bee a Rebel in so doing, Re­bellion is as the sin of Witch-craft, &c. yea, there is never a sin­ner but seeks to take away the being of God, or at least to pull him out of his throne, Psal. 14.1. The fool hath said in his heart, there is no God; the fool there, is every unregenerate man, his saying there is no God, is his thought, that is, to take away his very being as farre as he is able; a wicked man is not only content that there should bee no God, or wishes that there were no God (which is a monstrous and horrid villany) but he concludes it peremptorily in himself there is no God, and walks accordingly: yea, and whereas Gods Throne should be in the heart, he thrusts him out from thence, by such godlesse principles as this is. I might enlarge this, and clearly demonstrate unto you, how that sin overthrows all the Divine properties; his Mercy which it abuses, his Justice which it denies, his Truth which it belyeth, his Holinesse which it makes like it self, &c. and the Lord may well com­plain of it, that he is pressed under it, as a Cart that is full of sheaves; yea, that he is broken with our whorish hearts departing from him, &c. Now let every soul that hears this, Judge impar­tially, how it can bee possible that the Lord of Hosts, the King of glory, should pardon them, that doe willingly har­bour such evident opposition against him; and all that you have heard, and much more may be said to bee in every sin, wherefore it cannot bee without violation of Gods Nature, that sin should passe unpunished, or that no satisfaction at all should be required by this Divine Justice for it: can Justice cease to be just? then truth may bee turned into a lye, and [Page 259]holinesse into wickednesse, and God may cease to be God.

Briefly, though sin be not infinite as God is, for then God could not overcome it; yet it is in some sort infinite, in the malignity of it, the Apostle saith, Rom. 7.13. that it is [...], that sin by the Commandement might be exceeding sinful; sin can have no worse name than it self, if it could, the Apostle would have hit on it, but (saith hee) that sin by the Commandement might bee Hyperbollically sin­ful, and that by the Commandement which should redresse it. Sin (I say) is in some sort infinite, Sin in some sort infinite. and that because

1 It is committed against an infinite Majesty; and as it is a greater evil to strike a King, than to strike a private person, so it must needs bee a high degree of villany to strike at God.

2 It is boundlesse, in causing sin in the sinner, and others also, Rom. 6.19. Yee have yeelded up your members to iniquity, there is no stop in sin. It is said of Jeroboam, that he sinned, and made Israel to sin.

3 It is boundlesse in regard of the Sinners will, for it is contrary to the Will of God, 1 Pet. 4.2. and if the sinner should live ever, he would sin ever.

4 It is in some sort infinite, in regard of the mischief which it doth, for it deprives us of an infinite good, of the love of God, and the sense and comfort thereof, of communion with him, of the joyes of Heaven; and instead thereof brings infi­nite miseries, The worm that dyeth not, the fire that is not quen­ched, Mar. 9.44, 46, 48.

Obj. Though God in the Scripture speaks thus, yet this is but to skare us, wee hope that God will bee better than his word?

Ans. If thou hast as much Religion or honesty as Balaam the false Prophet, thou wouldest say with him, Numb. 23.19. God is not as man that he should lye, and can the God of truth ever speak lyes? This is a flat denial of God, and a transforming of him into the likenesse of sinful man. Rom. 3.4. Let God be true, and every man a lyar, &c. Now what a sad consideration is this, that a poor Creature must bee eter­nally miserable, unlesse that God cease to bee God, and the Scripture cease to be true? would you not judge him to bee in [Page 260]a miserable condition, who is never likely to bee freed from tormenting pains, unlesse the Sun falls from Heaven, and the frame of Heaven and Earth bee dissolved; yet Luk. 16.17. It is easier for Heaven and Earth to passe away, &c. than God to speak untruth. The Heavens and the Earth shall one day be burnt up, but the Word of God is setled for ever in Heaven, Psal. 119.89.

Obj. 2. But though Gods Word be sure, yet happily hee may change his mind in respect of some men and women in the world, and so we may speed well enough.

Ans. No, Job 23.13. hee is of one mind, and who can turn him? and what his soul desireth, even that he doth, Psal. 33.11. The counsel of the Lord standeth for ever, and the thoughts of his heart to all generations: to make God mutable, is to make him no God, and is to charge him either with ig­norance or error, which are the causes why men are change­able in their wayes: but these things are Atheistical, and in­consistent with the Nature of God; besides, if the Lord should deal otherwise with one sinner than hee doth with ano­ther, then Gods wayes were not equal; contrary to that, Ezek. 18.29.

Obj. 3. Though God be not changed, yet I will bee changed, I will leave my sins, and change my course, and then I hope I need fear nothing.

Ans. It is true of some of Gods threatnings denounced in the Scripture, Jer. 18.6. that upon our repentance they shall not be accomplished, and it were happy for thee indeed, if thou wert changed both in heart and life; but let me say as the Prophet doth, Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may they who are accustomed to doe evil, learn to doe well. Thou goest on in a course of sin, and a custom thereof, and hardnest thy heart in it, and this makes thy change unlikely; but grant thou couldst change, yet it is not any change of thy course for the future, that can satisfie Justice for sins past; as for example, Suppose a Bank­rupt-Tenant should be for many years behind with his Land­lord, but at length turns a good husband, and payes his rent duely ever after, the Landlord may take it for part of pay­ment, but he will also exact the old scores; so suppose thou [Page 261]shouldst reform for the future (yet thou canst not doe that perfectly neither) yet who shall pay thy old Scores, thy old Whoredoms and Thefts, thy old Lyes, Sabbath-break­ing, Ale-house-haunting, Night-walking, &c. I say, who shall pay for these? So suppose a man hath long robbed his Neighbour, and now he robbs no more; this is something; but he must satisfie the Law for old robbings, and so it is in the case we have in hand: Briefly, if thou hadst committed but one small sin all thy life time, yet all possible reformation cannot satisfie justice for that, there being infinite evil in the least sin, and God requiring an infinite satisfaction.

Obj. 4. But how can God deny to shew mercy to his Creatures, and how can he pour out his anger for ever upon the work of his own hands?

Ans. Isa. 27.11. It is a people that have no understan­ding [...] therefore he that made them will have no mercy on them, and he that formed them will shew them no favour. [Yee have no understanding] as if he should have said, Yee have unmade, and undone your selves by your folly, where­fore I will not pitty you, as my Creatures; but if there were any validity in what this Objector saith, then the Devils might comfort themselves, which are the Creatures of God as well as men, but of them, and all the wicked of the world is that verified, Prov. 16.4. God made all things for himself, and the wicked for the evil day.

Obj. 5. If I must be the everlasting Object of Divine justice and vengeance for my sin, I will bear it as well as I can.

Answ. Now wretched creature, is it come to that pass? dost thou know what thou sayest? know the Lyon by his paw? Cain said, Gen. 4.13. My punishment is greater than I can bear. Proverbs 18.14. A wounded spirit who can bear? Remember how it was with Job, chapter 6.12. Is my strength the strength of stones? Again, Job 7.14, 15. My soul chuseth strangling, &c. And Hezekiah, Isa. 38.13. I reckoned till morning, That as a Lion, so will he break all my bones, Psal. 88.15. Heman said, whilst hee suffered the terrours of God, he was distracted. Job. 31.23. Destruction from the Al­mighty was a terror unto me, and by reason of his highnesse I could not endure. Now these men that are last mentioned were precious Saints, and Servants of the Lord, that had a [Page 260]singular support of divine grace, and yet they upon some lesser manifestations of the terrors of God in this life, did thus expresse themselves. But what is this in comparison of the Sinners of Sion Isa. 33.14, 15. what is this in compari­son of everlasting burnings, everlasting punishment, Matth. 25. and the last vers. streamings of brimstone, chains of dark­nesse, everlasting fire, &c. Matth. 25.41. the bottomeless pit, an everlasting death, immortal mortality, according to that expression, Rev. 9.6. they shall seek death, and shall not find it, they shall desire to dye, and death shall flee from them: consider but that expression of everlasting fire prepa­red for the Devil and his Angels, Matth. 25.41. the words are these, Then shall hee say also unto them on the left hand, depart from me yee cursed into everlasting fire, prepared for the Devil and his Angels. Mark that word [prepared] it is spoken, as if the Almighty Wisdome did deliberate, and as it were set down and devise all stinging and terrible ingredients, for a temper of greatest torture to make up that dreadful fire wherein hee meant to torment eternally his enemies: do but cast an eye upon the sufferings of the Lord Jesus, and his agony, and prayer under the sense of his Fathers wrath, and judge how well thou art like to bear the wrath of a sin-revenging God.

In a word, let mee shut up this discourse with that of the Prophet Ezekiel, Chap. 13. vers. 11. Yee speak peace (false peace) to your own hearts, build the Wall, and dawb it ever with untempered mortar, thus saith the Lord, say unto them, you dawb it with untempered mortar, that it shall fall, and there shall bee an overflowing showre, and yee O great hail-stones, shall fall, and the stormy wind shall rent it. The great God commands the great hail-stones to throw down the walls, and daubings, that yee shall say where is the daubing wherewith wee have daubed it? All the vain Cavils of impenitent sinners shall bee scattered, and do them no good.

I shall finish this use with a few conclusions following thence.

Conclusi. 1. It is a horrible depth of Satans subtilty to hold an unbeleeving, or impenitent sinner in a senseless se­curity, without feeling, or fear of divine vengeance, seeing such a soul is continually subject to bee seized on by the ju­stice [Page 261]of God, and that notwithstanding this, sinners should bee so desperate that they turn to their course, as the horse to the battel, Jerem. 8.6. This is suitable to those expressions, 2 Thes. 2.9, 10. where the Apostle tells us of the efficacy of Satan with all power, and with all deceivablenesse of unrighteous­ness in them that perish. Now these are Satans plots by which hee deceives souls. 1 To procure them secrecy, and successe in their wicked enterprizes; for secrecy, you have a place in Esay, chapter 29.15. Their works are in the dark, and they say who seeth mee, or who knoweth us? they dig deep to hide their counsel from the Lord, much more from me (saith the Prophet) surely your turnings of things up and down shall bee as the Potters clay: for shall the work say of him that made it, hee made mee not? Psal. 64.5. They incourage themselves in an evil matter, they commune of laying snares privi­ly, and say, who shall see them? but God shall shoot at them, &c. Now for their success in their wickedness, and attempts, the Devil makes fair promises of that too, and for a while it may bee they may prosper; Thus Haman, Doeg, the Scribes and Pha­risees for some time prospered; so did Julian the Apostate. We read of this delusion of prospering in sin, in Dan. 8.24. Hereup­on the poor deluded wretches strengthen themselves in their wickedness, Psal. 52.1. 2 He draws them by all the Baits hee can to engage them to their lusts, to Ale-houses, drinking, revelling, gaming, feasting, all manner of good-fellow-meetings, and Bedlam-fooleries, where the Devil himself is present in his Pontificalibus, Prov. 1.11. Come (say they) let us lay wait for blood. &c. wee shall finde all pretious substance, wee shall fill our houses with spoil, cast in thy lot, &c.

3 Hee fills their heads with a multitude of worldly occa­sions, with hope of gathering wealth; so hee dealt with Cain in his building; and as the Idolaters used (when they sacrifi­ced their Children to Moloc) to drown the cries of their chil­dren, with the noise of Drumms, so these drown all the noise of Conscience, with the lowder noise of the cumber and clutter of those worldly affairs.

4 The Devil like a crafty juggler casts mists before the eies of his slaves, or else (as the Philistims dealt with Sampson) puts out their eies, that they shall not see the ugly face of sin; They [Page 264]call evil good, and good evil, and so draw on iniquity, and Isa. 5.19, 20. there they challenge God, and say, Let him make speed, and hasten his work, &c. Let the Counsel of the Holy One of Israel draw nigh and come, &c. Oh how miserable is that soul that is thus deluded by the Devil, and led captive at his pleasure? and what a fearful thing is it, to abide one moment in such a condition?

Conclusi. We are to ju­stify God in all his severity. 2. Then let us justify God in all the severity of his Commands, Threatnings, Judgements; this was the frame of Davids heart, when hee was kindly humbled, Psal. 51.4. That thou maiest bee justified when thou speakest, and clear when thou judgest; David was now, all for justifying of God in whatso­ever hee said, and did, and so should wee; Let us take heed of entertaining such thoughts as do rise up against the justice of God; 'tis a great sin to fly out against the Justice of civil Courts, as is the practice of some; The Prophet Isaiah speaks of a sad time wherein hee lived, Chap. 59.4. None calls for justice, nor any pleads for the truth. Amos 5.10. They hate him that rebuketh in the Gate, this is a horrid crime, to bee against the Justice of the Magistrate, but wee speak now of a higher matter, which is the justice of God himself, and to be against this, is to bee against God himself; for Gods Justice is his very Name, and being: It were well if they would consider this, who do so vehemently decry the preaching of the Law, whereas every wise and sober Christian knows 'tis his duty, to love the strictest commands of God, and that they are very useful to keep him from sinning against God. Psal. 119.11. I have hid thy word in my heart, that I might not sin against thee, and so in another place, By the words of thy mouth (saith David) I have kept mee from the paths of the destroyer. And as some are against the strictnesse of the Commands, so others are offended at the severity of Gods threatnings. Amos 7.10. The Prophet there denounced the judgements of God against Jeroboam, and Amaziah said, The Land was not able to bear his words, and hee must bee gone from Bethel, vers. 12.13. How harshly did the chief Priests and Pharisees resent those threa­nings of Christ. Luk. 20.16. when Christ there told them that the Lord of the vineyard should destroy the cruel Husband­men, and give the vineyard to others, they said, God forbid, [Page 265]and as it was with them, so it is with the people with whom wee have to do in our ministry. God forbid (say they) that there should bee so much severity in God as Ministers speak of; but (beloved) is not preventing ju­stice, pretious justice, and preventing Physick the best? doth it not argue much tenderness in a father to threat­en the Rod to his Childe, if hee shall adventure to come near to a pit, where hee may bee drowned? So I say of the judgements of God, as they are all righteous and just when they are executed upon Gods Enemies, so they are for the prevention of sin in his Children; wherefore instead of slandering the Justice of God, or repining at it, let us justify his waies: Lam. 3.39, 40. Why doth the living man complain, a man that suffereth for his sin. Let us search and try our waies, and turn again unto the Lord.

The drowning of the Old World, the burning of So­dome with fire and brimstone, the destruction of Jerusalem, seems harsh to flesh and blood, and some there are that quarrel against, and (are not afraid to deny) the eternity of Hell torments, and yet wee are not displeased with a man that kills a brood of Serpents, or a kennel of wolves, and why? Because there is an antipathy in our natures a­gainst such harmeful Creatures. Now thus it is in Case of sinning against God; sin is contrary to Gods na­ture, and Gods nature is contrary to sin: if fire burns fu­ell, who blames it, or wonders at it: and why? it is the nature of fire so to do, and it is the nature of the holy God to hate sin. Psal. 119.137. Righteous art thou, O Lord, and upright in thy judgements.

Conclusi. 3. If there bee so much evil in sin, Wonder at Gods patience in forbearing sin. then won­der at the patience of God in forbearing of thee thus long; and grow to a self-abhorring: and see what an indispen­sible necessity lies upon every soul, for to bee deeply humbled for sin, and turned universally from it, even whilst it is called to day; take notice of that, Jerem. 8.8. No man repenteth of his wickedness, saying, what have I done? and let that place bee verified in us, Zach. 12.10. They shall look upon him whom they have peirced, and mourn. Mr. Calvin in­terprets that place of God the Father, and there may be [Page 266]a truth in it, that each person is pierced by our sins.

Oh! Therefore Mourn, as for an onely Sonne; and let us bee ashamed that wee can mourn for every petty loss or cross, (Yea, suppose it were the loss of an only Son) but cannot mourn at our peircing of Jehovah. If a man had brought confusion or destruction upon the whole Creation, yet this were infinitely short of the evil of sinne, that is a wearinesse to God himselfe. Isaiah 1.14. The Lord there complaines of the sinnes of his people though they did so many costly duties, that hee was weary to bear them: what, cannot the infinite God bear them, and can a sinful heart bear them? Yea, how dare a poor wretch live wilfully one hour in sin, when as hee knows that God will not pardon it, without great Repentance: But here perhaps hee will shift or pervert some Scripture or another, to palliat his Conscience. But now if wee thorowly understand and consider the Argument I am upon, wee can finde out no way to escape punishment for our sinnes.

If this bee true, that God cannot in justice pardon sin without punishment, God will punish all our sinnes, ei­ther in our own Persons, or in our Surety. When I say God cannot let sin pass unpunished, the Reason is, be­cause God cannot do that which is contrary to his Na­ture, nor change his Nature, it were a contradiction to conceit this. It is said in the second of Timothy, 2.13. God cannot deny himself, &c. And shall a Sinner then dare to live one hour in such an estate, that (if God do not, or cannot deny himself) if hee dye in it, hee shall infallibly bee damned? Doe not go away now and say, as the peo­ple did of Ezekiel, Chapt. 20. verse the last, Do they not say of mee, O Lord God, doth not this man speak Para­bles?

But Friends, this is no parable that I Preach, but a plain Truth, and undeniable, and therefore if you are rational, you must needs yeeld to the strength of these things.

4 If there bee so much evil in sin, then let us set our strength against it, and all the temptations of Satan, where­by [Page 267]by hee labours to draw us into it. I might here tell you of the danger of sinne, how that death is the wages ther­of, and that eternal fire shall bee the portion of all impeni­tent sinners.

But Brethren, it is a stronger Argument, when I tell you that it is contrary to God; and this is true, not on­ly of great sinnes, but also of small, as it is sin, those little sinnes (as wee term them) even vain thoughts, Jer. 4.14. and Idle words, Matth. 12.36. do expose you to Eternal Wrath, not onely a prophane Conversation, but also a vain Conversation will prove thy destruction, without a Redeemer, and therefore Christ dyed for this end, to re­deem us from (the danger of) our vain Conversation, 1 Peter 1.19. from the wasting or mis-spending of our time.

It was a pretious Resolution of Joseph, Genesis 39.9. How shall I do this great wickedness, and sinne against my God? hee speaketh, it is true, of Adultery, which is a great wickednesse, but his Argument to resist will as well hold, to resist even the least sinne; How shall I sin against God? yea, conclude certainly, that though all sins are not equal, yet they agree all in this, that God hates them, and cannot but in his justice punish them, and there is abundance of evil in eve­ry sin, Rom. 5.20. Where sin aboundeth grace doth super-abound, he speaketh there of all the sins of the Elect. Every sin abounds with wickednesse. Oh Beloved, suffer the word of Exhor­tation, Heb. 12.5. Resist sin unto blood, much more to shame, or disgrace, or poverty, &c. 2 Hate that which hates God, Psa. 139.21, 22. Do not I hate them that hate thee? 3 Get the love of God into your hearts, then yee will hate sin indeed. Psal. 97.10. All yee that love the Lord, hate evil. 4 Labour to know God to bee your God, and then you will know what it is to sin against him. Psal. 143.10. Teach mee to do thy will, for thou art my God; if ye look upon God as a stranger, as one in whom you have no interest, then you will not bee careful how to a­void sinning against him.

Doct. NOt only the exact Truth of God, or the abundance of his Grace, but also his strict Justice doth concurre to the justification of a Sinner.

Vse 3. Satisfied justice the strongest comfort to be­leevers. It may serve for an invincible ground of comfort to every true beleever, every soul that is in Christ Jesus, that hee is justified by the strictest justice of God. And as for those that are not in Christ, let them stand by, and behold with lamen­tation their estrangement from these consolations; yet let them admire and long for, and desire these heavenly injoy­ments, that belong unto the Saints: though for the present (poor souls) they are in the condition of such as have no part or fellowship in this businesse. It was a sad speech that was spoken by the Prophet Elisha to the unbeleeving Lord, [Page 269]2 King. 7.2. about the great plenty in Samaria, Thou shalt see it with thine eyes, but thou shalt not eat thereof. I will not dare to speak this concerning any that hears this word; but this is sure, that for the present, whilst men abide in the state of un­belief and impenitency, it will bee extreme presumption and delusion, for such an one to conceit any interest in this consolation.

The Comfort stands in these particulars.

Comf. 1. In the blessednesse of that estate, and the sure­nesse of the ground thereof; the blessednesse of this estate stands in the pardon of sins, Psal. 32.1. Blessed is the man whose unrighteousness is forgiven, &c. It is commonly ac­counted an easie matter to obtain forgivenesse of sins, and there is none so vile but hee will presently conceit, that hee can get it, when he is giving up the ghost; but such persons know not what such a mercy costs, nor what is requisite on their parts to the injoying of it, nor what a mighty power of God is exercised in forgiving sin. See how Moses prayed, when the people had sinned, Num. 14.16, 19. Now let the power of my Lord be great, as thou hast said; the Lord is long-suffering, and of great mercy, forgiving iniquity and trans­gression, and by no means clearing the guilty, &c. Pardon I beseech thee the iniquity of this people, according to the greatnesse of thy mercy. Gods omnipotent power in all his Attributes, is put forth in forgiving of sin, and in special the greatnesse of his mercy and justice; surely this must needs bee of great use and worth to beleevers, in so much that it is so strongly built, and that on a rock of eternity; for it is built on the justice, truth, and mercy of God. Righteousnesse and peace kisse each other, mercy and truth meet together in the beleevers justification, Psa. 85.9.

Comf. 2. That which is the greatest terrour in the world to unbeleevers, is the strongest ground of comfort to beleevers, that is, the Justice and the Wrath of God against sin. Look how it was, Matth. 28.4, 5. when the Angel appeared at the Resurrection of our Saviour Christ, The keepers were affrigh­ted and became as dead men; but it was said to the women, Fear not yee, for yee seek for Jesus of Nazareth that was cruci­fied. So it is much more in this case, when Gods Justice is [Page 270]powerfully manifested, the sinners of Sion and of the world are affraid and terrified; but yee poor beleevers seek for Christ who was crucified, yee need not fear any thing, yea you may be wonderfully cheared at this, and it is your grea­test comfort that you have to deal with this just God, who hath already received satisfaction for your sins; for Revel. 15.3, 4. it is the substance of the Song of Moses and the Lamb, wherein the Saints triumph in the justice and judgements of God, that are most terrible to Gods enemies. Luk. 21.26, 28. where the Day of Judgement is described, and that in it there shall bee distresse of Nations, and mens hearts failing them for fear, viz. (of the Justice and Wrath of God) Why so? it is for looking after those things that are to come upon the earth, for the powers of the earth shall bee shaken, &c. but when these things begin to come to passe, then look up, and lift up your heads, for your redemption draweth near. This day is the most dreadful day that ever was in the world to all the ungodly, but the just, and the faithful then shall bee able to lift up their heads, to see all the world on a light fire about them, and all the Elements in terrible confusion. But how dare a poor Creature lift up his head in such a case as this? They shall see the Son of Man coming in a cloud with power and great glory; here is enough to comfort the poor members of Christ, to see Christ on whom they have beleeved, and who hath satisfied Gods justice for them, to appear to Judge­ment, Isa. 40.1. Comfort yee, comfort yee my people, saith the Lord, speak yee comfortably to Jerusalem, and say unto her, that her warfare is accomplished, that her iniquity is pardoned, for she hath received at the Lords hands double for her sins, i. e. this conflict with the wrath of God is at an end; the punish­ment of their iniquity is accepted, they have received in their Head and Surety Christ Jesus, double for their sins, i. e. Ju­stice hath past upon them in their Head Christ Jesus, and they be sure the Judge of all the world will doe right, and will not punish sins twice. So that although they are not ex­empted altogether from Gods fatherly Chastisements, and afflicting hand in this life, yet there shall bee no condemnati­on unto them: the exactnesse of Gods Justice cannot doe this. Job 38.10, 11, 12. Farre be is from the Almighty, that [Page 271]hee should doe wickednesse, &c. It would be rightly accounted great injustice in a Magistrate to punish the same offence twice, therefore much lesse can God be guilty of it.

Comf. 3. This serveth to answer all cavills and objections, (though there were Millions of them) that can bee made a­gainst the good estate of a beleever. That is a precious truth, that alone overthrows all contrary errours. Such is this, that our sins are pardoned, not only in a way of truth and mercy, but in a way of justice. Sathan and our own Consciences will object many things against our comfort, if we plead only the mercy and the truth of God, and will say, but where is then the Justice of God? Can Mercy pardon without the consent of his Justice? but now whilst we beleeve in Christs satisfacti­on, justice and peace kisse each other; yea justice saith, I am pleased. Many things will bee cast in our dish in the day of temptation, about the multitude and greatnesse of our sins, and our manifold grievous relapses; but Tit. 2.14. Christ hath redeemed us from all iniquity; hee hath paid the full price that justice could exact or require, and we may say, as it is in Jam. 2.13. Mercy (coming through saith) rejoyceth a­gainst judgement.

Comf. 4. This is the special favour of the Spouse of Christ, that they can plead the righteousnesse of God in Christ, as the Lord saith, Hos. 2.19. I will betroth thee unto me for ever, yea I will betroth thee unto me in rightteousnesse, and in judge­ment, and in loving kindnesse, i. e. in free grace pittying our miserable condition, and in faithfulnesse and truth perfor­ming his promises that he hath made; but is that all? No, but hee will doe it in righteousnesse too, that is, in a way whereby he will declare his justice, as well as his mercy and truth. This is the sure match that the Lord hath made with a poor soul, which will stand good, not only in the Court of Chancery, but in the Court of Justice, or Common Pleas too. Such an in­violable match hath the Lord made with a poor beleever, and how then can he break off from it, to leave the soul in a state of Widdowhood? Isa. 62.4. Thou shalt bee no more termed forsaken, but thou shalt bee called Hephsibah, for the Lord de­lighteth in thee.

Vse 4. For instruction and exhortation, and there might be several branches of it.

1 If pardon of sin is given, and must be received in a way of justice as well as in a way of mercy and truth; then let every soul seek pardon of God in such a way as may stand with Di­vine justice. There is many a condemned Malefactor stan­ding at the barre, that cries for mercy in vain at the hands of the Judge, not considering the place of the Judge, which is to doe justice. So it fareth with many convicted and awake­ned sinners, they goe to God in such a natural way, as Ben­hadad went to Ahab, saying, The Kings of Israel wee have heard are merciful Kings, so they say, we have heard the God of Israel is a merciful God, I will goe to him with sackcloath about my loyns, and ropes about my neck, i.e. with Humiliation and Self-judging, and I hope that hee will pardon me. Belo­ved in the Lord, this is needful, and commendable, and I would not discourage any one from it; but the distressed sin­ner is forced to it by the sense of his misery and some natural instinct, and indeed alone it is insufficient to prevail with God, unlesse he can plead his justice too as well as his mercy. Thence you finde that God is described so, Isa. 45.21. There is no God else besides me, a just God, and a Saviour, i. e. none besides me that is a just God in saving of sinners; hee so saves as that hee may be just still, and none can save so besides this just God, as Jer. 3.22, 23. Truly in vain is salvation hoped for from the hills, and the multitude of the mountains; in the Lord our God is the salvation of Israel, for shame hath devoured the labours of our fathers, and we lye down in their shame, for we have sinned against the Lord our God. It is but a vain thing for you to take pains, to goe to any other for salvation, be­sides this just God, and if ever he save you, it will be in a way of justice.

Quest. What is that way of justice, that we must expect justi­fication in?

Ans. There is or can be but one way (that was ever heard of) to satisfie the justice of God, that sinners might bee justi­fied, i.e. by the Father's making his own Son a propitiation for them, that is the mystery in the text, that God forgiveth sins through the bloud of his Son; and beloved, consider that Luther took a great deal of pains to understand this, and prayed much and earnestly to the Lord for it, before he could [Page 273]get the right meaning of it. The mystery is this, That the Son of God manifested in the flesh, must make his soul an offering for sin, to satisfie Divine justice, or else all Mankind must perish eternally. Then if this bee so, let every one see the great necessity of getting into Christ, and accordingly fly without delay to the Lord Jesus. Let me say to thee, as it was said to Lot, Escape for thy life, neither stay, &c. lest thou bee consumed; deliver thy self as a Roe from the hands of the Hunter, or as a Bird from the hand of the Fowler. My thinks, this Argument should fire every sinful man out of his mise­rable estate, and make him fill Heaven and Earth with cries, that he may gain Christ; yea my thinks, the Lord seemes to take the Lingerers by the hand, as he did Lot, Gen. 19.16. The Lord being merciful to them, to bring them to Christ. The Ar­guments whereby I would presse this upon poor sinners are, The urgent and extreme necessity of a Redeemer for a sin­ner, not only because the Scripture cannot be broken, Joh. 10.35. which saith, Without shedding of bloud there is no remission, Heb: 9.22. Besides, there is no pardon of sin, but in the New Testament, and where a Testament is, there must needs be the death of the Testator, Heb. 9.16. or else the Testament is of no force; Nor only the necessity of Gods unchangeable De­cree, who chuseth every soul that shall bee saved in Christ, Ephes. 1.4. and these are inviolable things: but this is the ex­treme necessity that now I must needs put you in mind of, i.e. the necessity of Gods nature, that he is so just, that hee can by no means acquit or clear the guilty. Look how impossible it is that the God of truth should lye, or the holy God should sin, or Almighty God should be weak; so it is that the most just God should pardon sin, to them that are without Christ, yea know, how impossible it is that any thing should act con­trary to its nature, as our Saviour reasons, Doe men gather grapes of thorns? &c. yet the Lord of Nature can, and hath changed the nature of inferiour Agents, because his is above them; but it cannot be conceived (without blasphemy) con­cerning the unchangeable Nature of God, he saith, I am Je­hovah, I change not, Mal. 3.6. He is that eternal being that is ever the same; and if so, then thou must bee a member of Christ, and so answer justice, even the justice of God by the [Page 274]Surety, or else thou must certainly bee the everlasting object of Divine vengeance; and observe examples and expressions of Scripture to this purpose, 2 Pet. 2.4, 5. If God spared not the Angels that sinned, but cast them down to Hell, and deliver­ed them unto chains of darknesse, &c. Mark the words, the An­gels before their fall were most glorious Creatures, and had God pardoned & restored one of them, he might have done God more service than many millions of men, but them hee spared not, he abated nothing at all, but cast them down to Hell, and put them into everlasting chains. But why did not God spare them? why? because they had no Christ to an­swer Gods justice for them. Heb. 2.16. Christ took not on him the nature of Angels. Again, Rom. 11.21. If God spared not the natural branches (the Jewes) take heed lest he spare not also thee. Suppose thou art in the number of them that profess the name of God, as the Jewes did; suppose thou art a mem­ber of the visible Church, yet God will not spare thee, no more than the Jewes. Why should he not spare his own peo­ple, that had so many priviledges? Rom. 9.1, 5. Oh beloved, the reason is, because they received not Christ, they were broken off, and though you think of your selves as well, as of the greatest that ever sinned, the just God (except you get Christ) will not, cannot spare you. Adde that, Rom. 8.32. He spared not his own Son, being a Surety for sin. What? was God without natural affection, or was hee cruel? No, but Christ was now bound by an ingagement to his Fathers Ju­stice, and therefore God spared him not, shall any close sin­ner hope then to be spared? Now let me bring these things to the result of them, and it is this, That in some cases all deli­beration is excluded; as 1 Where there is but one possible means or way of safety, deliberation is used when there are many wayes or means, which is the best that wee may take. 2 In case of imminent danger, where without this means there is absolute impossibility of escaping destruction. 3 In case of extreme present necessity: as in case of violent storms, the Mariner doth not deliberate whether he should throw out his Treasure, or cut down his Masts for the saving of his life, and the lives of all that are in the Vessel with him; in these cases all deliberation is vain, by the very light of nature and [Page 275]reason. Now in the businesse in hand all these doe meet toge­ther to exclude all deliberation. For,

1 There is but one way to appease wrath, and satisfie the Justice of God for sin, Acts 4.12. and there had not been this way, except that God of his grace had given it. Besides, it is utterly impossible for any to be saved without Christ, Heb. 10.26, 27. Without a sacrifice for sin, there remains nothing but a certain fearful expectation of judgement. And lastly, it is a matter of extreme present necessity. It is eternally necessary that God should be just, and it is necessary the sinner should justifie the righteous God, the Lord brought Pharaoh to it at last, Exod. 9.27. when hee had poured forth all his Plagues upon his heart, he confessed and said, The Lord is righteous; and there is no such prophane wretch but shall bee brought to confesse as much at last, though hee bee never a whit the bet­ter for it; but how much better is it to justifie God, by flying to the only sanctuary, even to Christ? as the Publicans justified God, Luk. 7.29. by flying to Christ in the use of the means; but the Pharisees rejected the Counsel of God against themselvs, rejected Christ and his Ordinances against themselves, i.e. to their own destruction. When Paul preached Christ, it is said, that he declared all the counsel of God, Acts 20.27. so it is ne­cessary we should receive all the Counsel of God, which is revealed in the offer of Christ to us, it is extremely necessary that every soul should fly from the wrath to come; when Lot hath the rain of fire and brimstone about his ears, shall hee linger? Shall he not escape for his life? and this is not Lots case only, but the common case of all the wicked, Psal. 11.6. Ʋpon the wicked he shall rain snares, fire and brimstone, and an horrible tempest, and this is the portion of their cup. Me thinks upon this consideration troops of sinners should flock to Christ, as the very Sadduces did to John, Matth. 3.7. who saith to them, Who hath warned you to flee from the wrath to come? how comes it to passe that yee come in now, that have stood out so long? Why, you will say, wee have been war­ned, and warned many a time, and we would take no war­ning, till now at last we see it necessary to flee from the wrath to come; and who is it can deliver us from it? The Apostle tells you, 1 Thess. 1.10. that it is Jesus that delivers us from the wrath to come.

Instruc. Love Christ for his satis­faction. 3. This may teach all the faithful, to love the Lord Jesus most ardently; see what an Argument you have for it, that he stopped the hand of Divine justice from seizing on poor miserable Creatures, putting his life in his hands, Job. 10.17. Therefore doth my Father love me, because I lay down my life for my Sheep; and sure his sheep should love him very much for this; Christ laid down his life, partly in love to the justice of God, lest that the stream thereof should bee stopped, and partly in love to our poor souls, as Ephes. 5.2. Who loved us, and gave himself for us an offering, &c. But some will say, What need that, could not God have forgiven us without an Offe­ring, at least such an offering? A. No, it must be presuppo­sed that the justice of God necessarily required it, otherwise we cannot think such bloud should ever have been shed. Now to him that loved us, and washed us from our sins in his owne bloud — to him be glory and honour for ever, Rev. 1.5, 6. Eph. 5.25, 26. the fountain of our salvation is in the love of Christ, and the wonder of that love, and the freenesse of it is, that hee loved us (such sinners) together with the intens­nesse and strength of it, that it was stronger than death, and all this to wash us from our sins, 1 Joh. 3.16. Hereby perceive wee the love of God, because he laid down his life, &c. sustai­ning the pains of death. Of what death? the First and Second Death; He washed us in his bloud from all the filthinesse of Hell and Death. All the dunghills in the world cannot defile us as sin doth, and it was the filth of sin that Christ's bloud washed us from. Sin defiles the soul, yea the whole man, Matth. 15.19. You then that are beloved ones, and washed, can yee content your selves with a slight consideration of this? What manner of love is this, Qualis, Quantus? 1 Joh. 3.1. Ephes. 3.18. That yee may comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge, &c. Mark, here is a thing that concerns all Saints, and wee should labour for such might and strength, as not only to apprehend in our minds, but comprehend and lay hold upon all the measures of this love in our hearts, and know the love of Christ which passeth knowledge, i. e. either all other knowledge, or else all the knowledge of carnal persons, or all the knowledge of the [Page 277]Saints, in the perfection of it; (that is) it is the most desira­ble blessing in the world, to understand the love of Christ a­right. Wee can never know too much of this love. What should this love work upon our hearts? truly wee should bee rooted and grounded in love; not only have some leaves of profession, but be rooted and grounded in it, and it may lye deep in our hearts, as roots and foundations use to doe; yea this love of the Lord Jesus must bear up all the bulke, and wait of our Christian trials, yea as a root, feed and nou­rish other graces and holy indeavours in us. Oh it is much to be lamented, that so many have left their first love. They are but few sure that have ever had any rooted or grounded love to Christ at all, that is suitable to Gospel measure, or rule, Luk. 7.47. What is the Gospel measure of love? A. Matth. 10.37. Hee that loveth father or mother more than me, is not worthy of me; i. e. our love to Christ should exceed all other loves and affections in our hearts, yea in comparison of Christ, we should hate father and mother, &c. Luk. 14.26.33. wee should hate all, forsake all, so farre as they stand in competition with Christ, or the things of Christ; else we can­not be the Disciples of Christ.

Instr. 4. Redeemed ones have great boldnesse to­wards God. This may work in all redeemed ones a marvel­lous boldnesse towards God; that which the Scripture often expresses, Ephes. 3.12. In whom wee have boldnesse of accesse with confidence, Heb. 10.19. Having boldnesse to enter into the Holiest by the bloud of Jesus. It is sweet and precious that we have, Heb. 4.16. Let us goe with boldnesse to the Throne of grace, &c. i. e. to Christ our High Priest, hee hath set up a Mercy-seat for us. And is that all? Nay, but saith the A­postle, Heb. 12.23. Wee are come to God the Judge of all, and we are come to the Seat of Justice, and wee may in an humble boldnesse plead the justice of God, and say, Lord, who art the Judge of all, doe mee justice, thou art just, and therefore the Justifier of him that beleeveth in Jesus. Oh pon­der and take again upon thy heart the meaning of this, it is not only that hee may bee merciful, and gracious, and the Justifier of beleevers (though that bee a sweet and precious truth too to be beleeved, and rejoyced in) but it is, that hee may bee just. Oh beloved, this is the very quintessence of [Page 278]faith, when as the beleever by faith shall present unto God the Father the righteousnesse of Jesus Christ for satisfaction for sins; and goe to him with a full price in his hand, and current pay, and to say (as they doe in dealing) here is one, and there is t'other; and this is not bare distributive, but commutative justice between God and man, where there is not only Geome­trical, but Arithmetical proportion, that is, weight for weight, and measure for measure is observed. Oh then, tender all the pay together, all the obedience of Christ, active and passive; tender we to the righteousnesse of God the righteousnesse of Christ, it is such a jewel as exceeds our sins infinitely, though they have been very many and great, Gods justice shall be no loser by us at all, and let poor beleevers incourage and em­bolden their hearts with this; Luther was bold when he prayed thus, not only Fiat voluntas tua, but Fiat voluntas mea; not only let thy will be done, but let my will be done, and it was but the confidence of faith upon this ground we are speaking of. Oh beloved, the world will account this malepertnesse to come thus before God, that they are more bold than welcome, but they are strangers to these things, and to all that liberty we have in Christ, Gal. 2.4. It would be sauciness indeed for those that are out of Christ, to approach at any time on this manner to God, but let the Children take this as the daily portion of the Childrens bread, and it is no wrong to that text, 1 Joh. 1.9. to take it in this sense, If we confess our sins, he is just (for Christs sake) to forgive us our sins, nor to that, 2 Tim. 4.8. Henceforth is laid up for me a crown of righteousnesse.

Inst. Adore the righteousnesse of God in all his wayes. 5. If God be thus just, exactly just in the justification of a Sinner, let us learn to acknowledge and adore the righteousness of God in all his wayes, Psal. 145.17. If his mercy doth not pardon one sin, but in a course of justice through the death of Christ, then doubtlesse the Justice of God will not be baf­led, or turned aside in the managing other matters in the world. The light of Nature sees nothing but mercy in this case, but the light of Grace sees Gods justice also. So that though God deals otherwise many times, in many things, than we could have expected, or can see a reason of; yet he is always just and holy in his proceedings, and it is not enough for us to acknowledge the righteousnesse and holinesse of God [Page 279]in some of his ways and works, or in his ways towards others, and not towards our selves, and in his dealing with some per­sons, and not with all; but wee must justifie the Lord in our hearts and words always, in all things, toward all, in all the ways of his providences, in his afflicting the godly, as well as punishing the wicked, Ezra 9.13. yea in the prosperity of the wicked; In his great Counsels of Election and Reprobation, in the rejection of the Jews, &c. of which when Paul had spo­ken, Rom. 11. he concludes, vers. 36. and cryes out, Oh the depth of the wisdome of God, &c. So let us alwayes doe when we cannot trace God in his wayes, Eccl. 7.14. God hath set pro­sperity and adversity the one over against the other, to the end that no man should finde any thing after him; i. e. that none should see the print of his steps. When God deals thus, and his ways are over-clouded by us, never let us quarrel or cavil at any passage of his providence, but let us fall down and adore the righteousnesse of the Lord, and judge him, not according to outward appearance, but say, How unsearchable are thy judge­ments, &c. and Psal. 17.19. Thy righteousnesse, O God, is very high, &c. and truly beyond the reach of men and Angels, thou hast done great things, oh God, who is like unto thee? thou hast shewed me great and sore troubles, and shalt quicken me again, and raise me up from the depths of the earth. So when God visiteth the sins of the Fathers upon the Children, acknowledge Gods righteousnesse in it, for Children are part of their Parents, and it is just with God to punish such as hate him, when and where he pleaseth. Besides, many times children approve of the sins of their Parents, and imitate them, and doe worse than they, as Belshazzar, Dan. 8.22. So when God gives grace to some, and denies it to others, that are alike sinful, this seems harsh to Arminians, and carnal persons, but God saith, Shall I not doe what I will with mine own? Mat. 20.13.

WEE have heard, how that not only the mercy and truth of God, but also his justice doth concur and act in the justi­fication of a sinner; but there is yet more in the words, when it is said, that this is done for the declaration of the righ­teousnesse of God; and that with a repe­tition of it, to signify that God would have us to take special notice of this. And there is implyed an answer to a secret objection; for it might bee said: why did not the Lord freely forgive the sins of his Elect, without the redemption wrought by Christ? to satisfy such a question, the Lord saith, because this way of forgiveness by Christs re­demption, makes most for the declaration of the justice of God, in the pardoning of sin.

The word ( [...], translated declaration, or to declare) is ren­dred, Phil. 1.28. a manifest token, so I conceive the meaning is here, and it should be rendered, for a manifest token, or for the de­monstration of the righteousness of God. God would have his people to know, that there was great necessity of this way of justification, because that God is essentially just, and cannot o­therwise forgive sin, except his justice be satisfied.

Doctr. The main end of the redemption wrought by Christ, The main end of redemption. and that hee was made a Propitiatory sacrifice for sin, was the demon­stration of the glory of the justice of God, to the world.

This point lies clear in the Text, and it is that which is signifyed by that speech, that is so often used in all the great works of God, especially his Mercies to his people, and his Judgements upon his Enemies, this is still mentioned, as the end that God aims at, in Exodus, and Ezekiel, That yee may know, that I am the Lord; that is, Just, Holy, Merciful, and Faithful, &c. and such a one as I have revealed my self to be: it is expressed excellently, Jerem. 9.23, 24. Let not the wise man glory in his wisdome, &c. but let him that glorieth, glory in this, that hee understandeth and knoweth mee, that I am Jehovah, which exercise loving kindnesse, judgement and righteousnesse in the earth, for in these things I delight. The true knowledge of God, is a matter of wonderful worth, and it is not onely to know him to bee a God that exercises loving kindness, but al­so Judgement and Righteousnesse, in the earth, and the reason is, because in these things the Lord delighteth. These things are according to the nature and heart of God. Now mark, that the Lord would have us to know him to bee such a God, and to glory in this: for this is the happiness of a poor creature. Now that you may know how pertinent this is to the matter in hand, yee may compare with it, 1 Cor. 1.30, 31. where it is said, That Christ is made unto us of God, wisdome, righteous­ness, sanctification, and redemption, that according as it is writ­ten, Let him that glorieth, glory in the Lord. Whence there is evidently a reference to that place of the Prophet Jeremy. So that to put both places together, there will bee this collection from them; That God the Father hath appointed and sent the Lord Jesus Christ to bee the Head and Fountain of all spiritual blessings, and especially of righteousnesse to the faithful, that they [Page 292]may know him to bee Jehovah that exerciseth loving kindness, judgement and righteousness in the earth, to strip all the Children of Men of all glorying in themselves, and to cause them to a­scribe all the glory to the Lord,

For the handling of this, I shall open two things.

1 How the shedding of Christs blood for a Propitiatory Sacri­fice, makes for the glory of Gods justice.

2 Why the demonstration of this glory, was the end of the shedding of Christs blood. How the shed­ding of Christs blood glorifieth Gods justice.

Quest. 1. How doth the shedding of Christs blood to be a Propi­tiatory sacrifice, make for the glory of Gods justice?

Answ. Not in an ordinary manner onely, as all other judgements of God do shew forth the Justice of God; but in a most transcendent and eminent way, such as never was before, and that in two respects especially.

1 In regard of the person whose blood is shed, his relati­on to the Father, as being his onely begotten Son; his digni­ty, as having a Name above every Name, and hee that is ap­pointed Heir of all things, by whom he made the World, the bright­nesse of his Fathers glory, and the express Image of his Person. Heb. 1.2, 3 There was never Justice executed upon such a person as Christ was. So yee may consider the love of the Father to him, Matth. 12.18. Hee was the Fathers beloved, in whom his soul delighted; and his love to the Father, and his doing al­waies that which was pleasing to the Father, Joh. 14.31. and yee may adde to these the fervent prayers to his Father, with strong cries and tears, Heb. 5.7. together with the extremity of his sufferings, that is an Hell upon Earth, and the pains of the second death, before the first death, and in the daies of his flesh; So that neither the Cup, nor any drop of the Cup did pass away from him, Matth. 26. This was a new, an admirable, and transcendent justice, such as never was besides, since the foundation of the world.

2 In respect of the severity and universality of the execu­tion of justice, Sea Joseph. de bello Jud. upon all sin and sinners, that receive not, but reject Christ crucified. There was never such justice execut­ed upon any people, as there was upon the Jews for this sin, Mark. 13.19. So I may say in regard of others, that now set at nought the grace of God in Christ, their judgement [Page 293]sleeps not. Mat. 11.20, &c. It shall bee more tollerable for Sodome and Gomorrah at the day of judgement, than for such, and dreadful is that, Mal. 4.1, 2. Behold, the day comes that shall burn as an oven, and all the Proud, and all that do wickedly shall bee stubble, and the day comes that shall burn them up, saith the Lord of Hosts, and leave them neither root nor branch: but to you that fear my name, shall the Sun of righteousnesse appear which healing in his wings: these daies of Christ, to them that fear God, are refreshing, Sun­shining daies, but for the rest, the oven, the fiery furnace, is heating for them, yea, seven times hotter than ordinarily it uses; what shall now become of proud, ruffian-like Profes­sors, and carnal Gospellers? there will bee bundles of such stubble thrown into the Oven, now in the daies of the Gospel.

Quest. 2. Why was the demonstration of the glory of Gods ju­stice, the main end of the shedding of Christs blood? Rom. 9.22, 23. Wee have indeed in the general, that the glory of Gods mercy is aimed at in the decree of Election of the vessels of mercy, and the glory of Gods justice in the vessels of wrath: but how can this con­cern our Saviour Christ?

Answ. All the light of the knowledge of the glory of God shines in the face of Jesus Christ, 2 Cor. 4.6. but the glory of God is divided in some sort in respect of men and women, Elect and Reprobate: but all the glory of God is united together in Christ: so to give you the reasons of the point.

Reas. 1. [...]. Arist. Ethic. It is taken from the exceeding glorious excellency of the justice of God, that as it is said of true justice, though but humane, that neither the morning nor the evening star is so admirable as justice is. It may bee much more said of the justice of God, which is infinitely brighter than the Sun in the firmament; that dazles the eies of the brightest Angels in Heaven, that they are fain to cover their faces, from the beholding of it. When the Spirit of God describes the Lord in his glorious Majesty. it sets him forth with the clothing of righteousnesse. See Isa. 59.17. Hee put on righteousnesse as a breast-plate, and the helmet of salvation upon his head, hee put on the garments of vengeance for cloathing, and was clad with zeal as a Cloak, &c. Psal. 94.1, 2. O Lord God to whom vengeance be­longeth, shew thy self. Lift up thy self, thou judge of the earth, ren­der a reward to the proud.

Gods lifts up himself exceedingly, when hee sits on his judgement Seat, and exercises justice in exactnesse; in those famous Visions of Dan. 7.9, 10. Rev. 4.2.3. the Lord is de­scribed as sitting upon his Throne of Majesty and Justice, in a glorious manner, and in his Royalty.

Yea moreover, for the necessity and usefulnesse of Gods ju­stice, the World cannot bee without it; hence the Lord is described with his plumb-line in his hand. Amos 7.7, 8. So Isa. 28.17. the plumb-line is the embleme of Divine Justice; look how necessary the plumb-line is to the rearing of a building, and the repairing of it: such is the use and necessity of Di­vine Justice: hee takes away the unevennesse and inequali­ty of persons and things by reason of sin, hee tries them by this level: were it not for this, the whole frame of the world would totter and tumble down: so that the demonstration of the glory of Gods Justice is a glorious end.

Reas. 2. It was necessary that the Justice of Gods proceed­ings should bee cleared above all things, in the death of Christ. It was liable in the judgement of flesh and blood to grievous exceptions and cavils, as appears both by Scripture and expe­rience. Isa. 53.3, 4, The Jews say, Wee thought him smitten of God and afflicted. So 1 Cor. 1.23. Christ crucified was to the Jews a stumbling block, and to the (Learned) Greeks foolishnesse: the Jews thought it enough excuse for them to reject Christ, be­cause hee was hanged on a tree, and the Greeks thought it folly to look for salvation from him, that could not save him­self from such an ignominious death; yea, it was a cunning plot of the Devil to suggest this to the Heathen of old.

And it is the hellish reasoning of blasphemers in these times, how can it stand with the Justice of God, that the just should suffer for the unjust? should not the righteous rather be deli­vered, and the unrighteous be punished. Therfore the Lord here would stop every mouth, and cut off all objections, when hee saith, that the death of Christ was to that end, to demonstrate [Page 295]to all the World the glory of his Justice; there cannot any thing in the World bee mentioned like unto this, to clear up the Justice of God, when as the Lord would not spare his onely Son, having no more, but sin imputed. Thus of the se­cond Reason.

Reas. 3. Is taken from the glory of other attributes, God hath the glory of other Attributes with the Glory of his Justice. that redounds to God, together with the glory of his justice, as e­specially of his Wisdome, Grace, Holinesse, and providen­tial Government.

First, The Glory of the Wisdome of God appears herein, that hee hath devised a way, in that desperate extremity, that sin hath cast all mankinde into, that a remnant might be saved. I will not say, as some do weakly, if not dangerous­ly, to reconcile Justice and Mercy together (for they are not to bee opposed, or dis-agree in God, but are one and the same, pure, and simple being in him) but to glorify his infinite ex­cellencies The Scripture speaks [...] in the language of men. in the reconciliation of his chosen ones, that sinne might bee punished and condemned, and the sinner escape, the Law might bee made up and accomplished, Justice might have its course, and the Supream Majesty offended might be reconciled; Hence it is said, Col. 2.3. That in Christ Jesus all the treasures of Wisdome and Knowledge are hidden; The mean­ing whereof is, not only, that Jesus Christ hath all Wisdome and Knowledge in him, but that also the Wisdome of the Father, in all the abundance thereof, shines most clearly in the sending, and whole mystery of Christ. And more plainly, Eph. 1.7. In Christ wee have redemption through his blood, the for­givenesse of our sins, according to the riches of his grace, wherein hee hath abounded towards us in all wisdome and prudence. It was such abundance of wisdome, that no creature could reach unto, or comprehend, that this strange way should bee found out for a sinners attonement.

2 The Glory and Riches of Gods grace are singularly mani­fested hereby; it had been glorious grace, if that God should, or could of his good will alone towards men have pardoned their iniquities, as Saul said to David, 1 Sam. 24.19. If a man find his enemy will hee let him go well away? but sinful men and women (which of themselves are Gods enemies, and cannot hide themselves any where, but God will finde them) hee not only lets them [Page 296]go well away, and freely pardons them, but freely forgives them in such a way that cost him so exceeding dear, as the blood of his onely Son. When there was no other suffici­ent remedy for the misery of man, but this; when as the par­don and redemption of souls is so exceeding costly and pre­tious; this above measure exalts the riches of Gods grace; as David said, 2 Sam. 24.24. I will not offer of that that cost mee no­thing; This was Davids royal spirit. So this is Gods royal love, that hee saved not his people in a way that cost him no­thing. 1 Joh. 4.9, 10. Herein is the love of God manifest to us, that hee sent his Son into the World (to dye) that wee might live by him. And again, Herein is love,— that hee sent his Son to bee a Propitition for our sins: they that do not understand this, have too low and mean conceits of the love and grace of God.

3 Here is a demonstration of the glory of the Holinesse of the Lord, in his so hating and punishing of sin, even to the uttermost, though but imputed, and that to such a Son; he that breaks a pitcher because deadly poyson was in it, or bu­rieth a beggars coat because infected with the plague, shews his hatred to them; but hee that throws away a vessel of gold because poysoned, or burneth or burieth some royal and rich robes for the leprosy cleaving to them, hee is carried with greatest indignation against the corruptions of them: now this is the case of Gods hatred of the sins of the Elect, impu­ted to the Son of God, here is the pearl of great price, even the richest treasure, so and so dealt withall, this is mighty ho­liness and hatred of sin.

Psal. 99.8, 9 It is said, Thou art a God that forgavest them, though thou tookest vengeance of their inventions. Whence hee inferres, Exalt the Lord our God, for hee is holy: hee speaks of the Lords manner of forgiving of the sins of his people; it was with vengeance for their inventions: surely, this is an holy God: but this is incomparably more, to pardon the sins of his Elect in such a way, by laying the chastisement of their peace on his only Son. Oh what an holy God is this!

4 Adde to the rest, the glory of Gods Kingdome, Provi­dence, and Government: This is that which the Saints do blesse the Lord for, Psal. 145.10, 11. They speak of the glory of thy kingdome, and talk of thy power: now the glory of Gods [Page 297]kingdome appears in this, that hee rectifies all the disorders that are in the world by sin, there is no confusion in the World, but that which is in sin, or brought in by it, which hath made the world like that woful land, Job 10.21, 22. A land of darknesse, and of the shaddow of death, without order: now to bring all into order again, was a busy work, and this is a glorious work of the government and providence of the Lord. There are strange examples of Gods glory in holy Writ concerning this, in the sin of Josephs brethren selling Joseph into Egypt, to bee a bond-servant, accused, impriso­ned, and in great abasement many years, what strange dis­order was: here? how strangely did the Lord rectify and a­mend this, by setting him at liberty, making him Ruler over all the land of Egypt, and making his brethren to stoop to him, and be beholding to him for their sustenance afterwards? Another Example I might tell you of, of the great confusi­on among the Jews by Hamans sin in the daies of Ahasuerus: yet how gloriously did the Lord work for his Church in the confusion of Haman, and the deliverance of the Church, and the destruction of their enemies: Here was a great deal of disorder by sin, but Gods providence set all in right order a­gain, yea, and brought great good out of all this disorder: that wee may say, according to Sampsons riddle, out of the eater came forth meat, and out of the strong, sweetnesse; but the mat­ter in hand is a greater and deeper riddle. Adams sin had brought a woful Ataxy, and confusion into all the world, and grievous dishonour to God: then Providence findes out a way by the death and blood shed of the second Adam, to bring all into a better order, than ever they were before in, the Lord makes a better, and a surer covenant, and ordered in all things, 2 Sam. 23.5. and Christ is set up in his Kingdome, to order and to establish it with justice and judgement for ever. Isay 9.7. Ye may see by all this, what abundance of glory redounds unto God by the death of Christ, and the sinners justification there­by.

Vse 1. Refutation of Socinians. Refutation of that damnable blasphemy of the So­cinians, in making the death of Christ onely exemplary, and no wise satisfactory, whereby they do rob God of his glory, and would disappoint him of his principal end of the incarnati­on [Page 298]of his onely begotten Son, yea, and rob him of his glo­ry, which hee hath sworn that hee would not give unto ano­ther. The Devil hath formerly done great mischief to Chri­stian Religion by Heresies of Monstrous shapes, but this is a blasphemy of a more bloody dye, whereby hee induces down-right Paganism, or as bad as Turcism again. Oh, that such a Godlesse, Christlesse-villany, should bee ever tollera­ted to harbour amongst Christians! This is a lamentation, and shall surely bee the saddest lamentation of these last perilous times.

Use 2. The Doctrin of Gods justice is sutable to the Gospel. It may serve to discover and confute the general mistake and error about the Doctrin of the Gospel: Truely, the Lord hath dealt graciously with us in the times of the New Testament, and especially with his people in these lat­ter times, wherein the Grace of God, and the Riches therof, are more abundantly sounded forth; and magnified above former ages: and most blessed is the estate of those vessels of Grace, the persons that receive it in truth, and are made par­takers thereof; but beloved, I do very much fear, lest that Satan get advantage by this means to make innumerable per­sons to miss their mark, and Gods mark too, causing them utterly to pervert the doctrine of the Gospel, and the grace of God, and his principal plot and purpose therein, so as to cause many to forget and disanul in their thoughts and appre­hensions, the Justice of God, as though it were altogether He­terogeneal, Heterodox, and impertinent to the mystery of the Gospel.

Now I beseech you, that yee would bee convinced of this, whatsoever yee forget, that there is more of the justice of God declared and demonstrated in the Gospel, and Gospel mysteries thereof, than there is in the Law. I might tell you of those dreadful Threatnings against them that sin against the Gospel. See Heb. 2.2, 3. Heb. 10.26, 27. Heb. 12.25. where there is a far heavier punishment denounced against the Gospel sins and sinners, than there ever was against the transgressions or transgressors of the Law; and if wee look into Examples, it is true, that there were heavy punishments inflicted in the times of the Old Testament, as the drowning of the whole World, the destruction of Sodome, and Jeru­salem, [Page 299]yea, take in the rejection of the evil Angels, yet none of all these were comparative to the example in the text, and Heb. 1. Christ is set above the Angels, and hath a name above e­very name, yet even upon him Divine Justice hath passed, ne­ver any Justice was like this, yet this must go for Gospel-ju­stice, yea, this is the end of all that grace, that the Lord hath shewed in the Gospel, and in the death of Christ; it is for the demonstration of the Justice of God, yea, the indispensable Justice of God: The Lord would convince all the World in the Tenor of the Gospel, how terrible his Justice and his Wrath is. That is very remarkable. Rom. 1.17, 18. That in the Gospel the Righteousness of God is revealed from Faith to Faith. Even since that, in the same Gospel, The wrath of God is re­vealed from heaven against all unrighteousnesse and ungodliness of men, &c. why, but was not Gods Wrath revealed in the Old Testament? Truely, the Text shews that it was never so cleared and demonstrated before. Now let mee adde this, that the Text holds forth in those words [at this time] what time was that time, but the time of the Gospel? where­by the Spirit of God intimates, that there would bee mighty need (and more than ever) in the secure times of the Gospel, that the Justice of God should bee manifested: now many will think, that since the death of Christ nothing but the Grace of God should bee heard of, and that it would be accounted Legal Preaching, to tell the people of the Justice of God, but even at this time, behold, I say in these wan­ton times of the Gospel, behold, that God would have his ju­stice declared, more than ever in former times, and say not, that in the Gospel times, this justice, as executed onely upon Christ, is declared: for though that bee true in regard of the members of Christ; yet doubtlesse as for others; no doubt but the state of Chorazin and Bethsaida, Tyre and Sidon is far worse than the state of unbeleevers and impenitent persons in the times of the Old Testament; I do willingly receive and imbrace the difference betwixt the Law and Gospel, held forth by the Protestant divines; that free grace and remission of sins is promised and bestowed in the Gospel upon all beleevers, Joh 3.16. which the Law strictly taken, mentions not, yet the contempt or neglect of this grace, being a greater sin than [Page 300]any other, must needs bring an heavier weight of justice upon them that are guilty thereof. Let all this serve to rectify our judgement, concerning the main Scope of the Gospel, which is not onely to set forth Gods infinite grace in Christ, but al­so to demonstrate his justice against sin.

Vse 3. The grounded security of the faithful. Instruction. It may shew us the impregnable and grounded security of the faithful, and the strongest foundati­on of assurance that I know of in the whole book of God: that is, in short, the infinite love of God in Christ, that follows necessarily upon this demonstration of his justice in the death of Christ. If that the Lord had forgiven sinners, without any more adoe, of his meer will and Grace, without a­ny price or ransome, this easy way of forgiveness (prated of by the Socinians and Carnal Gospellers) would in no sort have so declared or demonstrated the infinite love of God to the Elect, as this doth, that when as God the Father with­out violence and wrong, to his just and holy nature (I may speak it with reverence) could not pardon one sin by his grace, yet in his admirable wisdome and grace, hee hath been at that cost to give his Sons blood to bee a ransome for sin, that justice may have its due course. This is the meaning of that, vers. 24. wee are justified freely by his grace through the re­demption that is in Jesus Christ: this is admirable grace, and free grace indeed; All the Angels in Heaven, and men on earth may bee astonished at this. Oh! how exceeding pre­tious were our sinful souls to the Lord our God, that they should bee valued at such a price by the Lord himself, when as the Son of God himself was valued but at thirty peeces of silver by sinful men! there was never such a price as this gi­ven for any creature besides: and never such a love as this, that either would or could be at this cost.

Object. It is prophanely and wickedly objected by Hereticks in this case, that if Christ dyed for sinners, then the Sons love to us far exceeded the Fathers love, the Father deals rigorously with sinners, but the Son laies down his life for them: God the fathers love to the faithful in scripture ex­pressions and divers effects. so all the Love is in the Son, and not in the father.

Answ. In the general, the love of all the Divine persons is infinite and the same; and therefore cannot admit de­grees: let us therefore abhor all such odious comparisons. [Page 301]More particularly, to root out all such evil surmises, see what course the Scripture takes to discover the Fathers love in this whole mystery, which is by all means to bee acknow­ledged and adored.

1 There is the Fathers eternal Purpose and Decree to save a certain number of faln man-kinde, and to redeem them from destruction; which is called his so loving of them, Joh. 3.16.

2 There is the Fathers love in sending of his Son to take flesh upon him, 1 Joh. 4.9, 10. herein is the love of God mani­fested, that he sent his Son into the World, &c.

3 There is the Fathers commandement given to his Son to dye for his Elect; thus the Son himself acknowledgeth, Joh. 10.18. I have power to lay down my life, and power to take it up, This commandement have I received of my father.

4 God the Father therefore loves his Son, because hee laid down his life, Joh. 10.17. Therefore doth my Father love me, be­cause I lay down my life.

5 God the Father is pleased to reveal this grace in the Gos­pel, and the ministry thereof, 2 Cor. 5.18. All things are of God who hath reconciled us to himself by Jesus Christ, and hath given us the ministry of reconciliation.

6 There is the imputation of Christs propitiation to parti­cular selected sinners; this is also ascribed to the Father, Rom. 4.6. Blessed is the man to whom the Lord imputes righteousness without works.

7 There is the infusion and gift of Faith, to apprehend this, and the comfort of it. Eph. 2.8. Yee are saved by grace through faith, not of your selves, it is the gift of God, &c.

Lastly, The preservation of faith and grace unto glory is at­tributed to the Father, Rom. 8.3. Whom he hath justified, them al­so he hath glorified.

These things I mention, not that any should conceit that the other persons are excluded from such intensness, and wonderful acts of love to sinners; for as Christ saith, Joh. 14.11. Beleeve mee, that I am in the Father, and the Father in mee: So that their love is one, and Joh. 5.23. The Father hath com­mitted all judgement to the Son, that all men may honour the Son as they honour the Father: as they honour him, not more nor less: [Page 302]but therefore I speak these things, to shew that a carnal heart hath no just cause from the Scripture to make or conceit any disparity in the divine subsistence.

To shut up this use, The love of all the Divine per­sons equal. Let us consider the infinite love of all the persons of the holy and undivided Trinity to poor sinners, that hath devised and provided such an unspeakable way of Righteousness and Peace to kiss each other, that poor sinners might bee justified and saved. Eph. 2.7. That in a­ges to come hee might shew the exceeding riches of his kindnesse to­wards us in Christ Jesus. So here, that at this time he might declare his righteousness.

And can wee imagine that all this cost and labour of Gods love in Christ should bee lost? can wee possibly fear that God should lose his end in the shedding of his Sons blood? as sure as hee is just, hee is the justifier of him that beleeveth in Jesus; this the Text shews, and wee cannot without Atheism que­stion his justice, therefore why should the beleever question the other? so that wee may boldly say with Paul, who shall se­parate us from the love of God that is in Christ Jesus? Rom. 8.38, 39.

Use 4. Carnal and obdurate per­sons should consider this end of God. Exhortation; and it is, 1 To carnal and unrege­nerate persons, to remember and seriously consider the weight of this point. Let mee propound this Meditation to all such as have benummed and obdurate hearts and consciences; That the Lord would have his Justice declared and proved by such a manifest token thereof represented, wheresoever the Gospel or Christ is Preached; yea, why is this reserved for the last times of the daies of the Son of man? why? truly the Lord hath a most wise and holy end therein, surely that it may bee an awake­ning to Christlesse sinners in the times of the Gospel.

I beseech you, to say to your own hearts, why would the Lord have this Justice declared to mee, and such exact Justice as this is? can any reasonable Creature imagine, that such ju­stice should bee executed upon the Son of God, that had no sin, but by imputation? and yet that a Christlesse sinner, should escape the justice of God and his righteous judgement? Surely, Their judgement sleeps not, neither doth their damnation slumber? If any say, that hee looks at Christ as answering the justice of God, let such a one hear what Christ saies to such, [Page 303]Mat. 7.23. Depart from mee yee workers of Iniquity, I know you not. Ah poor creature, bethink thy self at the last, that the Avenger of blood is pursuing of thee at the heeles, yea, sin lyeth at the door, This was Preached in a sick time. and thou hast yet no sanctuary or place of refuge to hide thy self in: yea, that Justice is riding circuit in the Coun­try, and goes from house to house, yea, from person to person; yea, this Gospel justice, which is the most terrible, which must stand at the bar to answer it in their own persons: and let not any please themselves with their priviledges or professi­on, call that to minde, Zephan. 3.5. which is spoken of Gods people of old, The just God is in the midst of them, every mor­ning he brings his judgements to light; but the unjust knows no shame. Oh beloved, this the Lord will do even still, that judgement shall begin at the house of God.

Now take a few Considerations,

1 That now in the times of the Gospel it is in vain for a­ny man to plead ignorance of Gods justice, Considerations and directions to hard-hearted sinners. seeing that it is so solemnly published and declared.

2 No man can now doubt of it, seeing that in Christs death there is such a manifest token and demonstration of it, yee may bee sure that Gods threatnings against sin are in good earnest, when hee makes such execution.

3 There bee very few that do know the justice of God e­ven amongst Professors; what means that heavenly Prayer, Joh. 17.25? Righteous Father the World, hath not known thee, but I have known thee, and these have known that thou hast sent mee: hee speaks of God as a righteous Father even towards himself, which none of the world knows, and hee doth evidently in­tend or comprehend the Jews in that world, though the peo­ple of God.

4 If justice bee not satisfied, and anger with-drawn, all thy proud Helpers will stoop under him; Job 4.1 [...]. Mat. 3.17. conceive what helps the World can afford thee, or the wit of men invent, they will bee but broken reeds to succour or support thee. God is not well pleased, but in his Son.

Quest. What course should a poor sinner take in this Condi­tion?

Ans. 1 Let him conclude undoubtedly with his own soul, that there is abundance of unrighteousnesse in every sin com­mitted [Page 304]by him, much more in all his sins together: see­ing that Gods justice proceeds so severely against imputed sin. Gods justice and judicial proceedings do clearly discover, and are directly opposed to the unrighteousness of sin; therefore labour by all means to see, by the consideration of Gods righ­teousnesse, what abundance of unrighteousnesse there is in sin. Ponder that place well, Rom. 5.20. Where sin abounds, there grace abounds much more, but the Law entred that sin might abound. The Law shews, that there is abundance of wickednesse in eve­ry sin, do not think that it belongs onely to some kinde of sins of an hainous nature, for it belongs to all sins whatsoe­ver, being transgressions of Gods Law, as the Text is clear: therefore do not sleight any sin.

2 Bee sure that God is exceeding willing that his justice should bee satisfied in and by the Surety, and hee would not have poor sinners to indure the brunt, and the intollerable burthen of it: thou maiest in the saddest thoughts of thy con­dition stay up thy heart with this: that Christs death was as well for remission of sins, as to declare the justice of God: yea, and though sin abounds, yet Grace abounds much more.

3 Remember also, that this justice is satisfied in the death of Christ for sins of all sorts and degrees. I might tell you of multitudes, for Davids Murther and Adultery; for Pauls per­secution and blasphemy; for the Corinthians Theft, Covetous­nesse, Drunkenness, Extortion, reviling, unnatural Lusts, 1 Cor. 6.10, 11. Thence it is said, 2 Cor. 5.21. That Christ was made sin for us, that is, all manner of sin was imputed unto him; yea, and he was made a sacrifice for all manner of sin without excepti­on, on the behalf of all beleevers: this may much incourage a poor sinner to fly to him.

4 Faith in Christs blood (so it bee of the right kind) though never so weak, is the means to bring home the satisfaction of Christ. I have spoken of it before, and (also that wee ought especially to attend unto) that faith of the right kinde seems to bee described by that phrase [The justifier of him, that is, of the Faith of Jesus] that may imply two things. First, That true faith is a separating and distinguishing grace, as when the Jews are said to bee of the Circumcision, Gal. 2.12. Col. 4.11. [Page 305]it is spoken to distinguish them from all others; Alas! That is a poor faith that makes no distinction between a beleever and an unbeleever, a ruffian, and a Saint. 2 The phrase im­ports a powerful and efficacious faith, that overswaies the whole man, and the whole Course; so that hee may bee said to be of the faith. So Gal. 3.9. They which be of the faith are blessed with faithful Abraham; that is, as Abraham was of the faith, I mean efficaciously for kind, though not for degree; see that ye be not mistaken in this.

Use 5. Exhortation to beleevers in three branches. Beleevers should under­stand and claim their pri­viledge. 1 Let it perswade them, now to understand their good estate, and boldly to claim their priviledge: their good estate is such as is very pretious in these times. I may tell them of that, 1 Pet. 5.12. and testify (as Peter did) that this is the true grace of God wherein yee stand: much is spoken in these daies of the grace of God, but I fear many will find at the last, that the grace they trust in will not bee found the true grace of God: neither will they stand in it: but the beleevers estate that builds upon his union with Christ, and his communion with him in Gods justice satisfied, is that which will stand, and the beleever shall stand by it.

Now hereupon humbly and boldly claim a discharge from sa­tisfied justice upon all occasions, in infirmities, relapses, temp­tations, desertions, and sinkings of heart; lay claim to the ma­nifest demonstration of the justice and mercy of God in Christs death, for both are here wrapped together, and our ground is, 1 Joh. 2.1, 2. Little Children, these things I write unto you that ye sin not, if any man sin, we have an advocate with the Father, and a Propitiation, &c. every Child of God (though but a little one) and such an one as makes conscience not to sin, may have daily recourse to this Propitiation, where mercy and justice meet. These bee the wings of God (as it were) that with David wee should make our refuge in the worst times, Psal. 57.1.

2 Let us eternally celebrate the name of God in Christ, They should praise the name of God in Christ. his justice, mercy holiness, wisdom, providence, &c. for his glory in all these things, is the last end of all these dispensations to­wards his people, this therefore should bee adored by us, and by these things wee live, wee may take up Davids Song of mercy and judgement in this sense also, Psal. 101.1. and adde [Page 306]that, Psal. 17.15. My mouth shall shew forth thy righteousnesse and salvation all the day, for I know not the numbers thereof. David was a good Arithmetician in counting Gods mercies & judgements, hath his new Songs still for renewed mercies, but he is fain to confesse, that his Arithmetick fails him, hee cannot sum up the numbers thereof: so wee may say, we cannot number things. God hath and should have all his glory in the Saints. 2 Thess. 1.10.

3 Let this bee an ingagement to us, They should bee righteous, as God. to be righteous, as our heavenly Father is righteous; that is, to follow the pattern of Gods righteousnesse. Oh beloved! if the Lord hath thus de­clared and glorified himself to us in a way of righteousness, and if it cost him so dear to shew himself both just and merciful to­wards us, what an inviolable bond is this to us to be righte­ous before him, and to glorify Gods righteousnesse in a righte­ous conversation, in righteous dealing and judging, and walk­ing continually? yea, let us declare and demonstrate this before God and men, yea, make it our end, as the Lord makes it his.

Lastly, Let us do it at This time; Now when there is so much unrighteousness among Professors, as it is said of Noah, Gen. 6.9. That Noah was a just man, and perfect in his generation, that is, the worst Generation that ever water wet: so though the Generation wee live in, be very bad, yet let us labour to be just in it, for they must be such that would bee sheltered in this Ark, when the floods of error, and sin and wrath do over­flow all.

Finally, let me conclude with that, Hos. 10.12. Sow to your selves, in righteousnesse, and reap in mercy, break up your fallow ground, for it is time to seek the Lord, till hee come and rain down righteousnesse upon you; the seed of righteousnesse sown by us, shall bee watered with the showres of Gods righteousnesse from heaven, and you may then conclude assuredly, that yee shall have a plentious harvest, and crop of everlasting mercy from the Lord.

Deo Gloria.