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."

9. In which words are comprehended the great dependance and combination which our non-condemnation or salvation has, not only with the death and satisfaction of Christ, but also rather, even with advantage, on his resurrection. Now because they are so few, they cannot conveniently be divided, I will out of them raise this doctrinal proposition, namely, That Christ's resurrection and exaltation is fully as necessary and effectual to procure and perfect our salvation, if not more than even the all-sufficient sacrifice upon the

cross.

10. Which, that I may more fully and distinctly confirm it unto you, I will divide into two propositions, which, if sufficiently maintained, do necessarily infer the doctrine. The first whereof is this: That the purpose of Christ, who satisfied for our sins, and the covenant which he made with God, who accepted of this satisfaction, was not, that remission of sins should immediately ensue upon his death, but only upon performance of the conditions of the new covenant made in Christ's blood; which are, unfeigned repentance for sin, and a serious conversion unto God by faith. The Second, That by the dominion and power of Christ, which at his resurrection, and not before, he received as a reward of his great humility; we are not only enabled to the performance of the conditions of this new covenant, and, by consequence, made capable of an actual application of his satisfaction; but also, by the same power, we shall

hereafter be raised up, and exalted to everlasting happiness. Of these two propositions, therefore, in the order proposed, very briefly, and even too plainly. And first of the first, namely, That the purpose of Christ, who, &c.

11. I confess, it would be no hard matter for a disputant, meeting with an adversary that would be content to be swayed and governed by reason alone, to molest, and even fright him from the truth of this doctrine: for, if we shall consider, not only the excessive, unspeakable torments which Christ suffered for us, but especially the infinite majesty and glory of the person, who willingly submitted himself to that curse; what less reward can be expected, than the present deliverance and salvation, not only of a few men, but even of many worlds of men and angels.

12. But it is not for us, beloved Christians, to set our price and value upon Christ's precious blood: to say, thus much it is worth, and no more. As there have not wanted men on the other side, who have dared to affirm, that Christ's blood, according to exact estimation, did amount to a certain value, by the worth and cost whereof, such a set number as shall be saved were redeemed and purchased: and if one besides should be delivered, it were more than the price of the blood came to. What a fearful dangerous curiosity is this? Is it not a piece of Judas's sin, to set our own estimation and value upon, to make a bargain and sale of Christ's death; to set up a kind of shambles to sell his flesh and blood in?

13. But leaving these vain, fantastical calculations to their chief professors, the schoolmen, who are so unreasonably addicted to this dreaming

learning, that nothing can escape their compass and balance: for, to omit their curious descriptions and maps of the dimensions and situation of heaven and hell; the figure, borders, islands of both; they have undertaken to discover the exact, proportionable increase of the graces of the saints, especially of the blessed Virgin; whose good actions they have found to increase just in octupla ratione: so that, for example, her twentieth good action did exceed the first in virtue and intention of grace, as much as the whole earth doth exceed a grain of mustard-seed:

14. Is not this, beloved friends, a learning and wisdom to be pitied? Is not this that disease, which St. Paul discovers (1 Tim. vi.) the effect whereof is to make men sick about vain questions, and oppositions of science, falsely so called? Therefore, leaving these vain speculations, as likewise others about the business in hand, no less curious, and much more dangerous, yet securely stated in these days, almost in every pamphlet and synopsis; as, namely, Whether God could have contrived any course for man's salvation besides that which he prosecuted? Whether, without accepting any satisfaction to his justice, he could freely and absolutely have remitted our sins?

15. For what use and profit can be made of these questions, though with never so great subtilty and curiosity stated? Besides, we find that God had professed unto Adam, that his death, together with the destruction of all mankind, should be the reward of the breach of his covenant: by which means God's justice being interested in the business, the very grounds and foundation of this latter question are destroyed, the doubt and screw

whereof must needs have been blasphemous; namely, Whether God could have been unjust? Nay, more, it makes the sending of Christ into the world, together with his obedience to the death, even that accursed death of the cross, to be a matter of no necessary importance; to be only a great compliment, whereby God shews unto mankind, that though he could easily have remitted their sins without any satisfaction (for whatsoever is possible to God, is easy) notwithstanding, that they should see, he would strain himself even farther for them, was very requisite; and withal, to shew his abomination of sin, he was content, that all this ado, all these pompous, tragical businesses should be performed.

16. But what saith the Scripture? "If there had been a law, which could have given life," Christ should have died without cause. And thereupon our apostle (Rom. iii. 25.) saith, that "God hath set forth his Son to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God: to declare, I say, at this time his righteousness, that he might be just." That is, lest by the forbearance of God, who since the foundation of the world had shewed no sufficient example of his hatred and indignation unto sin; as also to shew there was a reason sufficient to move him to remit the sins of many his chosen servants before Christ; he hath now at last evidently expressed unto the world his righteousness; to wit, his ikdiкnow, and avτañodooíav, by condemning sin, and revenging himself upon it, in the person of his beloved, innocent Son.

17. And, lest this stir should seem to have been

kept only to give her satisfaction, and to create in us a great opinion and conceit of his righteousness; the apostle clearly saith, he did all this to "declare at this time his righteousness, that he might be just," which otherwise it seems he could not have been. But I am resolved to quit myself abruptly, and even sullenly, of those questions, and betake myself more closely to the matter in hand.

18. What therefore is the effect and fruit, which accrues even to the elect of God, by virtue of Christ's satisfaction, humiliation, and death, precisely considered, and excluding the power and virtue of his resurrection and glorious life? Why, reconciliation to God, justification or remission of sins, and finally salvation both of body and soul. But is there any remission of sins without faith? Shall we not only exclude words from justification, but faith also? God forbid for so we should not only contradict the grounds of God's holy word, but also raze and destroy the very foundations of the second covenant.

19. For answer; we must consider our reconciliation under a two-fold state (according to the distinction of the reverend and learned Dr. Davenant, bishop of Salisbury). 1. Either as it is applicabilis, not yet actually conferred; or, 2. As applicata, particularly sealed and confirmed to us by a lively faith. For the understanding of which, we must know, that in Christ's death there was not only an abolishing of the old covenant of works, the hand-writing which was against us, which Christ nailed unto his cross; (as St. Paul saith, Col. i.) delivering us from the curse and obligation thereof; but also there was a new gracious