The Plain Doctrine of the Justification of a Sinner in the Sight of God, Sermon 25
Juſtice concurres to a Sinner Juſtification.
THE FIVE AND TWENTIETH SERMON
ON
Romans 3.25.26.
That hee might bee juſt, and to declare at this time his righteouſneſs.
Doct. NOt only the exact Truth of God, or the abundance of his Grace, but alſo his ſtrict Juſtice doth concurre to the juſtification of a Sinner.
Vſe 3. Satisfied juſtice the ſtrongeſt comfort to beleevers.It may ſerve for an invincible ground of comfort to every true beleever, every ſoul that is in Chriſt Jeſus, that hee is juſtified by the ſtricteſt juſtice of God. And as for thoſe that are not in Chriſt, let them ſtand by, and behold with lamentation their eſtrangement from theſe conſolations; yet let them admire and long for, and deſire theſe heavenly injoyments, that belong unto the Saints: though for the preſent (poor ſouls) they are in the condition of ſuch as have no part or fellowſhip in this buſineſſe. It was a ſad ſpeech that was ſpoken by the Prophet Eliſha to the unbeleeving Lord, 2 King. 7.2. about the great plenty in Samaria, Thou ſhalt ſee it with thine eyes, but thou ſhalt not eat thereof. I will not dare to ſpeak this concerning any that hears this word; but this is ſure, that for the preſent, whilſt men abide in the ſtate of unbelief and impenitency, it will bee extreme preſumption and deluſion, for ſuch an one to conceit any intereſt in this conſolation.
The Comfort ſtands in theſe particulars.
Comf. 1. In the bleſſedneſſe of that eſtate, and the ſureneſſe of the ground thereof; the bleſſedneſſe of this eſtate ſtands in the pardon of ſins, Pſal. 32.1. Bleſſed is the man whoſe unrighteouſneſs is forgiven, &c. It is commonly accounted an eaſie matter to obtain forgiveneſſe of ſins, and there is none ſo vile but hee will preſently conceit, that hee can get it, when he is giving up the ghoſt; but ſuch perſons know not what ſuch a mercy coſts, nor what is requiſite on their parts to the injoying of it, nor what a mighty power of God is exerciſed in forgiving ſin. See how Moſes prayed, when the people had ſinned, Num. 14.16, 19. Now let the power of my Lord be great, as thou haſt ſaid; the Lord is long-ſuffering, and of great mercy, forgiving iniquity and tranſgreſſion, and by no means clearing the guilty, &c. Pardon I beſeech thee the iniquity of this people, according to the greatneſſe of thy mercy. Gods omnipotent power in all his Attributes, is put forth in forgiving of ſin, and in ſpecial the greatneſſe of his mercy and juſtice; ſurely this muſt needs bee of great uſe and worth to beleevers, in ſo much that it is ſo ſtrongly built, and that on a rock of eternity; for it is built on the juſtice, truth, and mercy of God. Righteouſneſſe and peace kiſſe each other, mercy and truth meet together in the beleevers juſtification, Pſa. 85.9.
Comf. 2. That which is the greateſt terrour in the world to unbeleevers, is the ſtrongeſt ground of comfort to beleevers, that is, the Juſtice and the Wrath of God againſt ſin. Look how it was, Matth. 28.4, 5. when the Angel appeared at the Reſurrection of our Saviour Chriſt, The keepers were affrighted and became as dead men; but it was ſaid to the women, Fear not yee, for yee ſeek for Jeſus of Nazareth that was crucified. So it is much more in this caſe, when Gods Juſtice is powerfully manifeſted, the ſinners of Sion and of the world are affraid and terrified; but yee poor beleevers ſeek for Chriſt who was crucified, yee need not fear any thing, yea you may be wonderfully cheared at this, and it is your greateſt comfort that you have to deal with this juſt God, who hath already received ſatisfaction for your ſins; for Revel. 15.3, 4. it is the ſubſtance of the Song of Moſes and the Lamb, wherein the Saints triumph in the juſtice and judgements of God, that are moſt terrible to Gods enemies. Luk. 21.26, 28. where the Day of Judgement is deſcribed, and that in it there ſhall bee diſtreſſe of Nations, and mens hearts failing them for fear, viz. (of the Juſtice and Wrath of God) Why ſo? it is for looking after thoſe things that are to come upon the earth, for the powers of the earth ſhall bee ſhaken, &c. but when theſe things begin to come to paſſe, then look up, and lift up your heads, for your redemption draweth near. This day is the moſt dreadful day that ever was in the world to all the ungodly, but the juſt, and the faithful then ſhall bee able to lift up their heads, to ſee all the world on a light fire about them, and all the Elements in terrible confuſion. But how dare a poor Creature lift up his head in ſuch a caſe as this? They ſhall ſee the Son of Man coming in a cloud with power and great glory; here is enough to comfort the poor members of Chriſt, to ſee Chriſt on whom they have beleeved, and who hath ſatisfied Gods juſtice for them, to appear to Judgement, Iſa. 40.1. Comfort yee, comfort yee my people, ſaith the Lord, ſpeak yee comfortably to Jeruſalem, and ſay unto her, that her warfare is accompliſhed, that her iniquity is pardoned, for ſhe hath received at the Lords hands double for her ſins, i. e. this conflict with the wrath of God is at an end; the puniſhment of their iniquity is accepted, they have received in their Head and Surety Chriſt Jeſus, double for their ſins, i. e. Juſtice hath paſt upon them in their Head Chriſt Jeſus, and they be ſure the Judge of all the world will doe right, and will not puniſh ſins twice. So that although they are not exempted altogether from Gods fatherly Chaſtiſements, and afflicting hand in this life, yet there ſhall bee no condemnation unto them: the exactneſſe of Gods Juſtice cannot doe this. Job 38.10, 11, 12. Farre be is from the Almighty, that hee ſhould doe wickedneſſe, &c. It would be rightly accounted great injuſtice in a Magiſtrate to puniſh the ſame offence twice, therefore much leſſe can God be guilty of it.
Comf. 3. This ſerveth to anſwer all cavills and objections, (though there were Millions of them) that can bee made againſt the good eſtate of a beleever. That is a precious truth, that alone overthrows all contrary errours. Such is this, that our ſins are pardoned, not only in a way of truth and mercy, but in a way of juſtice. Sathan and our own Conſciences will object many things againſt our comfort, if we plead only the mercy and the truth of God, and will ſay, but where is then the Juſtice of God? Can Mercy pardon without the conſent of his Juſtice? but now whilſt we beleeve in Chriſts ſatisfaction, justice and peace kiſſe each other; yea juſtice ſaith, I am pleaſed. Many things will bee caſt in our diſh in the day of temptation, about the multitude and greatneſſe of our ſins, and our manifold grievous relapſes; but Tit. 2.14. Chriſt hath redeemed us from all iniquity; hee hath paid the full price that juſtice could exact or require, and we may ſay, as it is in Jam. 2.13. Mercy (coming through ſaith) rejoyceth againſt judgement.
Comf. 4. This is the ſpecial favour of the Spouſe of Chriſt, that they can plead the righteouſneſſe of God in Chriſt, as the Lord ſaith, Hoſ. 2.19. I will betroth thee unto me for ever, yea I will betroth thee unto me in rightteouſneſſe, and in judgement, and in loving kindneſſe, i. e. in free grace pittying our miſerable condition, and in faithfulneſſe and truth performing his promiſes that he hath made; but is that all? No, but hee will doe it in righteouſneſſe too, that is, in a way whereby he will declare his juſtice, as well as his mercy and truth. This is the ſure match that the Lord hath made with a poor ſoul, which will ſtand good, not only in the Court of Chancery, but in the Court of Juſtice, or Common Pleas too. Such an inviolable match hath the Lord made with a poor beleever, and how then can he break off from it, to leave the ſoul in a ſtate of Widdowhood? Iſa. 62.4. Thou ſhalt bee no more termed forſaken, but thou ſhalt bee called Hephſibah, for the Lord delighteth in thee.
Vſe 4. For inſtruction and exhortation, and there might be ſeveral branches of it.
1 If pardon of ſin is given, and muſt be received in a way of juſtice as well as in a way of mercy and truth; then let every ſoul ſeek pardon of God in ſuch a way as may ſtand with Divine juſtice. There is many a condemned Malefactor ſtanding at the barre, that cries for mercy in vain at the hands of the Judge, not conſidering the place of the Judge, which is to doe juſtice. So it fareth with many convicted and awakened ſinners, they goe to God in ſuch a natural way, as Benhadad went to Ahab, ſaying, The Kings of Iſrael wee have heard are merciful Kings, ſo they ſay, we have heard the God of Iſrael is a merciful God, I will goe to him with ſackcloath about my loyns, and ropes about my neck, i.e. with Humiliation and Self-judging, and I hope that hee will pardon me. Beloved in the Lord, this is needful, and commendable, and I would not diſcourage any one from it; but the diſtreſſed ſinner is forced to it by the ſenſe of his miſery and ſome natural inſtinct, and indeed alone it is inſufficient to prevail with God, unleſſe he can plead his juſtice too as well as his mercy. Thence you finde that God is deſcribed ſo, Iſa. 45.21. There is no God elſe beſides me, a juſt God, and a Saviour, i. e. none beſides me that is a juſt God in ſaving of ſinners; hee ſo ſaves as that hee may be juſt ſtill, and none can ſave ſo beſides this juſt God, as Jer. 3.22, 23. Truly in vain is ſalvation hoped for from the hills, and the multitude of the mountains; in the Lord our God is the ſalvation of Iſrael, for ſhame hath devoured the labours of our fathers, and we lye down in their ſhame, for we have ſinned againſt the Lord our God. It is but a vain thing for you to take pains, to goe to any other for ſalvation, beſides this juſt God, and if ever he ſave you, it will be in a way of juſtice.
Queſt. What is that way of juſtice, that we muſt expect juſtification in?
Anſ. There is or can be but one way (that was ever heard of) to ſatisfie the juſtice of God, that ſinners might bee juſtified, i.e. by the Father's making his own Son a propitiation for them, that is the myſtery in the text, that God forgiveth ſins through the bloud of his Son; and beloved, conſider that Luther took a great deal of pains to underſtand this, and prayed much and earneſtly to the Lord for it, before he could get the right meaning of it. The myſtery is this, That the Son of God manifeſted in the fleſh, muſt make his ſoul an offering for ſin, to ſatisfie Divine juſtice, or elſe all Mankind muſt periſh eternally. Then if this bee ſo, let every one ſee the great neceſſity of getting into Chriſt, and accordingly fly without delay to the Lord Jeſus. Let me ſay to thee, as it was ſaid to Lot, Eſcape for thy life, neither ſtay, &c. leſt thou bee conſumed; deliver thy ſelf as a Roe from the hands of the Hunter, or as a Bird from the hand of the Fowler. My thinks, this Argument ſhould fire every ſinful man out of his miſerable eſtate, and make him fill Heaven and Earth with cries, that he may gain Chriſt; yea my thinks, the Lord ſeemes to take the Lingerers by the hand, as he did Lot, Gen. 19.16. The Lord being merciful to them, to bring them to Chriſt. The Arguments whereby I would preſſe this upon poor ſinners are, The urgent and extreme neceſſity of a Redeemer for a ſinner, not only becauſe the Scripture cannot be broken, Joh. 10.35. which ſaith, Without ſhedding of bloud there is no remiſſion, Heb: 9.22. Beſides, there is no pardon of ſin, but in the New Teſtament, and where a Teſtament is, there muſt needs be the death of the Teſtator, Heb. 9.16. or elſe the Teſtament is of no force; Nor only the neceſſity of Gods unchangeable Decree, who chuſeth every ſoul that ſhall bee ſaved in Chriſt, Epheſ. 1.4. and theſe are inviolable things: but this is the extreme neceſſity that now I muſt needs put you in mind of, i.e. the neceſsity of Gods nature, that he is ſo juſt, that hee can by no means acquit or clear the guilty. Look how impoſſible it is that the God of truth ſhould lye, or the holy God ſhould ſin, or Almighty God ſhould be weak; ſo it is that the moſt juſt God ſhould pardon ſin, to them that are without Chriſt, yea know, how impoſſible it is that any thing ſhould act contrary to its nature, as our Saviour reaſons, Doe men gather grapes of thorns? &c. yet the Lord of Nature can, and hath changed the nature of inferiour Agents, becauſe his is above them; but it cannot be conceived (without blaſphemy) concerning the unchangeable Nature of God, he ſaith, I am Jehovah, I change not, Mal. 3.6. He is that eternal being that is ever the ſame; and if ſo, then thou muſt bee a member of Chriſt, and ſo anſwer juſtice, even the juſtice of God by the Surety, or elſe thou muſt certainly bee the everlaſting object of Divine vengeance; and obſerve examples and expreſſions of Scripture to this purpoſe, 2 Pet. 2.4, 5. If God ſpared not the Angels that ſinned, but caſt them down to Hell, and delivered them unto chains of darkneſſe, &c. Mark the words, the Angels before their fall were moſt glorious Creatures, and had God pardoned & reſtored one of them, he might have done God more ſervice than many millions of men, but them hee ſpared not, he abated nothing at all, but caſt them down to Hell, and put them into everlaſting chains. But why did not God ſpare them? why? becauſe they had no Chriſt to anſwer Gods juſtice for them. Heb. 2.16. Chriſt took not on him the nature of Angels. Again, Rom. 11.21. If God ſpared not the natural branches (the Jewes) take heed leſt he ſpare not alſo thee. Suppoſe thou art in the number of them that profeſs the name of God, as the Jewes did; ſuppoſe thou art a member of the viſible Church, yet God will not ſpare thee, no more than the Jewes. Why ſhould he not ſpare his own people, that had ſo many priviledges? Rom. 9.1, 5. Oh beloved, the reaſon is, becauſe they received not Chriſt, they were broken off, and though you think of your ſelves as well, as of the greateſt that ever ſinned, the juſt God (except you get Chriſt) will not, cannot ſpare you. Adde that, Rom. 8.32. He ſpared not his own Son, being a Surety for ſin. What? was God without natural affection, or was hee cruel? No, but Chriſt was now bound by an ingagement to his Fathers Juſtice, and therefore God ſpared him not, ſhall any cloſe ſinner hope then to be ſpared? Now let me bring theſe things to the reſult of them, and it is this, That in ſome caſes all deliberation is excluded; as 1 Where there is but one poſſible means or way of ſafety, deliberation is uſed when there are many wayes or means, which is the beſt that wee may take. 2 In caſe of imminent danger, where without this means there is abſolute impoſſibility of eſcaping deſtruction. 3 In caſe of extreme preſent neceſſity: as in caſe of violent ſtorms, the Mariner doth not deliberate whether he ſhould throw out his Treaſure, or cut down his Maſts for the ſaving of his life, and the lives of all that are in the Veſſel with him; in theſe caſes all deliberation is vain, by the very light of nature and reaſon. Now in the buſineſſe in hand all theſe doe meet together to exclude all deliberation. For,
1 There is but one way to appeaſe wrath, and ſatisfie the Juſtice of God for ſin, Acts 4.12. and there had not been this way, except that God of his grace had given it. Beſides, it is utterly impoſſible for any to be ſaved without Chriſt, Heb. 10.26, 27. Without a ſacrifice for ſin, there remains nothing but a certain fearful expectation of judgement. And laſtly, it is a matter of extreme preſent neceſſity. It is eternally neceſſary that God ſhould be juſt, and it is neceſſary the ſinner ſhould juſtifie the righteous God, the Lord brought Pharaoh to it at laſt, Exod. 9.27. when hee had poured forth all his Plagues upon his heart, he confeſſed and ſaid, The Lord is righteous; and there is no ſuch prophane wretch but ſhall bee brought to confeſſe as much at laſt, though hee bee never a whit the better for it; but how much better is it to juſtifie God, by flying to the only ſanctuary, even to Chriſt? as the Publicans juſtified God, Luk. 7.29. by flying to Chriſt in the uſe of the means; but the Phariſees rejected the Counſel of God againſt themſelvs, rejected Chriſt and his Ordinances againſt themſelves, i.e. to their own deſtruction. When Paul preached Chriſt, it is ſaid, that he declared all the counſel of God, Acts 20.27. ſo it is neceſſary we ſhould receive all the Counſel of God, which is revealed in the offer of Chriſt to us, it is extremely neceſſary that every ſoul ſhould fly from the wrath to come; when Lot hath the rain of fire and brimſtone about his ears, ſhall hee linger? Shall he not eſcape for his life? and this is not Lots caſe only, but the common caſe of all the wicked, Pſal. 11.6. Ʋpon the wicked he ſhall rain ſnares, fire and brimſtone, and an horrible tempeſt, and this is the portion of their cup. Me thinks upon this conſideration troops of ſinners ſhould flock to Chriſt, as the very Sadduces did to John, Matth. 3.7. who ſaith to them, Who hath warned you to flee from the wrath to come? how comes it to paſſe that yee come in now, that have ſtood out ſo long? Why, you will ſay, wee have been warned, and warned many a time, and we would take no warning, till now at laſt we ſee it neceſſary to flee from the wrath to come; and who is it can deliver us from it? The Apoſtle tells you, 1 Theſſ. 1.10. that it is Jeſus that delivers us from the wrath to come.
Inſtruc. Love Chriſt for his ſatiſfaction.3. This may teach all the faithful, to love the Lord Jeſus moſt ardently; ſee what an Argument you have for it, that he ſtopped the hand of Divine juſtice from ſeizing on poor miſerable Creatures, putting his life in his hands, Job. 10.17. Therefore doth my Father love me, becauſe I lay down my life for my Sheep; and ſure his ſheep ſhould love him very much for this; Chriſt laid down his life, partly in love to the juſtice of God, leſt that the ſtream thereof ſhould bee ſtopped, and partly in love to our poor ſouls, as Epheſ. 5.2. Who loved us, and gave himſelf for us an offering, &c. But ſome will ſay, What need that, could not God have forgiven us without an Offering, at leaſt ſuch an offering? A. No, it muſt be preſuppoſed that the juſtice of God neceſſarily required it, otherwiſe we cannot think ſuch bloud ſhould ever have been ſhed. Now to him that loved us, and waſhed us from our ſins in his owne bloud — to him be glory and honour for ever, Rev. 1.5, 6. Eph. 5.25, 26. the fountain of our ſalvation is in the love of Chriſt, and the wonder of that love, and the freeneſſe of it is, that hee loved us (ſuch ſinners) together with the intenſneſſe and ſtrength of it, that it was ſtronger than death, and all this to waſh us from our ſins, 1 Joh. 3.16. Hereby perceive wee the love of God, becauſe he laid down his life, &c. ſuſtaining the pains of death. Of what death? the Firſt and Second Death; He waſhed us in his bloud from all the filthineſſe of Hell and Death. All the dunghills in the world cannot defile us as ſin doth, and it was the filth of ſin that Chriſt's bloud waſhed us from. Sin defiles the ſoul, yea the whole man, Matth. 15.19. You then that are beloved ones, and waſhed, can yee content your ſelves with a ſlight conſideration of this? What manner of love is this, Qualis, Quantus? 1 Joh. 3.1. Epheſ. 3.18. That yee may comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Chriſt which paſſeth knowledge, &c. Mark, here is a thing that concerns all Saints, and wee ſhould labour for ſuch might and ſtrength, as not only to apprehend in our minds, but comprehend and lay hold upon all the meaſures of this love in our hearts, and know the love of Chriſt which paſſeth knowledge, i. e. either all other knowledge, or elſe all the knowledge of carnal perſons, or all the knowledge of the Saints, in the perfection of it; (that is) it is the moſt deſirable bleſſing in the world, to underſtand the love of Chriſt aright. Wee can never know too much of this love. What ſhould this love work upon our hearts? truly wee ſhould bee rooted and grounded in love; not only have ſome leaves of profeſſion, but be rooted and grounded in it, and it may lye deep in our hearts, as roots and foundations uſe to doe; yea this love of the Lord Jeſus muſt bear up all the bulke, and wait of our Chriſtian trials, yea as a root, feed and nouriſh other graces and holy indeavours in us. Oh it is much to be lamented, that ſo many have left their firſt love. They are but few ſure that have ever had any rooted or grounded love to Chriſt at all, that is ſuitable to Goſpel meaſure, or rule, Luk. 7.47. What is the Goſpel meaſure of love? A. Matth. 10.37. Hee that loveth father or mother more than me, is not worthy of me; i. e. our love to Chriſt ſhould exceed all other loves and affections in our hearts, yea in compariſon of Chriſt, we ſhould hate father and mother, &c. Luk. 14.26.33. wee ſhould hate all, forſake all, ſo farre as they ſtand in competition with Chriſt, or the things of Chriſt; elſe we cannot be the Diſciples of Chriſt.
Inſtr. 4. Redeemed ones have great boldneſſe towards God.This may work in all redeemed ones a marvellous boldneſſe towards God; that which the Scripture often expreſſes, Epheſ. 3.12. In whom wee have boldneſſe of acceſſe with confidence, Heb. 10.19. Having boldneſſe to enter into the Holieſt by the bloud of Jeſus. It is ſweet and precious that we have, Heb. 4.16. Let us goe with boldneſſe to the Throne of grace, &c. i. e. to Chriſt our High Prieſt, hee hath ſet up a Mercy-ſeat for us. And is that all? Nay, but ſaith the Apoſtle, Heb. 12.23. Wee are come to God the Judge of all, and we are come to the Seat of Juſtice, and wee may in an humble boldneſſe plead the juſtice of God, and ſay, Lord, who art the Judge of all, doe mee juſtice, thou art juſt, and therefore the Juſtifier of him that beleeveth in Jeſus. Oh ponder and take again upon thy heart the meaning of this, it is not only that hee may bee merciful, and gracious, and the Juſtifier of beleevers (though that bee a ſweet and precious truth too to be beleeved, and rejoyced in) but it is, that hee may bee juſt. Oh beloved, this is the very quinteſsence of faith, when as the beleever by faith ſhall preſent unto God the Father the righteouſneſſe of Jeſus Chriſt for ſatisfaction for ſins; and goe to him with a full price in his hand, and current pay, and to ſay (as they doe in dealing) here is one, and there is t'other; and this is not bare diſtributive, but commutative juſtice between God and man, where there is not only Geometrical, but Arithmetical proportion, that is, weight for weight, and meaſure for meaſure is obſerved. Oh then, tender all the pay together, all the obedience of Chriſt, active and paſſive; tender we to the righteouſneſſe of God the righteouſneſſe of Chriſt, it is ſuch a jewel as exceeds our ſins infinitely, though they have been very many and great, Gods juſtice ſhall be no loſer by us at all, and let poor beleevers incourage and embolden their hearts with this; Luther was bold when he prayed thus, not only Fiat voluntas tua, but Fiat voluntas mea; not only let thy will be done, but let my will be done, and it was but the confidence of faith upon this ground we are ſpeaking of. Oh beloved, the world will account this malepertneſſe to come thus before God, that they are more bold than welcome, but they are ſtrangers to theſe things, and to all that liberty we have in Chriſt, Gal. 2.4. It would be ſaucineſs indeed for thoſe that are out of Chriſt, to approach at any time on this manner to God, but let the Children take this as the daily portion of the Childrens bread, and it is no wrong to that text, 1 Joh. 1.9. to take it in this ſenſe, If we confeſs our ſins, he is juſt (for Chriſts ſake) to forgive us our ſins, nor to that, 2 Tim. 4.8. Henceforth is laid up for me a crown of righteouſneſſe.
Inſt. Adore the righteouſneſſe of God in all his wayes.5. If God be thus juſt, exactly juſt in the juſtification of a Sinner, let us learn to acknowledge and adore the righteouſneſs of God in all his wayes, Pſal. 145.17. If his mercy doth not pardon one ſin, but in a courſe of juſtice through the death of Chriſt, then doubtleſſe the Juſtice of God will not be bafled, or turned aſide in the managing other matters in the world. The light of Nature ſees nothing but mercy in this caſe, but the light of Grace ſees Gods juſtice alſo. So that though God deals otherwiſe many times, in many things, than we could have expected, or can ſee a reaſon of; yet he is always juſt and holy in his proceedings, and it is not enough for us to acknowledge the righteouſneſſe and holineſſe of God in ſome of his ways and works, or in his ways towards others, and not towards our ſelves, and in his dealing with ſome perſons, and not with all; but wee muſt juſtifie the Lord in our hearts and words always, in all things, toward all, in all the ways of his providences, in his afflicting the godly, as well as puniſhing the wicked, Ezra 9.13. yea in the proſperity of the wicked; In his great Counſels of Election and Reprobation, in the rejection of the Jews, &c. of which when Paul had ſpoken, Rom. 11. he concludes, verſ. 36. and cryes out, Oh the depth of the wiſdome of God, &c. So let us alwayes doe when we cannot trace God in his wayes, Eccl. 7.14. God hath ſet proſperity and adverſity the one over againſt the other, to the end that no man ſhould finde any thing after him; i. e. that none ſhould ſee the print of his ſteps. When God deals thus, and his ways are over-clouded by us, never let us quarrel or cavil at any paſſage of his providence, but let us fall down and adore the righteouſneſſe of the Lord, and judge him, not according to outward appearance, but ſay, How unſearchable are thy judgements, &c. and Pſal. 17.19. Thy righteouſneſſe, O God, is very high, &c. and truly beyond the reach of men and Angels, thou hast done great things, oh God, who is like unto thee? thou haſt ſhewed me great and ſore troubles, and ſhalt quicken me again, and raiſe me up from the depths of the earth. So when God viſiteth the ſins of the Fathers upon the Children, acknowledge Gods righteouſneſſe in it, for Children are part of their Parents, and it is juſt with God to puniſh ſuch as hate him, when and where he pleaſeth. Beſides, many times children approve of the ſins of their Parents, and imitate them, and doe worſe than they, as Belſhazzar, Dan. 8.22. So when God gives grace to ſome, and denies it to others, that are alike ſinful, this ſeems harſh to Arminians, and carnal perſons, but God ſaith, Shall I not doe what I will with mine own? Mat. 20.13.