THE REDEMPTION OF MANKIND, BY THE Passion of our Lord. A SERMON, PREACHED On Palm-Sunday at Kintbury, in the County of Berks.  
By Jos. Perkins, late Vicar of Hill, in Gloucester-Shire.  
LONDON, Printed, and are to be Sold by Randal Taylor, near Stationers-Hall, 1692.   
EPHES. I. VII. In whom we have Redemption through his Blood, the forgiveness of Sins, according to the Riches of his Grace. 
PAUL an Apostle of Jesus Christ, had no sooner planted a Church at Ephesus, and sown the Seed of the good Word of God; but the Devil, who commonly Erects a Chapel where God hath laid the Foundation of his Church; like the Envious Man in the Gospel, came in the absence of Paul, and instead of good Seed, cast Tares amidst the Wheat, and infected the Ephesians with pernicious and erroneous Opinions. St. Paul in his Preaching, defended the Doctrine of justifying Faith: Afterwards arose Jewish Seducers, which taught, that Salvation was not only from Faith, but came by the observation of the Mosaical Law. Our Apostle forbade the abuse of Christian Liberty; after this, there arose Corrupters of the Gentiles, which persuaded the Ephesians, that Fornication, Covetousness, and Drunkenness, were no Sins, but natural Inclinations. That the Ephesians might avoid the danger of these malicious Instruments of Satan, Paul writes an Epistle unto them, containing the confirmation of Doctrine, and the information of Life; wherein he proves and directly manifests, that God's gifts and graces proceed not from any merit of fore-seen Work of ours, but from his own Mercy and favourable Grace. And so, beginning with Election, which is the cause of our rejoicing, that our Names are written in Heaven, Luk. 10. vers. 20. be descends to our Redemption; where we are to consider, 

1. The meritorious Cause, in the first Particle of my Text, [In whom.]  
2. The subject of our Redemption, in the word [We.]  
3. The effect itself, and that specifically set down, [Redemption,] even the forgiveness of Sins.  
4. The manner how our Redemption was effected, [through his Blood.]  
5. The Cause moving our Redeemer to this Act of Redemption, [according to the Riches of his Grace.]    
1. Christ the second person in Trinity, the Son of God, and the Son of Man, is the Saviour of miserable, wretched, and damned Mankind; in whose Incarnation, Life, Obedience, Passion, and Death, we have Redemption from the eternal Sorrows of Death and Hell. This sacred Saviour, consisting of a divine and human Nature, being both God and Man, hath by his Sufferings, reconciled God to Man; whom Disobedience, the first and Mother of all Sins, had set at variance. An Angel could not effect this Office of a Mediator; for an Angelical Nature was not ordained for this Service: Man could not become Intercessor for Man; for grant there should be such a Phoenix in the World, as a Man without Sin, yet an infinite Nature was offended; therefore it must be an infinite and divine Nature that must satisfy: Nevertheless, so Divine, as there must be an union of Natures, that as Man trespassed, so Humanity must suffer. Indeed, the efficient cause of our Salvation, is God the Father; but the meritorious cause, is Christ our Mediator, by whom God effects all that he doth. Our former Integrity was so far from Redeeming us, that it was rather Ignominy to have had it, and then to lose it; than having lost it, to glory we had it, Miserum est fuisse. Christ is made to us, Wisdom, Justice, Sanctification, and Redemption: Wisdom, because he hath Revealed his Father's Will; Justice, because he hath offered up himself a Sacrifice for Sin; Sanctification, because he hath given us his Spirit; Redemption, because he hath appointed a day to vindicate and free his Children out of the hands of Corruption, into the Liberty which is Glorious. It is the Lord, strong and mighty, that hath done these things for us: For who is God, besides the Lord? and who is Mighty, save our God? 2 Sam. 22. vers. 32. Caesar said of the Gauls, in one Battle, They had overcome, if the Romans had not been their Enemies: So we may truly say, That Hell, Death, and Destruction, had swallowed us up quick, if Christ had not been our Captain, and Enemy to Satan, and his Complices. Behold the Lamb of God, that taketh away the Sins of the World. A Lamb in Patience, but a Lion in Victory. That our Faith may find a sure ground of Salvation in Christ, a Threefold Office of our Mediator is considerable; two Offices of his Humiliation, and one of his Exaltation.  
The First Office of his Humiliation is Prophetical, whereby Christ instructs his Church, and is thereby termed the Word and Orator of the Father. The Spirit of the Lord God is upon me, therefore hath the Lord anointed me: He hath sent me to Preach good Tidings unto the Poor, to bind up the broken Hearted, to Preach Liberty to the Captives, and to them that are Bound, the Opening of the Prison, Isai. 6. ver. 1. At sundry Times, and in divers Manners, God spoke in the old Time to our Fathers by the Prophets: In these last Days he hath spoken unto us by his Son, Heb. 1. ver. 2.  
The Second Office is his Priesthood, Prophesied by King David, in his 110. Psal. ver. 4. The Lord hath sworn, and will not repent, Thou art a Priest for ever, after the Order of Melchisedek. He is that Priest, who offered up his own Body for a Sacrifice for Sins. The Priest was the Sacrifice, because none other could satisfy God, and the Sacrificer was the Priest, because no mortal Priest was worthy to offer so precious a Sacrifice. He remains still a Priest, through whose Intercession all our Sacrifices of Prayer and Thanksgiving are consecrated unto God.  
The last Office is his Kingly Office, foretold by David, Psal. 89. ver. 6. and prefigured by Solomon; Yet here we must not dream of an Earthly, but of an Heavenly and Eternal Kingdom. Miserable Jews they are, that still expect a Messiah to restore the Kingdom of Israel. He is the Hope of all the Ends of the Earth, the Honour of the World, the common Joy of Men, that said, John 28.36. My Kingdom is not of this World. By this Office, Christ triumpheth over his Enemies, and administers his Spiritual Gifts and Graces to us which are his Members: Unto every one of us is given Grace, according to the Measure of the Gift of Christ, Ephes. 4. ver. 7. If you will see an excellent short Sum of those Benefits which we have received in Christ, consider that we have our Salvation in the Name of Christ, Gifts of the Spirit in his Anointing; Redemption in his Passion; Absolution in his Condemnation; Satisfaction in his Sacrifice; Mortification in his Grave; Newness of Life in his Resurrection; Security, and enjoying all Good in his Kingdom. Now God's Justice is satisfied, so that he is a just Judge; but not with any Satisfaction proceeding from Sinners, but by the Death of his Son: So that he is a merciful Father to us-ward. If for us the Son of God hath fulfilled all Righteousness (who had no need to undergo such Service for himself) should not the same Righteousness be imputed unto us? Where any thing is in the Nature of Duty or Debt, it is at the Discretion of him, to whom it is due, to accept one Man's Performance for the Discharge of the other. Therefore Christ's Performance being acted in our Name, we are the Subjects, and Partakers of Redemption.  
2. Man invested with the Robes of Righteousness, disrobed himself of that Dignity, and fell into a Sea of Misery. It is a Favour to have a Petition Granted; but when we were plunged in our Sins, and wretched in ourselves; when we neither considered, nor requested a Mediator, God out of mere Mercy sent his only Begotten Son to be a Ransom for many. God so loved the World, that he hath given his only Begotten Son, that whosoever believeth in him should not perish, but have Everlasting Life. John 3. ver. 16. Whatsoever Man had wrought in himself, was Evil, and deserved eternal Punishment; But God had respect unto his own Work, unto his Creature, unto Man, whom he himself had made. Man had disfigured himself, but God had not forgotten to be Merciful: Meliùs judicavit de malis benefacere, quàm mala nulla esse permittere: He thought it more agreeable to his Nature, to pardon Sinners, than to suffer no Sin, saith St. Augnstin. When the Citizens of Laurentum delivered to Romulus the Murderers of certain Ambassadors, he notwithstanding let the Murderers departed, saying, That one Murder was requited by another; for Tatius was killed for the Death of those Ambassadors. [Plot in Romulus.] Our Case is not much unlike the former; we might be Indicted for Rebellion against the King of Heaven and Earth; But he will not the Death of a Sinner: It is sufficient that one, even Christ Jesus, died for our Disobedience; For with his Stripes we are Healed. Ah Sinful Nation, a People laden with Iniquity, wicked Seed, corrupt Children, Isaiah 1. ver. 4. All these Appellations agree to us all; yet so wide are the Bowels of his Compassion enlarged, that he sends a Redeemer to us. St. Paul speaks in my Text, in the first Person, saying, We have Redemption; [We] that is, the Faithful of the Jews, in which Number I rank myself: And in the 13. Verse, he extends the Benefit to the Gentiles also: Intimating, that they also, after that they had heard the Word of Truth, were partakers of that Liberty, purchased to the Praise of his Glory. We have Redemption, i. e. the Faithful, God's Elect, which are the Members of Christ's Mystical Body. The Angels, which fell from that pure Estate wherein they were Created, could never attain unto it again; But such was the rich Favour of God towards Man, that he united humane Nature to Christ's Divinity, and gave to Men that Dignity, to be called his Sons. Shall we think, that God hath endued Man with so many Excellencies more, not only than any, but than all the Creatures of the World besides, to leave them in such Estate, that they had been happier if they had never been born. We have a Righteous Judge, and rather than he proceeded in Rigour of Judgement, he will provide a Sacrifice for himself, to be offered up in our Names; and all the Benefit shall redound to us, and our Posterity. Yet all Men are not Redeemed, but some of all sorts. Christ died sufficiently for all, but effectually only for some. In his Death he intended a Price of such extent in Value and Worth, as should be of Power to save all, and therefore should be offered indifferently to all: But in his eternal Counsel and Love, he paid this Price only for them, to whom in Love he intends Fruit and Benefit thereby. There is a World of Men, of whom, John 17. ver. 9 Christ saith, I pray not for the World, but for them that thou hast given me out of the World. If all Men had the Gifts of Grace, and the Merits of Christ's Passion, where were God's Justice? If no Man had Redemption, and Hope of Salvation, where were his Mercy? Deus in suâ Misericordiâ voluit omnes servare, & per Potentiam potuit, sed non potuit per Justitiam. In his Mercy he might save all, but in his Justice he could not. Neither is God the Cause why any Man doth perish; For Christ was a sufficient Sacrifice to save all Men: But Death and Destruction came from the Incredulity and Unbelief of Men. As the Sun is in its self sufficient to enlighten all Men; yet the Blind for want of Sight cannot enjoy the Use thereof: So Christ's Death was a sufficient Ransom for all, but the Reprobate (for want of Faith) cannot apprehend it. An easy Condition of so great a Benefit: He requires us not to earn Peace, but to accept it of him: What could he give more? What could he require beside of us? With Men, it is a good Rule to try, and then to trust: With God, it is contrary: We must first Trust Him, (as most Wise, Omnipotent, Merciful) and try Him afterwards. Eusebius reports an Answer of Thaddeus, one of the 70 Disciples, framed to Agbarus the Governor of Edessa, in this manner: Because thou has greatly Believed in the Lord Jesus, which sent me, therefore am I sent unto thee; But in Case thou believe in him, [and in his Fathor,] as yet, thy hearty Petitions according to thy Faith thou shalt obtain. Agbarus' answered, I have believed in him, and in his Father; To whom Thaddeus replied; Therefore, in the Name of the Selfsame Lord Jesus, I lay mine Hand upon thee; Which when he had done, he forthwith was Cured of his Malady, and delivered of the Pain that oppressed him grievously.  
It is Faith that incorporates us into Christ's Body; it is Faith whereby we do not believe generally our Salvation, which with the Papists, is to believe as the Church doth; but we believe particularly, and apply it to ourselves; as St. Paul doth in this Place, saying, We have Redemption; where he brings Redemption home to his own Breast. Fides in Dei & Christi cognition, non in Ecclesiae reverentiâ jacet. Devils know the same things which we believe, and the Minds of the most Ungodly may be fully persuaded of the Truth: But the things which we believe, are by us apprehended not only True, but also Good, and that unto us: As Good, they are not by them apprehended; as True, they are: Whereupon it followeth, that the Christian Man, the more he increaseth in Faith, the more his Joy and Comfort aboundeth: But they, the more sure they are of the Truth, the more they quake and tremble at it. Let us believe firmly, that God is good unto us; if God hath promised Eternal Life to those that walk faithfully before him, let us believe his word, above all times; in Immortality he hath established a Dwelling for his Saints. Whosoever brings a wavering Heart to God's Promises, the Sentence is pronounced against him: Because he hath not believed the Truth, he shall believe Lies, till Vanity wash away his Years, and he fall into Eudless Destruction, 2 Tim. 2.9. Who will not believe, since God hath sealed those that are his. Signamus quae elegimus. Merchants set their Seals on their Merchandise, which they would distinguish from others; but their Seals are set for their own Gains: whereas God Seals us as a Loving Father, to assure us of Everlasting Salvation.  
I have spoken sufficiently of the Apprehension of Redemption: It is our Apostles intent in this Place, to show how our Redemption was wrought in Christ, by the Oblation of his Body, and Effusion of his Blood: Which Redemption, according to our proposed Method, is now to be considered.  
In the work of our Redemption, we see the manifold Wisdom of God: For in our Creation, he only said, fiat, and it was done. But there be divers courses in Redemption, and turn that seem almost Contradictory in his Eternal Decree; He elected the Gentiles, yet at the Creation, he suffered them to be made the Vassals of Satan: He promised Salvation to Adam, and his Posterity, by the Seed of the Woman; and afterward he elected Abraham and his Seed, rejecting the rest: He chose the Israelites for his People: Who would have thought that they should be cut off, that we might be engrafted? yet this is the Mercy of the loving Lord, and it is marvellous in our Eyes.  
This Redemption was wrought freely, in respect of us (saith Bp. Sanderson) none of our Money went to this Purchase: Not for Price nor Reward, Isa. 45. But ye shall be redeemed without Money. The Meaning is, not that there was no Price at all paid, but that there was none paid by us: We laid out nothing to this great Purchase, there went none of our money to it: But otherwise, that there was a Price paid, the Scriptures are clear: Ye are bought with a Price, saith St. Paul, 1 Cor. 6 20. and he saith it over again, Chap. 23. He that paid it, called it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ransom; that is as much as to say, a Price of Redemption. And his Apostle somewhat more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 20.28 which implieth a just and satisfactory Price, full as much as the thing could be worth of any Man's Money: Yet not paid to Satan, in whose Possession we were; for he was but an Usurper; he had indeed the Dominion over us, but he had no right thereunto: He had but bought of us, and we by our Sale could convey no more right to him, than we had ourselves, which was just none at all. Our Redeemer therefore would not enter any Capitulation with him, or offer to him any terms of Composition; but thought good rather, in pursuance of his own Right, to use his Power, and so he vindicated us from him by main Strength; With his own right Hand, and with his holy Arm, he hath gotten himself the Victory, and us Liberty, without any Price or Ransom paid him.  
But then unto Almighty God his Father, and our Lord, under whose heavy Curse we lay, and whose just Vengeance would not be appeased towards us, for our grievous Presumption, without a condign satisfaction to him: I Say, there was a Price paid by our Redeemer, and that the Greatest Price that ever was paid for any Purchase since the World began, not Silver and Gold, saith St. Peter, 1 Pet. 1.18. which being corruptible things, are not Valuable against our immortal and incorruptible Souls; But even himself, in whom are absconditi Thesauri, amassed and hidden all the Treasures of the Wisdom of God, and even the whole Riches of his Grace, Coll. 2.3. Treasure enough to Redeem a whole World of sinners, take it collectively or distributively, Singula generum, or Genera singulorum; this way or that way, or which way you will, in Christ there is Copiosa Redemptio, Plenty and enough for all, if they will but accept it, take all Mankind singly one by one: He gave himself for me, saith St. Paul, in one place: Take them all together in the Lump, He gave himself a Ransom for all, in another.  
This Redemption is signified by this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was most lively and punctually prefigured by the Deliverance of the Children of Israel from Pharaoh: Pharaoh there Representing the Devil; and Moses Representing Christ. The Israelites were there delivered from the cursed Tyranny of Pharaoh. We are freed from the Curse of the Law, from Blindness, from Sin, from Corruption, which is the Punishment of Sin: We are so freed from this Death, that we cannot be holden of it. From the First, We are freed by Christ's Obedience and fulfilling the Law: From the Second, By the Preaching of the Gospel: From the Third, By the Donation of Faith and Grace. From the last, At the day of the Resurrection by God's Almighty Power. Christ, at his Coming, freed us from the Ceremonial Law, the Performance whereof was only exacted till Christ was exhibited. Eph. 2.14. For he is our Peace, which hath made both one, and broken the stop of the Partition Wall, in Abrogating through his Flesh the Hatred, that is, the Law of the Commandments, which standeth in Ordinances. Coll. 2.14. Putting out the Handwriting of Ordinances, which was against us, which was contrary to us, he even took it out of the way and fastened it upon the Cross. They which were under the Law, were subject to that Terrible Gurse Pronounced, Deut. 27.26. Cursed be he that confirmeth not all the Words of the Law to do them. But we are freed from this strict Exactness and Rigour of the Law. Gal. 3.23. Christ hath Redeemed us from the Curse of the Law, being made a Curse for us. We are still bound to observe the Moral Law; yet if we fail in Performance, we are freed from the Rigour and Curse which it imposeth; because Christ hath performed the Law in our Names: Ye are not under the Law, but under Grace, Rom. 6.14. What then, shall we sin because we are not under the Law, but under Grace? God forbidden. Ver. 15. Do we then make the Law of none effect through Faith? God forbidden; Yea, we establish the Law, Rom. 3. Ver. 3. Libertines they are, that under the Pretence of Christian Liberty, let lose the Reins to sin; when as the Liberty tends to the Peace of Conscience, and to encourage us with greater Alacrity to do good Works: Those which think themselves tied to the strictness of the Law, are like unto Servants, which can do nothing Pleasantly, because they know when they have done their Best, their good Works will be imperfect. But Christians, being confident that Christ hath satisfied the Law in their behalf, are persuaded that their Obedience will be approved by their indulgent Father; and therefore they offer unto him their best Works, as a pleasing and acceptable Sacrifice, tho' imperfect.  
And thus it behooveth us to do; for amidst those Terrors, where it is doubted, whether God be offended with us, or reconciled to us in Christ, we can never do any thing faithfully; for whatsoever is done doubtfully, is not of Faith; and whatsoever is not of Faith, is Sin. It is our Comfort and our Wisdom, we care for no Knowledge in the World but this, that Man hath sinned, and God hath suffered: That God hath made himself the Son of Man, and that Men is made the Righteousness of God: God Poureth his Wrath upon all, as long as he reputeth them Sinners: Behold! the Lord's Hand is not shortened that it cannot save, neither is the Ear heavy that it cannot hear: But your Iniquities have separated between you and God, and your Sins have hid his Face from you, that he will not hear, Isa. 59.1, 2. Here we see Sin to be the Division between God and Man; and Man is Enemy to God, till he be reconciled in Christ. Now God was in Christ, and reconciled the World to himself, not imputing their Sins unto them, and hath committed unto us the Word of Reconciliation, 2 Cor. 5.19. Redemption taken for the Remission of Sins, is all one with Justification: For St. Paul expounds it in his Sermon, Acts 13. ver. 28. Through Christ is Preached Remission of Sins, and from all things by which he could not be justified by the Law of Moses, by him every one that believeth is justified; we are justified not by any inherent or infused Righteousness, but by imputed Justice, and by Remission and Forgiveness of our own injustice. God looks on his Servants as they are the Members of Christ, clothed with his Righteousness. For, as Jacob did not deserve the Birthright in himself, and in his own right, but received the Blessing and Inheritance in the Garments and Apparel of Esau his Eldest Brother, to whom the same did properly belong; so we receive the Blessing of God, and are accepted to Eternal Life in the Garment of the Righteousness of Christ, for whose sake and sufferings God looks upon our Sins with a discerning, (not a revenging) Eye. Howsoever our Sins cleave to our Souls, let us hate them as we hate Hell; for thence they are, and the Devil worketh them: Yet though they are many in Number, and grievous in their Nature, our hopes are not in our own Persons, but in the Body of Christ, into which we are Grafted, and in which there is no spot nor blemish but perfect Righteousness: By this Perfection he hath delivered us out of a more than an Egyptian Thraldom; for we were liable to that Servitude and Punishment, where Hell should be our Prison, the Devil our Jailor, Sin our Crime, our own Conscience our Accuser, and perpetual Torments our Punishment. Thanks be to God, who hath given us Victory, through Jesus Christ our Lord. If Christ have paid a Ransom for all; it followeth, that all without Exception, even Mary, Christ's Mother, were Captives, all Sinful, none absolutely Righteous in themselves, but were absolutely Righteous in Christ. If one have died for all, than all were dead in Sins; We are not to rejoice that we are Just, but that we are Redeemed: Not that we are without Sin, but that our Sins are forgiven us. For the first Man that was made, the first Man that was born, he sinned. Death, which is the Punishment of Sin, seizeth upon all, therefore all are Sinners. And if we were not all Captives and Sinners, we should need no Redemption at so high a rate, as through his Blood; which Blood, tho' it wash and purge us, yet it doth not take away the stain and infection of Sin, but only the Gild thereof: It maketh us not to fulfil all the Law; but causeth that which is not done, to be pardoned. When thou hast done all that thou canst, nay, all that thou wouldst, nay, all that Men can or will say, Thou art an unprofitable Servant, and hast need to be washed with his Blood.  
4. Blood is taken for the Effusion of his Blood, and it is spoken by a Synecdoche, implying the Sacrifice and Oblation of his Body; and besides all this, all the Sufferings which he endured in his abode upon Earth, which Expiation was finished upon the Cross, when he said, Consumatum est. This Sacrifice was paid unto God: For He it was, whom we offended; and He it was, who had the Power to condemn us; therefore his Justice was to be satisfied. But he paid nothing (as was said before) to the Prince of Darkness, who held us Captive; but only broke his Power, and triumphed over his Kingdom with a mighty and streached-out Arm. As soon as we were absolved, and reconciled to God, the Tyrant was compelled (being but the Jailor) to restore us. God's Justice could not be satisfied without the Effusion of this Blood: For Debts which do not wrong the Majesty of the Owner, may be remitted without any Recompense or Satisfaction; but those Debts which do detract from the Dignity of the Creditor (as Sins are repugnant to the Majesty of God) cannot be released without a Mediator. Now, as Adam makes us Sinners in his Seed, so Christ justifieth us in his Blood. The Israelites were instructed of Necessity to seek a Mediator by the Priest's Office; for they could not come to offer their Prayers, Vows, or Gifts, but by the Mediation of the Priest, for whom it was unlawful to enter into the Temple with empty Hands; but he must needs offer up Blood, or other Sacrifice; all which Sacrifices were ended in Christ, whom they did prefigure, being Types and Shadows of the true Body. It is not possible, that the Sacrificers should think their Salvation might be wrought by the Blood of Sheep, or Goats, but expected a Lamb, sent from God, to be slain for the People. Christ alone worketh in them, the Work of Man's Salvation: Our own Works are rather the Fruits, than Causes of Redemption: For Men are not therefore the Sons of God, because they do good Works; but they have the Grace of God fructifying to good Works, because they are the Sons of God. As a Princess invested with Kingly Ornaments, and thereby distinguished from Vulgar Women, is not therefore the King's Spouse, because she is adorned with gorgeous Apparel; but she is clothed with soft Raiment, because she is the King's Spouse. We exclude good Works from Meriting, not from Being. Our own Merits and Satisfactory Actions are excluded from free Remission of Sins: For he is said to remit, who expungeth the Debtors Name without any Payment: And this is God's own Testimony, that of mere Favour, he remits our Offences. Isaiah 43. Ver. 25. I, even I am he, that putteth out thine Iniquity for mine own Sake, and will not remember thy Sins. And let every Man's Conscience be at Peace with God, when he is persuaded of that. We read, Isaiah 53.6. All we, like Sheep, have gone astray; we have turned every one to his own Way, and the Lord hath laid upon him the Iniquity of us all. What Peace of Conscience, where Man's Satisfaction is required? The least Satisfaction that can be imagined, requireth a Days Labour wherein it may be effected; and who can tell, how oft he offends in a Day? Then for the Satisfaction of one Days Sin, a whole Life is not sufficient. Sufficit ad Meritum scire quod non sufficiant Merita, sed ut ad Meritum satis est de Meritis non praesumere, sic carere Meritis, satis est ad Judicium. [Concerning Merits.] It is sufficient to know, that they do not merit Heaven, but to want good Works, is sufficient for Condemnation. The Devil doth labour by Two Seducements to weaken our Faith: First, He would persuade us, that good Works are the Cause and Means of our Salvation: If he cannot succeed this Way, then under a Pretence of Faith, he would draw us from true Obedience, and suggests it into our Minds: That if we have Faith, let us be indulgent to all Affections, and commit all Offences; yet Faith will bring us to an everlasting Kingdom. But we are taught, that real Sanctity of Life is never separated from a free Remission of Sins; and we, who are interressed by Faith in the Right of Inheriting, by Works are wrought to the actual Possession of eternal Bliss. Sanctification is a true and inseparable Companion of Justification; For whom he hath justified, them hath he also sanctified. For how can a Christian be persuaded that he is beloved of God, unless he be certain that he loveth God with an unfeigned Heart? And who can love God, who is not willing to perform and obey his Will and Precepts? If ye love me, keep my Commandments, saith our Saviour. Tho' we say, that Children or Infants may be saved out of the Depth of Perdition, by the Depth of God's Mercies, without the Works of the Law; yet let those, to whom the Lord hath lent the length of Days, think that he will exact an Account of their Stewardship, how they have spent their Time, how they have employed their Talents, which he in his Mercy had bestowed upon them.  
Since our Redemption is of so high a rate, that Christ's Blood was shed for it; since the Malady of Sin is so cruel a Disease, that nothing could cure it, but the Death of the Physician, it behooveth us, who are washed with his Blood, to look to our ways, and take heed of unrighteousness. It is already manifest, that our own Works are no causes of Redemption, but rather the Fruits thereof.  
5. Now, let us fall a little into Consideration of the Passion of our Lord and Saviour Christ, and hear what great things he hath done for us: And here I find him buffeted, Crowned with Thorns, Spit upon, Reviled, Blasphemed, Condemned, Executed, Dead and Buried. Civis Romanus sum, was enough to save a Citizen from Scourging; and so St. Paul tries the Experience of it. Yet Christ, that was Lord of Heaven and Earth, and the only Door by which we enter, and are made free Citizens of the new Jerusalem, he was Whipped; Who but our Saviour would have spent his Blood for our Sakes? Who but our Saviour could have satisfied for our Sins, and renewed us by his Spirit, conferring infinite Graces upon us, when we lay Dead in Sins and Trespasses? Who but our Saviour could get Life into us, and that by the sprinkling and shedding of his most Precious Blood; like the Pelican, which is a Symbol of Christ? Plutarch reports, That the Senate durst not accuse Caesar for conspiring with Catiline, and his Confederates, against the State; for if Caesar had been convented, he would sooner have saved others, than have suffered himself. In like case, it was an Happiness for us, that Christ was Indicted for our Sins, who was able to repel all the fiery Darts of Satan, and to Triumph over him that had the Power of Death, that is, the Devil, Heb. 2.14. A Mystery it is, that our Saviour should vanquish both Death, and the Devil, by Death, which proceeded from the Maliciousness of the Devil; that he should make the Devil's Glory his shame, his Power, his Overthrow, his Kingdom, his Undoing. What could the Prophet David, in all his Zeal for God, wish more against reprobate Men, Traitorous to Christ and his Gospel, than thus to wish: Let their dainty Tables be Snares to take them, and let their Prosperity be their Ruin. Even thus Christ hath vanquished the Devil: He hath spoiled Principalities and Powers, and hath made a show of them openly, and hath Triumphed over them in the same Cross.  
Behold Christ once again, and consider Dilectionem in discendendo, Mansuetudinem in Patiendo, Fortitudinem in animose Perferendo, Vtilitatem in mala Poenae et Culpae auferendo. All the Punishments which we had deserved, were inflicted upon our Mediator, and he hath quit the Score: So whatsoever Afflictions befall the Godly in this Life, they are not Punishments, but Fatherly Chastisements and Corrections for our Humiliation and Amendment: Yea, Death herself is spoiled of her Sting, and is become to the Godly, only a passage into a more Blissful Life. The Afflictions of the Wicked in this Life, make them readier for greater Torments in the World to come; for they tend only to revenge, but the Corrections of the Godly, make them afterwards more Cautelous, and tend to their Instruction. Saul was punished by the taking away of his Kingdom: David was amended by the loss of his Child. Ferulis Verberantur Filij, non ut mulctam delictorum Deo persolvant, sed ut inde ad Resipiscentiam proficiant; as Judicious Calvin hath it. When we lay struggling in the midst of all Miseries; Let us remember what our Jesus hath done for us; and than it will be to us, as we have believed.  
The Heathen Philosopher could say, None is of Strength to raise himself, some Man must lend his Hand, and then he shall be lift up. The Mind of Man cannot be without some Refuge; and (as we say of the Elephant) cannot rest, unless it hath something to lean upon: Let Christ be our rest, which is the chief Cornerstone of his Church, and we shall never fall; and let us so rest, that we be not idle, but obedient to his will, and fructifying to good works. Themistocles said of himself, That the Athenians used him like the Planetree, to which, in a Tempest, they ran for Succour; but the Storm being passed, and fair Wether succeeding, they tear down his Leaves, and tread on them. Let it not be so said of you, who finding no other Remedy for your afflicted, burdened Conscience, but the Merits of Christ's Passion, his Mediation; but when the Storm is past, and you begin again to find in yourselves, that Peace of God and Conscience, which Passeth all Understanding, you should return again with the Dog and Sow to the Vomit, and trample under feet the Blood of the New Testament, and make a mock of the Passion of Christ, who was so kind for you, as to pay all those huge Sums, wherein you stood bound to God; and that without either Price or Prayers of ours, but according to the Riches of his Grace: Our Election into the Adoption of his Sons, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the good Pleasure of his Will; and according to this Election, all the Graces that are bestowed on us, are freely wrought in us, and derived to us from the Rich Overflowing Fountain of his Grace. The mere Love of God to Mankind, is the cause why we are adopted to be his Sons. Man, miserable and forlorn Wretch, had nothing to please God with all, but was ashamed to appear before his Sight; yet God reflected upon himself, and findeth in his own All-sufficiency his glorious Love, which he makes the cause of Man's Salvation: Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Price of our Redemption, the Foundation and meritorious cause of our Salvation: But he is not the impulsive or efficient Cause of our Adoption: Only the Love of the Father is the Cause thereof: God so loved the World, that he sent his only Begotten Son, Joh. 3.16. It is lawful for him to do with his own what he pleaseth: To some he shows himself in Mercy, to others in Judgement: from both he reaps his own Glory. And let no Man reason [if Men be saved, good Works cannot further them; if they be not in the state of Grace, bad cannot make them worse:] for the Ways of the Lord are past finding out, and none is his Privy-Counsellor. Who dare call God to account? It is better, by humbling ourselves, to be conformed, then Blasphemously to pry into God's secret Counsels. Our Apostle, to amplify God's Favours, mentioneth the Riches of his Grace: It was favour, that he Redeemed us; but that he effected this Redemption by the Blood of his only Begotten Son, proceeds from the Riches of his Grace. For God finding nothing in Man, that could move him to compassion, but Misery; out of his tender Mercy sent his Son to Redeem us: I will heal their Rebellion, I will love them freely, for mine Anger is turned away from Sin. And most lovingly He bespeaks us, Isay 55.1. Ho! every one that thirsteth, Come ye to the Waters; and ye that have no Silver, Come, Buy and Eat: Come, I say, Buy Wine and Meat without Silver, and without Money. This is his free Grace, by which he doth work in us: This is the Grace, whereby he doth Regenerate us; To the Praise of the Glory of his Grace, whereby he hath made us freely acceptable in his Beloved, Eph. 1.6.  
Beloved, what manner of Men ought we then to be? We are grafted, and made Members of Christ's Body. Shall the Head be Pure, and shall the Members remain Unclean? We are called out of the Kingdom of Satan, into the Kingdom of God; out of Darkness, into his marvellous Light: Let us walk worthy of the Vocation whereunto we are called. He hath placed us in a Kingdom; He hath made us his Sons, and therefore he giveth us his Inheritance; not as a Stipend or Reward of mercenary Works, but as a free Fatherly Blessing and Benediction. Since we are Inheritors of this Kingdom, let our own vile Affections be our Servants, and let them have no Power over us. When God commanded the People Obedience, he incited them thereunto by a Preface, containing the delivery of them out of Egypt; so that, they knowing him to be the Author of Liberty, might serve him with greater Alacrity. Greater Liberty than we have, no Man ever attained unto: Let us fashion ourselves to be like our Redeemer in all humbleness of Mind, and Meekness, Long-suffering, Supporting one another through Love; And after all Conflicts with Errors and Darkness, yea, with the Prince of Darkness, the Devil and his Associates; you shall find rest in God, yea, rest unto your Souls, far from Troubles: Through this World, as through the Wilderness, he will bring you to the Heavenly Canaan, which floweth with Eternal Bliss and Happiness:  
Wither God, of his abundant Mercy, bring us, for his precious Death and Passions Sake, AMEN.  
FINIS