Freely. That is, there being nothing in the Creature that did induce God; no foreſeen Faith, nor Goſpel Obedience: but it is all of the free Grace of God, through the Redemption that is in Jeſus Chriſt. The word Redemption is taken ſometimes into a larger Senſe, (i. e.) for all manner of Deliverances, but here it doth properly imply, ſuch deliverance that is brought to paſs by paying of a Ranſom, according as Chriſt ſaith, Mat. 20.28. And to give his Life a Ranſom for many. The Doctrine or Obſervation that I ſhall raiſe from the words, is this, viz.

That Juſtification is wholly of the free Grace of God, through, or by the Imputation of what Christ hath done for us, or his perfect Righteouſneſs.

In ſpeaking to this point of Doctrine, I ſhall 1. Shew you ſome things previous to the opening of what Juſtification is. 2. Open what Juſtification is, or how, or in what ſence you may take it. 3. Shew you how it is wholly of Grace, through the Redemption by Chriſt, and the Imputation of his perfect Righteouſneſs. 4. Shew you the Nature of that Faith which apprehends and applies this Righteouſneſs; and which is ſometimes ſaid to juſtifie us, as Rom. 4.5. But to him that worketh not, but believeth on him that juſtifieth the ungodly; his Faith is counted to him for Righteouſneſs.

1. I ſhall ſhew you ſome things previous to the opening of what Juſtification is. And, 1. This muſt be conſidered, that Man is in a loſt and undone State. i. e. all Mankind, by reaſon of the Fall and Tranſgreſſion of our firſt Parents are brought into a ſtate of Sin and Death; beſides our own actual Sins, by which we have aggravated our Miſery, and ſtrengthened thoſe Cords that bound us under the wrath of God. This muſt be taken in, that all Men are concerned with Adam, as conſidered in his Loyns, and his Apoſtaſie from God. He was a publick perſon, and did perſonate all Mankind that ſhould proceed from him. His Standing was our Standing, his Fall was our Fall, his Gain had been our Gain. Our Stock was all put into his Hands, and into his keeping, and he proved Bankrupt, and broke, and loſt all, and we by his Sin are brought into a ſtate of Sin, prone to Sin, and bound over to eternal Wrath, having rebelled againſt God, and grieviouſly offended that holy Law-giver. This the Apoſtle ſhews at large in the ſame Chapter, from Verſe the 10. to 19. how miſerable we are by Nature, how ſad and woful our caſe is, by reaſon of Sin. 2. This muſt alſo be conſidered, that Mankind, You, and I, every one of us by Nature are Children of Wrath, and ſtand charged at God's Barr, where we muſt plead, and either muſt be Juſtified or Condemned: we having proved Traytors and Rebels to the Sacred and Divine Majeſty, and he will call us, and moſt Righteouſly will he judge us, and we muſt plead. He will call us to an account for our Sins and Rebellions, becauſe they were againſt him. Now when the Sinner comes, and appears be-before God, and is accuſed and charged with horrid Guilt and Crimes, even of the higheſt and greateſt Treaſon and Rebellion that ever was committed. I ſay, when the Sinner ſhall appear before God, and is thus charged, what will he then plead? For he muſt plead either guilty or not guilty. Now to prove that he is guilty, there appears againſt him three ſubſtantial Witneſſes.

Firſt, God himſelf is a Witneſs againſt the Sinner, Mal. 3.5. I will be a ſwift Witneſs againſt the Sorcerers, and againſt the Adulterers, &c. (ſaith God.) He that knows every vain Luſt and unprofitable Thought; he that ſees in the dark as clearly as at Noon-day, and hath an account of all the works of Iniquity. In whoſe memory is recorded all the Thoughts that ever thou didſt think, all the words that ever thou didſt ſpeak, he will be a ſwift Witneſs againſt thee, that thou art guilty of many grievious Sins: And his dreadful Juſtice will purſue thee, as the Avenger of Blood did perſue the Man-ſlayer under the Law. So I ſay will God's Juſtice perſue the Sinner, and by ſubſtantial Evidences, will manifeſt that the Sinner is grieviouſly guilty.

Secondly, as God will be a witneſs againſt thee, ſo the Law will accuſe the Sinner. The Law is broken and trampled upon, and that will riſe up againſt the Sinner, and will plead againſt him, that it was deſpiſed and trampled under foot. There is one (ſaith Chriſt) that accuſes you, even Moſes in whom you trust.

The Jews truſted in their own works, that were agreeable to the Law; they reſted on their external Obedience to the Law of Moſes. And this (ſaith Chriſt) will plead againſt you. Though you truſt in him, yet this very Law will condemn you. Moſes accuſes, or his Law accuſes every Soul, who continues not in all things contained therein to do them, Gal. 3.10. That Soul muſt perſeveringly, continue in doing all things that the Law requires, that expects to be Juſtified by it. For if you ſtep but one Inch awry, you are under the curſe of the Law, and the Law broken will be a ſwift Witneſs againſt the Law breaker. The Law was added, becauſe of Tranſgreſſion, Gal. 3.19. Not only to deterr and reſtrain from Sin, but it was added to condemn, even to aggravate the heinous Crimes, and abominable Offences on the Soul of the Sinner. The Law was added to make Sin appear exceeding ſinful, it was not given that we might be Juſtified by it; but to ſhew us the need we have of another Righteouſneſs, and the deplorable ſtate we were brought into by the breach of it. Not, but that the Law is holy juſt and good. What ſhall we ſay then (ſaith St. Paul) is the Law Sin? God forbid, becauſe the Law is ſaid to diſcover Sin, and to ſtrengthen Sin, is it therefore Sin? God forbid. Nay, (ſaith he) I had not known Sin by the Law, i. e. I had not known Sin ſo fully and ſo clearly. The Law of Nature, it is true, doth convince of all Immoral Acts of Sin, but not ſo fully as the written Law doth, eſpecially as it opened in the Goſpel. The Law written in Men's Hearts, cannot convince them of all Sin, nor of any Sin, ſo fully and ſo clearly, as the Law opened in the Goſpel. We had not known the Spirituality of the Law in that degree, had it not been for the Law. The Law is called The ſtrength of Sin, 1 Cor. 15.59. How? the ſtrength of Sin! Yes, becauſe it makes Sin more ſtrong againſt the Sinner, ſo that he ſees he cannot help himſelf, for the Law curſes him: And therefore in this caſe the Law is ſaid to ſtrengthen Sin. Why? becauſe it ſtrengthens the accuſation of Sin; it ſtrengthens the guilt of Sin, therefore it is ſaid, that the Law is the ſtrength of Sin.

Thirdly, This muſt alſo be conſidered, every Man's Conſcience will alſo naturally accuſe him, not only God will be a ſwift Witneſs againſt the Sinner and his Law, but the Sinner's own Conſcience doth accuſe him now, and it will accuſe him at the great Barr of God's Juſtice, if the Soul be not Juſtified, Rom. 2.14, 15, 16. The Apoſtle ſpeaking of the Gentiles, (ſaith he) For when the Gentiles, which have not the Law, do by Nature the things contained in the Law, theſe having not the Law, are a Law unto themſelves, which ſhew the work of the Law written in their Hearts, their Conſcience alſo bearing Witneſs, and their Thoughts the mean while accuſing, or elſe excuſing one another, in the day when God ſhall judge the Secrets of Men by Jeſus Chriſt.

So that you ſee that Conſcience will accuſe the Sinner, if he be not Juſtified. Then Conſcience will receive a clear Light, that he may Sum up all the Crimes and wicked Acts, and Speeches and Thoughts, that ever the Sinner was guilty of. If therefore the Sinner ſhould deny the matter of Fact, that he is not guilty, or that he is not guilty to ſuch a degree, yet you ſind God hath Witneſſes for it.

Then will be Conſcience ready to prove it againſt you, and we need have no other Witneſs to prove the Charge againſt us, then our own Conſciences; for that will be more then a Hundred Thouſand Witneſſes. But,

3. It is neceſſary to Conſider what the guilty Sinner muſt do in this caſe. Suppoſe the Judge of Heaven and Earth ſhould ſay, Sinner, what haſt thou to ſay, why the Sentence of Eternal Death and Wrath? Why the Sentence of Eternal Burnings ſhould not paſs on thee? What haſt thou to ſay? What haſt thou to Plead? Conſider my Beloved what you would ſay?

1. Would you fly to the Law? Thither the Poor Jews fled for Refuge, but Chriſt told them, that that would Accuſe them, inſtead of Excuſing them; By the works of the Law ſhall no Fleſh having be Juſtified. If you had kept it all the Days of your Lives, if it were poſſible, and had never broke it actually; yet the Imputation of Adam's guilt had bound you over to eternal Wrath, if this were not prevented by the Grace of God. Then where would go (I ſay) for the Law accuſes you, and cries for Vengeance, becauſe it is broken? Sinner what doſt thou ſay? Thou can'ſt not plead the Law, for thy Conſcience will accuſe thee, that thou haſt not kept that. Or,

2. Will you plead the goodneſs of your own Hearts? What is that you will plead if God ſhould call you to an account. If he ſhould ask thee (I ſay) what thou haſt to ſay for thy ſelf, what will you plead, that your Hearts are good, as ſome Ignorant Creatures have done? That you have as honeſt Hearts as any Men, though you do not make that Show? Alas! The Heart of Man is deceitfull above all things. and ſaith the wiſe Man, He that truſteth to his Heart is a Fool This will fool thee at laſt, and the Lord he ſearches the Heart, and he knows what a deceitful Heart thou haſt; and wilt thou ſet the ſtreſs of thy Salvation on the Rottenneſs of thy wicked Heart; he will find out the Rebel, if he ſearches the Family; he will find out the Achon, he will find out all thy Sins, and diſcover the naughtineſs of thy Heart, there is no Place to hide thy Villany in, there is no corner ſo ſecret, as to hide thy curſed Evils from him; nothing can hide the curſed Plagues of our Hearts from Gods Eyes, therefore thoſe that truſt to their own Hearts, will miſerably deceive themſelves. Or,

3. Will you plead the good deeds you have done? Will you plead your Prayers, and ſay Lord, I have many times kneelled down and cryed to thee? Will you plead your Religious duties, Will you plead your obſervation of Ordinances? Why alas! You are miſtaken, it is not your Religious duties that are performed from a wicked Heart that will do it. Nay, Religious Duties performed from a right Principle, will not defend you from God's Juſtice, becauſe your Doings cannot ſatisfie God's Juſtice for your horrid Crimes, and Rebellions againſt him: Or,

4. Will you cry for Mercy and Pardon? Lord pardon me, I commit my ſelf to thy Mercy; I throw my ſelf on thee; Lord have Mercy upon me, and open unto me. Will this (I ſay) be a Plea? Mercy, Mercy, Mercy, O! this is that the Sinner thinks is the only Plea; nothing but Mercy Lord, for I am guilty: Therefore the Sinner concludes he'll cry Mercy.

But pray take heed you do not miſs it here; you muſt conſider upon what account God pardons our Sins: You are grievouſly miſtaken if you think he'll pardon your Sins becauſe you cry Mercy. You muſt conſider (I ſay) on what account the Lord receives Sinners into his Favour; for the Juſtice of God brings in his Plea. My Juſtice is deſpiſed; my Name is diſhonoured, and I muſt have ſatisfaction; my Faithfulneſs, that muſt be ſatisfied, for I have ſaid, and I will not lie, that the Sinner ſhall ſurely dye for the Breach of my Law: The holy God hath vow'd, Pſal. 95.11. (ſuch is his pure nature) that he will have ſatifaction for the Wrong done to him: His Mercy cannot take place till his Juſtice is ſatisfied. While his Juſtice is broken, his Mercy cannot be Reconciled. Therefore in this caſe there muſt be Satisfaction, and it is not crying Peceavi that will ſatisfie his Juſtice; nay, God will have Blood, and without Blood, thy Sins cannot be remitted; thou art guilty of Death, and thou muſt dye. There can be no ſatisfaction given to God's Juſtice, by acknowledging thy Fault, nor by weeping, or pouring out an Ocean of Tears: for the Lord ſaith in his word, that the Sinner muſt be Juſtified, or not pardoned, John 3.16. Rom. 5.1. The Sinner muſt be Juſtified or Condemned: And the Law ſtands up, and puts in his Plea againſt the Sinner, and ſaith, I am broken in pieces by this Rebel, for he never obſerved me, nor took any notice of me. Thou holy God haſt appointed me as the Canon, and Rule, that this Creature ſhould have Steer'd, all the actions of his Life by; but he hath ſlighted, and diſregarded me, and I muſt have ſatisfaction: for thou haſt ſaid, Curſed is every One that continues not in all things that are written in the Law to do them. Now therefore you ſee, that ſatisfaction muſt be made, or the Sinner muſt be damn'd.

5. It is neceſſary to Conſider alſo, that ſince we muſt be Juſtified, ſo well as Pardoned, we muſt of neceſſity then plead guilty, and our plea muſt not be Mercy, for the ſake of Mercy; For that is to beg (as a good Man ſays) and not to plead, nor were it at all to be Juſtified, but only forgiven. I ſay to be pardoned without ſatisfaction, is not to be Juſtified but only forgiven. We muſt therefore be acquitted and Juſtified. And how, or after what manner ſhall we do this? Let us conſider, whither this can be done by any thing that is in us; can Faith Juſtifie us in the ſight of God? Can our Repentance do it? Can habits of Grace (as one words it) do it? Do theſe acquit us? Do any Works of Righteouſneſs which we have done, do, or can do, juſtifie us? O Conſider, my Beloved, if it be not the Obedience, Righteouſneſs, Satisfaction, and Merits of the Lord Jeſus, it muſt be ſomething elſe. It is either ſomething done by us, or ſomething wrought in us, or ſomething done without us, by the Lord Jeſus that Juſtifies us; it is either a Righteouſneſs wrought in us, or it is a Righteouſneſs wrought by another, and Imputed to us; it muſt be one of theſe.

Secondly, the Debt muſt be paid either by laying it down our ſelves, or by having a Surety that will lay it down for us. Therefore if you would underſtand the Doctrine of Juſtification aright, ſo as to place your Conſciences, and your Perſons in a due manner, in the preſence of God, and et his Bar. Then, 1. You muſt have the ſence of your Apoſtacy from God on your Hearts. you muſt not only have the notion of it, but you muſt have the Feeling Apprehenſions of it, upon your Hearts. 2. You muſt have the Apprehenſion of the want of that Righteouſneſs in your ſelves; that will Juſtifie you before God. (I ſay) If you would fly to that Righteouneſs, that Juſtifies the ungodly; then you muſt firſt, come to ſee the want of that Righteouſneſs in your ſelves, that will Juſtifie you in the Sight of God. The Reaſon why Perſons fly not to the Righteouſneſs of Chriſt, is becauſe they ſee a Righteouſneſs in themſelves; and conclude to be Juſtified by Inherent Righteouſneſs. But it is only ſuch Perſons that ſee their Miſery, by reas;on of their Apoſtacy, and the want of perfect Righteouſneſs in themſelves that fly to Chriſt. 3. You muſt conſider the Greatneſs, Power, Holineſs, Juſtice, and Righteouſneſs of God, as well as his Mercy and Goodneſs. Sinners they meditate on his Mercy and Goodneſs, and they forget his Juſtice, his Wiſdom, his Power, and his Faithfulneſs. They don't conſider that God is a faithful God; but they think if they do but melt he muſt forgive them. They little conſider that God is a wiſe and juſt God, and that theſe Thoughts of theirs are but vain. They little conſider that God is moſt pure and holy; they do not meditate on the holy nature of God, which would preſently inform them that God cannot accept of one (into his Boſom) that is unclean and impure.

II. This brings me to ſhew you what Juſtification is: And, 1. To Juſtifie, doth not here intend to declare a perſon innocent, or that he hath never ſinned, or is not guilty of the Fact. That is not the meaning of it, as you may ſee, Rom. 4.5. But to him that worketh not, but believeth on him that Juſtifieth the Ungodly &c. or that defendeth the Ungodly; it is not to make the perſon faultleſs; for all have ſinned, and are guilty before God in themſelves: And to juſtifie them, doth not annihilate their Sin, ſo as to proclaim them innocent in them ſelves, and without inherent Sin. 2. Neither is Juſtification a meer and bare Pardon and Forgiveneſs of SIN. 3. Conſider none but ſuch Perſons, who be Inherently Juſt, or made Juſt can be Juſtified. If God be ſaid to juſtifie the Ungodly, it is becauſe they are made Juſt; tho' they are not Juſt in themſelves, yet they are made Juſt thro' the Imputation of anothers Righteouſneſs. 4. Conſider none that were once unjuſt can be made juſt again, or acquitted without Satisfaction made to the Juſtice of God: And, 1. What can do this? Sorrow for offence will not make compenſation to the Juſtice of God. This will not ſatisfie the Law when the Thief is brought before the Judge, for him to ſhed Tears; the Judge will not ſet him free, becauſe he mourns and weeps. 2. The Confeſſion of the Eaſt is no Ground in Law for Abſolution; therefore when the Apoſtle ſaith, If we confeſs our Sins, he is faithful and juſt to forgive us our Sins, &c. 1. Joh. 1.9. we are to conſider, First, it refers to God's Promiſe and Faithfulneſs. He is Juſt and Faithful to forgive us our Sins in his Son, for he hath promiſed this and all things elſe in Chriſt, and he would be unjuſt (if I may ſo ſpeak with Reverence) if he was not ſo good as his word. Secondly, That which is the Ground of it, with reſpect to Juſtice, is the Blood and Merits of the Lord Jeſus Chriſt: For the Lord hath received Satisfaction by the Death of the Mediator: By the Death of our Truſtee, who ſtood our Room, and bore our Sins in his own Body on the Tree. Now this would reflect on his Juſtice if he did not ſet the Sinner free, for whom he had received ſatisfaction; ſo that it is juſt with God to forgive us our Sins, i. e. he approves himſelf juſt in forgiving our Sins. But, 3. Remiſſion of Sin doth not make a Man, who was guilty, to become guiltleſs. I ſay, Remiſſion of Sin, in reſpect to Pardon, ſo conſidered, doth not make a Man who was guilty to become guiltleſs; a Thief, tho' pardoned, is a Thief ſtill. Forgiveneſs diſcharges only from Penalty. 4. The ſuffering the Penalty doth not make him that is unjuſt to become Juſt; therefore thou wilt not be Juſt nor Juſtified, though thou doſt ſuffer the penalty. A Thief burn'd in the Hand is a Thief ſtill, tho' he hath ſuffered the Law, tho' it diſchargeth him, it doth not juſtifie him. 5. Therefore, in order to Juſtification, there muſt be a plenary Satisfaction for the fault done: Nor is this plenary ſatisfaction always to be made by the offending Party, it may be done by the Surety, and ſo it is here. 6. God only; who is offended, knows beſt what Satisfaction comports and ſuits with his Holineſs and Juſtice. We muſt not be Chooſers in this great caſe. We muſt not think nor ſet down this will ſatisfie God's Juſtice; if we cry, and call for Mercy, that this will do it: Or if I Repent of my Sins, that will do it. We muſt have a care what we ſay, God only, who is offended, knows beſt what Satifaction ſuits with his Holineſs; and if he in Chriſt declares himſelf well ſatisfied, ſhall we ſeek out another way? When God declares that he is well pleaſed in no other way, Neither is there Salvation in any other; for there is none other name under Heaven given among Men, whereby we muſt be ſaved, Act. 4.12. 7. And laſtly, Therefore to be Juſtified is to be acquitted and declared Juſt, through the Redemption that is in Jeſus Chriſt, or that Satisfaction that he hath made to divine Juſtice. It is God's pronouncing of us Juſt; 'tis not his making of us inherently ſo, but his pronouncing of us Juſt and Righteous, through the Imputation of Chriſt's Righteouſneſs, Juſtification is taken in Scripture, namely, to declare a Man Juſt, that is, Juſtification in a Goſpel ſence; and that is Condemnation for a Man to be declared Unjuſt, through the Fall of the firſt Adam: So now we are declared (even every Bellever) Juſt, through the Imputation of the Righteouſneſs of the ſecond Adam, and that is by the Lord Jeſus.

DOctrine. That Juſtification is wholly of the free Grace of God, through or by the Imputation of what Christ hath done for us, or his perfect Righteouſneſs.

I ſhall now proceed to the next thing, namely, to prove to you, that Juſtification is taken in Scripture, to declare or pronounce a Man Juſt or Righteous upon Tryal; which includeth pardon of Sin, but is more than bare Pardon of Sin. Vide Deut. 25.1. If there be a Controverſie between Men, and they come unto Judgment, that the Judge may judge them, then they ſhall juſtifie the Righteous, and condemn the Wicked. What, make him inherently Juſt! No, that is not the meaning of the Holy Ghoſt, but they ſhall pronouce or declare him acquitted, And ſhall Condemn the Wicked, i. e. they ſhall pronounce or declare him Wicked; he doth not ſay they ſhall pardon the Righteous, for that is not to juſtifie him, nor doth the Text mean the infuſing inward Righteouſneſs into him, to be Juſtified; no more than their making the Wicked wicked; I ſay, it is not infuſing Wickedneſs into the Wicked, that makes him wicked; nor their infuſing Righteouſneſs into the Righteous, that makes him righteous. But they ſhall upon Examination and Tryal declare the Righteous to be righteous, and the Wicked to be wicked. you will never underſtand what Juſtification is, unleſs you will take it in Scripture ſence, and not in the ſence of this and the other Man. And it is very plain, if you will but take notice what Juſtification is, according to the ſence of Divine Truth. Vide Prov. 17.15. He that juſtifieth the Wicked, and he that condemneth the Juſt, even they both are abomination to the LORD. What doth the wiſe Man mean? Why, he that declares the Wicked righteous, or declares the Righteous wicked. That it doth not mean he that makes the Wicked inherently righteous, or he that makes the Righteous inherently wicked, is obvious, but that he declares or juſtifies; he that declares the Wicked righteous, or the Righteous wicked, juſtifying a wicked Man, as though he was Righteous, and condemning a righteous Man, as though he was wicked, imputing that to the Righteous which he never was guilty of, and commending that in the Wicked which he never had. So Job the 27.85. God forbid that I ſhould juſtifie you, &c. What is the meaning there? Why, it is that I ſhould pronounce the Sentence on your ſide, that I ſhould declare you to be Righteous in all that you do and have ſaid. Job don't intend that he could infuſe Righteouſneſs into them, but he would not defend them in their Doings. So Iſai. 53.11. By his knowledge ſhall my righteous Servant juſtifie many, i. e. by the Faith or ſaving Knowledge of him, Knowledge being here put for Faith. He ſhall acquit or declare to the Conſcience that the Soul is Juſt; for he (that is Chriſt) ſhall bear their Iniquities, by which means they are abſolved, thus the word is uſed, Matth. 11.19. Wiſdom is Juſtified of her Children. It is Jeſus Chriſt that is here called Wiſdom; it doth not mean that Wiſdom is made Juſt by her Children, but approved Juſt; her Children do not infuſe Righteouſneſs into her, but declare her Juſt and Righteous. So it is in Matth. 12.37. For by thy words thou ſhalt be Juſtified, and by thy words thou ſhalt be condemned; it doth not mean made juſt, but declared juſt. Hence Men are ſaid to juſtifie God, Luke 7.29. And the Publicans juſtified God, being baptized with the Baptiſm of John. Not making him Juſt, but declaring him Juſt or Righteous: neither do I underſtand that Juſtification in a proper ſenſe is taken otherwiſe. Though the Papiſts, and others amongſt us, tell us, That Juſtification doth ſignifie to infuſe Habits of Holineſs and Righteouſneſs: But you ſee this is not intended in any of thoſe fore-cited Texts: And this Aſſertion of theirs, we with Abhorence deny. We ſay that we are declared juſt (or Juſtified) thro' the Imputation of Christ's perfect Righteouſneſs alone, Iſa. 54.17. there Righteouſneſs is of me, (ſaith the Lord.) They have (as if he ſhould ſay) none of themſelves that can juſtifie them, but 'tis of me. So Iſa. 54.24, 25. Surely ſhall one ſay in the LORD, not in himſelf have I Righteouſneſs and Strength; even to him ſhall Men come, and all that are Incenſed againſt him ſhall be Aſhamed. In the LORD ſhall all the Seed of Iſrael be Juſtified, and ſhall Glory. You muſt have a care of looking to your ſelves for Righteouſneſs to be juſtified by, for the Righteouſneſs that Juſtifies God's Iſrael is Chriſt, (there is their Glory) they have none in themſelves. See alſo 1 Cor. 1.30. Who of God is made unto us Wiſdom and Righteouſneſs, and Sanctification and Redemption, who of God is made unto us, or imputed unto us, Wiſdom, Righteouſneſs, &c. See 2 Cor. 5.21. For he hath made him to be Sin, (not to bear the puniſhments due to our Sins only) but he hath made him to be Sin for us, who knew no Sin. How? That we might be made the Righteouſneſs of God in him. Pray, for your Souls ſake take notice of this place, obſerve this Text well, note (1) Our Sins were imputed unto him (not the puniſhment due to them only) that his Righteouſneſs might be imputed unto us, that we might be accounted righteous with his Righteouſneſs; that is the firſt note. (2) That as Chriſt was not made Sin by any inherent Sin that was in him; ſo neither are we made Righteous to Juſtification before God, by any Righteouſneſs inherent in us, but by the Righteouſneſs of Chriſt imputed unto us; and as Chriſt was faid to be Sin or the Sinner, Yea, he was the greateſt Sinner, foraſmuch as he bore in his own perſon the Sins (ſo well as the Sufferings) of all the Elect; and as he is guilty by Imputation of our Sins, being laid to his Charge at his Door, upon his Back, ſo he bore the puniſhment due to us, that Guilt lying on him by Imputation, and we are made Righteous by his Righteouſneſs, accounted unto us.

2. Now then you muſt know that Chriſt's Perſonal Righteouſneſs is by the Lord reckoned to us: Not the Righteouſneſs, as he is God, but the Righteouſneſs, as he is Mediator; and as he died in our ſtead, to ſatisfie the Juſtice of God for us. But by the way, take this Compariſon: Suppoſe a City or Province is guilty of Rebellion and Treaſon againſt their Lawful Prince, and have plunged themſelves into a depth of Guilt, and Debt unto their Prince; and this Prince ſhould ſay, if the principal perſon amongſt you, whom you will make your Head, and Surety, will freely lay down his Life and ſatisfie for all the Treaſon and Debts of this Province; then th • whole Province ſhall be acquitted as much as if every one died, an • paid the Debt. Thus it is here the whole Body of the Elect; they a •• • s a City or Province, and Chriſt is the Head and Surety of the whole Body of the Elect; and though the whole Body was in Debt, and guilty of Treaſon, yet God acquits us all by our Surety's dying for us, and paying our Debts. And by vertue of this, when we come to God, and plead by Faith this Satisfaction, he (i. e. God) declares us juſt, or pronounces us clear, and Justified by this Satisfaction of our Head, or by this payment, which our Surety hath made, and this Death that he hath ſuffered. You muſt conſider, that Chriſt the Head, and all the Elect or Believers are but one intire Body; he is Fleſh of their Fleſh, he is the Bone of their Bone; his Hand was put to their Bond, and his Name was placed at the bottom thereof, he entered in as Bonds-man, and ſtood in our ſtead, and promiſed the Payment of our Debt. Now you muſt underſtand he did this freely; by his free Conſent he engaged for us, and ſo we ſinning, he ſuffered, The Juſt for the Unjuſt, to bring us to God.

Object. But ſome may object & ſay, Doth it not follow then, that ſo ſoon as our Surety, died, and paid our Debts, that the whole Body was Juſtified.

Anſwer. Yea, in ſome Sence the whole Body is diſcharged. And that before the Believer acts Faith in Chriſt, though not in every Sence; for if that were not the whole of the Capitulation between the Father and the Son, then there is ſomething farther to be conſidered. Now we muſt have Faith in this Satisfaction; therefore it was decreed and deſign'd that Jeſus Chriſt ſhould die; and as he ſhook Hands with the Father in the Covenant of Grace (for I don't know of three Covenants) as he ſhook Hands, I ſay, with the Father in the Covenant of Grace, or Redemption to die, and purchaſe for all the Elect a Ranſom, and procure them the favour of God; ſo likewiſe it was deſigned by the Father, that he ſhould die, to procure them Faith, and every thing elſe relating to their Salvation. So that the caſe lies here, though Jeſus Chriſt did pay the Debt a great while ago, and the Sinner was diſcharged ſo far, that it was impoſſible for God (to ſpeak with reverence) to condemn one of thoſe Souls, for whom Chriſt died. Yet theſe were not capable of Embracing this, nor knowing this, nor improving this Juſtification, till ſuch time that they had Faith, by which they did ſee into this, and apply it unto themſelves. So it is here like as a Purchaſe is laid down for Slaves in Turkey; the Money is firſt paid down, and accepted of, though for a conſiderable time they may not know that they are Redeemed. I ſay, ſo it is here reſpecting us, in being ſince Chriſt's Death; there is a difference between the thing done, and the Declaration of it. So then pray take notice, there may be this alſo conſidered. Suppoſe a Prince ſhall declare all the Province, ſhall come in, and kiſs his Hand, though he at the ſame time will draw and incline them to do it. Yet he declares they ſhall firſt come 〈◊〉 kiſs his Hand, and acknowledge his Benefits 〈…〉 to be Juſtified; ſo it is here, Faith kiſſing as 〈…〉 God, acknowledges his Benefits in Jeſus Chriſt, and this 〈…〉 in the Soul be the holy Spirit, the third Perſon in the bleſſed Trinity. For as the Father deſign'd ſuch a number ſhould be ſav • d, and gave t •• m to his Son, and Jeſus Chriſt, the Son of God, taketh Charge of them and redeems them; ſo here is the third Perſon in the Trinity, that brings them unto, and in to the Son. Now the caſe lies here, not only doth the Father Elect, and the Son die, but the Holy Ghoſt is concerned in the Revelation of the Mind, and Will of God to them; ſo that God hath choſen us in Chriſt, and Chriſt hath Redeemed us, and the Holy Spirit in time comes, and ſhows this to us, rectifies our Judgment, inclines our Will, and makes us willing to caſt and venture our Souls on this Satisfaction. And this Faith is owning his Grace in the Surety; for it was God (my Beloved) who found out the Surety, it was he (even the Father) that did make him the Head of the Body of the Elect. It was he that did ſix on this Medium, that we ſhould believe before we ſhould be declared Juſt in our own Conſciences; for that thing that was done a great while ago, muſt be evidenced, and applied to us. But thus much as to what Juſtification is.

III. I am to prove, that Juſtification is wholly of the free Grace of God, through the Redemption that is in Jeſus Chriſt; which that I may the better do, I told you I ſhould open each cauſe of Juſtification in order, namely.

And by ſuch time I have gone through theſe ſix Heads, you may clearly ſee the nature of Juſtification.

1. The firſt, or Efficient Cauſe is God the Father, the firſt Perſon in the Sacred Trinity, and it is his free Grace, and love to poor Sinners, that is the moving Cauſe, and this ſhall be proved.

1. The way of Juſtification was found out by the Father; it was the Contrivance of his Infinite Wiſdom, that he might be Juſt, and yet Gracious, that Sin might be puniſhed, and yet the Sinner acquited; that Juſtice might be ſatisfied, and yet we freely pardoned, Rom. 3.26. To declare I ſay at this time his Righteouſneſs, that hemight be juſt, and the Juſtifier of him which believeth in Jeſus.

Doctrin. That Juſtification is wholly of the free Grace of God, through or by the Imputation of what Chriſt hath done for us, or his perfect Righteouſneſs.

I ſhall now proceed to the next thing, namely; to prove to you that Chriſt is the Meritorious and Mediatoral Cauſe of our Juſtification. And this will appear, if you conſider him, as he is our Surety, who paid our Debts, and as our Redeemer, who laid down his Life as the Price of our Ranſom.

As he is an Interceſſor for us, and our Advocate with the Father, to plead our Cauſe, and to plead the Merits of his own Blood for us, Rom. 8.33, 34. Who ſhall lay any thing to the Charge of God's Elect? It is God that juſtifieth: Who is he that Condemneth? It is Chriſt that died, yea, rather that is riſen again, who is even at the Right Hand of God, who alſo maketh Interceſſion for us. He is pleading with the Father the Value and Merits of his Blood. Hence Chriſt is ſaid to juſtifie us, Iſa. 53.11. By his knowledge ſhall my Righteous Servant juſtifie many, i.e. He ſhall defend the Cauſe, and plead in the behalf of many; and you muſt conſider, 1. That the Father juſtifies us as the ſoveraign Act of his own Free Grace, in appointing of Chriſt, and in accepting of him in our ſtead, and that to ſatisfie his Juſtice, who is the great and holy Judge, he being alſo our offended Creator, and our offended Creditor. You muſt conſider, 2. The Son as our Surety juſtifies us through his own Free Grace, in paying off all our Debts, and ſatisfying the Creditor. But, 3. Take this Caveat by the way, we muſt not divide the matter of our Juſtification, theſe muſt not be ſeparated the one from the other, i.e. the Active Obedience of Chriſt, and his Paſſive Obedience. Now, I ſay, it is not ſafe for any to ſay, we are Juſtified by the Paſſive Obedience of Chriſt only, i. e. By his Death and Sufferings alone, I ſay, 'tis very dangerous for any to believe thus: For thus I argue,

Argument. That alone by which the Law is fulfilled, and God's Juſtice ſatisfied, by that alone we are Juſtified. But by the Righteouſneſs of Chriſt, that is to ſay, the Righteouſneſs of his Life, which is his Active Obedience: And by the Righteouſneſs of his Death, which is his Paſſive Obedience, the Law is fulfilled, and God's Juſtice fully ſatisfied. Therefore, by the whole Righteouſneſs of Chriſt, namely, his holy Life, and Meritorious Death, we are Juſtified; not by his Death, excluding his holy Life; but his holy Life, and bitter Death juſtifies us, and is the Meritorious Cauſe of our Juſtification. And my Beloved, conſider, 1. That the firſt part is proved thus: There is no Juſtification before God without a perfect and compleat Righteouſneſs, as that which is agreeable to God's holy nature, and which is agreeable to his holy Law, and this I have already proved, that a Man muſt be perfectly Juſt, or declared ſo upon juſt Grounds, or he cannot be Juſtified. 2. Conſider that there is no perfect Righteouſneſs, but that which exactly and fully fulfilleth the Law that is accepted of God; and this is done (I mean the Law fulfilled) two ways. 1. By a perfect and perpetual Conformity to the Law; not only a perfect Conformity to it for the preſent, but by a perpetual Conformity to it, in doing all that the Laws injoyns, according to the Tenure of it, do this and live, or do this, and thou ſhalt be Juſtified. I will defend you from all, and every thing that can do you hurt. 2. By a full Satisfaction and Compenſation to the Sentence of the Law, i. e. to bear and undergo the Penalty and puniſhment thereof, which was Death, and the Curſe and Wrath of God; this was our due, and this Chriſt did in our ſtead, as our Surety, he did perfectly and perpetually keep the Law while he was on Earth in our Nature for us, and he did fully ſatisfie, and make Compenſation to the Sentence of the Law; he did undergo the penalty and puniſhment therein denounced, which was our due. 3. And that it muſt be thus evident, becauſe the Doctrine of Juſtification doth not make void the Law, but eſtabliſh it. See Rom. 3. ult. Faith (or Juſtification by Faith) doth not make void the Law, but eſtabliſh it. The Law is Confirmed, i. e. Eſtabliſhed by our being Juſtified by the compleat Righteouſneſs of the Lord Jeſus Chriſt, by the perfect and compleat Conformity of the Lord Jeſus to the Law; the Law is Eſtabliſhed as Holy, Juſt and Good. But Chriſt did fully and perfectly keep the Law, and make a full ſatisfaction to the Juſtice of God, for the Breach of it. He in every Precept, Type, Promiſe and Propheſie, compleatly fulfilled it, to juſtifie us thereby as our Surety. Therefore, 4. Conſider that by the Paſſive Righteouſneſs or Meritorious Death, and Suffering of Chriſt; we are not Juſtified, this doth not juſtifie us alone that is ſingly conſidered, and the reaſons follow.

Reaſon 1. Becauſe it is by his Suffering for us, and in our nature, as our head Surety and Repreſentative, bearing the penalty of the Law; he frees us from Hell:

2. Becauſe by his Righteouſneſs, both Habitual and Actual he intitles us to Heaven, neither of which we were capable to perform, therefore his Paſſive Obedience alone doth not juſtifie; for by his Paſſive Obedience, bearing our Puniſhment, he only frees us from Hell, and by his Active Obedience, in keeping perfectly and perpetually the Law, he gives us a Title to the promiſe of Glory. Now it is one thing to be freed from puniſhment, and another to be raiſed again into the King's Favour and Preſence. Wherefore,

3. As without the Imputation or Satisfaction of his Sufferings, we could not be freed from Hell. So without his perfect Obedience and Conformity to the holy Law imputed to us, we could not be Juſtified and Saved. By the former, viz. the Sufferings of our Saviour; He hath redeemed us from the Curſe of the Law, and from the Wrath of God, being made a Curſe for us, Gal. 3.13. And by the latter he makes us Partakers of the promiſed Bleſſedneſs, or gives us a Title to, or Intereſt in the promiſes of Eternal Life: by performing for us in our nature, that Righteouſneſs which was the condition of the Promiſe; Do this, i. e. perform this, there's the Precept, and thou ſhalt live; that's the Promiſe. Now this Life is not only Temporal but Spiritual: It is a Life of Peace in the Favour and Love of God; a Life of great Conſolation in God's Love and Favour; Do this, and thou ſhalt live. This Chriſt did, therefore the promiſe is ours, he did it for us: And God the Father, (to ſpeak with Reverence) is obliged to make good the promiſe; We ſhall live. Therefore,

4. Conſider as we are Juſtified from our Sins by the Blood of Chriſt, that we might not be damned: So we are juſt by the actual Righteouſneſs of Chriſt, that we might be Saved or Glorified. The firſt defends us from the Curſe and Wrath of God; the ſeconds intitles us to the Mercies and Bleſſings of God; or as we were Reconciled to God by the Death of Chriſt, ſo we are as well Juſtified and Saved by the Life of Chriſt, i. e. by that Life, that he lived for us while on Earth; the Benefits and Bleſſings, of which he pleads now for us in Heaven; for it is to this end he lives now for us in Heaven. There, not only doth he plead his bitter Death and Paſſion, but alſo his holy Life, which was a perfect Conformity to God's Law, Vide Rom. 5.10. For if while we were Enemies, we were Reconciled to God by the Death of his Son, much more being Reconciled, we ſhall be ſaved by his Life: So it is by his Life that we are ſaved, becauſe he now lives to plead the virtue of his Death, and of his Undertakings for us. By this you may ſee the Doctrin of St. Paul is Confirmed, Rom. 5.19. For as by the Diſobedience of one Man (even Adam againſt the Law) many were made Sinners, (by Imputation): ſo by the obedience of one Man, (even Chriſt the ſecond Adam) ſhall many be made Righteous.

Having thus opened the point, that which I am to prove is this, viz.

That Chriſt's Death is the Meritorious, or procuring Cauſe of our Juſtification. That Chriſt's Sufferings did merit this Favour at the Hand of God nor us, and defends us from the Curſe and Wrath of God. Now that which we affirm is this. That what Chriſt did and ſuffered, he did it as a common Head, Repreſentative, and Surety for all the Elect, which are his Myſtical Body. But there is an unſound Notion ſpread abroad, viz. That Chriſt was not a proper Head, Repreſentative and Surety, but did all as a Mediator only, i. e. as one endeavouring to compoſe the Difference betwixt God and us; but the contrary, I ſhall now prove, namely, that Chriſt ſuffered as our Head, Repreſentative and Surety.

Firſt, We muſt prove that he became our Surety.

Secondly, That he died in our ſtead, place and room, and theſe two will magnifie the Grace of God in our Juſtification: And, 1. Conſider God he is Juſt, ſo well as Gracious, and his Juſtice required Satisfaction. Now ſome Men amongſt us would be Pardoned, but not Juſtified: They would have Life in a way of Mercy, but not in a way of Righteouſneſs. They would have their Debts pardoned and forgiven, but they would not have their Debts paid. In a word, They would come to Heaven, but not by the Merits of Christ's Blood; tho' they may pretend they believe no coming there but by his Merits, yet they underſtand it in a remote S •• ce; they would, I ſay, attain eternal Glory, and a deliverance from every thing that is hurtful to them; but this they would not have to run in the Channel of Chriſt's Obedience and Righteouſneſs, but in the Channel of their own Obedience. But, 2. Conſider, that as God is Juſt ſo well as Gracious, therefore our Debts muſt muſt be paid ſo well as pardoned, or we cannot be Juſtified, and conſider Chriſt is called a Surety in the word of God, Vide Heb. 7.22. There our Saviour is called the Surety of a better Covenant. By ſo much was Jeſus made a Surety of a better Teſtament, i. e. Covenant. Beloved, a Surety is one that undertakes, or engages to ſatisfie for another: It ſignifies to ſtrike Hand in the behalf of another. And, 1. For one whoſe Credit is gone, or whoſe Credit is ſuſpected, as being not good; therefore a Surety ſtands in his place, and ſtrikes Hands with the Creditor. Thus did the Lord Jeſus Chriſt ſtrike Hands with the Father, and become our Surety, that he might ſtand Pay-maſter for us, and in our room and ſtead. God the Father foreſaw that the Creature that he would make, would fall, and fore-deſigned to leave him to the liberty of his own Will at firſt; and fore-ſeeing the miſery that he would plung himſelf into, and yet remembering Mercy and Pity, which was a glo • ious Attribute in God, ſo well as Juſtice: That he might magnifie his Mercy, and not wrong his Juſtice, and that his Juſtice might be ſatisfied, and his Mercy not impeach'd, did enter into a Covenant with his own Son, his Eternal Son. And his Son ſtrook Hands with him on the Behalf of the Sinner, whoſe credit God fore-ſaw as loſt, &c. 2. A Surety is to give Stability and Security in Caſe of Bond and Covenant. Not only becauſe Man had plunged himſelf under God's Wrath, therefore Chriſt ſhook Hands in the Behalf of the Sinner, whoſe Credit was gone, to deliver him from Wrath: But Chriſt ſtrook Hands with the Father, and ſet his Hand to the Sinner's Bond, and became obl • ged to keep the Covenant in the behalf of the Sinner. Chriſt ſet his Hand to the Covenant to keep it for the Sinner. God fore-ſaw the Breach of this Covenant on our ſide, and did therefore enter into a Covenant with his Son, and the Son ſtrook Hands with the Father, that he would keep the Covenant for Man. 3. A Surety d • th not only undertake for Debts, but ſometimes for Criminals; ſometimes Perſons are bound as Surety, Body for Body, and Life for Life, and this is a common thing in ſome Count • eys. Now Jeſus Chriſt did not only become Surety to pay our Debts, as we were Debters, but he became our Surety, as we were Criminals and Traytors alſo, and ſo was bound Body for Body, Soul for Soul, Life for Life, in the Behalf of the Sinner. 4. If the Party which the Surety engages for fail, the Surety is then to make a full Compenſation, and pay the Debt, and die for the Criminal. Thus it was here we did fail, and were not able to pay our own Debts; and becauſe we had heinouſly broken the holy Law of God, and deſpiſed the Law-Giver, and Contemned and trampled under our Feet his Royal Authority, we became Traytors to the Divine Majeſty; and Jeſus Chriſt, he did not only become Paymaſter of our Debts, but did die in our room, and his Life was taken for ours. 5. A Surety imports the Obligation to be voluntary; for the Law compels none to be bound for another, unleſs they are willing; the Law will only force the Man that is concerned; if any Man engages for him, it is not becauſe the Law compels him, but he doth it of his own Will; ſo the Lord Jeſus Chriſt did. For what he did was of his own Will, he did freely lay down his Life, John 10.15, 18. I lay down my Life for the Sheep, No Man taketh it from me, but I lay it down of my ſelf: Which is to ſignifie to us his willingneſs, his readineſs and freeneſs, to yield up himſelf to the Juſtice of God, to be made a Sacrifice for us. But, 6. For a Man to become a Surety, manifeſts great Love, and great Pity. To become a Surety for one that is greatly in Debt, there is great Love and Pity; but to become a Surety for a Criminal to die in his room, this is Love indeed, ſo it is with Chriſt, ſee Rev. 1.5. Unto him that loved us, and waſhed us from our Sins in his own Blood. He loved us, and let out all that he had for us, and parted with his Life for us: Who loved me, (ſaith St. Paul) and gave himſelf for me. But (my Beloved) here is a difference, our great Surety is ſeparate from all other Sureties; for amongſt Men the Debter commonly finds the Surety, but here there is a great Diſparity; for our Surety is of God's procuring, the Creditor himſelf procures the Surety; but the next thing I am to prove is this, viz.

That Chriſt died as our Surety in our very ſtead and room. And.

1. He underwent Death, which was the puniſhment of Sin: And becauſe there was no reaſon, nor cauſe why the Lord Jeſus Chriſt ſhould ſuffer the Penalty for himſelf, it therefore unavoidably follows, he ſuffered as he ſtood in our ſtead charged with our Sins, Vide Dan. 9.26. And after three ſcore and two weeks ſhall Meſſiah be cut off, but not for himſelf, &c. Not for his own Sin, for he was ſinleſs in himſelf, he was pure and unſpotted in himſelf. He was cut off, but not for himſelf, but for his People.

This appears to be ſo, becauſe our Sins was laid upon him; our Sins did all meet in his Perſon, Iſa. 53.6, 7, 8. The Lord hath laid on him the Iniquity of us all, and again in another place. He hath born our Grief, that which we ſhould have bore our ſelves. He hath carried our Sorrows, that which we ſhould have carried our ſelves. He was bruiſed for our Iniquity, for which we ſhould have been bruiſed our ſelves. And he was oppreſſed, the Hebrew word imports, he was exacted. But,

3. This doth further appear, becauſe it is ſaid, he was made Sin for us, who knew no Sin: tho' he had no Sin inherent in him, yet our Sins ſtuck to him by Imputation, 2 Cor. 5. ult. He was made Sin for us; that is, 1. By a Metonomy of the cauſe for the Effect; he bore the Sins of many, i.e. the puniſhment due to the Sins of many, vide 1 Pet. 2.24. Who his own ſelf b • re our Sins in his own Body on the Tree, &c. Nay, if he was not guilty of our Sins by Imputation, he had never bore our puniſhments, Who his own ſelf bore our Sins in his own own Body on the Tree, &c. i. e. the puniſhment ſo well as the Sin imputed, he bore it for us in his own Body on the Tree; he was made Sin for us who knew no Sin. 2. To hold forth a Sacrifice for Sin: he was made a Sacrifice for Sin for our Sin: Our Crimes did all meet in him, and were all charged on Chriſt, and he was to ſatisfie for them, there had been no need for his bearing puniſhment if had not Sin in him, or Sin imputed to him. Now he had none inherently in him, but he had the Sins of all the Elect imputed to him: Therefore, as I ſay, our Sins are charged on him, and he ſatisfied for them, not as the Socinians fooliſhly, and ſimply cavil, who ſay, Chriſt was made Sin, to ſignifie that the World eſteemed him a Sinner. I ſay, it is not ſo, the 2 Cor. 5.21, overthrows this Sence utterly; for as our being made Righteous thro' Chriſt is not that the World looks upon us to be Righteous, but in a Law Senſe; in God's account we are conſtituted thro' Chriſt ſo to be, and ſo Chriſt was ſubſtituted by the Father in our ſtead, and in a Judicial Sence is charged with our Sins. But,

4. That Chriſt's Sufferings was in our room and ſtead, appears yet further, becauſe he ſuffered for us, Rom. 4. ult. Who was delivered for our Offences, &c. How? Why into the Hands of Juſtice: For what? For our Offences, Rom. 5.8. Chriſt dy'd for the Ungodly, i. e. He died in the room and ſtead of Ungodly Men and Women. Such that were wicked in themſelves; ſee Rom. 8.32. ſpeaking of God the Father, ſaith the Apoſtle, Who ſpared not his own Son, but delivered him up for us all. How for us all? Why for all of us that are concerned and intereſted in the Covenant made betwixt the Father and the Son, the Juſt for the Unjuſt, to bring us to God, 1 Pet. 3.18. The juſt Perſon he ſuffered, and that in the room and ſtead of the unjuſt, and that on purpoſe that we might be Reconciled to God, Tit. 2.14. Who gave himſelf for us, &c. 1 Tim. 2.6. Who gave himſelf a Ranſom for us, &c. He gave himſelf, he yeilded up himſelf, that he might ſuffer in our ſtead; and to Ranſom, and deliver us from ſuffering. I lay down my Life for the Sheep, ſaith Chriſt, John 10.15: I freely offer my ſelf to the ſtroke of Juſtice for my Sheep; and again ſaith he, This is my Body which is broken for you. Alas, his Body was broken for our Sins: Mark (my Beloved) it is not for [our Good) only as Chriſt did die, as ſome ſay. He gave himſelf for us, that is, ſay they, for [our Good] to purchaſe or procure an eaſie Law, that by keeping it we might be Juſtified. No, no, not for [our Good] only but in [our room] alſo: For ſcarcely for a good Man will one dare to die, i. e. Die in his room, die to ſave his Life. But,

5. It further appears, that Chriſt's Suffering was in our room, becauſe it is ſaid, he bore our Sins, Iſa. 53. Now in all the Old Teſtament, where God threatens, they ſhall bear their Sins, it is meant the puniſhment of their Sins, Vide Levit. 20.18, 19, 20. and 22.9. Least they bear their Iniquity for it, and die. Now Chriſt is ſaid to bear our Sins in his own Body; our Sins ſtuck to him by Imputation.

6. It further appears, Becauſe Chriſt is ſaid to be a Propitiation for our Sins, 1 Joh. 2.2. A Propitiation for our Sins; what is that? Why, one that has made Attonement for our Sins; that hath offered a Sacrifice, Holy and Acceptable, and ſo made Attonement to pacifie God's wrath, like as Jonah, when he was caſt into the Sea. Now Jonah was a Type of Chriſt; Jonah and the Company that was in the Ship was in a groat ſtorm, and they could not tell what to do in their great ſtrait; but at laſt they conclude, that he that was guilty ſhould die, and Jonah was found out, and he was caſt into the Sea, and there became a great Calm. Now do you ſee we are all in a diſmal caſe by nature under the Wrath of God, and Jeſus Chriſt is our Jonah, and all our Sins ſtick at him, and God's Wrath cannot be ſatisfied till he is caſt into the Sea, and he was thrown into the Deluge of Wrath: He is, I ſay, our Jonah, to appeaſe God's Wrath.

7. This doth further appear, becauſe we are ſaid to be Redeemed with the Blood of Christ, bought with that price, 1 Pet. 1.18, 19. See 1 Cor. 6. ult. to be Redeemed by Blood, to ſave our Lives by one, dying in our ſtead, all know the purport of that: We, my Beloved, were in Priſon and Captivity, and were condemned to die, and Chriſt, to Redeem us, died in our ſtead, and thus we are ſaid to be Redeemed, thus we pay our Debts, and thus we ſatisfie the Law: He gave his Life, to what end? For a Ranſom for many.

8. By the Sacrifices under the Law, it appears, that we are Reconciled by Chriſt's Death, and not by our Obedience, not by Evangelical Obedience, or his Obedience to Evangelical Rules. Thus from all it appears that Chriſt died not for [our Good] only but in [our room and ſtead alſo] tho' ſome conclude that Chriſt died not to fulſil the Law, which Man had broken, nor to ſatisfie as our Surety: But that he fulfill'd the peculiar Law of the Mediator, ſo far as to bring in eaſier terms of Life, by way of Evangelical Obedience.

But let me ſpeak a little by way of Application and ſo conclude at this time.

DOctrin. That Juſtification is wholly of the free Grace of God, through or by the Imputation of what Chriſt hath done for us, or his perfect Righteouſneſs.

I ſhall now ſpeak of the Material and Formal Cauſes of our Juſtification. Matter and Form (I told you) moſt not be divided. And my Beloved, the matter, or that which Juſtifies us according to the word of God, is the Righteouſneſs of Chriſt.

Queſ. But ſome may Query, What Righteouſneſs is this that you ſay is the Righteouſneſs of Chriſt? Is it the Righteouſneſs of Chriſt, as he is God?

Anſ. To which I anſwer no; it is not the Righteouſneſs of Chriſt, as he is God.