〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR THE PLAIN DOCTRINE OF THE JUSTIFICATION OF A Sinner in the sight of God, Justified by the God of Truth in his Holy Word, and the cloud of Witnesses in all Ages.  
WHEREIN Are handled the Causes of the Sinners Justification. Explained and Applied in six and twenty Sermons, in a plain, Doctrinal and Familiar way, for the Capacity, and Understanding of the Weak and Ignorant.  
By Charles Chauncy Precedent of Harvard College in Cambridge in New-England.  1 Cor. 3.10, 11. 
According to the Grace of God given unto me— I have laid the foundation.  
Other foundation can no man lay, than that is laid, which is Jesus Christ.  
London, Printed by R. I. for Adoniram Byfield, at the sign of the Three Bibles in Cornhill. 1659.   

HONORATISSIMO ET NOBILISSIMO HEROI Amplissimo utique et Piissimo Domino GVLIELMO Vicecomiti SAY & SEAL;  
Nec non Illustrissimo et Dignissimo Viro, Domino NATHANIELI FIENNES, Unie Dominis Custodibus Magni Sigilli Angliae.  
Hoc grati animi et debitae observantiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, D. D. D. C. C.   

The Preface to the Christian Reader.  
Christian Reader,  
IT may perhaps seem strange, that any thing should be further adventured to the Press about such a common Theme or Argument, as the Doctrine of Justification is, concerning which, so many Large Volumes have been published in this last Age of the World, for the clearing of it, with such exactness of Scripture Truth, with such evidence and demonstration of the Spirit, that it can hardly be conceived what can be added thereunto: Therefore to remove such a scruple in the entrance, I shall suggest unto thee a few Considerations.  
First, That although much hath been published concerning this point, yet generally, thou shalt find, that either it hath been, handled Polemically, or in a Controversal way, for the Confutation of many Errors and Heresies that do contradict it, and blaspheme it; as especially the Doctrine of the Papists and of the Socinians doth: or else, if Doctrinally, by laying down the positive Truths concerning it, Yet very briefly and summarily, so that many weak understandings conceive it only in a confused, but not in a distinct way: which had need most plainly and clearly to be conceived.  
This therefore I have endeavoured, according to opportunity, and such help as the Lord hath given me, more distinctly and largely to hold-forth: desiring to condescend (as God hath enabled me) to the meanest capacity. It was piously and prudently spoken by Reverend Mr. Dod, That too many Ministers deal like unskilful Archers, that they do shoot over the heads, much more the hearts of their hearers, and miss their mark, whilst they soar so high, either by handling deep points, or by using of obscure and dark expressions or phrases, in their writing or Preaching of these things.  
2 Because this Doctrine is fundamental, 
1 Cor. 3.11.  and that whereby we build upon the only foundation of eternal salvation, that is, Jesus Christ. Now it is most dangerous to be mistaken here. Yea, this is the very centre of all Christian Religion, wherein all the lines do meet; all other Doctrines do either lead to it, or flow from it, and are preserved by it: Hence it is that Paul in all his writings, especially in the Epistles to the Romans, and Galatians, treats so largely of this point, 
In Praefatione in Epis. ad Gal.  and so Luther professes, that this Article reigned in his heart, this about faith in the merit of Christ, from whom, and through whom, and into whom, all my cogitations do flow, and return, Yet I do not find that I have found out or comprehended of the wisdom of such height, and breadth, and depth, but some weak, and poor, first fruits and fragments; and a little after, he saith, That we had great need most diligently to be acquainted with this Article, whether we be young or old, whether we be learned or unlearned; for this rock must needs be cried up (that is, Christ held forth in the Justification of a sinner) which, if that men should hold their peace, the stones would speak of, and extol: And again, This Doctrine can never be sufficiently handled, and inculcated: for that, it being thrown-down, or sinking, the whole knowledge of the truth together is cast-down and perished: But when as this Doctrine flourisheth, all good things flourish; as the true worship and glory of God, the certain knowledge of all states & things. Accordingly Chemnitius saith that Justification is, as if it were the Castle and chief bulwark of the whole Doctrine of Christian Religion, which being either darkened, or adulterated, or overthrown, it is impossible to continue the putiry of the doctrine in other points: But this doctrine being kept and preserved entire, all Idolatries, and Superstitions, and whatsoever corruptions are found in other points, do fall to ruin.  
3 Because my place and particular employment (wherein I hope that my desire is to serve the Lord in truth, and to seek the great benefit of youth, 
Eph. 6.  and Students, who are to be trained up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, in the doctrine of the Lord, that may put a right understanding into them.) I say, that my particular employment hath moved me to represent this doctrine of Justification as a Standard of truth and salvation to them; which they should hold fast, and as the Lord shall call them thereunto, hold forth in their generations, for the benefit of the Churches of Christ, as they shall find it consonant to the analogy of faith in the Scripture of Truth.  
4 In regard of long experience in ministerial work, I have found, not only profane or civilised persons, but even many ancient Professors extremely ignorant in this point, and having only some confused notions, and general implicit understanding and faith, which is much to be lamented, especially in these days of light and knowledge, and places of precious liberties and opportunities: and which is worse, it is extremely dangerous to such persons in regard of their everlasting estate, This being life eternal to know the only true God, and Jesus Christ whom he hath sent, Joh. 17.3. For the removing and avoiding of which disconvenience, if my poor endeavours in these Sermons shall be available in any measure to work in thy heart any sound and grounded consolation, and good hope through grace; Let the grace of God in Christ Jesus have all the glory of it. To whose instruction, and soulsaving, and soul-satisfying, and infinite goodness, thou art commended by  
Thy Friend in Christ Jesus, C. C.   

Courteous Reader, These Books following are Printed or sold by Adoniram Byfield at the Three Bibles in Cornhill, next door to Popes-Head-Alley.  
THE History of the Evangelical Churches of the Valleys of Piedmont; containing a most exact Geographical Description of the place, and a faithful account of the Doctrine, Life, and Persecutions of the Ancient Inhabitants, together with a most naked and punctual relation of the late bloody Massacre, 1655. and a Narrative of all the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred years before Calvin or Luther. By Samuel Morland, Esq; Fol.  
Divine Characters in two parts, acutely distinguishing the more secret and undiscerned differences between the Hypocrite, in his best dress of seeming virtues, and formal duties, and the true Christian, in his real graces and sincere obedience. By Mr. Samuel Crook. Fol.  
An Exposition upon Ezekiel, by Mr. William Grenhill. Fol. 4ᵒ  
The humble Sinner resolved what he should do to be saved, or faith in the Lord Jesus Christ the only way of salvation. By Mr. Obadiah Sedgewick. Fol. 4ᵒ  
The riches of Grace displayed in the offer and tender of salvation to poor sinners. By the same Author. Fol. 12ᵒ  
The Fountain opened, and the water of life flowing forth, for the refreshing of thirsty sinners. By the same Author. Fol. 4ᵒ  
The Gospel's glory, without prejudice to the Law, shining forth in the glory of God the Father, Son, and Holy Ghost, for the salvation of sinners. By Mr. Richard Byfield. Fol. 8ᵒ  
A Declaration of the Faith and Order owned and practised in the Congregational Churches in England, agreed upon, and consented unto by their Elders and Messengers in their meeting at the Savoy. Fol. 4ᵒ  
A short Catechism. By Mr. Obadiah Sedgewick.  
Hidden Manna. By Mr. Fenner. Fol. 12ᵒ  
Safe Conduct, or the Saint's guidance to Glory. By Mr. Ralph Robinson. Fol. 4ᵒ  
The Saints longing after their heavenly Country. By the same Author. Fol. 4ᵒ  
A Sermon at a Fast. By Nathaniel Ward. Fol. 4ᵒ  
Moses his Death, a Sermon at the Funeral of Mr. Edward Bright Minister. By Mr. Samuel Jacomb. Fol. 4ᵒ  
A short and plain Catechism, instructing a learner of Christian Religion what he is to believe, and what he is to practice. By the same Author.  
The Hypocritical Nation described, with an Epistle prefixed, by Mr. Samuel Jacomb. Fol. 4ᵒ  
A Sermon of the baptising of Infants. By Mr. Stephen Martial. Fol. 4ᵒ  
The unity of the Saints with Christ the head. By the same Author. Fol. 4ᵒ   

God only justifieth a Sinner.  
THE FIRST SERMON  ON Romans 3.24, 25. 
Being justified freely by his grace, through the redemption that is in Jesus Christ:  
Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.  
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 he also showed, could not be had either from any Creature, or from the Law, to vers. 20. from whence he concludes, that justification must necessarily be 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 be 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 itself. 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 twofold.  
1 Excluding Commutative justice, or rendering like for like, or so much for so much.  
2 Excluding Distributive justice, proportionately respecting the dignity of men.  
2 Inclusively, respecting the mere 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 blood.  
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, etc.]  
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 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 Godhead, 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 do 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. Ye are sanctified, ye are justified, in the name of our Lord Jesus, and by the Spirit of our God) but showing, 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 do nothing of himself, etc. So Joh. 16.13, 14. The Spirit shall not speak of himself, etc. 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 merely 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 justify, etc. And again, Gal. 3.8. God would justify, etc. and that of Rom. 8.30. Those whom he called, he justified, etc. He 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 justify a Sinner, not because he doth infuse righteousness, or makes him fit to do 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; wherewithal they intermingle a kind of remission of sin. But God is said therefore to justify, because by his judicial proceed 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. He hath merited that grace for sinners, that they might merit and justify 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 do to the merits of Christ: for Christ's merits (by their Assertion) do but make us justifiable; which is a woeful delusion, and at the best, implicit blasphemy.  
Quest. But doth it belong to God only to justify?  
Answ. 1. How can it be otherwise, since it belongs to none to justify, but to him to whom it belongs to judge? now the 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 man's servant? to his own Master he 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 says, he passes little to be judged of them, or by man's judgement; yea (says he) I judge not myself: i e. no other man had power to judge him, nor himself to judge himself, who then hath power? And vers. 4. to show who was the Judge to pardon or condemn, he says, He 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 proceed in Scripture use, and signifies the sentence of absolution, and is opposed to condemnation, Prov. 17.15. To justify the wicked, etc. Psal. 143.3. Enter not into judgement, etc. and in the text it signifies remission of sins, and imputation of righteousness; so that none but God can justify, because none but God can forgive, Mark 2.7. and God takes it to himself, Isa. 43.25. I have put away thy transgressions, etc. Rom. 4.6. God imputeth righteousness without works. God must do 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 blessedness, Psal. 32.1. communion with God, peace of conscience, joy in the Holy Ghost, Rom. 5.1.3. and freedom of access to the Throne of Grace; but who keeps the key of God's Presence-chamber but himself? Who can admit us to communion with God but himself? Spiritual blessings and privileges are fare 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.  
Use 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 Papists, who fancy a double justification: First, in infusing habits of grace, whereby they are prepared to justify themselves, the Lord of his grace purging away their sins. Of this they grant God to be in part the efficient cause, joining man's free will concurring with him, as a burden too heavy 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 justify, etc. 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.  
Use 2. This may serve for unspeakable terror, to all that have lived in enmity and rebellion against God, and still go on in their grievous provocations. Whom do they provoke to anger? Is it not the Lord, who alone doth and can justify a sinner in his sight, Jam. 4.12. There is one Lawgiver, 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 justify the wicked, i. e. that still go on in their wickedness, and none can do it besides him. Many vile wretches will either deny, or justify themselves in their wickedness (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 lies and brazen faces, and purse, and friends, in earthly Courts, and whatsoever their cause is, will find some like themselves to acquit them: but these are but inferior Courts, the Cause must be tried again in an higher Court, before the supreme Judge, from whom there can be no escape, whose sentence no creature can avoid or abide. He knows all hearts, and men's privy pranks, who will justly condemn what the world hath unjustly commended, and force them to say with Job 9.20. If I justify myself, mine own mouth shall condemn me; yea know, thou justifiest thyself (O vile man) (as Elihu speaks, Job 32.2.) more than God: and in justifying thyself condemnest the Lord. Yea, nothing doth more hinder thine own justification, than thy self-justification, for what carest thou for another to justify thee, that canst do 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 he abased himself. And thou disanullest Gods Judgement, and condemnest him that thou mayest be righteous, Job 40.8. thou bringest the Lord to thy bar, 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 do you tell me of man's judgement? this is the profane man's day, and the proud man's day, but the Lords Court-day is coming, when he shall bring to light the hidden things of darkness, and then you will be 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 senseless 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 be a swift witness against thee, Malac. 3.5. his mercy, patience, and long suffering shall condemn thee, and his sentence of everlasting destruction shall certainly pass against thee, and then thou wilt find Jeremiahs' words too true, cha. 23. ver. 20. The anger of the Lord shall not return, until he 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.  
Use 3. It is a ground of strong consolation to poor penitent 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 do 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 pass not to be judged of you, or of man's 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 God's servants to be tried; they sit on their persons, or names, or estates, and give them their doom; but let not the Christian pass for man's 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 be happy, and he that makes conscience of his ways shall be acquitted for ever. This makes Isaiah exceeding confident, chap. 50.8, 9 because he is near 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? Lo they all wax old as doth a garment, the moth shall eat them up. It is a pithy comparison. Many will profess, 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 God's people, ever and anon: Well (saith the Prophet) all such Accusations will be soon worn out, soon moth-eaten, they have a worm in them, that will soon consume them, and then God will bring forth their righteousness, etc. Psal. 37.6.  
This ground of comfort is threefold. 
 ground of comfort that God justifies.   
1 Because no body hath any thing to do with a believers soul but God, and he will Nonsuit 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, i'll remember thy sins no more, as he doth, Isa. 43.25. Who dares commence a Suit against him? He is the Creditor, all the Debts we own are due to him: if he cross the Book, and cancel the Handwriting, who shall challenge the debt?  
2 God doth justify Us, therefore we may be sure it shall go well with us, because his sentence is unchangeable: once justified by God and never condemned, for whom he justifies he glorifies, Rom. 8.30. Isa. 54.10. Mountain's shall departed, and Hills be removed, but my kindness shall not departed, etc. Jews cried sometimes Hosannah, sometimes Crucify; if the Lord should deal so by us, woe be to Us. Yet Papists and Arminians hold, a man may be 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 God's part, so there is no appeal to be made, God's Court is the highest Court: no appeal from the Court of Heaven: if the world, Devil, or our own Consciences be 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 be sure to repair to God for sentence, and whatsoever he 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 he eclipseth all their comfort, 2 Cor. 2.11. if Satan get advantage, the Soul will be 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 only to stand or fall by God's 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, etc. Care not what Sense and Feeling say, but attend diligently what God shall say, for if he speak peace; He will certainly make it good. Appeal from any other that intrudes, as Paul did to Caesar; and as David doth, Psal. 43.1. Judge me O Lord, and plead my cause etc. so Psal. 35.23, 24. Stir up thyself, 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 God's 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 thyself, and judge thyself unfeignedly, 1 Cor. 11.31. If we judge ourselves, we shall not be 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 widow did, Luk. 18.7. shall not God avenge his own Elect, that cry day and night before him? etc. I tell you that he will avenge them speedily.   

Justification is of free Grace.  
THE SECOND SERMON  ON Rom. 3.24, 25. 
Being justified freely by his Grace.—  
HAving spoken of the efficient cause of a sinner's Justification, come we now to the inward impulsive Cause (which Logicians call the Proegumenical Cause) which is the grace of God, and for the form 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 me for nought? tell me 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 blood? to slay David without a Cause, or without desert. The word is here taken in the last acceptation: for the meaning is; That we 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 we are justified freely understand,  
1 That there was no desert of justification in us, Psal. 49.8. Isai. 43.25.  
2 That we deserved the contrary; as being enemies, Rom. 6.23.  
3 That we could not desire it, Isa. 65.1.  
4 That we could do nothing to procure it, Job. 25.4.  
5 That we 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 God's grace, by which we are justified?  
Answ. God's Grace is taken two ways in Scripture, 1 actively for the favour and mercy of God, 
Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grati- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osum esse, misereri.  Eph. 2.8. By grace ye are saved, not of yourselves: and indeed the Hebrew word for Grace, comes of a Root that signifieth to show mercy, or be 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, etc. 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 be freely justified, when the precious blood of Christ is paid to redeem us?  
Answ. 1 It is altogether free on man's behalf, because no price, for our justification, is exacted at our hands: but on Christ's part it was not free, because he paid a full price, 1 Pet. 1.18.  
2 It was free on God's 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 die in their sins, and to walk in their own ways. 3 Nor to impute it to particular persons, and infuse Faith: for though Christ paid the ransom, 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 mere 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 we gather this Doctrine.  
Doct. 2 That the Justification of a sinner before God, 
Justification is of free grace.  is to be ascribed merely to the free grace of God. Which the Apostle hints twice in the Text, telling us we are justified freely without deserts; and by God's grace, and favour to us likewise; which truth we 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 God's 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 mere 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 die and rise again from the dead, Rom. 4. ult. So it was free grace.  
3 In the effectual application of Christ's 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. 5.5. all which are employed, 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, etc. 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 ourselves taken notice of: and vers. 7. Justified by his Grace, we should be made Heirs, Eph. 1.6, 7. To the praise of the Glory of his Grace, wherein he hath made us accepted, in his Beloved, in whom we have Redemption, etc. 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; he should yet appoint the manner, and means of our Reconciliation.  
3 That he spared not his beloved Son, nor any care to effect this Reconciliation.  
4 That he (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, etc. 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 be 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 the Doctrine of the Pelagians, Papists, Arminians doth: They can answer that question, 1 Cor. 4.7. Who hath made thee to differ? I have made myself to differ; this breeds pride; but justification through free grace, lays low, having nothing of our own, but all of free gift.  
2 Terrors of Conscience are excluded, which Legal righteousness 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 itself 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 Doctrine 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 be deserved, but must be granted by free favour; as Remissions of sins, and imputation of divine righteousness; for so it is called, Rom. 3.22. The Righteousness 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 Doctrine 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 mere 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 be good before the fruit can be 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 be of works, it is no more of grace, otherwise work is no more work, 
Papists are Martyrs Diaboli.  i. e. grace and works are flatly opposite to each other, Gal. 5.4. Ye are fallen from grace; that is (saith Luther) as he that falls out of a ship is drowned, etc. and he calls such Martyrs Diaboli that undergo much, and perish at last, as your Popish Justiciaries.  
Use 2. To show 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 profane 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 unbelievers and profane ones of this age. The Ambassadors cry, Be it known unto you, Men and Brethren, that through this man is preached unto you, forgiveness of sins. And by him all that believe are justified, from all things; from which you could not be justified, by the Law of Moses. Harken unto this all you that remain unjustified, you that have followed lewd courses, uncleanness, pride, wantonness, company keeping, despising of the word; be 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 tendered you by God's rich Grace. How long will you stand out and despise this Grace? As you love your own souls, accept of the mercy offered. Say ye, we like our sins and our profits better? then hear what follows, vers. 40. Beware lest that come upon you, which was spoken of, by the Prophets: Behold ye despisers, and wonder, and perish, etc. that is, as your rebellion, and contempt is intolerable; so the Lord shall bring his dreadful and unsupportable destruction upon you; and this shall be your misery, that you shall not believe 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, lest this woeful condition come upon you. Take heed (as it follows there, vers. 46. Seeing that you put away the Word from you, and Judge yourselves unworthy of everlasting life) you that have a pardon offered to you, being condemned malefactors, and yet will be profane, unclean, and proud still: you do as good as say, we care not for the pardon, we scorn the offer of remission of sins, though we be damned for them: Let such desperate souls know, they judge themselves unworthy, etc.  
Object. You will say, why? whatsoever my sins are, though I go on, yet grace is sufficient to save me at last.  
Answ. But doth not the Apostle say? shall we continue in sin? etc. far be 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 believed and repent. 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 God's grace into Lasciviousness. 'tis true, God doth not presently reject, where grace proffered is neglected, Rom. 10: ult. All the day long, etc. yet it is oft a sad presage, that grace will departed, from those for ever; that profanely 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 believers that this grace is free.  It is an unspeakable ground of comfort to poor believers. What better Cordial can you take than this? what Doctrine 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 be accepted, or justified? The Doctrine takes away the ground of your Lamentation, in saying, you are justified and pardoned freely, not only by God's 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) be dead, and buried; and his Sepulchre never be 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 Combats of Conscience, and in the pangs of death, for it makes the promises sure, Rom. 4.16. unmortified corruption, would make justification, upon any other terms uncertain: but God's free grace is a sure Rock to build on, a foundation that cannot be undermined. It puts you under the Kingdom 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 we stand in Grace, we 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 we are enemies to God, lying in our blood, besmeared in our filthiness: Now it is not likely a poor believer 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 be of free grace, then let carnal and profane 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 be 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 be not in yourselves, it may be yours as well as others. 'tis not sins heinousness, 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 , better Parts or abilities, but to poor souls that come to fetch it. Avoid discouragement and profaneness, 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 believes 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 says 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 of it, and wilt thou not accept of it? say not, I have no good work to commend me, 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 be convinced, and certainly conclude, thou art a condemned person, in the rigour of God's Justice; according to that, Ezek. 36.31. You shall remember your own evil ways, and do, were not good, and shall loathe yourselves (or judge yourselves worthy to be destroyed) so Rom. 3.19. that all the World may become guilty. Your souls must come to the bar of God's 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, he adds, we then as workers together with him, beseech you, that you receive not the grace of God in vain. You have heard of God's grace, now we Apostles and Ministers of Christ, beseech you, that this grace be not lost, or in vain. If our entreaties may prevail with you, Oh! suffer not this water of life to be spilt in vain.  
3 You must for ever resolve to live in the Kingdom 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? 
2 To such as are justified.  first learn to adore free grace; lie 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, etc. Now to the King immortal, etc. 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, he frankly forgave them all, tell me which of them will love him most? So hath the Lord truly, 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 be sparing, or niggardly, 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 she 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 he is to his Creditor.  
3 Freely you have received, freely give, Matth. 10.8. and freely forgive.   

Redemption by Christ, sufficient.  
THE THIRD SERMON  ON Rom. 3.24, 25. 
Justified through the Redemption that is in Jesus Christ.  
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 sinner's 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 far forth as it is accepted for us, that it being imputed and applied 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 ways; 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 ways 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 God's blessed nature; Holiness, Justice, Truth, Hatred of sin, thus to set us at liberty. Secondly, by Permutation: thus we could not be redeemed for recompense could not be made to God, by exchange of any creature, for that infinite wrong done to him by man's sin, Matth. 16.26. Thirdly, By violent oblation or conquest, as Abraham redeemed Lot by rescuing him: but mankind might not be redeemed by this alone, for though Christ might justly spoil Satan of his prey, which he by subtle wiles, methods, and falsehoods, 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 ways of redemption; and too low, to reach the thraldom, mankind was fallen into.  
2 Properly, in a more special way of Redemption; by giving a price or ransom, for a poor Captive or Slave; this is plainly signified by the word used in the Text, which hints redemption by way of Ransom; there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it, 1 Tim. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2.6. Christ gave his life a Ransom for all. The ordinary word used for redemption, is the buying of any thing again, by paying a Price.  
Object. Some Heretics object: Sin and Satan to whom sinners are Captive, receive no price for Ransom.  
Sol. We are primarily Gods Captives, who is the Judge, against whom we have sinned, to whose Wrath, Curse, judgement, and vengeance, we are in bondage; the ransom therefore, is paid to God as the Judge: Satan is but the Gaoler, sin the bonds and chains, the World and Death, as the Prison, and Torments. We are indeed (when the ransom 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 we do therefore pray, for the forgiveness of our sins: and that in regard of the ransom paid by Jesus Christ, Heb. 2.14. Luke 11.21. Christ may be (in some sort) called, the strong man armed; that is stronger than Satan, and spoils him of his goods, etc.  
Quest. 2 What is meant by the Redemption that is in Christ Jesus?  
Answ. Christ is prefixed with three several Prepositions in the Scripture phrase. 1 For Christ, Phil. 1.29. To you it is given, for Christ; not only to believe, 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 be God who hath given us victory through Christ; The reason of them is,  
1 We 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 applied, or actually received by us.  
2 We have redemption through Christ, because Christ doth by his obedience purchase it, which in due time is communited to us; as from the first Adam's desert came condemnation.  
3 For Christ; seems to be used, in regard Christ is as well the Mediator of application as impetration, obtaining grace for us, and working grace in us; Hence Faith and Patience are said to be 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 world's voluminous Histories or Records. 'tis described, Matth. 20.28. Christ came to give his life a Ransom for many, that must needs be a plentiful redemption, that was wrought by the death of the Son of God. So 1 Tim. 2.6. He gave his life a ransom for all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a ransom paid for Captives; and Christ himself must needs be 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, etc.  
2 It is an irresistible and mighty redemption, Luke 1.67. He hath raised up a Horn of salvation, that is, a Kingdom, power, Dignity, and strength of salvation, every way sufficient to secure.  
3 Perfect: not only in impretation of a possibility of deliverance, but also in actual application to call the Elect, to bring their souls to glory, Rev. 5▪ 9 Thou hast redeemed us to God by thy blood: so also from all our enemies, Luk. 1.71. That we should be saved from our Enemies: from all our iniquities, Tit. 2.14. from death, Hos. 13.14. I will ransom thee from the power of the grave: from the power of Satan, Heb. 2.14. By death he 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 only 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 Christ's 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 only can redeem, Deut. 25.5. the second Person in the Trinity that took man's nature, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next of kin, Eph. 5.30. flesh and blood.  
3 Dignity must be 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 be such as will content the person to whom 'tis due, but the ransom paid by Christ, was according to the Father's 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 ye house of Israel, are not my ways equal? are not your ways unequal? such is the satisfaction of Christ to all the sins and punishments, temporal and eternal, of all the Elect: and is a just recompense, 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, etc. 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, he is the essential word of God; doth sin rob God of his Glory? Christ is the brightness of his Father's Glory, Heb. 1.3.  
3 The Price paid must be voluntary, not forced, for otherwise it would rather be satispassion than satisfaction. The damned in Hell do not satisfy for sin. Christ's 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 be of that which is otherwise undue: such was Christ's, 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 be clear and evident, to secure Captives or Debtors, and to give their Souls and Consciences satisfaction: but such was Christ's redemption, Heb. 9.9, 14. The gifts and Sacrifices of the Law, could not make him, that did the services, perfect as pertaining to the Conscience, etc. but Christ, offered through the eternal Spirit (that is the Godhead 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 he was cast for our sins.  
Use 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 be satisfyes only 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 Christ's redemption be perfect, there is nothing left to be 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 Christ's redemption; Let us cease to rake in those Dunghills, 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 lie, Jer. 10.14. Egypt was never such an iron Furnace as the sinner is in. Were we not enthralled, what need a ransom? what need of redemption? bodily bondage (as in the Turkish slavery) money 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 freedom of will to do any thing they could do, in their state of innocency, for God.  
3 They are forced to endure most intolerable 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 we are said to be 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 King's Prisoners properly, not the Gaolers that keep them, So Sinners are Gods Prisoners, and who can deliver them out of his hand? but Christ, Ministerial Lords are the Devil and his Angels, and the Conscience, accusing, condemning, and tormenting, for sin. Hence Sinners are said, before Conversion, to be under the Devil's 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 man's 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 Privilege: his heart is weary and burdened by all, Mal. 1.13. he is led by the nose as a slave, serving divers lusts and pleasures, Tit. 3.3, led along like bruit 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 He suffers innumerable miseries and intolerable. Heb. 2.15. through fear of death, etc. When a man hath spent his wit, youth, strength, state, and worn out himself in the Devil's drudgery, when his body, soul and Credit are all lost, by the Devil's 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 God's 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 be chained he howls, if the Swine be bound he cries, but sinful man laughs in the midst of his bondage; he 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, whilst themselves are servants of corruption. 2 Pet. 2.19. though they have no more liberty, than the Ox that is lead to the slaughter.  
2 They will not believe 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 thraldom entered 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 murdering Spirits, they yet conceive they are walking towards Heaven, and defy 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 be stopped. O beloved, Let no man deceive himself, imagining that if the Laws of men take not hold of him, but he goes where he lists, and doth what he will, than he is the only man that leadeth a free Life, but rather know, that every State's Freeman, is not Christ's Freeman, or redeemed one: No, no; there be many that far daintily, live in all Lieentiousness, have their fill of Worldly Pleasures, and run at random like the Beasts in the Wilderness; that are more arrant Slaves, than those that row in the Galleys of Turkey. Let them turn the inside outward, and they will find 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, etc. 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 man's 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 be removed, or he may buy his liberty; but here is no possibility of it, Rom. 7.24.  
3 Here be 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 be offered they refuse it. Joh. 8.36. Christ proclaimed liberty 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 Parent's 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 Abraham's 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 yourselves, etc. you are a Generation of Vipers. To speak then a word in mercy to all Church-childrens, and to all the Children of Godly Parents; 'Tis true you have a great blessing, and precious privileges, that are born of such Parents; but know, that this spiritual Freedom comes not by descent, Joh. 1.13. Which are born not of the flesh, etc. Yea, more godly parentage makes a Child's condemnation much worse, whilst he lies still in his natural estate: Ezekiel 16.3. your Father was an Amorite, etc. 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 Son of Godly Hezekiah did worse than the Amorites, 2 King. 21.11. So many Children of Godly Parents are worse than the Indian Savages. And it is to be 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 public privileges 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 lose 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 Abraham's children in God's account, you would do 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 hewn, Isa. 51.1. and tread in the steps of your godly Parents.   

Redemption by Christ, sufficient.  
THE FOURTH SERMON  ON Romans 3.24, 25. 
Being justified freely by his grace, through the redemption that is in Jesus Christ:  
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.  
Use 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 greatness, 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 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 he 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, etc. that is, he will redeem me from all my troubles, in life, and death itself: and says at death, Lord into thy hands I commend my spirit, for thou hast redeemed me, 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 controversy: 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 freemen of Christ, as well as the bondslaves of the Devil: but of the common practice and work of wicked men; so 'tis, 1 joh. 3.9. He that is born of God doth not work sin; and 'tis opposed to vers. 7. where 'tis said, He that doth, or worketh righteousness, is righteous. Now to do righteousness is to exercise it, customarily, voluntarily, deliberately, to choose 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 says Paul, Rom. 6.16. Know you not that to whom you yield yourselves servants to obey, his servants you are, etc. You lose your own freedom; yea you have sold yourselves, Isa. 50.1. Behold, for your iniquities you have sold yourselves, 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 Sovereign; as often as it voluntarily chooses any sin, ransack therefore an enlightened 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 child of God live and die 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 he 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 Watchfulness about every concernment, to prevent sin, 1 joh. 5.18.  
4 Restlessness in case of relapse. As in the Natural body, all is restless, till every joint be in its place again: so in a gracious heart, 'tis never satisfied, till it come back into God's way. Where therefore this restlessness and reluctancy is wanting, the soul is plunged, into the depths of this hellish bondage.  
The heart is hard to be persuaded of this estate, and therefore Christ hath spoken so earnestly. If thou seest not this misery, or act unwillingly to try thyself, or wouldst pass over the matter slightly, thou mayest infallibly report thyself 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. He is such a one as is pinched with his bondage, and chastened with strong pain; his soul draws near to the Grace, and his life to the Buryers: Then if there be a messenger, one of a thousand, to declare to man his righteousness, God will be gracious unto him, and say, Deliver him from going down to the pit. I have found a ransom.  
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, clapped up in prison, and laid by the heels.  
3 Then he looks for deliverance, and bail, and some messenger of glad tidings. How earnestly doth his soul long for a ransom?  
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 sluggishness, and deadness of heart, or false means (through folly and blindness.)  
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 go, no not with an high hand. He will never let go, 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 arm to deliver out of Egypt, Exod. 6.6. so he puts forth mighty power, to deliver from the powers of darkness, by the spirit of his grace, Col. 1.12, 13. Acts 26.28. Hast thou felt this mighty power?  
Use 4. Of instruction and exhortation; to show men whither to go for Redemption. And,  
1 To those that find themselves to be in this bondage. Haste you, for there is redemption in Christ, none such to be had or heard of all the world over beside. And what then should you do but seek after this? Zech. 9.12. 
Instruction to men in Spiritual bondage.  Turn you to your strong hold, ye Prisoners of hope. As Anna the Prophetess, Luk. 2.38. spoke 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. We 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, go forth, and to them that are in darkness; show yourselves. 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, etc. The possibility of liberty is good news to a Galleyslave: 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 departed from Babylon (a place where they had suffered grievous bondage) to their own Country, accepted not the King's 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, etc. 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 earnestly to seek it. The hired Servants might go free, Levit. 25.40, 41. at the year of Jubilee; but many would not go to their families and father's possessions, but said, I love my Master, and like my condition; so that they had their ears boared with an Awl, to be servants for ever, Exo. 21.5, 6. Thus it is to be feared, many might be boared for Spiritual Bondmen, and that Satan hath boared many for his Bondmen. 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 Bondmen 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 be prodigal of their blood; but here's no danger, but in not contending for your liberty. And indeed, Isa. 61.2. The day of vengeance is joined 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 we are in bondage, or at liberty: Satan is willing that we 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 rope's 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 press hard after us, if we set but a foot forward for Canaan; He will increase our durance, and raise all the Train-bands of Earth and Hell against us; with all the Militia in the Magazine of our hearts. But Isa. 57.14. Cast ye 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 Anchor, Hos. 2.14.  
3 Let us renounce all Redeemers but Christ. Some think they can redeem 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 redeem his brother, Psal. 49.8. nor yet can any redeem 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 cries. So did the Church, Lam. 5.16. whose bondage was not comparable to ours. The Crown is fallen from off our heads, we be to us, for we have sinned, vers. 21. Turn us O Lord; and we shall, etc.  
5 Study the truth of the Gospel: for the promises settled 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 God's 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 fare for instruction of Captives.  
2 Exhortation to the Redeemed in divers particulars from this Doctrine.  
1 To labour for a deadly hatred of sin, 
Return not into Egypt.  and watchfulness against it, that brought us into this bondage. Let us not be like unthankful Israel, that when our Ransom is paid, and Salvation wrought, we should desire to return again into Egypt. What is this but to despise the price paid? God destroyed them, that he had redeemed out of Egypt, because they believed not, Jud. 5. And will take it very heinously at our hands, that we should voluntarily accept that slavery, that he paid so great a price to redeem us from. Not only a 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 Christ's redemption.  who though (by his redemption) he freed us from sin, and Satan's power; yet never doth free us from their molestations, till the Resurrection; when Redemption shall be 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 he 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 God's Servants.  that hath bought us at so dear a rate. As the redeemed Galleyslave, should look upon himself as his Servant that redeemed him. Thus Paul argues, 1 Cor. 6.19, 20. Ye are not your own for you are bought with a price, etc. You own 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 Master's use) will never recompense the charge laid out upon you. You are his by Creation, and his by Redemption. He 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 licentiousness; as do the Libertines. Papists would bring us in bondage to the Law, by looking for righteousness from thence. Some would bring our Consciences in subjection to men's inventions, but Paul adviseth us, 1 Cor. 2.23. that being bought with a price, we should not be the servants of men; nor subject our consciences to men's traditions.  
5 You that are at liberty, remember them that are in bonds, 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 Neighbourhood, go clattering up and down in the bonds of iniquity, in the fetters and chains of the Devil. Pity 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 be 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 we, 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, etc. 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 Egypt, the red Sea, etc. 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. Senseless creatures rejoice only at the redemption of God's 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 darkness, and translated us into the Kingdom of his dear Son, in whom we have redemption, etc. No love like that of Christ: not no love of Christ like that, manifested in our redemption. Let thankfulness also exceed.  
Use last, Of consolation unspeakable to all believers, 
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 foiled 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 Satisfaction of Christ.  
THE FIFTH SERMON  ON Rom. 3.24, 25. 
Being justified freely by his Grace, through the redemption that is in Jesus Christ.  
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 witness to, Ephes. 2.7. In whom we have redemption through his blood, the forgiveness of our sins. Col. 1.14. hath the same words expressly. Tit. 2.14. we are said to be 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 refers to men, the word is found, Mark 15.15. Pilate willing to satisfy the people, released Barrabbas, the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to satisfy, is to do as much as is surficient, to him that expostulates, or is wronged, or to fulfil one's 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 hath reference to our debt, unto God, the word is not found expressly in Scripture; but there are equipollent terms, of the same signification: as redemption here in the text: paying a price, and ransom, etc. which cannot be interpreted in any other good sense, but as intending satisfaction. Of which nature are these phrases, Isa. 53.5. He was wounded for our transgressions. And again, vers. 8. For the transgressions of my people was he smitten. 1 Cor. 15.3. Christ died for our sins, Heb. 10.12. He 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 we own sin to God, but that it makes us liable to God's justice: as Debts of money make us liable to our Creditors, and to any just course in Law for their recovery. This debt of sin cannot possibly be 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 satisfy.  
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 be 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. Lo I come to do thy will, Gal. 2.4. He gave himself for our sins: He 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 man's 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 obedience to the death of the Cross, Isa. 53.10. When thou shalt make his soul an offering for sin, etc. The Father requires, that the Son should bear all that was threatened, to the first Adam, Gen. 2.17. In the day thou eatest thereof thou shalt die.  
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, He 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 fallen man, that is of the elect; and drinking up the very dregs of his Father's Cup of indignation. So that the Father saith, I will be gracious, for I have found a Ransom, Isa. 53.5. He was wounded for our transgressions, the chastisement of our peace was upon him; that is, Christ's 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 we should have paid ourselves, hath he paid; and made all even between God and the elect.  
Obj. But what need this satisfaction for our justification? Can not God by his mere 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 he might be just, and to declare his righteousness, etc.  
1 Holiness and righteousness 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, etc. Justice is to give to every one as he deserves, therefore God's Judgement is so. His holy nature requires sin, to be punished in the Principal, or in the Surety.  
2 To declare God's righteousness; God would show it to all the world, how just he is, in punishing sin, and requiring full satisfaction for sin. He would make men and Angels know, by an unheard of example, in his own Son, that if he be 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 he 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 shown 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 be 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 God's Decree is not to be reversed; therefore this satisfaction must be given.  
Reas 3. Because of God's 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 Christ's death, 1 Cor. 5.7. and Pro. 17.15. To justify the wicked is an abomination to the Lord, etc. It is so always without due and legal satisfaction. See also Ezeck. 18.4. Heb. 9.22. But what God hath foretell must come to pass. Act. 1.16. The Scripture must needs be fulfilled; therefore satisfaction must be given.  
Use 1. To show the unjustified estate, of such as have no part in Christ. If Christ's redemption be necessary, 
Unjustified without Christ's satisfaction.  for the justification of a sinner, then how miserable must their condition be, that are destitute of the redemption wrought by Christ's satisfaction. They go away as the Pharisee, unjustified still. How dreadful then is the condition,  
1 Of Christ's enemies, who reject the satisfaction of Christ, 
Enemies to Christ's satisfaction.  through wilfulness, carelessness, and Apostasy? Paul speaks of them with tears in his eyes, full of pity and commiseration, Phil. 3.18. Many walk, of whom I told you often, and now tell you again weeping, that they are enemies to the Cross of Christ. Many that little thought they were such; many where Christ is eminently professed; 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 Cross of Christ, for that would crucify 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 testify, we take Physic; because we take it in our hands, or mouths, unless we swallow it, to purge and cleanse: nor that we take food, when we only take meat and set it by us, unless we feed on it: so nor to have the Word in our hands, or in our ears, or heads, unless 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 careless 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 , with fears, terrors, and restless speed, from the Avenger of blood, to the City of refuge: forgetting that God will make us know the worth of a Redeemer, and of satisfaction by Christ, before we shall have it. Psal. 107.12, 13. He brought down their strength with labour, they fell down, and there was none to help. Then they cried unto the Lord, etc. Let all such careless wretches know, That if justification be a state of Blessedness, Psal. 32.1, 2. then their state is a state of cursedness. And though they sleep in that estate, their damnation slumbereth not, but may come on them in a night, and stop their breath, while they lie sleeping.  
Use 2. 
Fallen man's misery.  Let us hereby be convinced of the misery of fallen 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 Noah's, preachers of righteousness, to warn us of the evil to come; but no man takes warning. We are singing and chanting to the sound of the Viol, while God sounds an alarm, by the trumpet of war. We 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. We are devouring the Creatures, while we are devoured of the Creator. We are joining Sexes in Marriage, while God is separating soul from body. Swimming in pleasures till we are drowned in the flood; 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 righteousness, 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 foully as it doth in others, yet there is no difference: there lies a hidden Springhead in all, both Jews, and Gentiles, circumcised and uncircumcised, binding them over to the Wrath of God. And lest 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 loss of original righteousness; and of his glory, by the separation which our sins have made. The fruition of God is the Goal of our race we run to obtain; our sins have cast us behind in this race (as the Greek word there sounds.) Justification by Christ's 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 justify. Good Works, Duties, Services, Prayers, Tears, Groans, are all too mean, to make God to account him righteous; no, nor to give all his estate to the poor, and his body to be burnt for Religion; for the Law required, that God should be served, with all our might, and all our power, and ability; but by the works of the law can no flesh be justified, Rom. 3.20. Moreover, by the Law sin is known and manifested; but what makes known sin, cannot justify from it: for 'tis madness for a Traitor, when he 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 Christ's satisfaction. Men may hope to be saved, by God's Grace and Mercy, but without Christ's satisfaction, their hope is merely groundless. Paul names God's grace in the Text, but adds, through the Redemption which is in Christ Jesus: not by grace without it. The Devil would plead God's grace, to get out of his misery, if that would do it, as well as you. Every carnal wretch would plead it, 'Tis a precious Plea to fly to God's grace, yet none is welcome but he that hath a Highpriest, Heb. 4.15, 16. Let us come boldly to the throne of Grace: what may any poor soul come? Surely no, unless he hath the Therefore to the Wherefore. Unless he hath a High Priest, that was tempted in all points like unto us: Else he'll find the throne of Grace, to be 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 he 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, he will not regard a ransom, neither will he 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, he will not accept often: so the father required Christ for satisfaction, being the exact return, according to the father's 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 we say then? Is there unrighteousness with God? God forbidden. He 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 less doth he 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 ransom for lost man: surely man was fallen into a most woeful estate. Beware therefore, O sinful wretch, that sleepest in thy security, lest 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 Noah's Dove, find no place to rest on, till thou hast gotten Christ's satisfaction to be thy souls Ransom.  
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 Adam's fall, and the Devil hath so much overclouded 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 winds under it, not being able to close with the way of it. Be cautelous therefore, and know; That there is no true Justification; but what Centres 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 be found out. Redemption was alone, by Christ's blood, Eph. 1.7. He is made our redemption, 1 Cor. 1.30. He 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 he shall pay his debts, fears the Creditor will come to clap him up in Gaol, and there he must lie and die because he cannot pay, as that complaint is, 2 King. 4.1. so ask you, what you shall do to be saved? where you shall find a Ransom? your souls are deeply indebted, and you have not to pay, Mat. 18.25. and the Creditor is coming hastily upon you. O be not more careful to save your bodies out of Prison than your souls out of Hell. Lay hold on Christ who alone is Current money, 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 be 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 be maintained any longer against him; for he 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 Christ's 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, ye are dead without it, Rom. 5.18. And having obtained it, you are fit for any thing: for glory, whom he justified, he glorified, Rom. 8.30. Enoch had this testimony, that he pleased God, Heb. 11.5. then was he fit for Heaven. Fit to be a teacher of others. Isaiah cries, now send me, 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 gasp, that should be done first. Thou mayest be great, and rich, and honourable, and yet not fit to live, nor to die: but he that is justified is fit for both.  
2 Highly esteem the Ransom. It was no less than the blood of God that ransomed you. And if things are to be esteemed by what they cost, nothing is more precious than this Ransom. And accordingly the Apostle valued it, Phil. 3.8, 9 he accounted all the world's glory, but Dirt, and dung in comparison. And desired to abandon all knowledge that he might know Christ, and him crucified. How highly doth he prise, 1 Cor. 2.2. Christ not glorified, but Crucified: mainly intending to preach that. Hence the whole work of the Ministry is called, Preaching the Cross, 1 Cor. 1.18. In a word, the greatest love that God ever showed 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. He shall see of the travel of his soul and be satisfied. He 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. He spoke the word and it was done, etc. 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, etc. Receive him and then his adoption and satisfaction. Let him be 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 be welcome, with the blood of Justification. And that with speed, for Luke 14.24. if you come not when invited, you may never be 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, pitifully lamented, that now God would not give him one motion of his blessed Spirit more, many of which he slighted before. If therefore you mind eternity, and have any care of your souls, or any respect to Christ, or fear of God; if heaven be worth having, give Christ entertainment in all his Offices.  
Use 4. Comfort to all that are in Christ: 
Comfort to sincere Christians.  that your ransom 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, canceled, Col. 2.14. David's 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, than men ever felt or found. Your Moralists say, It is the hardest of all satisfactions, for an Inferior to satisfy a Superior, in point of honour. If he had injured him in his goods, satisfaction might have been made; but what will he do here? will he submit to him? that he ought always to do. Will he do it by his goods? no, a good name is better than Riches, Prov. 22.1. Sin violated God's Justice, and affronted his Godhead. For every sin is a kind of Dei cidium, a murdering of God. Hence men are called God-haters, Rom. 1.30. but he that hateth his brother is a murderer, 1 Joh. 3.15. so is he that hateth God. And indeed he 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 he 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 Ye shall call therefore every man his Neighbour, under his Vine, and under his Figtree; For Psal. 85.10. Mercy and Truth have met together, Righteousness and Peace have kissed each other; that is, all God's excellencies gloriously shine forth in Christ's satisfaction. Comfort ye one another with these words.  
2 Consider for your Comfort, 
Weak believer justified as much as stronger.  That the weakest true believer, 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 be imputed, if we believe 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 rejoice O weak Christian, thy clothing (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 we 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 believe on the Name of the Son of God, that ye may know ye have eternal life. So that if you believe, there is the writing, grounded on a Record, vers. 11. and there is your Name in it. You see your way to find your Names there, get it sealed to your hearts by the Spirit.  
2 Let there be an humble, active, embracing of Christ, in the Word of Promise. God requires, besides his own good pleasure, and the Council 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, Leu. 16.21. So the hand (the type of faith) was put on the head of the  offering, Leu. 14. And an humbling Faith: which indeed is the most humble grace of all, Rom. 11.20. Thou standest by Faith, be not highminded. 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 Be comforted, That this way of yours by Christ's satisfaction is the true way to Justification. Men cry up many new ways. 'Tis a great mercy in such varieties of errors not to err: The truth of this way of Justification, is not only true upon the truth of the word, but upon the truth of God himself: If God be God, this justification must needs be true. For here justice is satisfied, and so God pardons; which he could as well un God himself as do, where his justice is not satisfied. So that we 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 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 handmaid; thou hast broken my bonds. The way of Servants, and Slaves engaging themselves to their Lords was, they yielded 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 honours: 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 he died for all, that they that live, should not live unto themselves. Which falls foul upon that ignoble conceit; That if Christ gives satisfaction, we are freed from all obedience to the Commandments. By which this doctrine of Christ's satisfaction is made the occasion of profaneness; 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 Christ's yielding obedience to every Commandment, 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 Christ's satisfaction applied to us, and our holiness. For Union with Christ by Faith, produceth this fruit necessarily, 1 Joh. 3.6. He 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, be found within him. For he that is bought with a price, will glorify God in soul and body, which are Christ's by Redemption.   

The Exactness of Christ's sufferings.  
THE SIXTH SERMON  ON Rom. 3.24, 25. 
A propitiation through Faith in his blood.  
WE 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 Christ's satisfaction is by blood.  Blood is put (by a Synecdoche of the part) for All the sufferings of Christ, which he 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 joined with effusion of blood, as Matth. 23.30. If we had lived in the days of our fathers, we 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 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 he 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. He was an abject among men, a man of grief, and acquainted with infirmity.  
2 He also underwent ignominy, and extreme disgrace, by unjust accusations, and vile reproaches; he 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 he was a friend of Publicans and Sinners, Matth. 11.19.  
3 He received many other injuries before his death; as binding, buffeting, Luk. 22.63. scourging, spitting, blind-folding, and evil entreating, as if he had been some fool or madman, Isa. 50.6. He gave his back to the smiters, and his cheeks to them that plucked off the hair, he hide not his face from shame and spitting.  
4 He suffered Death itself, 
Ne●at est vincire civem Romanam, scelus verberare: quid dicam in crucem tollere? Cic.  clothed with all the circumstances of horror and terror; both a shameful and a painful death, which none but Slaves and bondmen could be put to. Roman freemen never felt it. It was a lingering and tedious death: his hands and feet stabbed with nails, his bones put out of joint. 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 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  7. He 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 noisome diseases, tearing of his body in pieces, breaking his bones, or the corruption, or rotting of any one part, Act. 2.27. could not be 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. He poured out his soul unto death, yea, unto deaths, (for the Original word is in the plural number) to show that it stands in two things.  
1 In the absence, and withdrawing of God from the soul, and the hiding the light of God's countenance from it, leaving it to blackness of darkness. It was saul's sad complaint, That God was departed from him, 1 Sam. 28.15. So was it Christ's misery, when he cried out, My God, my God, why hast thou forsaken me, 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 floodgates 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, he complains, Psal. 88.16. Thy fierce wrath goeth over me, and thy terrors have cut me off. At the taste of which Job, Job 6.4. cries, The Arrows of the Almighty are within me, the poison whereof drinketh up my spirits: the terrors of God set themselves in array against me. And this suffering of Christ answereth to that punishment of sense the Elect should endure.  
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 God's displeasure is the very bellows of Hell, that blows up that infernal fire; as truly 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 Us all, Isa. 53.6. so that he is well said, Rev. 19.15. To tread the winepress of the fierceness, and wrath of Almighty God.  
Christ's 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He began to be amazed, and to be very heavy: or we may more fully express it thus, He begun to be gastred with wonderful astonishment, and to be satiated, filled brimful with heaviness. A very sad condition, Matth. 26.38. he said, my soul is exceeding sorrowful, even unto death. It is beleaguered, or compassed round with sorrow; for so sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All the sins of the Elect, like a huge Army, meeting upon him, made a dreadful onset on his soul. Luke 22.43, 44. 'Tis said, He was in an Agony. That's a conflict, in which a poor Creature wrestles, with deadly pangs, with all his might; mustering 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 be possible! while yet an Angel, strengthened his outward man, from utter sinking in the conflict. Now if this weight that Christ bore, 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 cracked the Axletree of Heaven and Earth. It made his blood startle out of his body, in congealed cloddered heaps. The heat of God's fiery indignation, made his blood to boil up, till it ran over; yea, affrightened it out of its wont channel. 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 he drinks down the very Gall, and dregs of the Cup, that he 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. We are persecuted, but not forsaken. Nor may we think, the Godhead ever had left the manhood, or that our Saviour had forsaken his Father, for he called him still, My God, my God: but the forsaking was, the Father's withdrawing the light of his countenance, and then what could follow but darkness and extreme 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 be much more than forsaking, that made the Son of God to roar, even the fierce wrath of the Almighty. So that, as the Greek Church prayed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) It was unknown torment that our Saviour underwent. He encountered both the father's 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 Arms, and issued out of their gates, Principalities and Powers are all let lose against the Redeemer of the World. This is some part of the second death of Christ; but to clear it further, we will answer a few objections.  
Object. How could Christ suffer the pains of the second death, without dis-union of the Godhead from the manhood? for the Godhead could not die?  
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 be God as well as man, but the Godhead suffered not: As if you shoot off a Cannon in the bright Air, 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 endure Hell fire without grievous sins, as blasphemy and despair?  
Sol. The perturbations of Christ, were like the shake of pure water, in a clean glass; the water remains pure still. When Christ was shaken, there was no mud in the bottom, which rises in us, when we suffer extremity. And again, as the body of Christ died without dividing the Godhead from it; So his soul died the second death, without parting of the Godhead from it. Besides, Blasphemy and Despair, are no parts of the pains of the damned, but the consequents, and follow the sense of God's 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 Christ's soul went straight after death into Paradise, how else could he say? This day shalt thou be with me in Paradise?  
Sol. 1 'Tis not impossible that the pains of the second death, should be 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 aught to be no part of the payment. The laying down of the Price makes the satisfaction. This is all that is spoken and threatened to Adam, Gen. 2.17. Thou shalt die the death, and this may be suffered here. Wicked go to Hell as their Prison, because they can never pay their debts; otherwise the debt may as well be paid in the market, as the Gaol. This Christ did in the days of his flesh, when he offered up strong cries, and tears, Heb. 5.7. not after death.  
Object. But the pains due to man's sins are to be everlasting? how can Christ's short sufferings countervail them?  
Sol. If the measure of a man's punishment were Infinite, the duration needs not be infinite. Sinful man's measure of punishment is finite, and therefore the duration of his punishment must be infinite, because the punishment must be 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 he should endure it eternally. Add moreover, that the dignity of Christ's persons, did excuse him from punishment infinite for duration, for Act. 2.24. It was impossible that he should be holden of death, because he was both the Father of Life, and the Lords Holy One.  
Besides, continual imprisonment in Hell, arises from man's not being able to pay the price; for could he pay the debt in one year, he needs not lie 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, he lays it down upon the nail, to the full, for all Christ's Elect: therefore it is not required of him, that he should suffer for ever. Neither can it stand with God's Justice to hold him under the second death, having paid the debt.  
Now that he hath paid, he witnesseth, Joh. 19.30. saying, when he 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 be 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 be cut off; and all the Sacrifices must die; the Prophecy of his Resurrection, Psal. 16.10. the prophecy of his intercession, and sitting at God's 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 Christ's 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 man's 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 bore but the sins of others? 1 Sam. 14.39. As the Lord liveth who saveth Israel, though it be in Jonathan my Son, he shall surely die; said Saul. If the Son must die, what will become of the Servant? what will become of the Slave? Laugh on, but know that Christ wept for sin: rejoice thou, but withal remember that Christ's soul was heavy to the death about it. And it may be, 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 she hath glorified herself, 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 murderers 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 be 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 be bitterness in the latter end? 2 Sam. 2.26.  
2 Conceivest thou, 
2 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 he spare thee his very enemy? would he not spare a Son? and an only Son? and will he spare a stranger? an enemy? Shall a Son of Belial speed better than the Son of God? Did Christ's nearness of relation abate him nothing? and shalt thou be abated? hopest thou to find more mercy at God's hands, than Christ could? Luke 23.31. If this be done in the green tree, what will he do in the dry? Christ was not such dry fuel, for his Father's wrath to burn up, as thou art. Rev. 14.10. They shall drink of the wine of God's wrath, poured out without mixture.  
3 But I will pray, 
3 Conceit.  and amend my life, and turn over a new leaf, and God will be gracious.  
Canst thou pray better than Christ? he prayed earnestly, Luke 22.44. with strong Cries and Tears, Heb. 5.7. he spent whole nights in prayer, Luke 6.12. yet must he die the death. Canst thou reform and be more holy than Christ? he fulfilled all righteousness, Matth. 3.17. He did always what pleased the Father, Joh. 8.29. and yet all would not be taken for current pay, without his bearing the extremity of God's fearful indignation. What hope canst thou then maintain while thou liest in sin?  
4 If I go to Hell, I shall have company, 
4 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 he comes to encounter his Father's wrath. He cries with tears, Father, if it be possible, Let this Cup pass from me. And again, he 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 Father's wrath? And shall such a worm as thou art, be able to wade through such a bottomless Sea of miseries? All Christ's sufferings were voluntary, and chosen by himself; and perfectly known before he suffered them, so that he was prepared for them; nor had he 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 cheering considerations can be found in thy sufferings. Thine will be violent and sudden, and unknown until thou feelest them, and wilt have the burden of thine own sin, as well as misery; a pitiful 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 says Spira, That I might endure the wrath of God, but twenty thousand years! but it must be eternally. Thy soul must say, after millions of years, The pit is bottomeless, The fire is unquenchable.  
5 But Christ hath suffered, 
5 Conceit.  therefore surely I never shall suffer these things.  
Christ's sufferings cannot prevent, nor ease the torments of Christlesse souls; Rev. 6.16, 17. 1 Pet. 2.8. None can have the 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 Doctrine of the Gospel too. If justification by Christ be legal Doctrine, what is Evangelical? The Spirit says in the Gospel (though men love not to hear it) Eph. 5.6. That the Unclean, Malicious, 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 shows sin a sword to draw our blood; but this shows 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. Adam's 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 thyself, 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.   

The Extremity and exactness of Christ's Sufferings.  
THE SEVENTH SERMON  ON Romans 3.24, 25. 
Through the redemption that is in Jesus Christ.  
Doct. WE have already proved, and in part applied this Doctrine, That the Redemption of Sinners was wrought, by Christ's suffering the utmost, and full punishment du● to sin. We are now to proceed to the second use  
Use 2. This informs, that no punishment (properly so called) belongs to the Members of Christ, nor are any of their Afflictions to be 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 be punished for their sins, than 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 that the bitterest afflictions Gods children suffer in this life, are of a fare 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, turn, and wind in the earth, lose their saltness, and only retain refreshing, cooling, and cleansing sweetness, and moisture in them: so the afflictions falling on God's 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 God's children suffer as many, and the same material evils with other men; as poverty, sickness, losses, crosses, and death itself, 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 seethe things in this estate, but a righteous judgement sees them fare otherwise. Moses could see the Bush all on fire, and yet not consumed, Exod. 3.2. daniel's 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 chasteneth, 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. Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail.  
2 They differ in their nature. They have not the venom, nor poison in them, 1 Cor. 15.55, 56. that Achitophel's had; who being but rejected once in his counsel, had so much venom of sin in that small affliction, that he hanged himself.  
3 In their suitableness. Miseries are called the Lords cup. An expression borrowed from Physicians, 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 he 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 reigned fire and brimstone in Sodom? This is a kill cup. So Psal. 75.8. A cup full of mixture in the hand of the Lord, whose dregs 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 Physic) 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 be? rather under than over, in the quantities of the ingredients. Christ hath drunk already the poisonous Cup, Matth. 26.39. Father, if it be possible let this cup pass from me. None remains but the purging cup. And God's faithfulness requires, that this cup be 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 ye have seen the end of the Lord. What end? That the Lord is very pitiful, and of tender mercy. So did Abraham, Jacob, and Joseph find an happy issue of all their sorrows, Deut. 8.16. To do 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 do hasten, and heighten their everlasting destruction; and are at best, but the beginnings of sorrows, and furtherers of their 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 distress, 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 do the damned, as much and no more do 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.  
Use 3. Of strong Consolation to all the children of God, That Jesus Christ hath suffered all that punishment, 
Comfort to God's 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 ye, comfort ye my people, etc. 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 money 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 rejoice; because Christ suffered, all this perplexity and amazement, that you might never suffer it. Heb. 2.14. He died to deliver those that through fear of death, etc. he died to save you from slavish fear. He wept, that you might be comforted. He died, that you might never die eternally. He was cursed, that you might be blessed. He was full of sorrow, that you might always rejoice, Phil. 3.3. He was accused, that we might be excused: and condemned, that we might be acquitted: He endured the fierceness of his Father's wrath and indignation, that we might never know what belongs to it.  
1 Be comforted then in the sharpest brunt of distress, 
Thou shalt be pitied in sorrows.  whether through terror of heart within, or trouble without; for the Lord will pity thee in thy worst estate, for Christ's sake, Psal. 103.13. As a father pitieth his children, so the Lord pitieth all, etc. 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 be in Heaven, yet his bowels and compassions do yern toward thee. For Heb. 4.15. We have not an High Priest, that cannot be moved, with the feeling of our infirmities, but he was, in all points, tempted, etc. 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 we are, hath a sympathy, 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. He escapes not when we are persecuted. Heb. 2.17, 18. He 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 pity, Lam. 1.12. It is their sad complaint, that all past by, and minded not the Church. She looks for commiseration and finds none, that is a doleful estate. But here is our rejoicing, that we have a tenderhearted Saviour, both able, and willing to secure 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 bloody Sufferings, for nought. It is the greatest absurdity in Christian Religion to suppose it. Gal. 2. ult. If righteousness be by the Law, Christ is dead in vain. But Christ's death is in vain, and his grace is in vain, if it may not comfort a poor soul in distress. Turn therefore to thy Beloved in thy distress, and ask him, whether he hath not been in the state of humiliation, a man of sorrows, and one that drunk deep of the gall and wormwood of God's 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 undergo the chastisement of our peace: And can he forget his poor Members in their sorrows, and have no compassion? Can he forget his anointing? how he was appointed of the Father, to bind up the , to impart the oil of gladness to his fellows? Hath he spent so much blood in vain? try, thus, if he can turn his back, and leave thee comfort less.  
2 Thou shalt also be freed from thy sorrows in due season. 
Thou shalt be 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. Ye are not come to the mount, that might not be touched, that burned with fire, nor unto blackness, and darkness, and tempests, etc. but to Jesus the Mediator, and to the blood of sprinkling, etc. whose blood 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 Christ's blood must needs cry louder for mercy. For the shedding of Christ's blood was a greater sin, than the shedding of Abel's; for the Jews sin in Crucifying Christ, was greater than cain's in killing his brother, yet Christ's blood 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 believing.  
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. 
Believers may be deferted, but not utterly forsaken.  Christ's desertion hath so qualified all thy desertions, that thou shalt not utterly and finally forsake God: nor he utterly, much less finally forsake thee. Joh. 119.30. none of God's 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 we had new supplies of joy daily, we should take this for our Country, and so displease God.  
3 Sometimes God's people cleave to the Creature, and forsake him; and then no wonder if he forsakes them. 2 Chron. 15.2. Jer. 50. ult. They compass themselves about with sparks, and shall therefore lie down in sorrow.  
4 They must in some measure be conformable unto Christ, that they may the better judge, what Christ hath suffered for them. But none of God's 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 God's wrath to the bottom; we 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 he may never totally nor finally forsake thee. He forsakes for a while, that he 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, etc. 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, etc.  
2 The Lord intends to make us more watchful, for future times: that we may more rigidly separate, and be divorced from the Creature. Adulterous hearts have their stolen waters which God hates, and therefore imbitters them, and shows us thereby, our carelessness about the main. As the Mother hides herself behind some tree, or wall, to make the Child watchful, and to cry after her, and search, and hang upon her arms: so doth God.  
3 The Lord intends by it, to make Christians ransack 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 he hath any evidence of God's love; or whether he lives not in some sin or other; or whether he be willing to part with all for Christ; or whether he maintains any Communion with God; which are quickening questions.  
Now than if any man be under this calamity to think himself forsaken of God.  
1 Let him consider, That the extreme 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 he must wait for.  
2 Let him not pass the sentence of reprobation upon himself; or say he 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 he was the Son of God, because of his desertion. Say rather, we may have the presence of his Grace and Spirit, when we want the presence of his comfort. As a man in a swoon may have a living soul, though he wants the operation of it; and a man may enjoy some light of the Sun, in the firmament, though the Sun be eclipsed: So may a Saint have life, and direction from God, when he finds not its comfortable actings.  
3 Let him take Christ's course, to set faith and praise a-work. When Christ was in his agony, he prayed the more earnestly, Luk. 22.41. and used his faith eminently; crying, My God, my God, etc. Joh. 12.27. Now is my soul troubled; here is your case: Father save me from this hour: here is your duty: of faith, crying [Father] of prayer [save me from this hour.]  
4 Plead for the Fruit of Christ's desertion; which was, that thou mayest not be utterly forsaken, ply him hard, and thou wilt find him nighter thee, than thou wast ware of.  
3 And be upheld in death itself; 
Thou shalt be upheld in death itself.  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 great spoils, even all their armour: deaths sting is plucked out, the bonds of the Grave are broken, Death is vanquished by Christ's death, Heb. 2.14. which resolves sampson's knotty riddle, Judg. 14.14. Out of the eater cometh forth meat, and out of the strong comes sweetness. Paul keeps the thanksgiving day, for that happy victory, 1 Cor. 15.57. Thanks be to God, etc. 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 itself. 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. It's a weighty Question, and needs a solid resolution, which we shall hereafter more fully give. At present, take that rule, Heb. 10.14. He hath perfected for ever, them that are sanctified. So Heb. 5.9. He became the Author of Salvation, unto them that obey him. No Profane, no nor unsanctified man (however civilised) hath any part or portion in this consolation.  
Such therefore as think there cannot be 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 be Church-members, or visible Saints; but we must be sanctified in truth and reality. Christ should lose a great part of the effects of his sufferings, if we should not be sanctified. Eph. 5.25, 26. Christ gave himself for his Church, that he might sanctify it, and cleanse it: and can any man think he will lose his end? and miss his main intent? surely no. There is none but the Church mystical (who are truly sanctified, and cleansed) that have any fellowship in this business. 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 Christ's blood is sufficient to save the world. 
The least drop of Christ's blood will not save.  Why say they so? because of the dignity of the person of Christ. If this were true, than the Circumcision of Christ was enough, for there was a drop of blood shed: or his Crown of thorns was enough, for ('tis like) they drew blood. Then all Christ's 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 he needed. But Christ himself says, 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 he might bear the Curse due to their sin, Gal. 3.13.   

The Exactness of Christ's sufferings.  
THE EIGHTH SERMON  ON Rom. 3.24, 25. 
Through the Redemption that is in Jesus Christ.  
WE have already in part, applied this Doctrine, That the Redemption of sinners, was wrought, by Christ's suffering, the utmost and full punishment due to sin. We 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 Doctrine darts forth a little light, to those poor souls, in the dark dungeon of their natural, yea, most sinful estate. It shows a possibility of escape from the wrath to come. 'Tis true, none but a sanctified man can have any comfort in Christ's 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 fullness 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. Though salvation be so nigh, 'tis not safe to stand still. We may safely preach this doctrine, 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, etc. 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 thyself 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 thyself 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 Ransom 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. He Answers: None is condemned, but they that love darkness rather than light. Now such exclude themselves from the benefit of Christ's 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 murder, witchcraft, Idolatry, and doing worse than the Amorites, 2 King. 21.1.— 12. yea, the very murder of the Son of God was pardonable, Act. 2.37, 38. And what sin can be greater? Yea, pardon is promised beyond the very thought, and hope of man, Isa. 55.7, 8. Rebellion against God cannot exclude from pardon, Psal. 68.18. He received gifts for the rebellious, that the Lord may dwell among them. God indeed gives a Caution, to take heed, that there be no root among you that beareth gall 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, He must have another word that will maintain this hope, the Scripture will not bear it. God will not be 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 he confessed, this was the balsam of his soul, Rom. 11.32. God hath shut up all under sin, that he might have mercy upon all. Therefore let none such despair of Salvation, that are in the prison of sin. Yea, we may add a word more, but let not the Swine turn about and rend it: That the more vile thou hast been in sin, if thou be'st the more vile in thine own eyes, thou art more fit for Mercy, than a Civil man, that hath pleased himself in his own honesty and civility. Matth. 21.31, 32. says Christ, Verily, verily, I say unto you, that Publicans and Harlots shall enter into the Kingdom 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 ransom? that is paid for sinners, Isa. 8.14. Christ is a Physician, 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 Physician, 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 enlightened, 
Get an awakened conscience.  and an awakened Conscience. It is certain, a sinner is put in Prison, in hold (Rom. 11.32. God hath shut up, or put in hold) before he hath deliverance by Christ. For the Conscience is a lock, which must be opened by God's key, before this Gaol-delivery can be perfected. Gal. 3.23. Before Faith come, we were kept under the Law, shut up unto the Faith, which should afterward be 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 Herod's Case, Luke 3.19. who being stoutly reproved by John Baptist, of his incontinence towards Herodias his brother's wife, and many other sins; He 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 rend, his hand was withered, and healed, his Conscience was awakened: but when the Prophet was slain by a Lion, his Conscience fell asleep again. This was Judas overthrow, he was often terrified by Christ, but he 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 Christ's death on thy heart.  and yield 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 be minded with trembling, for there is a drawing power in Christ's blood, that teacheth to sinners, Joh. 12.32, 33. And I, when I am lifted up from the earth, will draw all men after me. This he speaks, signifying by what death he should die. 1 He speaks of his death, and lifting up from the earth: 2 He saith, than he 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 virtue, and efficacy of his death drawing. Christ lifted up on the Cross, hath purchased the Spirit, for us, Gal. 3.13, 14. and that lays hold on poor sinners to draw them. Again, Christ was lifted from the Cross to Heaven, where he intercedes, and applies his satisfaction, as it pleases him, giving gifts to men, for the gathering of sinners to himself. Gifts given to the Ministry to gather the rebellious. Be wise, and mind it.  
Quest. How shall a Sinner observe this, that he may yield to it?  
Answ. 1. See and observe it in the Ministry. 
Directions to benefit by God's 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, 
Mind God's drawings by the Ministry.  enticing 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 he 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 Christ's Casting-net, and laying his Toils. Take heed how you carry yourselves; 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 vex you in his sore displeasure. Yield 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 ye back-sliding children, they say, Behold we come unto thee, etc. and Psal. 37. ult. It is good to draw near unto God; yea, the greatest good in the world. Say therefore, now Christ's death is bringing me to God, 1 Pet. 3.18. It is the happiness of the Creature, to enjoy communion with God; and shall not I receive it, when it is offered? Since God works, let me work out my Salvation.  
4 Justify God in all thy bitterness, that he exerciseth thee under, 
Justify God in all thy bitterness.  in bringing thee home to Christ. Jam. 4.10. Humble yourselves under the mighty hand of God, etc. and justify his deal 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 Wilderness, and there will I speak comfortably to them. Even to a wilderness-condition doth he bring his people; as he did Israel, amongst fiery stinging Serpents, and appalling dangers. They must pass through the valley of Anchor, 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 wickedness 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 heavy, 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 thyself under God's 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; he 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 repent; 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 says, Is Ephraim my dear Son? is he my pleasant child? such a welcome will thy soul find with God. Therefore when God humbles thee for sin, go thou, and gauge thy heart, as it is in the Prophet, Ezek, 8.7. God shown him a little hole, than he saw a little, but God bid him dig, till he had found a door; and then he saw worse and viler abominations: So when God, through some crevise or peeping hole hath showed thee some small sins; dig further into thine heart, and thou shalt see more, and greater, to bewail before the Lord. And justify him in all thy sufferings for those sins.  
Thus did David, Psal. 51.4. God spoke 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 murmur that he hath laid so much, knowing that, Ezr. 9.13. God hath punished us less than our iniquities deserve.  
5 Take with thee a word of confession, and supplication, 
Pray for abilities to come.  and acknowledge thyself a stranger to private Communion, and secret Duties with thy God; and then set thyself about the performance of them, though thou be'st 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 says, Prov. 18.23. The poor man speaks supplications. He that never knew what beging meant, yet when he is pinched with poverty, will be able to pray: The little child that can but stammer, will tell his Father where the pain is, and beg some help of him: so it will be with thee. Thus could Paul do it presently, Acts 9.11. Behold he prays. The word signifies continuance in prayer, he prays and prays again, three days together. Jacob meeting with the Lord as an enemy, wrestled with him in prayer, Hos. 12.4. do 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 he give thee a yielding answer; according to that promise, Isa. 56.6, 7.  
6 Adventure upon the grace of God in Christ, 
Cast thyself on his mercy.  cast thyself on his mercy, as did the Prodigal, Luke 15.18. saying, I will arise and go to my Father, etc. what hope could such a Vagabond wretch have, of his Father's acceptance? yet he thought it best to adventure upon this course. Thinks he, if I must perish, I will perish at my Father's door; you know how he sped. Just like those Lepers in the gate of Samaria, 2 King. 7.4. Mind their success.  
1 Consider the large extent of the virtue of Christ's death, 
Motives. Consider the extent of his death.  unto all sorts, both Jews and Gentiles, 1 Tim. 2, 6. God will have all to be saved, Joh. 6.37. Him that comes unto him, he 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 villainy he hath lain in, suppose him a Drunkard, Murderer, Persecuter, etc. So 1 Joh. 2.1, 2. and Gal. 3.28. Christ said to the polluted child, lying in his blood, 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 we were enemies, etc. 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 Cross, 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 afar off; and if Christ hath appointed himself to be 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 for all comers. Say not, God doth but mock us, for he 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 died 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. Believe in the Lord Jesus, and thou shalt be saved, Acts 16.31. He certainly died for all them that do believe.   

The Extremity of Christ's Sufferings.  
THE NINTH SERMON  ON Romans 3.24, 25. 
Through the redemption that is in Jesus Christ.  
Use 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 days: 
Christ's 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 we have done him. For the clearing which, mind 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 pierced, and they shall mourn for him, etc. This place concerns properly the Jew's, but typically, the whole Church of Christ. And it imports, that they shall have such a work of God upon their hearts; that they shall look upon Christ crucified, by faith, and mourn, that themselves have pierced him; and that he 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 do, that hath any interest in Christ's sufferings; even to be in bitterness for every sin, as a man is in bitterness 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 murdered with their own hands, is very bitter: tongues cannot express it, but tender Parents may imagine it: and David's mourning for Absalon represents it, with Rachel's grief, that would not be comforted. It is again compared, to the mourning of the valley of Hadadrimmon, etc. 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 be, of the members of Christ, for him whom their sins have pierced, upon these ensuing grounds.  
1 That thou mayest not say, 
Grounds of Saints mourning.  the Jews only slew the Lord Jesus, and that thou hadst no hand in it. Be 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, do, or shall commit, but pierced 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 kill Christ is a fare fouler blood-guiltiness, than ever David incurred: than to kill an only Son: or to murder 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 own, and bear to Christ, for his unparallelled condescensions, to make us heirs of glory, should engage our hearts, to weep for his death, as he did for Lazarus' death, Joh. 11.35, 56. which the Jews 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. Christ's great graciousness 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 be in bitterness: 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 blood.  
Look back therefore upon thy pleasure that thou hast taken in sin; and with what greediness thou hast committed it: and compare them with Christ's sufferings, and what he deserved at thy hands; that it may break thy heart, as it did david's, 2 Sam. 12.7, 8. when he had long lain in a slumbering condition, and God told him, how much he had done for him; wondering that after so much love, he should despise his Commandments, and make so wretched a requital. How doth he cry out upon his sins, vers. 13. and loathes himself?  
Obj. But a Christian should rejoice in the Cross of Christ, how then comes it to be the object of sorrow? Sure Paul thought otherwise, Gal. 6.14.  
Sol. 
How the Cross is a ground of rejoicing as well as of mourning.  It is true, Christ's Cross is a ground of rejoicing 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 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 Jews 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 Cross, Luk. 23, 28. O ye daughters of Jerusalem, weep not for me, but weep for yourselves; for your sins, whereby you have wounded me: which is the duty of every Christian.  
2 Upon the consideration of Christ's extreme sufferings for Sin, the Members of Christ are pressed hard, 
Christ's members should hate sin.  to hate every evil way, and to shun all sin for ever.  
1 Because it was one end of Christ's crucifying, 
To hate sin is the end of Christ's death.  that sin and the flesh should be crucified, Gal. 5.24. that, They that are Christ's have crucified the flesh: (understanding by the flesh, the corruption of Nature, with the affections, and lusts of it.) Christ's 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 be destroyed; that is, the whole corruption of Nature, may be killed by the death of Christ; yet not so fare 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 Cross, That we being dead unto sin, might live unto righteousness, 1 Pet. 2.24. That is, that we should behave ourselves like dead men, not to be moved nor enticed to sin. For first, this was the end which God propounded to himself, in his Son's death, to destroy sin. We 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 die with Christ, and so be freed from sin, Rom. 6.7. Thirdly, add to this, the efficacy of Christ's death, which works the ruin of sin in all his members. Hence Phil. 3.10. we read of a power and force in the death of Christ, to make us conformable to his death: while his Spirit is killing sin in us. So that Christ's 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 we have any love to Christ, we must needs kill sin. Psal. 97.10. Ye 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 he cannot endure the sight of one that hath killed his father, or his dear Friend: but his very heart will rise against him; and he 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 we be so unnatural, that sin should destroy our dearest Saviour, and we not be avenged upon it? How should we be 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 we let them go, we 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 he had slain Saul, 2 Sam. 1.14. How wast thou not afraid to stretch out thy hand, to destroy the Lords anointed? and David commanded him straight to be slain; do thou likewise. Reason thus also against all temptations: these sins were the death of my Saviour, and why should they be my delight? They pierced his hands and feet, and wounded his soul, and why should they be contentment to mine? God forbidden.  
3 Mind the desert of sin, 
We must fear sin because it crushed Christ  and the severe proceed of God against it, in Christ our surety. Luke 23.31. If this be done in the green tree, what will be done in the dry? Christ was the Green tree full of sap, exceeding fruitful, the true vine, Joh. 15.1. the very emblem 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 a World of wickedness in us. Christ was full of righteousness, Rom. 5.17. and we full of wickedness, yet God spared not his Son: where shall we ungodly and sinners appear? Christ was the only begotten, and we are in comparison strangers: if he 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 he undergo? we are but stubble, but a rotten stick, fit fuel for everlasting burn; how shall we stand in the day of trial? O it is a fearful thing, to fall into the hands of the living God, Heb. 10.31. Oh that we had hearts to apprehend the evil of sin, before we come to feel it! Blessed are they that believe, 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, than all the curses, racks, and torments of Hell itself, 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 be.  
4 Know that sin will kill us, as well as it killed Christ, if we prevent not the malignity of it. Death is the proper wages of sin, both the first and second death.  
Object. But a Child of God is in no danger of sinning, nor of eternal punishment?  
Sol. Surely 'tis true Doctrine, that 1 Pet. 4.17, 18. The time is come that judgement must begin at the house of God. We know how Churches have smarted for sin, for little sins in the World's 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, threatened to be dis-Churched: Add that, Ezek. 9.6. the destroying Angel had a charge, to begin at God's 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? ye shall die, and speaks not only of a temporal, but eternal death. You will say 'tis not possible for Saints to die eternally. I answer, 'tis as possible for Saints to die eternally, as to sin eternally. Let all men 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 courageous, 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 ourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin, that he no longer should live, the rest of his life in the flesh, to the lusts of men, etc. The issue of the words is this, The Faithful have Union and Communion with Christ, and therefore they must be conformable to Christ in Holiness: but must ceafe from sin, arguing thus.  
That if we 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 died in Christ for sin, for whose sin Christ died: and they that died once for sin, cannot sin any more. If therefore thou continuest to sin, how believest thou that Christ died for thee? Let thy conscience be the judge.  
3 Hath Christ loved us so dearly, 
Christ's death merits our love that merited heaven for us.  as to suffer such dreadful torments for us, then what shall we 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, he says, Psal. 18.1. I will love thee dearly, O Lord my strength. God shown him much love, and he intends to make a retaliation. And indeed love is the Loadstone 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, he parted with his father's love, which was a thousand times better than life, for us: He became accursed that might have been blessed. Let us not be 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 engagements, sleepy, faint, good wishes, will not serve the turn. Love in Christ was stronger than death, 'tis pity that any cold velleities of love and service, should be our sacrifice. All blessings of the World should endear us, more and more to the Lord; but oh what an Obligation should it be, that Christ became a Curse for us? The very Masterpiece 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 poison 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 be rich and reprobate? to be deliciously fed with the rich Glutton, and a damned creature? The World is a Prison, and Riches are shakels, Creatures are enemies, all we have is vanity and vexation of spirit; all blessings turned into curse, 
Mercies are curses without Christ's death.  yea, and all Ordinances, gifts, parts, duties, etc. without Christ's 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 Christ's sufferings: not only 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 enlarged 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 showed his love to all people. Let Christ's 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 die for the name of the Lord Jesus. And if any man love him not. saith Paul, 1 Cor. 16.22. Let him be accursed, till the Lord come.  
4 Let this Argument enforce 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, we ought to love one another. For we ought to love them best that Christ loved best. We 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 be tender of each other. Far be it from any Christian, to be of the mind of joseph's brethren, to hate him the more, because their Father Jacob loved him; or because: the Saints have more grace, or more infirmities than ourselves. They must be loved for their Father's sake, though they should give us some cause to slight them.   

Christ's Propitiation.  
THE TENTH SERMON  ON Rom. 3.24, 25. 
Whom God hath set forth a Propitiation.  
I Have spoken of the Redemption and Satisfaction of Christ, and the fullness 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 Lord's Reconciliation to sinners, by way of Sacrifice. Heb. 2.17. 
Propitiation what it means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ is said to be a merciful Highpriest, 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 die instead of the sinner. And this doth singularly set forth and express, both the Priestly Office of Christ, that it belongs to him, and him only, to make an atonement: 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 commandment unto the children of Israel. Where we 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 above the Ark: So Christ doth cover the transgressions of both the Tables of the Law, from the face of God, that he 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 show himself reconciled to them. 3 There they might consult with God in their straits. 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 atonement, 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 righteousness. 6 It was interposed betwixt the Testimony, and the Lord; so is Christ betwixt God and our sins.  
Doct. 
Through the sacrifice of Christ's 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 God's anger against us, is laid up in Christ, and his Death: there needeth nothing more but only 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 be the propitation for our sins. 1 Thess. 1.10. Rom. 5.9 Being justified by his blood, we shall be saved from wrath through him. This was typified by all the Sacrifices, from the beginning of the World. All the virtue in them, was by virtue of Christ's death. Heb. 10.4. The death of a beast could not suffice by way of Exchange, for the death of a man. If a subject should be a Traitor to his Sovereign: would the King take his Cattles life for his? much less than can the wrath of God be appeased with the blood of beasts. It is only by Christ's 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 God's anger?  
Answ. There be three things employed in it, 1 The wrath of God before to be kindled against sinners. Rom. 3.5. 2 That the effects of his anger in punishment and judgements, are hanging over the sinner's 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 therefrom. All which we find, Col. 1.21. And you that were sometimes alienated, etc. So Isa. 59.2. compared with Eph. 2.13.  
Quest. 
How God is pacified toward them whom he loved eternally.  How can God be said to be pacified towards them that have fellowship with Christ, seeing that undoubtedly God loved them, from all eternity?  
Answ. 1 Eph. 2.3. whatever we are by grace; yet by Nature we 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 Absalon was beloved of David as a Son, but hated as a Rebel and Traitor. 2 Two things must be considered in the love of God: his benevolence, and his beneficence. Or his affection to the Elect, and his manifestation thereof: That is eternal, in Election; This is not until they are brought home to Christ. 1 Joh. 4, 9 Before the Elect do believe 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 enjoyment thereof, until faith be wrought, 1 Joh 4.16.  
1 Reas. From the Office of Christ: as being made Mediator betwixt God and man. Now the Mediators work is to bring both the parties at odds unto peace and atonement. Thus Christ, Isa. 9.7. Col. 1.20. He 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 be 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 Christ's sending into the world; to pacify his Father's wrath. 1 Joh. 4.10. Now than if this should not be accomplished fully, his incarnation, his grievous sufferings, and his father's love to the Elect should all be in vain.  
Use 1. 
The dreadful condition of those that are not in Christ.  This shows 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, etc. God hath power enough to punish sin, and justice that he will do it; and this he hath revealed from heaven, in those unknown, and unknowable sufferings of his Son Jesus Christ.  
Let me say to you, as Paul to Agrippa, Do ye believe the Prophets, or Apostles either? Oh why should I propound such a question in this place; and in these professing days? Alas, if we did all believe 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 didst not spare the Angels that sinned, but castedst them down to Hell, and deliveredst them unto chains of darkness to be reserved to the judgement of the great day, 2 Pet. 2.4. what will thy justice and wrath be to other sinners? Consider the Angels, what glorious creatures they were? what an innumerable company there was of them? and what chains of darkness 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 Mediator to suffer and satisfy for them. Deut. 29.24. What then meaneth the heat of this great anger? Even to show 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 show yourselves men: bring it again to mind, O ye Transgressor's, Isa. 46.8. show yourselves 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 be 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 God's anger? 
Who they are that know not God's 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 battle, 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 add 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 be 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 ye generation of vipers, can ye escape the damation of hell? said our Saviour, Mat. 23.33.  
3 There be Lingerers, that as Lot, do delay to departed out of Sodom; after they are warned of eminent judgements. These know not the dread of God's anger. The children of God are sometimes too slack, in preventing particular judgements. But the case is far worse with them, who lie in a state of sin untepented of; and are every moment exposed to eternal vengeance. And the best that they will be brought unto, is but promises and purposes of amendment hereafter. Ah how quickly is God's anger kindled. Josh. 22.18. ye have sinned to day, and to morrow he will be wroth. How immediately and dreadfully did he destroy Corah, Nadab, and Sapphira, etc. And though he be patiented, yet he hath not limited any set time, for his patience to be protracted to. Sometimes he cuts off men in the very act of sin, and then all their good purpose sdo perish.  
4 Those who when God's 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 Physician; they are poor, and they fall to filching and overreaching, etc. 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, God's displeasure, and the certain remedy, that is, the grace of Christ.  
5 Stiff unbelievers, the wrath of God abideth on them, that shall never be removed. John 3. last verse.  
Object. But we see wicked men prosper?  
Answ. They do sometimes prosper outwardly, but then God sendeth leanness into their souls, as, Psal. 106.15. and spiritual judgements, Psal. 81.10. Hos. 4.14. To be 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.  
Use 2. 
Comfort to men in Christ.  Here is great consolation to men in Christ. The great thing that we have to fear is the wrath of God, and that which mainly doth trouble the soul, is his anger. Now we 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 advantageous. We may boldly meet with God, and consult with him before his Mercy Seat.  
Object. But doth not God's anger sometimes smoke against the sheep of his pasture? Psal. 74.1. David complains there was no soundness in his flesh, because of God's anger, etc.  
Answ. It cannot be denied but that his anger may be so far kindled against such a one that he may hid his face from him, and lay sad afflictions upon him. But than 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 child, 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 he 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 Inquire 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 thyself, and rise again, Rev. 2.4, 5.  
3 Betake thyself to Christ's 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 be 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 divers blessings of a man that judges wisely of the poor, in the time of his affliction. It's 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, be 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 spoke against the Altar, hardened Jeroboam in his Idolatry, and his other sins.  
God doth afflict many times because he loves: And he will not be traced in his ways, 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 find 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? etc.   

Christ a Propitiation.  
THE ELEVENTH SERMON  ON Romans 3.24, 25. 
Whom God hath set forth a propitiation.  
Doct. THat through the Sacrifice and bloodshed of Christ, God the Father is throughly pacified, with all those that have interest in Christ. From whence now followeth.  
Use 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 inquire whether it be peace, or no? And we should not rest until we could say, as Psal. 85.2, 3. And of yourselves 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. This made the Pharisees and Sadduces to make some show 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 we have? Rom. 8.8. They that are in the flesh, (whatsoever they do) they cannot please God. If a man know not his estate, he knows not what to avoid, or what to do, but he must needs go on in the dark, and worship he knows not what, nor how.  
3 Satan strives to hid this from every soul so long as he can. He blinds men's eyes, 2 Cor. 4.4, 5. 1 By godless cogitations, Psal. 14.1. 2 By presumption, Revel. 3.17. Matth. 7.21. 3 By overcharging 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 believed on him?  
4 If a man is a stranger to this inquisition, and unwilling to this search, he is evidently the subject of God's 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 inquire 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 we say, is not this evil come upon us, because the Lord is not among us? Deut. 31.17.29.24, 25. Then will you go to your rules of constructions, and expound the deal 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 do make inquiry at the hearing of the Word, God will take it well at our hands: and when troublesome times do come, we shall have the less to do, and not find them troublesome. So Hab. 2.16. When I heard, my belly trembled, rottenness entered 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 extremely dangerous for a man to continue in sin with a senseless spirit, as Isa. 42.24, 25. Jer. 23.18, 19, 20. There is no such fire as the fire of God's 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 Wilderness, and nothing shall escape. So Deut. 32.22, 23.  
Obj. But I feel no such thing as this scorching heat, and we 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. He 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 stroke, than a great ransom cannot deliver thee; will he esteem thy riches, or all the forces of strength? The greatest calms do usually go before the greatest storms, 1 Thess. 5.3, 4. do 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 pacify 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 we 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 things, Eccles. 9.1, 2. The richness of the lading doth not show the goodness of the Vessel; the more weighty the lading is, the more danger, if it be put into a rotten, leaky ship. So are this world's goods, when it is put into a rotten heart. Prosperity is not a certain argument of God's 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 enlightened and awakened, 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 man's 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 privy to his own wickedness, 1 King. 2.44. And Balshazzar, Dan. 5.5, 6. though that he 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 climb 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 darkness, as Lying, Swearing, Adultery, Cozenage, Drunkenness, etc. 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, do 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 witness afterwards. Now he slighted it, but afterwards he did sink under it, and was troubled, as Psal. 38.4. to vers. 9 so if thou dost 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, etc. Be ye not as Batts and Owls that decline the light, this will be a lamp to thy feet, and a lauthorn to thy paths, Psal. 119.105. that will keep thee from falling, and discover thy filthiness to thee, and show thee the way to purge it, whatever thy estate be, it will do 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 Womb: and do not stand to plead that thou art born in faederal holiness: for this doth not exempt any soul from being a child of wrath, Phil. 3.5. Paul had faederal holiness, he was circumsized the eighth day, an Hebrew of the Hebrews, yet born a child 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; unless I can show 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 Traitor 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 we our hearts to return and go 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 mere creature can turn it away. It is Christ's peculiar.  
Quest. How may we know that Christ hath done it?  
Ans. See whether Christ's 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 blood of Christ hath wrought in thy soul, Heb. 9.14.  
Obj. But hath every one peace of Conscience, that hath interest in the blood of Christ?  
Ans. Every one hath peace with God, Rom. 5.1. and though it doth not always quiet the conscience, yet it stays the heart with some waiting upon God, and purges the conscience every day more and more. See whether thou findest this in thee.  
Use 5. 
Exhortation to get this propitiation.  Exhortation to betake ourselves to the Sacrifice and bloodshed of Christ, Heb. 9.26. He is the only Mercy-seat. We shall speak, 1 To those that apprehend, or have cause to apprehend God's Wrath kindled against them. 2 To the members of Christ.  
1 To those that lie still in a state of enmity, to seek for the appeasing God's anger, and to take the right course for this; Consider, 1 The excellency of this condition. Peace and reconciliation with God is the main business, 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 righteousness, let all thine anger and fury be turned away.  
2 Consider that the Lord deals with you, as he commanded his people to do, Deut. 20.10. he sends forth his servants with inessages of peace, and hangs forth his white flag of truce before he sends forth his armies of Judgements to destroy it: or as Matth. 10.11, 13. Luk. 10.6. Inquire in the house or city who is worthy, and if the son of peace be there, let your peace come upon it, else shake off the dust, etc. 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, etc. Prov. 1.24, 28. Luk. 19.42. Verily I persuade myself, that there are many thousands in these days of the Gospel, that are wounded deep, and lie bleeding to destruction, under that word of wisdom's mouth, for refusing stiffly 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. 10.3. What will you do in the day of visitation? Job 31.14. What shall I do 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 go, nor how to bear, nor avoid, 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 Limebush; which the more they flutter, the more they are hampered: so fearfully (saith he) that I have seen many Murderers and Malefectors condemned to death, go to their execution more courageously 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 bosom, and Scorpions stings of guilt hast thou within thy soul, rankling and gathering against the evil day: whither will ye then fly? to the Creatures? they are all God's Armies, and Subjects, and will fight against you, as the Stars against Sisera, Judg. 5.20. will you go to your wits and shifts? but than you shall be at your wits ends, Psal. 107.27. will ye go 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, etc. yea the Lord will be more terrible than all these. Wilt thou go to thy Conscience, alas that's that Hell-worm, the tormentor, and the rack. Ah, it is better to be a Dog, or a Toad, or any thing, than to be without Christ's propitiation; yet at such a time doth a poor member of Christ know what to do. 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. Do you provoke the Lord? Are you stronger than he? Isa. 27.4. Who will set the briars and thorns against him, & c? Remember what the very Philistims said, 1. Sam. 6.6. Wherefore do you harden your hearts, as the Egyptians and Pharaoh hardened their hearts? etc. Ezek. 22.14. How can thy heart endure, or thy hands be strong? etc. Isa. 45.9. Psal. 76.7.  
3 Consider, that it is possible to appease God's anger. See Jonah 3.9. though it be not certain, yet if it be 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. He is a propitiation not for our sins only, etc. that is, the elect and believers he wrote to; but to all others over all the world. Not that all or the greater part shall be saved by the death of Christ, but that by this large extent of the efficacy of Christ's death, the elect themselves might be the better encouraged to embrace the sacrifice of Christ's death by faith. He gave his life a ransom 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 showed his willingness 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 Christ's stead they might pray men to accept of this peace.  
Quest. How doth the Lord entreat us to be reconciled unto him? Doth not the Lord know, that it is not in our power to be reconciled to him, our nature being enmity against God?  
Ans. Christ's propitiation or expiatory sacrifice hath purchased all those things to be 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 do, 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. 
2 To the members of Christ.  2. Seeing Gods anger is pacified towards you, see that ye walk answerable to so great a privilege.  
1 Bless 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 writ that you sin not. So 2 Cor. 7.1.5.11. But if you shall be bold to sin, know, that though God doth love your persons, yet he will be 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 only before conversion, but after the same; it's ever to be used, more necessary than fire and water, meat and drink.  
Quest. When should we more especially make use of Christ's Propitiation?  
Answ. 1 In our daily relapses into sin, which make new defilements, and therefore we must have fresh recourse to the fountain. Heb. 13.8. thus the daily Sacrifice, prefigured the daily use of Christ's sacrifice for atonement. That 22 Psalms 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 find 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 days of humiliation and atonement, as Levit. 16: 29. Heb. 10.22. It is not fasting or weeping God looks to, but a sacrifice, etc.  
4 At each Sacrament there should be a solemn remembrance of this propitiatory sacrifice. Rom. 6.3. We are baptised into his death. 1 Cor. 11.26. It's 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 Christ's blood brings us near, in temptations he gives us victory, Col. 2.15. Dan. 9.17. Isa. 53.5, 6. 1 Sam 26.19. 
How shall we make use of it.   
Quest. How shall we make use of Christ's Sacrifice in these times and cases?  
Answ. 1 We are to remember our daily back-slidings, with humble acknowledgement and brokenness of heart: and to see the necessity of Christ's propitiation, Jer. 3.12, 13. Return thou back-sliding Israel, (saith the Lord) I will not cause mine anger to pass upon thee, nor keep it for ever, only acknowledge thine iniquity, etc.  
2 We are to observe (as we are able) the imperfections and defaults in our duties, that we may be humbled thereat, and see what great need we have of Christ's propitiation, as Nehemiah, chap. 13.22. when he had done his best, than he prays, Remember me O God concerning this, and spare me according to the greatness of thy Mercy.  
3 In regard of the remainder of corruptions that are too strong in us: We 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, etc.  
4 We 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, etc. Heb. 9.19, 20, 23. So now ought Christians set faith on work to sprinkle all Ordinances, and the word itself, and ourselves, and all our works.  
5 When as God's anger doth lie heavy upon the soul by desertion or temptation, etc. then we are to cast our burden upon Christ in the free Covenant of grace and peace. Psal. 55.22. Isa. 54.8 9 This shall be to me as the waters of Noah, etc.   

Christ set forth to be a Propitiation.  
THE TWELFTH SERMON  ON Rom. 3.24, 25. 
Whom God hath set forth to be a Propitiation.  
WE have seen before of the efficient cause of a sinner's justification. 1 God the Father. 2 The inward impulsive, that's the free grace and favour of God. 3 The meritorious cause. 4 The instrument apprehending the object, that is faith in Christ's 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 amplified. 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 be a Propitiation?  
Answ. Christ was formerly set forth for a Propitiation in times of the Old Testament. But very darkly, under Types and shadows, and very restrainedly; in that 'twas only to the Jews, or the Proselytes that were joined 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 sins 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 only, and such as joined to them: and besides, none but the High Priest might go into it: and that not commonly, but only 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 men's purposes to do any thing, Rom. 1.13. But it's especially applied 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 show 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 [he 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 useful, 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 fullness of time his Son Jesus Christ, to be the propitiation for sinners.  
1 It's 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 foreknowledge of God, and the sanctification of the Spirit, and obedience, and the sprinkling of the blood of Jesus. Here we have three works of the divine persons in the salvation of souls. The Father's election, the Son's 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 prophesied of the grace of God in Christ, and testified before hand of the sufferings of Christ, etc. 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. God's purpose and grace was given us in Christ Jesus, before the World began; but is now made manifest by Christ, etc. 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, etc. with Heb. 10.8. The Father saith, If he will make his soul an offering for sin, etc. And the Son saith, Lo 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 be given, but the good pleasure of the Lord, Isa. 53.10. It pleased the Lord to bruise him, etc. It's called the love of God, and the free love of God. 1 Joh. 4.10. that he sent his Son to be our propitiation. Nothing without God whether faith, or works, or perseverance foreseen, could move God to purpose any man's salvation. For I may speak it with reverence; God could not foresee any man's faith and good works, except he had decreed to give faith, and obedience too, himself.  
Quest. Why did God propose in the times of the Old Testament Christ's propitiation?  
Answ. 1. It was necessary for the salvation of all the Elect before the coming 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 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 we another, than there would have been more ways to heaven than one: and that would have endangered our salvation: for we should have been left in doubt and suspicion which way to take. But the Scripture shows us that we must be saved, as the fathers were, Act. 15.11.  
Quest. Why was Christ's sacrifice proposed so openly, since the coming 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 God's justice cleared in their destruction, Eph. 2.13.  
Use 1. 
The heinousness of their sin who do neglect Christ.  This may serve to discover the heinousness of their sin, that do either neglect or despise Christ's 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 Patriarches and Prophets, etc. John 1.29. Act. 10.43. Can the Ceremonies and the shadows save? how much more Jesus Christ, the body itself, as he is now revealed? Can they see the Promises afar off, and embrace them then? And we when they are near at hand put them away from us? Had they but the predictions of Christ's death, and were saved by it, and we are not, who have the full accomplished thereof? God reserved for us these better things: sad and very sinful is it, if we become never the better, but the worse, Act. 13.32, 33. The Promise which God made unto the Fathers, he hath fulfilled unto us their children, the neglect of these must needs be a more heinous sin, for which, the Patriarches 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 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 Sodoms' 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 thyself saved in Heaven, and thou thrust out. Mat. 8.11, 12. Many shall come from the East, and West, etc.  
3 It's aggravated by this, that Jesus Christ was the only propitiation determined of God, for sinners, from everlasting; both his person, and the manner of his redemption. Psal. 33.11. And hence (unless we could null the Counsel of God) its impossible to find any other propitiation. No equivalent price for man's redemption besides this, No Mercy Seat but merely this. By God's decree the matter is eternally limited, that there is not any other way than by Christ's death. How shall we escape if we neglect so great Salvation? Heb. 2.2, 3. what recompense of vengeance can be sufficient for this sin: not only if we despise, or scorn, but if we neglect, or care not for this salvation.  
Now he that doth take care about this salvation will use all means, roll 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 music, 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 be the true care, than those who have not 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, heedlessly 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 we 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 cometh from the rock of the field, Or shall the cold flowing waters be forsaken? That is, Will a man leave the pure fountain water, to come to dig puddles? as Jerem. 2.13. as many nowadays do. Our path is the path of all the Saints of former ages. We follow the cloud of Witnesses, Heb. 12.1. And may hope to be in Abraham's bosom, 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 we consider the sleights of Satan, and our own weaknesses, we 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 man's laying, it would not be sure; but it's the Lords, that never was, nor will be shaken. Our Salvation is not built upon our Faith, our Works, or any sufficiency in ourselves, or in the Creatures; But on God's Eternal Wisdom, 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 Zion a chief Corner stone, Elect and precious, and he that believes on him shall not be confounded. Let him therefore be exceedingly comforted, and take up Paul's triumphing Challenge, and say, Rom. 8.33, 34. Who shall lay any thing to the charge of God's Elect? its God that justifieth, its Christ that died. This is a sure breast-work against all Satan's batteries and Accusations. So Tit. 1.2. We have hope of eternal life, promised us by an unalterable purpose, and that from eternity.  
Object. How can that be, seeing before the World began, there was no Creature to make the Promise to?  
Answ. I will not trouble you with other Interpretations, 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 believe upon him in the fullness 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 we now say, that we are unworthy of any promise or Mercy? It's very true, we in ourselves 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 disannul, Gal. 3.17. nor should discourage us, from taking hold thereon.   

Christ set forth to be a Propitiation.  
THE THIRTEENTH SERMON  ON Rom. 3.24, 25. 
Whom God hath set forth to be a Propitiation.  
Doct. THat God the Father purposed from eternity, and proposed in the fullness of time, his Son Jesus Christ, to be the Propitiation to appease his wrath.  
Use 3. 
Of conviction of errors. etc.  It may serve to discover unto us the danger of divers erroneous Tenants, about the satisfaction of Christ. Some denying, some lessening of it, some adding thereto humane satisfactions and propitiations. Which wicked errors, 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; It's 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 miss of Jesus Christ and his Propitiation.  
Use 4. This shows the gracious 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 Father's purpose and eternal decree, the Son's propitiation, the holy Spirits application of it employed 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 we do to God the Father: as if he did carry it but justly, nay somewhat severely, towards us: in Christ only 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 Father's Council and decree. Joh. 3.16. He gave his Son. Rom. 8.32. He 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 Godhead in order of subsisting; And so he 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 Christ's satisfaction and sacrifice was no cause of the father's love, but an effect thereof, and a chief means of our salvation. 1 Thess. 5.9. The cause of a sinner's salvation, but not the cause why he 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 be of that small number that were to be reconciled to him by Jesus Christ. Joh. 17.6. Thine they were, and thou gavest them me.  
Therefore it's 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 we may direct our worship unto one person, yet we 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 show them what they must do to obtain this Propitiation. In general. What it appears that God purposes, and chooses and proposes; we must, as it may concern ourselves, purpose choose & propose unto ourselves; for this is to be according to Gods own heart. And if the perfection of the reasonable Creature be to be so, than the more we are conformable unto the will of God, the more excellent our condition is. Matth. 5. last verse. And this remember, that we must choose and receive Christ, as God the Father hath purposed and set forth Christ. The Father proposeth Christ only 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, we should take him as our beloved. He hath set him forth as a Prince, we should submit unto him, etc. Every grace of God to man, worketh a like suitable grace in man. And doubtless we cannot make a better choice, than God the Father hath done.  
In the Old Testament Christ is set forth as a sure and tried Propitiation: sure that will never deceive, tried by all the Elect from the beginning of the world. Isa. 28.16. God the skilfullest and most faithful builder, lays 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 Christ's 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 eyes. Isa. 60.8. Luke 2.10. Joh. 3.19. Rev. 11. last. Oh that we 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 only a bare notional knowledge, which no question the Jews then in some measure had: but a sanctifying, an effectual knowledge. Else though you be children of the kingdom, you may be with them thrust out. Mat. 8.11, 12.  
Object. Though Christ be generally offered in the Gospel, yet God's purpose hath concluded and determined unchangeably the Propitiation of Christ: And hath set down expressly who the particular persons are, that shall have benefit thereby. And the general offer of Christ's 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 he 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 shows us what he would have us to do: even to repent and believe. Therefore mind 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 be saved: yet I might truly say to thee, that except thou believe 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 be stirred up to several duties.  
1 To strengthen and confirm their faith in Christ's blood. If we go to question the salvation of Christ, then do we 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 Christ's propitiation impregnable: Neither Sin, nor Satan, nor all the World are able to hinder, altar, or remove it. Is there then any fear of miscarriage?  
Verily we have great cause to be humbled for our slowness of heart to believe, 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 me, 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 God's 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. etc. 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 daniel's weeks, when the Sceptre was departed from Judah, and while the second Temple stood, Haggai 2.7, 9  
In the New Testament also where God hath showed himself so willing to save us, and to be reconciled to us. Act. 13.47. He hath broken down the partition wall, he hath sent forth his Servants to invite all sorts, even those that are in the high ways and hedges, he 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 prise this propitiation of Jesus Christ. It was precious to God the Father, and so ought it to be to us. 1 Pet. 2.6, 7. God the Father gave Christ the pre-eminence in all, and above all: He preached him with his own voice, and bade all men to hear him: He set him forth with mighty signs and wonders, and gifts of the Holy Ghost, and the ministration of his Angels, and acclamations of his Saints, etc. 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 people's ransom, and Aethiopia and Seba for them, he shown that he prized them at a high rate. Isa. 42.3, 4. But all the Kingdoms of the world are base and vile, if compared with the foul of man. God set that at the price of his Son's blood: and Christ did so esteem it that he gave his life for it. Should it not then be 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 we apprehend God to be displeased and angry with us: we 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 be a propitiation for sinners. Now thus thou hast emboldened us to set forth the same Jesus Christ to be our Propitiation to thee. Thou hast sealed him to be such, and now thou canst not deny thy own hand and seal. Joh. 6.27. We are sure that Christ is an offering and sacrifice of sweet smelling savour unto God. Eph. 5.2. How unsavoury so ere that we are, or have been. And if we pay God in his own coin, that will be current with him.  
Lastly, Set forth Christ's propitiation to others: every one to your respective relations. As the Spouse, Cant. 5. last. He is altogether lovely, Lo this is my beloved: and this my Friend, etc. 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 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.   

Justification by Faith.  
THE FOURTEENTH SERMON  ON Romans 3.25. 
Through Faith in his blood.  
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. 
Christ's 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 we are justified freely through Christ's 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, viz. Our justification by Faith without the works of the Law. Which he 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. etc. in divers places plentifully insisted on.  
Now for the better understanding of this truth, it will be 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 show first in what sense it doth not justify, then how it doth.  
1 A Sinner is not justified by Faith, as it is a virtue 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 believing were the matter of righteousness, or any part thereof by which we stand righteous before God. This appears, in that the righteousness by which we 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 we oppose two errors, viz. of the Papists and Arminians, who wickedly rob Jesus Christ of his honour, and make an Idol of faith: whereas we are justified by the blood of Christ, Rom. 5.9. vers. 19 by the obedience of one, etc.  
3 Faith doth only 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 it's 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 virtue that came out of Jesus Christ; So a man's 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 be justified by faith, Rom. 3.28. Eph. 2.8. is our being justified by Christ.  
But here is a great Question, How can it be said, that Faith can justify, so much as instrumentally; seeing that an Instrument is a cause; how then can we have any hand as causes in our Justification?  
Answ. 
Justification taken actively and passively.  We are to know that Justification is taken two ways. 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 sinner's justification; but Justification taken passively, is that whereby believers by faith (as by an hand) do receive, apprehend, and apply to themselves the merits of Christ's death: and in this sense faith is an instrumental cause, viz. A passive Instrument; and cannot be denied its place in, and influence into a sinner's 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. he 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 be just before men (though that be a truth also) but he shows 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 he 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, destitute of all good fruits; so that James his discourse comes to this upshot, That we are not justified by a false or a dead faith; and though James saith we are justified by works, he means by a common Metonymy, a working faith. 
Infant's justification.   
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 ways of applying the righteousness of Christ to infants, by his Spirit which he 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 engrafting into him: and justification is a special privilege 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, believing, leaning on him, as on the Rock, the Corner stone, etc. 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 embraces all the good things held forth in them: but especially embraceth remission of sins, as one of the highest and chiefest Gospel concernments, which he 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 eternity pitch on the grace of faith above all other; for the applying the righteousness 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 itself more than any other grace; receiving all from, and attributing all to Christ and his fullness, Joh. 1.16. and most especially whatever it hath, or expecteth for justification. Which makes the Apostle speak as he doth, Eph. 2.8. and every true believer with him, by grace we are saved through faith.  
Use 1. This Doctrine doth clearly discover the dangerous estate of unbelievers, 
The danger of unbelievers.  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 days of Noah, etc. So shall the coming of the Son of man be, Matth. 24.38, 39 how many on the face of the earth, shall the second deluge, or overwhelming destruction find, out of Christ, the only Ark for poor sinners to be saved by? When the flood came, the world knew nothing, i. e. believed nothing, and therefore rejected and despised the Ark that was preparing: Oh! unbeleef is a soul-damning 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 ye unbelievers, 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 he hath deserved it: but if he hath an offer of a pardon, and refuseth it, he is doubly guilty of his own destruction. And this is the misery of poor unbelievers, in the days 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 conceit, that they are in the faith, when they are not. Therefore,  
Use 2. Let this teach us to examine and try ourselves, whether we 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 Christ's blood, yea or not? and be 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, 
Trials 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 believe 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 believest 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 precious use to thee, and causeth thee, as it did Paul, to exercise thyself, to have a Conscience void of offence, toward God and man, ver. 16. This is known very much by your believing the Commandments, as well as the Promises: but see, do you believe the Commandments? he that believes them will set upon the obeying of them, Heb. 11.8. yea, he will have respect to every Commandment: do you believe the threaten? Sure then you will tremble at them. So David did, Psal. 119.120. Isa. 66.2, 5. As when we see a Child shooting at us; we fear not his arrows, not will stir for him, because we believe not that he can, or will hurt us. But if we see a skilful archer to levelly at us, we will not dare to stand within bow-shot, because we believe he will hit us. So 'tis in apprehending Gods threaten against our sins. When he shoots his arrows at us, Ps. 45.5. certainly, if a man believes not Commands and Threaten, he believes not with justifying faith. Yea, see how thou likest the faithful application of the word to thy conscience: especially when it is impartial. A naughty unbelieving heart will turn from it; 2 Tim. 4.3. at the least he 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 be the better.  
2 See whether thy faith be a working faith. By this thou shalt know whether it be the work of God; if it act vigorously against the allowance of any sin: that Faith which lieth dead and idle, is like a dead and unsavoury carcase in God's account, 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 emboldens 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 he hath attained unto.  
3 See whether your faith be any other than what you have by natural power and abilities attained unto: he 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 he hath the seeds of the Law left in him; but saving faith must be created and wrought only by the power of God; which shows that the faith of some is but a mere fancy: seeing they have no more than mere 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 sound humbled: Neither will ever abide in a proud heart: how can you believe? etc. Joh. 5.44. Heb. 2.4. See how the Lord brought down Paul and the Jailor, and those Act. 2. So that until Pride, and Self conceitedness, and Vainglory, and Contempt of others be removed: yea, all glorying in, and boasting of our own righteousness; And unless the heart be brought to some constant frame of humility, it neither will or can believe. And the want of this is the cause why so many Professors turn to errors and profaneness, and a lose kind 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 we must take heed that we do not lay stumbling blocks before the eyes of weak believers, by setting down such trials of faith as belong only to strong believers: Such as Abraham, Moses, Job, etc. When as weak ones cannot find 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 be healed, and made profession of his Faith, in which we may observe these particulars. 
Signs of the weakest faith.   
1 There is a sound Conviction of his unbeleef: he perceives what an unbelieving heart he had; and this is the first work of the Spirit of God, Joh. 16.8. and a work perceivable by the weakest believer: 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 only 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; he 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 believer. It is ordinary in the Scripture to express 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 always with strong endeavours 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 believer, there was a holy jealousy that he might not be deceived about his grace, that made him so to complain. A weak believer deals like a wise man, that is but a young beginner, and newly set up in his trade, he fears exceedingly lest he should be deceived with counterfeit wares, or copper money: so it is with a provident Christian: he is very circumspect and wary lest he should be deceived with Copper and Alchemy faith. Therefore he loves a faithful and searching Ministry, that will gauge his heart, and discover the unsoundness of it, Joh. 3.21. He comes to the light that his deeds may be made manifest, etc. whereas a false heart is ever joined with a great deal of Carnal confidence, will not be beaten off but that all is well and sound with him; he will not endure the weight of a faithful Ministry, nor abide the light of it, it dazzles his eyes. It breeds much peace to him, to say, That Preaching is for money, and Gods Ministers are deceivers, and so despiseth the Ministry and Word too.  
4 The poor believer offers himself to the good will and pleasure of Christ, enquiring into it, with resolution to do whatsoever the Lord requires of him. So it was wont to be in young converts, as in Paul, Act. 9.6. who said, Lord what wouldst thou have me 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 embrace in judgement and practice every duty commanded. Let the false heart come to this touchstone, and he will appear counterfeit. Oh! how will he cavil against any strict truth? he will never be persuaded that men are bound to such preciseness; to sanctify the Sabbath, to daily family-duties, and secret prayer, or to restitution in case of theft or cozenage, 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 truly broken off from Sin. 
Comfort.   
Use 3. It is comfort to every true believer, that justification is by faith, and unspeakable ground of rejoicing to him, that there is so great a blessedness bestowed upon a poor sinner. Such an one as comes absolutely from Election, and tends 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 terrors of the Almighty's wrath and displeasure; Know therefore, all you poor believers, 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, Be glad in the Lord, and rejoice ye just, and shout for joy all ye that are upright in heart. Psal. 32.11.  
Object. What need we to comfort believers, 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 believers indeed (especially weakones) have great need of comfort. Comfort ye, comfort ye my people, etc. 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 he had called, and God had answered him, yet he would not believe that God had harkened to his voice. And David too, though Nathan had told him, that the Lord had put away his sin, that he should not die, yet how earnest was he (Ps. 51.) for pardon? which state befalls believers, not only upon their relapses, but even upon their upright walking before God, and God will make them to know, that not only Faith and Justification, but also the comfort of a justified estate, is the free gift of God, 2 Cor. 1.3. and they shall find it true, that although it be 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 Satan's strong Temptations, whereby he seeks to trouble their peace; he first tempts to set light by Christ, and his righteousness; and to seek justification by our own works; and then he will trouble us with the many fall 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 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 believers comfort, in all his imperfect and weak performances, that these are not his righteousness whereby he expects to be justified: but the righteousness of Christ most spotless and perfect is that which he 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 he saith we are justified by Grace, he moreover adds: That it is a faithful saying, and these things I will that ye affirm constantly, that they who have believed in God, might be careful to maintain good works. Neither is that obedience that is required of Believers, a strict and exact conformity to the Law, as it doth in itself require and demand: as Legal obedience, but Evangelical obedience, which stands in the desire, resolution, and endeavour, to obey Gods revealed will.  
2 If we were justified by Faith, than it is not the strength of faith that justifieth the Believer, or assurance: but it is simply his faith, if it be true, though it be weak; that which troubles many a believer, is that he wants assurance, and some evident feeling of God's 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, etc. 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 therefore though Christians should labour for strong Faith. yet let them not be discouraged at the weakness of their faith.  
Use 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 employ the strength of all their endeavours to obtain Faith and Justification thereby. Reconciliation is of wonderful worth. It is true, we ought to encourage poor sinners when they begin to reform their lives, and leave their base courses, Drunkenness, Scorning, etc. 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, we can find acceptation, or be justified before God. No, no, let a man account all the days of his life that he hath spent, and all the duties that he hath performed, spilt and lost without Faith. Christ will tell you, this is the work of God, that ye believe, etc. Joh. 6.28, 29. it is called a work, because a work of God's power and working, and a work that he delights in, we should be exercised in, to take our farewell of the World, renounce ourselves, and to fly to Christ for refuge from the storm of God's 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 kind, but like joseph's 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 Satan's fiery darts at whatever part they be shot; and the truth is, there is no grace, Satan so much shoots at, Luke 22.32. for hereby he knows we still prevail against him; therefore this is a weapon not only by which we are said to overcome, but the victory itself, 1 Joh. 5.4, 5. it cannot be 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 we 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 believes not, Joh. 16.8. 8. and till the heart be convinced thus, a farther work cannot be expected, Luk. 1.53.  
2 Bee fully convinced that it is the Lord only that must work it, he must draw us, or else we will not, or can not come to Christ, Joh. 6.44.  
3 Be convinced of our great unworthiness that he should bestow it upon us, because of our frequent slighting 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 believing, is receiving of Christ in all his Offices, and giving up ourselves unto his disposal, Joh. 1.12.  
5 Know what a dangerous thing it is to be mistaken in this Faith, there be 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 God's Gospel and believe. So Eph. 1.13. Oh make much of Promises, search them, hid them in your hearts, look for Christ in them, think much on them, and turn them into Prayers, this it may be will be meant by the hiding the treasure, Mat. 13.44, 45.  
7 Bee persuaded that the Promise carrieth Christ when the Spirit of God spreads it, and applies it, and works with it in the public Ministry. Rom. 10.17. 2 Cor. 3.18. Otherwise it may be said, why may I not be 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, etc. this Spirit of Illumination is strong, for it subdues all, and transforms all, 2 Cor. 3.18. Oh then be 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 precious grace, I shall commend to you the consideration of one place; it is 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 believed. Where observe how the Bereans attained unto faith.  
1 They attended carefully on the public Ministry.  
2 They did this with all readiness of mind, though (they being Jews) Paul's Doctrine was contrary to them, yet they laid aside all prejudice against it, and heard with readiness. It is a great matter to have a mind to the Gospel, this was their better disposition.  
3 They were not contented with the public Ministry alone, but in private they searched the Scriptures daily, they did not only 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 Paul's Ministry to be tried by them, but an honour to it, and credit to be found to be exact according to the Scriptures. And it is not the least part of Christian Wisdom to be often trying of, and setting home upon his heart a profitable truth, till he hath fixed it there, and driven the nail to the head.  
4 It follows [many of them believed] not a few, but many, and therefore they believed; God gave this great blessing to their diligent attention and frequent search of the Scripture, so that many believed both of men and women. And sure if any of us do the like, we shall speed as they did.  
It is to persuade and exhort believers still to keep on the exercise of faith to maintain this good estate of Justification. 
Exhort. 2. To believers.   
Faith is of constant use, for their continued Justification, and the comfort of that estate, Gal. 2.16. Even we have believed in Christ Jesus, that we might be (still) justified by the faith of Jesus Christ. It is observable that is spoken of Abraham, Gen. 15.6. that he believed God, and it was accounted to him for righteousness, though doubtless he believed before upon the calling out of his own Country, but at this time he 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 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 believed God who promised. Faith therefore 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 legs 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 we walk before God, and are perfect in Christ continually.  
Object. But what need we trouble ourselves any more about our Justification▪ seeing that once justified, we are for ever justified?  
Answ. It is necessary for divers weighty reasons.  
1 Though a justified estate be a sure estate; yet the sureness of it depends (under God) upon faith, 1 Pet. 1.5. We 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 be careful to continue in a justified estate. Rev. 22.11. He that is righteous, let him be so still. The word signifies let him be justified still: or let him go on, and continue in a justified estate, and Heb. 3.6, 14. whose house we are, if we hold fast the confidence and the rejoicing of our hope, vers. 14. We are partakers of Christ, if we hold the beginning of our confidence, the word translated confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies subsistence, or standing fast to the end, against all assaults: we 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 steadfastly 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 righteousness of God from faith to faith, i. e. our righteousness for Justification, is revealed that we should proceed from one degree of faith to another; and this is the way to a full assurance. Heb. 6.11, 12. we desire that every one of you give the same diligence to the full assurance of hope. It is much to be lamented, that ancient believers 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 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 we improve our faith in our Justification, we shall improve our joy and comfort also; and keep an even current, without so much ebbing and flowing, clouds and eclipses, 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 launched forth into the stream of God's Mercy; but should be often spunding in the survey of their spiritual comforts. And when they find them to grow shallow, and to lessen, it is dangerous to go securely on: there be rocks or sands near, 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.   

Christ the object of justifying faith.  
THE FIFTEENTH SERMON  ON Rom. 3.24, 25. 
Being justified freely by his grace, through the redemption that is in Jesus Christ.  
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 expressly said, that God is the justifier of him that believeth in Jesus; i. e. to renounce all other things for Justification, and rely 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 Commandments, believes the Threaten, 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 the last Judgement. But in none of these senses it doth justify.  
2 Justifying faith is considered according to the especial. and most eminent effect of it. Hath Jesus Christ for the object. Acts 16.31. Believe on the Lord Jesus, and thou shalt be saved, Joh. 11.25. I am the resurrection and the life, he that believeth on me, though he were dead, yet shall he live. Joh. 3.16. Whosoever believeth on him shall not perish. Acts 10.43. To him give all the Prophet's witness, that through his name, whosoever believeth on him shall receive remission of sins. Righteousness is still tied to faith in Christ, who is said to be the end of the law for righteousness to every one that believeth, 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 embraced. It was Peter's faith, Matth. 16.16. and the Eunuch's 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 righteousness of God is unto all, and upon all them that believe, Rom. 3.22. and hence it is called the faith of Christ, because it apprehendeth Christ as its object.  
Now I add, 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 believe 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 righteousness, 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 do by faith to our justification, is to receive the righteousness bestowed on us, and there is no such perfect righteousness that is able to cover our shame, as Christ's is, Revel. 3.17.  
2 Because justification of Sinners doth mainly imply a freedom, and discharge from the curse and condemnation of the Law, and a way for the full satisfaction of it in order to Sinners pardon and discharge, and this is to be found no where but in Christ, who is the end of the lamb for righteousness, in his boing made a curse for us.  
3 Unless faith justifieth, as it hath a respect and relation unto Christ as its object, it can have no more to do with satisfaction, than any other grace, as Charity, Temperance, etc. 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 virtue from Christ for justification, and to exercise itself on the free grace and mercy of God exhibited in him.  
Obj. But was not Abraham's faith justifying, as it believed the power of God? Rom. 4.21, 22. He believed in God who quickeneth the dead, and God that had promised was able to perform; therefore it was imputed unto him for righteousness.  
Ans. It is true, he believed the power of God, but that did not justify him: but his believing on the promised seed, Gen. 22.18. He saw Christ's day by faith, Joh. 8.56. It is true, the faith of God's power was a stay to him in great temptations he was exposed unto: so it may be to us, but we cannot be justified by that faith which only believes the power of God to save us.  
Use 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 justify without reference to Christ, whereby the form and life of justifing faith is taken away, Christ is rob of his glory, and the Consciences of Christians of their comfort and peace.  
Use 2. It discovers the unjustified estate of those persons that do not cast anchor here, i. e. in Christ. A man may have great knowledge, and many gifts, and believe 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 believe 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 rejoice in? it is the word of promise, and this word a stony heart may receive and apply to himself, and abide stony still; 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 Jews, Joh. 8.39, 41. and thus many catch at God's 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 confidence in?  
Ans. 
Promises will not justify.  The Promises alone are not sufficient to bear the weight of a sinner's justification and salvation; neither do they do any thing further than they do direct unto, exhibit, and bestow upon us a sufficient righteousness 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 virtue drawn from the Brazen Serpent, by looking on him. So the promise alone will not justify, but only as it discovers and exhibits such a person, i. e. Christ who puts forth, or is clothed with such a righteousness, which (being seen with the eye of faith) puts the sinner into a state of justification. Neither do 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 to him, and in him, and through him only conveyed to believers. 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 father's house, etc. As it is in persons married, who forget and leave their father's 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 entangled in their affections to their old ways, yet by harkening to the word of Christ, they renounce and forget all for Christ's sake; then the King takes pleasure in them.  
2 By the progress 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.  
Use 3. Instruction and exhortation, to show and exhort us whither to go 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 we be 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 do, we can never come to him, but meet with Satan as an Angel of light in some Enthusiasm. But we must be acquainted with the Promises, yea such as do carry and exhibit Christ unto us, and therein close with Christ before we 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 Father's 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. he hath not only designed him, but signed and sealed him a Commission to be a Mediator: hath set his stamp upon him, his express Image: in so much that he hath the father's broad Seal, to be our propitiation; and it can be had no where else.  
3 He is the fathers Anointed, 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 he is Immanuel, God in our nature: as being man he is fit to be a propitiatory sacrifice; and being God is able to vanquish all his sufferings, and to give infinite virtue 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, he is able to apply all his sufferings unto us: that a poor believer may call him Ithiel and Ucal, Prov. 30.1. God with me, and the strong one.  
2 As he is a middle Person, a Mediator betwixt God and man, 1 Tim. 2.5, 6. Heb. 8.6. A Mediator 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 we need not complain as Job doth, Job 9.32, 33. He is not a man, as I am, that I should answer him, and we should come together in Judgement, neither is there any day's 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 fullness and freeness to Communicate that fullness of his. His fullness, Col. 1.19. it pleased the Father that in him all fullness should dwell. See also, 1 Cor. 1.30. Heb. 7.25. how free he is to communicate his fullness. Heb. 2.17. He is a merciful and faithful High Priest in things pertaining unto God to make atonement, etc. Joh. 7.37, 38. he makes solemn Proclamation of mercy to all comers; 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. Truly, if he had not been justified, he could not have justified us. 1 Tim. 3.16. he is said to be justified in the Spirit, i. e. justified by his divine nature, whereby he raised up himself from the dead. As at his death he was condemned by all sorts; so at his resurrection he 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 malefactor. So that his righteousness, both personal and public appeared before all the world; and that God the Father, was well pleased with him, and in him, with all that shall believe on him.  
Mot. 3. Consider the precious excellency of the grace of Faith. Which appears,  
1 In that it is an uniting grace. It ties and unites the soul to Christ, and to God in Christ. Other graces make the soul to be like to Christ, but faith makes the soul to be one with him, Eph. 3.17. thy Love, Patience, Humility, Heavenly-mindedness, make thee very like to Jesus Christ; but faith makes thee to be one with him: as a member with the head: and that is a greater and better condition (for aught 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 Believer is. They are the children of God by Creation, but Believers 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. we may thence most certainly conclude, that our Names are written in the book of life. God's Council concerning our everlasting estate lies hidden in the bosom of God, till such time as he commends his love to us in his Son Jesus: by working faith in our hearts; this is the Copy of God's 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, ye shall be saved, in quietness and confidence shall be your strength. Heb. 4.1, 3. there is a Promise made of entering into God's Rest, and we enter into it by Faith, we who have believed are entered: woe have this true Sabbath, whereof the unbelieving Jews had but the type: we have the true Canaan typified by the other: this is the very Harbour of a tossed and weatherbeaten 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 we may be 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. Ye may be sure, you cannot believe 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. he calls it the over-exceeding and superexcellent knowledge of Christ. This is that which acquaints the soul with a Physician, 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 be 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 dregs of nature; nor make him a Child of Grace. This is sufficiently experienced in the Heathen Philosophers: who for all their great knowledge were ignorant of God, witness 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 joined 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 money for that which is not bread, Isa. 55. or to go to buy bread with brass money, such as is not current coin 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. He 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 she will exalt thee. Other Divine knowledge will build well, but the knowledge of Christ lays 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 me speak from my heart to all Students that hear this, that unless your main care be to get this knowledge, you do but build Babel's 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 ways to heaven, and false lights as there are, 2 Pet. 3.18, 19  
Direct. 2. Make this thy great heart design in coming to hear the word Preached, for to get faith: seeing it comes by hearing. Resolve upon that end, and think with thyself, if thou comest with any by-ends, the searcher of hearts will meet with thee: if thou hast an Idol in thy heart, thou shalt be 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 be seen: and others out of mere formality and custom. 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 ye must become also the children of the promise; for they only are accounted for the seed, Rom. 9.8.  
Direct. 4. Be 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 struggling against them. Thou mayest as easily empty the Ocean with a Cockle shell, as measure the mystery of godliness with 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 be. Prov. 3.5. Trust in the Lord, and lean not on thine own understanding. Luther hath such a speech, That man's 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, etc. Matth. 11.25. Nicodemus will say, How can these things be? Joh. 13.6. and the Philosophers will say of Paul (when he goeth to Preach these things) what will this Babbler say? Oh! but remember, God will confound the wisdom of this World: thou shouldest rather say with Agur, when thou hearest the Doctrine of Christ, surely, I am more brutish than any man, when he heard of Ithiel and Vcal, I have neither Wisdom 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 be wise, let him become a fool, that he may be wise, 1 Cor. 3.18. Prov. 9.4, 5.  
Direct. 5. Look at it as an extreme vileness 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 unbelieving, 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 he spoke those words, many believed on him; the Spirit takes special notice, what words they were, that wrought upon the hearers, i.e. Christ's 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 be hid, etc. in whom the God of this World hath blinded the eyes of them that believe not, etc. that is, all the beauty of God the Father, that shines in the face of Jesus Christ, his Wisdom, Justice, Mercy, Truth, etc. 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 we must renounce all confidence in the flesh. Privileges, Duties, righteousness of our own, Phil. 3.3.9.10. the righteousness of Faith excludes all this; this is our betaking of ourselves to the wings of Christ, Matth. 23.37. i.e. wholly to be 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 believe 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.  
Use 5. It serves to teach believers 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 embracing 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 be very deep, believers have wherewithal to draw out of it. They have a price in their hands to get wisdom, Christ is near, Eph. 2.13. he is near who justifieth, 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 be) without interruption; and though our justification be in itself unchangeable, yet it is changeable in the divers effects of it; Our peace and comfort is often ebbing and flowing, and subject to darken; as with David, when he saith, I am cast out of the sight of God, Psal. 31.22. and cried, his bones were broken, and that he lay in the deep: and therefore that we may maintain our peace, its worth our while, to take pains in preventing our decays, 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 death's 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 We must be much in the exercise of our faith on Christ for justification. Faith is not only the breeder, and bringer forth of our joy and comfort: but it is the nurse and fostermother of them; cherishing and feeding of them till we come to a full and perfect age in Christ, Jud. 20. Col. 2.1, 2. Phil. 1.25. All fruits the nearer they come to ripeness, the sweeter they be: and so is the fruit of faith, sweeter in the ear, than in the blade. If a justified estate be sweet at the first; it must needs be much sweeter, as the strength of faith, and spiritual acquaintance with God increaseth. Faith thus exercised, doth these things. 1 It conveys the thing that is desired or sought. Hence in the Scripture, it is so often made the instrument of God's 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 Christ's saying to the Centurion, Go thy way, and as thou hast believed, so be it done unto thee, Mat. 8.13. whatever faith lays hold on, it make it its own. 2 Though the comfort of things believed, and of a justified estate in particular, be sometimes delayed; yet it supports the heart with patience to wait for it; which made Hanna quiet, that she looked no more sad, 1 Sam. 1.10, 18. and this made Abraham rejoice in the assured expectation of the promised seed. 3 Faith exercised makes the soul quick-sighted in apprehending the fullness 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 shows, the many mansions, the Crown of glory, the immortal inheritance, the kingdom that shall not be shaken, a far off, before we come into possession. So Abraham and Sarah saw the things promised, Heb. 11.13. and was persuaded of them, embraced and enjoyed 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 believe any particular blessings, he gave them a promise of the Messiah. So when he made promises of deliverance of Ahaz, and his people, he granted this sign, Behold a Virgin shall conceive, Isa. 7.14. So when he promised the restauration of his people out of Captivity, he promises Christ, and Justification by him: Behold, I raise up to the seed of Jacob a righteous branch, and in his days, Judah shall be saved, and Israel shall dwell safely, and this is the Name whereby he shall be called, Jehovah our righteousness; and this is laid for a ground for the people's faith to work upon, to cause them to believe their return out of Captivity. So would we have our faith set on work to act lively in any particular duty, or occasion? would we 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, he shall grow up out of his place, and he shall build the Temple of the Lord. Would we set any graces on work, as love to God or Man? Faith must work with, or rather exercise itself 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 business is; Faith in Christ, and in Justification by him, must be set on work: and it is like the pouring waters on the roots, that will make all grow and be 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. hardness of heart, hinders faith: often altogether, always in part, as far as it doth prevail. It is with ones faith in this case, as with a benumbed hand or foot, that cannot work, or walk, for the present; Thence than 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 sometimes with  Sinners: they see their sins, and their multitude, and heinousness; and then they plead their great unworthiness, and poor 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 believe on Christ, or to get peace or comfort of a justified estate.  
He that rakes in a kennel, doth in vain complain of the vile savour: So it is with those believers, who are too much contemplating on, and aggravating their corruptions. It is true, there must be 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 withal look on Christ: Look on your wounds, but also on the brazen Serpent: Complain with Jonah that ye 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 believe. How can ye believe, & c? Joh. 5.44. One is Proud, and another Covetous, another malicious, another hath an unruly tongue, etc. yet they will complain at fits that they cannot believe: truly, no marvel, Gal. 2.17. if while we hope to be justified by faith, we ourselves are found sinners, is Christ therefore the Minister of sin? far be it: why, but such kind of sinners do make Christ the Minister of Sin.  
Beloved, we come to the Sacraments to get our faith strengthened, but what kind of faith? it is a holy faith, Judas 20. such as purifies the heart, Act. 15.9. and dare we bring a dirty or impure faith to be strengthened, or would we 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 we 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 me 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 fruit, before the tree; to look for our graces, before we 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 be 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 yields a most precious and comfortable savour to every one. All the names of Christ have great sweetness 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 engagements the Lord hath sworn, and Psal. 110.4. 1 Tim. 1.15.  
Beloved, it is another matter than is commonly conceived, to be contemplating on Christ. It is the Angel's work; who stretch forth their wings over the Mercy Seat, and towards the Mercy Seat shall be 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 employed, that the carrying on of our faith, and finishing of it, is that viewing of Christ by the eye of faith.  
Direct. 3. We must stir up ourselves to believe on Christ, with reasons drawn from the Promises and Names of Christ. Though carnal reason be an enemy to faith, yet sanctified reason is a marvellous succour to faith: when we set our reason and discourse to make inferences, and draw heavenly conclusions out of Gospel promises. This caused Abraham by Faith to offer up Isaac, Heb. 11.17, 19 viz. in that he accounted (or reasoned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that God was able to raise him from the dead, vers. 19 he reasoned thus, must I offer up Isaac? how then shall all the families of the earth be blessed in him? why surely, God's Commandment shall not disannul his promises, concerning the Messiah. Thus 1 Pet. 4.1. For as much as Christ hath suffered for us in the flesh, arm yourselves with the same mind (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or discourse, for he 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 be as ready to destroy and kill sin, and cease from it, forasmuch as Christ hath suffered in the flesh, he hath born our sins, and they were charged upon him, and he hath given them their death's wound: let us arm ourselves by this encouragement, to go on to the same conflict. Learn we to use our Logic this way, and it will arm us for those combats we meet withal 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 Handmaid unto faith: for faith is much strengthened (and the wisdom of a Christian is exceedingly seen in it) by such particular conclusions and consequences, drawn from the doctrine 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; only let me add a Caution or two.  
1 That this be not a sudden or transient business, either too soon and rashly to catch up a Conclusion, that is not in the Premises: Or when we have a right conclusion, too suddenly to have done with it, but if you will have good by it, it must be 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 withal. A good plaster will not benefit that is on and off immediately; nor a potion work kindly, that is not kept in the stomach: therefore saith David, Psal. 119.97, 98. O how I love thy Law, it is my meditation all the day, thou through thy Commandments hast made me wiser than mine enemies, for they are ever with me, 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 cozen ourselves. If we have the light of Christ by faith, it will discover all the delusions, and deceits 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. Endeavour to know that you do truly believe on the Lord Jesus. I know whom I have believed, 2 Tim. 1.12. There is believing, and knowledge that we do believe truly on Christ. Now to know that we do believe, 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 it's called believing with all the heart, Act. 8.37, 38. and hence it's called faith unfeigned. Now to know this, we 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 believed; 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 close withal? as the holiness of Christ, the selling all for him, the cross of Christ, etc. 2 Have I no reservation within myself, where I would be dispensed withal, 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 me alone, in commission of sin, or Omission of duty? then I may conclude, that the faith of Christ is wrought in me; and thence undoubtedly conclude, that I am a justified person. Because that he that believeth on Christ is already justified: Now when this is sound 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 wouldst 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 God's common providence: So Grace, though it be 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: where 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 Paul's prayer for the Ephesians, Chap. 3.16, 17. that they might be 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 he must clear up the objects of faith, before faith can work upon them: as the light must shine upon the brazen Serpent, before the Israelite can see it. Wherefore the Apostle prays earnestly, that God would give the spirit of wisdom and revelation, to know the things they believed 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 we 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 we receive the end of our faith, the Salvation of our souls.   

Christ Crucified the special Object of Justifying Faith.  
THE SIXTEENTH SERMON  ON Romans 3.25. 
Faith in his blood.  
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 me put you in mind of the former Explication of the word [blood] which hath been expounded to be 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, we are to understand Faith apprehending Christ crucified, or undergoing 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 be 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 embrace 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 believing on Christ crucified (for Christ doth not speak there immediately of the Lords Supper, though Sacramental eating may be comprehended under it) and he saith peremptorily that there is no life; and therefore no justification or Salvation without the eating there mentioned, but he adds 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 believe on Christ crucified; and vers. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him, i.e. hath union and communion with Christ Jesus, in all his benefits: and therefore must needs be justified, and this is the same which John preached, Behold the Lamb of God, etc. Joh. 1.29. i.e. the Lamb of God for Sacrifice, that we should behold for justification with the eye of faith. Yea, so Joh. 3.14, 16. As Moses lifted up the Serpent in the Wilderness, etc. that lifting up was especially when Christ was Crucified and lifted up upon the Cross; and looking on the brazen Serpent signified believing 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: 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, he 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 enjoined unto you, and vers. 23. it was necessary that the heavenly things themselves should be purified with better sacrifices than these; and it is necessary still that there should be 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 atonement, 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 atonement, but by the blood of some sacrifice, and this is of none but Christ.  
Reas. 2. That is especially to be 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 expressly the satisfaction in it, and carries the pay with it. He 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 he 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 we are brought unto God, we are justified. The destruction of death, and Satan, is from Christ's death, Heb. 2.14. By death, he destroyed him that had the power of death, that is the Devil, Rom. 5.9, 10. When we were sinners, we 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 expressed, in 1 Cor. 1.23, 24. We preach Christ crucified, to the Jew a stumbling block, etc. but to them that are called, both Jews and Greeks, Christ the power of God, and the wisdom 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 be hanged on a tree: but he will have the World to know, that this is the power of God; and the wisdom of God; and for the honour of Christ; that he 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, etc. 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 ye not, that as many as were baptised into Jesus Christ, were baptised into his death, and buried with him in Baptism, Rom. 6.4, 6. and therein we 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 Christ's 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 show forth the Lords death. Now why doth he give us such means and helps to strengthen our faith in Christ's death, but especially to confirm our faith and assurance of our justification by that death.  
Use 1. This discovers unto us, the perniciousness of the Socinian Doctrines, that make Christ's death only for Imitation, and Exemplary; that Christians should only 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 disannulled, and frustrate by this means, I may say as Paul in the like case, that then our faith is in vain, and we 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 we should take heed of them.  
Use 2. It shows us the great danger of the ignorance of Christ crucified; 
The danger of ignorance of Christ crucified.  which doth most certainly conclude the want of Faith in Christ's blood. It is not possible to believe 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 be built only 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, etc. and 1 Cor. 2.2. Surely then, if we know not Christ crucified, we do not believe on him, Luke 1.77.  
Quest. How may it appear that the knowledge of Christ crucified is wanting, or obtained by us?  
Answ. 
Trials of our knowledge of it.  1 By the relish 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. Believing is called the eating of the body of Christ, and drinking of his blood, Joh. 6. Now if we cannot relish the doctrine of it, and it will not down with us, surely it is, because we 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 tidings 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 doctrine 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 pierced, and mourn, etc. 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 always in the same frame, but sometimes some deadness, and hardness is upon it; yet they 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 Cross 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, etc. Phil. 3.8, 10. Yea doubtless, I count all things but loss 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? he adds, being made conformable to his death: and what conformity to Christ's death can there be without mortification of sin? I might add also those places that speak of the cleansing virtue of the death of Christ, Heb. 9.14. 1 Joh. 1.7.  
Tri. 4. The true knowledge of Christ crucified, doth crucify us to the world, and the world to us, Gal. 6.14. Paul looked at the world as a dead thing, a carrion which he loathed; so he looked at the honours, riches, delights, and lusts that the world dotes upon: he 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 believers, 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 mind earthly things are enemies to the Cross of Christ, but our conversation is in heaven (he speaks of all the faithful) there is our trading and dealing. Briefly, the Apostle makes covetousness not only enmity against God, Jam. 4.4. but intolerable in a Church of Christ, 1 Cor. 5.11. If any man that is called a brother, be a fornicator, or covetous, etc. Oh than 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?  
Use 3. Instruction to believers, where to cast anchor in whatever storms, or tempests, that we meet withal in this 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 yourselves 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 Ointment shut up, and not poured out. If the Spices be bruised, and the Ointment 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 believing in Christ: this will make these things fare 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 Carcase is, etc. this is the crucified Saviour, and who are Eagles but believers, to whom the Cross of Christ is savoury, and they will sent it a great way, and flock together from fare to feed upon it.  
Mot. 1. Consider we what it is to be 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, he 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 die, it abideth alone; but if it die, it bringeth forth much fruit: fruit which springs forth from Christ's death, Heb. 2.10. who by suffering death, brought many sons to glory, i. e. the children of God and Christ, the whole Catholic 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 complete in Christ, Col. 2.10. and though there is nothing but emptiness 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 fullness enough in Christ crurified; there is bread eough (as the Prodigal saith) in our Father's house, Luke 15.17. ●●. Alas (quoth he) I follow after those things that will not satisfy, 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 go but unto him, and believe on him?  
Mot. 3. Consider whose blood it is; the blood 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 believers betaking themselves to him, and his cross: He 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 do fly unto his precious blood for refuge and sanctuary.  
Dir. 1. Above all things take pains to know Jesus Christ, and him crucified, and that experimentally; this was Paul's settled 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 signify that Paul made it his end, that he proposed to himself in Christ; let me tell you, there is enough in Christ crucified: to busy 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 blood of sprinkling, Heb. 9.19, 20. He sprinkled with blood both the tabernacle, and the people, and the book, and the vessels of the ministry, almost all things were purged with blood, and when the destroyers are abroad, Heb. 11.28. there is nothing in the world can keep off the destroyer, but the blood of the Paschal Lamb, Heb. 13.20, 21.  
Dir. 3. O have a singular care to take heed of sinning against the blood 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 blood of Christ, by unworthy receiving of the Lords Supper, 1 Cor. 11.27. such an one is guilty of the Body and Blood of Christ, i. e. he commits such a sin as Judas, or the Jews in murdering Christ. Oh! how loud doth the blood of Christ cry against such sinners, that so profane the Lords Table, either by ignorance, or mean preparation to it? and so Apostasy from the faith, is called trampling under foot the blood of Christ, etc. Heb. 10.26, 27.  
Dir. 4. Do as the faithful of old, in offering up their sacrifices for propitiation, or sin-offerings, for they were all types of our Propitiation, and Christ's Sacrifice, what they did in the type, we must do 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 Jews 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 do it with all your might and weight. 3 They confessed over the sacrifice their iniquities, Leu. 16.21. so must we, confessing that we have justly deserved that, which Christ hath undergone. So God will smell a savour of rest, Levit. 16.21.   

Of Remission of Sins.  
THE SEVENTEENTH SERMON  ON Rom. 3.25. 
For the remission of sins that are past.  
THus fare 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 righteousness.] 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 losing, 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 be 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, than the soul that was captivated by Sin, and Satan, is loosed from its bands; As a captive redeemed, whose ransom is paid. It is true, the poor Sinner generally thinks himself most at liberty when he sins most, and is in Satan's safest custody; when he is in a worse case than the vilest slave in the Galley: but when once he comes to the sight of them, he sees also his thraldom and bondage, he longs after a discharge and freedom, which he accounts the greatest happiness in the world.  
Quest. 2. What is meant by remission of sins that are past?  
Ans. Some interpreters do 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 signify the forgiveness of sins, that were committed before the coming of Christ: wherein the Apostle shows the reason why the Lord did not defer the the revelation of Christ until his incarnation, but did in the days of the Old Testament, propose and set forth Jesus Christ, in the times of the Patriarches and Prophets; and this was done to signify 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 spoke of proposing of Christ in the Old Testament as a propitiation, as hath been showed.  
Secondly, Because he said, vers. 21. the righteousness of God, which is by the faith of Jesus Christ, was testified by the Law, and the Prophets, that sins might be forgiven to believers, from the foundation of the World.  
Thirdly, Because he adds [by the forbearance of God] or his long-suffering, whereby the Lord stayed in so long expectation, of the coming 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, he had respected the future propitiation of his dear Son.  
Fourthly, Because he also adds [vers. 26. To declare at this time his rightoousness] i.e. at this time since the coming of Christ, he doth declare and show forth his righteousness, which he did not clearly demonstrate before his son's incarnation: but now he makes all the world to see how just he is, that he would not forgive any sins, no not in the days of the fathers, without full satisfaction by the death of his only begotten Son.  
Doctr. 
The full remission of sins.  That such is the efficacy and virtue 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 be plain, and the full meaning of this place, in that the Apostle insists upon the remission of sins past, how long soever before Christ's coming in the flesh, and before his death, which might seem all this while, either not to be 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 Patriarches and Prophets were remitted, only upon this ground, of Christ's satisfaction promised and to come; and therefore much more we may conclude, that by the virtue of Christ's death, all the sins of believers since the coming of Christ, are pardoned and forgiven.  
Let me clear up these things to you, and show, 

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 coming of Christ.    
1 That this remission of the sins of believers, is full and complete, of all their sins past, present, and to come; and the Scriptures are clear for it, Col. 2.13. And you hath he quickened together with him, having forgiven you all sins and trespasses. We could not be 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 me. 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 be as scarlet, they shall be white as snow, and though they be as crimson, yet they shall be as white as wool. 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 died 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, we become as if we 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 days, and at that time, saith the Lord, the iniquity of Israel shall be sought for, and shall not be found; and the sins of Judah, and they shall not be: for I will pardon them whom I reserve. None by any search shall be able to find any sin to charge upon God's People, Rom. 8.34. Who shall lay any thing to the charge of God's 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 we have redemption through his blood, etc. 1 Joh. 1.7. Rev. 8.34. He 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, etc.  
3 The satisfaction of Christ was available for the remission of the sins of all the faithful, before his coming in the flesh, Rom. 3 22. Rev. 13.8. he was slain from the foundation of the World, viz. in Types, and in the virtue of his death, and efficacy thereof. Heb. 13.8. Jesus Christ yesterday, to day, and the same for ever, and Act. 15.11. We believe that by the grace of Jesus Christ we shall be saved, as the Fathers. Where by the grace of Christ we 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 be understood the obedience and satisfaction of Christ, and the fruit thereof in our reconciliation. Act. 10.43. To him give all the Prophet's witness, etc. and this was the meaning of that first promise, Gen. 3.13. The seed of the woman, etc. 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, etc. and 1 Pet. 1.10, 11. Of which salvation the Prophets inquired diligently, who prophesied 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 we have a great prerogative above them who prophesied of that grace, not only that came to them, but should come to us, 1 Because of a clearer light, that shined at the shining of the Sun of righteousness, 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 baptised unto Moses, etc. they did all eat the same spiritual meat, and drink the same spiritual drink, etc.  
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 marvel though the Creditor set the Debtor at liberty, before payment be actually made, as God did the faithful before Christ's incarnation.  
Reas. 2. Taken from the excellency of Christ's person, whose satisfaction must needs have infinite worth, and dignity in it, 1 Joh. 1.7. The blood of Jesus Christ his Son, etc. if it be the blood of the Son of God, it must needs have a very cleansing virtue in it, Psal. 130.7. Rom. 5.17. there is abundance of grace, etc. God forgives not so much as one sin, unless he hath accepted of the blood 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 believers acceptation in Christ, which is the receiving of us into favour, Ephes. 1.6, 7. and those who are in God's favour have their persons and services pleasing to God, and so hath this large forgiveness, 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 God's grace by this means; Eph. 1.6, 7. it is forgiveness according to the riches of God's grace, that hath so provided for us; that our sins are so fully pardoned: yea of the very chiefest believing sinners, as of Paul, Manasses, and such as crucified the Lord of glory.  
Use 1. To discover to us the unexcusable, and helpless estate of all unbelievers, who lie 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 darkness, 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, etc. it shall be more tolerable for Sodom and Gomorrah, than for thee. It is true, many unbelievers perished before Christ's coming, and were left under the Wrath of God, Job 3. ult. but innumerable persons more in these days. Whose Hell shall be greater and hotter than theirs, to whom pardon is offered and yet refused? Such cannot plead the greatness and multitude of their sins; for the satisfaction of Christ is so full of virtue and efficacy, that it exceeds the greatness of sins; such shall have nothing to plead before the Lord one day, but their blood shall be upon their own heads, because they have despised the blood of Christ, Acts 18.6. And besides, see the helplessness 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 business to be 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 fare the greatest calamities, and evils, that we are subject to. Briefly, there you are in the gall of bitterness, and in the bond of iniquity, and must bear your own iniquities yourselves; 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 be 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, Covetousness, Uncleanness, 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 ye do; and you see how peremptory the Lord Jesus is in affirming it, because he knows the world will not easily believe it.  
Use. 2. Comfort to believers in regard of this effectual satisfaction of Christ, and the comfort stands in the blessedness of their estate, which is  
1 That they are discharged from all their sins without exception. Be of good cheer, your sins are forgiven you, Matth. 9.2. though there be some sins which ye have committed, are more heinous 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 undertaken to answer, and hath answered all the pleas and accusations of sin that are made against a believer; so that the righteousness 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 blood, etc.  
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, etc. as our of a debt-book; So Heb. 10.16. And though we can remember them to charge them upon ourselves, that were such and such; yet God will not charge them on us, and if he do not who is the Judge, what hath any caviler to do with us?  
Quest. But how can this be, 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, etc. Ans. First look that your faith and interest in Christ be sound, and if it be sound, this doctrine will not embolden you to sin, for we writ these things that you sin not, 1 Joh. 2.1. and then your new 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 lose 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 lays 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, etc. Numb. 23.21. Suppose the rod of God be upon thee, and thou smartest, and sayest, Now God calleth my sins to remembrance, yet believe it, God is true, when he speaks of the future time, that he will remember thy sins no more. It may be when God afflicts you, he would have you call your sins to remembrance, but he will not do it.  
3 Consider, that this was God's end in giving his Son, and Christ's end in giving himself, to be a Propitiation; it was for the remission of sins, i. e. for all the sins of believers: 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 be, than 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, he would derogate from his wisdom, to be 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 blood of Christ alone dischargeth us from our sins, it needs no addition to be made to it, Heb. 10.14. By one offering, etc. that now which is perfected by one offering, is spoilt by any addition whatsoever, if any thing should be required to be performed by us, in way of addition to it, than we were undone, and could never be 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 Zion, with Songs and everlasting joys 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 Christ's 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 Believers. 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 wisdom, 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 virtue of the death of Christ, which is to be abhorred by every Christian. Heb. 10.2. They that are once purged, have no more Conscience of sin, i.e. of the terrors and guilt of sin unsatisfied for: if God and his word conclude us to be under sin, than we must conclude so too; but if they discharge us, and set us at liberty, then shall we wrong Scripture, wrong God, and Christ, and our own Souls, to charge ourselves with the guilt of our Iniquities. One would think Believers need not any advice in matters of this nature: but it is a sure rule, that the Carnal man and unbeliever, thinks it the easiest matter in the World, to put over all his sins upon Christ, and persuade his heart that his sins are pardoned: whereas a Believer 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 darkness in the hearts of true believers. 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, etc. with Job, Job 13.26. Thou writest bitter things against me, and makest me possess the sins of my Youth. Job 14.16, 17. Thou watchest over my sins, thou sealest up my Transgression in a bag, etc. 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 distress. 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. Truly, in such and the like cases, I know not what to call it, whether Pride, or Weakness, or Folly, that poor Believers 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 sum to discharge the debt, and cancel his bonds, and so set him at liberty, and he refuse the kindness, and say, nay, but this payment is not sufficient, but I must discharge it myself, or else I will never come out: What will you call this? Truly, this is your case, that your spirits are overwhelmed 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 be delivered, and come out. You account not the pay of Christ current, and go about drooping, discouraged, and uncomfortable, disabling yourselves for any duties; and create needless miseries to yourselves. Well, remember the point and use in hand, that the blood of Jesus Christ hath cleansed us, i e. [all true believers] 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 believers sins.  
Object. But is not this a ground of looseness, profaneness, and encouragement to Libertines, Drunkards, and Unclean persons? for they will say, why should we be troubled for our sins, how many soever we 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, cousin, what not? and need never be troubled for their sins.  
Answ. This is just the conceit of the Familists and Antinomians, that maintain, we need not to be troubled for our sins, 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 he had not sufficiently satisfied for our sins. Now to prevent the cavils of ungracious hearts, and to give God's people that portion of Instruction, that belongs to them, I answer in these particulars.  
Answ. 1. There is no unbeliever hath any ground in the Word, to conclude the pardon of his sins, in the state of his unbeleef: or that he hath any real benefit by the death of Christ. If they conceive otherwise, they cozen their own souls. Heb. 10.38. If any man withdraw himself, my soul shall have no pleasure in him, that is, he will not pardon him; Joh. 3.18. He that believes not is condemned already; The sentence is already passed upon every unbeliever 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 God's Grace and Word; and especially, such horrid rebellion and unthankfulness to the Lord Jesus Christ; For so it follows, because he hath not believed in the Name of the only begotten Son of God. Surely he 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 unbeliever: and therefore destitute of any comfort in Christ's death. This the Scriptures do clearly hold forth: for Regeneration and Faith go together, 1 Joh. 5.1. Whosoever believeth that Jesus is the Christ is born of God. Psal. 32.1, 2. Joh. 1.12, 13. They that believe are sanctified. Heb. 10.11. By one offering he 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 he will not bear your transgressions (so it may be rendered) he will not carry your load; or be it; he will not pardon, etc. 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 Wilderness; and so shall all the like persons find in these days, and to the end of the world; for certainly to a wicked man, nothing is pure, To him that is defiled and unbelieving, Tit. 1.15. but grace teacheth to deny ungodliness, etc. 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 doctrine of it, to wantonness, and licentiousness. There can be 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.   

Remission of Sins through Christ's blood.  
THE EIGHTEENTH SERMON  ON Rom. 3.25. 
Through Faith in his blood.  
4 LET every true believer know his duty, and the bounds of their comfort in this case, and this will be opened by two sorts of conclusions.  
Quest. 1 How far a true believer that hath interest in Christ, and his sins forgiven him, may charge his soul with sin? This must be cleared, that we may avoid the Rocks that some Sectaries do clash against, and I shall clear it in these Conclusions.  
1 Every believer 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 lest of them, is sufficient to bring God's 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 Church's 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 Lord's Supper, 1 Cor. 11.28, 31. Let a man examine himself, not only concerning his Faith, but also concerning his sins. Yea, he adds, that we should discern and judge ourselves, which self-judging is to proceed to self condemnation. Ezek. 36.31. When God hath given his a new heart and spirit, than they shall remember their own evil ways and do that were not good, and loathe themselves in their sight, or judge themselves worthy to be destroyed.  
I say not that believers should judge that they shall be condemned, but only that they are worthy to be condemned.  
2 Believers, notwithstanding this forgiveness, aught to mourn for their sins. Ezek. 7.16. They that escape shall every one mourn for their iniquities, like the doves in the valleys. Isa. 59.11. We roar like Bears, & mourn like doves,— for our transgressions are multiplied. So Peter having denied his Lord, remembered the words of Jesus, and went out and wept bitterly, Matth. 26.75. yea, this the Lord commands us, Jam. 4.8, 9 Be afflicted, and mourn, and weep, and let your laughter be turned into mourning. Sin pardoned is sin, and calls for sorrow; and sorrow according to God, 2 Cor. 7.10.  
3 Believers 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 days, 1 Tim. 1.13.— 15. where he lays open his sins of persecution, and blasphemy, he calls himself the chiefest of sinners, and thereby he arises to say, that the grace of God was exceeding abundant towards him, etc. This also the Lord requires of us, Jer. 3.13. Only acknowledge thine iniquities, and 1 Joh. 1.9. If we confess our sins, etc. as if he should say, that otherwise we cannot lay claim to the promise of forgiveness. It is woeful 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 believers, Ezek. 8.30. Thus saith the Lord, Repent, and turn yourselves from all your transgressions, so iniquity shall not be your ruin; and Christ said to the Disciples, Matth. 18.3. Except you be converted and become as little Children, etc. The Disciples themselves have need to be converted still: So that Repentance is necessary to believers, 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 child of God can have the comfort of pardon, before he hath repent.  
Object. But you will say, a true believer hath pardon of his sin, though he hath not the comfort of it, without repentance: yea it is possible that a believer sinning may die 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 believers, and Christ hath purchased repentance for those that he 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 forgiveness, 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 be persuaded, to maintain and increase repentance in our hearts, as long as we live, not as though thereby we 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 be preached together, are to be received together. It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bitter sweet of the Ministry, and must be joined, yea, mixed together as a most wholesome confection. So the Passeover was to be eaten with bitter herbs. Christ also gives them together, Act. 5.31. and God hath exalted him for this end, Act. 5.31.  
2 By our continued and unfeigned repentance we shall have many, and singular benefits, as,  
1 Hereby we shall come to know experimentally the bitterness of sin, as well as the sweetness 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, etc. Zach. 12.10. They shall be in bitterness, as for a first born.  
2 Thy repentance will cause thee to prise the pardon more, and to esteem the grace of God in Christ much more. He that is throughly pained with sickness will highly esteem the Physician; when David's bones were broken, he prays 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 he cries out, My God, my God, etc. and say with Paul, The grace of God was exceeding abundant, 1 Tim. 1.14.18.  
3 Repentance is a grace, that ploughs up, and stirs the heart, fitting of it for the seed of the Word to take better root in it. Blow up the fallow ground, Jer. 4.3. and when this is ploughed, and ploughed deep, the seed is not so likely to be choked with thorns. 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 he that goeth forth with weeping, bearing precious seed, shall come again with rejoicing, bringing his sheaves with him, Psal. 126.5, 6.  
4 Repentance breeds a patiented frame of heart under God's afflicting hand▪ Whereas otherwise at such a time, the heart will be very unruly and outrageous. Take David in his saddest time that he under passed after his great sins, when his heart was kindly broken, he would justify God, Psal. 51.4. and this is because it makes us humble, and lays the heart low in consideration of our great unworthiness of the least mercy, and desert of the greatest judgements from God's hands: and than what ever God threatens, yea, whatever he inflicts, the heart is quiet, silent, and patiented, not in the least repining against, but justifying of God in all his ways.  
5 Repentance makes the heart charitable, and pitiful 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. Show meekness towards all men, for we ourselves were sometimes foolish, etc.  
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 shows itself, but a broken heart is repenting of it, and mourning for it; God hath placed this grace in a believers heart, to be continually cleansing out and throwing forth, the filth and dregs of corruption, still adhering to the heart in this life; and hence it is that we read after all the failings 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 forgiveness.  
Concl. 2. A believer (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 do it in these respects.  
1 Because our sins are daily renewed, and we 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 forgiveness. 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 do show the same diligence, to the full assurance, etc. It is much to be lamented, that any Christian should content himself, with an opinion, or conjecture of forgiveness, and so become no other than James calls them, chap. 1.3. Double-minded, men, unstable in all their ways. A double-minded man is such a one as is always questioning God's grace in Christ unto him, and his interest in the Promises, whereby he is very unstable, and here he contents himself, without endeavouring a stability of faith and assurance, to say with Job, I know my Redeemer liveth. We have need of a great increase of faith, and measure of assurance that our sins are pardoned, that we may be able to undergo 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 than a daily course of prayer is needful, that we 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 God's mercy, even then when the Lord hath hid his face from them, or shown 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 joys 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 we are freed from the damnation and dominion of sin, yet we are not freed from the remainders of it. We 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. we must look sometimes to meet with terrors of Conscience, and to be in darkness without any light, we 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 under such a favour to wax proud, and wanton, and careless; as it is with many an ungodly child, when a father hath made over a great estate into his hands, he will care no more for his father, nor do any duty belonging to a child: so the children of God would do 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 be 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 ourselves, 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 watchfulness 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 show you how fare a Christian ought to go, in comforting his soul about the forgiveness of his sin.  
1 A believer holding his integrity should never conceive, 
How fare a believer ought not to charge his soul with sin.  or let his heart be persuaded, that any of all his sins shall ever bring guilt upon him, so as to cause God's revenging justice to bind him over to wrath. If any one shall do so, he sins and bears false witness against God, and his own Soul. It is one thing to say we are worthy to be 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, etc. Rom. 8.1. because Christ hath condemned their sin; sins guilt is on them, as the Viper on Paul's 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 mouths, 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 tore 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 unbelievers: the sins of the faithful, though they are of a kill and Lion-like nature, (for the wages of every sin (in itself) is death) yet the Lord Jesus in the behalf of believers, stops the Lion's mouths, and takes away the guilt, and the condemning power of it, so that it cannot hurt them. But when it meets with an unbeliever, it soon slays him, Psal. 34.21. Evil shall slay the wicked, yea sin shall lie at his door, Gen. 4.7. the filthiness of the unclean person shall devour him; the disobedience of the stubborn shall plague him; the pride of the haughty and scorner shall rend the very cawl of his heart one day, etc. but so it is not with poor believers, 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 persuade 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 hid his face from him, and write bitter things against him, and deal with him as an angry Father with a disobedient Child; but will never prosecute him at his Law, as an enemy, or Judge; but a believer may say with holy Job, chap. 13.15. Though he 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 believers meet in Christ as in the centre, like so many Diameters of a Circle; or as all the Rivers meet in the Sea, so all the Sins of believers on Christ in the full punishment and curse of them. Therefore let every believer make conscience to consider what God hath revealed in the Promise, and take heed that you make not God a Liar, and be sure that you are discharged from all your sins by Christ; but let not any unbeliever, or profane person, meddle with this privilege, for he hath no part or fellowship with it, they shall bear their own drunkenness, scorning, Sabbath-breaking▪ and all manner of profaneness; the Devil is let lose, iniquity is upon them, and the flying roll of Curses, and Divine vengeance is gone forth against them. They have sinned, and be sure their sin will find them out, Num. 32.23. as a Bloodhound finds out a Thief. But you that are believers, glorify 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 believer 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 we might fall from the love of God, whereby he hath loved us in Christ, Isa. 26.3. Thou wilt keep him in perfect peace, etc.  
4 A believer 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 etc. Isa. 49.14. Zion said, God hath forsaken me, etc. yea though he should fall into some foul sin, yet he should not conceive his condition hopeless, and helpless, 1 Joh. 2.1, 2. Psal. 130.3. though he must see that he repent, and be suitably humbled for such falls; but this is his comfort, when he falls he shall arise, not perish-through hardness 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.  
Use 4. It is exhortation, to the performance of several duties, about or concerning the pardon of our sins.  
1 We should learn from hence highly to esteem the pardon and forgiveness 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, etc. Mic. 7.18. Who is a God like unto thee, that pardoneth Iniquity, etc. 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 Godhead 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, etc. 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 shows the transcendent excellency of this grace, 
The worth of Christ's 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 precious 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 only begotten Son, that if any creature could have laid down a sufficient price, he would not have sent his Son, out of his own bosom, 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 died for that end: but Christ must be offered to take away the sins of many, Heb. 9.27, 28. It is as if a subject have a disease, that can be 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 only wise God) would not lay down more than was necessary, and hence he spared not his own Son, but delivered him up, etc. Rom. 8.32.  
3 The worth of it appears, because this is a leading grace in the new Covenant. And though there be many other blessings, in the Covenant of God's grace purchased by Christ's 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, 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 we are justified by Faith, then follows peace, and joy, and access to God, etc. As a King first receiving a Rebel into favour, forgives him his treason and disloyalty, than he 〈…〉 or privilege upon him. So the Lord 〈◊〉 in this case, we are all rebels against God, and we can expect nothing at the hands of God, till our guilt, curse, horror, and expectation of vengeance be removed.  
Now this cannot be removed till Faith. All unbelievers being under condemnation ●. So that pardon belongs only to believers, 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 prise forgiveness of sins. Remarkable is the reproof by the Evangelical Prophet, Isa. 55.2. Wherefore do you speed your silver, etc. why are you so eager about base, inferior things? you do but lose your money, and labour, after them.  
Moreover, consider that Remission is equally bestowed on all believers: Though some have more sins forgiven them than others; yet all believers have their sins equally forgiven them, the weaker ones, as well as Abraham, Rom. 4.22, 23. and therefore being attainable by the weakest believer, all should look after it, as a matter of greatest importance. If we felt but the weight of guilt once, we should know what forgiveness is, Psal. 38.4. Let the conscience be once arrested by God, and pursued by Divine Justice, it would be then like the entangled surety, Prov. 6.4. He would give no sleep to his eyes, etc. 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 loathsomeness of sin: and then we shall know how to value the mercy of forgiveness. None can prise health, but a sick and languishing person; nor food, but the hungry. So that when your soul is truly pained with the horror of sin, than 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 prising 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 enmity with Christ; he is one of the Citizens that hated him, and will not come at him, as long as we can shift without him. So it was with the Prodigal, Luk. 15.14, 17. that would not come to his Father, till he had spent all, and was driven to feed Swine, yea, to feed with them, and no man gave to him: So that he was put beyond all his shifts before he would return. So God deals with sinners, as Rom. 11.32. God hath shut up all in unbeleef, that he might have mercy upon all. Gal. 3.22. The Scripture hath shut up all in sin, etc. God's 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 enlightened, 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 be pulled down, 2 Cor. 10.4.  
2 Take a thorough survey of the free offers of Christ, and him crucified, 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 be the gainer if we do receive him? or the loser if we receive him not? what said John the Baptist to our Saviour, though he were more than a Prophet? Mat. 3.14. I have need of being baptised of thee, and comest thou to me? to be sure we have need of Christ, but he 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 of lesser moment, 1 Sam. 21. last, ye 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 he gets any thing by thee? If thou be righteous, what givest thou him? Or if thy transgressions be multiplied, what dost thou unto him? Job 35.6, 7. thou art but a lost man at the best, Luke 19.10. See than ye refuse not him that speaketh, Heb. 12.25. lest the King be wrath, and send his Armies against you, Math. 22.7.  
3 Observe the sweet Invitations of Christ, and the persons, whom he 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 , the blind, the captives, etc. Such who groan under these infirmities, Luk. 4.18, 19 he calls and invites these, to Riches, Liberty, Eyesight, to a Jubilee, an acceptable year of the Lord. Hear therefore and fear, all ye stubborn, stiffnecked, Impenitent, hardhearted 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 Threaten cross you in it; expect not a good look from Christ in this condition. Psal. 138.6. Jam. 4.6. he resists the proud, etc. but on the contrary, the poor, , humble sinner shall be welcome to Christ; for a contrite and bruised spirit, he will not despise or cast off.  
4 You must look at it as absolutely necessary to get Christ, and to stir up earnest and restless 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, etc. for the desire is answerable to that certain and clear judgement, that we have of the necessity, worth, and dignity of the great gift of God. The Merchant sees the Pearl to be 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 the night, yea, with my spirit with a me will I seek thee early, etc. This is the taking the Kingdom of heaven by force. Now such an one will not only cry, God have mercy on me, etc. or use some formal Prayers for pardon, but will cry earnestly, and wrestle 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 God's order that we should have Christ crucified before remission of sins, Rom. 8.1, 2. 2 Cor. 3.19. So that he 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 be thou wouldst only be 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 be in the dark; a condemned malefactor is not satisfied by knowing a pardon may be had, but he would fain have it in hand, and read his own name in it; and such must be 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 be thy main care to clear up thine interest in Christ, and then it will be clear. Many think it enough to say, that Christ died for sinners, and that Justification is by Christ's blood: why beloved, the Devils are persuaded of this. What is a poor man the better, to be persuaded there is Gold at the Indies? or the hungry man, that there is meat at the Cook's shop? or the Prodigal, that there is bread in his father's house? he may perish for hunger for all that. Beloved we should be of Paul's mind, Phil. 3.8, 9 Yea doubtless I account all things loss, etc. Mark the words, 1 That there is an excellency in the knowledge of Christ, above other knowledge, 2 He suffered the loss of all other things for it. 3 He did this not out of a rash zeal, but advisedly, he said, I account, etc. 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 dross 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 be 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 believer, that is married to Christ; but they that are single persons (as unbelievers are) must answer their own debts, and lie in prison for them.  
2 Labour to clear up the efficacy of Christ's blood unto thy Conscience; that is the Fountain set open for sin, and for uncleanness, 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 kill 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 kill of it, but nothing doth it like grace. Education may do something, the Law something, Civil honesty something, and Afflictions something, but Grace conquers all. Rom. 8.34, 38. See then what the blood of Christ hath done, towards the shealing thy sins, and killing thy corruptions.  
3 Endeavour to clear up to faith in Christ's blood; and it may be cleared from the Spiritual business 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 it is that the 〈…〉 by his faith. Heb ●. ● believers do all i e saith 〈…〉 the faithful of old were enabled to do so great works, old were enabled to do so great works, Heb. 11.33. Subdued kingdoms, wrought righteousness, etc. but it is most especially busy in the use of Ordinances: as the Word, Prayer, Seals; though it will not be 〈◊〉 from 〈◊〉 callings it works by love, and is our victory over the 〈◊〉, 1 Jo●. 5.4. So that a true faith is employing itself on all hands, for a believers good. Now alas, when 〈◊〉 faith is but a dead drug 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 less shall you live eternally by it.  
4 Clear up the way and fruits of forgiveness of sins: the way of bringing it home unto the soul, is the Word. Acts 26.18. the Word was preached to open men's eyes. If ever we 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 darkness to light. Now when the league with Hell is disannulled, than we come to receive forgiveness of sin. Besides, 〈◊〉 the fruit of forgiveness, there be many 〈…〉 of this sappy root, let me 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, etc.  
Quest. What kind of love is this to God?  
Ans. Such a love as enlargeth 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 pity and bounty, when he hath nothing to pay, but that his love should be kindled, and his heart in a light fire in zeal for God.  
2 A forgiving disposition in case of personal wrongs, Ephes. 4.32. Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven us; and this note is given by our blessed Saviour with great earnestness and asseveration, affirmatively and negatively. If ye forgive men their trespasses, than your heavenly Father will forgive you, Matth. 6.12.14, 15. and if ye from the heart forgive not every one his brother their trespasses, neither will your heavenly Father forgive you. He 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 Hypocrisy, Psal. 32.1, 2. 1 Joh. 3.19.  
6 Maintain and improve the forgiveness of sin cleared up unto thee, and this will be by daily and diligent observation of our ways: by often reckon 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 David's practice, as appears by Psal. 119.58, 59 and other places, and this must be joined with a resolution and care to shun future sins and failings; and hereby we 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 ourselves before God continually, Hos. 3.5. Ezek. 16. ult. so Ezek. 36.29. I will save you from all your uncleannesses, then shall ye remember your own evil ways, etc. Beware of pride, covetousness, carnal rejoicing, 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 public; as Noah, Daniel, Job, Moses, Samuel, etc. they were still standing in the gap.  
3 Be ready to comfort other? with the same comfort wherewith God hath comforted us, 2 Cor. 1.4.  
4 Know and bear in mind your engagement to the Lord. The Prince's pardon is the condemned Malefactors life, as Mephibosheth said, 2 Sam. 19.28. All my father's house were dead men before thee. Pardon of sin, is the eternal life of the sinner, and he is passed from Death to Life by it. Yea as the offending God by Sin is an infinite evil; so the forgiveness of the offence is an infinite good; and we may say, What shall we render to the Lord for all his benefits towards us? Surely as Psalm 116.8, 9 He 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.   

Of the Righteousness of Christ.  
THE NINETEENTH SERMON  ON Romans 3.21. 
But now the righteousness of Christ, etc.  
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 follows, the accounting of the believing Sinner righteous unto Salvation; that is, by the imputation of the righteousness 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 shown before Negatively, that Justification is not by the works of the Law; now he shows Affirmatively how we are justified, and that is expressed. 1 By the matter of it [The righteousness of God] amplified by way of opposition to the Law [without the Law, i. e. without the works of the Law] any way Coworking, or 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 believed; but passively, the faith whereby Christ is believed on. 4 The subject, believers, and those universally and emphatically set down [unto all, and upon all that believe.]  
Quest. What is meant by the righteousness 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 righteousness is elsewhere called the righteousness of Christ, and the righteousness of faith; this may appear clearly by the opposition, Rom. 10.3, 4. The Jews went about to establish their own righteousness, and would not submit to God's righteousness, and there God's righteousness (in contra-distinction to that which is our own righteousness) is yet explained to be our righteousness for these reasons.  
1 Because God appointed this righteousness, for the justification of a sinner, The righteousness which is of God by faith, Phil. 3.9. i e. of God's institution and appointment, and 2 Cor. 5.21.  
2 It is called God's righteousness, 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 righteousness also) but that God only imputes it out of the free riches of his Grace; whence the Apostle calls it, Phil. 3.9. The righteousness 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 God's righteousness, 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 applied, Rom. 4.6.  
There are here two Points I desire to insist on.  
Doct. 1. It is the righteousness of God, 
God's righteousness.  which the Scripture holds forth for the Sinners justification, and this righteousness of God is made the sinners, by way of imputation; this I take to be the meaning of that phrase [Unto all, and upon all them that do believe] i.e. God's righteousness is bestowed on them for justification.  
For the opening of this, it will be inquired, What is the righteousness of God that is here spoken of?  
Ans. 
Of Christ's active and passive obedience.  1. It is the whole obedience of Christ, both Active and Passive, that is, such a righteousness as every man ought to yield 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, etc. 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 threatened for transgressions, should make man thereby become lawless, or not bound to the positive duties of obedience. Therefore seeing the sinner oweth all this righteousness, Christ our Surety must needs fulfil all this righteousness for sinners, that is, both dying, and doing as it is said, Matth. 3.15. and all is comprchended in Phil. 2.8. That he 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, etc. Rom. 10.4. now the end of the Law, is perfect righteousness, both in doing what is commanded, and suffering the due punishments: therefore Christ was to perform both.  
2 The righteousness of Christ was most perfect, that nothing could be added to it; but that righteousness 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 he should do that which the Law requires; so it is required of us; but we cannot fulfil the Law ourselves, therefore Christ must fulfil it for us, Rom. 8.3.  
3 That which Christ did as a Mediator, he did not for himself 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, than 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 be God-man, that was done after the word was made flesh? Gal. 4.4.  
Quest. Why is the righteousness of God requisite for our Justification?  
Reas. 1. 
Man's insufficiency in his righteousness.  From the insufficiency of the righteousness 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, etc. for this consider these three particulars.  
1 That no man in this life hath perfection of grace and holiness 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, etc. so that a man can neither do the good that he would, nor avoid 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 man's experience might prove this. Yet add, 1 King. 8.46. There is no man that sinneth not, Eccles. 7.20. there is not a just man upon the earth that doth 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 Heretics, and Atheists, etc.) 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 weakness that was in this prayer, or that duty? alas saith Paul, 1 Cor. 4.4. I know nothing by myself, yet am I not hereby justified, etc. though I myself could discern no defect in my righteousness, yet I would not plead it before God, for he can espy evils enough in my best righteousness, Job 9.30, 31. If I wash myself with snow water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own  shall abhor me.  
Reas. 
Perfect righteousness required for justification.  2. Taken from the perfection of that righteousness that is required for the justification of a believer. Perfect and Meritorious righteousness 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 be all God's Commandments, 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 be with perseverance to the end, Jam. 1, 23. Gal. 3.10. One sin committed in man's whole life makes a man accursed, whatsoever his righteousness hath been in the rest.  
4 That his righteousness 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 be found any where but in Jesus Christ God-man; who first knows 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 show forth thy righteousness, all the day, for I know not the number of it. It can neither be numbered, nor measured by any Creature; it holds by the same rule for Christ's righteousness as for Gods.  
Reas. 
God's righteousness 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 famous in Jer. 23.6. this is the name wherewith he shall be 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 righteousness of Christ.  
3 The Sacraments, as Circumcision, and the Passover, do bear witness that its the righteousness of God, by which we 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 God's righteousness, every way perfect and complete, and it is not possible any thing should be added to it; and can any soul be content now to be destitute of this righteousness? or dare to sleight or refuse the offer of it? or when it's 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 God's 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 ourselves unworthy of everlasting life; and the Lord casts off poor creatures for it, and their blood shall be 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? Truly, than the wrath of God is revealed from heaven against all ungodliness, etc. God's vengeance is poured forth upon them, though it may be 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 withhold the truth in unrighteousness, 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 be content to be without it, Rom. 10.3. Who are ignorant of God's righteousness, etc.  
3 They that put off the seeking of it, and seek it not first, and chief, 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 show unto every soul the misery of an unjustified estate, upon this consideration, that it is God's righteousness only that can justify; and in this I dare to appeal to the Consciences of many that hear this truth, can ye dare to say, that you have gotten God's righteousness to appear before God in? have it you in, and of yourselves? if there be any such blinded, hardened, presumptuous wretch that dares belly God, and his own conscience, and say that he hath this righteousness of God, I might say as in another case was said of Ananias, Act. 5. Why hath Satan filled thy heart, to lie to the Holy Ghost? It is a marvellous and mighty work of Satan to persuade a poor creature, that he 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 righteousness of Christ?  
Answ. Why, but if thou hast Christ's righteousness, thou hast God's righteousness, and hast thou gotten God's righteousness? then thou speakest of great and costly matters, dost thou know what thou sayest? what was Laodicea the better, for saying she was rich, and increased in goods? Rev. 3.17. they were very beggars for all this; or if thou hast God's righteousness, how long hast thou had it? waste 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, etc. 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 righteousness without parting with something for it, with much that this righteousness cannot consist withal.  
Object. But it is a free gift?  
Answ. Whatsoever a man parts with for it, it is so, and must be 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 righteousness, as the Jews were, Rom. 10. though otherwise a knowing people; let me tell thee, that none can know what this righteousness of God is, but he that knows the infinite malignity of sin, Joh. 16.8, 9 and he that knows that, will not easily run into it, and commit sin with greediness. Yea, none knows this righteousness, but he that loves the Gospel and ministry thereof dearly: for therein is the righteousness of God revealed, Rom. 1.17. and the Gospel preached is the ministration of righteousness, 2 Cor. 3. Moreover, if thou dost not first seek it, Matth. 6.33. a kingdom is worth the first and chiefest seeking, especially such a Kingdom, as is founded in God's righteousness. Oh! that poor deluded sinners, would take heed of Cozening their own souls, in a matter of this great importance; for beloved, know it, that God's righteousness is the wedding garment, Matth. 22.11. and there be many will thrust in themselves, amongst those that have it; whom the Lord will find to be 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 believers, that is in all the World; that it is no other than God's righteousness, upon which their justification and salvation is grounded; the comfort is inestimable, and cannot possibly be reached by our weak understandings; see the particulars.  
1 A Believer hath a righteousness that can satisfy the Law fully; the Law requires perfect obedience, and the Gospel returns perfect obedience, Rom. 3. last. Do we then make void the Law? etc. i.e. the very doctrine of faith doth establish the Law.  
1 Because whatever the Law requireth, we 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 we had stood in innocency, or had had as much righteousness as Adam before the fall, or the Elect Angels, yet all this had been but the righteousness of a poor creature; but this is God's 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 we commit new sins continually, yet this righteousness is like a fountain opened, Zach. 13.1, 2. it can never be lost, as Adam's 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  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 righteousness of the Judge himself, its Christ's own righteousness, and who is there may not tremble to remember that fearful day, of most strict and exact account? But Jesus Christ himself, cannot find any spot in his own righteousness, or any fault with it, and therefore the great comfort of the faithful is in this, against the great day. If any man sin, we 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 be saved, depends. To such as fear my Name the Sun of righteousness shall arise, etc. 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 righteousness of God should fail us, than were preaching in vain, faith in vain, (as the Apostle saith in another case) yea, the Scriptures should be in vain. Moses, and the Prophets, and the Apostles should not only be liars, but false witnesses; and that in open Court. and upon record. Now can we 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 Lamb's wife) was granted that she should be arrayed in fine linen, which is the righteousness of Christ, the Fleece of the Immaculate Lamb. But is there no question of this? v. 9 we are assured of the truth of it: these are the true say of God, viz. the certain and undoubted say of God, who will not lie, and his hand, and seal for it. Therefore it is said in the days 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 steadfastness to rest ourselves on; So that we may say, we are arrived at the fair Havens, the fairest port in all the World.  
Consider we, but what we are in ourselves, it may make us prise it, we are but shameful, naked creatures, Rev. 3.18. but this righteousness 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 rejoice in the Lord, etc. for he hath clothed me with garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and a bride adorneth herself with her jewels.  
It is the joy of a true Believer, that God is his God in Christ, and that he 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 bridegrooms robe, and he will at his marriage not only cover our shame, but appear with his Ornaments too, and if this be too little, he adds also the Bride's Ornaments and Deckings also, wherewith she is attired on her wedding day; thus Psal. 45.13, 14, 15. The King's Daughter is all glorious within, etc. she shall be brought to the King in ralment of needle work, etc. these are such things as we 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 God's righteousness.  Surely the name that is here given it is a sufficient motive.  
1. It is God's righteousness, efficiently, not only 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 be called God's righteousness, as an effect of God's 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 he hath many corruptions, wants and weaknesses; yet in Justification he hath none at all, but is complete 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 yourselves with your Philosophy and knowledge of arts, consider that it will not make you complete, 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 add 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 be settled in the certainty, not only 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 he 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 implicit 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 he adds, 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 nearness of God's righteousness, Isa 46.13. I will bring near my righteousness, it shall not be far off, and my salvation shall not tarry. Isa. 50.8. He is near that justifieth me, etc. 1 In that this righteousness is the righteousness of God-man, Rom. 5.15, 17. By the obedience of one man, etc. 2 It is the righteousness of Faith, Rom. 9.30. it is made ours by faith. 3 This is wrought and applied in the Ministry of the Gospel, 2 Cor. 3.10.   

Of the Imputation of Christ's Righteousness.  
THE TWENTIETH SERMON  ON Rom. 3.21, 22. 
But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. Even the righteousness of God which is by the faith of Jesus Christ.  
REmission of sins and Imputation of righteousness go always 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 righteousness of God is Imputed to believers, or is conveyed to believers by way of Imputation. 1 Imputation is not expressed in the Text, but it's necessarily employed and understood: for the righteousness of God cannot be conceived any way to be man's, but only by way of Imputation. Because it is not righteousness, that is, or can be wrought by a mere man.  
2 Though inherent righteousness in Believers may be called God's righteousness, as some take Matth. 6.33. yet the Apostle cannot mean that here: because he 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 righteousness of God [is to all, and upon all that believe] 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 righteousness 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 believers, vers. 24. It was not written for Abraham only, but for us to whom it shall be imputed; if we believe in him who raised up Jesus from the dead. So 2 Cor. 5 21. we are made the righteousness of God in him, not in ourselves; 1 Cor. 1.30. Christ is made to us of God, righteousness: 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 be no more imputed for righteousness than other graces, that are infused by the same Spirit of God: therefore this must needs be 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 believeth, etc.  
For the opening of this, something had need be 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 be ascribed to God, as this is? Rom. 4.6. but the word signifies to Reckon, or Account, taken by a borrowed speech from Merchants reckon and accounts, who have their debt-books wherein they set down, how their reckon stand in the particulars they deal upon. Now in such debt-books, Merchants use to set down whatever payments are only made, either by the debtors themselves, or by others in the behalf of them, an example whereof we have in the Epistle to Philemon, vers. 18. where Paul undertakes to Philemon for Onesimus, If he hath wronged thee, or oweth thee any thing, put that on my account: i.e. Account Onesimus his debt to Paul, and Paul's satisfaction, or payment to Onesimus. Which Answers the double Imputation in Point of justification, i.e. of our sin to Christ, and of Christ's satisfaction to us, both which are employed, 2 Cor. 5.21. He made him to be sin for us (i.e. our sin was imputed to him) that we might be the righteousness of God in him (i.e. his righteousness might be imputed to us.) Now the Imputing Christ's righteousness unto us is,  
A Gracious act of God the Father, 
Definition of Imputation.  according to his good will and pleasure, whereby as a judge he accounts the Believers sins unto the surety, as if he had committed the same; and the righteousness of Christ unto the beleeever, as if he had performed the same obedience that Christ did, in his own person. So that Christ's imputed righteousness is as effectual to the full, for the acceptance of the believing sinner, as if he had yielded 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, etc. Here be 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, believeth, to him the reward of righteousness is accounted according to grace: for it hath a foundation out of himself, in another's performance, viz. in Christ. Which the Apostle proves, vers. 5. To him that works not, etc. If the imputation should be made, according to the foundation that is in himself, sin should be imputed to condemnation, for he is ungodly; but now faith is accounted to the ungodly for righteousness; therefore this must be founded on the grace of him that imputes. The former kind of imputation is only 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 believers are justified in God's sight.  
Object. It seems to be 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 God's 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 son's 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 falsehood in this imputation of righteousness; because God can call things that are not, as though they were, Rom. 4.17. and he doth truly make those righteous, whom he 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 righteousness (as it is commonly taken) the phrase shows it to be as really ours, as if we had done it ourselves: if it be taken of inherent righteousness (as some of the learned take it) it shows, that where this imputed righteousness is, there is also inherent, as an effect thereof: though it be but imperfect, begun, and an effect of the former.  
Object. But this imputed righteousness is but a work of the thought, and Cogitation only, and is not a real matter, therefore is not to be rested in.  
Answ. This Righteousness that is imputed, is really given to believers, 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 Christ's righteousness be Imputed to us, than it seems to follow, that the believer is as righteous as Christ, and therefore every believer is a redeemer, and a Saviour of others: for Christ was so?  
Answ. This will not follow; because 1 The believer is still a sinner in himself, so was not Jesus Christ the righteous. 2 Because the virtue 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, etc. 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 righteousness by a Legal Imputation to us, and acceptation on our behalf, is called ours, and we may be properly said to be righteous in his righteousness: yet his surety-ship (as such) cannot be imputed ours: hence none of those denominations, as of Saviour, Redeemer, etc. So that though we be paymasters and satisfiers of the Law, under this imputation, and by God's account, yet we are not therefore sureties or redeemers. For it is proper to us only to be redeemed, not to be redeemers.  
So that the righteousness of Christ, whereby he satisfies the Law, is applied by imputation to the believer: not his Surety-ship, Redeemership, because proper only 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 payment: whether it be 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, etc. but accounts the sinner as righteous touching the demands of the Law, as one that never broke 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 Gild, Curse, or Condemnation of it.  
Reas. 1. Taken from the union of the believer with Christ; for being once made one with Christ, all his benefits become his; so that the righteousness of the head is communicated to all his members. The ointment on the head of Aaron, ran down on his skirts and members. Thus Paul desired to be found in Christ, not having his own righteousness, Phil. 3.9. he desired the righteousness which is through faith, i. e. imputed righteousness, apprehended by faith: and he shows the reason why it is made the believers, because we are found in him: that is, engrafted 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 be made righteous by another man's righteousness, more than rich by another man's riches?  
Ans. Though the righteousness be compared to a Garment in Scripture, yet the Person of Christ is really united to the believer, which cannot be spoken of a garment. Besides also, Christ's imputed righteousness, there is also imparted righteousness.  
Reas. 2. From the compar son between the first and second Adam: for as Adam's 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 Christ's 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 Paul's, Rom. 5.19. As by one man's disobedience, many are made sinners, so by the obedience of one, shall many be made righteous. Vers. 17. As by one man's offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness, 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 Adam's sin had more power to condemn, than Christ's righteousness hath to save: or that God should not impute Christ's righteousness, as well as Adam's sin.  
Reas. 3. Because we are justified by another's righteousness, and that only; and therefore by imputed righteousness; for another's righteousness can no other way be made ours, but only by imputation. Now that is in the text, that it is God's righteousness that the believer hath, yea that is more, that there is but that only righteousness for all believers. So Rom. 5.18. By the righteousness of one, the free gift came upon all men for justification of life. Were it any other than imputed righteousness, it would be manifold; as many as there are justified persons; but it is said to be 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 righteousness 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 believer is made God's righteousness; not by inherent righteousness, but by righteousness imputed.  
Use 1. 
To men that trust in inherent righteousness.  To show us the unjustified estate of those that trust in some inherent righteousness, as looking to be justified thereby. Which is not only the cursed Doctrine of the Papists (for then I should not trouble you, or myself, now with it) but it is deeply in every carnal heart: that we are naturally justifiers of ourselves (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 be 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 physic, 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 Murder are foul sins; yet there is an Hyssop in Christ's Blood that cleansed David from them: but if a man trust in his own righteousness, this stops the Windpipe and the throat, yea obstructs all the passages of the 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 makes 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 arm, and whose heart departeth from the Lord, for he shall be like the heath in the Desert, and shall not see when good cometh, but shall inhabit the parched places in the Wilderness, in a salt land and not inhabited. Mark, in the place are these particulars.  
1 The text reacheth to trusting in ourselves, 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 enjoy 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 be any saving grace wrought in the heart, unless he be the root and bottom of it; from whose righteousnesle all sap, nourishment, motion, yea all vital spirits are to be drawn.  
Qu. But suppose a man doth not altogether trust in his own righteousness, but only in part, and in some lower degree, is there such danger in this? so that Christ's righteousness be our foundation, and our own righteousness in trusted in an inferior 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 righteousness, 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 righteousness, and thine only. Mark the Emphasis doubled, thine, and thine only. It is a great policy of Satan in this case to tell us, 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 be 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  being Lingula, a little Tongue) the Liver double (the Spleen being a little Liver) the Lungs also (having two Lobbes or parts) two Legs, etc. 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 he 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 righteousness, our praying, hearing, receiving, reading, &c. cannot justify us? and all our holy duties cannot make us righteous before God? let us then cast away all care about these things; let us riot, and be drunk, and profane the Sabbath, and live as we list, for all our righteousness and holiness will not justify or save us.  
Ans. This Objection smells of Popery too, but take these three particulars for answer.  
1 
Why duties are to be done, though they do not justify.  That howsoever thy good works are not enough to justify and save thee, thy evil works are enough to damn thee, Rom. 2.9. 2 Thess. 2.12. That they might all be damned who believed not the truth, but had pleasure in unrighteousness; let all profane wretches consider it, that take pleasure in drunkenness, and lose 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 works are not perfectly good, therefore cannot justify thee: nay, thy prayers are abominable, Prov. 13.8. As the best diet is not able to make a man immortal, yet poison hath strength enough quickly to dispatch him.  
2 They that do thus abuse God's grace in Christ, let them know, that as any sin allowed is enough to condemn them, so this is a sin of unconceivable heinousness, and out of measure sinful, to encourage 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, We will therefore sin, because grace abounds, Rom. 6.1. but the Apostle saith with detestation, fare 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 rejoice in the free grace of God, and his righteousness, dost thou despise it? then thy profaneness is not bare profaneness, but there is a treasure of vengeance in it, and thou that wilt neglect public, private, and secret duties, because they cannot justify thee; art not only wickedly profane, 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 be forgiven thee.  
3 Let all such Objectors, and Cavillers at grace, know, that it is carnal confidence in our own righteousness, or in the means of grace, that is a sin that toucheth God's 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 Jews 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 he 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 we hear, and pray, and sanctify the Sabbath? continue in sin we may not, and it seems the doing of duties will do 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 enlarge 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 kindness and love of God towards us, for justification by Free Grace, and then a man might say, to what purpose is good works enjoined, if not for justification? He adds, 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 useless as to justification. So that it is as if a man should say, What shall I do with my money, seeing I cannot eat it? and my house, seeing I cannot carry it about? etc. but no reasonable man will argue so, but will say, I can buy meat with my money, and dwell in my house, etc. So there are other necessary uses for which Gods works are to be maintained, though they justify not.  
1 God will meet thee in the way of good works, Isa. 64.5. Thou meetest him that rejoiceth; 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. Be filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God, Phil. 1.11.  
3 You yourselves shall have much benefit thereby. Thy righteousness may profit the Sons of men, Job 35.8. though it cannot profit God.   

Of the Imputation of Christ's Righteousness.  
THE ONE AND TWENTIETH SERMON  ON Rom. 3.21, 22. 
But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. Even the righteousness of God which is by faith of Jesus Christ.  
Use 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 be justified with God? How shall it be? truly it is only by imputed Righteousness: and if we can prove this imputation upon good grounds, we are justified, and shall be glorified.  
Q. How may we groundedly conclude, that God's righteousness it imputed to us?  
Tri. 
Trials of imputed righteousness.  1. It appears by our pulling down of man's righteousness. It is the nature of it to throw down all other righteousness, as to the business of Justification. It is an undoubted effect, of the ignorance of Christ's righteousness, to go about to establish our own righteousness, 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 ourselves to the righteousness of God, implies as much, viz. the sovereignty or rule that God's righteousness requires of Sinners; and the Apostle saith, God's Kingdom stands in it. Now this pulling down of man's righteousness, it is as the pulling down of one Magistrate, and setting up another in his stead, as Isa. 22.19. and when he 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 believer gives no respect to, or makes any account of his own righteousness; he looks at it as dross and dung, as Paul did: he expects no acquittance or discharge by it from his sin, or any healing virtue in it. But on the contrary, whatever sins a Justiciary commits or lives in, he thinks with himself he can heal himself again at pleasure, by some services he 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 cried, the Temple of the Lord; to whom the Lord said, Vers. 10, 11. Will ye steal, and murder, and commit adultery, etc. 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 immediately to give him a pardon, it is but humbling myself a little the more, and praying a little the more, and so he will make God amends: this is setting up our own righteousness, and Mountebank-like, who can wound himself, and drink poison, and heal himself with his Balsams and Antidotes at his pleasure. See Ezek. 33.13. If the righteous trust to his righteousness, and commit iniquity, all his righteousness shall not be remembered; trusting in righteousness, and committing iniquity go together, so that there is always a slighting of some sin, wheresoever there is confidence in our own righteousness.  
2 Imputed Righteousness is always accompanied with Inherent, 1 Joh. 3.7. He that doth righteousness, is righteous even as he is righteous, and Rom. 8.4. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Now this is the righteousness of regeneration and sanctification: which although it be Legal for the matter of it, yet it is of Grace, and flows from imputed righteousness, 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 God's ends. It is our yielding up our members unto God, Rom. 6.13. Such an one will endeavour to give God and man his due, in his whole conversation. Let no man deceive you, saith John, etc. 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 always joined with poverty of spirit, habitual humility, & self abasement: that is a marvellous low apprehension of a man's self, or whatever he hath, or doth, ever did, or can do, so as to expect by virtue thereof any acceptation with the Lord. Paul is an eminent example of this, Phil. 3.6, 7. Paul a Pharisee was very strict, touching the righteousness of the Law, blameless, and had many other privileges which he before accounted gain to him; but now thinks them loss. How can that be? can a man be a loser by his righteousness? zeal, strictness? yea, the greatest loser in the world, when he exchangeth Christ's righteousness for them: so that when a man thinks he is rich enough in his privileges and duties (as Laodicea) and therefore will not look out after the riches of Christ, he 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 me 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 he that is full with his Duties, and Parts, and Gifts, will be ready to sleight Christ. Why, he hath such gains coming in this way, that though he profess Christ and his righteousness, yet he makes little account of him. And so will prove at last like the proud Pharisee, Luke 18. to despise and slight the parts and duties of sincere-hearted justified Publicans, and go away himself at last unjustified.  
Use 3. 
Comfort.  Comfort unto believers in regard of this imputed Righteousness of God unto them. It is truly 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 righteousness.   
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. We are all as an unclean thing, and all our righteousness is as filthy rags. This is sometime a great sinking to the soul, that he hath no sufficient righteousness to make him accepted before God. The Church herself could see abundance of filthiness in her righteousness, how much more can the Lord? But the comfort of a believer is, that although he hath no righteousness of his own, wherein he can stand before God; yet he hath God's righteousness, which is far better than his own, and such as in God's account goes for his, as if he had done it himself. As the poor unrighteous Gentiles find, 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 righteousness, Jer. 23.6. where mark, 1 To be called by this name is to be so really, for Christ is never called what he is not, and so he is to the same purpose called Immanuel, Mat. 1.23 i.e. he shall be so indeed, God with us; so here, he shall be called our Righteousness, and he is so indeed. 2 This is one of his glorious names, that is one of his attributes, which he accounts his excellency, and the attributes of Christ are unchangeable; So that he can as easily change his nature as his name.  
3 In his days Judah shall be saved, i.e. 
By this righteousness the Church is become truly righteous.  In his days the Church of God in all ages successively shall be saved; and herein stands the salvation of the Church, i.e. in the Messiah, who is Jehovah our Righteousness. Now compare this forequoted place, with Jerem. 33.16. where this name is also given to the Church, In those days Judah shall be saved, and Jerusalem shall dwell safely, and this is the Name wherewith she shall be 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 days of the Messiah, The Lord our Righteousness.  
It is wonderful that this should be spoken of poor sinners: but the Church is so called, as being one with Christ, and having Christ's righteousness imputed unto her. Go too now, ye poor  sinners, ye dismayed souls, that are affrighted at the report of the Judgement to come; which indeed must needs be dreadful to every sinner; your Name, which is the name of Christ, is enough to comfort and support you. God's righteousness 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 be without such a perfect righteousness: and though then all others that are not righteous in this righteousness shall be deserted of their righteousness and Gods too: yet you shall have this righteousness about you; and Christ deeming himself so highly concerned in your case, that he will be known to poor believers by that Name of Jehovah our Righteousness. Yea, they themselves shall be called by that Name; and is there any fear that Jehovah our Righteousness should be condemned?  
1 Because this Righteousness is of infinite value and worth.  
2 It cannot be lost, Dan. 9.24.  
3 It is unchangeable; the Sun of Righteousness hath no shadow of change in him, though the Moon be 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 righteousness accepted.  Comf. This imputed righteousness hath procured acceptance for our inherent righteousness. 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 righteousness shall bring forth these infirm, weak, sinful, performances, perfect, spotless, and sinless, and approved according to the Tenor of the Gospel; so that they become spiritual Sacrifices, 1 Pet. 2.5. For as there is an imputation of righteousness to the persons of believers: 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 righteousness; Or (as Mr. Calvin saith) are accounted for righteousness; they being dipped in the blood of Christ (tincta sanguine Christi) i.e. they are accounted righteous actions; and so the faithful shall be 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 supreme 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 be troubled for the weaknesses of our best duties, as they are in themselves; yet we 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 righteousness of Christ) as fruits of his own Spirit. 1 Cor. 6.11. The Son of Righteousness 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 believers 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 blessedness, to have righteousness Imputed, Rom. 4.5, 6.  
Use 4. Let it be the care of every soul to labour for, and seek earnestly after this imputed righteousness. Oh be convinced of this, that we must have a perfect righteousness to stand before God's judgement Seat with. Therefore the ungodly shall not stand (but be cast) in Judgement, nor Sinners in the (general) assembly of the righteous. Psal. 1.5, 6.  
The ungodly shall stand to be judged, but they shall not stand accepted and approved. It will be our happiness one day (as Paul) to be found in Christ. Oh! woe be to that soul, that the Lord finds, or death finds, or sickness finds, or judgement finds, without imputed righteousness. To move you.  
Mativ. 1. This is the first righteousness, and there cannot be inherent righteousness before imputed, Rom. 5.19. And without faith it is impossible to please God, Heb. 11.6. It is a great mistake, to help ourselves on our own reformations, and good duties. Till Faith, we 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 righteousness. Rom. 10.4. Christ is the end of the Law for righteousness. etc. 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 only condemn a man: But this is the main end of the Law, that it is directed unto Christ, where the sinner may find imputed righteousness. 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 only, 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 be a promoter and help to the Covenant of Grace, and as an handmaid to the Grace of Jesus Christ. Therefore Christ's righteousness is so imputed to believers, that in it, they have the end of the Law, and the law itself doth acknowledge, that in Christ's righteousness it hath attained its end. Hence well might the Apostle say, the Jews followed after righteousness, yet attained not to the Law of Righteousness, Rom. 9.31. because they miss Christ; and therefore the Law must thus needs miss its end. But by imputed righteousness 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 and highly esteem the Law itself. 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 righteousness of God revealed from faith to faith, etc. 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 we are aiming here at the right mark, and very intent and scope of the whole book of God: Where we have an eye to this righteness, and press after it. But if we miss it, and slight it we slight 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 (than beloved) as we love either Law, or Gospel, or both; yea, as we love our own souls, let this righteousness be in our eye, and in our hearts, by all means and endeavours.  
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 we attain to this imputed righteousness?  
Answ. There be many helps, and divers directions, given or hinted in the Scripture to this purpose. 1 That a man must close with the righteousness of Christ, he must renounce his own righteousness.  
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 be wrought in the understanding, as appears, Rev. 3.17, 18. Laodicea knew not that she was wretched, and miserable, and blind, etc. I Counsel thee to anoint thine eyes with eyesalve, that thou mayest see, i.e. herself to be blind and miserable, etc. The soul must be convinced of the inconceivable misery of its natural estate, that every Child of Adam hath lost all righteousness, being dead in sin, a Child of wrath, and under the power of the Devil. 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 eyesalve, to bring this discovery by opening our eyes, must be 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 God's 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 we may see this raiment, we have need of Christ's eyesalve, and this is not a general discovery only, that Christ's righteousness is provided for sinners, and that it is to be attained, but it is particular and respecting ourselves. It is for a man to be wise for himself, and to be convinced of the nature, worth, and excellency of the righteousness of Christ, in relation to the naked and needy condition that he himself is in; And this will make a man desire, as Paul, that he 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 righteousness, 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 kind 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 ourselves to God's righteousness, the bowing and abasing the soul before the Lord, in a thorough sight of our misery and unworthiness, and this is called the receiving the sentence of death in ourselves, 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 be 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 be 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 be as wind to his Sails. For if a ship have never so good tackling, and have no wind, and be becalmed, it makes no speed towards its haven. 2 He sees the need of Christ to cover the weaknesses of his services; and for this his heart is on Christ's righteousness: seeing that no sacrifice will be accepted, but what comes thorough the hands of this High Priest; who is also the only Altar, Heb. 13.10. 3 As the substantial enjoyment in all means and ordinances. These he looks at but as dishes, to bring to him the bread of life in: and dishes are only for the meats sake. He 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 righteousness of Christ, Psal. 91.16. and it is a work of faith and prayer, Psal. 62.8. Trust in the Lord at all times ye people, etc. Pour out your hearts before him, or roll your hearts upon him; and all this is the Lords working, and he must be mightily entreated, to do this great work for us.  
Use 5. It is a ground of everlasting Thank fullness unto God, for all believing sinners, That the God of all grace hath thus provided for their eternal peace. What an Incomparable mercy is it, that the Lord when he finds his poor Church and People in their blood, polluted, and cast forth; That he should love them, and spread his skirt over them, Ezek. 16.8, etc. That he should cover their nakedness, anoint them with oil, cloth them with broidered work, fine linen, etc. the very description of the justification of a sinner. What a wonderful love is it, that makes a Great Monarch take a beggar in rags and nastiness, 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 righteousness the Lord hath done this, Deut. 9.4, 5. understand, that it is not for thy righteousness, for thou art a stiffnecked 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, etc. he adds, not for your sakes do I do this saith the Lord God, be it known unto you, be ashamed, and confounded, etc. still the Lord beats upon this in all the mercies he bestows, that it is not for our sakes, or for our righteousness: we must all know and understand this. So Tit. 3.4, 5. Eph. 2.8. 1 Cor. 1.30, 31. He is made unto us of God, wisdom, righteousness, etc. That he that glorieth might glory in the Lord. Let not the dunghill boast itself of the Sun, because it shines upon it: neither let us boast of ourselves because the Sun of righteousness shines upon us. But let us glory in this, that the Lord of his rich grace (not for the least worth in ourselves) hath clothed us with the Fleece, and washed us in the blood of the Immaculate Lamb of God.   

Of God's Righteousness Imputed to Believers.  
THE TWO AND TWENTIETH SERMON  ON Romans 3.21. 
Even the Righteousness of God, which is by Faith of Jesus Christ, unto all, and upon all that believe: for there is no difference.  
I Have treated of the chief Points here intended, that is the righteousness 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 he may point out the persons to whom Justification belongs; i. e. Believers; and he 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 God's righteousness, that is Faith, illustrated by the Object of it, Jesus Christ.  
2 It is said to be unto all,  
3 Upon all that believe.  
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 believed, but Passively, the faith whereby Christ is believed 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 be many other things, though believed 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 believe?  
Answ. Some understand the former [unto all] to belong to the Jews, that did or shall believe: and the latter [upon all that believe] to belong to the believing Gentiles: but this Exposition, doth not show us the reason of the change of the Prepositions: Therefore I prefer another sense, viz. that [unto all] signifies God's decree of the justification of all believers. 2 That [upon all] signifies the execution of the decree, in the fullness of time to all believers, and only to them. God in his eternal Counsel appointed this grace to all believers, and only to them: and God in his good providence imputes it, and applies it only to believers, 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 believers have the same like spiritual benefits, and though some have a stronger faith, some a weaker, yet they are all believers, and there is no difference in regard of their estate, and the main privileges thereof.  
Doct. 3. That the righteousness of God is both appointed before time, and Imputed in the fullness of time, indifferently to all believers, and only to them; Or thus, That all, and only true believers, have attained unto, and are partakers of Gods imputed righteousness.  
Although there be difference amongst believers, in regard of the fruits of faith, as Love, Repentance, Holiness, Obedience, bedience, etc. and in the degrees of faith, Some have a stronger, some a weaker. Yet in regard of Imputed Righteousness there is no difference at all, they are all elected alike, to the enjoyment of imputed righteousness, 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 God's righteousness, reaches unto all believers without exception. Yea, This is the true Believers particular portion, it belongs only unto them; and it is necessarily employed in mentioning believers so restrictively, all believers, and none else. There are two branches of the Point.  
1 The Righteousness of God is appointed before time unto all believers; this may be cleared by these particulars.  
1 Whomsoever God chooseth, he chooseth unto Faith, Act. 13.48. As many as were ordained to eternal life, believed. All believers than 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 God's Elect, Tit. 1.1. God's Elect have a peculiar kind of faith that none others have, but they.  
Besides, all God's Elect (Capable of it) must needs have it; for if any of God's Elect did want it, it could not rightly be so called, Joh. 6.37. All that my Father gives me shall come unto me, and him that comes unto me, I will in no wise cast out, and he expounds coming by believing, vers. 35. and the giving any unto Christ is their Election from Eternity. Now mark that he saith, All that the Father gives me, etc.  
2 Justification, or God's Righteousness, is appointed only to Believers. It is of mighty consideration which our Saviour saith, Joh. 10.26, 27. Ye believe not, because ye are not of my sheep. Our Saviour had Preached most powerfully, and done many Miracles among the people, yet they believed not, and he shows 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 he had laid down his life for. What then, hath not Israel obtained what he sought for? Rom. 11.7. The Election hath obtained it, the rest were hardened. When persons are hardened, and believe 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 choosing 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 intent the end, than the means to that end. But the Lord doth with one single act intent 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, we might be made heirs according to the hope of eternal life. Rom. 8.30. Whom he justifies, them he 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 Controversy, leaving things unrevealed, to the Lord; without doubt he hath his ways of applying righteousness unto them, though we 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 righteousness 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 ye repent, ye 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 be saved.  
2 In as much as Christ made manifest in the flesh, shed his blood for the sins of the elect, and fulfilled all righteousness 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 do apprehend him, and his righteousness and satisfaction by faith, and by it are engrafted 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 Father's electing of us, but rather, that we are chosen to be in Christ; and being in Christ are made partakers of his satisfaction, and righteousness, which are made ours by faith.  
2 Branch. That God's righteousness is imputed and bestowed, on all true believers, without difference, and none others, Rom. 4.11. Abraham is the Father of Believers, or all them that believe; that righteousness might be imputed to them also; That look as Abraham believed God, Rom. 4.3. and it was imputed to him for righteousness: so it is with all the children of Abraham, that they are justified by the same means, and have righteousness imputed to them. Hence it is called the Righteousness of faith, Rom. 4.13. Phil. 3.9. that is, the righteousness apprehended, and appropriated to believers by faith, Rom. 4.10. Christ is the end of the law, etc. to every one that believeth, i. e. to every one without exception, or distinction, Acts 13.39. By him all that believe, etc. i. e. by Christ, through whom is preached the forgiveness of sins; and so, Joh. 3.16. whosoever believeth on him, hath the righteousness of Christ imputed; and for the contrary, see Mar. 16.16. Joh. 3.18, 36.  
Reas. 1. From the equality of the estate of believers, there is no difference in regard of sin, in their Natural estate, and this reason is given, vers. 23. All have sinned, etc. therefore where they are justified they stand alike in need of imputed righteousness, the same being imputed to all; neither is there any difference in regard of the truth of apprehending the righteousness of Christ by faith: all true believers 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 righteousness 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 through faith. He proves, that whether Jew's 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 he should deal in a differing way with them, in point of Justification, he should not be free from partiality, and accepting of men's persons; but that is fare from God, for an equal price is paid for all, and equal satisfaction to God's Justice.  
Reas. 3. Because all unbelievers, or misbelievers, are excluded from this grace, Joh. 3.18. because they have not believed on the Name of the only begotten Son of God, therefore they are condemned, and left destitute of this imputed righteousness. The dignity of the person, and all-sufficiency of his satisfaction, and righteousness, the preciousness of the Name of the Son of God, and also the Promises made in him, do all concur to the aggravation of the Sin of unbelief, and hold unbelievers in the state of Condemnation.  
Use 1. Righteousness being thus appointed and imputed to all true believers, and to them only, we may then here see a refutation of two errors.  
1 Of those that affirm a man to be justified before faith, and from eternity, which is an opinion contended for in these days; and appears to be false for these reasons. 1 Because no man can be said to believe from eternity, and no man is justified before he believes. No man believes before his calling, wherein faith is wrought, after which his justification follows, Rom. 8.30, 32. as Glorification, and election unto glory do 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, unless we 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 go before the state of justification and forgiveness, Eph. 2.1, 2, 3. 1 Cor. 6.9, 10, 11. Rom. 9.25, 26. Many other things might be 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 Believers, whereas imputation of righteousness and faith, are fruits of election, Jam. 2.8. 2 Thess. 2.13.  
Use 2. A ground of unspeakable terror to all unbelievers, and such as are destitute of justifying faith; only [by unbelievers] 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, covetousness, and unbelief, and slight the satisfaction and righteousness 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 unbelievers. And though I would not enter into God's secrets, yet undoubted it is, that God's purpose of election, Rom. 11.7. can never be frustrate, but must take effect in God's time, and those that are chosen to faith and justification, shall believe, and be justified under the means; but what shall become of the rest? Why they are the more blinded, and hardened by the means, and grow worse and worse, and never believe, 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 believe 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 be just in their deal, live peaceably with their neighbours, repair to Ordinances diligently, full of good works of mercy, courteous, and loving in their behaviour, etc. 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. Righteousness is unto all, and upon all that believe, but upon none else: though Parts, Gifts, outward conformity, and many other natural and moral Excellencies, may be in whom Christ's righteousness is not, witness Judas, the Pharisees, and others.  
Object. 2. But God can do much, and save me 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 unbeliever 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, etc. you come short of it, etc.  
Object. But I may believe hereafter, and so have God's righteousness imputed to me, and this will be an evidence of God's 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 me 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 Symptom. As it is in a disease wherein the strongest medicines have been applied, yet work no cure, but the disease grows worse and worse; It is a strong presumption, that such a disease will never be healed. Jerem. 51.9. We would have healed Babylon, but she is not healed, forsake her, etc. Prov. 29.1. He then being often reproved, etc. The Jews among whom our Saviour had Preached, and wrought many miracles, believed not, because Isaiah had said, He hath blinded their eyes, etc. 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 God's eternal election, as every unbeliever doth.  
Use 3. It is unspeakable comfort to a true Believer. He may hence undoubtedly conclude these things.  
1 That Christ's righteousness is imputed to him.  
2 That he is eternally elected.  
3 That he shall never lose his faith, or the righteousness received.  
4 That he 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 truly belong to one believer, 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 Mind and Heart of the Believer, this is often shaken in the Faithful with Doubts and Fears, and Carnal Cavils; but it is to be striven against; and every one that believes in Truth, and knows it, aught as certainly to conclude with himself that his sins are forgiven him, and righteousness is imputed unto him, as he ought certainly, to believe 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 righteousness 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, etc. Rom. 5.18. The weakest Believer is as Righteous before God, as Paul, Peter, Abraham, etc. This Righteousness is not imputed to some more, and to some less; but as the Sun shines alike to all, that have eyes to see it, or to all upon whom it is risen: So also the Sun of righteousness.  
Use 4. Exhort. To every one then to thrust in amongst the crowd of true Believers, 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 climb into Heaven to know whether you are appointed to Justification and Salvation. Do but look into 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. Cousin not yourselves 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 Shipwreck of, 1 Tim. 1.19. but that cannot be said of Justifying Faith.  
Caut. 3. See that we do not make an Idol of Faith, as though it had any inward virtue in itself to justify a sinner before God; For this were to make the Righteousness of God in vain: for to be justified by faith, is no more than to be justified by Christ, and they are spoken promiscuously, Gal. 2.16, 17.  
Caut. 4. That we 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 believe, and unworthiness too, that God should ever work it in thee, especially in regard of thy slighting 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 be content to stand at a distance from Christ. Believing on Christ is coming to him. Joh. 6.35. Eph. 2.13. A believer will get as near Christ as possibly he 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 rejoice when he 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 be far from Christ and from believing.  
Caut. 6. Take heed that we bar not ourselves out from Imputed Righteousness, 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 littleness of our humiliation, or the fewness of our good works, 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, etc. This latter remains to be spoken to.  
Quest. What is meant by the Righteousness of God here?  
Answ. This is needful to be opened, because it is certain that Righteousness is ascribed to God in several respects, and significations; 
Righteousness of God the father taken four ways.  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, etc. 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 he bestows many benefits on his Creatures, 1 Sam. 12.7. Samuel saith to Israel, Let me 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 Righteousness, that he 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 Righteousness of God signifies his Truth and constancy, in keeping his Word, and fulfilling his Promises: 1 Joh. 1.19. If we confess our sins, he is just and faithful to forgive, etc. Not that he will forgive merely for our confession of them, as if there were any thing in the Act of confession to deserve forgiveness, but 'tis because he is faithful, he hath promised to forgive them, and so will be as good as his word: Isa. 45.19. I said not unto the seed of Jacob, seek ye me in vain, I the Lord speak Righteousness, that is, this I have promised, and I will do it.  
Fourthly, God's Righteousness signifies that perfection of God, whereby he distributes to every one according to their works, rewarding the godly, and punishing the wicked, Psal. 9.7, 8. The Lord hath prepared his Throne for Judgement, and he 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 recompense shall surely requite you.  
I will not further enlarge this, but still the Question remains, which of these ways the righteousness of God is taken in this place? for it is manifest, that the righteousness of God, is in all these respects evidenced in the Justification of a sinner; for,  
First, There is the Truth and Faithfulness of God: Luk. 1.69, 70. He hath visited us, as he spoke by the mouth of his holy Prophets, etc. So Act. 10.43. To him give all the Prophet's witness, etc.  
Secondly, His Mercy and Goodness doth appear in our Justification; This David hath recourse unto in Psal. 51.1, 2. Be merciful unto me, and according to the multitude of thy tender mercies blot out mine iniquities: But I conceive the Apostle doth intent only the first and last sense, for they are not contrary (I mean God's rectitude, and his distributive, or his relative, and vindictive justice) but are , 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 adds several Expressions to signify this, as first, he saith, that he might be just, and the Justifier, they are Conjugates, and relate to the proper meaning of the word, Justice, which is, suum cuique tribuere; [The Justifier 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, He saith that God would declare his Justice in the way that he proposes, for the sinner's Justification. Thirdly, He 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 only Mercy and Truth in a sinner's 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 be a Propitiation, that he 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 he saith also, that this is through the redemption that is in Christ, and that he hath set forth Christ to be 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, Add 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, etc. and vers. 6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you: here we have the same phrase used & applied to God's 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 righteousness of God, that he justifies a sinner in such a way, by the sacrifice and satisfaction of his Son. The Points of doctrine then arising from hence, are these following.  
Doctr. 1. Not only 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 God's Justice, and the manifest proof thereof to the World in the death of Christ, is the great end of the grace, that the Lord shows forth in the Justification of Believers.  
Doct. 1. Concerning the first of these, 
The strict justice of God doth concur to the justification of a sinner.  That not only 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 God's sight. Or thus, God is not only 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; only I shall lay before your consideration 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? etc. There he speaks of justification, in which work God is exalted above all the world; But why doth God forgive sin? because (saith the Prophet) he delights in mercy, it is his blessed will and pleasure to show mercy, but he adds also, thou wilt perform thy truth to Jacob, and thy mercy to Abraham, which thou hast sworn to our Fathers in the days of old. In which place we have mention made both of God's truth, in keeping his promse, and his Oath which he engaged himself in, to Abraham from the days 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 adds, Moreover, that he may be just, and show his righteousness 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 God's 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 show that God's justice required some expiation of sin; to be made, in a way of satisfaction for sin, even in those times, and to turn the eyes of God's people to Christ's death, whereby justice might be 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 be understood the sacrifices of the Law, which typified Gospel Mysteries, and by the heavenly things, the Spiritual graces, more plentifully poured forth in the days of the New Testament. Now all are purified with Sacrifices, and our sacrifice under the Gospel is fare better than theirs; and mark how he saith, that it was necessary that all purification should be thus wrought, he doth not only say that it was comely to be so, or convenient for order's sake, or mercy's sake, but it was necessary, not only by reason of God's Decree to justify and save some, but sin being pre-supposed, and God purposing to justify 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 be understood, Ought not Christ to suffer such things? And in vers. 28. The Son of Man must be delivered into the hands of sinful men, and be crucified, etc. 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 do but consider the way and manner of Justification and forgiveness, we shall see that it must needs be in a way of justice. For,  
1 It was by the not sparing of his own Son, Rom. 8.32. Christ was God's 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 be charged with such a Crime, and the Judge should condemn him in the gate, this is exact justice indeed; but the severity and exactness of Justice appears much more in the sufferings of Christ, for there was never such an own Son as Christ; yea consider the degree and kind of punishment required to be inflicted upon this only Son, it was, that he was made an expiation for sin, A Curse for us, that he endured the pains of the Second Death, and this was as much as Justice in its exactness required, Gen. 2.19. Gal. 3.10. Besides this, consider that place, Mat. 26.39. Father, if it be possible, let this Cup pass, etc. But if not, thy will be done, etc. and it is said, He fell on his face and prayed, etc. that is, he prayed with great earnestness, and reverence, and although Christ was heard in what he feared, yet the text, and the event shows, the cup did not pass, yea that it was not possible; because supposing Christ to be 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 pass 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 do, though there be no satisfaction to Justice at all, can a sinful man do it, and cannot the Lord do it much more?  
Ans. 1. Because Justice is one of God's Essential Attributes, so that he is denied to be God, if he be denied to be just; hence Paul reasons, Rom. 3.5. Is God unrighteous who taketh vengeance? God forbidden, 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 he 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 ways, therefore if he pardon sin, he must do it in a way of righteousness, and if he punish sin, he must do it in a way of righteousness, this he doth by the necessity of his nature; It is most certain, this righteousness of God's 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, etc. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the righteousness 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 whose wickedness 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 righteousness 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 God's blessed nature requires it. Now for the Objection.  
Object. If a man can forgive a trespass committed against him, than 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 public person, as a Judge; if a Judge forgives without satisfaction, he sins against his office, and calling; now shall not the Judge of all the world do right? Thirdly, a man's justice is not essential, he may be a man, though unjust, but God's 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, than he 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 he should punish sin as much as he can, but as much as is just; for God doth not act as senseless creatures, but with understanding and will, with liberty accompanying his actions, Eph. 1.11. He 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 be cleared by the infinite holiness and purity of God, which is likewise one of his divine perfections. Thou art a God of purer eyes than to behold iniquity.  
So 1 Sam. 2.2. God cannot behold sin with an eye of approbation, but when he looks upon it, it is with an angry and revenging eye, Psal. 5.4, 5. Thou art not a God that hast pleasure in wickedness; God hates sin naturally and necessarily, therefore he 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 he be most merciful to those that are in Christ, in whom his justice is satisfied, yet he irreconcilably hates, and abhors all such as are guilty, Jer. 44.4. Do not this abominable thing that I hate, he cannot acquit them, or free them from punishment, but he must violate his own nature, therefore he must needs condemn and punish them, and whomsoever he 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 supreme 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 Supreme government of God, is universal, and extended to all the World. He doth necessarily impose, and exact obedience at the hands of reasonable creatures, and in case of disobedience, he must needs reduce the creature into order, as being Judge and Lawgiver. Hence are these places, 2 Thess. 1.6. It is righteous with God to recompense vengeance to those that trouble you. Heb. 2.2. Every transgression of the Law received a just recompense of reward. Judas 7. The Sodomites suffer the vengeance of the justice of eternal fire. Now let sin be considered, and it overthrows the supreme government of God. Rom. 1.31. It's 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 be brought into order: and though God's wise and gracious dispensation, hath laid upon Christ the punishment of our sins (I mean the sins of the elect) yet punished they must be, in the sinner or surety, and there can be no dispensation for that, without denial of the judiciary power, and justice of Almighty God.  
Use 1. First use for Conviction and Terror to vile sinners that are out of Christ. 
It is a terrible thing to be out of Christ.  That seeing pardon of sin, is not only in a way of mercy and truth, but also in a way of righteousness, it shows us what a groundless delusion they please themselves withal, that live in their unbeleef and impenitency, and yet hope to be 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 be infinitely merciful, yet his mercy always goes together with his truth. Psal. 86.15. He is plenteous in Mercy and Truth, i. e. as God hath abundance of mercy, so he is plenteous in truth; his truth is in fulfilling both his promises and threaten; 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 be 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 threaten, that he will not be merciful to any wicked transgressor, Psal. 59.5. to any one that loves his sin, and lives in it, and refuses to be reform. God's mercy is as it were the bridge over the pit, to carry the soul to heaven; but a man that hath his eyes, will be 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 threaten are against them: so they do evidently trust in a lie, saying, They shall have Peace, & Mercy, walking in the stubbornness of their own hearts, Deut. 29.19, 20. but the Lord saith, he will not be merciful to such: but besides, the great delusion is, that they do look for pardon of sin by mere mercy, with the wrong or denial of the justice of God.  
3 There cannot possibly be any remission of sin, unless that God can pardon in Justice as well as Mercy: There can be no dispensation for this: If God could have pardoned sin without the price of redemption, then certainly Christ died altogether in vain. For what? did the father send forth Christ to be the Propitiation for sin, to show his justice? how can they believe that? if God's justice did not exact the price? If the price might have been omitted without any prejudice to his justice? could God be eternally just, if he 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 traitors life? when he can freely pardon the traitor if he will? surely that were an unnatural and a cruel part: and can we think that God the Father will give up his only begotten Son to death to save sinners, when he may out of mere 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 be 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 he expects peace without any sacrifice for him, but the Text saith, that without this, there remains nothing but a fearful expectation, etc.  
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 holiness, it denies his Sovereignty, yea, it denies Christ, if the Lord be God, he is just and holy, and Judge of all the World; and if he be just, he cannot pardon sin but in a way of justice, and that sealed by Christ's 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 withal, he is a mighty strong God, no creature is able to withstand him, if he be 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 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 faithfulness reacheth unto the Clouds, that is, there is a vastness and immensity in both, they are very great: but whence is his Justice so great? his righteousness is like the strong mountains, etc. as if he had said, the righteousness 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 God's 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 die 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 me?  
Answ. True indeed, there is no other Name under heaven given amongst men, whereby we shall be saved: and happy is that soul that can groundedly plead this: and most miserable is he or she that is deceived herein: it is an error in the foundation, 1 Cor. 3.11. Other foundation can no man lay. Beloved, let us take heed of an error in this, which is very common, 1 Joh. 3.6, 7. Consider, whether there be 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 threaten 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 Paul's Sermon, Act. 24.25. Consider, how thy heart is affected with the doctrine of God's 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 only, 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 he take thee away with his stroke: then a great ransom cannot deliver thee, will he esteem thy riches? no not gold, nor all the forces of strength.   

God's Justice in a Sinners Justification.  
THE FOUR AND TWENTIETH SERMON  ON Rom. 3.25, 26. 
That he might be just, and the Justifier, etc.  
NOT only 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 we should hereby learn to know the vile nature of sin, and to judge aright of it, which very few are acquainted withal. Which evidently appears, both by their security when they have committed it, their cloaks and colours to hid it, and their boldness in committing of it, none of which would ever be, 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 be 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 he should cease to be, or but abate of it in any one act, he should cease to be God, Rom. 3.5, 6. If God be unrighteous, how then shall he judge the World? that is, he cannot possibly be Judge of it, if he 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 it's unrighteous to suffer any sin to go unpunished, though in respect of temporal punishments, God deals variously, as his wisdom disposes, yet he is ever just, which then he will clear to all the world, Rom. 2.2. We know, that the judgement of God is according unto truth, that is, as he cannot be deceived by any colour or pretence to hid any sin; so neither will he pass any false sentence upon any action, that is to be judged, not according to appearance, but according unto truth: nor will he deal partially about it, for than he should not be the God of truth; and vers. 6, 7, 8, 9 He shall render unto every man according to his works; that is, the nature of distributive justice: if any thing be abated of this, or lessened, or if there should be any exception, the nature and essence of justice should be violated, and so also the very being of God should cease: besides, God being a holy God, doth hate sin, according to his infinite holiness, 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 eyes, 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 he doth, he should cease to be God.  
Quest. How may that be cleared?  
Answ. Why, if God did not hate sin infinitely, he should not be infinitely holy, and we say truly, that a thing cannot be more or less infinite: whatsoever is infinite, it remains so to eternity; if it should be a degree under that, it must be finite, for infinite holiness, must needs be accompanied with an infinite hatred of sin. So if God's holiness or hatred of sin, should be less than it is, it should be finite, and if infinite holiness be denied to God, than his Godhead is denied also. Let vile sinners ponder this, that think and say many times, that God's Ministers speak too harshly of sin, and hope that God is not so much offended, as they would make us believe, neither doth he hate it so exceedingly.  
Oh poor Creatures! beware of all such thoughts, if God should hate sin less than he doth, he 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 error, to conceive that God's 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 be greater than another; neither can one attribute be contrary to another, nor exclude another, nor abate and overcome another; for how can God be divided in himself? God's mercy indeed hath a larger extent as being upon all his works, Psal. 145.9. but his distributive justice reaches only 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 be 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 be two things especially observable; First, That Christ is called a Curse, not only that he 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, he was made a Curse; by whom was he made? but by God the Father? by the most loving Father, though the most loving and beloved Son, though he did always those things that pleased him. Joh 8.29. Yet such a Father made such a Son to be accursed: that is, not only forsaken him, so that for the time he had no sense of the presence of God's grace and favour towards him: but filled him brimful (as it were) with the sense of his fierce indignation due to his people's 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 add that, Heb. 12.3. Consider him that endured such contradiction, etc. mark the words how emphatical, him, standing in such relation unto God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sufferer, the greatest Sufferer; what did he suffer? such a contradiction, etc. 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 yourselves about him, and say, Wherefore hath the Lord done this? as was spoken in the like case, Exod. 12.26. What means this service, etc. we must tell our children the meaning of the Sufferings of Christ, as the Jews 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 pass it by, except that God's Justice do proceed against it?  
Ans. Sin is extremely opposite to the nature of God, 
Sin is opposite to God's 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 he 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 remiss; but contraries in the highest degrees can never be reconciled together, therefore the Apostle saith, 2 Cor. 6.14, 15. What fellowship hath righteousness? what communion hath light with darkness, or what concord hath Christ with Belial? God is perfect righteousness and light, and in him is no darkness at all, 1 Joh. 5. Sin is unrighteousness, and darkness that hath no light in it, therefore what fellowship or communion can there be betwixt these? he means none at all, it is against the nature and being of all things; now if there can be no communion, than no justification; for justification is part of a sinner's 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 do I, and as he gins 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, etc. He 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 ye greatness to our God. He 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 be the Rock, his ways would not be perfect, nor could he be styled just and right, or the God of truth. Hence it may be thus reasoned, That must needs be extremely evil, which if it were in the least degree in God, would instantly take away his being. But such an evil is sin, etc. If there should be such a poison (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 poisoned, or if one drop of it should get into Heaven, that then presently the Sun Moon, and Stars should fall down, and be annihilated, you would say that this were a strong, venomous poison; certainly if one drop of sin should get into God, the infinite being of God would instantly cease to be: the Sea, though large, is not infinite, the Heavens, Sun, Moon, and Stars, are not infinite, but sin would disannul 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 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, etc. and it separates from God; if you separate a branch from the root, it dies, or if a Beam were separated from the Sun, it would suddenly disappear and die, 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 believe that there is a God, and such a God as the Scripture describes, than we 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 darkness, 1 Joh. 1.5, 6. Gen. 6.7. Sin is darkness 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 we do 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 be extremely 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 do prove it to be opposite to God. Rom. 8.7. The wisdom of the flesh, i. e. The best thing that is in an unregenerate man, etc. it is not only an enemy, but enmity; whatsoever is in the nature of enmity is found in fleshly wisdom: 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 be such as hate him: he looks upon sinners under no other notion but as his desperate enemies, that bear a deadly hatred against him. Thus you have it expressed in the second Commandment, 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 he chargeth them with, He 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 do are against the Lord to provoke the eyes of his glory: all that a sinner speaks or doth, is against the Lord: He strives against God, Isa. 45.8. Woe be to him that striveth against his Maker; he fights against God, Job 15.25. he 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 he had gone so fare in putting so many of the Amalekits to death, yet Samuel brands him to be a Rebel in so doing, Rebellion is as the sin of Witchcraft, etc. 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 fare as he is able; a wicked man is not only content that there should be no God, or wishes that there were no God (which is a monstrous and horrid villainy) but he concludes it peremptorily in himself there is no God, and walks accordingly: yea, and whereas God's Throne should be in the heart, he thrusts him out from thence, by such godless 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 belly, his Holiness which it makes like itself, etc. 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, etc. Now let every soul that hears this, Judge impartially, how it can be possible that the Lord of Hosts, the King of glory, should pardon them, that do willingly harbour such evident opposition against him; and all that you have heard, and much more may be said to be in every sin, wherefore it cannot be without violation of God's Nature, that sin should pass 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 be turned into a lie, and holiness into wickedness, 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 Commandment might be exceeding sinful; sin can have no worse name than itself, if it could, the Apostle would have hit on it, but (saith he) that sin by the Commandment might be hyperbolically sinful, and that by the Commandment which should redress 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 be a high degree of villainy to strike at God.  
2 It is boundless, in causing sin in the sinner, and others also, Rom. 6.19. Ye have yielded 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 boundless 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 joys 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 scare us, we hope that God will be better than his word?  
Ans. If thou hast as much Religion or honesty as Balaam the false Prophet, thou wouldst say with him, Numb. 23.19. God is not as man that he should lie, and can the God of truth ever speak lies? This is a flat denial of God, and a transforming of him into the likeness of sinful man. Rom. 3.4. Let God be true, and every man a liar, etc. Now what a sad consideration is this, that a poor Creature must be eternally miserable, unless that God cease to be God, and the Scripture cease to be true? would you not judge him to be in a miserable condition, who is never likely to be freed from tormenting pains, unless the Sun falls from Heaven, and the frame of Heaven and Earth be dissolved; yet Luk. 16.17. It is easier for Heaven and Earth to pass away, etc. than God to speak untruth. The Heavens and the Earth shall one day be burnt up, but the Word of God is settled for ever in Heaven, Psal. 119.89.  
Obj. 2. But though God's Word be sure, yet happily he 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. he 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 ways: but these things are Atheistical, and inconsistent with the Nature of God; besides, if the Lord should deal otherwise with one sinner than he doth with another, than God's ways were not equal; contrary to that, Ezek. 18.29.  
Obj. 3. Though God be not changed, yet I will be 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 God's threaten 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 do evil, learn to do 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 satisfy 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 pays his rent duly ever after, the Landlord may take it for part of payment, but he will also exact the old scores; so suppose thou shouldst reform for the future (yet thou canst not do that perfectly neither) yet who shall pay thy old Scores, thy old Whoredoms and Thefts, thy old Lies, Sabbath-breaking, Ale-house-haunting, Nightwalking, etc. I say, who shall pay for these? So suppose a man hath long rob his Neighbour, and now he robs no more; this is something; but he must satisfy 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 satisfy 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 show 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 form them will show them no favour. [Ye have no understanding] as if he should have said, Ye have unmade, and undone yourselves by your folly, wherefore I will not pity you, as my Creatures; but if there were any validity in what this Objector saith, than 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 Lion 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 chooseth strangling, etc. 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 he suffered the terrors of God, he was distracted. Job. 31.23. Destruction from the Almighty was a terror unto me, and by reason of his highness I could not endure. Now these men that are last mentioned were precious Saints, and Servants of the Lord, that had a singular support of divine grace, and yet they upon some lesser manifestations of the terrors of God in this life, did thus express themselves. But what is this in comparison of the Sinners of Zion Isa. 33.14, 15. what is this in comparison of everlasting burn, everlasting punishment, Matth. 25. and the last vers. streamings of brimstone, chains of darkness, everlasting fire, etc. 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 die, 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 he say also unto them on the left hand, depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. Mark that word [prepared] it is spoken, as if the Almighty Wisdom 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 he 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 Father's wrath, and judge how well thou art like to bear the wrath of a sin-revenging God.  
In a word, let me shut up this discourse with that of the Prophet Ezekiel, Chap. 13. vers. 11. Ye 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 be an overflowing shower, and ye O great hailstones, shall fall, and the stormy wind shall rend it. The great God commands the great hailstones to throw down the walls, and daub, that ye shall say where is the daubing wherewith we have daubed it? All the vain Cavils of impenitent sinners shall be 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 Satan's subtlety to hold an unbelieving, or impenitent sinner in a senseless security, without feeling, or fear of divine vengeance, seeing such a soul is continually subject to be seized on by the justice of God, and that notwithstanding this, sinners should be so desperate that they turn to their course, as the horse to the battle, 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 deceivableness of unrighteousness in them that perish. Now these are Satan's plots by which he deceives souls. 1 To procure them secrecy, and success in their wicked erterprises; for secrecy, you have a place in Esay, chapter 29.15. Their works are in the dark, and they say who seethe me, or who knoweth us? they dig deep to hid their counsel from the Lord, much more from me (saith the Prophet) surely your turn of things up and down shall be as the Potter's clay: for shall the work say of him that made it, he made me not? Psal. 64.5. They encourage themselves in an evil matter, they commune of laying snares privily, and say, who shall see them? but God shall shoot at them, etc. Now for their success in their wickedness, and attempts, the Devil makes fair promises of that too, and for a while it may be 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 he can to engage them to their lusts, to Alehouses, 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. etc. we shall find all precious substance, we shall fill our houses with spoil, cast in thy lot, etc.  
3 He fills their heads with a multitude of worldly occasions, with hope of gathering wealth; so he 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 Drums, so these drown all the noise of Conscience, with the louder noise of the cumber and clutter of those worldly affairs.  
4 The Devil like a crafty juggler casts mists before the eyes of his slaves, or else (as the Philistims dealt with Samson) puts out their eyes, that they shall not see the ugly face of sin; They 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, etc. Let the Counsel of the Holy One of Israel draw nigh and come, etc. 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, Threaten, Judgements; this was the frame of David's heart, when he was kindly humbled, Psal. 51.4. That thou mayest be justified when thou speakest, and clear when thou judgest; David was now, all for justifying of God in whatsoever he said, and did, and so should we; 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 he 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 be against the Justice of the Magistrate, but we speak now of a higher matter, which is the justice of God himself, and to be against this, is to be against God himself; for God's 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 me from the paths of the destroyer. And as some are against the strictness of the Commands, so others are offended at the severity of God's threaten. 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 he must be gone from Bethel, vers. 12.13. How harshly did the chief Priests and Pharisees resent those threatenings 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 forbidden, and as it was with them, so it is with the people with whom we have to do in our ministry. God forbidden (say they) that there should be so much severity in God as Ministers speak of; but (beloved) is not preventing justice, precious justice, and preventing Physic the best? doth it not argue much tenderness in a father to threaten the Rod to his Child, if he shall adventure to come near to a pit, where he may be drowned? So I say of the judgements of God, as they are all righteous and just when they are executed upon God's 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 ways: Lam. 3.39, 40. Why doth the living man complain, a man that suffereth for his sin. Let us search and try our ways, and turn again unto the Lord.  
The drowning of the Old World, the burning of Sodom 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 we 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 harmful Creatures. Now thus it is in Case of sinning against God; sin is contrary to God's nature, and God's nature is contrary to sin: if fire burns fuel, 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 be so much evil in sin, 
Wonder at God's 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 be 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 be verified in us, Zach. 12.10. They shall look upon him whom they have pierced, and mourn. Mr. Calvin interprets that place of God the Father, and there may be a truth in it, that each person is pierced by our sins.  
Oh! Therefore Mourn, as for an only Son; and let us be ashamed that we can mourn for every petty loss or cross, (Yea, suppose it were the loss of an only Son) but cannot mourn at our piercing of Jehovah. If a man had brought confusion or destruction upon the whole Creation, yet this were infinitely short of the evil of sin, that is a weariness to God himself. Isaiah 1.14. The Lord there complains of the sins of his people though they did so many costly duties, that he 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 he knows that God will not pardon it, without great Repentance: But here perhaps he will shift or pervert some Scripture or another, to palliate his Conscience. But now if we thoroughly understand and consider the Argument I am upon, we can find out no way to escape punishment for our sins.  
If this be true, that God cannot in justice pardon sin without punishment, God will punish all our sins, 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, etc. And shall a Sinner then dare to live one hour in such an estate, that (if God do not, or cannot deny himself) if he die in it, he shall infallibly be damned? Do not go away now and say, as the people did of Ezekiel, Chapt. 20. verse the last, Do they not say of me, 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 yield to the strength of these things.  
4 If there be so much evil in sin, then let us set our strength against it, and all the temptations of Satan, whereby by he labours to draw us into it. I might here tell you of the danger of sin, how that death is the wages thereof, and that eternal fire shall be 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 sins, but also of small, as it is sin, those little sins (as we term them) even vain thoughts, Jer. 4.14. and Idle words, Matth. 12.36. do expose you to Eternal Wrath, not only a profane Conversation, but also a vain Conversation will prove thy destruction, without a Redeemer, and therefore Christ died for this end, to redeem us from (the danger of) our vain Conversation, 1 Peter 1.19. from the wasting or misspending of our time.  
It was a precious Resolution of Joseph, Genesis 39.9. How shall I do this great wickedness, and sin against my God? he speaketh, it is true, of Adultery, which is a great wickedness, but his Argument to resist will as well hold, to resist even the least sin; 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 superabound, he speaketh there of all the sins of the Elect. Every sin abounds with wickedness. Oh Beloved, suffer the word of Exhortation, Heb. 12.5. Resist sin unto blood, much more to shame, or disgrace, or poverty, etc. 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, than ye will hate sin indeed. Psal. 97.10. All ye that love the Lord, hate evil. 4 Labour to know God to be your God, and then you will know what it is to sin against him. Psal. 143.10. Teach me 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, than you will not be careful how to avoid sinning against him.   

Justice concurres to a Sinner Justification.  
THE FIVE AND TWENTIETH SERMON  ON Romans 3.25.26. 
That he might be just, and to declare at this time his righteousness.  
Doct. NOt only the exact Truth of God, or the abundance of his Grace, but also his strict Justice doth concur to the justification of a Sinner.  
Use 3. 
Satisfied justice the strongest comfort to believers.  It may serve for an invincible ground of comfort to every true believer, every soul that is in Christ Jesus, that he 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 enjoyments, 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 business. It was a sad speech that was spoken by the Prophet Elisha to the unbelieving Lord, 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 be 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 blessedness of that estate, and the sureness of the ground thereof; the blessedness of this estate stands in the pardon of sins, Psal. 32.1. Blessed is the man whose unrighteousness is forgiven, etc. It is commonly accounted an easy matter to obtain forgiveness of sins, and there is none so vile but he will presently conceit, that he 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 enjoying 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, etc. Pardon I beseech thee the iniquity of this people, according to the greatness of thy mercy. God's omnipotent power in all his Attributes, is put forth in forgiving of sin, and in special the greatness of his mercy and justice; surely this must needs be of great use and worth to believers, 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. Righteousness and peace kiss each other, mercy and truth meet together in the believers justification, Psa. 85.9.  
Comf. 2. That which is the greatest terror in the world to unbelievers, is the strongest ground of comfort to believers, 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 ye, for ye seek for Jesus of Nazareth that was crucified. So it is much more in this case, when God's Justice is powerfully manifested, the sinners of Zion and of the world are afraid and terrified; but ye poor believers seek for Christ who was crucified, ye need not fear any thing, yea you may be wonderfully cheered 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 God's enemies. Luk. 21.26, 28. where the Day of Judgement is described, and that in it there shall be distress of Nations, and men's 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 be shaken, etc. but when these things begin to come to pass, 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 be 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 believed, and who hath satisfied God's justice for them, to appear to Judgement, Isa. 40.1. Comfort ye, comfort ye my people, saith the Lord, speak ye 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 passed upon them in their Head Christ Jesus, and they be sure the Judge of all the world will do right, and will not punish sins twice. So that although they are not exempted altogether from God's fatherly Chastisements, and afflicting hand in this life, yet there shall be no condemnation unto them: the exactness of God's Justice cannot do this. Job 38.10, 11, 12. Fare be is from the Almighty, that he should do wickedness, etc. It would be rightly accounted great injustice in a Magistrate to punish the same offence twice, therefore much less can God be guilty of it.  
Comf. 3. This serveth to answer all cavils and objections, (though there were Millions of them) that can be made against the good estate of a believer. That is a precious truth, that alone overthrows all contrary errors. Such is this, that our sins are pardoned, not only in a way of truth and mercy, but in a way of justice. Satan 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 believe in Christ's satisfaction, justice and peace kiss each other; yea justice saith, I am pleased. Many things will be cast in our dish in the day of temptation, about the multitude and greatness of our sins, and our manifold grievous relapses; but Tit. 2.14. Christ hath redeemed us from all iniquity; he 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) rejoiceth against judgement.  
Comf. 4. This is the special favour of the Spouse of Christ, that they can plead the righteousness of God in Christ, as the Lord saith, Hos. 2.19. I will betrothe thee unto me for ever, yea I will betrothe thee unto me in righteousness, and in judgement, and in loving kindness, i. e. in free grace pitying our miserable condition, and in faithfulness and truth performing his promises that he hath made; but is that all? No, but he will do it in righteousness 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 believer, and how then can he break off from it, to leave the soul in a state of Widowhood? Isa. 62.4. Thou shalt be no more termed forsaken, but thou shalt be called Hephsibah, for the Lord delighteth in thee.  
Use 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 bar, that cries for mercy in vain at the hands of the Judge, not considering the place of the Judge, which is to do justice. So it fareth with many convicted and awakened sinners, they go to God in such a natural way, as Benhadad went to Ahab, saying, The Kings of Israel we have heard are merciful Kings, so they say, we have heard the God of Israel is a merciful God, I will go to him with sackcloth about my loins, and ropes about my neck, i.e. with Humiliation and Self-judging, and I hope that he 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, unless he can plead his justice too as well as his mercy. Thence you find 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; he so saves as that he 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 lie 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 go 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 satisfy the justice of God, that sinners might be 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 blood 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 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 satisfy Divine justice, or else all Mankind must perish eternally. Then if this be 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, etc. lest thou be consumed; deliver thyself 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 seems 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 press 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 blood 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 God's unchangeable Decree, who chooseth every soul that shall be 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 God's nature, that he is so just, that he can by no means acquit or clear the guilty. Look how impossible it is that the God of truth should lie, 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, Do men gather grapes of thorns? etc. yet the Lord of Nature can, and hath changed the nature of inferior 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, than thou must be a member of Christ, and so answer justice, even the justice of God by the Surety, or else thou must certainly be 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 darkness, etc. 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 he 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 God's 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 Jews) take heed lest he spare not also thee. Suppose thou art in the number of them that profess the name of God, as the Jews did; suppose thou art a member of the visible Church, yet God will not spare thee, no more than the Jews. Why should he not spare his own people, that had so many privileges? Rom. 9.1, 5. Oh beloved, the reason is, because they received not Christ, they were broken off, and though you think of yourselves as well, as of the greatest that ever sinned, the just God (except you get Christ) will not, cannot spare you. Add that, Rom. 8.32. He spared not his own Son, being a Surety for sin. What? was God without natural affection, or was he cruel? No, but Christ was now bound by an engagement to his Father's 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 ways or means, which is the best that we 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 reason. Now in the business in hand all these do meet together to exclude all deliberation. For,  
1 There is but one way to appease wrath, and satisfy 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 justify the righteous God, the Lord brought Pharaoh to it at last, Exod. 9.27. when he had poured forth all his Plagues upon his heart, he confessed and said, The Lord is righteous; and there is no such profane wretch but shall be brought to confess as much at last, though he be never a whit the better for it; but how much better is it to justify 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 themselves, 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 he linger? Shall he not escape for his life? and this is not Lot's case only, but the common case of all the wicked, Psal. 11.6. Upon 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 pass that ye come in now, that have stood out so long? Why, you will say, we 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 be stopped, and partly in love to our poor souls, as Ephes. 5.2. Who loved us, and gave himself for us an offering, etc. 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 blood should ever have been shed. Now to him that loved us, and washed us from our sins in his own blood— 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 freeness of it is, that he loved us (such sinners) together with the intenseness 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 we the love of God, because he laid down his life, etc. sustaining the pains of death. Of what death? the First and Second Death; He washed us in his blood from all the filthiness 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 blood washed us from. Sin defiles the soul, yea the whole man, Matth. 15.19. You then that are beloved ones, and washed, can ye content yourselves with a slight consideration of this? What manner of love is this, Qualis, Quantus? 1 Joh. 3.1. Ephes. 3.18. That ye 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, etc. Mark, here is a thing that concerns all Saints, and we 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 Saints, in the perfection of it; (that is) it is the most desirable blessing in the world, to understand the love of Christ aright. We can never know too much of this love. What should this love work upon our hearts? truly we should be rooted and grounded in love; not only have some leaves of profession, but be rooted and grounded in it, and it may lie deep in our hearts, as roots and foundations use to do; yea this love of the Lord Jesus must bear up all the bulk, and wait of our Christian trials, yea as a root, feed and nourish other graces and holy endeavours 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. He 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, etc. Luk. 14.26.33. we should hate all, forsake all, so fare as they stand in competition with Christ, or the things of Christ; else we cannot be the Disciples of Christ.  
Instr. 4. 
Redeemed one's have great boldness towards God.  This may work in all redeemed one's a marvellous boldness towards God; that which the Scripture often expresses, Ephes. 3.12. In whom we have boldness of access with confidence, Heb. 10.19. Having boldness to enter into the Holiest by the blood of Jesus. It is sweet and precious that we have, Heb. 4.16. Let us go with boldness to the Throne of grace, etc. i. e. to Christ our High Priest, he hath set up a Mercy-seat for us. And is that all? Nay, but saith the Apostle, Heb. 12.23. We are come to God the Judge of all, and we are come to the Seat of Justice, and we may in an humble boldness plead the justice of God, and say, Lord, who art the Judge of all, do me justice, thou art just, and therefore the Justifier of him that believeth in Jesus. Oh ponder and take again upon thy heart the meaning of this, it is not only that he may be merciful, and gracious, and the Justifier of believers (though that be a sweet and precious truth too to be believed, and rejoiced in) but it is, that he may be just. Oh beloved, this is the very quintessence of faith, when as the believer by faith shall present unto God the Father the righteousness of Jesus Christ for satisfaction for sins; and go to him with a full price in his hand, and current pay, and to say (as they do 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 righteousness of God the righteousness of Christ, it is such a jewel as exceeds our sins infinitely, though they have been very many and great, God's justice shall be no loser by us at all, and let poor believers encourage 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 malapertness 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 children's 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 Christ's sake) to forgive us our sins, nor to that, 2 Tim. 4.8. Henceforth is laid up for me a crown of righteousness.  
Inst. 
Adore the righteousness of God in all his ways.  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 ways, Psal. 145.17. If his mercy doth not pardon one sin, but in a course of justice through the death of Christ, then doubtless the Justice of God will not be baffled, 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 God's 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 proceed, and it is not enough for us to acknowledge the righteousness and holiness of God in some of his ways and works, or in his ways towards others, and not towards ourselves, and in his dealing with some persons, and not with all; but we must justify 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, etc. of which when Paul had spoken, Rom. 11. he concludes, vers. 36. and cries out, Oh the depth of the wisdom of God, etc. So let us always do when we cannot trace God in his ways, Eccl. 7.14. God hath set prosperity and adversity the one over against the other, to the end that no man should find any thing after him; i. e. that none should see the print of his steps. When God deals thus, and his ways are overclouded by us, never let us quarrel or cavil at any passage of his providence, but let us fall down and adore the righteousness of the Lord, and judge him, not according to outward appearance, but say, How unsearchable are thy judgements, etc. and Psal. 17.19. Thy righteousness, O God, is very high, etc. and truly beyond the reach of men and Angels, thou hast done great things, oh God, who is like unto thee? thou hast showed 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 God's righteousness 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 do 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 do what I will with mine own? Mat. 20.13.   

The Glory of God's Righteousness is the end of Redemption.  
THE SIX AND TWENTIETH SERMON  ON Rom. 3.25, 26. 
To declare I say at this time his righteousness.  
WE 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 righteousness 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 employed an answer to a secret objection; for it might be 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 Christ's redemption, makes most for the declaration of the justice of God, in the pardoning of sin.  
The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated declaration, or to declare) is rendered, 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 he 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 signified 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 ye may know, that I am the Lord; that is, Just, Holy, Merciful, and Faithful, etc. and such a one as I have revealed myself to be: it is expressed excellently, Jerem. 9.23, 24. Let not the wise man glory in his wisdom, etc. but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am Jehovah, which exercise loving kindness, judgement and righteousness in the earth, for in these things I delight. The true knowledge of God, is a matter of wonderful worth, and it is not only to know him to be a God that exercises loving kindness, but also Judgement and Righteousness, 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 be 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, ye may compare with it, 1 Cor. 1.30, 31. where it is said, That Christ is made unto us of God, wisdom, 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 be this collection from them; That God the Father hath appointed and sent the Lord Jesus Christ to be the Head and Fountain of all spiritual blessings, and especially of righteousness to the faithful, that they may know him to be 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 Christ's blood for a Propitiatory Sacrifice, makes for the glory of God's justice.  
2 Why the demonstration of this glory, was the end of the shedding of Christ's blood. 
How the shedding of Christ's blood glorifieth God's justice.   
Quest. 1. How doth the shedding of Christ's blood to be a Propitiatory sacrifice, make for the glory of God's justice?  
Answ. Not in an ordinary manner only, as all other judgements of God do show 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 only begotten Son; his dignity, as having a Name above every Name, and he that is appointed Heir of all things, by whom he made the World, the brightness of his Father's 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 ye may consider the love of the Father to him, Matth. 12.18. He was the Fathers beloved, in whom his soul delighted; and his love to the Father, and his doing always that which was pleasing to the Father, Joh. 14.31. and ye may add 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 days 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 sleeps not. 
Mat. 11.20, etc.  It shall be more tolerable for Sodom 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 be 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 righteousness appear which healing in his wings: these days of Christ, to them that fear God, are refreshing, Sunshining days, 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, ruffianlike Professors, and carnal Gospelers? there will be bundles of such stubble thrown into the Oven, now in the days of the Gospel.  
Quest. 2. Why was the demonstration of the glory of God's justice, the main end of the shedding of Christ's blood? Rom. 9.22, 23. We have indeed in the general, that the glory of God's mercy is aimed at in the decree of Election of the vessels of mercy, and the glory of God's 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 be much more said of the justice of God, which is infinitely brighter than the Sun in the firmament; that dazzles the eyes 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 righteousness. See Isa. 59.17. He put on righteousness as a breastplate, and the helmet of salvation upon his head, he put on the garments of vengeance for clothing, and was clad with zeal as a Cloak, etc. Psal. 94.1, 2. O Lord God to whom vengeance belongeth, show thyself. Lift up thyself, thou judge of the earth, render a reward to the proud.  
God's lifts up himself exceedingly, when he sits on his judgement Seat, and exercises justice in exactness; 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 usefulness of God's justice, the World cannot be without it; hence the Lord is described with his plumbline in his hand. Amos 7.7, 8. So Isa. 28.17. the plumbline is the emblem of Divine Justice; look how necessary the plumbline is to the rearing of a building, and the repairing of it: such is the use and necessity of Divine Justice: he takes away the unevenness and inequality of persons and things by reason of sin, he 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 God's Justice is a glorious end.  
Reas. 2. It was necessary that the Justice of God's proceed should be 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, We 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 foolishness: the Jews thought it enough excuse for them to reject Christ, because he 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.  
Stultitia est morte alterius sperare salutem.  
It is rank folly to hope for salvation by another's death.  
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. Therefore the Lord here would stop every mouth, and cut off all objections, when he saith, that the death of Christ was to that end, to demonstrate to all the World the glory of his Justice; there cannot any thing in the World be mentioned like unto this, to clear up the Justice of God, when as the Lord would not spare his only 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 Wisdom, Grace, Holiness, and providential Government.  
First, The Glory of the Wisdom of God appears herein, that he hath devised a way, in that desperate extremity, that sin hath cast all mankind 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 be 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 sin might be punished and condemned, and the sinner escape, the Law might be made up and accomplished, Justice might have its course, and the Supreme Majesty offended might be reconciled; Hence it is said, Col. 2.3. That in Christ Jesus all the treasures of Wisdom and Knowledge are hidden; The meaning whereof is, not only, that Jesus Christ hath all Wisdom and Knowledge in him, but that also the Wisdom 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 we have redemption through his blood, the forgiveness of our sins, according to the riches of his grace, wherein he hath abounded towards us in all wisdom and prudence. It was such abundance of wisdom, that no creature could reach unto, or comprehend, that this strange way should be found out for a sinner's atonement.  
2 The Glory and Riches of God's 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 he let him go well away? but sinful men and women (which of themselves are Gods enemies, and cannot hid themselves any where, but God will find them) he not only lets them 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 only 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 precious; this above measure exalts the riches of God's grace; as David said, 2 Sam. 24.24. I will not offer of that that cost me nothing; This was David's royal spirit. So this is God's royal love, that he 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 he sent his Son into the World (to die) that we might live by him. And again, Herein is love,— that he sent his Son to be 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 Holiness 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 poison was in it, or burieth a beggar's coat because infected with the plague, shows his hatred to them; but he that throws away a vessel of gold because poisoned, or burneth or burieth some royal and rich robes for the leprosy cleaving to them, he is carried with greatest indignation against the corruptions of them: now this is the case of God's 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 withal, 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 he infers, Exalt the Lord our God, for he is holy: he 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 Add to the rest, the glory of God's Kingdom, Providence, and Government: This is that which the Saints do bless the Lord for, Psal. 145.10, 11. They speak of the glory of thy kingdom, and talk of thy power: now the glory of God's kingdom appears in this, that he 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 woeful land, Job 10.21, 22. A land of darkness, and of the shadow 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 God's glory in holy Writ concerning this, in the sin of joseph's brethren selling Joseph into Egypt, to be 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 days 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 God's providence set all in right order again, yea, and brought great good out of all this disorder: that we may say, according to Sampsons' riddle, out of the eater came forth meat, and out of the strong, sweetness; but the matter in hand is a greater and deeper riddle. Adam's sin had brought a woeful Ataxy, and confusion into all the world, and grievous dishonour to God: then Providence finds 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 Kingdom, 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 sinner's justification thereby.  
Use 1. 
Refutation of Socinians.  Refutation of that damnable blasphemy of the Socinians, in making the death of Christ only exemplary, and no wise satisfactory, whereby they do rob God of his glory, and would disappoint him of his principal end of the incarnation of his only begotten Son, yea, and rob him of his glory, which he hath sworn that he 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 he induces downright Paganism, or as bad as Turcism again. Oh, that such a Godless, Christlesse-villany, should be ever tolerated to harbour amongst Christians! This is a lamentation, and shall surely be the saddest lamentation of these last perilous times.  
Use 2. 
The Doctrine of God's justice is suitable to the Gospel.  It may serve to discover and confute the general mistake and error about the Doctrine of the Gospel: Truly, 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 thereof, 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 disannul 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 ye would be convinced of this, whatsoever ye 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 Threaten 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 we 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 Sodom, and Jerusalem, 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 showed 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 unrighteousness and ungodliness of men, etc. why, but was not God's Wrath revealed in the Old Testament? Truly, the Text shows that it was never so cleared and demonstrated before. Now let me add 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 be mighty need (and more than ever) in the secure times of the Gospel, that the Justice of God should be manifested: now many will think, that since the death of Christ nothing but the Grace of God should be 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 only upon Christ, is declared: for though that be true in regard of the members of Christ; yet doubtless as for others; no doubt but the state of Chorazin and Bethsaida, Tyre and Sidon is far worse than the state of unbelievers and impenitent persons in the times of the Old Testament; I do willingly receive and embrace 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 believers, Joh 3.16. which the Law strictly taken, mentions not, yet the contempt or neglect of this grace, being a greater sin than 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 only to set forth God's infinite grace in Christ, but also to demonstrate his justice against sin.  
Use 3. 
The grounded security of the faithful.  Instruction. It may show 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 ado, of his mere will and Grace, without any price or ransom, this easy way of forgiveness (prated of by the Socinians and Carnal Gospelers) 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 wisdom and grace, he hath been at that cost to give his Son's blood to be a ransom for sin, that justice may have its due course. This is the meaning of that, vers. 24. we 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 be astonished at this. Oh! how exceeding precious were our sinful souls to the Lord our God, that they should be valued at such a price by the Lord himself, when as the Son of God himself was valued but at thirty pieces 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 profanely and wickedly objected by Heretics in this case, that if Christ died for sinners, than the Sons love to us far exceeded the Father's love, the Father deals rigorously with sinners, but the Son lays down his life for them: 
God the father's 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. More particularly, to root out all such evil surmises, see what course the Scripture takes to discover the Father's love in this whole mystery, which is by all means to be acknowledged and adored.  
1 There is the Father's eternal Purpose and Decree to save a certain number of fallen mankind, and to redeem them from destruction; which is called his so loving of them, Joh. 3.16.  
2 There is the Father's 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, etc.  
3 There is the Father's commandment given to his Son to die 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 commandment have I received of my father.  
4 God the Father therefore loves his Son, because he 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 Christ's 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. Ye are saved by grace through faith, not of yourselves, it is the gift of God, etc.  
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 intenseness, and wonderful acts of love to sinners; for as Christ saith, Joh. 14.11. Believe me, that I am in the Father, and the Father in me: 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: but therefore I speak these things, to show 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 be justified and saved. Eph. 2.7. That in ages to come he might show the exceeding riches of his kindness towards us in Christ Jesus. So here, that at this time he might declare his righteousness.  
And can we imagine that all this cost and labour of God's love in Christ should be lost? can we possibly fear that God should lose his end in the shedding of his Son's blood? as sure as he is just, he is the justifier of him that believeth in Jesus; this the Text shows, and we cannot without Atheism question his justice, therefore why should the believer question the other? so that we 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 me propound this Meditation to all such as have benumbed 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 days of the Son of man? why? truly the Lord hath a most wise and holy end therein, surely that it may be 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 me, and such exact Justice as this is? can any reasonable Creature imagine, that such justice should be 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 he looks at Christ as answering the justice of God, let such a one hear what Christ says to such, Mat. 7.23. Depart from me ye workers of Iniquity, I know you not. Ah poor creature, bethink thyself at the last, that the Avenger of blood is pursuing of thee at the heels, yea, sin lieth at the door, 
This was Preached in a sick time.  and thou hast yet no sanctuary or place of refuge to hid thyself 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 privileges or profession, call that to mind, Zephan. 3.5. which is spoken of God's 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 God's justice, 
Considerations and directions to hardhearted sinners.  seeing that it is so solemnly published and declared.  
2 No man can now doubt of it, seeing that in Christ's death there is such a manifest token and demonstration of it, ye may be sure that God's threaten against sin are in good earnest, when he makes such execution.  
3 There be 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 me: he speaks of God as a righteous Father even towards himself, which none of the world knows, and he doth evidently intent or comprehend the Jews in that world, though the people of God.  
4 If justice be 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 be 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 unrighteousness in every sin committed by him, much more in all his sins together: seeing that God's justice proceeds so severely against imputed sin. God's justice and judicial proceed do clearly discover, and are directly opposed to the unrighteousness of sin; therefore labour by all means to see, by the consideration of God's righteousness, what abundance of unrighteousness there is in sin. Ponder that place well, Rom. 5.20. Where sin abounds, there grace abounds much more, but the Law entered that sin might abound. The Law shows, that there is abundance of wickedness in every sin, do not think that it belongs only to some kind of sins of an heinous nature, for it belongs to all sins whatsoever, being transgressions of God's Law, as the Text is clear: therefore do not slight any sin.  
2 Bee sure that God is exceeding willing that his justice should be satisfied in and by the Surety, and he would not have poor sinners to endure the brunt, and the intolerable burden of it: thou mayest in the saddest thoughts of thy condition stay up thy heart with this: that Christ's 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 David's Murder and Adultery; for Paul's persecution and blasphemy; for the Corinthians Theft, Covetousness, 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 believers: this may much encourage a poor sinner to fly to him.  
4 Faith in Christ's blood (so it be 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 we ought especially to attend unto) that faith of the right kind seems to be 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 be of the Circumcision, Gal. 2.12. Col. 4.11. it is spoken to distinguish them from all others; Alas! That is a poor faith that makes no distinction between a believer and an unbeliever, 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 he may be 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 believers in three branches. 
Believers should understand and claim their privilege.  1 Let it persuade them, now to understand their good estate, and boldly to claim their privilege: their good estate is such as is very precious 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 ye stand: much is spoken in these days of the grace of God, but I fear many will find at the last, that the grace they trust in will not be found the true grace of God: neither will they stand in it: but the believers estate that builds upon his union with Christ, and his communion with him in God's justice satisfied, is that which will stand, and the believer 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 Christ's death, for both are here wrapped together, and our ground is, 1 Joh. 2.1, 2. Little Children, these things I writ unto you that ye sin not, if any man sin, we have an advocate with the Father, and a Propitiation, etc. 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 be the wings of God (as it were) that with David we 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, etc. for his glory in all these things, is the last end of all these dispensations towards his people, this therefore should be adored by us, and by these things we live, we may take up David's Song of mercy and judgement in this sense also, Psal. 101.1. and add that, Psal. 17.15. My mouth shall show forth thy righteousness 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 confess, that his Arithmetic fails him, he cannot sum up the numbers thereof: so we may say, we cannot number things. God hath and should have all his glory in the Saints. 2 Thess. 1.10.  
3 Let this be an engagement to us, 
3 They should be righteous, as God.  to be righteous, as our heavenly Father is righteous; that is, to follow the pattern of God's righteousness. 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 show himself both just and merciful towards us, what an inviolable bond is this to us to be righteous before him, and to glorify God's righteousness 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 we live in, be very bad, yet let us labour to be just in it, for they must be such that would be 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 yourselves, in righteousness, and reap in mercy, break up your fallow ground, for it is time to seek the Lord, till he come and rain down righteousness upon you; the seed of righteousness sown by us, shall be watered with the showers of God's righteousness from heaven, and you may then conclude assuredly, that ye shall have a plenteous harvest, and crop of everlasting mercy from the Lord.  
Finis.  
Deo Gloria.   

A Table of the chief things in this Treatise.  
For the readier use of which thou art desired (Gentle Reader) first to correct the figures of the 20, 21, 29, 66, 69, 178, 272. pages. In the exact enumeration of any other escapes of the Press, we should little advantage the Work, and seem too too mistrustful of thy ability, to correct them, and of thy charity to cover them: they being not many, nor of any great moment.  

A.  
ACquittance of our sins to be gotten from God, pag. 46, 49  
Affection of God to his elect is eternal, but the manifestation of it not before faith. pag. 91  
Afflictions of the godly are not properly called punishments, pag. 61  
Wherein they differ from the punishments of the wicked, pag. 62, 95  
Comforts to be had under them, pag. 65  
Agony of Christ in the Garden, and on the Cross described. pag. 53, 54  
Anger of God, its severity unknown to several sorts of sinners. pag. 93, 94  
No appeal to be made from God's sentence. pag. 9  
The manner of application of redemption, pag. 32, 104  
Attributes of God are all equal, and infinite in him. pag. 254   

B.  
Believing the only way to make our election and redemption sure. pag. 79  
Weakest Believer justified as well as the strongest. pag. 48  
All believers, and only such are partakers of Gods imputed righteousness. pag. 229  
It is imputed to them all indifferently. pag. 230, 236  
Benevolence of God and his beneficence distinguished. pag. 91  
Blood put for all the Sufferings of Christ. pag. 51  
How it sets forth the glory of God's justice in several respects, pag. 292  
None of it could be abated. pag. 70  
It is the most special object of justifying faith. pag. 155  
Boasting excluded by free justification. pag. 14  
Boldness of the redeemed in approaching to God. pag. 277  
Bondage of the unregenerate. pag. 25, 26, 27  
How discerned. pag. 169. 30   

C.  
CAreless persons their dangerous estate. pag. 42  
Cautions about the trial of faith, and to prevent deceit and presumption. pag. 237  
Certainty of the object, and of the subject.  
Children of godly Parents in bondage to sin, as well as others. pag. 28  
Rash judging of the Children of God reproved. pag. 95  
Christ's redemption, 23. and satisfaction, 36. His sufferings, 52. & seq. he is a full and real Redeemer, 25. the Surety of the elect. 39 He is our propitiation, 90. his being proposed as such, 108, 109, 116. how we may set him forth before God, and unto men, 119. He is the object of justifying faith, 136. especially as crucified, 155. Christ the only way to satisfy God's Justice, 272, 275. how he was made a curse for us, 254. he is to be received wholly and unlimitedly, 47. He is compared to the Mercy-seat under the Law, 90. Motives to come to him. pag. 141  
Comfort manifold to the justified upon several grounds, pag. 8, 17, 29, 33, 64, 48, 112, 129, 201, 268.  
Conscience a light to discover our Spiritual estate. 100 Vide Direction.   

D.  
DAnger of refusing Christ's redemption. pag. 33  
Pains of the first and second Death suffered by Christ. 53. The large extent of Christ's death, 78, 104. Death vanquished by Christ, and believers delivered from it. Why Christ could not be holden by the pains of death. pag. 56  
Several deceits of men to keep them from Christ, reproved, pag. 57  
Declaration of God's Justice in Justification. pag. 291  
Decree of God concerning Christ. pag. 109  
Deliberation in choice of means in many cases excluded as vain and noxious. pag. 274  
Desertions how expedient. pag. 66.  
The end of God in them, pag. 67.  
Directions for such an estate, pag. 68, 95  
Devices of the Devil to deceive men in sin. pag. 261  
Diligence will be used by all that are real with God, and their own souls. pag. 111  
Direction to troubled Consciences in seeking justification. pag. 9, 19   

E.  
ELection of believers is made in Christ. 231. It is not from faith or works fore-seen. 234, 109. Faith gives the sense, and the enjoyment of it. pag. 91  
The Doctrine of Election doth not prejudice the outward call. pag. 117  
Evil day to be seriously thought of, and provided for. pag. 103  
Evil of sin how great it is, pag. 256. 257, 303  
The duty of the examination of our Spiritual estate, 97 98, 99 How it may be known, pag. 100, 101  
Exhortation to persons unjustified, 18, 130, etc. to the justified, pag. 18, 104, 118   

F.  
FAith in what sort it works in Justification. 49. How it is said to justify, and its special properties therein, 121, 122, 123. It's object is Christ, pag. 137.  
Faith as taken passively, is that which justifies, 229. Justification before faith refelled, 233. Excellency of faith, 144 Signs of true faith, 125, 126, 127, 140. How it is obtained, 132, 133, 145. Hindrances of its exercise, 150. Directions about it, 152. Faith in Christ's blood to be strengthened, 118. It is of constant use in justification, 134 The degrees of faith, 127. Faith of Jesus what it is, pag. 304  
God the Father the fountain of Justification, 2, 3. proved by reasons, 5. and the particulars whereby it further appears pag. 115 & 301  
Forgiveness could not be without satisfaction, pag. 245, 246, 273  
Free Grace, vide Grace.  
We are freed from the power, but not from the molestation of sin, pag. 36  
The term freely explained, pag. 11, 12  
Freeness of Justification notwithstanding its being purchased by Christ, 13, 14. this freeness manifested in four particulars, with the reasons of it, 14. Hence an encouragement to seek the favour of God. pag. 18   

G.  
GOd only doth justify. 4. He is just as well as merciful in a Sinners Justification, 243. proved by reasons, ibid. He is true and unchangeable in his Word, 259. God to be justified in all his deal, pag. 76, 264  
Gospel manifests the Justice of God more than doth the Law, 298. It sets forth sin in its deepest dye. pag. 60  
Government or judiciary power of God, a cause why he will punish sin. pag. 247  
Grace what it is, 12. Not to be turned into wantonness, 17. We must adventure our souls upon it, 77. Free Grace asserted, & its abuse to licentiousness repressed, 172, 214. Despisers of grace, their sin and danger, and who they are, 199. Riches of grace singularly manifested in justification of sinners. pag. 295   

H.  
HAtred of God against every sin. pag. 253  
Hatred that is in sin and sinners against God, 257. Hatred against sin should be in every Child of God, 35, 83, 84, 85. how got into the heart, pag. 267  
Holiness of God engageth him to hate and punish sin, 246. It is eminently manifested in a sinner's justification. pag. 296  
Holiness of life, vid. works. Vain hopes of carnal persons, pag. 57, 58, 59, 248  
Our duty to humble ourselves under God's hand. pag. 76   

I.  
IMputation of righteousness to us what it is, 207. Objections against it answered, 209. Reasons for it, 211. How we may be assured that this righteousness is imputed to us in particular, 218. Motives to seek it, 223. How attained, 224. Comforts flowing from it to the partakers thereof, 220. It is alike to all believers. pag. 230  
inexcusableness of infidelity, pag. 16  
Inherent righteousness not to be trusted in, 112. It is accepted through the imputed righteousness of Christ. pag. 222. v. works.  
Insufficiency of man's righteousness to justify. pag. 197  
False Judges set up over our Spiritual estate. pag. 9  
Rash judging reproved. pag. 95  
Judgements threatened are to prevent sin, 265. they begin at the House of God. pag. 87  
Justice of God to be acknowledged and adored in all his ways. pag. 278  
Its eminently set forth in Christ's Sufferings, 292. the reasons of it, pag. 293  
It concurreth with God's truth and grace in our Justification, pag. 242  
It's the terror of sinners, and the comfort of believers, 270. Justice must have its course in every sin, 252. The Doctrine of God's Justice most agreeable to the Gospel, 298. which answereth all cavils of Satan, etc. 271. why it is so manifested in the times of the Gospel, and considerations thereupon, pag. 302, 303  
Justification what it is, 4. It's necessity, worth, and due esteem, 46. It's efficient cause. 2. The impulsive, 11. The meritorius cause, 22. the instrumental cause, 120. the end thereof. pag. 163  
Justification by men is of no value, 7. How to discern that God justifies us, 10, 125, 99 Justification how to be attained, pag. 19, 45, 303   

K.  
KIngdom of God set up through Christ. pag. 296  
How to know that a man is justified, pag. 10, 99  
Knowledge of Christ crucified necessary, and how discerned. pag. 158  
Knowledge of God is to be of him in all his Attributes. pag. 291   

L.  
THe Laws first work is the discovery of sin and wrath. pag. 98  
Spiritual liberty the best news on earth, 33. to be sought with diligence and resolution, 34 and to be kept entire. pag. 36  
Love to Christ, 86, 276. and the degree thereof according to the Gospel. pag. 277  
Love to God for the pardon of sins, of what sort it is. pag. 191, 19  
Love to the Members of Christ. pag. 88  
Love of God the strongest ground of assurance. pag. 300   

M.  
THe matter of Justification passively taken is the person elected, otherwise it's the redemption by Christ. pag. 239  
Mercy alone no sufficient ground for hope, pag. 244, 44  
Mercies are Curses without Christ, pag. 87  
Popish Merit refelled. pag. 15  
Meritorious cause of redemption, 22. amplified. pag. 107  
Ministry of the Word, its use and efficacy, 117, 113. Christ generally and seriously offered therein, 78. and diligently to be attended, pag. 75  
Misery of irregeneracy, 42, 92. and an unjustified estate. pag. 200  
Mourning for sin. pag. 80, 81   

N.  
NAtural man is a bondman, 26. pity to be exercised towards such. pag. 37   

O.  
OBedience of Christ both active and passive, our righteousness. pag. 196  
Obedience and homage to Christ persuaded. pag. 50  
General offer of Christ in the Gospel. pag. 117, 78   

P.  
PAcification, or atonement by Christ, 91. Reasons of it, 92. Means to get the benefit, 103. When we should use it, and how, 105, 106. Duties flowing from it. pag. 118, 119  
Pardon of sin to be still prayed for, 180. how it may be cleared to a man's self, 189. it must be sought so as may consist with Divine Justice, 227. No sin so vile (final impenitency excepted) but may be pardoned. pag. 72  
Patience of God to sinners, admirable. pag. 265  
Peace of Conscience how fare found in all the redeemed. pag. 102  
Perfect righteousness what it must be. pag. 198  
Possibility of salvation a sufficient ground to seek it. pag. 103  
Power of God to be dreaded by impenitent sinners, 103. It is eminently manifested in the pardoning of sin. pag. 269  
Presumption reproved. pag. 248  
Prayer incessant to be made for our redemption. pag. 35, 77  
Price of our redemption paid only to God, 22. The properties thereof. pag. 24  
Promises justify as they exhibit Christ. pag. 139  
Propitiation what it signifies, 89. when more especially to be made use of, and how to do it. pag. 105  
Proposition of Christ for a propitiation in times of the Old Testament, and of the New. pag. 108, 110  
Punishment of Christ our redemption, pag. 52  
Punishments properly so called not inflicted on the Elect. pag. 61, 62, 63   

R.  
Trials whether we be redeemed, 30, 31, 32. From what evils we are redeemed, 29. The duties of redeemed ones. pag. 35, 36, 37  
Redemption what it is, 21. It's excellency, 23, 29, 33. It is by Christ: and the reasons of it, 22, 23, 24. how applied, 32. and obtained. pag. 34  
Reformation for future no expiation for sins past. pag. 260  
Remission of sins what it is, 164. highly to be prized, 184. how gotten, 187. It is equally bestowed on all believers, 186. Remission of sins, and imputation of righteousness go together. pag. 206  
Renouncing our own righteousness wherein it stands. pag. 224  
Repentance to be continually renewed and increased. pag. 78  
Righteousness of God in Justification, what it is, 196, 240. why called the righteousness of God, 195. wherefore requisite, 197. This alone to be trusted in, 213. how it is evidenced in Justification, 241. and witnessed to, by the Law and Prophets, 198. It is conveyed to us by imputation. pag. 206  
No righteousness of our own can justify us, 43. our engagement at this time to be righteous.   

S.  
SAlvation manifested as possible and probable by the redemption of Christ. pag. 71  
Sanctification required, and an evidence of Justification, 69. v. works.  
Satan's subtlety to hold men secure in sin. pag. 98, & 261  
Satisfaction, what the matter and form of it is, 39 The necessity of it in Justification, 40, 41, 43, 70. Directions to compass it, 46, 74 to 79. Comforts by it, 48, 49, 170. Duties it calls for, 80 to 88 It was available before the death of Christ, 166. It was made to the full, 48. The manner of it. pag. 51  
The evils of security in sin. pag. 98, 99  
Self-justifiers in a sad estate. pag. 6  
Sin is a debt, and how, 29. It is opposite to the nature of God, 255. proved, 257. A destroyer of the Creatures, 256. In what respect it may be called infinite, 259. It is to be striven against, 266. shunned, 83, 86. and hated, 267. Any sin allowed enough to condemn us, 214 The disposition of a child of God in regard of sin, 31. How fare a believer may charge his soul with it, 176. and how fare take comfort about the forgiveness of it. pag. 182  
Socinians error manifested. pag. 297  
Godly sorrow to be always kept alive, and in exercise, urged upon several considerations. pag. 80 81, 82  
Souls of men much to be prized. pag. 119  
Sufferings of Christ, 52, 53, 54. Objections about them answered, 55, 56. how they set forth the glory of God's Justice, 292. How necessary they were, 70. They do not at all exempt any Christlesse souls. pag. 59  
Sufferings of Saints are suited to their conditions. pag. 63   

T.  
TError to persons unjustified, pag. 6, 57, etc.  
Terrors of Conscience excluded by free justification. pag. 15  
Thankfulness to God urged. 227, 37  
All Persons of the sacred Trinity cooperate in our Justification, pag. 3, & 115, 301   

V.  
Unbelievers danger, 124. and inexcusableness. 110, 168  
Unbelief under the Gospel a token of Reprobation. pag. 234, 235   

W.  
WAY to Salvation but only one, 110. even Christ. pag. 111  
Wisdom of God seen in a Sinners Justification. pag. 295  
The profit that accrueth to all by the Word. pag. 101  
Dreadful condition of them that contemn the Word of God. pag. 42  
We must work out our salvation with Gods working. pag. 75  
Works how said to justify, pag. 122.  
They are required in justified persons, but not to their Justification, 50, 130, 214. what use they are of. pag. 216  
Works of the Trinity ad extra undivided. pag. 3  
Wrath of God against Sinners intolerable, 261. All men by nature are under it, 101. What such aught to do, pag. 102, 103, 116   
FINIS.