from Christ, and that assisting and accepting grace that comes must be upon the reckoning of Christ's satisfaction.

(vi.) Whatever is commanded by God in Christ upon the penalty of otherwise forfeiting all the benefits of Christ's satisfaction, and our eternal happiness thereupon, can be no further called "satisfaction," than as our stated doing of what is commanded as our duty, and as the condition of our salvation performed by us; which can no further merit our impunity, than as God hath promised and entailed that to and upon what is required of us.

(2.) Let us consider what this satisfaction by gratuitous acceptation doth amount unto, and in what things we are to fix it. And,

(i.) Whatever is accepted or acceptable is either so from its own intrinsical value, and then, as such, it cannot be acceptable beyond its worth; or from its usefulness and aptitude unto its ends,* and is acceptable but as expressive of the temper and purpose of the heart, were but the ability answerable to the heart. And then we must consider the nature and degree of its mediate usefulness; as also its consistency with other means at hand, or instituted; for if it cannot be used, but some better means, and more grateful to him that is most concerned in the end that must be prosecuted and attained unto, must be neglected, it cannot be acceptable. And hereupon it is worth considering how far their voluntary or imposed satisfactions justle out those needful exercises and duties that in society must be done, and all those exemplary and encouraging influences which we are bound to give to others by our own cheerfulness, praise, and joy in the possession and improvement of what we do and may enjoy with God, and for him. Or it must be judged acceptable from some clear and grounded testimonies and assurances from God, either mediate or immediate, that he will accept our voluntary offerings as satisfaction; and, under the discovered notion and respects in which the Ruler tells us they shall be accepted, we must use and offer them. Now it is plain, that whatever God exacts from us is to be referred to either his authority, and so it must be done as duty; or to his wisdom, and so it must be done by virtue of that proper tendency it hath unto its end; and then the end must give the just proportion to the action, and also duty cannot be avoided in the case. For should God's counsels be neglected, we make reflections upon his wisdom, and tell him, that though he hath advised us to such a way or course, yet we have discovered another course as good; and if we quit God's counsel and espouse our own, we practically tell him that our way is better; and then that will prove strange "satisfaction," and "human" with a witness, that hath contempt of God and his advice inviscerated in it, or wrapped up in its bowels. Or it must be referred unto his holiness, and so it must be expressive of his image upon our hearts. And what relation the matter of mere human satisfactions has hereto, beside that "show," (Col. ii. 23,) it will be hard to prove. Or it must relate unto his covenant, compassions, grace, and love, and so be performed as its condition; and then that doth import command, and something more. And therefore,

• I know, a little in another sense may be accepted as a testimony of thankful resentments [feeling] of favours, or an acknowledgment of distance, duty, subjection, &c.: but this is not to the case in hand.

(ii.) Gratuitous acceptation doth hold out something, in the very name and notion, that might most justly be refusable even as satisfaction, and speaks a retreat in God from what he justly might demand, though satisfaction were admitted and concluded on; which they themselves allow, by their distinguishing it from that satisfaction which hath respect to rigorous justice.

(iii.) Many things are excluded from being satisfaction, from the consideration of their being commanded, as things that must be done as ever we hope for life and glory. As, First: Whatever hath a true and proper reference to God's glory. (1 Cor. x. 31.) And, Secondly: Whatever doth promote, become, and is expressive of, our universal powerful love to God and man. (Matt. xxii. 37-40.) And, Thirdly: Whatever as to the matter of it is "true or honest, just or pure, lovely or of good report, and that hath either praise or virtue," (Phil. iv. 8, 9,) it is a comprehensive claim. Fourthly: Whatever is proportionable or suitable in measure and circumstances to our abilities, places, gifts, and offices. (1 Cor. vii. 17; 1 Peter iv. 10, 11.)

And thus to "fear God and keep his commandments is the whole of man," and in these things must he be tried for life or death at last. (Eccles. xii. 13, 14.) And now when these things are discharged, there will be little left for satisfaction-work; and I believe it will put them sorely to it for to name any thing under present circumstances, that is materially worthy of a man or Christian, that can escape the claim and discipline of these commandments; especially if you take-in that comprehensive text, Titus ii. 12, and well consider the special, indispensable duties of every relation, in families, church, and state, and also what we are bound to do to credit Christianity, and to promote its interest, influences, and repute, to the recovery and salvation of all about us. These things shall be accepted, by God's favourable condescension, in order to our everlasting happiness, on the account of Christ, as readily, heartily, and effectually, as if we had never sinned, or satisfied for our sins ourselves, notwithstanding all former laws and provocations to the contrary. Duty discharged is grateful to God; and God's commanding will is satisfied, as far as things commanded are performed. And the fulfilling of federal conditions do satisfy, and are available to the instating of us in covenant-rights and privileges, as far as the covenant of grace hath made them forcible and pleadable to these ends. And no other satisfactions can be, in whole or in part, necessary and available to procure this covenant of grace, and make the merciful, moderate, gracious conditions thereof required of us, to be performed by us, so pleadable and effectual to their ends in our recovery and salvation, as Christ hath made them.* And they, if they would leave their clouds, and face us in the open light, might see, that satisfaction, if human, which they talk of so much, cannot be found in sense, if any thing be meant thereby, save pleasing God in doing his will, and answering those proposals and fulfilling those conditions on which we may attain and reap the benefits of Christ's satisfaction; which conditions would not have done our work, had not Christ by virtue of his satisfaction deserved and obtained of God to give us life

• No works of ours could join with this that Christ did undertake and do for his satisfaction is of itself entire, complete, and successful.

upon such low and gracious terms. And how then can they find another sense or place for satisfaction by their works? Let them but freely tell us where it lies, that any works of ours can be satisfactory, and for what they can be so.

As to the First, wherein their value for satisfaction lies, let them deal freely with us. Is it by something derived from Christ, or not? If not, they had been as available as now they are, if Christ had never died for us; for the substance of eternal punishments may now be done away, and their eternity had been nothing without their substance; for the eternity of that which is not, is but a mere chimera. And as to death, that universally and unavoidably entailed stroke on all, patience and voluntariness would have satisfied; but for what? Not for the stroke; for that is borne: and who would satisfy for what he cannot escape by satisfaction? Is it not hard to pay something equivalent, and bear the stroke withal? For satisfaction is not ejusdem, ["of the same,”] but æquivalentis ["of an equivalent "]; as, if it be some worse punishment, he that destroys the substance of the punishment, need never fear the eternity thereof, although there should be no satisfaction. But this will need no further confutation.

If, then, the value of our works for satisfaction be derived from Christ, it is either done by his allowance, or by his ordination, or by mere advice. If by mere allowance, this is no more than lawfulness by bare permission; and if this be enough to make a satisfaction, then every thing neither commanded nor forbidden will do the work. And this absurdity needs no loads, it being unable to bear itself. But if it be by ordination from Christ, where is the order? what is the place and quality thereof? Is it instrumentally causal? Then let them show wherein. Is it as a condition constituted in a covenant-way? Where then is the covenant that can make it so, and hath entailed this promise on it? Is it by mere and bare advice? If so, all counsel doth result from skill, and wisdom, and kindness too, in either reality or pretence. If therefore such works be expedient means, there is no friendship nor wisdom in the case; for nothing can be advised by wisdom that is not advisable in the case; for this must be resolved into will, not wisdom: Sic volo, sic jubeo;* and then it ceases to be at our liberty, because it is commanded. And if it be expedient in the case, it is either so by absolute order, and then neglect is sinful; or proper tendency, and then God hath made it so, and Christ's advice is the discovery of his Father's will; and then God's authority makes it duty, and our great and absolute concernment makes it necessary; and thus, arbitrary can it no longer be. For I am bound to take the most proper and expedient course and way to bring about my best concernments and designs, as far as they are laid within the compass of my utmost possible knowledge. And therefore here I am under duty and commandment still; and if I can serve God better by vows of poverty, chastity, &c., or any other evangelical counsels, than otherwise, the male of the flock ought to be offered up to God, and given him; and it is a strange course for satisfaction, to take a meaner and more improper course, when other ways are made my duty. I cannot be allowed to satisfy for punishment by the neglect of duty, or by remissness in it.

"Such is my will; thus do I command."-Edit.

Nor can it be imagined by me, what references the imposed visiting of the shrines of saints, or such a number of Aves or Pater-nosters, can have to compensate my faults to God, seeing apostate and depraved man had rather travel far, and say a many prayers, (as being truly and apparently a more easy task, and, in the eyes of wicked men, readily taken so to be,) than to leave sins and fall to thorough duty here, or bear the flames of hell for ever, yea, or in purgatory, were there such a state and place. Nor are these courses likely to prevail on others for timely, universal, and effectual reformation and conversion.

And for the Second, for what they can satisfy, this will bring us to consider the second general head.

(II.) What they conclude either by concession or denial. And here they grant that Christ hath satisfied for sins before baptism, original and actual; for mortal sins after baptism, for the eternity of punishment, for our former incapacity of making satisfaction, which is deducible from this, in that they make such grace so necessary to our capacity of making satisfaction, as could not come upon us unless Christ had satisfied before; namely, 1. The grace of justification, whereby the Spirit dwells in us, makes [us] one with Christ, and interested in his satisfaction; from whence that merit is derived into our works, that makes them to be satisfactions too, though in relation to another head, namely, gratuitous acceptation. 2. The grace of evangelical counsels, whereby something is rendered undue from us to God as being not commanded. 3. The grace of remission, making eternal punishments temporal, to make our satisfaction easy; and then it is plain, our venial sins and temporal punishments may be satisfied for together, and with ease and great success, by us.

To this I answer: All this hath been considered before and answered ; and therefore my weary thoughts and pen shall close with some reflections upon temporal punishments and satisfactions for them; and therefore (passing by purgatory, as considered by another) temporal punishments are either such absolutely as are entailed, 1. Upon all; as death, and that is considerable as to its stroke or sting. Or, 2. Only upon some; and that as either consequent upon their own miscarriage in a natural or legal sense, or merely resulting from the wise but arbitrary providence of God. And thus my replies are these: 1. Nothing that Christ hath done, or man can do, can make us hope, conclude, or think, the stroke of death can be avoided; (Rom. v. 12; Heb. ix. 27; Job xxx. 23;) for God hath nowhere promised that. 2. As to the sting of death, covenant-grace and faithfulness, through Christ, can only pluck out that. Reflections upon grace and faithfulness at a dying hour can only make our souls triumph over their sorrows, fears, and jealousies, through the apprehensions of our approaching judgment and retributions in an eternal state. Nor can I think that any will find relief at last from pilgrimages, shrines, and scourges, &c., if this grace and faithfulness be wanting. 3. As to strokes consequent upon our own miscarriages, through our intemperance or imprudence, or misdemeanours in reference to the laws of God or man, our temperance, providence, and innocence, through God's good hand upon us, may prevent them as to their strokes, and full repentance, faith, and holiness may possibly allay,

if not remove, both bitterness and strokes.

4. As to the strokes that come by the arbitrary providence of God, as the best, men may not scape them, so covenant-faithfulness shall not lose by them.

And thus you see, by what is said already, the sense and grounds of what is controverted betwixt the church of Rome and us about this head of human satisfaction; and thence you may gather what to say to what this controversy may be summed up in: the sum whereof lies in these following things, which they assert: as,

1. That "all those afflictions and temporal chastenings which God inflicts on men, with reference to their graces, sins, and exemplary usefulness, are true expiations of and satisfactions for their sins past to divine justice."

To which it is answered: (1.) God satisfies himself in what he doeth, in that his strokes are grounded, proper, and successful to his ends,-to show his name, to execute his laws, and so prevent all inconveniencies to his name and government. (2.) They that endure these strokes, and make a right improvement of them, do so far satisfy God, as satisfaction may signify their pleasing God, and answering his ends in discipline. (3.) As far as this improvement and regular bearing of God's discipline is a condition of our escaping that smarter wrath which former sins deserved, so far the fulfilling hereof shall satisfy God; that is, answer his commanding and covenanting will so far. But, (4.) It is Christ's satisfaction only, and not any proper merit in our sufferings, as antecedent thereto, or abstractedly considered therefrom, that makes our sufferings of all kinds, and our carriage under them, available to these comfortable ends and issues of being pardoned and accepted.

2. That "good works, expressive of repentance, piety, and gratitude, and tending to promote religion, mortification, self-denial, &c., or preventive of further strokes and judgments, are truly satisfactory to God for sin."

ANSWER. No further than as they, (1.) Please God's ruling, his commanding and covenanting, will; in which sense God is satisfied but only as he is pleased: and, (2.) As Christ is considered in the case, to make them acceptable and available to obtain our pardon and recovery, and final bliss, by what he hath done and suffered and obtained for us.

3. That "penance imposed by primitive Christians upon the scandalous or apostate, in order to their cure and re-admission to the church, with their consent, and to their satisfaction, and other Christian ends, is now made a satisfaction for their sins to justice."

ANSWER. God in Christ, and for his sake, is so satisfied, that is, pleased, with our repentance, as our obedience to his command, our compliance with his covenant terms, our qualification in state and temper for his further image, favour, and presence, and all the favours that conduce thereto, and result therefrom, and as our disgustings and bemoaning what hath been done amiss, and preventing the lamentable consequences of impenitence to both the church and unbelieving world, as that where it is duly exercised and expressed toward God and man, in such works as ordinarily and in special cases and circumstances become repentance, as that it shall suffice on their parts, under Christ, for their restoring to