Christ Crucified - 72 Sermons on Isaiah 53

where art thou? I may have it to say, I am here, Lord, even in Christ, and in His Righteousness; this is the ground of his Plea, having given up with his own Righteousness, as to his Justification before God, and he will have no other defense but that. 4. Consider the end of all these, to wit, of Christ's Sufferings, of the Covenant of Redemption, and of the Offer of the Gospel; It's the Praise of the Glory of His Grace, that God may make it known, that He is Gracious, and freely Gracious, without respect to anything in in the Sinner; This End is not only set out in these two peaces put together, one is, Rom. 3.26. To declare, I say, his righteousness, that he might be just, and the justifier of him which believeth in Jesus; That he might be Just, That is, one that will fulfill His threatenings, and therefore He hath provided One to Satisfie His Justice, and One that is Faithful in keeping His Promises, and therefore He is the Justifier of them that believe in Jesus; The other place is Ephes. 1.6. Where, when the Apostle hath spoken of Election, Predestination, and Adoption, he sets down the end of all, to wit, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved; And this is a Ground that makes all sure; For God cannot fail to Justify the Sinner that believeth in Christ, as He is offered in the Gospel, because that is the very end of His Justifying Sinners, the Praise of the Glory of Grace, which He will not miss, but most certainly and infrustrably come by.

The Uses are 4. in general, The 1: whereof is, for Information, and it's such a Lesson of Information, as without it, all the Preaching of the Gospel is to no purpose; and the hope of Eternal Life were utterly desperate, if such a Doctrine were not in the Gospel, that through Faith in Christ a Sinner may be Justified; would any know then how they may be Absolved; this Answers the Question, and tells us that it is through Faith in Christ's Righteousness, and no other way; And if we digestedly believed the former two Doctrines, 1. That we must all come before the tribunal of God: And, 2. That we are all obnoxious to the Curse of God, we would think this were a very concerning Question to be put, how such a guilty Sinner may be Absolved and Justified? And indeed, if we be not clear in this point, It's, as to any Fruit, in vain for us to Preach, and for you to hear, or to think of coming to Heaven; Which is in a Word, that a Sinner through resting on Christ's Righteousness, according to the Covenant of Grace, may come to be absolved, and fred from the Guilt of Sin, and from the Curse, as if he had never sinned, nor been liable to that Curse.

For further clearing of this Use, Consider, 1. What Justification is. 2. What we mean by Faith; And, 3. What are the Causes of this Justification spoken of in the Text. 1. By Justification in this place, is not to be understood, the making of a Person perfectly holy, nor to have Grace infused into him, for that is Sanctification; But it is to be absolved, and declared free, in respect of the Guilt of Sin, and of the Curse, as if a Man had never Sinned; As it's said, Ephes. 1.6. Wherein he hath made us accepted in the beloved; It's an Act of God's free Grace, whereby our Sins are pardoned, and we accepted as Righteous in His sight, &c. (as our Catechism hath it) as if our Sin had never been. 2. When we speak of Faith, we mean not a General Historical Faith, that Devils, or Reprobat Men may have, and whereby an assent of the Judgment is given, to the Truths of the Word, though indeed Justifying Faith doth presuppose that; neither by Faith do we mean such a Faith whereby a man doth at the very first believe that he is Pardoned, and which puts away all doubting, and lifts him in his own conceit, to the hight of assurance, about the obtaining of the thing; It's the Antinomian presumption, to believe at first hand, that I am Justified and Pardoned; But it's such a Faith, that takes hold of Christ's Righteousness, made offer of in the Gospel, that I may obtain Justification, and pardon of Sin through Him; According as it's said, Gal. 2.16. We believed in Jesus Christ, that we might be justified by the Faith of Christ; It's an actual closing with the offer of Christ's Righteousness, and a submitting to the terms of it, for Justification; The Souls founding of all it's defense before God, on Christ's Righteousness, and Purchase offered to it in the Gospel, and resting on it, for Life and Salvation: As suppose there were a Multitude of Rebels to whom Pardon were by Proclamation offered, on condition, that at such a time they should lay down their Arms, and come in; and if one of them were challenged, and called to a Reckoning after his coming in, for his Rebellion; The ground of his Plea would not be, that he never was out in Rebellion, but that such an offer was made, and that he did hazard his life on it; So is it here; A Sinner is a Rebel against God by Nature, and being in Rebellion, hath the Offer of Pardon, and Life made to him, on condition that he close by Faith with Christ's Righteousness, and the Sinner doth by Faith, give God credit, and hazards his Soul on that; Whereas unbelief (to follow the similitude) is, as if a Rebell hearing of such a Pardon offered, would not think that a sure way to come off, but would either plead innocent, or take him to some other shift; This then is the Faith that I mean of, which actually closes with, and makes use of God's Offer of Christ's Righteousness, for Absolution. 3dly. Consider the Causes of Justification; And there are Three in the Words. 1. The Meritorious Cause that hath procured, and bought this Benefit, is Christ's Satisfaction; His bearing of our iniquites; He shall justify many, for he shall bear their iniquities. 2. The Instrumental Cause, Condition, or Mean, or Way, how that Benefit is derived to us; is Faith, called here His knowledge; It's the Faith we spoke of just now; Faith taking hold of such a Promise, and resting on God's Faithfulness for the making out of it; It's this which gives the Soul a Title to Christ's Righteousness, which formerly it had not, and makes Christ's Purchase of due, to belong to it, by virtue of God's Offer, and consequently, the benefit of Justification is derived to it, by it's taking hold of the Offer, which other ways it could not partake of. 3. The formal Cause, wherein Justification properly consists, is this, even God's Absolving or Judicial pronouncing of the Sinner to be Free, and His accounting of Him as righteous, on account of Christ's Righteousness imputed to Him, and taken hold of by His Faith; where the Sentence is past, we need not curiously inquire; It's like, as the Sentence of Condemnation stands in the Word, while the Sinner is in unbelief; So by believing in Christ, He hath Absolution in the Word, as John 3.18. He that believeth on him, is not condemned; And this Sentence of the Word, is as effectual for Absolving of the Sinner, as if the Sentence were pronounced in an immediate way, or with an audible voice from Heaven, by God, with the Sinners name, and surname in it; And therefore let me commend this, with the other places I named before to you, that from them ye may learn to take up the way, how a Sinner is Absolved, and Justified; It's Christ's Satisfaction that makes the amends, and is the Meritorious Cause; It is God's Word that makes Offer of that Satisfaction, and it's our Faith begotten, and quickened by God's Spirit, that taketh hold of it; and Justification itself it God's Absolving, and Accepting of the Person, as Righteous in His sight, who is fled to Christ's Righteousness; And thus, though God's Grace and Mercy, be the Efficient Cause that admits of the Ransom; yet neither is Grace in us the Formal Cause; nor is Grace in God the Meritorious Cause, but it's that which lays down the way how a Satisfaction shall be provided, and accepts of it, when provided, and of the Sinner on account of it, when by Faith he betakes himself to it.

Use, 2. Seeing there is such a way of Justification provided, and by the Gospel brought to light, revealled, and made manifest, as the Word is, Rom. 1.17. and 3.21. Since, I say, that Mystery, which before was hid, is disclosed, and Life and Immortality brought to Light by the Gospel, let me earnestly entreat you, that ye would make use of this Mean, and way of Justification, for the obtaining of Absolution before God; The end of Preaching (as we said) is to reveal this Righteousness, and the end of the revealling of it, is to engage Sinners to make use of it; Of which, though we should Preach to you, from the one end of the year to the other, if ye do not betake yourselves to it, so as to close with it, and heartily to submit unto it, it will all be to no purpose.

For pressing of this Use a little further, consider the great concern, and moment of this Application, and what may induce you, seriously to mind it; And to this purpose, 1. I would pose, and put you to it, if ye believe that by Nature ye are liable to God's Curse, and that ye must compear before His Judgment-seat, and if ye be found in Nature when ye compear, that it will be a Woful, and Dreadful Sentence, that ye will meet with from God; and if withal ye believe this; that by Justification, ye may have Sin Pardoned, be Reconciled to God, and have the Curse removed from you, and be put in such a State, as if ye had never Sinned; If, I say, ye believe these things to be the Truths of God; is not this of your Concernment? whether ye be made Friends with God, and have your Sins Pardoned, or not, whether ye shall be Eternally Happy, or Eternally Miserable, whether ye shall get God's blessing, or lie forever under His Curse? If this, I say, be of your concernment, then surely Obedience to this Exhortation, is of your Concernment, because there is no other way to win to Absolution, but this. 2. Consider, That it's the very design of the Gospel, and of this benefit that is made Offer of to you therein, which all the Nations that have not the Gospel want; The privilege being denied to them: God makes Offer of a way to you, how ye may be Justified; and ye profess your desire to learn it, and to get it practically made use of, and Improved, and (as Paul hath it, Philip. 3.8, 9, 10.) That ye may know Christ, that ye may win Him, and be found in Him; And it is the Sum of the Gospel, as we have it, Act. 13.38. Be it known unto you, men and brethren, that through this man is preached unto you remession of sins, and by him all that believe are justified; This is even the time that the Lord is making this Proclamation, that was before Prophesied of, and Published by Isaiah, By his knowledge shall my righteous servant justify many; This is it that is even now Revealed, Declared, and made Manifest to you, that by Christ Jesus alone, Righteousness is to be attained; And if it be of such concernment, that for this very end, God hath sent His Sone to die, and hath sent this Gospel to declare, and make offer of this benefit of His Death unto you; It's no doubt, greatly of your concernment, to make use of it, when it comes to you. 3. Consider, That if the Lord's Proclamation of it, have not that effect, to engage you to Christ Jesus, for the obtaining of Righteousness through Him, it will leave you in a wor •• condition then it found you in; It's not now, whether ye will perish or not? though that be a great matter (the most Barbarous Heathens will readily think, that God's Justice is terrible to meet with) but it layeth these two in the Ballance; It's either a most inconceivable condition, beyond what others who have not heard the Gospel, will come under, if the Offer be slighted, or Eternal Salvation, if it be embraced; Woe to thee Chorazin, woe to thee Bethsaida (saith the Lord, Matth. 11.21, 22.) For if the mighty works which are done in thee, had been done in Tyre and Sidon, they would have repented long ago; And it shall be more tolerable for Sodom in the day of judgment, then for Capernaum, who, because they were lifted up to heaven, in respect of a glorious Dispensation of Gospel-ordinances, and improved them not, shall be cast down to hell; and whereon is this dreadful denunciation founded? Even on this ground, just now hinted at, the Gospel was more plainly and powerfully Preached to them, then it was to Tyre and Sidon, to Sodom and Gomorrah, who had Lots Testimony, but Christ's and His Apostles Testimony, in a manner, swallowed up that, which Testimony they slighted: Now pose yourselves, whether this Gospel hath not sounded loud in your ears? have ye not heard it? yes verily; We may here allude to that Word, Rom. 10.16. Doubtless ye have heard, the sound thereof is come to you; and ye shall never have that to object, that ye heard it not. This Text, and this same Sermon on it, and others, will bear witness, that through Jesus Christ, ye had a way laid down to you, for remission of Sins, and for Justification; and what will follow? either ye must betake yourselves to Christ's Righteousness for Justification, and study to be Holy, or else ye will bring upon yourselves a more terrible Condemnation then came upon the inhabitants of Sodom and Gomorrah, who were consumed, and burnt quick, by fire and brimstone from Heaven; And therefore there is ground here for all to look well about us, what use we make of this benefit offered to us, that we miscarry not, and make not ourselves most inexcusable, for slighting of it.

I shall here speak a little to some sorts of Persons, that ought mainly to lay this to heart. 1. To some that are so utterly careless, and indifferent, in making their Peace with God, that to this day, all warnings, threatenings, and dispensations that they have met with, could never prevail with them, once to make them that far serious, as to ask that Question, what they should do to be saved? to whom much preaching, is but a beating in the Air, to whom such Preaching is Fruitlesse, and Christ useless; It's of these that He speaks, Matth. 22. Who being invited to the Wedding, They made light of it, and went away, one to his farm, another to his merchandize; There is a Generation of such Persons amongst us, to this day, who never thought seriously of the Gospel, nor of this Doctrine, which is the Substance and Life of the Gospel, and without which we can enjoy no Mercy, nor Benefit holden forth, and made offer of in the Word; But slight Pardon of Sin, and think little of Justification, who will, the day is coming, when it will be much thought of, and when many of you, if God prevent not, would give all the World for an Offer of it; and would be glad to be burnt with the World, or covered with, and smothered under a Hill, or Mountain, rather then to come, and receive your fearful Doom, and Sentence from the Judge, because ye had this favor in your Offer, and made not use of it. A 2d. Sort are a Profane Company; who, if there carriage be looked on, it says plainly, nay, it openly Proclames, that such Men believe not, that there is a Judgment coming; other ways they durst not for a World, live as they do: Is this think ye, the way to be Justified, to be Laughing, Sporting, Gaming, Tipling, and Trifling away your time? in spending it in Decking, and Dressing your Bodies, in bestowing of more time, in one day on the Body, then ye do in eight, or many moe days on the Soul? To be glutting in the World, to be following the desires of your hearts, and the sight of your eyes? Profane as ye are, think upon it, for we declare even unto you, that there is a way how the ungodly may be Justified, held forth, and offered in this Gospel; and if ye contemn it, God shall vindicate His Grace; and your trampling on it shall return on your own head. A 3d. Sort, are such as have never taken with their Sin; nor with the fead betwixt God and them; We invite the filthy to come and wash, Sinners to come and get Pardon; the Ungodly to come and be Justified; but, alas, we cannot get Sinners that walk under the due sense of their Sin to Preach to; I dar say, that to many of you, the Doctrine of Justification is in some respect needless, I am sure for the time useless; For ye were never convinced of your Sin, nor of your hazard, but thought that ye were always sure of your Justification; ye never evened yourselves (to speak so) to Hell, God always, ye think, loved you, and perish who will, ye will not perish; These, and such as these, have been your thoughts of yourselves, and of your state; And we have more difficulty to get you prevailed with, to think seriously of making your Peace with God, then we would readily have in this, to prevail with Pagans, or with Adulterers and Murderers, whose Natural Conscience would sooner be awakened then yours. Justification is not a serious matter to many of you, ye think to slip through God's Judgment; If ye be asked, whether or no ye be Absolved? yes, that we are, will ye say, long since; But, ah! how came ye to be Absolved? was ye ever Chased, and did ye ever flee for refuge to the Hope set before you? was ye ever pursued by the Law to Christ, and were ye ever made cordially to close with Him, and to found your Plea on His Righteousness? It will be strange, if so many shall slip in to Heaven and never know how; we grant there may be some brought in, who have not distinctly discerned the manner how; but that almost whole Congregations, and Countreysides should be made Friends with God, and never know, or at least never kindly take with the Fead; we profess we see not through it, it's to us an unintelligible Riddle, and a Paradox: Therefore be entreated to Reckon over again; Though there be a Justification, through the Blood of Christ, to be gotten, yet assure yourselves, that ye are not in the way to it, while ye continue senseless of your Sin, and of your hazard. A 4. Sort are these, who think that they have nothing to do with this Doctrine, they are Rich, they are Wise, they are of honest Rank, and have a Name, and Commendation in the Place where they Live, and they have, may be some School-craft, and Learning, and therefore they are persuaded, that they cannot miss Justification; and where is there one Person amongst many, if it be not some poor Body, even it may be poor in the World; that ever thinks that the Severity of the Law, or the Threatenings thereof concern them? But are there any moe ways to Heaven, but one? Or is there one for the Rich, and another for the Poor? Do not all come in at this Door? is not this the way, even to take with your Sin, and to flee to Christ for Life? And yet are there not some among you, that cannot endure to think of Hell, to dread it, (or as we use to speak) to even yourselves to it? because ye are thought something of, able to do your turn, and have some parts, and abilities; but there are many more Rich, more Wise, and Learned Folk then you are, in Hell, that were never absolved before God, nor never shall; yet there is a propensnesse in Great Men, in Rich Men, and in Men of Parts to slight this Doctrine; But such have in some respect, more need to give all diligence to make your calling and election sure, then many others and yet ye go not so far as they do, who yet go not the just length. A 5th. Sort, are such as never knew any inward Work, or exercise of the Spirit of God upon their Consciences, but have lived with a sort of wholeness of heart all their days; If any be called to take notice of this Doctrine, they are called to take notice of it▪ There is a generation, saith Solomon, Prov. 30.12. which are pure in their own eyes, and yet are not washed from their filthiness; They conclude they are Absolved, but never look inward, to see if there be ground to bear that conclusion. 6ly. And lastly, There are a sort that are Formal, and Hypocritical; They were never grossly Profane, but they were as little truly and seriously Religious; ye had need therefore, to take heed whereon ye found your Peace, and beware that ye take not the Form of Godliness for the Power of it, especially when the Form is come to so great a hight; And seeing this way of Justification is holden out to you through Christ; we exhort and beseech you all, and especially those of such sorts as we have named, to look well that this Grace be not received in vain: In a Word, these two sorts would take special heed to this Doctrine, 1. Some that mind not Religion at all. 2. Others, who if they mind it, mind it not in the way of Grace, but as it were by the Works of the Law; We declare to you, that Justification i • by Faith in Jesus Christ, and by resting on His Righteousness; as many as take that way, they may be assured to come speed; and they that misken, and slight that way, shall never win to Heaven, for there is no other name given, whereby a sinner can be saved, but the name of Jesus only; He is the way, the truth, and the life; and no man cometh to the father but by him.

SERMON LIII.

THere is (as I said lately) nothing of greater Concernment to a Sinner to know; then these two, 1. What it is, that satisfies Justice; and makes a Sinner acceptable before God? 2. To know how that may be attained, or what way it is applied? And this verse, shortly, but very clearly answers both. 1. That which Satisfies Justice, is the travel of Christ's soul, or His Sufferings. 2. The way how this is Applyed, Derived, or Communicat, is set down in the latter part of the verse, By his knowledge shall my righteous servant justify many, for he shall bear their iniquities; This is the effect of Christ's Sufferings, that many by them shall be Absolved from the Guilt of Sin, and from the Curse; And this is the way, how these many come to be thus Absolved; It is by believing on Him, for thus His Satisfaction is accounted theirs, as if they themselves had Satisfied. We proposed the last day, this Doctrine to be spoken to from the Words; That there is a way through Faith in Christ, and resting on His Sufferings, by which a Sinner, obnoxious to God's Curse, may attain to be Justified, and declared free before the Throne of God; This Doctrine implies these Two things in general. 1. That there is such a thing possibly attainable by a Guilty Sinner, as Justification. 2. That Justification is to be attained allanerly by Faith in Christ Jesus, resting on His Righteousness. By his knowledge shall he justify many; As there is a necessity to be Absolved, so there is a necessity to take this way for Absolution; because this, and this only is holden out to be the way, how Justification is attained; It's by Christ's knowledge, which in short is by Faith in Him.

We discoursed somewhat of the positive part of this Truth the other day; Which is of great Concernment; the understanding thereof, being the very hinge of the Gospel, and that wherein, in a special manner the Gospel, and Coven • nt of Grace differs from the Law, and Covenant of Works, and pointing out a way for coming by Righteousness, and Life through Christ; in opposition to the Law, as a Covenant of Works, that holds out a way to Righteousness, and Life, through our own performances.

We touched also at some Uses of the Doctrine, for directing of you, to the believing use-making of Christ, for coming at Peace with God; It would follow now, that we should speak a little to that Use of Refutation, that flows natively from this Doctrine; For if this be the way, and the only way of the Justification of a Sinner before God, to wit, by, or through Faith in Christ's Righteousness: Then all these ways that lead not Sinners to resting on Christ's Righteousness alone, for Justification and Peace, must be inconsistent with the Gospel, and so to be rejected, and abhorred, whether they be in Doctrine, or in Practice; And we choose the rather to speak a Word to this, because it will clear the Doctrine of Justification by Faith the more; when we come to see, and consider these Corruptions, and Errors that are foisted in by Heterodox Men, in this great Truth of God, to the Perverting, and Corrupting thereof; And it will the more provoke us to thankfulness to God, who hath graciously delivered us from these Snares, Errors, and Corruptions; An Error and mistake here, about the Substance of this Truth, being such, as though we held all other Truths incorrupted, will ruin us.

There are, we suppose, Four Sorts of Errors especially, that contradict this grand Truth, an • nt Justification, by Faith in Christ's Righteousness, to which we shall speak a little. The 1. is, That old rooted Error of Papists, who, in this Point, • nervat, and overturn the whole way of the Gospel; And because this is it that great part of the Christian World hath been deluded with; though it be in those days, little thought of by many, and because it is not one single Error, but as it were a Chain of very Momentuous, and Fundamental Errors, We shall insist • little, in laying it out before you; and ye would not so much look on it, as a controversial, or merely speculative, as a grossly practical Error, and such as is naturally rooted in all Men; ye would also look upon it, with holy fear, and jealousy over yourselves, left inadvertantly ye slide into it; and withal, ye would look on it, and make use of it, as a Motive, to provoke you to love the Truth the more, and to be as I said, the more thankful to God, who hath fred you from that dark, heavy and comfortless way of Justification by Works, which is now impossible.

It may be that this Error of Papists will not be thought much of by some; when they hear that they speak of Justification by Christ, and by His merits, and by Faith, as well as we Protestants do; But it's the more dangerous, that they do so; And therefore, ere I show you their way of Justification; and the inconsistancy of it with the Gospel, I would have you to advert to these Three things. 1. That in this matter of Justification, though Papists acknowledge the name, yet they do not acknowledge the thing itself; and so upon the matter, the Controversy is not so much, what Justification is, as whether there be such a thing, as Justification at all, taking it to be a thing distinct from Sanctification, and Regeneration; which they in effect deny; For if the Form Constitute Justification, and if to them, the Form of Justification, be the infusing of habitual Grace in the Soul, then it's nothing different from Regeneration, and Sanctification, and therefore, when they speak of Justification, they speak of it in this sense; For a Justified Person to them, is a Man renewed, and made Holy, even as to califie, or heat water, is to make that hot which before was cold; so Justification to them, is to make a sinful Person Just, because of inherent Righteousness in himself. 2. When they speak of Justification, they make of a twofold Justification. The 1. whereof is, that which they call the Justification of a wicked Person, or of an unrenewed man, when Grace is at first infused into him, which they grant a man cannot of himself condign • y merit: The 2d. is of a man growing, or increasing in Grace, when he attains to more Grace, and to more G • ory; Grace and Glory being of the same Nature, (wherein they and we do not differ,) And to this Second, Justification, they make necessary a Mans proper merit of Works; for they say, that the first Justification will not do a man's turn, who is come to age, though to a child it be sufficient; because their attaining of Glory, who are at Age, is the proper hire of their Works, which supposes Holiness; And therefore, when they say, that Christ's merit procures Justification, their meaning is, that it procures the First Justification, but not the Second; That is in effect to say, that it buys habitual Grace, as a Stock to a Man, wherewith he may Trade; but when they come to speak of H • aven, and Glory, which is obtained (as they say) by the Second Justification, that is come at by the Mans own trading with that Stock of habitual Grace; And so the Mans Trading, or Tr • ffiquing with his Stock comes in, as that • bich procures, wines, and merits the Prize. 3. Though they use the same names that we use, as of Faith, and Pardone, or Remission of sin, yet there is very great dif • erence betwixt them and us, as to the thing; for they count nothing to be Faith but Historical Faith; which the Devils have; and for Remission of Sin; They divide, and distinguish betwixt the removing, or remission of the blot of Sin, and the removing, or remission of the punishment of Sin; And they say, that in the First Justification, the Blot of Sin is expelled, by the ••• fusing of habitual Grace, even as Darkness is expelled by the coming in of Light; but as to the Punishment of Sin, they leave a Man to satisfy in part for himself, after his Justification.

Now, (as we said) Because there is not one Error, or two here, but a Concatenation, or Chain of many Errors; Therefore, for further clearing of the Truth, and discovering of these Errors; Ye would consider, That when the question is proposed, this is the great state of it; what that is on which a Sinner may ground his Peace before the Tribunal of God Justice, as a solid Defenc • , to answer all the Challenges of the Law, and whereupon he may expect to be Absolved, and admitted to Heaven? They say, that it's inherent Holiness, wherewith a Mans Soul is Sanctified, Renewed, and made conform to the Image of God, which (say they) is o • that nature, that it cannot but make the Person acceptable to God; so that in coming before God's Tribunal of Justice, he hath in himself wherewith to answer all his Challenges, or all the Challenges that the Law can bring against his inward, and habitual Grace, and Sanctification; It is true, they grant that God works this Grace in them; and that Men are not naturally born with it; And that Christ's merit procures the bestowing of this Grace; but yet they say, though a Man do not merit this fi • st Grace, yet he must dispose himself for it, by the exercise of his Free Will. Faith, Almsdeeds, and the like; and that so he makes himself congruously meet for, and capable of Sanctification, and habitual Gr • ce, without which God does not bestow it: And, if we look to the Instrumental Cause, they take in the Sacraments of Baptism, Penance, and extreme Unction, as means whereby God works that Grace (and that as they say, by the very work wrought) if he be a Man come to Age, and if there be not opportunity of getting the • acrament, he hath it in his Vow, which comes in place of the S • crament; by which m • ans, they have these Two effects. The Fi • st, is a positive bringing in of Gr • ce into the Soul, The Second, is privative, whereby the Blot, or Spot of Sin, as H a • expels Cold, or Light expels D • rkness; And this they call Remission of Sin, when Grace shuts, and drives it ou • , so that the Soul is not polluted with it: And because all this takes in but the guilt of Sin, which they say is removed in the First Justification; They have a Second Justification, whereby they say that the punishment of Sin is removed, and whereby they merit Glory; And here came in their Dotations, Fastings, Pilgrimages, Perigrinations, &c. Whereby they make amends to God; and because they cannot win to make a full amends here; They have their Purgatory, and Soul-masses; And so they have not only God to Satisfie, for the wrongs which they have done to Him, but Heaven to procure by their own merits; for they lay down this a ground, that Glory in it's full being, the proper reward of merit, which, say they, is not founded on God's Promise, for that were to merit Congruously only, and not Condignally; nor is it founded on Christ's merit, for that were to reward His merit, which to them is absurd; though they grant an intrinsic worth to be in both: But it's merit in strict Justice on, and by which, they expect Heaven and Glory; and having Heaven (as we say) to procure by their own Merit, because they cannot thus Merit it, especially if Mans Nature be looked on as corrupted; they invent two things, or forge, two divices for that. 1. To deny Concupiscence to be Sin; And 2. To distinguish betwixt Mortal, and Venial Sins; and Venial Sins they make to be consistent with Merit, in which they take in a world of things, as not deadly; And if a Man have not Merit enough of his own, they have a Treasure of Merits of many Saints, who have Satisfied for more than their own Guilt amounted to, and have merited more than Heaven to themselves; And the Pope being by them supposed to have a right, and power to dispense these Merits; he gives to them that want, a right to such and such a Saints Merits: And when all is done, they confess that this way of Justification is not certain; that it cannot give Peace; that it may be lost, and that being lost, it cannot be recovered, but by a new Grace gotten by the Sacrament of Penance: the very rehearsing of which things may let you see, how unlike their Justification is to the Gospel; and to the way of Justification that it lays down; and what ground of thankfulness ye have to God, who hath not only contrived, but revealed unto you, a more solid and comfortable way of Justification: 1. Though their way hath much Pains, Labor and Toil in it; yet ye see what it amounts to, and how much Uncertainty, Anxiety, and Horror do accompany it, neither do they ever attain to Justification before God by it. And this is the 2d. thing we would speak a Word to, even to show that this way of Justification is inconsistent with the Gospel; and that wherein a Soul can neither have solid Peace nor Comfort, and we shall speak a little to this. 1. In general, and then 2. More particularly: 1. In general, their way of Justification, is the very re-establishing of the Covenant of Works; For it supposeth, that God hath conditioned Life to none, but on condition of their Works, which in their value are Meritorious; It is true, they First allow to Christ's Merit this much, that He hath thereby procured this Merit to their Works. And 2. that He hath procured to them habitual Grace, to work these works; though (as we said before,) they must dispose themselves for that Grace, but that doth not alter the nature of a Covenant of Works, seeing the terms are still the same: For consider Adam before the fall, he was to expect Life, according to the terms of that Covenant; Do this and live, and here the terms of the Covenant are the same, though their use be different; and if the Scriptures so opposes these two; That if it be of grace, it is no more works, and contrarly, then sure this way of Justification, that puts a Man to the same terms of the Covenant that Adam had to expect Life by, must necessarily be inconsistent with the Gospel; This will be the more clear, if we consider, how they themselves illustrate their Meriting by 〈◊〉 Works of the Saints, by Adam his Mer ••• ng of Life while he stood; the which Meriting flows from an intrinsic worth in the Works themselves, without respect to Christ's Merits; And if the Covenant of Works hath these same terms, then their Justification, no doubt, must be a Re-establishing of that Covenant. 2. The Scripture speaks of our obtaining of our Justification, and Righteousness always in this sense, to wit, by God's imputing the Righteousness of Christ to us, not only for coming at the first Grace, but for attaining Heaven and Glory; It's that which Paul leans to, when he comes before God, Phil. 3. That I may be found in him, not having mine own righteousn ss, which is by the Law, but the righteousness which is through the faith of Christ; He lays by the one, and betakes himself to the other, as his only defense, and that whereon he doth ground his Plea before God; Now this being the Scripture way of Justification; and their way being quite contrary to it; (for if they were asked, how think ye to answer before God? they behooved to say, by the merits of our good Works) It must needs be inconsistent with the Grace of the Gospel; and that which Paul would by no means hazard his peace upon: We will find nothing more frequently mentioned in Scripture, for the making of our peace with God, then Covenanting with God, the imputation of Christ's Righteousness, and Justification by Faith; But all • hese Three are here in their way of Justification, shut out, and excluded; For they have no such thing as Covenanting, they scorn the imputation of Christ's Righteousness, as but a putative and imaginary thing, and they cannot endure Justification by Faith.

But 2dly, and more particularly, Behold and consider, how universally it corrupts, and even destroys the Doctrine of the Gospel: 1. It corrupts and destroys the nature of Grace; for it hangeth it on man's free will, he must dispose himself for it, and it gives him liberty to choose, or reject it as he pleaseth; and it makes t • at to flow from man himself, that satisfies God's Justice, as if Remission of Sins were not free; And in the Second, Justification and Admiss • on to Heaven and Glory. It utterly excludes Grace, and takes in Merit, and makes Heaven the proper rewa • d of Mans own Merit. 2dly. It enervats the Merit of Christ, and His Purchase, though it seem in words to acknowledge it; Because it neither admits of the Merit of Christ, as the Satisfaction to Justice, by which the punishment is taken away; nor to be that by which Life is procu • ed; but it takes in Works, Satisfaction by Penance, Whippings, Pilgrimages, &c. And all that it leaveth to Christ's Death, is the procuring of a new Covenant of Works, and the buying of a Stock of habitual Grace to Man to send for himself; but it lays not the removing of the punishment, on Christ as our Cautioner, in our name satisfying the Justice of God for our Sins, but it leaves it on ourselves, and on our keeping the Covenant of Works; as that whereto the Promise is made. 3dly. It overturns the nature of God's Covenant, for either it makes no Covenant at all, or it transforms the Covenant of Grace into a Covenant of Works; putting us to expect Life through the Merits of Works; For they will have no Promise of Life to be made on condition of Christ's Merit, laid hold upon by Faith; but on condition of our own Works alone; For though they pretend that it may be called Christ's Merit, because, say they. He hath procured Grace to work these Works; yet in effect their way of Justification, is to restore us to that Covenant which Adam had, and to ability to keep the same terms, though, as we said the rise be different. 4ly. It's inconsistent with our natural State; for it suppons Man before Conversion to have a free-will to good, and ability to dispose himself to receive Grace, and gives him a hand in turning himself to God; as if he were not dead in Sins and Trespasses; and so the sovereignty of Grace is bounded, and limited to wait on a Man so disposed, and so disposing himself. 5ly. It destroys the nature of God's Law, as if it were consistent with His holy Law, to have such and such Lusts abounding within, and did not exact a reckoni • g for such branches of it, as they call Venial Sins. 6ly. It overturns the Scripture Doctrine concerning Sin, for it makes many Sins to be in effect no Sins. 7. It corrupts and destroys the nature of the Sacraments; and makes new Sacraments, that God never appointed; and gives them power to work that which God nev • r gave them; as if the very works wrought did confer Grace. 8ly. It is inconsistent with the Justice of God; as if forsooth, such poor Triffiles, and Toyes as these which they invent were satisfaction enough to his Justice; yea, as if some men could more then satisfy Justice, and could not only merit Heaven to themselves, but also help to merit it to others; and as if God were bound in proper Justice to the Creature; and that not only on the account of this Promise, but also, if not mainly on the account of Merit of Condignity: All these things are involved in this Popish way of Justification, and inconsistent with the Truth of the Gospel; And we have touched on them, to let you see, that it is not one Error that is here, but a complication of Errors; And truly, if there be not an abhorrency at Popery, because of this gross Error in Justification, there is but little ground to expect, that Men will keep at suitable distance from it in other things.

And therefore, from what hath been said, take a few Directions, as your Use of it; and if we were tender, it might do us good, now and then to get a little view of such Errors. 1. Then see here the necessity of being more distinct, and clear in God's way of Justification; in the way how peace is made betwixt Him and a Sinner, when we see how many Errors follow, and creep in after one Error; and when we consider, how Popish Priests, and Jesuits are moving, and how this same Error which hath so many Errors with it, is stealling in, ye had much need to be well acquainted with the Truth, and to be guarding yourselves against Errors, especially, when some lay so little weight on it, that they call it a striving about words, which saith, that there is but little abhorrence of the thing; I am apt to think, that the most part of them that are called Christians, could not well tell how to expose Popery, Armenianisme, or Antinomianism, if they were tempted to embrace them, or any other Erronious Heresy; And when withal we consider, how naturally we are inclined to shuffle by the Covenant of Grace; and to cleave to the way of Works, or to turn the Covenant of Grace into a Covenant of Works; we would try well, what we incline to in this point, whether in our Judgment, or in our Practice, least we fall from that which is right, in practice at least, if not in opinion also: I entreat you to study this, as a main point of Christian Religion; even that ye may know, and be clear in your knowledge of the way how God accepts of and justifies a Sinner. 2dly. Know that this Error of Popery in particular, is not of so little concernment as many think it to be; It's a wonder that Men should think, differences about matters of Religion to be so light, and so little a matter, as if it were but the change of outward ceremonies, or of Words; Hence it comes to pass, that there is so little Care and Zeal to prevent the rise, and spreading of Errors: We shall only commend to you Three things for guarding you in reference to this Error. 1. Sist yourselves often before the Tribunal of God's Justice, till your hearts be brought under suitable impressions of God's Holiness, and Justice; of the severity and strictness of his Law; and of the necessity of your answering to it in your own Persons, or in the Person of a Cautioner; And then consider what will be your defense in such a posture. 2dly. Carry always alongst with you the impression of your Original Sin, and Natural Corruption; and of the sinfulness of your Practices; This will make you loathsome, and abominable in your own eyes, and Christ precious, and such a Soul will not be in such hazard of putting his own merits in the room of Christ's. 3. Think upon that which in God's offer is presented to you, as the way of making your Peace; Though ye would study Holiness, in order to that end, when ye are so sinful, and when Divine Justice is so severe; It looks not like the way to Peace; But when ye consider God's offer in this Gospel, as it is held forth, Act. 13.38, 39. 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 they could not be justified by the law of Moses; And the invitation that is given. Isa. 55. to them that have no money to come and buy freely, without money, and without price; And see God tabli • g His call on another ground than your Holiness; and putting in your offer Jesus Christ, and His Righteousness; It's a raising and rousing up of the Soul, to expect Absolution before the Throne of God, on a more solid foundation; that will bear it's weight: We would beware of taking that way of Justification, and of making our Peace with God, that seems to be most rational like to our corrupt nature; for as many say, to be sorry for Sin, to study to make amends, and to do what they dow, seems to be the most reasonable way, and agrees best with our corrupt nature; but that is not it which will do your turn, but the way which God hath holden out; and that is, by His knowledge, by Faith in the Righteous Servant. 3dly. See here, how much we are obliged to God, for holding out to us the right way to Life; If ye look to many Nations abroad; the way to Life is holden out to them on this ground, even their own inherent Holiness, their own Good Works, their giving of considerable parts of their Estates, their Pennances, &c. Which yet can never quiet the Conscience nor Satisfie God's Justice; Yea our own Predecessors in this Nation were drowned in the same Errors; And we were as foolishly, and senselessly superstitious, as the Inhabitants of any other Nations, before the Light of the Gospel brake up among us; accounting such and such Sins to be do Sins, leaning to their Merits, to the Merits of Saints, to Indulgences, Soul-masses, Whippings, and a nu • ber of things of that kind; And now that God hath mercifully fred us of these foolries, how much are we obliged to him? Hath ever Scotland been thankful as it becometh for this mercy? We do, by our unthankfulness, darken and obscure the freedom of Grace, that by this Gospel is preached unto us; And there needs no other evidence of it but this; That many are to this day as ignorant of the way of Justification of Sinners, and as abstract from, and as great strangers to the right way of making use of Christ's Righteousness as if it had never been revealed unto them; or if they know, and can speak anything of it, all the use that they make of it, is to turn the Grace of God into wantonness; And, because Holiness is not the ground of making their Peace with God, to take the more Liberty to Lousness: These are not Fruits of the Gospel, other Fruits must be brought forth; or else ye will repent it, when ye cannot mend it: Let it therefore affect you, that God is so ill requite for His goodness; and study to be more thankful to Him, that we may speak of these Truths, and discover their Errors, and that we are not Judicially blinded as many other People and Nations are. 4ly. Pitie them that are lying under darkness of their Delusions and Errors, and pray for them; It's a sore matter, that the most part of the Christian World should have the Name of Christians, and yet should maintain such Doctrine; and lay down, and hold such a way, as keepeth from benefit by Christ Jesus; yea, as denies on their matter, that He is come; For this is indeed the Spirit of Antichrist, and of the Man of Sin, that takes Souls off from Christ; and yet how few make conscience to pray for these poor people; and that God would pursue the whore, and brake up, and skell that Market spoken of, Revel. 18. And would discover His Truth, and make His Gospel to be purely preached to them, that are fitting in the Region of Darkness, and in the Shadow of Death; ye would pity bound up, and imprisoned Souls, in this Error and pray for their reclaiming, and that God would keep this Land from it; It's an old seated, and rooted Error, and the rest are but foolries, in comparison of it; This is the Devils great ingine and arm, others are but vapourers, to say so, which may tell us that speaking, and hearing of such a business is not altogether useless: What if the day should come, that all our Bibles, and every English Book that serves to hold out Truth, and to discover Error should be taken from you, and ordered to be burned, and that Books stuffed with their Errors should come in their room? Many of you think little, or nothing now of the Light and Liberty of the Gospel which ye enjoy, but if Heaven be of so much worth, this Gospel is of much worth to you, and this Truth of it in particular. 5ly. Let not this Gospel be preached for naught; O! receive not this Grace in vain; that is, this Grace offered to you in the Gospel, and the clearing of such Truths to you. O! What a challenge, and aggravation of our Guilt will it be, when we come before the Throne? when many other Nations will be condemned, because they leanned to their own Merits, and made not use of Christ; and many of us shall be condemned, because, though we professed an indignation at these Errors, yet we made no more use of Christ, than these, who by their Doctrine excluded Him: If our Predecessors could speak, what could they say? Would it not be this, it is just that ye perish, for ye had Christ, and His Righteousness clearly preached to you, which we had not, and yet ye slighted Him: Therefore take hold of, and improve the opportunity, God hath clearly revealed this Truth to the Land, and to this Place, walk in the Light while ye have it, else your condemnation will be the greater, as it is, John 3.19. 6ly. Seeing God hath given us this a singular mercy, even the clear Revelation of the way of Justification by Christ's Righteousness, and Merits; Let us not, through our evil conversation, make the Truth of God to be evil spoken of, turn not the Grace of God into wantonness; It was an evil that soon arose in the Primitive Church, and which the Apostle disputs against, Rom. 2.3, and 6. Because He preached Justification by Grace, and not by the Works of the Law, some were ready to abuse that sweet Doctrine, and to say, Let us sin, that grace may abound, and let us do evil, that good may come of it, whose damnation, s • yes he, is just; And he follows out these Objections, and insists in answering of them; And, O! but this is damnable, from the abounding of God's grace, to take the more liberty to Sin; and yet what other Language have the Lives of m • ny, but this? Because Justification and H • ppiness are not built on our Works; • herefore we may live as we list; dispitfully and presu • ptuously reflecting on the way of Justification by Faith, and on God who hath contrived it; But if any of you will abuse God's grace, and Sin the more; God shall charge it on your own heads, this Gospel shall never do you good, God will require it of you; your Sins are multiplied, and your Plagues shall be multiplied above any that have lived under black Popery: I dar say, many of you would probably have had a greater restraint on you from Sin, and would have been more Charitable, and Foreward in many external good Works, if ye had been professed Papists, than now ye are, being professed Protestants; a judicial stroke on you, for the abusing of Grace; And is this the Fruit of the Gospel? No certainly, Grace was never preached, that Men should grow cold and indifferent in the practice of good Works; but that through the laying hold on Christ's Righteousness, they might have peace with God, and that th • ough the study of Holiness, God might be glorified; Therefore study the exercise of Faith so, as ye seclude not Holiness; and study Holiness so, as ye mar not the freedom o Grace; and put these two together, which are the Compend of the Gospel, when suitably practiced.

SERMON LIV.

THis blessed Death, and Soul-travel of Our Lord Jesus, hath been good news to many: and it is the ground of all the hope of Life that ariseth from the Word to a Sinner; It should never be tastlesse, nor dis-relishing to us, in mentioning reading, or thinking of it, but it should in reason make Sinners glad, that ever there was such a subject to be spoken of and to be considered; It behooved certainly to be a great business, that brought the Son of God to die; The Salvation of Sinners is a great Work, though many of us think but very little of it.

The Sum and Scop of Christ's Sufferings and Death, are briefly holden forth in these Words, By his knowledge shall my righteous servant justify many, Where we have, 1. The great benefit that comes by His Death; which is Justification, or the Absolving of Sinners from the Guilt of Sin, and from the Curse of God, due to them for Sin; by Christ's interposing Himself to become a Sin-suffering, there is a way laid down, how Sinners may be relieved. 2. The parties made partakers of this benefit, and they are called many. 3. The way how it is derived to these m • ny, it is by his knowledge; That is by, or through Faith in Him.

We have spoken somewhat of the benefit itself, Justification; which is the thing aimed at, for the most part in preaching, and in all other Ordinances, That God may by the Righteousness of His Son in the Gospel, carry on the Justification of S nners, through their knowledge of Him, or by causing them to rest upon His Righteousness by Faith, in order to their Salvation; It's sad, that in this point, which is of so great concernment, so many should go so far wrong, and mistake so grossly; that it is no great matter in some respect, whether they be called Christians, or not; This being the advantage of a Christian; that He hath a way to Justification, and Absolution from Sin, and Wrath before God, revealed to Him, which others have not; who, if he come short of this, or fall in gross Errors about it, he hath little or no advantage beyond Heathens; who may have more of the Fat of the E • rth, and of the things of the World, than these who are within the visible Church have; But in this, in a special manner, the Christian excels, and goes beyond the Pagan, or Heathen; That he hath a way laid down to him, how he may come to be reconciled to God, and freed from Wrath, and from His Curse due for Sin; which we have shown to be by fleeing to Christ, and by Faith resting on His Righteousness, and Satisfaction; For Christ the Cautioner having paid the Debt, by laying down a Price fully satisfactory to Divine Justice; And this Satisfaction being offered in the Gospel, upon the condition of receiving him; a Sinner giving his consent to God's offer, and closing therewith, may confidently expect, according to that offer to be Justified; and no other ways.

We show you one particular great and gross Error, wherewith these who are under the darkness of Popery, are woefully carried away, which we did the rather touch upon, because, though it be a Doctrinal Error in respect of them, and disputed for, by them; Yet in respect of the practice of many Protestant Christians, it's very rise, and ordinary; that is, to Mistake, Error, and go wrong in the way of making of their peace with God: And there are Three Sorts especially, who do exceedingly Mistake, Err, and go wrong here; These of whom I mean, and am now speaking, are not such as are maintaining Disputing, or Writing for such Errors; but such as commit themselves to be sound Protestant Christians, and haters of the gross Popish Error; That we spake somewhat to the last day: The 1. Sort are th • se, who, to this hour never laid down any solid Reckoning, how to make their Peace with God, or what way to come at Absolution before Him; these Persons do in practice deny, what ever may be their Professions, that there is any such thing as a Reckoning to be made betwixt God and them; or that there is a necessity of Justification, for preventing of their eternal ruin and destruction; They live from their birth, with a hope of coming to Heaven, without looking how they may pass this great step of Justification before God; they never saw, nor laid to heart their need of it; are their not many hearing me today, that are of this number? who will needs keep up confidently their fancied hope of Heaven; and yet never knew what it was to answer a challenge for Sin, or a threatening of the Curse, for the breach of God's Law, from Christ's Righteousness, nor did they ever fist, and arraign themselves before God's Tribunal, as guilty, nor did they ever think seriously of their charge, nor of their Summonds, nor of the way of making their Peace with God, by taking hold of Christ's Righteousness: A 2d Sort are the generality of Legal Professors; I do not say, that they are Legal in their Practices; that is, that they make it their business to keep the Law, for they are as little concerned, or careful in that as any; but they are Legal in this respect, that when it comes to the making of their peace with God, they know nothing but the Law to deal with, as that man spoken of, Math. 25. That got the one Talent, and was utterly careless to improve it; yet when it comes to a Reckoning, he stands and sticks to a rigor of the Law, Master, saith he, Lo here thou hast that which is thine, just so, such will be ready to say, we have no more Grace then God hath given us, we have a good heart to God; we are doing what we dow or can: Here come in Profane Men, mere Civil Men, and Hypocrites, and more especally the mere Civil Men; who do much in the duties of the Second Table of the Law, and they will profess that they do mind Judgment, and a Reckoning, but as if they had been bred and brought up in a Popish School, they foist in a Legal Righteousness instead of Christ's, as the ground of their Justification before the Tribunal of God: ye may take in these instances of this sort of Persons, which are very common; and who, in their Practice almost in everything agree with the Popish Doctrine. The 1. Instance is, of such Persons that know nothing of the imputation of Christ's Righteousness, yet if we speak of it, they will fall out in such expressions as these; we can do nothing of ourselves, there is no goodness in us, It's God's grace that must do our turn; yet in the mean time it is not Christ's Righteousness, they lay down to themselves as the ground of their Justification, but the good which they have done, as they suppose in Christ's strength, and the Grace which is given them to work, and do that good by; which is the same thing with the Popish way of Justification; as if Christ had procured an ability to us to keep the Law ourselves, in order to our being Justified thereby; hence they will Beli • ve, Pray, Hear the Word, Praise, and go about other Duties, and will profess that they acknowledge Christ in these; and that they have the Grace from Him to preform them; He furnishes the Stock, and they Trade with it, and so for the attaining of Life, they are obliged to their own Trading; which is in Words to pretended Grace, but really to put our own Works and Righteousness in the Room of Christ's Righteousness, as the ground, or meritorious cause of Justification; for the Grace given to us, enabling us to Work, is not Christ's Righteousness but our own, because given to us, and working in us; and so it is always ourselves, and our own Righteousness, not Christ, and His Righteousness that we rest upon. A 2d. Instance of some Folk, that speak of Christ, and of attaining Life through Him; yet it is not in respect of His Merit, but in respect of His Strength; for such will say, we hope through Christ's Strength to come to Heaven; their meaning wherein is, that He will help them so to repent and believe, so to be holy, and resist temptations, as they shall come to Heaven thereby, as the deserving cause of their coming thither; It's true, there is something right here, when in it's own place, if whole Christ were rested upon, Justification being put in the first place, and His Merit rested upon for that; it were good that His strength were leaned to, and made use of, for performing the duties of Sanctification; but when His Strength is rested upon, as the alone thing; and when we look not to Christ's Purchase and Merit, as the ground of our acceptation; but to Christ as enabling us to do Duties to the end that we may give God a recompense thereby; at the best it is but He and we together, this certainly is wrong; for nothing is proposed as a Satisfaction to God's Justice here, but what is immediately our own. A 3d. Sort are somewhat wiser, who, it may be, think that anything that is in themselves, is not worth the naming; but partly through Christ's Merit, and partly through what they have, and can do themselves; or by these joined together, they hope to be saved. This was the Doctrinal Error of the Galatians, who attributed Justification to Christ, and to the Works of the Law jointly: This way ascribs to Christ's Righteousness this much, that it makes our own Righteousness to be accepted, as the ground of our Justification before God; which in some respect is worse then the Covenant of Works; for the Covenant of Works sought a perfect Righteousness, but this way offers an imperfect Righteousness, and to mend, and to eke out our imperfect Righteousness, it takes in the Righteousness of Christ; but there is no such Covenant, or way of Justification in Scripture: for God made but two Covenants for men to attain Life by, one of Works, which is now impossible; The other of Grace, by which only it is possible to attain Justification and Life: This makes a third Covenant, or Contrivance by a mixture party of some Works in us, and partly of some Grace in Christ, to make up what is inlaking in our Works; and yet this way is very pleasing to our nature, and that to which we are much inclined for Justification; for men are naturally disposed to think that they give Christ enough, when they allow His Righteousness, to make up what is defective in their own; It's true indeed, that Christ's Merits do wash our Duties, but our Duties come never up to be the ground of our Justification in whole, o • in part; which is evident from this, that ere Christ make our Duties, or Performances acceptable, He makes our Persons first to be accepted; and that once being, then anything performed by us, in Christ's strength according to the will of God, is acceptable also.

But now we proceed further in the Words of the Text; and before we come to the causes of our Justification, we shall briefly Observe two or three things, that lie obviously in our way; The 1. whereof is this, That the Absolving of a Sinner, through the imputation of Christ's Righteousness, is the proper, and native result of Christ's Purchase; and the great intendment of it; His Sufferings, and Soul-travel were undergone, to procure Justification to many; So that if we would know what is the Fruit of Christ's Soul-travel? here it is; By his knowledge shall many be justified; Therefore, Rom. 5.9. It's attributed to his Blood, Being justified by his blood, we shall be saved from wrath, and 2 Cor. 5. ult. He was made sin for us, who knew no sin, that we might be made the righteousness of God through him; That which I mean is this, That Christ's intendment in His dying, was to redeem, and, really, and actually to procure Absolution, and Justification before the Throne of God to so many as should believe on Him: Or we may take the Doctrine these two ways, which yet come both to the same account, 1. Thus, that the things which Christ intended in H • s Death, was not a mere possibility, that Sinners might be Justified; nor to lay down a conditional way of their Justification, whereby • h • y might come, or not come to it, and so to make it possible; bu • that which He intended was that their Ju •• ification might follow absolutely; I do not mean instantly, and without the intervening of a condition; For here His knowledge comes in, as the condition, but that which I mean is, that He di • d, that their Justification might actually, and certainly follow as a fruit of His Purchase; In a word, His Death and Sufferings were, not to make Ju •• ification possible to all, but that so many as He bargained for might be absolutely Justified; or that many that is, all the Elect might be actually Justified; because He sha • l bear their iniquities, therefore by His knowledge they shall be Justified.

We Observe it for these Ends, or Uses, 1. To give an answer to that question, What is the native result of Christ's Death to His People? we say, it is their absolute, and actual Justification: These that would extend the Grace of God, and the Death of Christ so broad and wide, as to leave out none, say in effect, that the design thereof was to lay down such a way, as makes it possible to all to be Justified; and yet such a way as makes it possible that none at all shall be justified; for it hirgs justification on the free will of the creature; & so in striving to make Grace broader then God allows, they come to make it none at all, by leaving it on man's freewill, whether it shall be effectual or not, But blessed be God, the Covenant of God was not on these terms, for it is said here, That by his knowledge he shall justify many. 2. It gives us these two practical Uses. 1. It shows, what should be our intendment, in our Use-making of Christ's Death, and that is, that we may be Justified, and Absolved by it, even to make use of it, for attaining to Pardon of Sin, and Peace with God; If this be overlooked, and neglected, all other Fruits of it were useless; it will avail but little to be a Member of the visible Church, to be Baptized, and to be admitted to the Lord's Supper, to have Litural knowledge, of the principles of Religion, to have a Gift of Preaching, or of Prayer, &c. these will not Justify; The peculiar thing aimed at in Christ's Death, and that which His People aim at, and have to rejoice in, is Justification through his knowledge, which is always to be understood without prejudice to the study of Holiness.

2. It gives us this Use, whoever would have Absolution before God, would know that this was the very thing engaged for to Christ, and His intendment in His Death; That Sinners believing on Him, might be Absolutely, and Actually Justified by Him; it was not simply to propose Justification to them; but that Absolutely they might be Absolved from the Curse of God due to them for Sin: And now may I not ask, whether this is more encouraging to Sinners, to have Christ procuring Justification only conditionally to them; or to have the thing absolutely conferred upon them? This is a ground whereupon believing Sinners lift up their heads confidently, and expect Justification through His Righteousness: It is this that was promised to Christ, and it is this that is the native fruit of His Death, without which it will be fruitless; And this may remove the great obstruction that readily a Sinner, when he is serious, seeth lying in his way, to wit, the want of Righteousness, and the fear of not being Absolved, the want of inherent Righteousness in himself, which makes him liable to the Curse of the Law; when he seeth upon what terms Christ died, First, To procure a Righteousness to them that wanted Righteousness. And 2. Upon these terms, that Sinners through faith in Him might he Justified, and fred from the Guilt of Sin, as if they never had Sin themselves; Considering this to be his intendment, according to the terms of the Covenant of Grace, what have they, or what can they have to skar or fright them from expecting the fulfilling of this Promise? Because the contryvance of the Covenant of Redemption, is to buy Justification absolutely, and not the possibility of it only, nor to buy Grace to us, whereby to Justify ourselves, but Ju •• ification itself, so as we may be beholden to Him alone for it.

Again. 2dly. When we say that the Justification of a Sinner, is the proper result of Christ's Death, it may be thus understood; That the Righteousness whereby a Sinner is Justified, is immediately Christ's Death and Purchase, as to the meritorious cause thereof; to that if we look to what Justifies a Sinner, as to the meritorious cause of it; the knitting of these two together, He shall see of the travel of his soul, and shall be satisfied; and By his knowledge shall my righteous servant justify many, doth hold it forth, to be Christ's Death and Purchase; The travel of His Soul is, and must be the ground on which a lost Sinner is Justified before the Throne of God; This both confirms what we formerly proposed concerning this Doctrine; and also shows that the Justification of a Sinner is not by inherent Holiness; whence comes it, I pray that makes a Sinner acceptable before God? It is not from habitual, nor actual inherent Grace, but from Christ's Righteousness, laid hold on by Faith, that grippeth and adhereth to it; But from the latter part of the Words, we will have more particular occasion to speak to this, where these two are knit together; By his knowledge shall my righteous servant justify many, for he shall bear their iniquity; therefore we do now pass it.

The Object of this benefit is many, many, ordinarily in Scripture implies these two things. 1. A great number, and so it shows the extent of the Object; that is, that Christ shall purchase and redeem many; or by His Death procure Justification to many. 2. A restriction, and thus many is opposed to all, and so the meaning is; There shall many be Justified by Christ's Death, but not all; and therefore, as none can from these Words plead for an universality in Justification; So neither can they in Redemption, for he only bare their iniquities, whom by His knowledge He Justifies.

Looking on these many, in these twofold considerations; we may take these Observations from it. 1. Taking it extensively, Observe. 1. That the Righteousness of Christ is of itself able to Justify many; It's a Righteousness that can Satisfie for the Sins of many; or thus, That in the Covenant of Redemption, there is an intended Application of Christ's Righteousness, and Purchase to many. 2. That there are many, who shall indeed partake of Christ's Righteousness, and be Justified by it; It's not one, or two, or a thousand; but as it was intended to Justify many, so it shall be actually applied to many, for their Justification. 3. Comparing, the former Words, He shall see of the travel of his soul, and shall be satisfied; with these Words, By his knowledge shall my righteous servant justify many, Observe, That Christ is not satisfied for the Travel of His Soul, except many be Justified; Or thus, It is Christ's Satisfaction, how many there be that make use of Him, and that by making use of Him, come to be justified by Him; as afterward we will see; These many, are all these that believe, all these that have this true and saving knowledge of Him, and do rightly acknowledge Him.

The making out of one of these Doctrines will make them all out; That Christ's Righteousness is able to Justify many, that many shall be Justified by it; and that it is His S • tisfaction, and Delight that many be Justified, and get this good of it; It's said, Matth. 20.28. That he came to lay down his life a ransom for many, And Rom. 5.15. That the gift of grace which is by one man Jesus Christ hath abounded unto many. and v. 19. As by one man's disobedience many were made sinners, so by the obedience of one shall • many be made righteous; Let but these Four things be put together, and considered, and it will be found, that there is no just ground to quarrel these Doctrines. 1. The native worth, and intrinsic value that is in the Satisfaction of Christ, It's the blood of God, of the Person that is God; It's an Offering that flows from a willing and cheerful Giver; which makes it the more acceptable; He was content with delight to pay the Price, there cannot be a limiting, or bounding of this Worth and Value; because there cannot be any bounding, or limiting of the Person that gives the Value to it, if it be considered in itself. 2. Consider the freeness of the Offer, which takes in many, Our Lord communicats very freely, what He hath bought very dear: and it's done with respect to His taking in of many, to take away all exceptions from the poor and needy, and from them that want money. 3. As the terms are free, so the Offer is very broad; and comprehensive, as we see, Isaiah 55.1. Ho everyone that thirsts come to the waters; and Revel. 22. Whosoever will let him come, and take of the water of life freely; And we find these expressions, all that believe, and, whosoever believes, to be frequently used in the Scriptures; which takes in all that will yield themselves to Him on the terms of the Covenant, to close the bargain with Him. 4. Consider God's end in the Justification of Sinners; which is to make His Grace to shine, and to triumph, and to make it's victory over man's Sin Conspicuous, and Glorious, by being beyond it; not in respect of the number of Persons, but in this respect; that as Adams one Sin brought Death on many; so the Death of Christ hath brough Justification to many; as it is, Rom. 5. The judgment was by one to condemnation, but the free gift is of many offenses unto justification; Whereas Adams one Offence brought Death on many; here the relieving of one Sinner is the procuring of freedom to many, because, in that respect Christ is a Satisfaction for many Offences: But it may be Objected here; is it not said, that the way to Heaven is strait, and few their be that enter in thereat: They are thin sown, to say so, that are Heirs of this Inher • tance; I answer, by a distinction; Though they be comparatively few, yet considered in themselves absolutely they are m • ny; or they are simply many, though comparatively but few; Consider, and Compare them with the multitude of reprobates that are even in the visible Church, they are few, yet if ye will consider them in themselves, they are many; and it's most true that is spoken, Revel. 7.9. I saw a number which no man could number; if we look since the beginning: of the World, how some are taken in this Age, and some in that, some of this Nation, and some of another; they will be found to be but few, when all of all Nations are put together, yet in themselves they are many: There are these three Uses of it, which may be Reasons why it is put in here. The 1. is, to let us see the largeness of the extent of the worth of Christ, and of the allowance of Grace, in reference to the Justification of Sinners through Him; which should make us stand, pause, and wonder: It had been much, if Grace had saved but one, more if it had saved a thousand, or twenty thousand: But O! what ground of admiration is it, when many are saved by it; This is the native end, why it is put in here; even to show, that it is not for naught that Christ died, It shall be a blessing to many, I mark it, because, though the presumptuous thoughts of many lead them to extend the Merits of Christ to all in the visible Church; yet it may be that in others there are too narrow, and limiting thoughts of the extent of His Merits, and of the allowance of Grace, as to the number of the Elect, that shall be saved: It being certain, that as we are in hazard and ready to abuse anything so this, if it be said that they are many that are Justified: we are ready to exclude none, and if it be said that they are few, we are ready to make Grace as it were an a nigard, and Churl, and to contract, and narrow too much the application of it.

The 2d. Use of it (Which is a Second Reason why this Word many, is put in here) may serve for encouragement to Sinners: and to hearten them to assay to get this benefit of Justification made their own: many trow (and in some respect it is a truth) that it's a singular and odd thing to come by Justification; and hence they conclude, that they will never get it; and indeed if the thought of it's Singularity and Rareness made them careful to win at the thing, it were an profitable use of it; but when it makes them heartless, to attain the thing; it's a wrong, and prejudicial use of it; But Sinners, there is here ground of Encouragement, Provocation, and upstirring to you, to seek after Justification through Jesus Christ; because there are many, that are the Objects of it; The Righteousness of Christ, is a Righteousness that will save many; It's an Article of the Covenant of Redemption, that Christ shall get many; the Promise will give Title and Right to many, He will not be content, if He get not many; now putting these together, it cannot but be very great encouragement to seek, and a strong ground to expect Justification on this account, because, 1. That which a believing Sinner gets, is Justification, Pardon of Sin both Original and Actual; and it's complete actual Justification, not only the procuring the Offer of it, but the Application of it, Justification from all things, from which we could not be justified by the law of Moses; and Justification never to be reversed. 2. This Justification is designed for, and allowed to many, the stepping in of some before others doth not wrong them; and there needs not be disputs about Election; for the Text says, that the allowance of Grace is to many. 3. It is Christ's Satisfaction that He get many to be Justified; and the moe that step to, to lay hold on this benefit; He hath as it were the more Satisfaction: And if the Sinner should say, I know not if I be included in that number; the terms of the Covenant run to all that believe; if there be a fleeing to Christ, by Faith for refuge, there needs not be anxious disputing whether the Sinner will come speed; but there should be a steping forward, many have gotten good, and many will get good, and there is room sufficient for as many as will yield themselves up to Christ, and rest upon His Righteousness, It's a large mantle that covers thousands; and the Lord will have thousands to be hidden under it, and Justifyed by it.

3dly. It serves to be a most terrible ground of inexcusableness to these, to whom Christ's Righteousness is spoken of, and offered in the Gospel; who yet neglect to make use of it; that He was content to lay down His Life, and that as a ransom for many; none needs to say, I knew not if I will be welcome, He said, it was for many, and though He said not it was for all, yet it's for all that will believe in Him; And therefore it is not, nor shall not, because He hath confined the benefit to few, that ye are, or shall be excluded; but because, though He extended the benefit to many, yet ye excluded yourselves; and none of you, who hear this Gospel, shall have it to say, I betook myself to Christ by Faith, but He refused to admit of me, and He would have no moe then He had; there are many who please themselves with such a Word as this, when they hear that many will be saved; But it will be the dearest bought Doctrine that ever ye heard; it had been in some respect better, that ye had heard that it was but two or three that will come to Heaven; because the hearing of many's coming thither will greatly aggravat your guilt, who neglect so great a Salvation.

Therefore take two or three Caveats of this Doctrine, And 1. Beware of being secure, because there are many that shall be Justified; There are many moe that will perish; compare these that perish with these that will be saved; and it will be found that they are but an handful that will be saved, and that Swarms and Multitudes will go to Hell; Therefore, when ye hear that the door is opened to many, let it encourage you to enter in; but remember this, that moe will be excluded, and perish, then will enter in and be saved: The Scripture says, Many are called, but few are chosen; even in respect of the called within the visible Church. 2. Consider that Graces enlarging of this benefit, to take in many, will be your greatest challenge and aggravation that shall miss, and come short of it, Therefore, let us (as it is, H • b. 4.) fear, least having a promise left unto us of entering into his rest, any of as should seem to come short of it; When this door is opened to us, we would by all means fear coming short, or not entering through unbelief; for it will be worse with us then if the door had never been opened; Folk ordinarily think not so much to miss, or come short of a Privilege which but one or two have access to, but when it is such a privilege as is made attainable by many, the missing of it galleth and tormenteth the more; and when many shall come from the East, West, South and North, and shall sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, what weeping and gnashing of teeth will it cause to them, who shall be secluded? And therefore, 3ly. Beware of thinking that there is the less diligence, or fear required, because we say, that many will be Justified; for though there be many that are Redeemed, and many that shall be Justified, yet all these come to be Justified through Christ's knowledge: And therefore such as are ignorant and profane can but take little, or no comfort hence, while they continue to be such; Though there be many that are Justified, yet none but Believers are Justified; and none can warrantably look on themselves to be Believers, but such as are sincere students of Holiness; I would not, therefore have you laying weight, either on many, or few's being Justified, except by way of Motive; but on the way that ye take to come by the end: Though a great many moe were saved then will be; if ye take not the way of Faith, and Holiness to come to Salvation, ye will not get yourselves shrouded in the crowd, but though there were never so few damned, ye shall make up the number; In a word, it's ground of encouragement to a poor Sinner, that would fain be Justified in God's own way; it is also ground of shame, and confusion of Face to the unbeliever, that restrains the benefit of Christ's Purchase, and shuts himself out; when Grace doth make use of such expressions to bring him in; and it will be ground of conviction to all that have so wide a door opened to them, and do not strive to enter in: It may be many of you think little of this now, but in that day, when many shall be taken into the Kingdom of Heaven, and others shut out, it will be known to be a matter of greatest concerment, if once we could be induced to be in earnest in this one thing, there were a great point gained on the hearers of the Gospel, and till it be seriously minded, there is nothing that we can do in Religion, that will be to any purpose.

SERMON LV.

IT's a great matter to have the solid impression of Christ's fullness on our Spirits, and to be thoroughly persuaded, that there is a Rigteousness to be had in Him; yet the Consolation is not full, unless there be clearness in the way, how this Righteousness is applied, and come by, and a kindly yielding to follow that way; For though we know that Christ died, and that there is a Righteousness Purchased, yet, there are many that are never Justified, and that shall never be saved by it; And therefore it would not be so much, to know that there is such a thing; if he had not laid down a way how we may be partakers of it; which way can no more fail and misgive, then Christ's Righteousness can; and these Words hold out the way, By his knowledge shall my righteous servant justify many: That is, through Faith in Christ many shall be made Righteous; His Satisfaction shall be accounted the Believers, whereby it shall come to pass, that they shall be as really Justified; as if they had born their own iniquities, because His bearing of them shall be accounted theirs.

We spake, 1. of this general, that there is such a thing as Justification, or God's Abs • lving of a Sinner, who by His own iniquity, is liable to the Curse. 2. That this Justification is the proper effect of Christ's Death. 3. From the Object of it; That they are many, yet not all, who are Justified, many being put as a mids betwixt two extremes, neither including all, nor only taking in a very few; having put by these more general Doctrines, we would now speak a little to this great benefit of Justification, in reference to the particular Causes that concur to the attaining of it, which will lead us to a more distinct uptaking of it; there is ground for them all in the Text; and therefore we shall put them together; that ye may have a short view of this great benefit complexly.

There are commonly, six causes assigned to, or made necessary to concur in Justification; though we know not well how to express them, so as ye may take them up, because of the ignorance of many of you. 1. There is the efficient cause, and that is God; the party that doth Justify. 2. The end, or final Cause, and that is His own Glory. 3. The Meritorious Cause, or that which procures it, or the ground on which God Justifies, And that is Christ's Merit. 4. The inward instrumental Cause, by which we get a tittle to, and an interest in Christ's Merit, and that is Faith. 5. The Formal Cause, or that wherein Justification consists, and that is Imputation of Christ's Righteousness to the Sinner upon His acceptation of it, and the Absolving of the Sinner, by virtue of His Righteousness. 6. The External Instrumental Cause, and that is the Word of God, by which this Justification is revealed, and wherein God declares, and passes the Sentence.

For the First, ye would for clearing of it, remember what we spake in our entering on this Doctrine; That this Word Justification is a Legal, Forensick, or Judicial Word; and we are to conceive of God, who is the party offended, as the Judge; and of the Sinner Arraigned, and brought before His Tribunal to be Judged, as a delinquent; the Law gives in the Lybel, or Inditement, founds the Challenge, or Accusation; the Sinners Conscience, and Actions are as so many Witnesses, proving the breaking of the Law, and him to be obnoxious to the Curse on that account; In this we say that God is the efficient Cause, and so we may take the Words, By his knowledge shall my righteous servant justify many; Actively, and efficiently to look to Christ, as having this Power, as He is God; which is proper to God alone, as is clear, Rom. 8.34. It is God that justifies: 1 Cor. 4.4. Though I know nothing by myself, yet I am not hereby justified, but he that judgeth me is the Lord; And this is a reason of the former; to wit, that no other can Absolve but God, the party offended, who is Judge.

We mark it for this practical Use which the Apostle makes of it, which is to bid us lay less weight upon others, thinking well of us, or absolving us; and on our own absolving of ourselves; the Lord chargeth some thus, Luke 16.15. Ye are they which justify yourselves before men, but God knows your hearts: Paul will not justify himself, for that is God's place and prerogative; How many are there, who take another persons testimony for God's, and think, that since others love, respect, and commend them, they are in a good condition, and well enough; but, alas, is that Person God? Except men's testimony be founded on the grounds that are held forth in the Word, (and if so, then it's God's Testimony) it will not do the business, nor avail you anything; except there be • Sentence of Absolution pronounced, and • ast by Him, their Sentence, or your own will be recalled; Though many of you do not down right profess this, yet many of you practically fall into it; always remember, that it is God that Justifies, and that His Absolution is different from men's, and from your own; many may have good thoughts of you, and so may ye of yourselves, when God may have none. For the 2d. To wit, The final Cause, it is clear here also, by comparing the former verse with the Words going before, in this same verse; and ye may take it in this Observation; That the Glory of God, and of the Media or, is the end that God hath before Him, in the Justifying of Sinners; Therefore it is called the Lord's pleasure, or delight, and the Mediators satisfaction; because He hath proposed to Himself therein the Glory of His Grace, especially, and also of others of His Attributs, as His end, and so hath a kind of longing desire, and thirst after it; for the Lord being Absolutely Glorious, cannot, but love His own Glory, and being the infinitely Pure, All-sufficient Good, He cannot but love Himself, and His own Glory; and therefore, for attaining of this end, He Justifies and Absolves poor Sinners: Now God is glorified here two ways. 1. He gets the Glory of His Grace, that is exceedingly magnified thereby, as is clear, Ephes. 1.5. Having predestinated us to the adoption of children, by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace; It's the Lord's pleasure, to glorify His Grace; and this proves to be to the Glory of His Grace, when a Sinner liable to Wrath is fully Justifyed, and Intitled to Heaven. 2. He gets thereby the Glory of His Justice, and Righteousness, which takes in the Glorifying of God's Holiness and Wisdom; He is seen here to be a Holy God, who will needs testify His dislike at Sin, where ever it is; a just God, that will needs punish it, a gracious God, that will pardon; and such a wise God, as finds out the way how both to punish and pardon, without any the least Imputation, either to His Justice, or to His Mercy, and Grace; and so He shows Himself to be Infinitly Just, Gracious, Wise and Holy, in the Justification of Sinners; These we may see, Rom. 3.24, 25, 26. Being justified freely by his grace, through the redemption that is in Jesus Christ. There Justice and Grace shine clearly, Justification is free, yet there is a Price laid down, and a Satisfaction made to Justice; and the 26. verse shows the end, to wit, To declare his righteousness, that he might be just, and the justifier of them who believe in Jesus; He hath indeed taken a way, how to pardon Sin, but so as it is through a Redemption, or by the exacting of a Price, that He may be seen to be Just, who will not pardon Sin without a Satisfaction; Justice kythes in this, that Christ is put to pay a great Price; and that He may be seen to be Gracious, He hath laid down a way, how the Price that was to be paid by Christ, might be imputed to or reckoned, on the account of the guilty Sinner, and that He might thereby be Absolved: And thus Justice and Grace kiss each other, in this admirable contrivance; And although none almost except Socinians deny the Justice of God, in the Justification of Sinners; yet as they do Doctrinally, in Substance deny it; So many of us, who profess to abhor their Doctrine, do practically deny it also.

And therefore, as the 1. Use of it, let me speak a little to unbelievers, and ask you, what think you will become of you? ye must either betake yourselves to Christ's Satisfaction, or ye must resolve to Satisfie for yourselves; Secure Hypocrites think of nothing but of Grace, and that God will always be Gracious; and never suffer themselves think of the necessity of a Satisfaction to be made to His Justice; and thus they slight, and on the matter deny His Justice; as if He were not to be Glorified, in that Attribute as well as in His Grace, and Mercy; whereas there is no other way to declare God to be Just, in the Justification of them that believe; but this which brings them to Christ's Satisfaction.

Use 2. It's ground of notable Consolation, and Encouragement to a poor exercised Soul, sensible of Sin, whereupon to expect Justification; It's God's end in Justifying Sinners, to set out the Glory of His Grace; and is it not much, that God should contrive such a way for glorifying of Himself, as should carry along in it good to us, yea, such a way as should resolve in our good, which comes in as a subordinate end, to the glorifying of His Grace, as the ultimat end; may not this be an encouragement to them, to seek after Justification on these terms, and for this end?

Use 3. It shows, that as many as submit not to the way of this Righteousness, and of Justification by Grace, are thwarting with God's End; they set themselves to hinder and obstruct it, even that He should not be glorified in His Justice and Mercy; They do what they can, that God should neither be Just nor Gracious; but He shall be Just in condemning them; whether they will or not, though He be not glorified in His Grace, as to them, they setting themselves, what they can to let it, yet in His Justice, He shall most certainly be glorified: O! that Men and Women believed how deep their Guilt draws, who are found standing in the way of the glorifying of God's Grace; It will be found in some respect, to draw deeper then the Guilt of these abominable Sins of Adultery and Murder in the day of the Lord; and yet many of you will be found to have done this, and to have come short of Righteousness. For the 3d. Th • t is the Meritorious Cause; Take it in this Doctrine, That the Meritorious Cause, that procures our Justification, and with respect to which. God J • stifi • s a Sinner, is the alone Merit and S • tisfaction of Christ Jesus; And this arises from the Text, on these two Considerations. 1. Because this Justification is laid down, as an eff • ct of Christ's Soul-travel, and Suffering; and if Justification be the proper, and immediate effect of Christ's Sufferings; then His Soul-sufferings must be the Meritorious Cause of it, we cannot imagine another; He purposeth by His Sufferings, for the elect, that they shall by His Knowledge be Justified, therefore they must be Absolved, and Justified by His Interposing, to t ••• on their Debt, and to His Sufferings must be the procuring Cause of it. The 2. Consideration, is taken from the words following, He shall justify many, for he shall bear their iniquities; If Christ's bearing of our iniquities, be the ground of our Justification, or that by which it is procured, then His Sufferings must be the Meritorious Cause of our Justification, or that on account whereof we are Justified; because His bearing of our iniquities can no other ways be the cause of our Justification, but by His interposing to Merit the same to us by His Sufferings. Would ye know, as if the Prophet had said, how Christ's Sufferings shall be the cause of our Justification? Here it is, He shall bear our iniquities, and therefore our Justification flows therefrom; the Lord by the Prophet hath so knit these two t • gether, that His Sufferings, both go before, and are subjoined to His Justifying of many, that it may be put out of question, that the Mediators Suffering, is the alone Meritorious Cause of His pronouncing the Sentence of Justification, and of accepting and accounting u • as righteous before Him.

This is no in so many words professedly controverted, or denied by the Papists, with whom we here deal; For they grant, that Christ, by His Sufferings, procures Grace, and God's acceptation of our good Works, in so far as they are rewarded beyond their condignity: But to make the difference betwixt them, and us the more clear, we shall put in Four Words in the Doctrine and speak a little to them; We say then, that Christ's Satisfaction is not only the Meritorious Cause of Justification, but also 1. It is the nearest, and most immediate Cause. 2. The alone Meritorious Cause. 3. The Meritorious Cause, as Contradistinguished from, and opposed to our own Works, and inherent Righteousness. 4. It is the Meritorious Cause, as inherent in Him, and as imputed to us; These Four are clear in the Text, and may very well be put in the Doctrine.

1. Then we say, it's not only the Meritoritorious Cause but the next Immediat Cause, causa repinqua, (as we use to speak in the School) of our Justification; So that if it be asked, what is the Cause or Ground, on which God Absolves a Sinner, or the next Immediat thing, that He hath a respect to in His Justifying of him? It's Christ's Merit, His Soul-travel, and Sufferin • ; Papists deny this; and make the next Immediat Cause to be the Grace infused in us, that which is called, gratia gratum faciens: But if ye ask the Prophet, what is the Ground, I mean the next Immediat Cause, on which Justification is deryved to many? He tells us that it's not the inherent Righteousness of these who are Justified: but that it's Christ's Soul-travel, and His bearing of our iniquities; Hence, 1 Cor. 1.30. Christ is called our Righteousness, He is, (sai • h the Apostle) made of God unto us, wisdom, righteousness, &c. Not only by Christ have we a Righteousness, that makes us acceptable to God, but His Righteousness is ours, and God respecting of us, in, or through it makes us acceptable.

2dly. Not only is His Righteousness the Meritorious Cause, but it's the only Meritorious, or the alone Meritorious Cause; and herein Papists and we differ: They grant that Christ's Satisfaction is the Meritorious Cause, but remotly only, as it procures inward, or inherent Grace, by which we Merit; but they will not have it to be the only Meritorious Cause; but will needs have our own Works to merit also, and that properly; whereas the Prophet speaks of Justification as the effect of Christ's Soul-travel only; and if so, then there can be no other thing admitted, for there cannot be two social, or joint Meritorious Causes; Therefore, throughout the Scripture, when the Merit of Justification is attributed to Christ, it excludes all other things, and is opposed to our own works; which is the Third thing.

3ly. Then we say, That Christ's Righteousness is the Meritorious Cause of our Justification, as Contra-distinguished from, and opposed to our own inherent Righteousness, or Works; and herein also Papists and we differ; They grant indeed a Meritorious Influence to Christ's Righteousness; but that is (say they) as it makes our own Righteousness Meritorious; Not as Contra-distinguished from, and opposed to our own Righteousness, but as having influence on it. Now these are directly opposed in Scripture, I shall only name that one clear place, Phil. 3 9. That I may be found in him, not having my own righteousness, which is of the law, out that which is through the faith of Christ; Where Paul consulting, and resolving what he will betake himself to, as his Defense at the bar of God; We see, 1. That it is His Scope, and Design, that in the day of Judgment, he may be found in such a case and posture, that he may be able to abide the trial, And 2. That he speaks of Two Righteousnesses, the One is his own, that is the inherent Grace which he hath gotten, and the Works which he hath done: The Other is the Righteousness of Christ without him, which is by Faith; Now when he lays his reckoning, he is so far from joining these two together, as Con-causes, or Social Causes of his Justification, that he opposes them; That I may be found in him, not having mine own righteousness in him, without my own, or, not having my own, &c. in him, as having given up with denied, and renunced my own Righteousness; he will not admit of that on any terms, in less or in more; so clearly doth he, as to his Justification before God, seclude his own Righteousness, and betake himself to Christ's Righteousness alone, as Contra-distinguished to his own.

4ly. We say, That Christ's Righteousness is in Him, and imputed to us, or made ours by imputation; is the alone Meritoritorious Cause of our Justification, and Salvation; so as that which He hath purchased is reckoned, and accounted the Sinners, as if it were His own inherently and personally; This I also gather from the Words, By his knowledge shall my righteous servant justify many, for he shall bear their iniquities; Would ye know, as if the Prophet had said, how Christ is the Meritorious Cause of Justification? Thus it is, because He shall bear their iniquities, if He hath taken on the burden of their Sins, and had their Sins imputed to Him, then it will follow by proportion, that they are Justified by the imputation of His Righteousness to them; and there is nothing that the Scripture doth more inculcat then this, That we are Justified by the Righteousness of Christ, without us, and imputed to us, or reckoned ours, we by Faith laying hold upon it, and God's accepting of it for us, mak s it become ours; and yet there is nothing that we do more particular • y err in, and which Papists do more sco • n and flout at, wholly enervating the way, and contrivance of Grace, by excluding and shouldering out the Righteousness of Christ, (calling it in derision, a Putative, or merely fancied, and • maginary Righteousness, as if there were • o reality in it) and by bringing in, and establishing their own Righteousness; though it be very clear from this and many other Scriptures, that Christ's Righteousness must be ours by imputation, because He • are our iniquities; He became our Righteousness, by paying of our D • bt, as our Cautioner, and no other ways; the Scripture never speaks of His being our Righteousness, by procuring ability to us, to pay our own Debt.

I shall clear this 4th Branch a little further, because it will serve to clear the rest, That is, th • t Christ's Righteousness, as it is in Him, and imputed to us, is he only Meritorious Cause of our Justification; And if we consider, 1 The way of Justification that is used among men, this will be the more plain; There being two Covenants, by the one of which, Life was once attainable, and by the other, of which it is only now attainable; 1. The Covenant of Works, which absolves a man that never brake it; which is, as when one among men, or before men's Court, is declared to be free, because he was never o • ing the Debt. 2. The Covenant of Grace, that provides a Cautioner to pay the Sinners Debt, upon whose payment thereof had recourse to by Faith, there is access in Law, to the Sinner to call for absolution: even as it is in men's Courts; though the principal Debtor hath nothing to pay, yet if the Cautioner pay the Debt, it is the principal Debtors cl • aring; and if he should be again charged to pay the Debt; his immediate de • ence would be, that the Cautioner had paid it already: So is it here, the Lord hath borrowed, and made use of this way, that is used among men, to make the Mystery of Justification, which passeth in the Court of God, the more clear to us; it is as if one should allege, that such a Person is owing so much, and he should say, I cannot be charged with it, and upon what ground? Not because I was not owing the Debt, but because such anon has paid it for me; So saith the Apostle, Rom. 8.34 Who shall lay anything to the charge of God's elect, it is God that justifies, who shall condemn? it is Christ that died, &c. The defense proposed before the Tribunal of God, is Chritis dying, and that is as much, as he hath paid the Price, or Debt; who then can charge it on the principal Debtor? And the frame, and contexture of the words shows, that it is a judicial precedour; for they suppose a charge or lybel, and a sentence, and the Meritorious Cause of the Sentence of Absolution is, that Christ hath died.

2ly. If we consider the nature of the two Covenants, and compare them together, it will be clear, the Papists confound the two Covenants; For works, to them is the condition of both Covenants, making use of that place, Matth 19.17 2 • Keep the commands, if thou will be perfect, sell all thou hast, and give to the poor, quite contrary to the scope of it; for therein Christ is putting the man to a thing impossible to himself, to bring him to see the necessity of a Mediator; and discover his unsoundness, when he will not forgo his great Poss • ssions for him; But the Sc • ipture doth so clearly dif • ere • ce the Covenant of Grace, and • he Covenant of works that they are opposed; For the Covenant of works saith, do this and live; and the Covenant of Grace saith, If thou shall believe with thy heart in the Lord Jesus, and con •• sse with thy mouth, thou shalt or saved; And therefore the account of ones being Ju •• ified in t • e Covenant of Grace must be different, from the account whereon one is Justified in the Covenant of W • rks, other ways they would not be opposit; The Covenant of Works respects inh • rent Righteousness, as the condition; The Covenant of Grace respects Faith taking hold of the Righteousness of Christ; and therefore H s Righteousness must Justify, as being in Him without us, and as imputed to us, it cannot be our Righteousness within that Justifies; for so, it should be the same with the Covenant of Works; for though Christ did procure inherent Righteousness, to us, it makes no difference in the condition itself, which is works.

3ly. It will be clear if we consider how the Scripture speaks of Christ's Righteousness becoming ours, even as our Sins became Christ's, and was the cause (if we may so speak) of His condemnation; that is, as He became liable to the Curse, that as He stood a Legal Person in our Room, He became guilty, and liable to the payment of our Debt; For other ways it is abominable once to speak of His condemnation, and if His Righteousness become ours, as our Sin became His, then certainly His Righteousness is the cause of our Justification, as it is in Him inherently, and in us by imputation only; The blasphemy of Antinomians, is most detestable, and not at all pleaded for, even by Papists; and therefore we stand not on it here; Now our Sin became Christ's by imputation, therefore His Righteousness must be ours the same way; If it then were asked, How we are Justified? The Text answers, He shall justify many, because he shall bear their iniquities; The Prophet makes his Sufferings to be the antecedent whereof our Justification is the consequent, for His bearing of our iniquities is given as the reason of our Justification; this is also clear, 2 Cor. 5. ult. He was made sin for us who knew no sin, that we might be made the righteousness of God in him; In which words the Spirit of the Lord doth so explain, bound, and inculcat this, that there can be no rational exception against i • , nor evasion from it; He was made sin, that is a Sin offering, or an O •• ering for our Sin, though there was no guide • ound in His mouth, though He had no Sin, neither was capable of Sin; yet He was made a Sacrifice for our Sin; as He was made Sin, so are we made the righteousness of God in him; If any should ask what is it to be made righteous? The Apostle answers, even as Christ was made Sin, the s • me way are we made righteous; and that is, by imputation of Christ's Righteousness to us, and not by our own merit; we have no more merit then He had sin; but as He was accounted to be the Sinner, though free of Sin in His own Person; so a believing Sinner is accounted righteous, though without any merit in Himself, because God hath engaged in His Covenant, to make Christ's Righteousness forth-coming to the Believer; Though that were enough; yet the Spirit of the Lord addeth a further Word; in him, to answer that question, whether Christ hath procured inherent holiness to us, that thereby we may be Justified; no saith he, that is not the way; Our Righteousness is in him, and not inherent in us, even as the sum imputed to Christ is inherently in us; so the Righteousness whereby we are Justified, is inherently in Him.

4ly. It may be clear from this, That frequently it is called a Righteousness that is attained by Faith, and that is opposed to our own Righteousness, and working; now it cannot be conceived, how we can get a Righteousness by Faith, but by pleading, that His Righteousness may be imputed unto us; Rom. 3.22. It is called the righteousness which is by faith, and, v. 25. Whom God hath set forth for a propitiation through faith in his blood; and, cap. 4. v. 5. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness; Faith taking hold of His Righteousness offered to Sinners in the Gospel; His Righteousness so taken hold of, becomes a propitiation to pacify God towards the Sinner, as if He had satisfied in His own Person: Even as if a company of men had been out in Rebellion; and a Proclamation of Pardon comes forth from the King, because he is Satisfied by a great friend, who hath paid their Ransom: Which Proclamation of Pardon runs on these Terms, whoever will lay down Arms, and come in, and accept of the Kings Pardon, that is procured, and made offer of, shall be acquitted of the guilt of Rebellion, and received into favor; Who, when ever they are challenged, will plead their Absolution on that friends procurement, and offered such Terms in the Proclamation: Now suppose (as I hinted before, not long ago) that when these Rebells have yielded themselves, and accepted of the Terms; if any of them should be called to answer at the Bar, or the Kings Bench, as being challenged for his Rebellion; his answer, and defense would be, that such a Proclamation was made to us, and I said down my Arms, and accepted of the Pardon; this in Justice would be admitted, and sustained as Relevant, because that procurement, or procured Pardon, becomes the Persons, according to the Terms of the Proclamation: It is even so here, we are Rebells to God, Christ Jesus steps in, as the great friend of Sinners, and Satisfied Justice; and thereupon the Proclamation comes out, as it is, Act. 13.38, 39. Be it known unto you, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses; When the Sinner is arraigned before the Tribunal of God, He hath two Acts of H s Faith; One that submits to God, and to His way of absolving Sinners, and another that pleads for Absolution, • ot on the Terms of his own innocence, but on the Terms on which Christ's Satisfaction is made offer to him; and so Faith Justifies as it takes hold of the Meritorious Cause, and builds it's defense at God's Bar, on Christ's Righteousness, alone; It's the procurement of the Mediator that it pleads upon, and in this sense, the imputed Righteousness of Christ, and the Righteousness of Faith are one and the same, because Faith takes hold of the Righteousness without us, which can be no other but the Righteousness of Christ.

5ly. It's clear from the plain, and direct expressions of Scripture to this purpose; Take but these few, as Rom. 4.3. and 22. compared with, Gen. 15.6. Abraham believed God, and it was counted to him for righteousness; he had the promise of Christ to come, and received, and rested on it; it was not his Faith, but the promise of the Messiah rested on by Faith, that was imputed to him for Righteousness; and v. 6. Even as David described the blessedness of the man to whom God imputeth righteousness without works; It is not blessed is the man who is holy (though such a man is seriously studying to be holy, albeit not in order to His Justification thereby) but blessed is he to whom righteousness is imputed without works; and he confirms it from, Psal. 32. Blessed is he whose transgression is forgiven, and whose sin is covered; Blessed is the man to whom the Lord imputeth not iniquity: Blessed is the man to whom the Lord imputs Righteousness, though he have it not in himself, and to whom he imputs not Sin, though he have it in himself; So, 2 Cor. 5.19. God was in Christ reconciling the world unto himself, not imputing their trespass • s unto them, Jesus Christ is the reconcile • of the World to God by His own Merit; being God and Man in one Person, the efficacy of His Sufferings reconcileth the World of the Elect, and how is this purchased Reconciliation applied? By not imputing their trespasses unto them; That which here is called Justification, is there called not imputing of transgression, through that Righteousness which Christ hath purchased, or through off ring up of Himself in a Sacrifice to God, to satisfy His Justice

6ly. We might say, That this way of Justification through the imputation of Christ's Righteousness; ought to • he admitted according to Papists own groun •• ; For, 1. They grant that young Children, who cannot Merit, are justified, and admitted to glory by Christ's Merit, as the immediate, and proxime cause of their Justification, and why not also of these that are at age? Is He not the common Cause? what absurdity is in the one more then in the other? Is not the Justification of both alike free? though there be a difference in the manner of Application, yet in the Meritorious Cause there is no difference; and seeing to Children, Christ is the Meritorious Cause of their Justification; why not also to these come to Age? 2. They will grant an imputation of the Righteousness, and Merits of other Saints to them that want of their own, as to the removal of temporal plagues, and the taking them out of Purgatory; and if they grant that there may be an imputation of the Merits of Saints; why deny they the imputation of the Merits of Christ, as to the removal of eternal Wrath? is there any probability, that there can be any imputation of the one, and not an imputation of the other? 3. They allow an imputation of Christ's Merits, as to the procuring of the first Grace without all Faith apprehending Him; and, if by their own Doctrine, it be not absurd to speak of Christ's Merit, as to the infusing of Grace at first, why shall it be thought absurd to speak of Christ's Merit, as to the procuring of Glory? 4. They grant, that there is an imputation of Christ's Righteousness, as to the procuring of Glory, in a higher degree; (though they say, that it is a far better Life, which comes by our own works) and why not, as to the procu ing of Glory, in a lower degree, yea, both of Grace and Glory, and of every good Thing? We have insisted on this the more. 1. Because it's the main foundation of our Faith, and the end of it, and the great scope of the Gospel. 2. Because there are so many mistakes about this, and a gross mistake in this is remediless, when we come before God; Even before the Tribunal of men, if we make a wrong defense, it hazards our cause; So is it here, for to have a hiding place in Christ, and under the covert of His Righteousness, is our only defense before the dreadful Tribunal of God. 3. Because it serves much to clear this Truth, for we would have you knowing, that it's not enough to speak of Christ's Merit, as the cause of our friendship with God; a Papist will do that, who yet leaneth not to Christ's Merits alone, but to his own, at least in part, and in conjunction with Christ's; and therefore we would now and then speak of this, because there is such horrible ignorance of it though a fundamental Truth; How many gay honest folks (as they are called and accounted) are there among us, that cannot tell how they came to be Justified, or what is the ground which they have to rest on, if they were going to die? Is it not absurd, that men should be called Protestants, and live so long under the clear light of the Gospel, and y • t be i • norant of this main point of the Protestant Religion?

Therefore 1. make this Use of it, to inform yourselves in the causes of your Justification; and to turn them over into Questions and Answers to yourselves; • o that if ye ask, what is the efficient cause of Justification? It's God the party offended; What is the final cause of it? It is H • s Glory; what is the M • ritorious Cause? It is Christ's Merits, or His Righteousness impu •• d to us; what is the inward instrumental Cause? It's Faith, &c. According to the solid answer given in our Chatechisme, to that Question, what is Justification? It is an Act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone; Where the efficient cause is God's free Grace; Christ's Righteousness the only Meritorious Cause; and the only inward instrumental Cause, Faith alone; The formal Cause, God's pardoning our Sin, and accepting of us as Righteous: Remember well, that it is not Christ's Righteousness, as having a Merit in it, to procure inherent Righteousness, but as it is imputed unto us, and accounted ours, that Justifies us; Thus ye will remember the difference betwixt Christ's Right • ousnesse and our own; and as for the external instrumental Cause, it is holden out in these Words of our Catechism, in the description of Faith; as he is offered to us in the Gospel; All these Causes must in ordinary dispensation concur to our Justification, and the pardoning of our Sins.

The 2d. Use Serves to teach us to be on our guard against the Popish Error of Justification by Works; though we here are mercifully keeped free; yet the Land is tempted in several corners of it, to shuffle by Christ's Righteousness, and to bring in men's own Righteousness, or holiness, as the ground of their acceptation before God; There are some spottings of it with in a few miles to this place; and since this Error▪ draws Souls away from that which is their right, and only defense before God, that is Christ's Righteousness; it cannot but ruin them; which should make you all to look well about you; and upon this account to abhor it: It as one of the great Delusions of the man of Sin, which being once admitted, will, with your own consent, bring you again in bondage to a Covenant of Works.

Use 3. Follow this way in your practice, in your seeking after Justification, renunce your own Righteousness, and lean to Christ's Righteousness alone; What better are many of us in our Practice, then Papists? If ye ask many, what is it that satisfies the Justice of God? Some will answer. 1. Their good Prayers, or their good Works, and if they have done a fault, they shall make amends. 2. Others will say that they have a good heart to God; and they mind well, though it's but little they dow do. 3. Others will thank God, that they have • e • n keeped from gross evils, and that he hath helped them to pray, and to wait on ordinances, and though they have no Righteousness of their own, yet God hath helped them to do many good things, and thus, all that they lean to, is still within the • . 4. Others will say, we warrand you, we can merit nothing; but we hope through Christ's R ghteousnesse, our Holi • esse and Prayers will be accepted; not as Duties, or Fruits of Faith, but they think to make these two concur, as the ground of their Justification; to wit, Christ's Righteousness, and their own performances together; And what is all this, but black and abominable Popery? And yet, if we go through the generality of Professors, great Folk, and mean Folk we will find few, but by one or other of these ways, they delude themselves; and that but very few have Christ's Righteousness, as the immediate ground of their Justification, and Defense before God: Be ashamed therefore, that ye are so ignorant of this Point, and be exhorted to study it, as the main thing, if ever ye think to stand before God's Tribunal, and to carry your cause; be exhorted, I say, to be clear in this Defense, which only will be found relevant before God, and nothing but this, to wit, the Satisfaction of Christ taken hold of and rested on by Faith.

The 4th. Use, Serves for notable Consolation to a poor Sinner, that hath no Righteousness of His own; and who without this would never have peace, what would any of you think, or say, if ye had your Prayers, and good Works to hold up to God, for the ground of your Justification? But here is a way for the most profane and graceless, to be Justified; which we do not mention to foster profanity, or an indifferency, as to the having or wanting of inherent G • ace and Holiness, God forbid we should; but to hold out the excellency of this way of Justification by Gr • ce, whereto, if ye kindly submit, ye may come to be Justified; It's not your own Righteousness, whether ye have less or more of it, that Justifies you; for to that ye must be denied; and endeavor to make this sure and sicker: Therefore let not this Grace be offered to you in vain; if ye slight it, it will be a fearful challenge, and will make you one day stand with a silent mouth, and an empty hand, when ye shall be charged; because ye have not laid hold on this Righteousness, which only can answer all challenges; and ye shall stand naked before God, because ye had this Robe of Christ's imputed Righteousness, for covering of your nakedness in your offer, and would not put It on: This is it that bare through David, Abraham and Paul, and all other Believers; yea, that which (to say so) bare through Our Lord Jesus who was justified in the Spirit, as He stood in the Room of Elect Sinners; and Believers in Him may be fully assured of their Justification through His imputed Righteousness, not that which is His Essential, but Cautionary Righteousness, therefore throug • in to make use of it; and let God Himself bless through Christ what hath been said to you to this purpose.

SERMON LVI.

THese Words show the great Scope and Design of the Covenant of R • demption, and of Christ's Sufferings agreed upon therein; which have been so much insisted on in the former verses; And that's in a Word, that there may be a ground laid down, how a Sinner may be Justified; therefore there is the greater need, that this point be well studied, in all the causes of it.

It follows now that we consider this part of the Words, which holds out the mean, by which this benefit is made ours, and that is, by his knowledge, which holds out the Instrumental Cause of our Justification; It's ordinarily so called; and we see no cogent reason inducing us to a change of the Designation; Faith • here is called Knowedge, not as if it were a bare speculative notion, such as Devils may have, but because Knowledge is a notable antecedent to Faith, and Faith is cons • quent to, and supposes preceeding Knowledge, as we may see, Rom. 10. How shall they believe in him of whom they have not heard? Thus Faith is expressed by Knowledge, John 17.3. This is life eternal, to know thee the only true God, and Jesus Christ, &c. Now it cannot be eternal life, to know by a mere notional, or speculative Knowledge; For several reprobate men exceed many Believers in this; but it's to know so, as to believe in God, and to rest on the M • diator for Life through Him; as it is, 2 Pet. 1.3. He hath given unto us all things that pertain to life and godlin • ss, through the knowledge of him, &c. Meer speculative knowledge cannot be the condition of the Promises; For they are made to the Man that believes, which believing takes in not only the Act of the mind, knowing, and assenting but of the will consenting, and closing with the object known; and this will be the more clear from these two. 1. That by knowledge here is meaned, that by which Justification is made ours, or applied to us; and that which entitles us to it; now mere s • eculative knowledge doth not that; but it's Faith embracing Him, who is made known. 2. If we compare that which is attributed to knowledge here, with that which is attributed to Faith else, where, Rom. 5.1. Being justified by faith, we have peace with God; and, Rom. 3.25. He is the justifier of him which believeth in Jesus; We will find, that what is called knowledge here, is called Faith there; So that we may, without hesitation take the meaning of th • Words thus, My righteous servant shall by faith in him, justify many, who, by His bearing of their iniquities shall be absolved, and set free; Therefore, what is spoken of knowledge in the Doctrine, we may look on it as agreeing to, and meant of Faith.

We shall here insist a little on this Doctrine, which is implied in the Words; that Justification through Faith, or the obtaining of the Pardon of Sin, through Christ's Righteousness, taken hold of by Faith, doth necessarily presuppose knowledge, in the person that may expect it; Or thus, Faith, where it is Saving, and such as Justifies, hath always Knowledge going along with it; other ways Faith could not be called Knowledge; There may be Knowledge without Faith, but there can be no Faith without Knowledge; and so consequently a Sinner cannot expect Justification without Knowledge; For making out of this, ye may consider these things. 1. Faith is of itself nothing, but as it lays hold on some Object, How can Faith lay hold on an Object except it know it? as the Word is, Rom. 10. How can they believe except they hear, Can any person rest on an unknown Mediator? that sure were not Faith but a blind guissing; It's just, as if ye should say that ye believe such a thing, when yet ye cannot at all tell what it is; which is not Faith, but as I said, blind guissing, and presumption. 2. Faith as Justifying, is always holden forth, as making use of, and giving credit to that which is revealed in the Word; hence we that hear the Gospel, have that revealed to us therein, binding us to the belief of it, that Heathens have not, as it is, Rom. 1.17. I am not ashamed of the gospel of Christ, for therein is the righteousness of God revealed from faith to faith, Where it is necessarily presupposed, that the revealing of the Righteousness of the Gospel, (which here comprehends the knowing of it) must go before Faith, and as a Person grows in Faith, he grows in the knowledge of it; hence also, they are said to be strong in Faith, who were strong in knowledge; and they were said to be weak in Knowledge, who are weak in Faith, Rom, 14.1. and 15.1. Because they knew not that the cerimonial Law was taken away, and particularly the difference of Meats; and so durst not hazard on some things, which their Christian Liberty gave them access to. 3. Consider, that in Justification, God would have a Sinner to proceed as a man doth, who tables his defense before an earthly Tribunal of Justice; who, if he pleads well, and on relevant grounds, he comes▪ the better to; And as it is dangerous, in a weighty cause depending, to have an ignorant Advocate, who puts in a wrong defense; so is it here, and in this case to be ignorant; hence, Rom▪ 10. It's given as the reason of the Jews miscarriage in the point of Justification, but being ignorant of the righteousness of God, they went about to establish their own righteousness; That is being ignorant o • that which God would accept for Righteousness; they thought to patch up one of their own; and so is it still; For some hope to come speed by their Prayers, others think to come speed by their good Heart to God, a third sort puts in their good Works; if not in express Words, yet practically; all which may let us see the necessity of Knowledge to Justification. 4. Consider, that there must be Repentence, ere a Sinner can be Justified; which supposeth Knowledge; For he must needs know his Sin, and that his own Righteousness will not do his rurn; and so long as he is ignorant, he cannot Repent, nor renunce his own Righteousness, For while he is so, he cannot know what is Sin, and what is not Sin; what is Faith, and what is presumption, unless it be by guess; and folk will never be suitably affected with Sin by gues • ; The Apostle Paul (as it is, Rom. 7 9.) Before the law came, I was alive; that is, before it came to him in the knowledge of it's spiritual meaning▪ and broad extent of it; while he was a Pharisee, he was alive in his own esteem, But when the commandment came, sin revived, and he died; He then saw need of another Righteousness then his own: We preach to you sometimes the necessity of Repentance, and of your being humbled, and that ye should deny your own Righteousness, and betake you to Christ's; but except there be knowledge of your unrighteousness; It's as if we should bid you wash where there is no spot seen. 5. Look so reward to the Duties of Holiness, which are necessary, though not to Justify you; yet that ye may live as it becomes Justified Persons, though not to make your peace, yet to glorify God, and to keep up friendship with Him: Now can any know, or do duties, who are ignorant? Hence it comes to pass, that some hazard on Sin, taking it to be Duty, and scar sometimes at Duty, as if it were Sin. 6ly. Consider your own peace, and in order to it, there is a necessity of Knowledge; else there will be still a doubting whether ye are right or wrong, hence it's said, Rom. 14. He that doubteth, or doth doubtingly is damned; For he hath a Sentence in his own Conscience against himself though he may be doing that which on the matter is Right. 7ly. In a Word, Ignorance puts us out of case, to make use of many notable opportunities and privileges; we know not what use to make of the Word, of the Sacraments, or of Christ; How many have lived a considerable number of years strangers to the advantages that are to be gotten by him, through their want of Knowledge? Therefore John 4. Christ says to the Samaritan Woman, If thou haddest known who it is that asked it of thee, thou wouldest have given him drink, and he should have given thee living water; where He insinuats, that her Ignorance was a great cause why she keeped at such a distance from Him; It's hardly possible, that so many poor Souls, would abide at such a distance from Christ, if they knew Him; There is no desire after that which is unknown; and therefore many do live at such a distance from Christ; because they have not so much as the literal Knowledge, or Historical Faith of His Worth.

The Uses are Three. 1. Take it for granted, if ever ye would see the face of God, that there is a necessity of Knowledge; For Knowledge is a piece of God's Image, as well as Holiness; and Knowledge is commanded as well as Holiness; Knowledge was placed in the first Man Adam, as well as Holiness; and when we are renewed after the Image of God, in conformity to the second Adam, we are renewed in knowledge: And not only so, but Knowledge is a mean of the exercise of Faith, of Repentance, and of Holiness; and if such a thing be needful, by the necessity of a mids, in order to an end; if obedience to a command; or, if the thing itself that is to be known, be needful, then Knowledge must be needful; It's true, we would beware of extremities here; as either to say on the one hand, that their must be such a high degree of Knowledge; For in the speculative part of Knowledge, (to speak so) Reprobats may go beyond Believers; Or upon the other hand, to think that Knowledge is enough, and that there needs no more but Knowledge; as, alas, many do rest upon their Knowledge; and therefore we would beware of separating these two, Knowledge and Faith.

If it be asked here, what Knowledge is requisite to Justification? I would speak a Word to this Question, not so much for satisfying of curiosity; but for your Instruction, who are more Ignorant; and to show the necessity of the thing, and to give you a short view of these things, that are necessary to be known about this matter, and therefore, 1. Ye must know God, that Justifies you, ere ye can be Justified; as it is, John 17.3. This is life eternal, to know thee the only true God, and him whom thou hast sent, Jesus Christ; If ever ye be absolved, before such a Judicatory, ye must know your Judge; That there is one God, that He is one in His Essence; and that there are three Persons; yet so, as the Trinity of Persons doth not hinder, or obstruct the Unity, or Onness of the Godhead, John 5.7. There are three that bear record in heaven, the father, the word, and the holy ghost, and these three are one; Study then to know God, who is your Judge, not so much out of curiosity, seeking to know how the Persons differ, as to their manner of subsisting, as how to be fixed in the Faith of the thing. 2. Ye would know yourselves, and what may be charged on you before God; Can men carry rightly before a Judge, or before a Judicatory, if they know not how it stands with them: And this will lead you to know the State and Case wherein ye were made at first; And the Covenant of Works, which God made with Man at the beginning, when He gave to Him the promise of Life, upon condition of Obedience; and that ye are liable to the Curse, due for the breach of that Law and Covenant; else ye will never know your hazard; and knowing the breach of the Law, and Covenant of Works; it will make you, through God's blessing, to seek after Justification, which other ways ye will never do; And so ye are to know, that the first Covenant was broken by Adam, and that this made him, and all his posterity liable to the Curse, as being guilty of his transgression; and this takes in the knowledge of Original Sin, even of the sinful Estate wherein ye were born, and of your Actual Sins. 3. Ye must know, how a Sinner, lying in such a State, and Case under Sin and Wrath, may come to be absolved; And this leads you in to know, that there is a New Covenant made through a Mediator, in which there is a Promise of Life and Salvation, through believing in Him, which, Rom. 10. is called the law of faith, which gives a Sinner ground of hope to be Justified by the Righteousness of a Cautioner; and leads him in to know the Defense, that he may, and ought to plead upon before God; And there is here presupposed, as a necessity of knowing yourselves, so a necessity of knowing the Law, and Covenant of Works, (for if we plead innocent in any one Sin, whereof we are guilty, it may hazard our eternal ruin) And a necessity of knowing Jesus Christ, who is the Meritorious Cause of our Justification; that He became man, and did take to Himself a true Human Body, and a reasonable Soul; that by the Union of His two Natures, He might be God and Man in one Person; in reference to which He must needs be known; for if we know Him not to be Man; we cannot understand how Divine Justice is Satisfied; and if we know Him not to be God, we cannot understand how the Human Nature can be sustained, and supported and carried through in Satisfying the Justice of God; and withal, a necessity of knowing how the Mediator procures this Justification: and this leads us in to know His Office; how He was a Priest, and interposed betwixt God and Sinners, and made Himself an Offering for our Sin, and maketh intercession for us; how He was a Prophet, and how, when the thing was unknown; to wit, how a Sinner might have peace with God, He revealed it of Old by His Prophets, in the Old Testament, and by His Apostles, and Ministers in the New Testament, and doth by His Spirit ellighten the Soul, to take up the difference betwixt Justification by Faith, and Justification by Works; how He is a King to subdue Sin in us, to mortify our Corrupt Nature; that will still boast till it be subdued, to guide us in His way, to fight our Spiritual Battels in us, and for us; and to take course with all His, and our Enemies, Otherwayes, if we know not this, though we were justified just now; we would be led captive by Sin, and Satan to our ruin within an hour, but knowing Him to be King, it gives Faith▪ footing to expect Through-beating and Victory. 4. As we must know what Christ is; so we must know what is in Christ, and what is communicated and applied to Sinners by Him, and so the condition of the Covenant of Grace, which is Faith, whereby we come to be united to Christ; and that this Faith is not a bare assenting to the Truth, but a closing with, and a resting on Him; for we can never believe, except we know what Faith is. 5. It is needful, that we know what Duty is called for, from a Justified Person; to wit, Repentance and Holiness; because, though He Justifies none for Repentance, yet He Justifies none but Penitents, and He requires Repentance from all whom He Jus • ifies, Except ye repent, saith Christ, ye shall all likewise perish; For the Curse lies at the door, and we are so to Repent, as that with grief, and hatred of Sin, we turn from it unto God; with full purpose of heart, and endeavor after new Obedience. 6. There is also a necessity of the Knowledge of Christ's Ordinance (though non absolu • ely, in order to Justification,) to know the Sacraments, and how th • y represent Christ, and the benefits that come by Him; and how they do Ratifie and Confirm the Believers Right to Him, and these good things promised through Him: Let me entreat you Believers, and as many as look for Justification, to •• ndy thoroughly to know that these things are necessary to be known; even to know God, and yourselves, and what ye may be justly charged with before Him; that your mouths may be stoped; to know Jesus Christ, and His Offices, (For ye can never upon ground, expect Justification except ye know who hath procured it) to know what God requires of these, who are Justified; in a Word, study so much as may bring you to know your lost estate, and the remedy thereof; and how to found your Defense, when ye come before God, &c. And if ye would study thus to know God, and know yourselves, and your Natural Condition, and Jesus Christ; and the way how ye come to be Justified through Him; and your Duty to Him, and so make a Catechism to yourselves, out of these few heads, it were a short and sure way to come to knowledge.

The 2d. Use, Serves for Reproof, and Conviction to them that lie still in ignorance, which is a most Sinful and Dangerous Condition; for if Knowledge be a Duty, and if Ignorance be a Sin, and such a Sin as hazards the Soul, then what a woeful case are many of you in, who now hear me? Lay aside all other Sins, I would be ashamed to speak of the great Ignorance that is among you; How many of you are there, that cannot give any tolerable account of your Catechism; who know not your natural State and Condition, nor the way how to come at peace with God; nor any ground for your Faith to rest upon; nor Christ, nor His Offices? and, alas, if it be so, what better are ye then Heathens? Sure ye are much worse; because ye have despised Knowledge; Can the Gospel give you Faith, to whom it never gave Knowledge? There are several sorts of Persons, to whom I would here speak a Word. 1: There are some that never lay the necessity of Knowledge to heart, betwixt whom, and Turks and Pagans there is in this resp • ct, but little difference, and yet such will be ready to say, we live, and do as well as we may; that there may not be a quarrel, or contraversie betwixt God and us; But is it possible, but there must be a quarrel, if it were but on this alone account, that ye think there is none? O! that ye would consider, what a Sin Ignorance is; when the Devil appeared in the World, he made it a great part of his first Work, to extinguish, and put out the light of Knowledge, and by this means he labors still to keep Folk in Ignorance; hence the Apostle says. 2 Cor. 3. If our gospel he hid, it is hid to them who are lost, whose eyes the god of this world hath blinded; Profanity and Error are great Baits and Snares; but Ignorance carries moe to hell then both these do; for Ignorance fostereth and cheerisheth, if it do not also beget, Profanity and Error; as the Apostle Peter insinuats, when he says, that the Ignorant or Unlearned, Wrest, or pervert the Scriptures unto their own destruction; much Ignorance, and Conceit of Knowledge, will soon and easily shake people loose, and make them a Prey to Error, and also to Profanity; must not Ignorance then be an evil thing, when it leads the way to so many other Sins, and at last to Hell, and Destruction? hence it is, at least in part, that the Kingdom of Satan is called the kingdom of darkness; and sure they are very proper Subjects of his Kingdom, who are Ignorant; and is it possible think ye, that people can think of God, or of their Duty aright, or have any solid peace, who are in that Condition? They are just like to one sleeping on the top of a Mast, in great hazard, and yet utterly senseless of it: Look but to two or three Words, that hold out the dreadful danger, and hazard of your Condition, who are Ignorant; The First is that, 2. Thess. 1. Christ will come in flaming fire, to render vengeance to all them that know not God, and obey not the Gospel; The 2d. is, Hos. 4. My people perish for want of knowledge. The 3d. is, Isa. 27. This is a people of no understanding, therefore he that made them, will have no mercy upon them; Think not then little of Ignorance, neither think yourselves to be well, so long as ye live in it. A 2d. Son will readily grant, that Ignorance is an evil thing, and that Knowledge is good and desirable; but yet they take no pains to have their Ignorance cured, and removed, or to attain Knowledge: They are secure and confident, though poor, blind and wretched, and make their Ignorance a cloak of excuse for their other Sins: Hence some will say, we have been poor ignorant bodies, and we hope that God will not lay Sin to our charge: O! what delusion, and disperat danger is here? If it be asked, (and it would become us well to inquire in it:) What can be the reason of this horribly gross Ignorance, that is among us? which is such that we are almost hoplesse of many of you: if some extraordinary works of God's Spirit fall not in on your minds, and hearts: very readily these go together, the most ignorant, are the most senseless, and the most Ignorant, are the most confident: The causes of this may be several, as, 1. Folks undervaluing the practice of Religion, let the most Ignorant Persons, being earnest in the practice of Religion, and they will, readily through God's blessing, as seek after, so come at some measure of Knowledge: This is a fountain of your Ignorance, that ye are not in earnest in Religion: Then shall ye know, (saith the Prophet Hosea, Chap. 6.) if ye follow on to know the Lord: Excuse not your Ignorance, and want of Knowledge, by your not being Book-learned: by your want of time and leisure, and by other such shifts: If ye were in good earnest, and serious in seeking after the Knowledge of the things of Religion, ye would soon in some measure understand, and take them up: But ye come and hear, and sit for an hour, and take no heed what is spoken: ye will not read the Catechism, nor ask a question about what ye are ignorant of; nor will take heed to what is said, when others are examined; There are none of you, but if ye were in earnest, ye might come to some good measure of Knowledge; because they were sometim •• as ignorant as ye are, and as incapable, who yet have come to Knowledge, and these will be witnesses against you, who had the same Gospel, the same seasons and means of Knowledge, and yet continued full in your Ignorance. 2. Many of you do not value the sinfulness, and hazard of Ignorance; For ye continue as secure, a • if God would never lay it to your charge, ye would not readily lie in the Sin of Drunkenness, or of Swearing, or of any other such things without a challenge, but ye can lie still in your Ignorance, and in the Sin of not profiting by the means which ye are under, and yet dispense with yourselves therein; and ye secretly say within yourselves; if we be well other ways, we hope Knowledge will not be required of us; But will not, think ye, God's Image be required to be in you? are not Faith, Repentance, and Holiness required? and can any of these, I pray, be without Knowledge? do ye see any touched with the impression of their Sin and Guilt, but as soon they fall to the study of Knowledge? and who continue to be Ignorant, but stupid bodies, that never saw their hazard? which is an ordinary companion, and attendant of Ignorance. A 3d. Cause is Negligence, and slothfulness; The wise man says, The hand of the diligent maketh rich; and slothfulness brings on poverty, in everything; if ye compare Folks together, ye will find that where ever any are soberly, and seriously diligent God blesses it; So that we may gather, and conclude their diligence from their Knowledge; There are many here, who, I suppose are very Ignorant, but let me ask you, what time & pains have ye ever bestowed on the study of Knowledge? ye hear the preaching, and ye read a Chapter of the Bible now and then; but that's not enough, for ye may be present here, and yet not hear to any purpose; How many come to hear the preaching of the Word, from whom, through their own fault, Devils come, as so many Craws on new sown Land, and snatch away the Word that is sown? and it's never known, that such seed was sown; for most part, ye either hear negligently; or ye quickly forget all that ye hear; ye never speak of it in your Families, neither take ye any time for re • ding, and pondering the Catechism; how many of you did ever set any days, or hours apart to study Knowledge? Ye will cry out against pretended Enthusiasiness, and Inspirations as Delusions, and there is good reason for it; But how shall ye get Knowledge, if ye will be at no pains for it? your practice says, ye expect it should come by immediate inspiration, without all use of ordinary and appointed means. 4. Others will say, that they would fain know, but they are very dull and incapable; and it's often true, that they are so; but are such in earnest, out of love to Knowledge, studying to come by it? It's said of some. 2 Thess. 2. Because they received not the truth in love, God gave them up to strong delusions, to believe a lie. There are many, who study Knowledge, but not from a right principle; nor from a right motive; it may be, that they may get their Token to come to the Lord's Supper, to eschew shame when they are examined, or that they may be able to talk; It's just with God to let such want Knowledge. 5. Folks go not about the use of ordinary means, as having therein, need of God's blessing, and of His Spirit to help them rightly to take up His Mysteries, they pray not for Knowledge as God's gift, how many of you, when ye take up the Catechism to read, fall down on your knees to seek God's blessing on your reading thereof? When John is speaking of the benefits that come by Christ; this is by him put in among the rest, And hath given us an understanding, that we may know him that is true, 1 John 5.20. If therefore ye would know God aright, seek His blessing in the use of His own appointed means; ye study the Knowledge of God even as if ye were to read a common human History; if ye seek a blessing to your Meat, why seek ye not a blessing on the means of Knowledge? which is as necessary to the Soul, as Meat is to the Belly: How often hath David such a suit to God, when he says, Psal. 119. Open mine eyes, that I may see the wondrous, things of thy law; teach me thy statutes, &c. He thought no shame to pray for Knowledge; sure if we prayed more for it, we should thrive better in it; Other reasons may fall in, in the Directions annent the study of Knowledge which we shall give you.

The 3d. Use, Serves to exhort you to, and to commend the study of Knowledge to you, as a necessary commendable, and profitable Duty; can we hope to prevail with you in anything; if we prevail not with you in this, even to lay the necessity of Knowledge to heart? will not the excellency of the Object, the Authority of God commanding it, the advantages that come by it, with the prejudices that attends and follows the want of it, commend it to you? will ye ever be persuaded to seek after Faith and Holiness, that will not be persuaded to study Knowledge? It's a wonder how many of you can have the confidence to say, that ye keep your hearts to God, when ye are so void of the very form of Religion, which much consists in Knowledge, For it's that wherein it's keeped, and whereby, through Grace it's suitably exercised; Sure ye can never have the power of Religion, who want the form of it; therefore let me exhort you all, especially such of you, as have some eminency above others to study Knowledge, let the more aged study it; and let these that are younger study it; If the time of youth go over without it, it's one to many if ever the loss be recovered and made up again; and ye that can read, and have time and parts, study the Knowledge of God; many of you will be very sad, and dreadful spectacles in the great day, when ye shall be charged with this, that ye never Judged Precious Jesus Christ to be of that much worth, as once to put you seriously to the study to know Him; This is no Fable nor Fiction, but a sad truth, when Men vallue and esteem anything, be it Science or Art, they will be at pains, and give diligence to know it, because they prize it. Therefore, for helping you to the study of Knowledge, take these few Directions, and a Caveat or two in the close. 1. Let none put themselves without the reach of this exhortation; let none say, we are too old to learn, if ever ye think to be Justified by Christ, knowledge concerns you greatly; It were a commendable thing to see aged Men and Women carefully, and conscienscious reading the Catechism; and could we once but get you under the impression, and conviction of this, as a Duty, we would think that much were gained. 2. Spend some time about this in private weekly; It may be, it were fit that some of you did so daily, ye spend much time more idly; If ye knew the hazard of Ignorance, ye would even take some set time to study Knowledge, and this would not need to be counted any wronging of, or encroaching upon your Christian Liberty; as ye stint sometime for Prayer, may ye not stint sometime to read the Catechism or to go to some Family, where ye that cannot read yourselves, may have one to read it to you; And to several, I may add for a help to this, that ye would take a part of that time, which ye spend on Tipling; Is it not obvious, that the person that is oftest in the Hostler-house, or in the Tavern, is ordinarily the most stupidly Ignorant; Tell me whether is it better spent time, to take an hour, in two or three days, and bestow it in Reading of the Scriptures, or of some good and edifying Book; whereby you may come to Knowledge, and to grow in it; then to take several hours every day almost, in an Ale-house, or Tavern, many of you, as it is well known, will sit down in such places, at four or five a Clock in the after-noon, and continue till eight or nine at night; how much ye drink I speak not to that; but sure ye misspend much precious time, and much debauch your own Spirits: What if by such doings, ye be laying a ground for this a challenge: Sir, you lived in such a place, under such means, and you spent your time so and so; you might have been fred from the guilt of misspending of your time, and of your ignorance, had you taken a part, or the whole time, and spent it in the study of Knowledge; would not this be better for your Families, better for your Souls, and better for your Bodies? would it not prevent much Sin, and much Reproach? And therefore, if ye lay weight on the good of Soul and Body, bestow more time in the study of Knowledge; that Sin of Tipling brings alongst with it many other Sins and were it not well done to put some Duty, and even this Duty in particular, in the place of it? Others of you, that Drink and Tiple not a way so much of your time, ye know what time ye spend walking on the plain stones, and in prattling and talking of idle and unedifying subjects; in Drolling and Jesting, or in sitting over the Fire; (as we use to speak) in your houses, doing nothing; when will ye take some of that time, in seeking after Knowledge? Others of you, that follow your Callings, will ye leave your Work a little sooner then ye use to do, on the Saturnday evening; or take the Sabbath afternoon for this Work; some of you may study Knowledge in your Shops; Others may do it in your Houses, if ye would but give over to walk up and down the Streets, when ye are not all called to do so. 3. Make Conscience to improve the means of Knowledge which ye have; read especially the Bible, and also the grounds of Religion, compendiously summed in the Catechisms lesser and larger; ye have frequent preaching and Catechising at every Dyet, study to get something; and put every days lesson to another, and this would, through God's blessing, increase your Knowledge; For instance, take this Lesson today; that nothing can Justify, but the Righteousness of Christ, laid hold on by Faith; take another with you the next day, and let not one days Lesson shoulder out another; Let the Husband and the Wife, the Children, and Servants, compare their Notes, or what they remember of Sermons together; Be often speaking of what ye hear in your Families, ye have, it may be, some Neighbors, who would be content that ye come in to them; or, it may be they have Children who can help you; make use of such Means, and Persons; and that would both help your Knowledge, and evidence your Love (when sincerely gone about) to the Communion of Saints. 4. Be about the use of the Means, with an eye to God for His blessing on them; pray to Him for opened eyes, and that He would give you an understanding to know Him; There is a stupidity in many of you; that makes all that ye hear to go by you, and as it were, to slyde off you; So that if it were known, some would wonder how there could be such Ignorance amongst them, that frequently hear the Gospel. 5. Any light of Knowledge that ye have, be tender of it in your practice; God ordinarily refuseth to give more, where that which He hath given is not used well; where Men do not like toretain God in their knowledge, or where the truth is detained in unrighteousness, it provoketh God to give up to a reprobate mind, as the Apostle tells us, Rom. 1. If ye continue in my word (says Christ, John 8.31, 32.) then are ye my disciples indeed, and ye shall know the truth, and the truth shall set you free: And, John 7.17. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself. He that goes conscientiously, and constantly about the Duties of Holiness that he knows (For he must make conscience of all, else he will thrive in none) he shall increase in Knowledge.

There are also some things, that more generally conduce to Knowledge, as that, Magistrates, Ministers, Elders, Parents, Masters of Schools, and Masters of Families do their respective Duties. 1. Then let me desire you to see to the Education of the youth; I mean of the Children of the meanest and worst, to bring them up at Schools; I • 's sad to consider, how many young Ones of Graceless, Carelesse, and Ignorant Parents, are brought up to the Devil; it were no great business to help them, that cannot entertain them at School; O! that we were all willing, to contribute for such a work; It might help them to know some • thing of God, or to be civil at least; It would also remove the excuse that we frequently meet with from many, to wit, that they cannot read; And if Parents will not be seriously concerned in this themselves, God requires us to take some course to bring up their young Ones, in the Knowledge of God; and truly, if this external easy mean be neglected, we can expect little of other means; if this were minded it might be an ornament to the City; and the burden would not be so very great, if it were once put to the trial; will ye that are Parents, and able, be induced to put your Children to the School; if ye be not able, make it known; I know there are some who will drink more in one day sometimes, then would keep their Children at the School for many days; and I suppose, that there are but few who can say that it is mere necessity that lets them; are there any of you that can say, ye would fain bring up your Children at School, and ye spake to Magistrates, or to Church-session for help, and that it was refused you? It's your part to seek for help, that are really unable; And it lieth on you, to see to it yourselves who are able; And while ye neither do yourselves, nor seek help from others, ye are utterly in-excusable. 2. I would commend to you the necessity of using private means; and that ye would not lay all the weight of your profiting, on your being in the Church, and on your coming to be Catechised, or to hear others Catechised; but give diligence in private to come to Knowledge; else it will be long ere ye thrive and profit; ye that are in one Family, when ye come home from Sermon, confer together now and then; and be speaking of what ye hear on the Sabbath, betwixt Sabbath-days; and when ye can get any to answer a Doubt, or Question to you, make use of the opportunity; though we could go through you all twice a year in Examination and Catechising, it will not do your turn, if this be neglected: But as ye would be careful to keep your Children at School, so ye would be busy in your Families, at all Family Duties; This was wont to be the old way of God's People, and it would make hearing of Sermons profitable. 3. I would commend to you careful attendance on, and conscientious use making of the Ministry of the Word, the great ordinary mean of Knowledge; and that ye who are most concerned would be thinking of the great conveniency, if not necessity of moe Laborers, If it were known how numerous a People we are; how many hundereds everyone who Labors among you, hath under his charge, how little time we have to go through you all particularly; and what abounding Ignorance there is in the greatest part of the People; I suppose it would be thought, that the charge of any one of us might require two to discharge it suitably; which we do not pre •• e to spare our own Labor and Pains; but to stir you up to a necessary Duty; the effecting of the thing is not impossibly; and it is a Work and Duty, well becoming you, and worthy of you; The Lord Himself persuade you to mind it. I shall close up all with a Caveat, or two. 1. Beware of placing over much Religion in Knowledge; or of being puffed up with your Knowledge, when ye attain to any measure of it. 2. Beware of counting mere Knowledge to be Faith, but when ye come to know, and discern the Object, be sure that ye take hold of, and rest upon that which the eye of Faith discerns; the Land is to say so afar off, and within the Vail, cast therefore the Anchor of Hope there. 3. Beware of thinking, that ye merely of yourselves, can acquire any sound and saving Knowledge, or pump it out of yourselves; we bid you not study the Knowledge of God, as ye study other common things; There are here requisite Humility, Fear, Reverence, Love to the Truth, dependence on God; Prayer to Him; and acknowledgement of Him: Let me again seriously commend this study to you; and through it, let me commend Christ unto you, whom to know is life eternal, To Him be praise forever.

SERMON LVII.

IF anything should be studied with diligence sure this should be, even to be clear how we may come to be at peace with God; how we may be Absolved and Justified, when we come to reckon before Him; It is no curiosity, singly and diligently to make iniquity here; although the unfaithfulness, and pride of some unhappy men, have made the study of it unpleasant by corrupting, and making crooked God's plain, and straight way of making of our peace with Him, and of our being Justified before Him.

We entered to speak of the great mids, or mean by which this Righteousness, that Justifies a Sinner before God is derived, or, by which we come to have a Title to, and an interest in it: And as we have great need to be clear in that Righteousness, which will be a relevant defense before the Tribunal of God's Justice, that we propose not one that wi • l be casten, and rejected; So we have as great need to be clear in the way, how that Righteousness may be made ours, seeing many are, and will be condemned, notwithstanding of Christ's Righteousness, because there is no application of it made by them to themselves.

We show you that by Knowledge here is meaned Faith, as the Scriptures in the New Testament (which hold out Justification to be by Faith) make clear: It being evident, that no merely speculative Knowledge can entitle to this Justification; yet it's called Knowledge. 1. Because Faith necessarily presupposes Knowledge; If i • be not a part of it, yet certainly it's a necessary antecedent of it. 2. Because, though there be not an evidence to reason in all the things which we believe; yet there is a certainty; and Faith gets this Name, because it makes men certain of these things which it takes up, as if it were a Science or Knowledge. 3. To distinguish it from all other sorts of Knowledge, and to bound and include it, mostly, at least within this Object, Christ, to speak so; Therefore it's said, by his knowledge, or as the Word is better rendered, by the knowledge of him shall my righteous servant justify many; Which shows, that it's not Knowledge taken largely, that he means of, but Knowledge with respect to Christ, the great Object of it; as it is, 1 Cor. 2.2. I determined to know nothing among you, but Jesus Christ, and him crucified: And saith, Paul, Philip. 3.8. I count all things to be but loss, for the excellency of the knowledge of Jesus Christ my Lord. Ye will ask men, how doth Knowledge and Faith differ, seeing, wherever there is Faith, there is Knowledge, though not contrary ways, wherever there is Knowledge there is Fai • h? We shall not stand upon this; but shortly we conceive, that Knowledge discovers the Object, and Faith takes hold of the Object and rests upon it; Knowl • dge is the Eye of the New Creature, discovering such a thing; and Faith is the ha • d that catcheth hold of, and grips that thing that is discovered; Or thus, Knowledge is like to the Head, that takes up s • ch a thing in a Notion, and Faith is as the Heart that closes with it; Therefore, Rom. 10. It's said, With the heart man believes unto righteousness, and with the mouth confession is made unto Salvation: I know many take Knowledge for Faith, which at the best, is but Historical Faith; and it's as if a Man who is a drowning, should see another casting in a Rop to him; and he sees, and knows such a thing, but takes no hold of it, and therefore perishes; or, as a Seaman's discovering good ground, to cast Anchor on, but not casting forth his Anchor thereon, is exposed to the violence of the Storm, and so shipwracked; Knowledge discovers the ground, but Faith casts the Anchor on it: It's much to get you brought up to know, but much more to get you brought to know the difference that is betwixt Faith and Knowledge; Hence it is, that many say, that they believed ever since they knew good by ill; because they never looked on Faith but as the knowing, professing, and declaring such a thing to be true; But it's one thing to know a Physician, and another thing to employ him, and to make use of his Physic.

We spake of this general Doctrine, that Knowledge is a necessary thing, as being presupposed to Faith, and particularly the Knowledge of Jesus Christ; Therefore it's called, The knowledge of him; Because it's Christ Jesus which is the Object of F • ith; Therefore our study of Knowledge would especially be with reference to Him: There are Two sorts of Persons, who are not utterly ignorant, and yet are defective here. 1. There are some that love and study to be Scholars, but Christ is not the Object of their Knowledge; it's not the Knowledge spoken of here, to be well skilled in Philosophy, in Tongues, in Mathimaticks, &c. Which we discommend not; nor is it to be able, speculatively to dispute and discourse of Divinity, but it's the Knowledge of Christ's Righteousness; and to study experimentally, and practically to make use of it, and to be clothed with it; as one says well; If we know him we know all, and if we know not him though we know all, we know nothing; Therefore, though Paul was a very learned man, and a great Scholar, yet says he, 1 Cor. 2.2. I determined to know nothing among you, but Christ Jesus and him crucified. A 2d. Sort, are such as want not affection to Truth; nor love to Piety, yet to them the studying of this Doctrine, that concerns Christ, and His Off • ces, is somewhat tasteless, and wearisome; they would be at hearing of Duties, Cases and Questions spoken of; though we may, in some respects say, that none of these are Objects of Faith, properly, at feast as it is Justifying; but means and midses to guide you to make use of, and to carry suitably to the previledges, that are in the Covenant; Hence many have good affection, that are very shallow in their Knowledge of Christ, and think but little of Preaching, and Books that hold out the Doctrine concerning Christ, because they come not in so close to practical Things, and Cases, whereas, If they were better settled in the knowledge of Christ, it would answer all their Cases, and louse all their Questions and Doubts, let therefore these be well looked to, and this by no means be nauseated or slighted; Though Knowledge of the Truths of God be necessary; yet it's especially the Knowledge of Christ that is necessary.

There is another thing supposed here, that serves to clear the Doctrine of Justification, which we shall Observe, ere we speak of Faith itself particularly, because it's antecedent to it, and it's this, That the Gospel is a necessary external mean, for promoving of our Justification; for Faith, as we have shown, presupposes Knowledge, and Knowledge presupposes the Revelation of God's mind in the Gospel; and If Knowledge be necessary to Faith; then the Gospel must be necessary; For it's said, Rom. 11.17. That by it the righteousness of God is revealed from faith to faith; There is great need to observe all the steps of this Doctrine well, and this among the rest; The Gospel is not a thing • hat bred in natures breast; or a thing that man by nature hath the Knowledge of; Nay, it's foollshnesse to the wise Men of the World, as we may see, 1 Cor. 1. we, (says the Apostle) Preach Christ crucified to the Jews a stumbling block, and to the Greeks foolishness; Faith comes by hearing, as it is Rom. 10.17. and hearing by the word of God; and in the same Chap. v. 14, 15. How shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? Where the Apostle clearly, and convincingly in •• rt the necessity of a lawfully called Ministry for preaching of the Gospel, and for carrying on the Work of Justifying and S • ving Faith: The reason is, because, if their be a necessity of Faith, and if no Faith can • e without Knowledge, then there must necessarily be something to reveal it; I spe • k here of the ordinary way of God's revealling Himself; what He may do • xtraordinarly towards Dumb and Deaff Persons, to Idiots and Young Children, I middle not with that, but leave it to Himself as a Secret, which He thinketh not fit to impart to u: I call the Gospel the external mean of promoving our Just • fication, in Four respects. 1. Because it lays before us the Object of our Faith, for in it, (as it is, Rom. 1.17.) is the righteousness of God revealled, &c. and, Rom. 11.21, 22. it's said, Now the righteousness of God without the law is manifested, &c. We would never know the way how a Sinner comes to be at peace with God, and to be Justified without the Gospel. 2. Because, it not only reveals the Object of Faith, but it makes offer of it; and hereby a Sinner that hears the Gospel, hath warrand to embrace and make use of Jesus Christ's Righteousness, and to rest upon it; and therefore, if temptation should say to the Sinner, though Christ died, what is that for thee; Faith hath this to reply; The Gospel calls me, and that warrands me to come to Him, and to make use of His Death; the Promise, as it is, Act. 2. Is to as many as the Lord our God shall call; And in this respect, the Promise is our Right and Evident, whereby we come to have a claim to Christ. 3. Because God makes use of the Word preached, for engaging of Sinners to Christ, and for making them to take hold of Him; It's true, that it is not powerful of itself, and without the Spirit; yet it's the ordinary mean that God maketh use of, Therefore, saith the Apostle; 2 Cor. 10.4. The weapons of our warfare are not carnal; though they be weak in themselves, yet they are mighty through God, to the pulling down of strong holds: And in this respect, the Gospel not only offers Life, but through God's blessing, as a mean begets Life; and by the Spirit accompanying it, Sinners are engaged to take hold of Christ, and to rest on Him for Salvation. 4ly Because this Word being taken hold of, and closed with, contains the pronuncing of the Sinners Absolvitor, of His absolving Sentence, when it says, If thou believest, thou shalt be justified and saved; upon supposition of believing, the Sentence stands good to the Believer, Thou art past from death to Life; There being no condemnation to them who are in Christ Jesus.

The 1. Use Serves to clear that which we hinted at before; in naming this for a cause of Justification; though it be the external instrumental cause, yet it is a Cause.

The 2. Use Serves to teach you to put a Pryce on the Gospel; It's the bane both of profane secure Sinners, and of a sort of vain and giddy People among us, that they prize not the Preaching of the Gospel, as the external instrumental Cause, that concurs in the Justification of Sinners; but if ever ye be absolved, ye will be beholden to this preached Gospel; I will not say always to the Preaching, but sure to the Gospel that is Preached: This on the one hand reproves these who will be ready to say, that they have Faith, who yet never knew the Gospel to do them good; and such also who seldom come to hear, and who never care for preaching; And upon the other hand, it reproves these, who, when they fall a Tottering, Reeling, and wavering, and begin to incline to error; cast at the preaching of the Gospel, having, it may be slighted it before in their hearts; whether, when Satan once gets them, he tosses them in a great measure, as he pleases, and makes them so giddy, by frequent turning about, that they scarcely leave to themselves a foot-broad of Scripture-ground to stand upon: But as ye respect the glory of Christ, the good of your Souls, and your absolution before God, esteem much of the Gospel; For it's the power of God to salvation; And if ever ye ye come to Heaven, it will be by this Gospel, as the external mean: These Nations that never heard it will think you to be most desperately wicked, and miserable, who have had it, and yet so unworthily slighted it.

For pressing of this Use a little, Take Two or Three Directions in reference to it. 1. Walk under the Convictions of the necessity of the Gospel; For there is no absolution without it; It is true, God might have taken another way, but on the supposition, that He hath appointed Faith to be a mids to Justification, and that Faith supposes Knowledge, then certainly Knowledge doth suppose a necessity of hearing the Gospel; ye will never value Preaching, nor any other Ordinances of Christ, if ye see not a necessity of them, and know them not to be for your good. 2. Study to know what is the main End and Design of, and what is the advantage that is to be had by the Ordinances; many come to the Preaching of the Gospel, to hear and learn some Lesson, for informing their Judgment, some come to get Directions, in ref • rence to some particular Duty, some to get a doubt loosed, none of which are to be dissallowed in themselves▪ but rather in so far to be commended, but how few come to it, as to a mean to carry on, and bring about their Justification; and to bring them out of Black N • ture into a State of Grace? It's the sum of Paul's Preaching, and the end of it, as the Divine Historian shows, Act. 26.18. To open blind eyes, to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith that is in him. 3. Aim in your practice to carry on this Design, even to put a close to the Treaty anent Justification betwixt God and you; when ye come to the Preaching, and hears us declare in the name of the Lord, that a believing Sinner hath access to have his Sin taken away, and to be Justified through the imputation of Christ's Righteousness; ye would step to, hearing this Proclamation made of the pardon of Sin▪ by one of Christ's Ambassadors in His Name, and accept of, embrace, and cordially close with it, if it were just now, at this very occasion. 4. This would be the great design, both of Preachers and Hearers; Of Preachers to follow that way of Preaching most, that lays open the mistery of Faith in Christ; and of Hearers to love that way of Preaching best; not so much that which fills the head with Notions, as that which serves to help to close a Bargain betwixt God and you; This was Paul's great design in Preaching, as we see, 1 Cor. 2.2. and 1 Cor. 1.23.24. He no doubt ta • ght other things; but he compended all in this, or levelled all at this, as the scope, and this was his main Design in his Preaching and Pressing of other things.

The 3d. Use Serves, To make a sad discovery of many of you; is this Gospel the external mean of Justification; Then see if ye ever knew any benefit ye got by it; ye will belike say; that ye are in friendship with God? but, how, I pray you, came ye by it? There is little ch • nge, to the better in your Knowledge, and as little odds in your Practice, ye are as much given to Covetousness, Tipling Lying, Swearing, Pride, Vanity, &c. as ev • r; and are these, think ye, the Fruits of Justification? do ye think that to be Justification, which is neither from the Word, nor conform to it? If God would commend this to your hearts, I think it might alarm you to more serious thoughts of your Condition; I put it to your Conscience, if ye can conceive any difference betwixt you, and these that never heard the Gospel? ye are baptized, and hear preachings. &c. But, alas, it's none of these that Justifies; they are only useful as they lead you forward to the use making of Jesus Christ: Again, let me ask you, what effect hath Preaching upon you? H • th it convinced you of Sin? • o, how then can it convince y • u of Righteousness? Therefore, if ye would make sure Justification indeed, try it by the Word. 1. What was it that put you to seek after, Righteousness, and Justification? was ye ever convinced of the need of it? and if ye have been convinced; was it by Preaching of the Word? 2. If ye have been convinced of your Sin and misery; where sought ye for a remedy? was ye led in through the Word, to seek a Plaister to heal that wound of Conviction? 3. What was it that warranted you to take hold of that Word, or that gave you right to it? I know that ye will say, that it was Christ holden out in the Word, that ye did betake yourselves to; but what weight laid ye on God's call in the Gospel warranding you to lay hold on the Promise of Righteousness, and Pardon of Sin through Christ? I know there are many, who, though there had not been a call from God, would have confidently stepped forward to the Promise; but were ye ever like to Peters hearers, pricked in your hearts, and made to say, men and brethren what shall we do? Or, being some way pricked, was it God's call holding out, the Promise to be to you, and your children, and to as many as our God shall call, that brought you to rest on the Promise? God hath designed preaching for this end; and ye would try, if ever ye was put to it, to look to God's call, that g • ve you warrand to believe; for there is nothing more certain then this; that wherever Faith is sicker and well built, it's grounded on God's call, and doth take His Fai • hfulnesse for it's Back-bond (to say so) and warrand.

More particularly, we come to speak of this Word, as it respects the inward mean, or the inward instrumental cause, of Justification, which is Faith; for there is this order and method. 1. The Sinner is convinced, and made sensible of Sin, and brought to reckon for it, in his own Conscience, before God. 2. There is Christ's being holden forth interposing himself to take on Sinners Debt, and satisfy • ng the Ju • ice of God for it, which is the meritorious Cause. 3dly. There is God's Offer in the Gospel, holding our Christ's Righteousness to lost Sinners, and calling them to make use of it. 4ly. Upon this, there is Faith's receiving of the Offer, and resting upon Christ, and His Righteousness for Life; which (to speak so) is the inward instrumental Cause taking hold of the external, and as I said of Christ in it. 5. And lasty follows God's imputing the Righteousness of Christ to the Sinner, and absolving him, by virtue of that Righteousness from the guilt of his Sin, as if he had never Sinned.

In speaking of this inward instrumental Cause, Five things would be cleared, which we suppose are implied in the Words. 1. The necessity of Faith, holden out, as the Mean, by which Justification is come by. 2. The immediate Object of Justifying Faith, and that is Christ's Sufferings, or Jesus Christ, as Suffering, Travelling in Soul, and paying our Debt. 3. The Act of this Faith, on this Object; which is not a bare speculative Knowledge, or a mere Historical Faith, but something that really Acts on Christ with respect to His Sufferings. 4. The effect of this Faith taking hold on Christ, and His Sufferings, and that is Justification, which is not the making a Sinner to be Just, by inherent Righteousness, but the Actual absolving of him from the Guilt of Sin, and from God's Curse, the changing of his State, and the bringing him from under the Curse, into good terms with God. 5. The manner how Faith concurs in proceeding, or bringing about this effect; wherein we have this general; That Faith hath a peculiar influence in the Justification of a Sinner, that no good work, nor any other Grace hath; There is none of all these things but it is in this miserably declined generation (wherein the Devil sets himself mightily to obscure Tru • h, as the Lord by the Gospel doth clear it) contraverted, I shall only endeavor to clear the positive part, and let you see what is Truth in these things, whereby ye may be brought to discover, and abhor the errors that are contrary thereto.

The 1. Doctrine than is this; That before a man can be Justified, and Absolved from the Curse of God due to him for Sin, there is a necessity of Faith in our Lord Jesus Christ; This is clear from the Words, and from what hath been said in the opening of them up; If it be by his knowledge, or the knowledge of him, that many are justified, then it cannot be that they are Justified before they come to the Knowledge of Him, or from Eternity; only in passing, take two or three words of Advertisement, and then we shall confirm the Doctrine. 1. When we speak of Justification, it's in respect of our being absolved, and fred not from the pollution of Sin, but from the guilt of it, as it makes us obnoxious to the Curse, the clearing of the effect will clear this more. 2. When we speak of Faith, it's not to be understood as it were a Declaration, or Manifestation of our Justification; Or, it is not to be understood of Faith, in the hight of full assurance, and as it is a plezophory; but of Faith, as it is a laying hold upon Christ. 3. When we speak of the necessity of Faith, in order to Justification, we mean not, as if there were such an absolute necessity of it, in itself, that God could not do other ways, or Justify without it; but we mean a necessity, in respect of the order which God hath laid down, and held forth in the Gospel, which is by the Knowledge of His Son to Justify many; And from these considerations many Arguments of our Adversaries are made very little regardable, yea utterly void.

For Confirmation of the Doctrine then, 1. Consider these Scriptures that expressly limit, confine and bound Justification, and pardon of Sin to the Person that doth believe; So, Rom. 1.17. The righteousness of God is revealed from faith to faith; as it is written, the just shall live by faith. Rom. 3.24, 25. Being justified freely by his grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, &c. Col. 3.22. God hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. Act. 13.38.39. Through this man is preached unto you the forgiveness of sins, and by him, all that believe are justified from all things, from which they could not be justified by the law of Moses: Consult the Scriptures, and we will find, that Paul clears both these Questions. 1. who are Justified? All that believe. 2. When are they Justified? When they believe. 2ly Consider these Scriptures, that place all men before believing, into a state of Wrath, and they will furnish a second ground for this, as John 3.18. He that believeth on him, is not condemned: but he that believeth not, is condemned already, He lies under the Covenant of Works, and is condemned, as considered in himself, though God may have a purpose to make a change of his state; So, Ephes. 2.1, 2, 3. You hath he quickened, who were dead in trespasses and sins, wherein, in time past ye walked, and were children of wrath even as others, &c. and v. 12, 13. We were sometimes without Christ, being alians from the common wealth of Israel, and strangers from the Covenant of promise, without hope, and without God in the world; but now in Christ Jesus, ye who sometimes were far of, are made near by the blood of Christ; and v. 8. By grace are ye saved, through faith, and that not of yourselves, it is the gift of God, not of works, least any man should boast, it's Faith that gives the Title, which we had not before. 3. Consider, That the Scriptures do expressly make believing to precede Justification; and make Justification to be an effect, or rather a consequent of Faith, to which Faith necessarily concurs; as all these places, which say, that we are Justified by Faith in Christ, do clear, as Rom. 5.1. Being justified by Faith, we have peace with God, through our Lord Jesus Christ; which place looks on Faiths concurring in Justification, with a kind of causality, Rom. 3.22.25. The righteousness of God, which is by faith of Jesus Christ unto all, and upon all them that believe, &c. Ephes. 2.8. By grace are ye saved, through faith; See more fully to this purpose, Gal. 2.16. where the Apostle designedly as it were, sets himself to confirm this Truth; For speaking of the way, how Sinners come to be Justified, and as it were entering in the Debate, he says; Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even as we have believed in Jesus Christ that we might be justified by the faith of Christ; In which place we have three things considerable, to make out the point. 1. He compares the concurring of Faith, to Justification, in the Covenant of Grac • , to the concurring of Works to Justification, or to the obtaining of Life, in the Covenant of Works; as Works did Justify, in the Covenant of Works, so does Faith in the Covenant of Grace; Now certainly the performing of Works, in the Covenant of Works, behooved to go before Justification that way, therefore the want of Works made Adam to come short of Justification by Works. 2. He looks on Faith, and speaks of it, as concurring to Justification, with a respect to Christ, and never looks on it in this matter, as a Grace considered in, and by itself; but as acting on Christ in a peculiar manner. 3. In express words, he says, We have believed in Christ Jesus that we might be justified; which clearly implies, that they could not be Justified before they believed, and we may well, and easily gather, that the Justification here meant, is that which is real and actual, and not the declaring of a man to be Justified to Himself; else Works might declare a man to be Justified to himself, as well as Faith; But he contradistinguishes Faith and Works here, and opposes the one to the other.

The 1. Use, Serves for clearing of this Truth, That there is a necessity of Faith's taking hold of, and resting on Christ, ere we can be absolved, and Justified; And so both these Errors of Antinomians fall to the ground, 1. That, by which they assert, that these who are Justified, were Justified from Eternity; and were never under God's Curse: And 2. That Faith is not necessary to the attaining of Justification, but only to a Persons knowing that he is Justified; and so they say, that Faith enters us not in the Covenant; which is false, it being the terms, or condition, on which God proposeth, and promiseth pardon in his Covenant, as is clear, John 3.18. Whosoever believes shall not be condemned, but shall have everlasting life, and, Mark 16.16. He that believes, and is baptized, shall be saved, with this opposition, He that believeth not shall be damned; Faith being it which enters us in the Covenant; For, either Sinners are Justified before they can be in Covenant with God, which is an absurdity, and inconsistent with God's Covenant, or it's by Faith that they are entered in the Covenant: There is here also a clear discovery, and confutation of a 3d. Error of Antinomians, concerning the nature of Faith, That it is Persons believing, that they are Justified; No, not so, For as the Apostle says▪ Gal. 2.16. We have believed that we might be justified, We believe, in order to Justification; And to say, as Antinomians do, would do much to infer universality of Justification, as well as of Redemption; It's God's mercy, that this Error is discovered; and that we have His Truth pointing out to us, that Justification must have Faith going before it, and alongst with it.

The 2d. Use Serves to demonstrate the absolute necessity of believing, and taking hold of Christ; If Absolution and Justification be necessary, Faith must be necessary; And therefore, if Christ be preached to you, and if by Him, all that believe are Justified; Take hold then, I beseech you of the Offer, receive, embrace, close, with it, and let your very hearts open to it; without which ye can never expect to be Justified, before the Tribunal of God, Now let God Himself bless the same Word to you, through Jesus Christ.

SERMON LVIII.

SOme further, and more serious apprehensions of our Sin, and hazard, would make the reading of these Words to be refreshful, and welcome to us; The stayed thoughts of an Arrestment laid upon us, to appear before God's Tribunal, and to reckon for our Debt, would make us think much of a Cautioner; The want whereof make the glad tidings of the Gospel to be tastlesse, and without relish, This is the great scope of these Words, to show how a Summonded Sinner arraigned at God's Bar, may be Justified, and fred from the charge that he is liable to; For, says the Prophet, By his knowledge, who is the surity of the Covenant, shall many be just • fied. That which we last left at, was this; That Faith in Christ, receiving, and resting on Him, is necessary for the attaining of Justification; so that in God's way, these are so linked and knit together, That never one shall be Justified, but a Believer; Though there be a Righteousness in Christ, yet it shall be derived, and communicated to none come to Age, but to these, who by Faith betake themselves to Christ; what way the Lord takes with infants, Elect Infants, I mean, is not that which the Prophet aims to speak of; though it be Christ's Righteousness, that is communicated to them, as well as it is to them who are at Age; yet as to the manner of communicating it, God hath His own way which we know not.

Now that we may learn in speaking to these Truths, not only to get some Light for informing of our Judgment; but also some help for our practice; take two or three Uses, ere we proceed any further.

The 1. Use then is, To let you see the absolute necessity of believing in Christ Jesus, and that it is as necessary for the attaining of our Justification, as Christ's dying is; For our Justification is an effect flowing from several Causes, and the want of any of them will mar it; There must necessarily be a concurrence of them all, to bring it about; And therefore, though their be an excellent worth in Christ's Righteousness; yet there is a necessity of Faith, to lay hold upon it, and to make it ours; God's order in the Covenant bears this out; wherein he hath knit the Promise of Pardon of Sin, and of Justification to Faith, and resting on Christ; and there is good reason for it, As, 1. The Lord will have a Sinner to know what he is obliged to Christ, which Faith contributs much unto; For Faith stands not in the way of the freedom of Justification, but rather commends it; for the Lord would have us know, that we hold our Life of Him; and not to receive Him by Faith, is an evidence of highest presumption; Therefore it's said, Rom. 4.16. It is by faIth that it might be of grace; God hath chosen this way, that the freeness of His Grace, in pardoning of Sin may be seen. 2. The Lord by this, lets the unbeliever know, that the reason of his own ruin is of himself; There shall not be one unbeliever found, that shall have it to say, that the blame lay on God, or on Christ; because the offer was made to them on condition of receiving it by Faith, and they not performing the condition, their Guilt is aggreged by their slighting of the offer: It's true, that we are not now dealling with them, who down-right deny the Truth of this Doctrine; but, alas, what better are they, who do in their practice deny it, and live senselessly and securely under the Gospel? We conceive that there are Three sorts of Persons, that have need of a Word to be spoken to them here. 1. Such as live carelessly, and securely (as we just now said) as if God required nothing of them at all; as they were born, they know not how, so they live, they know not how; and when they are pressed to a change of their state, and way, they make excuses, partly from the sinfulness of their Nature, that they can do nothing, partly from the abundant Grace of God, that He must do all; But it will never excuse you, that ye wanted Grace, and had a Sinful Nature, for whom I pray, can ye blame for it? ye that make a bachel of His mercy, if ye continue to do so, shall never get good of it; For He hath said, that He will Justify, and save none but the Believer, There is none other that hath the promise of Pardon, it is not made to anything that is to be brought forth, or done by your own strength, or by the strength of Nature, or of free-will; But God hath laid down this order and method, and made it known that ye should believe, and receive the offer of Christ in the Gospel; renunce your own Righteousness, and betake you to Christ's Righteousness, other ways ye cannot, on good ground, expect to be Justified. 2. Others will set about many things that are good; but the Work of believing they can never be brought to mind, or own, they will make a sort of Conscience of Prayer, of keeping the Church, of reading the Scriptures, &c. But to give obedience to the Command of Believing they mind it not, they can live, and die without it; This was the woeful, and Soul-ruining practice of the Jews of old, as we are told, Rom. 9. They took much pains to come by Righteousness, but they attained it not, because they sought it not by faith, but as it were by the works of the law, for they stumbled at that stumbling stone; when they had gone part of the way, as it were, and come to the Stone of believing, there they fell and brake their necks; Hence there are many who promise Heaven to themselves, and think that they have done something for it, who yet never laid hold on Christ for their Justification; but let me tell you, that though you could go the greatest length in Holiness that ever any did since Adams fall, it will not avail you, if ye neglect Faith in Christ; I say not this to dissuade you from the Duties of Holiness, God forbid; but to divert you from seeking Justifi • ation by them; study the Duties of Holiness, but seek always, by any means to be found in Christ, and in His Righteousness, and not in the Righteousness of your Duties, as to your Justification; It is true none that have any tolerable measure of Knowledge, will prof • sse down right, that they lean to holy Duties; yet many are so ignorant, that they cannot distinguish betwixt Faith and Works; and there are not a few, who have a hope of Heaven, such as it is, who n • ver knew anything of the exercise of believing. A 3d. Sort are these who because of some common favors that they have received, as evidences of God's care and kindness, conclude their Justification; It may be some have had now, and then deep convictions, or have win to Tears in Prayer, or at a Sermon; Others it may be, have had some joy now and then, at hearing the Word; Others will, it may be dream of such, and such Heavenly things, and have, as they suppose, a vision of them in their sleep, and some joy will follow on it, when they are awaked; Others may have met with many deliveries by Sea and Land, and God hath dealt well with them, and their Children, in external things, but, alas, these things may befall unbelievers; not one of them, nor all of them together, if there be no more, will Justify; ye would rather try these things whether they be found, and evidences of special Love or not, by your believing; If they have Faith in Christ carried along with them, It's well; If ye can say, that after ye believed, ye were sealed with the holy spirit of promise, and that your joy followed upon your closing with, and resting upon Christ, ye have no reason to question it; but where such tastes goes before, and are without believing; it's suspect-like; there are many of you that have multitudes of things, that ye lean to, beside Christ; and never seriously put yourselves to the trial, whether ye be indeed fled to Him.

2. Use, We would commend this to you, as a ground of Trial of yourselves, if ye be Justified; if ye have seriously taken with your sin, and embraced God's offer of the Righteousness of Christ, and rested on it; make this once sure, that ye have been sensible of Sin, that ye have been beaten from your own Righteousness, and that ye have fled to Jesus Christ, and closed with His Righteousness offered in the Gospel; then this will natively follow, that by His Knowledge thou art Justified; His Word speaks it out plain to thee: It may be that some think this to be a broad mark, and that others will think it narrow; Yet it's a solid mark, and no other thing is or can be a mark, but as it implies this; though some may presumptuously gather from it a broad conclusion, yet it will be found to be as straining and searching a mark, when well considered, as other marks and evidences are, that we cannot at first so easily lay hold upon; and therefore we would say, that it's not everyone that thinks he believes, but it's such as really believe, who have this evidence; and for preventing of mistakes, we shall follow this evidence of Justification, to wit, Faith, to the very rise of it. 1. It supposes a Charge, and Summonds as it were given to the Persons, to appear before God. 2. There is a Sentence discovered, standing against them, and over their heads, by the Covenant of Works, now what can ye say to these Two? where I desire you not so much to speak your light, as your practice, and experience; what a Charge, or Summonds was put in your hands? Have ye read the Lybel of your Sins? And have ye seen the breaches of the Law, and your lyableness to the Curse of God for the same? If so, then what means the good opinion that many of you have of yourselves? This is even the thing that the Apostle saith of himself before his conversion, Rom. 7.9: Before the law came, I was alive, but when the commandment came, sin revived, and I died; That is before the charge was put in my hand, and I summoned to appear before God's Bar, I had a good opinion of myself, and I thought that all was well; but when I came to take up the Law in the Spiritual Meaning, and broad extent of it, I saw myself lost and gone, and that conceat fell; These Three then usually precede Faith. 1. That a person hath had a good opinion of himself. 2. That this person is Summoned or Charged to answer at God's Bar. 3. That the person is made to pass Sentence on himself, as lost and undone, by reason of the Laws Sentence, and Curse standing over his head unrepealled; Now, how hath it been with you, as to these? The most part are quite of another disposition then Paul was; They think they are well enough, because they never discovered their rotten condition; but try well how it is with you; go in and see if ever ye discovered in yourselves. 1. An inclination to establish your own Righteousness. 2. Was ye ever under a work of the Law humbling you? and 3. Was ye ever, in your own apprehension lost? If so, then ye are such as Christ came to call. 2ly. In the next room consider what ye betook yourselves to, for answering that Charge, and for a remedy of that lost condition; there is no remedy, but the offer of Christ's Righteousness in the Gospel; Some being charged with Guilt, betakes themselves to Prayer, and that is well done in so far; but if ye hold there, and go no further, it's not right; It's here, as it was with these, who lived under the Law, who, when they had Sinned, made use of Sacrifices; and the greatest part held there, and went no further; whereas the believer looked through the Sacrifices to Christ; So, if ye hold at Prayer, and other Duties, and go no further, these will not profit you; but know ye what it is to go to Prayer, and in Prayer to go to Christ, and rest on his Sacrifice for your acceptance? I fear there be great ignorance here; The most part know not what they have done, when they were charged; or, if they did anything, they prayed; or, if they went any further on, they looked to the promise of God's mercy; but that is not far enough gone; How many such are there, who have made their Prayer their only intercessor, and have presumed to step in on God's mercy, without a Mediator. 3. Suppone that ye have betaken yourselves to Christ, as to the remedy; come on, and try how your union hath been made up with him; where did ye seek and find him? Christ Jesus is to be found in the Gospel, in the Ministry of the Word; Therefore that is put in on good reason in the definition of Faith given to us in the Catechism, That its a resting on him, as he is offered in the Gospel; but I fear and suppose that many have another Christ (to speak so) whom they have gotten without knowing, or making any use of the Word, or offer of the Gospel, which is the power of God for salvation to them that believe. 4. Wherewith did ye take hold on him? or how did ye act on him? was it by Faith or not? There are many, who act on him as they think by Prayer, not as the meritorious Cause, but as the efficient cause of Justification, praying for pity and pardon from Him; but this is not to take hold of Christ's Righteousness by Faith; Others think, that if they can love and serve Him, and please Him with Duties, they will engage Him to give them pardon; and in this they have (to speak so) an under hand Covenant of Works; They will do something to please the Mediator, and wherein they come short, they expect that he will make it up; and this is very ordinary in practice; If ye ask some, what hope have ye of Justification? They will answer, through Christ's Righteousness, and that is good, in so far; but ask them again, how they will get it? they will answer, that they will do what they dow or may, and they hope that He will pity them; ye would look in upon your own hearts, and see whether it be not secretly making something of this kind the ground of your title to Christ, and of your Justification; And yet all this may be, and often is in them that will not stoop to the way of Grace, nor submit themselves to the Righteousness of God: They will speak of Christ's Righteousness, and yet they will needs give Him some compensation; and so come never really to renounce their own Righteousness, and to flee unto His, and to hold it up as their defense before God; Take but an impartial view of these steps, and many of you, who suppose that ye are believers, will not be found to be so, nor Justified before God; because ye lay nor claim to it by Faith, but as it were by the works of the Law.

Use 3. There is here ground for all that neglect Christ, and do not by Faith take hold of Him, to look for a most dreadful Sentence; and ground for others, who seek Righteousness through Faith, to look for a most comfortable Sentence; 1. Then is this a Truth, that Justification is through Faith in Christ? then many of you are not Justified; And if the Lord prevent it not, ye will never be Justified; If so, then it must be a most dreadful thing not to believe; If ye would know what is your condition, ye may read it, John 3.18, 36. He that believeth not is condemned already, and he shall not see life, but the wrath of God abideth on him; and Gal. 3.10. As many as are of the works of the law, are under the curse; For it is written, cursed is everyone that continues not in all things written in the book of the law to do them: If ye really believed this, many of you would be under horror, to hear what a sad condition ye are in, even condemned already, and having the Wrath and Curse of God abiding on you; because the Word curseth and condemneth all that are not in Christ by Faith: This, I fear belongs to very many, who are altogether secure and careless, and yet are in reputation amongst us; And is it not very sad to be professing fair, to have the offer of life and to be treating with God about your peace, and yet to be still in the State of enmity with Him; So that if death were within twenty four hours march to you; you could have nothing to expect, but the ratifying of this Sentence of God's curse upon you; We are sure there is as much in this, as might in reason put you by all means to study. 1. To be Believers, for without Faith ye are never over the borders of God's curse; which may lay a chase to you, and put you to the necessity of fleeing to Christ for refuge 2. To take some pains to try whether ye be in the Faith, as the Apostle exhorts. 2 Cor. 13.5. Examine yourselves whether ye be in the faith, prove yourselves, know ye not your own selves, how that Christ is in you, except ye be reprobates? His meaning is, know ye not, that this is a truth, that ye are in a reprobate, or unapproven condition, except Christ be in you; and Christ is in none, but in the Believer; If so, ought ye not to try yourselves, if ye be in the Faith, if ye be Believers; There is no ordinary way to win to the sure and comfortable Knowledge of it but by trial; and if ye be not Believers, is there not reason, and is it not of your concernment, to endeavor by trial to come to the Knowledge of it: As this is ground of terror to the unbeliever; so it's ground of notable consolation to the believer, who, if he were even put to the reckoning with Paul, I was a blasphemer, a persecutor, injurious, yet here is hope for him, that he shall be found in Christ, not having his own Righteousness, but Christ's; believing in Christ will obtain Justification to such a person; His Righteousness taken hold of, and put on by Faith, is as pleasing, and acceptable to God, as the unrighteousness of the Sinner is displeasing to him; This was it that made David to sing sweetly, Psal. 32. Blessed is he whose transgression is forgiven, whose sin is covered, blessed is the man to whom the Lord imputeth no iniquity; to wit, through the imputation of Christ's Righteousness; as the Apostle clears; Rom. 4. As the first branch of the Use show the necessity of Faith, for Chasing Sinners to Christ; so this branch is a sweet motive to draw them to Him; and if there were moe sensible Sinners amongst us, whose own Righteousness misgives them, and who are brought to that pass, that the Jailor and Peters hearers were in, crying out, what shall we do to be saved? This word believe in the Lord Jesus, and ye shall be saved, would make them come in cheerful, as he did, from the brink, not only of Temporal, but of Eternal Death; It's this Faith, by which we have access to stand before God; ye would therefore be earnestly entreated to betake yourselves to it, and to Jesus Christ by it, for your pardon, and peace, even for your Justification before God.

2dly. Consider these Words, as they hold out the Object of Justifying Faith, which is the great thing in them, even to describe Justifying Faith, as to it's Object, and Effect, and in it's concurring to produce this effect; And here there are mistakes, and errors, both in the doctrinal and practical part of all these. 1. The Object of it then is Him, Jesus Christ, the knowledge of him, or the Faith of Him, or Faith in Him, as other Scriptures have it: Or, looking more nearly to the words, it's Faith in Him, as Suffering, as Satisfying for Sin, as in Soul-travel, bearing our iniquities; Hence Observe, That Christ Jesus His Rightnousnesse holden forth in God's promise of free Grace, is the native and proper Object, that saving and justifying Faith takes hold of, and rests upon; or to the same purpose, the saving Grace of Faith, that Justifies, is that Faith that does peculiarly apply and rest upon Christ Jesus holden forth in God's promise in the Gospel, as the Righteousness of a Sinner that believes on him; hence the Prophet calleth it here, Not Knowledge more generally taken, but the knowledge of him, and that, as He is holden out in this Chapter, to wit, as surety for Sinners; and suffering for their Debt: This will be clear, if we consider all these Scriptures, that make offer of the pardon of Sin; for it's offered not in the condition of Faith, in a more general Notion of it, but on condition of Faith, in him; So, Rom. 5.22, 24, 25. The righteousness of God, which is by faith of Jesus Christ, unto all, and upon all them that believe: 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. Rom. 5.1. Being justified by faith, we have peace with God, through our Lord Jesus Christ. John 1.12. To as many as received him, he gave power to become the Sons of God, even to as many as believe in his name; Where the Faith that hath the Promise of Justification, and the privilege of Adoption annexed to it, is called the receiving of Christ, and believing on his name.

It may also be cleared, and confirmed by good reason, 1. Faith does not Justify as it's cosidered in itself as an Act, but as it relates to, and units with Christ, as the meritorious cause of Justification. 2. Neither does Faith Justify as it looks to every Object which the Word holds forth; But as it respects Christ, offered in the Gospel, whom it receiveth; because there is no other thing that can bear the Souls weight and burden; Therefore he, as offered in the Gospel, must be the Object of Faith, as it's saving and justifying. 3. The terms of the Covenant, and God's offer clears it also; For God's offer of Justification is not on these terms, that a Sinner shall believe his Word in the general, but that he believe on His Son whom He hath sent, and receive Him as these Scriptures cited before, to wit, John 3.16.18. and Mark 16.16. Shew where the terms are set down, whereon God offers Life to Sinners. 4. If we could imagine a man to have all Knowledge, and all Faith, if Faith Act not on Christ as Redeemer, Cautioner, and Surety for such as come to Him, it will not avail us, nor be counted to us for Righteousness; which may also confirm this truth.

The Uses of this Doctrine are such as serve both to clear the nature of Faith, and to direct us in our practice.

The 1. Use. Then serves, to clear the Truth; as the Papists corrupt many Truths, so they corrupt this Truth concerning the nature of Justifying and Saving Faith, in these Three, 1. In the Object. 2. In the Subject. 3. In the Act of it: As for the Object of this Faith, they make it to be everything that God reveals; and sometimes they take in their own Traditions: the reason is, because they give not Faith a Causality in Justification, nor the capacity and place of a thing, acting on Christ particularly; but take it in as a common Grace, or at the best, as a Grace that is Radical; and gives Life to other Graces; but never as taking hold of Christ's Righteousness; which quite overturns the way of Justification through Faith in Him; for Faith that layeth not hold on His Righteousness cannot Justify; and their making the Object of Faith to be so broad, doth enervat both the immediate merit of Christ's Righteousness, and the exercise of Faith on it. 1. Then we grant that there is a Historical Faith requisite, as to the whole Word of God; yet we say that the Faith that Justifies, is properly that Faith that singles out the Righteousness of Christ, and takes hold of it; So that it's not our believing, that the World was made, that there will be a day of Judgment; nor our believing that a Savior of Sinners is come into the World, and hath suffered, &c. that Justifies; but it's a closing with, a receiving of, and a resting on that Savior, a singling out of the Promise that makes offer of him; (as for instance, where it's said, If thou believe on the Lord Jesus thou shall be saved ) and pitching on that, and resting on him holden out in the Promise; Faith gives the Soul footing here, whereas before it's case was very desperate. 2. We may clear what we are to look to, as the object of Justifying and Saving Faith, by our putting in these Three Words, or Expressions in the Doctrine, to wit, Christ Jesus his Righteousness holden forth in the promise of God's free grace in the Gospel; and which are needful to be taken in, though it be not always necessary, that we be explicit ln the uptaking of them. 1. There is need of taking in Christ's righteousness, because it's our defense at the Bar of God's Justi • e; even as a Debitor whose Debt the Cautioner hath paid, hath that to answer when he is charged for it, that his Cautioner hath paid it. 2. There is need to take in this, Holden forth in God's promise in the gospel; because, though Christ be the Object of Justifying Faith, and His Righteousness be the ground of the Souls defense before God; yet God's Promise must be looked on by Faith, for the use making of Christ, and His Righteousness, and as a warrand to rest on Him, and to expect Justification through Him; and thus Faith hath Christ's fullness, or His full and complete Satisfaction for Righteousness, and God's Faithfulness impledged, that the Believer shall be accepted through it; And its on this ground, that Faith sometimes looks on God as Able, sometimes as Faithful; Therefore it's said, Heb. 7.25. He is able to save to the uttermost; and Heb. 11. Sarah judged him faithful who had promised: whereupon there is a closing with the offer in the Promise, and a looking to obtain that which is Promised, as if they had a Righteousness of their own; and this the Apostle calls the law of faith, Rom. 3.27. Because to Justification there is beside the payment of the Debt, a Law declaring the man to be absolved, requisite; and the Sinner having God's offer and Promise, that upon his accepting of Christ's Righteousness, he shall be Justified, instructs that his Debt is paid by his Cautioner, and that therefore he ought to be, and is accordingly absolved; And though God's Promise be not so properly a Law, yet the Apostle calleth it so; and it is a solid defense to the Soul that is fled to Christ; Who may thus reason, I have no Righteousness of my own, but Christ's Righteousness by Proclamation, is offered to me in the Gospel, and I have heartily received it, and closed with it, and God is faithful to make good His Promise to me; and this looks to Christ as He is revealed in the Gospel. 3. There is need to put in this word, The promise of God's free grace; because hereby the Sinner is made to see whence the Promise came, and of what nature it is, and gives ground to take hold of the Promise, and of that which is made offer of in it; the Promise is of free Grace, therefore it's always called the Covenant of Grace; So Rom. 4.16. It's of faith, that it might be by grace to the end the promise might be sure to all the seed: For if it were not of Grace, the Sinner would never think himself sure, nor would he know if such a Sinner might take hold of such a Promise; but considering that the Promise is of Grace and His acceptation is of Grace, as is often repeated, Eph. 1, 2, and 3. Chapters: These Three are the great warrand that a Sinner hath to roll himself over on, a complete Mediator; a faithful God promising to answer all grounds of Fears▪ Doubts and Jealousness; and free Grace which answers all Challenges that may come in to hinder his closing with, and his resting on the Promise; for if it should be said, How darest thou lay hold upon the Promise? The answer is, it's free, it's not the mount that may not be touched, but it's Jesus the mediator of the new covenant, &c. It's Grace that is the Rise, the End, and the Condition of it: These are the Three on which Faith yields itself to Christ, and which are the Object of it, on which it dar hazard, and on which it does hazard; and these Three are revealled in the Gospel of the Grace of Him that is Faithful, and cannot deny Himself: May we not then say, O! Sinners, if ye will believe that ye have a good resting place, a sure foundation, a tried corner-stone? as it is Isaiah 28. cited Rom. 9. Where the Apostle hath it, He that believes on him shall never be ashamed; There is a suffi • ient surety, a full Mediator; there is a faithful God that will keep His Word; and there is a free Covenant, and Promise, softer for a bruised Soul to roll itself over upon, than any bed of the finest downs is for a weary and crazy body; this is a chariot paved with love for the daughters of Jerusalem; single out Christ from all that is in the Word without slighting any part of it; and believe in Him, and lippen to Him; let Him have another weight, and lift of you than ye give to any other thing, he is able to bear it; and God will never quarrel you for so doing, but will keep His word to you that do betake yourselves, or that have betaken yourselves to Him; He that believes shall never perish, nor come into condemnation; O! know what a ground ye have to rest upon, it's even the substance and marrow of all the Word of God; ye have Christ and His Fullness, God and His Faithfulness; Grace and it's Freeness: and are there such Three things beside? or is it imaginable, or possible that there can be any beguile, or failure here? spare not then to lay the weight of your Souls upon it; let it be the foundation of your peace, and let it answer all challenges that may be, whether for many, or for great and grievously aggravated Sins: only by Faith take hold of this Righteousness, and rest upon God's Faithfulness, and free Promise, to make it forthcoming to you: but upon the other side, O! how great will it aggrege your guilt, that had such a remedy in your offer; such a tried corner-stone, elect and precious, to rest upon, and yet made no use of it; Let me exhort, beseech, and even obtest you, That ye receive not this grace in vain; but as Christ is laid for a sure foundation, so come to Him, and build upon him, that ye may not be ashamed in the day of the Lord, when all that believe not, how presumptuously so ever they may hold up their heads now, shall be ashamed and confounded, World without end; O! happy, thrice happy will they all be found to be then, who have trusted in him.

SERMON LIX.

THe Knowledge of Christ was wont to be much thought of by the People of God, and to be in high estimation among them; and we may say, we wote well it was deservedly so, considering that it is by His Knowledge, that Justification was derived to them, and is deryved to us; This is that which the Lord is clearing by the Prophet here; to wit, how the benefit of Christ's Sufferings, and Purchase may be deryved, and communicate unto a Sinner; Which these words (though but few) as purposely made use of, to clear; even that His Sufferings should not be in vain, but that He should sow a Seed, and though that Seed should not be all Men, yet they should be many; and the way how these many should come by the benefit of His Sufferings is also held forth; and that is, By his knowledge, who is the Righteous Servant: We show you, that this doth upon the matter look to Faith, and is meant of it; and confirmed it by other parallel Scriptures, which say, that through faith in him, all that believe are justified; we came also to speak of this Faith which Justifies, and did propose Five things to be spoken of concerning it, (and indeed if anything be of concerment, this is; if a right to Christ and His purchase be of concernment, then sure it must be of concernment to know how we come by that Right) 1. The necessity of it. 2. The object of it. 3. The act of it. 4. The effects that flow from it. 5. The manner of it's concurring in the attaining of Justification; We spoke of the First, to wit, of the necessity of Faith; and show that though there be a full Satisfaction laid down to merit and procure Justification, yet it's applied to none but to Believers, and not till they believe.

2. We spoke also to this, That Faith, as it Justifies, looks not to all the Word of God, as it's Object, but mainly, and principally to Christ, and to the Word only, in so far as it holds out Christ in the Promises and Offers of God's Grace, as it's here called the Knowledge of Him, or Faith in Him.

We now proceed to hint a Word for clearing of a Question, and it's a new and very late one, to wit, whether Justifying Faith lays hold on Christ as a Savior and Priest only, or whether it lays hold on Him not only, as a Priest to save, but also as a King to command? though this doth not look at first blush to be of any great moment, and that such an inconsiderable-like difference is not to be stood upon; yet we will find that this last wants not it's own influence on altering the common and ordinary, and (as we conceive) the solid received Doctrine, concerning the way of Justification; if we should admit it: And therefore we answer the Question from the Text. That Christ considered as suffering, and bearing our Sins, and so as offering Himself in a Sacrifice, is the Object that Justifying Faith, as such takes hold of; Therefore the connection of these two is clear in this verse, He shall see of the travel of his soul and be satisfied; and by his knowledge shall many be justified; and again it is subjoined, as the reason why many shall by Faith in Him be justified; Because he shall bear their iniquities; By the Knowledge of Him that Offered Himself in a Sacrifice, many are Justified; and many are Justified, because He bears their iniquities; which will infer this, that Faith considers Him as satisfying for the iniquities of His People, in it's acting on Him for Justification, and Pardon of Sin; it is true, Christ's Offices are not divided, and it is not true Faith if it take not hold of Him, and make not use of Him in all His Offices; but as there are several evils in us, which His Offices do meet with, and are suited unto, so should Faith take hold of them, and make use of them for curing, and removing of these evils; He is King, Priest, and Prophet, and Faith takes hold of Him, as a King to command, and subdue us to Himself, as a Prophet to illuminate us, and cure our blindness, and as a Priest to satisfy Divine Justice, and to procure the pardon of Sin, as we are not to separate, so we are not to confound these, we use not to say that Christ as a Prophet doth Justify us, nor that as a Priest He doth illuminate us; no more should we, nor can we well say, that as a King He satisfied Justice for us; The same blessed God is Wise, Righteous, Holy, Faithful, Just, Merciful, &c. Yet He is diversely considered in respect of our conceiving and use-making according to our need; so is it here. For clearing whereof, take these grounds. 1. The Scripture speaks of, and points Christ out in His Sufferings, as the Object of Justifying Faith, Rom. 3.25. Whom God hath set forth for a propitiation through faith in his blood: where the Blood of Christ, and He as Suffering is proposed as Faiths Object; so, 1 Cor. 1. We preach Christ crucified, 1 John 2. We have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, where He is holden forth in His Sufferings, as the propitiation that Faith layeth hold on, John 3.14. As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth on him, &c. Where Christ lifted up, and as dying on the Cross, is made the Object of Justifying Faith; even as the brazen Serpent lifted up was the Object that they looked to, when they were stung, and cured. 2. It's also clear from the Laws, lybelling and charging us for the Debt of our Sin, that makes us liable to condemnation, and Faith being the mean of our Justification, and absolution from the Debt, it must needs look to the Cautioners paying of our Debt, and so answering the Charge; which was done in His Death, for He paid our Debt, Satisfyed the Penalty of the Law, and came under the Curse in suffering Death; as is clear Gal. 3. the 10. v. being compared with v. 13. So, Rom. 8.34. Who shall lay anything to the Charge of God's elect it is God, that justifies, who shall condemn? it is Christ that died; which is brought in as Faith's answer to the charge; The charge cannot be denied, for we are guilty of so many Sins, and therefore liable to condemnation; but saith Faith, Christ hath died: It proposes Him dying as a Satisfaction for answering the charge, and for obtaining of absolution. 3. Christ as Suffering and Satisfying Justice, is our Righteousness, and therefore must be the object of Faith, as it's Justifying whereupon it pleads an absolution before the Throne of God; So that when we come to plead and found our Defense before God's Throne; it is not on this, that Christ is a King, and hath subdued us; but it is on this gro •• d; That He is our Priest, and hath satisfied Justice for us, and paid our Debt, and procured a discharge to us; So the Apostle speaking of Christ's Sufferings, Col. 2. Says, That he blotted out the hand-writing of ordinances that was against us, and took it out of the way, nailing it to his cross; It's Christ as Suffering that is the ground of our Peace, and therefore Faith as Justifying must so consider Him: Though we desire to move nothing needlessly, yet laying it once for a ground; That Justifying Faith lays hold on Christ as a King, This will follow as a consequence, and as we suppose, as a reason, That our obedience to Christ, as a King hath the same influence, and the same Causality in our Justification, that Faith's resting on Christ's Satisfying for as a Priest hath; because as Christ's Priestly Office gives us a warrand to rest upon Him for Justification, so would His Kingly Office, (if it were the Object of Justifying Faith as such) when taken hold of for our obedience: We have touched on this. 1. That ye may see the warrantableness of this Doctrine which is received in the Churches of Christ, and that ye may consider Christ as the high priest of your profession, and plead Justification from His Sacrifice, acting Faith, upon Him accordingly. 2. That we may put a Bar against the introducing of Justification by Works under one pretext or another, how specious soever; seeing the Scripture so directly opposes Faith and Works in our Justification; For if we once admit that Christ, as King, is the Object of Justifying Faith as such, it would overturn the distinct way of Faith's acting upon Christ's Righteousness, for answering the Charge put in the Sinners hand by the Law; and when the soul getteth a challenge for Sin, would put it to look what obedience it hath given to Christ, as a King to answer that challenge, or charge by; and would in the same manner also put the Soul to gather the ground of it's peace from the one, as well as from the other, that is both from Christ's Righteousness, and from it's own obedience, not only as an evidence, but a social cause, or not only to it's own sense, but as to the effect: But we leave this as a • hing to be regrated; that when the • e is ground enough of stumbling, because of our ignorance, and blindness; there should, and that very unnecessarily be such new occasion of stumbling to Souls cast in the way of Faith.

We come now to speak of the Act of Faith as Justifying, called here Knowledge, and the knowledge of him, to show that it points at Justifying Faith; for if it were not so, it were the same with common Knowledge, whereby we believe any History of the Bible; but this being Justifying Knowledge, it must be Knowledge of another kind: We shall here clear, 1. Wherein the Act of Justifying Faith consists. 2. Remove some mistakes about it, and make some Use of it.

For the First, we suppose there are these Four requisite, in, or to Justifying Faith; though not always in the same degree. 1. That there be distinct Knowledge in some measure of the Object; an antecedent that Faith presupposes, and for which cause Faith gets the name of Knowledge here and elsewhere in Scripture; the antecedent being put for the consequent; For Faith hath always Knowledge with it, though Knowledge hath not always Faith. 2. That there be an assent to the thing known; as when we know that we are Sinners, and that it is the Blood of Christ that must cleanse us from Sin, we must assent to the truth of these, as Christ says, John 8. If ye believe not Moses his writings, how shall ye believe my Words? If ye assent not to the truth of that he hath written, how can ye believe my speaking? both these are in the understanding, and if there be no more, this makes but Historical Faith. 3. When the Soul knows it's a Sinner, and under the Curse, and that Christ is a Savior, and that there is Salvation to be gotten by such a Mean, and that he an able Savior, and hath assented to the truth of these; there is a consenting of the heart to that Truth conditionally proposed, and made offer of, that is to receive Christ as he is offered in the Gospel; which in Scripture is called a receiving of Him, John 1.12. To as many as received him, &c. And this is an Act of the Will; respecting Christ as offered, and a bargain proposed that will make the Soul happy where Faith accepts. 4. There is a resting on Christ received as a good bargain; which is also an Act of the heart, or will, called in Scripture a committing ourselves to him, a leaning on him, or rolling ourselves on him; which we conceive to be the same that Paul hath, Philip. 3.9. That I may be found in him; When the Soul places it's safety here, and lippens to Christ's Righteousness alone, as contradistinguished to it's own; These Two last Acts are properly the essence of Faith as Justifying; and they are well holden out in the Catechism, where Faith is described to be a saving grace whereby we receive and rest upon Christ as he is offered in the Gospel; we shall illustrate it in a comparison made use of before to this purpose; Suppose there were a number of Rebells, that had incurred the Princes displeasure, and were guilty of Treason by the Law, suppose also the Princes Son, or some Courtier hath satisfied for them, and procured their Pardon and Peace, upon which there comes out a Proclamation, that if they will submit, and yield themselves, and lay down their Arms, they shall be pardoned, and admitted to friendship, as if they had never Rebelled; These Rebels must know. 1. That there is an Act of Favor past, and a Proclamation made on such Terms. 2. They must have a general Faith, and Assent to the thing, and that there is no Question but such a thing is done. 3. There is a consultation by the understanding with the will, if they will admit of, and receive it, and trust themselves to it. And then, 4. There is the hearts consenting to accept of the offer of Grace, on the Terms of the Proclamation, and a resting on it, which is a lippening of their Defense to it, that if ever they should be called to an accompt, they will make use of such an Act of Grace, and of the Proclamation for their Defense, and safety, and lippen to it, and to His Faithfulness who made the Proclamation, believing that He will fulfil His Word, and Promise: It is just so here, in a Sinners acting Faith for Justification; We may instance and illustrate it also in the example of the Prodigal, wherein we may find something of all this; when he had been in the hight of his distraction and madness, in his natural condition; It's said, He came to himself, he knew and believed that there was meat enough in his Fathers house, and resolved to go home; upon his knowledge follows his resolution, and his will consents; I will rise and go; which supposes his Faith of an offer of meat, on condition of his going; and then there is that whereon he grounds his Defense; I will say, father I have sinned; I will disclaim all, and betake me to thy Grace, implied in the word Father; he resolves to table his Defense on this ground, and upon this comes home.

More particularly; 1. Knowledge of the Object rested upon is necessary, Rom. 10. How can they believe on him of whom they have not heard? It is not possible we can believe what we know not: And as every other step hath some doctrinal mistake, and some practical, so hath this; The Doctrinal mistake is that Error of Papists, unworthy to be refuted; They say there is no Knowledge requisite to Faith; Yea, some of their prime men have said, that Faith is rather Ignorance then Knowledge; but surely then Faith would not be called Knowledge, if it might rather be defined Ignorance; but this they maintain to keep the People in Ignorance of the Gospel, and it's the ground of many moe Errors, and much Delusion; It's even as a blind man could go well in a slippery place where are many Pits, for Knowledge is no less necessary to Faith, then eyes are to such a man: The practical Errors in this, are such as we find in many of you, who think ye can believe well, but ask, and put you to it ye cannot tell what; many of you are obstinate maintainers of implicit Faith, while ye say ye have Faith, and yet cannot tell what it is, nor whereon it is grounded; but we say that Knowledge is so necessary to Faith, that if it be not a part of it, yet it's necessarily antecedanious to it, and presupposed; Therefore, if ever ye would be accounted Believers, study Knowledge, and the Knowledge of Christ Crucified, at least so far as to ground your Faith upon; It's sad that so many will maintain the reality of their Faith, and yet are grossly Ignorant of the Fundamenta • s of Religion; Knowledge is the very use of, and first step to believing, and yet it's hardly possible to brangle the vain confidence of many, whom it's as impossible to bring to Knowledge.

2. There is an Assent requisite to the Object Known, which is that we call historical faith, and this is to be confirmed in the general Truths contained in the Gospel; as that Adam was made according to God's Image, that he fell, and brake the Covenant of Works, and made himself, and all his liable to God's Curse; That we are by that Covenant under God's Curse, That Christ Jesus the Son of God according to the Covenant of Redemption entered Himself Cautioner for the Elect, that He really died, and paid their Debt, That His purchase is made offer of in the Gospel, and that according to the Covenant of Grace, there is an real absolution from Sin, and an eternal happiness to be had at the great Day, through embracing of Him; There must be an assent to the Truth of these things, for it is impossible, that they who think not themselves Sinners, and that mind not a Day of Judgment, and a reckoning, will ever close with Christ, and lippen to His Righteousness; I fear there are but few hearers of the Gospel that come the length of Devils in believing; and yet all will needs be counted Christians: we would here upon the one hand disclaim the Popish Error, that pl • ceth all the essence of Faith in the understanding; which is somewhat strange, seeing they scarce think Knowledge of the thing to be believed necessary; The reason is, because they know, or at least own nothing more of the concurrence of Faith in Justification then is obedience to a Commandment; they think it's a duty, & obedience to a Commandment to assent to any Truth; therefore they take this general historical Faith to be the only Faith, as they take Holiness to be the only ground of their Peace, when they are called to an accompt, and thus Faith, as a part of their Holiness comes in, but they admit of no particular respect to Faiths, taking hold of Christ's Righteousness, as the immediate ground of their Peace: Upon the other hand, we would seclude the vain Faith of many Professors, who, some way believe all that's in the Bible, so as they question nothing herein; They know no other Faith but this; yet if this were Justifying Faith the Devil should have it, For they believe and tremble, They believe there is a God, that Christ is the Son of God, that they that believe shall not perish that God is Faithful, &c. But this Historical Faith is not enough. 1. Because (as I just now said) it may be in Reprobats, and Devils. 2. Because the Scripture expressly differenceth this sort of Faith, from saving Faith, many were called Believers, to whom Christ would not commit himself, as it is, John 2.24. For, though they believed it to be truth which He spake, yet they rested not on Him; So in the Parable of the Sower, Math. 13. There are three grounds that receive the Seed, which imports in two of them, at least a kind of Believing, but the fourth ground is only good. 3. Because this Faith Acts upon every revealed Truth alike, and assents to all Passages recorded in the Bible alike; as one, and to that, Paul left his cloak at Troas, and the like; as it Acts on that, this is a faithful saying, that Christ came into the world to save sinners, and such like; But according to the ground formerly given, Faith as it Justifies Acts on Christ only; and therefore this bare assent to the Truth of the Word, cannot be Justifying Faith; because it Acts no otherways on Christ, then it doth upon other things; ye would therefore know a difference in your practice betwixt these two, The crediting the truth of a thing, and your actual receiving, and resting upon that Truth; As for Example, a man proposeth Marriage to a woman, and she believes that he is in earnest, and not in scorn, yet there is a great difference betwixt that, and her actual consenting to marry him; So it is here, the man may believe that Christ doth really make offer of Himself to him, and yet be far from cordial receiving of Him; or take it in the example made use of before, suppose that some of the Rebells we spoke of, believe the Proclamation to be a Truth; yet thinking it hard to be under the bands of Government they do not embrace it. If it be Objected here; That the Scripture often calls Justifying Faith a believing, that Christ is the Son of God, which is no more then this assent of the Judgment, or Historical Faith; For Answer, it would be considered of whom the Scripture there speaks. 1. It is of Jews for the most part, who had the Faith of the Messiah generally among them; and no question, the Believers of them, such as the proselyted Eunuch, Martha, and Mary had the Faith of the Messiah, satisfying Divine Justice, and of their Justification through His Satisfaction; But the great question of the Jews was whether Jesus the Son of Mary was the Messiah or not, and it being revealed, and believed that he was, the other followed, they rested on Him of will, (to say so) as the Messiah. 2. Believing of Christ to be the Son of God, doth not exclude, but include their consenting to the receiving of Christ, but it holds forth also their assent to, and persuasion of that Truth that was then debated, that He was indeed the promised Messiah, and the Son of God; For the Devils confessed Him to be the Son of God, and none will say, but there was more in their believing Him to be the Son of God, then in the Devils believing it, who never believe unto Salvation as they did. 3. Consider that as sometimes Knowledge is put for Faith, so this assent may be put for Faith, where yet more is implied in it, especially considering that, Rom. 10. Faith is called, Faith of the heart, with the heart man believeth; Now believing with the heart being an Act of the will, these Testimonies setting out Faith to be a believing Christ to be the Son of God; must imply a lippening to Him following upon it, we are therefore never to look on these places as comprehending a bare assent only, but as including also, and carrying alongst with it, the cordial receiving Him, and of resting upon Him.

For the 3. to wit, the receiving Act