they will not save a man; though the last two alone will sufficiently do it: but this third is a piece when put to that, does, instead of mending, make the rent worse. Besides, since man's right

of the sons of men. And of what wisdom is the gospel a declaration but of that of forgiveness of sins by grace, through the redemption that is by the blood of Jesus Christ? In whom we have redemption through his blood,' even the forgive-cousness cannot be joined in justification with ness of sins, according to the riches of his grace, wherein he hath abounded toward us in all wisdom and prudence.' Ep. i. 7, 8.

God's mercy and Christ's redemption, but through a disbelief of the sufficiency of them, should it be admitted as a cause, though but the least cause thereof, what would follow, but to make that cursed sin of unbelief a good inventor, and a necessary

ner? For, I say, unbelief is the cause of this hodge-podge in any; and the effects of it are showed in the 9th chapter of the epistle of Paul to the Romans, at the latter end thereof. ver, 31–35.

And there are three things that follow upon that opinion that denieth the absolute necessity of the shedding of the blood of Christ for the redemption of man, that mercy might be let out to him.

1. It followeth from thence, that there is no such attribute as absolute justice in God; justice to stand to his word, and to vindicate every tittle of his law. For let but this be granted, and the death of Christ must be brought in, or by justice the floodgate of mercy still be shut against sinful man; or that God must have mercy upon man, with the breach of his Word.

2. It also followeth from the premises, that Christ's death was of pleasure only, and not of necessity also; contrary to the Scripture, that makes his death the effect of both; of pleasure, to show how willing God the Father was that Christ should die for man: of necessity, to show that man could not be saved without it; of pleasure, to show how justice did deal with him for our sin; of necessity, to show that mercy could not be communicated to us without it. Is. liii. 10. Mat, xxvi, 39, Ac. xvii. 3.

And as Paul speaketh here as a minister, so he speaketh after the same manner also as he is a believer, saying, 'I am not ashamed' of this gos-worker in the manner of the justification of a sinpel, for I know whom I have believed,' or trusted with my soul, and am persuaded that he is able to keep that which I have committed unto him against that day.' 2 Ti. i. 11, 12. Wherefore seeing that mercy is not presented to us alone, or singly, but as accompanying and concurring with redemption; it is manifest enough that mercy standeth not above, and consequently that it saveth none but in, by, and through a Redeemer. He that believeth not in Christ shall be damned. But what needs that, if mercy could save the soul without the redemption that is by him? If any say, Christ is the mercy of God to us. True, if you count him a Redeemer, a worker out of a redemption for us by his death and blood upon the cross. But otherwise he is none; I mean, if you make him a lawgiver, and a Saviour, only as he has set an example to us to get to heaven by doing commandments, or by treading in his steps. Yea, though you say his commandment is that we believe in him: for, take the work of redemption by his blood from the curse, out of his hand, and then what concerning him is left for me to believe, but, Es was said before, that he is a lawgiver, and as such, at best, but a pattern to us to get to heaven, as here? And whoso counteth him as such, is so far off from counting of Christ the mercy of God to us, that they make him a contradictor of mercy, both in the fountain and all the streams of it. For to propound life eternal to us, through the observation of laws, is to set before us that which contradicteth grace and mercy, let the work be what it will; nor will it help at all to say, that they that do the law of Christ, or that take him for their law and example, shall be sure of mercy to pass by their shortness of attaining to the perfection of what is set before them. For all this might have been done, and not one drop of blood spilt for the redemption of man. Besides, this makes Christ's death, as a Redeemer, as an act unadvisedly undertaken; for what need he have died, if his doctrine and example had been sufficient, through that which they call mercy, to have brought the soul to glory? If righteousness come by the law, then Christ is dead in vain.' Ga, ii, 21, I will add, put man's righteousness, God's mercy, and Christ's redemption, all together, and

VOL. I.

3. There also followeth therefrom, that by the blood of Christ we have not redemption from law, and justice, as to the condemning part of both, but that rather this title is given to it for honour and glory, to dignify it; as the name of God is also given to him: for they that affirm the one, are bold to affirm the other. For as by them is concluded, that there is no necessity why the blood of Christ should be counted the absolutely necessary price of our redemption from the curse of the law and severity of justice; so by them it is concluded, that it is not necessary to hold that Christ the Redeemer is naturally and co-eternally God, as the Father. But let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption.'

Third. Must there be redemption by blood added to mercy, if the soul be saved? This shows us what an horrible thing the sin of man is. Sin, as to the nature of it, is little known in the world. 4 II

inflict the penalty for the breach thereof upon, and | and when it sees, by this means, sin taken away, do his justice no wrong-expounded; not by a re- then it can behold to hope in the mercy of God. laxation of the punishment, as the doltish wisdom Yea, and it will be as hard to wring off him that is of this world imagines; but by an inflicting of the settled here, from this belief to another, as it would exactest justice upon that nature that has offended. be to persuade him that stands upon sound ground If the question be asked, How a just God can save to venture his life upon a shaking bottomless quag. that man from death, that by sin has put himself O! It is a pleasant thing for the wounded conunder the sentence of it? any fool can answer, By science to taste the sweetness of redeeming blood! a pardon.' And if it be asked, But what will be- Jn. vi. 51–56. This is like the best wine that goes come of the threatening wherewith he threatened down sweetly; this carries with the last of it the the offender? He that knows no mysteries can very tang of eternal life! He. ix. 14. And know that say, Why, man must repent of his sin, and God of dead works, or works of death, will abide in the his threatening. But if it be asked, How God can conscience, notwithstanding all talk and notions execute his threatening to the utmost, and yet de- of mercy, until that be purged with blood applied liver the sinner by his mercy from it; the sinner thereto, by the Spirit and faith. This is one of that has deserved it, and yet be just to his law, the three that abide to witness on earth, that 'God faithful to his law, and one that will stand by every hath given us eternal life, and that this life is in tittle of his law? this, to expound, is too high for his Son;' because he died for us, and rose again. a fool; therefore these men are for despising of 1 Jn. v. 8-11. mysteries, and for counting of mysteries in the gospel, follies.

But this key of heaven is no where but in the Word of the Spirit; it is not seen in the law, nor in the reason or righteousness of the world. To punish the just for the unjust,' and to make him 'to be sin for us, who knew no sin, that we might be made the righteousness of God in him,' seems unreasonable; so cross to the wisdom of man are the wards of this lock. 1 Pe. iii. 18. 2 Co. v. 21. Wherefore usually, when they come at this doctrine, they belch out their frumps, their taunts, their scoffs, and their scorns against it; and in opposition thereto, comment, exalt, cry up, and set on high, Socinianism, Mahometanism, man's ragged righteousness, or anything. But we will pass these things.

Fifth. The knowledge of redemption, and the faith of redemption, is the only means of settling, composing, and upholding the soul of the thoroughly awakened, in the hope of enjoying a portion in mercy for ever. What senseless, secure, besotted, and deluded men, conclude of themselves, and of the means of future happiness, is one thing; and what the thoroughly awakened soul concludes upon, is another. And I say, one thoroughly awakened about the nature of God, the nature of sin, and the worth of the soul, will find but little ease of mind, notwithstanding notions of mercy, until he comes and sees that he must be saved by mercy and justice both; and that to be sure he shall never do, until he is taught that by the blood of Christ the law is, as to the curse that is in it against the sinner, taken out of the way. Col. ii.

These things, sin and justice, are too great to be played with by him that shall see them in the light of the law, and that shall feel them in their terror upon a trembling conscience. But when the soul shall see that a propitiation is made to justice by blood, then, and not till then, it sees sin taken away:

This, therefore, is that that will establish a man with that peace that shall not be shaken, because by this such an one seeth the justice of God is quieted. For peace is made by the blood of the cross; peace with God for sinners. Col. i. 20. Yea, God himself, by the blood of the cross, has made it, that by him, Christ, he might reconcile to himself all things, whether they be things on earth, or things in heaven. Nor will a man that is truly spiritually wise, rest till he comes where God towards man doth rest; but that can be only there, where such means are offered for the taking away of sin, that are of a sweet-smelling savour to God, Now this is the offering that Christ offered, to wit, himself; for Christ loved us, and hath given himself for us, an offering and a sacrifice to God, for a sweet-smelling savour. Ep. v. 2. Therefore it is by it, the body of his flesh, through death, that we are presented holy, unblameable, and unreproveable in his sight. Col. i. 21. Wherefore it must be true which was said before, to wit, That the knowledge of redemption, and the faith of redemption, is the only means of settling, composing, and upholding of the soul of the thoroughly awakened, in the hope of enjoying a portion in mercy for ever. He that hath the Son of God, hath the Father, hath life; because with him is the means of peace with the Father, and so of eternal life. 1 Jn. ii. 23. But then, to have the Son, is to believe on him, and on the Father through him. 1 Jn. v. 10–12. On him, that he is the Saviour by his blood; and on the Father through him, as believing that he, for his Son's sufferings, is pacified with us, and of his grace hath forgiven us, through him, all trespasses. 2 Ju. 9. Ep. iv. 32.

Sixth. The knowledge and faith of this redemption fortifieth the Christian against temptations. We

* Tang;' a strong sense, flavour, or relish.-ED.

that do believe, know what it is to be assaulted by | stops the mouth of all. I am crucified with Christ, the devil, and to have knotty objections cast into our old man was crucified with him, and we are our minds by him. We also know what advantage become dead to the law by the body of Christ. the vile sin of unbelief will get upon us, if our know- Ro. v. 3, 4. What then? ledge and faith in this redemption be in the least, below the common faith of saints, defective. If we talk of mercy, he can talk of justice; if we talk of grace, he can talk of the law. And all his words, when God will suffer it, we shall find as sharp, and subject to stick in our minds, as bearded arrows are to stick in flesh. Besides, he can and doth, and that often, work in our fancies and imaginations such apprehensions of God, that he shall seem to be to us one that cannot abide us, one that hates us, and that lieth in wait to destroy us. And now, if any body speaks to us of mercy, we think we might hope in that, had we nothing to trouble us but the guilt of actual sins. But we see our nature as full of the filth of sin, as the egg is of meat, or the toad of poison: which filth vilely recoileth against the commandments, flieth in the face of God, and continueth all his judgments. This is felt, this is seen by the sinner, who cannot help it; nor can he be brought to that consideration as to say, 'It is no more I.' Ro. vii. Now, what shall this man do? Shall he look to the commandment? There is death? Shall he look to God? There is justice! Shall he look to himself? There is sin out of measure! Let him look, then, to one as dying, to the Lamb as it had been slain,' and there let him see himself by this Lamb, as cursed, and a dying of a cursed death for this sin that doth so fright and so distress the soul. Re. v. 6. Then let him turn again, and behold this Lamb alive and well, and highly exalted by this God, that but just before laid the curse of the law upon him; but let him be sure to reckon that he has died for his sins by the person of Christ, and it will follow that this man is now acquitted, because Christ is still alive. Say I these things as a man? Saith not the gospel the very same? 1. As to Christ's dying for us; as also that we are dead to the law by the body of Christ. Ro. vi.6; vii. 2. And that we should so reckon as to this matter, because that God has transferred our sin from us to him.

1. Did not Christ die for us; and dying for us, are we not become dead to the law by the death of his body? or will the law slay both him and us, and that for the same transgression? Ro. vii. 1, 2. If this be concluded in the affirmative, what follows but that Christ, though he undertook, came short in doing for us? But he was raised up from the dead, and believing marrieth us to him as risen, and that

*O the unthought of imaginations, frights, fears, and terrors that are affected by a thorough application of guilt, yielded to desperation! This is the man that hath his dwelling among the tombs.'-Bunyan's experience in Grace Abounding. No. 185.--ED.

2. Why, reckon yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ. Ay, but says the soul, How can I reckon thus, when sin is yet strong in me?' Answ. Read the words again, He saith not, Reckon yourselves to be dead indeed unto sin, in yourselves; but dead unto it through Jesus Christ. Not alive unto God in yourselves, but alive unto God through Jesus Christ. For Christ in his death and resurrection representeth me. As I died by him, I arose again by him, and live through the faith of the gospel in the presence of God by him. This must in the first place be allowed and believed, or no true peace can come near the soul, nor the soul be prepared to assoil the assaults of the adversary. Let therefore thy faith, if thou wouldst be a warrior, O thou faint-hearted Christian, be well instructed in this! Then will thy faith do thee a twofold kindness. 1. It will conform thee to the death and resurrection of Christ. And, 2. It will give thee advantage, when thou seest sin strong in thyself, yet to conclude that by Christ thou art dead thereto, and by him alive therefrom. Nor can there but two objections be made against this. The first is to question whether any are said to die and rise, by the death and resurrection of Christ? or if it so may be said; yet whether thou art one of them? To the first the scripture is full. To the second, thy faith must be strong: for let go faith here, and all falls flat to the ground, I mean as to comfort and consolation. Christ died for us, or in our stead; therefore, by the Word of God, I am allowed so to reckon. Christ rose and revived, though he died for me; therefore I rose and revived by Christ: unless any does hold, that though he died in a common, yet he arose as considered but in a single capacity. Now, then, if Satan comes and tells me of my sins, I answer, Christ has taken them upon himself.' If he comes and tells me of the death that is due to me for sin, by the curse of the holy law, I answer, I have already undergone that by Christ. If he asks me, How I know that the law will not lay hold of me also? I answer, Because Christ is risen from the dead. If he asks me, By what authority I take upon me thus to reason? I tell him, By the authority and allowance of the holy and most blessed gospel, which saith, IIe was delivered for our offences, and was raised again for our justification.' Ro. iv. And to encourage thee thus to believe, and thus to hold, when thou art in an hour of temptation, this is the way to see mercy stand and smile upon thee; for mercy will smile upon him that shall thus believe. 2 Co. iii. 16–18. This is the way to put faith and hope both to work against the devil; and

to do this is very pleasing to God. This the way to make that hell-hound retreat and leave off to assault. Ja. iv. 7. 1 Pe. v. 9. And this is the way to find an answer to many scriptures, with which else thou wilt not know what to do, as with many of the types and shadows; yea, and with the moral law itself. Besides, thus believing setteth thy soul against the fear of death, and judgment to come; for if Christ be raised from the dead who died for our sins; and if Christ who died for our sins is entered into glory: I say again, if Christ who died for our sins has purchased us to himself, and is purposed that the fruit of this his purchase shall be, that we may behold his face in glory; then, cast off slavish fear of death and judgment: for Christ being raised from the dead, dieth no more; death hath no more dominion over him!

any consolation in Christ, if any comfort of love,
if any fellowship of the Spirit, if any bowels and
mercies, fulfil ye my joy, that ye be like minded,
having the same love,' &c. Phi. ii. 1, 2. If ye then
be risen with Christ, seek those things which are
above, where Christ sitteth on the right hand of
God. Set your affection on things above, not on
things on the earth. For ye are dead, and your
life is hid with Christ in God. When Christ, who
is our life, shall appear, then shall
ye also appear
with him in glory. Mortify therefore your mem-
bers which are upon the earth,' &c. Col. iii. 1–5.
'Wherefore laying aside all malice and all guile,
and hypocrisies, and envies, and all evil-speakings,
as new-born babes desire the sincere milk of the
word, that ye may grow thereby, if so be ye have
tasted that the Lord is gracious.' 1 Pe. ii. 1-3. I
will conclude this with that of Peter, to those to
whom he wrote concerning this very thing. Be

And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot.' 1 Pe. i. 14–19.

Seventh. The knowledge and faith of this redemption prepareth man to a holy life. By a holy life, I mean a life according to the moral law, flow-obedient children,' saith he, 'not fashioning youring from a spirit of thankfulness to God for giving selves according to the former lusts in your igof his Son to be my Redeemer. This I call a holy norance; but as he which hath called you is holy, life, because it is according to the rule of holiness, so be ye holy in all manner of conversation: bethe law, and this I call a holy life, because it flow-cause it is written, Be ye holy, for I am holy. eth from such a principle as giveth to God the heart, and life, for the gift bestowed on us. What pretences soever there are to holiness, if it floweth not from thankfulness for mercy received, it floweth from a wrong principle, and so cannot be good. Hence, men were required of old, to serve the Lord with joyfulness, for the abundance of all things;' and threatened, if they did not, that they should serve their enemies in hunger and in thirst, and in nakedness, and in the want of all things.' De. xxviii. 47, 48. But then, though there are many mercies that lay an obligation upon men to be holy, yet he that shall want the obligation that is begotten by the faith of redeeming mercy, wanteth the main principle of true holiness: nor will any other be found sufficiently to sanctify the heart to the causing of it to produce such a life; nor can such holiness be accepted, because it comes not forth in the name of Christ. That that obliged David was forgiving and redeeming mercy; and that that obliged Paul was the love that Christ showed to him, in dying for his sins, and in rising from the dead. Ps. ciii. 1-5. 2 Co. v. 14, 15. Paul also beseecheth the Romans, by the redeeming, justifying, preserving, and electing mercy of God, that they present their body 'a living sacrifice, holy, acceptable to God; which is,' saith he, 'your reasonable service.' Rɔ. xii. 1, For we must be holy and without blame before him in love. Ep. iv. 1.

From all which it appears, that mercy by Christ, or from the benefit of redemption by the precious blood of Christ, I say, from the faith of that, flows that which is holiness indeed. And I believe that those very men that are pleased to taunt at this kind of inference, would condemn a man was he laid under these obligations concerning things of this life, and yet did carry it as one not touched thereby. We will make an instance: Suppose a Socinian should, through his contracting a great debt, be forced to rot in prison, unless redeemed by silver and gold: and suppose a man, unto whom this Socinian was an enemy, should lay down the whole debt to the creditor, that this Socinian might be at liberty, might trade, and live comfortably in this world; and if, after this, this Socinian should taunt at them that should tell him he is engaged to this redeemer, ought to love and respect this redeemer; what would they say but that this Socinian that was a debtor is an inconsiderate and stupified rascal? Why, this is the case; Paul was a debtor to the law and justice of God; Jesus Christ his Son, that Paul might not perish for ever, paid for him a price of redemption, to wit, his most precious blood. But what! Shall Paul now, though