A Complete Body of Divinity

SERMON LXXIV.

IT follows that we take a more particular account of these two: Here therefore,

1. OF Election we may take this description; It is God's predestinating of a definite number of men for the manifestation of his glorious Grace in them. In the clearing up of this description observe three Conclusions,

First. THE last end of God's Election is the manifestation, and exaltation of the glory of his Grace. Rom. 9.23. And that be might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. Eph. 1.5, 6. Having predestinated us unto the adoption of children by Jesus. Christ to himself, according to the good pleasure of his will. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. God could not in the decree of Election look at anything out of himself ultimately: For, if he had any last end besides himself, he must have something in his eye better than himself; for, the last end, and the chief good must be one and the same; but this is impossible: there is none else good but God, i. e. absolutely, ultimately, or for itself, and therefore nothing else can properly make a Last end. Now, we have before observed, that there are two precious Attributes of his, which God hath a peculiar design at the advancement of in and by the reasonable creature, viz. his Grace, and his revenging Justice: the former of these in the Elect; the latter in the Reprobate. The bottom design then of Election, is the declaration of his rich Grace, in such a subject. Eph. 1.5, 6. And here let us observe,

(1.) THAT Election itself is an act of Grace. We indeed observed before, that it is not an act of Mercy, and observed the reason of it; but yet it had abundant Grace in it; what else is Grace but a free favor, either bestowed upon, or designed & secured for one that could have laid no claim to it, had not the good will of him who bestows it, appointed it for him? Such is this, For,

1. IT is a singular favor to any to be Elect •• to eternal life. The blessings that come 〈◊〉 upon election, and derive from it are 〈◊〉 speakably great, and they were appoitment hereunto by election, but for which the • had never come to enjoy them. Rom. 11.7 What then? Israel hath not obtained that w ••• he seeketh for, but the election hath obtained i • and the rest were blinded. They are thereof ••• ascribed hither, as to their original. E •• 1.3, 4. Blessed be the God and Father of 〈◊〉 Lord Jesus Christ, who hath blessed us with 〈◊〉 spiritual blessings in heavenly things in Christ: According as he hath chosen us in him, before the foundation of the world, that we should • e holy, and without blame before him. And 〈◊〉 upon they are said to be appointed to salvation, 1 Th • s. 5.9. the whole happiness of the creature is comprised herein.

2. IT is a free Favor; it is merely 〈◊〉 his good pleasure that he hath so chosen them. This will appear if we consider,

1. THAT the objects of this Election had ••• y the consideration of possible beings. They 〈◊〉 not so much as a futurity in an antecede • consideration to this election. In the fi • e decree wherein they were ordained to eternal life, they were also appointed to 〈◊〉 a being given them: so that both their being and their well being absolutely depen ••• on God's sovereign will. And hence it 〈◊〉 impossible that they should be able to o •••• God to them, or that any natural obligation should be upon him, to make them r ••• of mercy; it was voluntary. Rom. 9.1 • .

2. THAT hence they, and the other 〈◊〉 •• e not Elected were in the same capacity. 〈◊〉 were alike capable of being whatsoever 〈◊〉 should please to appoint them to. We r ••• , Rom. 9.11, 12. ( For the children being not 〈◊〉 born, neither having done any good or evil, 〈◊〉 the purpose of God according to election 〈◊〉 stand, not of works, but of him that calleth, 〈◊〉 was said unto her, The elder shall serve 〈◊〉 younger. God could as well have done 〈◊〉 otherwise, both as to his power, and 〈◊〉 liberty: such a choice therefore being 〈◊〉 made, in which such a difference is 〈◊〉 , must needs proceed from the free 〈◊〉 arbitrary pleasure of him who made it; and so it is an act of Grace.

(2.) THAT the aim and end of 〈◊〉 Election, is to illustrate this Grace. It is true, God designed to exalt his Justice too in the bringing it about; for that is a certainty referring to the salvation of God's elect, Psal. 85.10. Mercy and truth are met together, righteousness and peace have kissed each other. But yet in this, viz. with respect to the elect, the exalting of justice, is a medi •• to the making of them the monuments of his Grace: this then is the last end of it, and this is evident. For,

1. WHATSOEVER else belongs to the Election, is to be assigned to the means of br ••• ing it about. Where there is an end aim •• at, there are always means contrived for the affecti • g o • it; as God desig • ed to exalt his Grace in tr •• e, so he had a way wherein to do it; there are many things which God will do to, and for his Elect, but they all center here, and are to serve properly for this, Eph. 1.6.

2. HENCE whens • ever th • se are mentioned in Scripture as ends, it is to be underst •• d on • y as such which are subordinate. We are said to be chosen to be holy, Eph. 1.4. and predestinated to Adoption, ver. 5. appointed to salvation, 1 Thes. 5.9. ordained to everlasting life, Act. 13.47. N • w the reason of such expressions is, because in the order of bringing about God's des • gn, all these things are effected, as so many media by which his rich Grace is made to appear to us; and they are the next design and product of the foregoing mean, to which they have a respect of an end, but not of a last end. For, though one thing may be for another, yet as long as that is still for another, we cannot rest there, but must proceed till we come to that which is for itself and no other, and for wh • ch all that went before are, & this is the Grace of God, in this affair. Our happiness, & all that belongs to it, in every part of it, is but a foil to set off the Grace of God. Hence we read, 2 Thes. 1.10.— He shall 〈◊〉 me to be glorified in his saints, and to be admired in all th • m that believe.

Secondly. THAT God having elected some to this end, he hath als • ch • sen th • m to the means by which this end shall he brought about. The consideration of these also belongs to the doctrine of Election, for without it we cannot apprehend how this Grace is exalted: we therefore before observed, that both the end and means do come within the decree of Predestination. Thus we read, Rom. 8.29, 30. For whom he did fore-know, he also and pred • stinate to be conformed to the image of his son that he might be the first born among many brethren. Moreover whom he did predestinate, them he also called: and wh • m he called them he also justified; and whom he justifi • d, them he also glorified. Doubtless God inte • ded, not only to be glorified, but how he would be glorified; else his infinite wisdom had not shined forth in this decree; for what is wisdom, but a skill exerted in curiously contriving the best way to bring about a design that is worthy? Here then we are called to the contemplation of these means; where we may first consider what they are, and then make a remark or two about them.

1. TOUCHING the means themselves, there are different opinions, between the Prelapsarians, and Sublapsarians: These latter fix the decree of Election upon the corrupt mass of mankind in the state of apostasy, making that the object of it, and so exclude all which went before from any consideration in Election; which we have formerly observed to be a mistake, and given the reason why it must be so judged; for certainly all that went before was according to the determinate counsel and fore knowledge of God, and had a respect to the everlasting state of men, and fell under God's special government; and not only so, but were steps to the illustration of God's grace in his elect, way being made thereby for the manifesting of it. The former therefore looking upon them to be considered only as possible beings. ascribe whatsoever concerns them, and in efficiency passeth upon them to appertain hither; a • d so these media are principally these that follow, v • z.

• (1.) THE creation or making of them; which supposeth a purpose to give them a being; which purpose past them from a mere possibility, to a futurition, and their being made infers such a purpose. Eph. 1.11. And it is necessary that a thing be, in order to God's having glory by it: i • there had never been a World, God's declarative glory had never been: the things wh • ch are not, cannot praise him.
• (2.) THE making of th • m men. It is not enough that a thing be, but it must be a fit subject to an • wer the end it is designed for, or else it w • ll fail of it's end; now it is requisite that it be a reasonable creature, in which this grace is manifested; anything inseriour could not have been meet for such a • use: the whole transaction of this affair requires such a subject.
• (3.) THE creating of them upright; So they were in their Head. As. Eccl. 7.29. Lo, this only have I found, that God hath made man upright; but they have sought out many inventions. Which rectitude consisted in an habitual conformity in man, concreated with and in his nature, inclining and impowring him to perfect obedience to the will of God, being in him a principle of knowledge, righteousness, and true holiness. Col. 3.10. Eph. 4.24. which is called the Image of God; for without it he could not have been treated with in the way of the first Covenant, or righteously have come under the sanctions of it.
• (4.) THE covenant made with them in Adam. In which covenant man was made a probationer for happiness or misery; for in it there was a law given him, and sanctions added to it, promising him life in case of perfect obedience. R • m. 10.5. and denouncing death against him if he should disobey, Gen. 2.17. This put him into a state capable of receiving grace: if there had been no law, there could be no transgression; if no penalty, no forfeiture.
• (5.) THE permission of man to fall from his integrity. That man is fallen the word of God assures us, and our woeful experience may convince us: that this was not beside God's knowledge and purpose is certain; he could have prevented it, but he did not, because he would not, he therefore permitted it; and though the manner of this permission be a depth beyond our wading, yet the thing itself is undeniable; which permission had a proper respect to this end in regard to the elect, for had not man fallen, he had not needed the grace which is revealed in the Gospel.
• (6.) THE •• full state of sin and misery into which man is fallen by the apostasy. Which, what it is in the several parts of it, we have before taken an account of distinctly. The wondrous mercy of God was to appear in the grace app •• ed to the elect. Eph. 2.4, &c. Now mercy hath for it's proper object, something that is miserable to which it is moved to afford relief: and the circumstances of their misery, do each of them serve to set out that mercy in the luster of it. The great infelicity which man hath hurried himself into, and involved himself in, makes way for divine mercy to shine gloriously in his redemption from it; and because there is sin as well as misery under which he is hold, by virtue whereof he suffers all this deservedly, it must be unparalel'd grace that brings all this mercy home to him, of which he would not have had any need, it he had not been thus miserable.
• (7.) THE ••• ic work of redemption wrought out by Christ; wherein he satisfied the justice of God, and procured this mercy for them. The work of redemption is o • e medium to the exaltation of God's grace. The covenant of redemption belongs to these means; the appointment of Christ to his work; He is called a mediator, because he was to mediate in this affair. The Justice of God stood armed with vengeance ready to fall upon the elect as well as others, it must be satisfied; sins penalty must be born, the condition of life in the first Covenant must be fulfilled, else man could not be saved: this was undertaken by the Son of God, interposing as a Surety and Representative of God's elect: and by doing and dying he made way for grace to triumph. Joh. 1.17. But of this hereafter.
• (8.) THE application of this redemption in calling, justifying, adopting, sanctifying, and glorifying of them. This is done by the Spirit of God, and in these things, of which a distinct account follows afterwards; all the grace that is prepared for them, is derived to them, from whence this Attribute is admirably manifested. The grace and glory conferred on the creature, are not God's last end, but means to the advancement of it; the elect are ordained to them, but the aim of it is that by these God may make known in them how wonderful his grace is towards them.

2. CONCERNING these means let us remark.

(1.) THAT in the decree of Election they are not subordinate one to another, but all coordinate. i.e. They have a joint consideration in God's intendment, as one perfect medium to the advancement of this end. In the execution indeed they are subordinated, as was but now observed, and so one is made a step to another, but God did not intend one before another, but all together: we cannot say that he intended to permit sin to be, before he intended the coming of his Son in the flesh to expiate sin, for then the purpose to permit sin would not have been with a respect to the glory of grace, or a design how grace should be advanced by it; nor on the other hand did he determine to send Christ in our flesh to die, before he intended to permit the sin for which he was to die; for so the Son of God must be appointed to suffer, without the consideration of a reason why he should so suffer; and therefore, although, when we speak of the end and means, we truly say the what was first in intention, was last in execution: yet when we speak of the means among themselves, it is not so, but they do all go together in the purpose, though' there be a succession in the accomplishment of them.

(2.) THAT Election, with respect is the means, includes in it an intendment of love to the Elect. We formerly noted, that God's love to man was not the cause of their Election, but yet in electing of them he had a purpose of love to them; now this is not with respect to the end, but to the means; the end was his own glory; and that properly regarded his own infinite self-love, but is being the glory of his grace, hereupon, i • the way of bringing it about, there is all the good will expressed to the creature that can be thought of. Hence that, Jer. 31.3. I have loved thee with an everlasting love: therefore with loving kindness have I dr ••• thee. For in the glorifying of his grace upon them, he purposed, to give his Son 〈◊〉 die for them, that they might live; to make him a curse, that they might have the blessing; to forgive them all their sins, to free the • from condemnation, to bestow grace & glory upon them, to deliver them from sin and Satan, and to exalt them into his favor, and lay them in his bosom sorever; and what greater love can be conceived? Joh. 3.16. 2 Joh. 4.9. And on this account the Gospel everywhere celebrateth the wonderful love of God to men.

(3.) THAT Jesus Christ was not the meritorious cause of our Election. He did not purchase it for us either by his active or passive obedience. He indeed merited our salvation, he bought us with a price, and he purchased heaven for us to be our possession; he redeemed us from the curse of the law, and satisfied Justice for our offenses; but he did nothing to the purchasing of our Election there was no buying of that at all. It is true, we are said to be chosen in him, Eph. 1.4. but it is to holiness, to adoption, to salvation, and so to advance the end of Election: but still, both Christ, and the benefits which he purchased by his own merits, are of the means which were laid out in and by this decree. Christ therefore is included in God's election, and is therefore called his elect, Isai. 42.1. Behold my ser •••• whom I uphold, mine elect in whom my soul delighteth. And the rich grace of God towards miserable sinners is exalted in and by him, in his Fathers giving of him, and his giving himself for their redemption. And hence he redeemed none but such as he found elected. They were only such as his father had given him. Joh. 17.9, 11, 19.

Thirdly. THAT the subjects of Election are and state number of 〈…〉 particular persons singled out of the rest of mankind. In is true, the glorious Angels come within God's Election. Hence that title put on them, 1 Tim. 5.21. The elect Angels. But we are now treating of Men, whose case is far different from theirs. For the making of this assertion good, take these Conclusions,

1. THAT all are not ••• cied, • ut only some. The very nature of election infers this. One thing can in no proper sense be said to be chose: unless there be something lest, which some way stood in competition with it. The Scripture therefore makes a plain distribution of men into the elect and the rest. Rom. 11.7. This also is intimated in that expression of our Savior, Mat. 20.16. So the last shall be first, and the first act: for man, be called, but fo •• h sen.

2. THAT Election is absolute and not hypo •••• l. This is evident from the nature of the divine decree, unto which the Election of men doth appertain. For, although God hath decreed all the hypotheses or connections that are between things, yet hath he not lest the event of these uncertain referring to the decree, but fixedly determined it; so that though there be a contingency in respect to second causes, yet there is a certainty in reference to the first. It is true, salvation is offered to all in the offers of the Gospel, on condition of believing; and we are there told of the qualifications of all such as shall obtain eternal life: and this connection is in the decree, but still, though God bestow salvation on none, but according to this connection, yet in the purpose of God he hath appointed men to this end, by these means, and hath determined to give them these qualifications in order to salvation. Hence that in Act. 13.47. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentles, that thou shouldest be for salvation unto the ends of the earth. For he who hath appointed them to the end, hath so also done to the means. And we are sure that these qualifications do depend on his free grace to bestow them: no man can work them in himself. Hence that phrase, Rom. 8.28.

3. THAT God hath a certain and distinct knowledge of all those whom he hath Elected. And hence it follows that the Election must be personal, and definite. There must be a definite number not only in numero numerante but also in numero numerato; i.e. not only how many are appointed to taste of this favor, but also who they are individually. We therefore read, 2 Tim. 2.19. Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his. He doth not say, what manner of persons are his, or how many were chosen, but who, which points us to the individuals. That God doth know who shall be saved, and that personally and individually, our adversaries grant; and this must needs infer that he hath fore-appointed them personally to it; for no other true reason of this fore-knowledge can be given; all being alike naturally indisposed to receive the offers of grace; and if any do, it is of his free-will that begets them to it. Rom. 9.16. Jom. 1.18.

4. ALL the Elect shall certainly come to Christ, believe in him, and be saved. Eternal life is secuted to these. Hence we have that assertion of Christ, Joh. 6.37. All that the father giveth me, shall come to me: and him that cometh to me, I will in no wise cast out. And Joh. 10.16. And other sheep I have, which are not of this said: them also I must bring, and they shall bear my voice; and there shall be one said, and one shepherd. There must not one be lost. Joh. 6.39. We therefore read, 2 Tim. 2.19. The Lord knoweth them that are his. Now how can this be conceived, without the supposition of personal election? They therefore that deny it, do also assert, that a man may be an elect person today, and a reprobate tomorrow; and what need is there that Christ should seek lost sinners, according to, ( Luk. 19.10.) were it not that the persons appointed to be saved by him, are lying in the rubbish of the apostasy, and to be called out of them.

5. THAT the Scripture calls the Elect, those whose names are written in the book of life. Phil. 4.3. Rev. 21.27. In which there is an allusion to the customs of men, who have books of record, in which, among other things, all the elections of persons to any places and dignity are would not to be recorded; and the end of it is to keep it sure. Now the Scripture useth names for persons, Acts 1.15. Rev. 11.13. And what can there be more distinctly indigitating the individuals, than to write them down by name? Things are named, that they may be particularly known. We have therefore such an expression, Exod. 33.12. I know thee by name. i.e. distiactly, intimately and thoroughly.

6. THERE is no unrighteous respect of persons to be charged on God in this regard. There is great improvement made by our adversaries, of such Scriptures as those, Acts 10.34, 35: Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons. But in every nation, he that feareth him, and worketh righteousness, is accepted with him. Rom. 2.11. For there is no respect of persons with God. Which they suppose would be imputable upon the principle that we hold; but it is a vain supposition. For,

• (1.) IT is not a different respect had to persons is intended. Woe to every Child of God if he had no more respect to him than he hath to others. It is matter of everlasting joy to God's people that they are men of his good will. Luk. 2.14. And it is his grace that makes us to be accepted. Eph. 1.6. who should otherwise have been rejected.
• (2.) THE respect s • perje •• which is blamed among men, 〈◊〉 denied to be with God, is such a respect as prefers no before another, upon the 〈◊〉 of such things as do not letter their cause. As when in matters of Judicature, one shall carry the case, not because right is on his side, but because of his preserment, wealth, relation, &c. and the other shall lose it for want of these; and so it is intended in that law, Lor. 10.13. Ye shall d • n unrighte •• sn • ss in judgment, then shall not respect the person of the poor, n • r h • n • ar the person of the mighty but in right usness shall thou judge thy •••• bear.
• (3.) IT is a ruled •• se that this respect of person is not •• argable where the person is under no ••• gation, but at ••• se: hi • rty. A man that is a Judge must do right, and not be • iassed; but a man that bestows his estate, may choose whom be pleaseth. Now is is certain, that God's Election had no regard to anything in the creature, because what it was to have, belong. I to this Election. And the Election itself was an act of God's mere good pleasure, for which he was at perfect liberty, being a debtor to none, but a sovereign Lord of his own grace, and may bestow it where he will, and none is wronged that is not indalged with it, though all are highly favored who are partakers in it. Nothing moved him but his own will, and that is free from any obligation but what it lays upon itself, and hither it is resolved, Rom. 9.18. Therefore hath he mercy on whom he will have mercy, and whom he will be hardeneth.

USE. WHAT cause then have God's Elect, upon the discoveries of it to adore and praise God for this savor of his? The doctrine of Predestination is ungrateful to none that are converted; and that of Election is most precious to all that know themselves to belong to it. It is therefore a sign of an unconverted man, not to love this doctrine. Here is the fountain of everlasting love and good will opened: Here we see what thoughts God had for us from eternity. Here we discover the foundation of our salvation; and nothing carries such obligation with it to love and ••• gnisy God. Labor we then to affect our hearts with this. Hence consider the riches of grace laid up in it; called the election of grace, Rom. 11.5. called love, Rom. 9.13. Observe the peculiarity of it, that it is restrained to some, nothing better in themselves than others, who are left out from it. Rom. 9.11. Consider the means by which it is accomplished, in which forget not the love in sending Christ to do and die to purchase the favor appointed for us to be bestowed upon us. Rom. 8.32. Think of the antiquity of it, that God purposed to make us vessels of glory, before we or any other creature had any being. Eph. 1.4. And revolve often the glorious effects which derive to us from this Election: our effectual Vocation. Jer. 31.3. our free Justification, Rom. 8.33. our wonderful Adoption, Eph. 1.5. and eternal Glorification, Joh. 6.39. A. And add to all, the consideration of the firmness and immutability of all this. Isal. 55.3. 2. Tim. 2.19. Rom. 11.20, 29. Oh how much is there to be seen of God's heart in this, freely, absolutely, everlastingly, peculiarly, and effectually set upon his chosen? How should it e • flame, ravish, and engage our souls to him forever.

SERMON LXXV.

II. REPROBATION may be thus described, It is the Predesimation of a def ••• number of non for the manisejation of the glory of God's revenging justice in them. For the clearing this observe,

[1.] THAT there is such a decree of Rep •• hation; there needs no more to be said to prove this, than that there are some, and b • t some Elected. The doctrine of Election neccessarily inters that of Repr • bation; for, if we consider God as the creator and governor of all creatures; we must suppose he designed what to do with them before he made the • , else why were they made? And if, when under the law of special government, all were condemned to die, there are but some of them chosen to be restored again to life, for the glory of grace, the rest must needs be designed to glority him another way, by remaining under the sentence, or else we must say that God hath taken no order about them: And this is properly Reprobation. Hence that distribution, Rom. 11.7. The election hath obtained it, and the rest were blinded Besides, if God intended the exaltation of the glory of revenging Justice, He designed a subject in which to exalt it, according 〈◊〉 , Rom. 9.22. It hat if God willing to show his wrath, and to make his power known, end •• d with much long suffering the vessels of 〈◊〉 fitted to destruction. And this is Reprobation.

[2.] THAT Reprobation is of a definite number. And herein also it runs parallel with Election, which we observed is so; and gave the evidence of it. Now if Election puched upon individuals, Reprobation must do so to, as will appear if we consider,

• 1. THAT God determined within himself how many reasonable creatures he would made. We formerly observed that the decree comprised in it all Individuals, yea all the circumstances of things, which is more. David tells us, every member, &c. Psal. 139.16. The number of men, women, and children that should be from the beginning to the end of time, was set down and determined. For this purpose of God was it which cut the thread between •• erly pol •• ble beings, and those that were suture; and therefore all his works are said to be known, &c. A •• 13.18.
• 2. THAT whom God dearced to make these beings, be also purposed what to do with th ••• He allotted to everyone the end to which it was to be led; or how it should serve to his glory: for otherwise there would be some things of which it might he said, that they were in vain; which would be a refection upon, and is inconsistend with the divine wisdom. Hence we read, Prov. 16.4. The Lord hath made all things for himself: yea, even the teaked for the day of evil.
• 3. THAT there are a set number of these Electel. There are a company whom God hath chosen out of the whole and that by name, whom he hath set his love upon and firmly resolved to make them partakers in eternal life. This hath already been fully and undeniably evidenced under the former head.
• 4. HENCE of nec •• rity there must be also a set number of those that are Re •• •• ted. They are all the rest. Rom. 11.7. and they are a des • nite number, for the whole of mankind are so; and God knows these individually as well as he doth the Elect, and what he will do with them. Reprobation therefore had no more a respect to foreseen qualifications as the reasons of the passing such a decree, than Election had: since all were of the same lump, and equal capacities, and therefore was a mere act of God's lordship. And so he resolves it, Rom. 9.20, 21. Nay but O men, who art thou that repliest against God? shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power ever the clay, of the same lump to make one vessel unto honor, and another unto dishnour?

[3.] THAT the last end of Reprobation is the manifestation of the glory of divine revening Justice. We have observed that there are two Attribates or moral perfections in God, which he will have the everlasting monuments of, viz. Grace and vi • dictive Justice. For which the Scripture is full, and they are both intimated, in Rom. 9.22, 23. Now the proper subjects of the former are the Elect, those therefore of the latter are the Reprobate. It is true, the grace of God is occasionally or accidentally greatly illustrated by the Reptobate, in as much as contraries give light one to another; it is a wonderful circumstance to set forth the good will of God to some in appointing them to life, when others as good by nature, and as capable in themselves are left to perish; •• t directly the shine of this Justice is intended in the subject. God is his own last end in all things, and therefore he must be so in the act of Reprobation. Prov. 16.4. Now he is glorified in the Reprobate, by executing his judgments upon them: it is in taking vengeance, Psal. 9.15, 16. And the glory which redounds from hence to him must be that of his Justice. For although in absolute sovereignty he may afflict his creature if he sees meet, and none can impeach him for it; yet if he take revenge, it must be righteous, or else there is no reason for it, and then it is not his glory. Hence that in, Rom. 3.5.6. Is God unrighteous who taketh 〈◊〉 ? (I speak as a man) God forbid: for 〈◊〉 then shall God judge the world? Justice is either Commutative or Distributive. I here is no from for the former properly between God and the Creature, for we can give him nothing but what is his own: it is then the latter that belongs hither. Distributive Justice consists in giving arecompence according to a stated sale of righteousness. When the rule is right, and the recompenses are measured by it exactly, that is Justice: and we call it Relative in distinction from Sovereign Justice, because it proceeds according to a covenant Relation between God and his Creature. Distributive Justice is either rewarding or revenging: the former is the recompense of obedience, the latter of disobedience. The former is in the accomplishment of the promise, the latter in the execution of the threatening. By the former God discovers how much he is delighted in holiness, by the latter he makes it appear how much he loathes sin; and in both his own holiness is displayed. Now the ultimate aim of the decree is to make known to the creature this Attribute in its triumphs.

[4.] IN Reprobation God predestinated them to the means as well as to the end. There must be a way in which this purpose may be brought about; and it must be so accommodated as that Justice may be seen and adored in it. Now as the glory of Grace, which is the end of Election, is manifested in the salvation of the Elect; so the glory of Justice, which is the end of Reprobation, is manifested in the damnation of the Reprobate. And hence they were predestinated to this as a medium. Hence that, Jud. 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation. Yea and to all the other media to this. 1 Pet. 2.7, 8. Unto you therefore which believe he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner. And a stone of stumbling, and a rock of offense, even to them which stumble at the word being disobedient, whereunto they also were appointed. Now in the ordering of these media, it is so over-ruled that the sinners damnation is just, and so justice is celebrated in and by it: which means, though in the decreeing they were altogether; yet in the execution they have an order of subserviency. And they are,

1. SUCH at are common to the Elect and Reprobate, in which a foundation was laid for both these decrees to take place. And they are all such as were before mentioned under Election, till we have found man under the guilt of the apostasy. For the creature was not a fit subject either for mercy or revenge till then; and yet all that went before were steps to this. If man had not been, he could not have been a monument of God's glory: That which is not doth not praise him. If he had not been made a cause by counsel, he could not have been treated with in the way of a covenant, or indeed been capable of being either happy or miserable, according to a tule of moral justice. For if he had not been capable of knowing his rule, he could not have been blameable for not observing it. If he had not had a rule given him, to which he was in duty bound to yield perfect obedience, he could not have transgressed it; for, where there is ••• a • there is no transgression, Rom. 4.15. If he had not been invested with the image of God, whereby he was sanctified to an ability for universal obedience, his coming short of it could not have been righteously imputed to him. If the creature lose its strength by its own fault, it is no excuse; but if it had been at first made without it, the case had been otherwise. If there had been no sanctions added to the law, the creature would not: have known what it had to stand to; nor have understood either its pri •• ledge, or its danger. If man had not been suffered to fall, but been preserved in his integrity, there had been only the rewarding justice of God shining out in giving him a constant life of happiness; but no room either for mercy to appear in his salvation, or revenging justice in his damnation. Rom. 10.5. It man had not been left to the freedom of his own will, and so fallen voluntarily, but been under a compulsive necessity, he had not been the blameable cause of his own ruin, not could it have been said of him, as Hos. 13.9. O Israel, thou haft destroyed thy s • lf. But because all these things are met together in his fall, he is hereby come under a righteous sentence of condemnation, and is rendered a subject nextly capable either of mercy or revenge, as his Judge shall see meet. Now all these things came to pass according to the eternal purpose of God; being under his government: and consequently his permission.

2. SUCH as are peculiar to the Reprobate. And they are two,

• (1.) THE leaving them under the bondage of sin and death. They are justly condemned, and he will not deliver them from it, but let it take place upon them; in which, though he exerts his Sovereignty, as Rom. 9.18. yet he displays his Justice, and is resolved that as they are fallen into the hands of it, so they shall suffer according to it. And this is righteous. And this dereliction of his appears in two things,
  • 1. SOME there be to whom God doth not afford the means and offers of salvation by Christ. And these must needs perish. There is but this one way of salvation, Acts. 4.12. Neither is there salvation in any ether: for 〈◊〉 is none ether name under b ••• en given any men, whereby we must be saved. And when it is not dis •••• red such a people are 〈◊〉 cut hope, Eph. 2.12. they are •• ct, 2 Cor 43 And there are multitudes of these in the world; they have no new of a Sari •••• reports of the way of life. There is 〈◊〉 vision afforded them: and what their ••• tion is see, Prov. 29.12. Where there in a wisdom, the people peri ••• .
  • 2. OTHERS d •• cr ••• the reward 〈◊〉 , he be d • th not apply them for salvation to them. There are many called, but few 〈◊〉 They have the Gospel, but it is not a favor of life but of death to them. The 〈◊〉 efficacy of the means depends on the Spirits application, but he doth not so apply them to all. Dent. 29.2, 3, 4. And they abuse them to the increase of their own guilt. They hear, and will not obey; He stre •• eth 〈◊〉 his hand all day to them, but they g •••• sy and are disobedient; they hold fast de ••• and refuse to return: and because they do not believe on the Son of God, with 〈◊〉 on them. Joh. 2.26.
• (2.) THE damning of them for sin. In which damnation he executes upon them the 〈◊〉 curse under which they were fallen, a ••• ding to the tenor of the law which they had violated, being found under the curse, and not delivered from it, by their emb •••• ing of Jesus Christ. Hence we read, Rev. 〈◊〉 And wh •• seever was not sound 〈…〉 book of life, was cast into the lake of five. In the execution of which wrath upon them his justice sets in state, and shines such through all eternity. Herein he gives being to the threatening of his own law and death •• his righteous judgments.

[5.] HENCE it follows that Reprobation is not • eerly negative, but also •• si •• ne. Some •• vines, to av •• d the prejudices of men, whose pride will not suffer them to acknowledge the sovereignty of God in this doctrine, 〈◊〉 about to make this Reprobation barely •• tive, and call it preterition, or a passing by. Election they will have pesitive and absolute; but Reprobation to be nothing else 〈◊〉 leaving, or not chufing of them. But it is vain for men to mince here; for as it 〈◊〉 not the case of sinners so lest, anything better: If God leave them, under sin and guilt, they must needs come under condemnation, and their end will be destruction: so the glory of God is hereby grea •• derogated from; as if he left the cr •••• wholly to itself, and had suspended his government of it. Here then observe,

• 1. THAT God's permission or desertion is 〈◊〉 thing only negative. It belongs to his providence, and that to his efficiency; in which he hath an hand in all things, though the way and manner of it be mysterious and beyond our comprehension, and therefore such things of permission are said to be of the Lord, so, 1 Rin. 12.15. and elsewhere.
• 2. THAT God's appointing them des • nitely to their end, and saying • u • the way o • • eans in which they shall reach it, must needs be p • s • ••• . If God hath ordained to glorify his ••• ging justice on them and hath des •• itely de •• mi • ed who are the subjects in whom be will do it; and for that old lets them 〈◊〉 , and leaves them i • , and condemns them for sin, and all this according to his c ••• sei, this must needs be •• stive, and not only •• gative: absolute, and not merely co • •••• nal; but this hath been in the premises •• de evident.

[6.] THAT this d •• trine of Reprobation 〈◊〉 the reprobate ••• just cause either of come ••• ing •••• st God, or ex •• sing thereseives for there si • , and •• eal impenitency. The car • all 〈◊〉 relucts and riseth here. Men think they have a great deal to say; if they die •• d are damned, who can help it? So the 〈…〉 beings in some arguing, that God may ••• k himself if they remain in their unbelief, and perish Rom. 9.1 • . And the Proper brings in the house of Israel talking to the some purpose, Ezek. 22.10. Arminians also, and Jesuits seek to load the doctrine with rep • o • ch, and tell the world that we 〈◊〉 that G • d made some men on purpose 〈…〉 them; which, say they, is to charge 〈◊〉 with an untruth, who himself with g •••• st solemnity declares the contrary • p •• Oath, •• ging it as a strong persuasion of 〈◊〉 to repentance, Ezek. 23.11. Say unto th •• , As I five, saith the Lord God, I have no p ••• sure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O ••• se of Israel. But this is a calumay. s • ere therefore give me leave to clear the truth by offering these few observations on this affair,

1. THAT Reprobation is no act either of ju •• e or injustice, ha • of • eer sovereignty. J •••• e and injustice, as they are distinguished from absolute supremacy, refer to a 〈◊〉 or transaction between God and his •••••• e: but there is no such law to direct God in this act; but he was at perfect liberty: He had not transacted with the creature at all, for it was not; only he had as • pream right with him, as, either to give, 〈◊〉 not give it a being, so to dispose of it according to his wisdom and will. In a ward, the creature was under no f • rseiture, and so it was not an act of relative Justice 〈◊〉 appoint it to such an end, and it was at his free disposal, and so there could be no injustice in the case. God indeed intended the manifestation of his Justice in the exe •• tion of this decree, but he exerted his •• er supremacy in the enacting of it. And • o this the Apostle reduceth it. Rom. 9.20.

2. THAT Reprobation is no cause of the sin for which the sinner is damned. We must here •••• guish between an antecedent and a cause. ••• ction is indeed the first leading cause of salvation. Jer. 31.3. The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an overlasting love: therefore with loving kindness have I drawn thee. That love disposeth all to this end. But though Reprobation, be an antecedent, yet it is not the •• r •• not physical cause of man's either sin or misery. For,

• (1.) REPROBATION did not take away the liberty of the creature. God put into man, in creation, a freedom of will, and this decree did no ways abridge him of it. Adam acted as a cause by counsel, and was not forced, but spontaneous in his compliance with the temptation. Men sin of choice, and not by compulsion. They act with as much liberty, as it there were no such decree. Men are willful, Psal. 81.11. But my people would not hearken to my wice: and Israel would none of me. Jer. 41.16. As for the word that thou hast spoken unto as in the name of the Lord, we will not hearken unto thee. Joh. 5.40. And ye will not come to me, that ye might have life.
• (2.) HENCE man's sin is properly chargable on himself, and consequently his own damnation. God is not the author of sin; He disclaims it. It is true, his Providence is conversant about it: yea, and he decreed that it should be, but not to be the author of it. And therefore we read, Eccl. 7.29. Lo, this only have I sound, that God hath made man • pright; but they have sought out many inventions. We are therefore forbidden to change the temptation to sin upon him, Jam. 1.13, 14. Let no man say when he is tempted, I 〈◊〉 tempted of God: for God cannot be tempted with evil, neither tempteth be any man. But every man is tempted, when be is drawn away of his own last, and enticed. David hereupon calls it his own iniquity, Psal. 18.23. And so the destruction which follows upon it is chargeable upon man as procuring it for himself, Hos. 13.1. For in all this man acts on his own accord, and according to the naughtiness of his heart.
• (3.) THAT God made no man on purpose to dawn him. i. e. This was not God's last end in making of any creature. He indeed made some for the glory of his Justice, which will triumph over them in their damnation: but that the creatures everlasting misery should be the bottom of God's purpose about it is contrary to truth, and that which is calumniously charged upon our Doctrine; the upshot whereof is expressed in, Prov. 16.4. The Lord •• th made all things for himself: yea, even the wicked for the day of evil. Hence, though another gloss might be made on, Ezek. 31.11. and other such like expressions in Scripture, yet we readily assent to it as a truth, that God takes no delight in seeing the creature miserable, merely as it is misery that it undergoes; though that he is contented and well pleased with the damnation of unconverted obstinate sinners, that is warrant enough to confirm it, Prov. 1.24, &c. Ezek. 8.18. Deut. 28.63. but that God did not design this as his last end, appears,

  1. BECAUSE God then only can be said to make a thing for such an end, when be gives it a nature and qualities fitting for that end. For this is properly the wisdom of an agent, to adapt his work to his design, because else it cannot serve to it, and to his labor about it will he lost. But God did not make man with a nature qual • ying and fitting him for damnation, but for happiness. He was every way adapted for blessedness, as he came out of God's hand at first, and stood fair for it, though matob • , and so capable of misery: the making of him a subject firted for destruction is of himself, it is he that brought himself into such a plight. Hos. 13.9. O Israel, thou hast destrayed thyself.

  2. HENCE the sinners damnation comes in only is a medium for the ad • an • ement of God's end on the Reprobate. God is glorified in the ruin of ungodly men, and that by exalting of his Justice in taking vengeance on them, which vergeance is discovered in their suffering of all the miseries which are contained in the threatenings of the law, by which they are condemned. But that which is to have its shine in all this, is Justice; and that is the attribute which he is in love with, and will make manifest. This therefore, and not the other must needs be his end. See Ezek. 28.22.

• (4.) THAT God intended to damn none but for sin. Damnation is not an act of mere Sovereignty, but of relative Justice. God damns none merely because he will damn them, but because they have brought it upon themselves. Hence that, Jer. 2.17. Ha • thou not precured this unto thy se • f, in that thou hast forsaken the Lord thy God, when he led thee by the way. Sin therefore is the only cause of men's destruction. It is true, there is an infallibility of consequence upon Reprobation, that all such as are under that decrce will die, but they do not die because they were reprobated, but because they sinned. And were it not so, revenging Justice would not be manisested in this. For Justice appears in rewarded men according to their doings, reserring to the law under which they are That Justice then may take place, it must appear that the man really deserves the penalty which is inflicted on him. Now this desert ariseth from the nature and merit of sin: the man therefore must be a sinner before he can be justly damned; and if he be so, he then rightly deserves it. So we read, Rom. 6.23. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord. And this proceeds according to the terms of the covenant. Gen. 2.17. But of the tree of the knowledge of the good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die. We are on this account told how this death was introduced, Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned, So that notwithstanding the decree, there is none falls under this sentence, till by his fin he hath brought it upon himself. No man is doomed to bed and destruction, because he was repro •••• , but because he was a finner and deserved in.

USE. LET me draw three words of Counsel from the premises,

• 1. LET us all ad • re the Sovereignty of God, wh •• displ •• s it s • lf in this as •• r; and be this pat us to s • c •• . Take need of u •••• tined reffections on him who doth his pleasure. It is enough for us, 〈◊〉 if God ••• ling, &c Rom. 9.22. It is en • ugh for 〈◊〉 , that • one are docmed to the pit but for s •• Hell is Jud ••• •• a place, but he sound the way to it, by his wickedness. Acts. 1.2 • . The Am • ru • s are devoted to ruin, but they must fill up their measure, Gen 15.16. B •• why did God purpose to leave them th •• ? Sovereignty must determine what is righ • on this account, and there are many fink things with him. Why must so many inf ••• be burnt in Solom? So many in the O • World drow • ed in their Mothers woe ••• ? So many babes in Baby ••• dash • d against the stones? Were not others as great Si •••• as they? God saith, He took •• ay Sodom a he saw good, Ezek. 16.50.
• 2. LET Sinners who are yet in their s •••• ur •• rtain of their everlasting os •• ce, in o • clu •• themselves Reprobates. You have to rule to do so in the word of God. H •• ce do not desperately • eglect the using of the means of Grace, as if there were no hope: there is, an who knows, concerning you: you have the Gospel; though you have found never so grievously, God can give you •• peatence, and bring you to Sa • ration, and he invites you to it. Take heed then of •• fing up against the decrees of God. Isai •• Woe • unt him that striveth with his maker: Is the potsbeard strive with the p • tsi •• ards of the earth: shall the clay say to him that sa ••••• it, What makest thou? or thy work, He b •••• bands? It Is the spirit of Devils, and 〈◊〉 belical men, to cry out, why doth be find fault; if he hath reprobated and will do •• me, how can I help it? An in amble S •• d will say, I deserve to be forever left; I he says, he delights not in me, let Ang ••• and Men read his spotless Justice in my 〈◊〉 forever: I have forfeited my Soul into his hands, and I owe it, if he seeth meet, 〈◊〉 eternal vengeance, and have nothing 〈◊〉 sovereign mercy to seek to, which may I it will, &c. and there I will lie.
• 3. LET the Children of God who are sound of their Election, be taught from hence to •• nify the grace of God to them hereby. 〈◊〉 yourselves then in an equal balance; 〈◊〉 member there did but the Sheers go bet ••• you and others. Say then, the Lord 〈◊〉 have appointed my claim before Throne, and my eternal crown, to J ••• and Pharaoh; and the free Sovereign L ••• might have made the furnace of Jules he bottomless pit to have been my surnace: 〈◊〉 how shall I enough ad •• re this Grace, • nd adore this good will of God, who was a perfect liberty, that he prepared a King •• m for me, when he ordained so many • onsands to wrath? Can Time and Eternity •• press Hallelujahs enough on my part to 〈◊〉 forth the he • ghth, and depth, and length, 〈◊〉 breadth of this l • ve to me, in writing • y nane in the book of Life, who was a •• ece of clay in the hands of the potter and • e might, if he had seen good, have made • e a vessel of dishonor.

SERMON LXXVI.

WE now come to consider the Ratification of this purpose about Man's Restitation; expressed in those words; He 〈◊〉 into a C • venant of Grace. There are two things obserrable in this, viz

• 1. That the grace of God is pecalarly discovered in man's Restitution.
• 2. That there was a Covenant which God entered into about it. Each may be spoken of.

I THE Grace of God is pecaliarly discovered in man's Restitution. Here two Enquiries may be made.

• 1. What this Grace is?
• 2. How it is pecaliarly discovered in man's Restitution?

Quest. 1. WHAT is this Grace?

I •• s THE word Grace is variously used in Soriquare. We must therefore inquire in what secse it is here to be understood. The word according to its notation imports, something that is free: and so, whatsoever is given f • eely, may be ascribed to Grace: and so all that God ever did for any of his creature which is beneficial to them, may be said to be of his Grace. And in this large sense we shall sometimes find the word used in Scripture. But there is a more restrained sense in which this word is to be taken, and is most commonly intended by the Spirit of God. In the Gospel therefore, it is for the must part used, in one of these two senses. (1) For the Benefits themselves, these are alled Grace by a metonimy, because they are effects of it; and these are either, the spirited Gifts which are bestowed on men to esily, which are sometimes called Grace, and are common in the visible Church, to c •• erted, and unconverted: or the virtues of Sanctification, which are infused in rege ••• tion, which are called the graces of the Spirit, in distinction from the former gifts; but these are not here intended by Grace. (2) For the fountain or original from whence 〈◊〉 graces flow, or the way bow and in which they derive from God to us; and so we understand by it one of the divine Attributable, in which God manifests himself to the children of men. And it is far ofener used in this sense than any other; and thus it comes under our present consideration, and may be described: Grace is God willing to exalt a res • lae of fallen men to a state of life, for his 〈◊〉 jake. In which description observe,

• 1. THE subjects of this grace, and that is a risidne of Ja • l • a man Here,

  (1) IT b • ars a respect to man now fallen. It hath an eye to the apostasy. Hence man's fall, was one of the medis to the illustration of it as was before observed. There was Grace afforded to man in his integrity, and that special, in the Covenant that God entered into with him, and the promise of happiness annexed to the command of obedience, as the reward of it; but this is of another kind, and hath more peculiar remarks belonging to it; being sured to man's lapsed condition.

  (2) THERE are hut a resid •• of them that are made sharers in it. It is not common to them all; though the offers of it are larger than the application. It runs pararel with the restitution, and is neither narrower not wider than that. And this is one great difference between Mercy and Grace; for though all the grace that is shown to fallen and miserable man, is rich mercy, and is often so called in the Gospel; yet all mercy doth not belong to this Grace; that being more common, God's mercy is over all his works: there are multitudes have large shares in that, but there are but few that participate in this.

• 2. THE matter in and about which it is illustrated, viz. the exalting of them to a state of life: and that is by the restitution itself. The fall had thrown all mankind into a state of death; the threatening and the curse of it was fallen upon them; and ready to do full execution upon them: but this Grace steps in and prevents it, by bringing them back from death to life. And hence the subjects of this grace, and of the restitution are the same, who are (as was before proved) but some, and those a definite number. The precious fruit then of this grace, is their life. Hence that, 1 Joh. 4.9. In this was manifesied the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. And this life compriseth as much in it, as the death of the threatening did: and in it is as much restored as was lost by it; which will come under a particular distinct consideration afterward. Here only in general, Man's while and complete saivan •• n is comprehend • d in it. And here is another great difference between common mercy and grace: Mercy only moderates the present misery of sinners, and mingleth goodness with the misery, so that the finner is not under the whole weight of it, but hath some succor. But yet it still leaves him under the dominion of the curse, and held by the power of the death that he is under. Whereas Grace dissolves the curse, destroys the death, and gives life. Mercy only visits the prisoner, and gives him some supports, but leaves him there; whereas Grace opens his prison, and brings him out of it, and ceaseth not till it hath possessed him of eternal life. Mercy throws some crumbs and bones to the dogs under the table; Grace advanceth the vilest sinners, and sets them at the table, and provides all rich entertainment for them.
• 3. THE Grace of all this is, that be doth it J • r his our sake. And this is to be taken up in two or three things,
  • (1) THAT nothing out of himself, or in the creature, did move him to it. The divine motives to show any kindness, are all in him, he • etcheth none from abroad. When pity and grief at their misery is attributed to him, it is after the manner of men. We read therefore. Rom. 9.18. Therefore hath be mercy on wh • m he will have mercy, and whom he will be hard • neth. He takes occasion by their misery; but he doth not do it for the sake of that: much less doth he it for any worthiness of theirs, and therefore they are said to be unworthy. Hence that, Luk. 15.19. And am no more worthy to be called thy son. These two therefore are put in opposition each to the other, Ezek, 36.21, 22. But I had pity for my holy Name, which the house of Israel had profaned among the heathen whither they went. Therefore say unto the house of Israel, Thus saith the Lord God, I do not this for your sakes, O house of Israel, but for mine holy names sake, which ye have profaned among the heathen, whither ye went.
  • (2.) THAT it is don • for them freely, without any merit of theirs. Grace and merit are directly contrary, and cannot be joint causes in the same subject, of its receiving a favor. If it merit it, it is a debt, and then it is not grace, but justice to bestow it. There would be mercy in restraining it; but when it is of grace, it is not earned, but given of the bounty of the donor, and no wrong had been done to the person if it had not been given him: and therefore this life is called a gift, in opposition to wages, Rom. 6.23.
  • (3.) THAT God hath a special aim at his own glory in bestowing it upon them. God's Name, is in Scripture used, to signify his declarative glory. When he is said to do anything for his name-sake, the meaning is, that he doth it to get himself a Name in the world: He is then admirably glorified in and by this kindness of his to the children of men, in that he gives it to them freely: and to this he hath a respect in doing of it; for he is his own last end in all his works: and it is free love and good will that is herein celebrated, and that is his grace: of which more in that which follows.

Quest. 2. HOW is this Grace peculiarly diservered in man's Restitution?

Ans. IT is certain that God made choice of this to be the thing in which he would have this Attribute to have its luster. And hence, altho' there be much of his free bounty to be read in his other works; yet in this he would have all the lines of it to meet, and for that reason needs must his infinite wisdom accommodate it suitably to such a purpose; it is therefore worthy of our speculation. Let us then spend a few thoughts upon it. And here there are three heads to which this may be reduced.

• 1. THE nature of the Restitution itself saith that it is rich Grace. We cannot suppose a creature wholly plunged into guilt and misery and impotency, any way capable of meriting its own recovery; if ever it partake in it, it must be done freely for it. Now one way in which Grace is exalted is in the greatness of the kindness, which is freely bestowed. We shall have occasion afterwards to commorate upon this. Here only let us make a little glance, and 〈◊〉 will highly commend it; and there are two things wherein it is to be observed,
  • (1.) THE evil and misery that it res ••• them from. And that is the greatest and must dreadful that can be thought of. They were fallen as low as Hell, sank down to the depths of the pit; overwhelmed with all the curses written in the book of God: they were under the weight of sin and death: when the Grace of God came to apply itself to them, it found them as forlorn and miserable as the curse of the law could make them: lying under the wrath of God for the present, and going apace to the suffering of eternal vengeance, in a pit where no water was; and out of this horrible pit it takes them, and dischargeth them from all this. See how it is expressed, Eph. 2. begin.
  • (2.) THE good and happiness that it res ••• him unto. And that is great and af •••• ing as the other. It raiseth him as high as sin hath made him low; it brings him from death to life, from hell to heaven. It raiseth him from the dead, and puts him among the living; it doth all that for him which makes him happy through the endless ages of eternity; and fill him with greatest satisfaction. We have a glance at it in, Eph. 2.6, 7. And hath raised us up together, and made us to sit together in heavenly places in Christ Jesus. That in the ages to come he might from the exceeding riches of his grace; in his ••• ness towards us, through Christ Jesus. And we are told that it exceeds words and ••• ceptions, Eph. 3.20. Now unto him that it able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.
• 2. THE subjects on whom these benefits 〈◊〉 bestowed. This puts the colors upon the former. When we have considered what it done for them, and then lay by it, who they are for whom all this is done, it will bespeak the transcendency of this Grace. And there are two ways in which these are to be considered for the setting forth this grace as it ought.
  • (1.) IF we consider them in themselves. And there are several things here to be noted.

    [1.] THEY are altogether undeserving of such a favor. They have no merit at all. There is a twofold merit which Papists talk of, of condignity, and of congruity; though the latter is very improperly called merit. However neither of these could be ascribed to them.

    1. THEY have no merit of Condignity. They have no worth at all either in their persons, or in anything they do, or can do. They are not able to show anything at all by which to lay a claim to any the least favor from the hand of God. Gen. 32.10. They cannot earn from God a drop of water, or a crust of bread, but it must be given them if they have it. Much less then can they contribute anything, to the procuring of such rich and royal savors as these are. If they could do all, they were unprofitable; what then must they be who can do nothing at all? being without strength, as in Rom. 5.6.

    2. THEY have no merit of Congruity. Not only are they incapable of earning anything really by all they can do; for so can no creature, not the most holy Angel: but they are utterly and altogether unprofitable. Psal. 14.3. There is not any good thing in them, Rom. 7.18. Nay there is not the least actual disposedness in them to receive this grace when it is offered to them; having only in them a passive capacity of having it conferred upon them by God. They cannot so much as do anything to prepare and dispose themselves for the receiving of it; or to be willing to have it. God must make them fit subjects of it by an Almighty power working in them, before they can give it any cordial entertainment. Phil. 2.13. For it is God which worketh in you, both to will and to do of his good pleasure. Hence, Isal. 43.21. This people have I formed for myself, they shall show forth my praise.

    [2] THEY are every way ill deserving creatures. Not only have they nothing to oblige God to restore them; but they have all that in them which may provoke him never to do it. They have deserved all the contrary plagues and judgments from the hands of God. The hell into which they were fallen and lay, was an hell of their own procuring; and if God had left them under the power of the law, and to the executions of revenging Justice, he had done them no wrong at all Isai. 43.24. Nay, instead of doing anything toward the farthering of their restitution, they do all they can to hinder the accomplishment of it. They are haters of God, they depart away from him, they are a lamp of enmity against him and his ways, Rom. 8.7. Because the carnal mind is enmity against God: for it is not subject to the 〈◊〉 of God, neither indeed can be. They say of Christ, we will not have this man to reign over us, they • id the Almighty depart, and tell him they 〈◊〉 •• t the knowledge of his ways. When he redeemed them they were enemies, Rom. 5.10. For if when we were enemies, we were reconciled to God by the death of his Son. And when he comes to seek them up, and bring them back, he finds them going astray like lost sheep; and stops them, when running away from him, and in a full career to the bottomless pit; they had not the least thought of enquiring after him. Isai. 65.1. I am sought of them that asked not for me: I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my Name.

    [3.] THEY are such as he hath no need of. He doth not apply this recovery to them, because he should otherwise want them, or did not know how to do without them in this way. For,

    1. HE was happy and blessed in himself. God did not make the world of need, or to better his own happiness. He is all perfection in himself essentially, and all that the creatures have is derived from him, by his efficiency; He lived without them, or any other being, when there was no world, and that he did eternally, and so he should have done, if no world had been; the creature can give him nothing first. ( Rom. 11.35.) i. e. nothing but what was his first, and it received from him.

    2. HE had an innumerable company of heavenly Angels to serve and praise him. If he had wanted the creatures service, Heaven was stored with such as were the most noble pieces of the creation, and every way filted and disposed to glorify him, always attending on the Throne, ready to do his pleasure, and fulfil all his commands; and there are an uncountable company of them. Heb. 12.22. Dan. 7.10.

    3. HE could, if he had seen meet, have made at many more monuments of his glory & praise. If he would have actual service from such a creature as man, he could have made a new generation of men, with a word. He had the residue of the Spirit with him; He did not lay out all his power in making of the world. What saith he, Mat. 3.9. And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

    4. AND he could have gotten to himself a name, glory and renown, in their ruin & eternal destruction. He was not necessitated either to save them, or else to lose his honor by them, and so have made them in vain. God is no loser by those that are not restored; His honor will shine forth eternally in the triumphs of Justice, when his garments shall be died with their blood, and he shall tread them in the wine-press of his indignation forever. They had procured it for themselves by their revolt from him, and sinning against him. And if they had gone with the rest of those unhappy creatures whose doom it is to suffer eternal vengeance, 〈…〉 glory on them also. What then but Grace is to be o • lebrated in this great affair?

  • (2.) IF 〈◊〉 consider them comparatively with su • h as are 〈…〉 Restitution. We observed that it is but o • s • ne. Others therefore have no share in it. Now let us lay them together, and see if anything but Grace could make the difference,

    1. WHAT will it be but G ••• , th • t p ••• b'd upon Men, and not f • lli • Angels to b • thus res •• red? That when all they are left in chains of darkness, fall ••• nd 〈◊〉 Judgment, and not so n •• chas one of them is •••• er •• ; but they must forever suffer his ve • gea • ce; man should be thought on, and determined to be the subject of this great and glorious work: that he should • hu • e to litt up the heads of p •• r desolate men out of pr • so • , and set them at his own table; what else could move him to it, but his mere good will. They were both equally fallen off from God, 〈…〉 themselves in rebellion against him; had both advanced another end than that which they were made ••• : • et up 〈◊〉 themselves: they had both equally become unprofitable, having lost their original •••• ess, and being filled with corfed principles of rebellion; yea and Angels were a • capable of being made monuments of Grace, and bringing as much glory to God by it. There recovery was no more impossible than man's. It would have been as great a favor to them, and as undeserved, yea, and greater, upon the supposition that their sin was greater; and God would have had as much praise from them, and they would have done him as much hon • u • . What then but Grace? Heb. 2.16. For verity be • o • k •• t 〈◊〉 but the nature of angels: but • e • o • k on hi • the seed of Abraham.

    2. WHAT but Gra •• that put the difference between these of mankind who are restored, and th • se that are left? There is a vast difference made between those that return to life, and those that lie in their sins, and die eternally. And how comes it to be made? To what are we to ascribe it? They are all equally children of wrath by nature, Eph. 2.3. They had all one father who brought them under guilt and misery. Rom. 5.12. Wherefore as by one m • n sin e •• red into the world, and death by sin: and so death passed upon all men, for that all have sinned. 1 Cor. 15.22. In Adam all die. All equally full of a native comity against God. Rom. 8.7. Because the carnal mind is enmity against God: for it is not subjed to the law of God, neither indeed can be. All alike unprofitable and incapable of doing any good. Psal. 14.3. They are all gone • si • e, they are all together become filthy: there is none that d • th good, no not one. All alike indisposed to entertain the offers of Grace, and accept of the terms of the Gospel. The same power that converts an elect person is able to do so by a reprobate; and God should have had as much glory by one as another. It must then be of his own will, and that must be Grace so to determine.

• 3. IF we should run over all the parts of man's Restitution, we should find Grace t • f • l • them all. There will be occasion to obsserve this more fully in the particular handling of them. Here then there will need but 〈◊〉 glance.

  1. IF we begin at Election, and there doth this great affair take its rise, we shall s •••• that this is of mere Grace. Rom. 1 • .5. 〈◊〉 so then at this present time also there is a ••• nant according to the election of grace. Eph. 15. ••• ing pr •• k s • inned us unto the adoption of children by Jesus Christ to himself, accor • ing to the good pleasure of his will. This has been already fully discoved in the doctrine of H • cli • s; and it is utterly impossible th •• any created s •• ite cause, or anything 〈◊〉 of himself, sh • uld move or incline the e ••• nal and immutable will o • God, to set his love on any rather than others, or to • ix his choice on a creature which was to recei • e its being, and all its good of his meet ph •• sure.

  2. PASS over to Redemption: in which way is made for the recovery of God's 〈◊〉 by the interposition of a Redeemer, to fi •• fy the law, and purchase eternal life 〈◊〉 them: and this must also be of Grace. It was an act of God's inexpressible love to se • d • is Son to this end. Joh. 2.16. For God so love the world, that he gave his only begotten 〈◊〉 th •• whosoever believeth in hi • , should 〈…〉 rise, but have everlasting life. It was no •• ss incomparable love in Christ to come a ••• this work, and engage in it, yea, and 〈◊〉 it through. Eph. 〈◊〉 . 19. And to know the 〈◊〉 of Christ, which passeth knowledge. And it was an act of God's free grace to accept of this Redemption; for, though a Surety • y stand in law for debt, to satisfy for the de ••• , yet, where the case is criminal, it is at 〈◊〉 offended Judges pleasure, whether he 〈◊〉 accept of a Surety, or will cause the •••• der himself in person to suffer the po •• lie that he hath incurred: he shows him th •• fore a special favor, when he doth so 〈◊〉 of it.

  3. COME we to the work of Appli •••••• , in which the fruits of the Redemption 〈◊〉 brought to us, and made ours, and we 〈◊〉 actually restored thereby: and this 〈…〉 of his mere Grace. For none are called 〈◊〉 those that are elected. Rom. 8.29. And consequently none but such as are rede ••••• and the same Grace makes application 〈◊〉 their faith by which they come to a right 〈◊〉 this is a fruit of free grace. Eph 2.8, 9. 〈◊〉 believe not of themselves; and he j • s •••• them freely, Rom. 3.24. They are 〈◊〉 in Christ, Eph. 1.6. It is his righteous ••• that is imputed to them, to justification, 〈◊〉 had none of their own. He adepts them ••• lie; it is given to them on believing. Joh. 1.1 • . He sanl • is •• s and gl ••• fies them freely; 〈◊〉 these are links in the same chain. Rom. 8.29, 30.

USE. LET the consideration of this truth, put encouragement into the hearts of awakened and he • bled Sinners. Such are apt to misgive in themselves, and Satan seeks to drive them to despair. You have seen your sins to be many and great, felt the sentence of wrath against you for them, on your own consciences, and know that you can do nothing for yourselves, and that the world hath no relief for you; and are afraid whether there be any help for such as you to be •• d with God. Now think of this and take heart,

• 1. CONSIDER you are Men and not Devils. You are not of • ant company whom God hath forever forsaken, never to have mercy upon them; but you are of that sort whom God hath pleases to restore from death to life; of that race whom God hath his Elect among, and out of whom he will gather a great number to make them partakers in eternal Salvation. Hope then, and do not despair and die.
• 2. CONSIDER that God's design in man's res ••• tion is to reveal his rich Grace in the subjects of it. Whatever then your case may be in respect of sin and misery: how deeply forever your consciences do charge on you the guilt of sin, your unworthiness, and the heinous aggravated provocations which you have given to God; yet now remember that it is Grace that God hath designed the magnifying of in the Salvation of men, and that every of these aggravations of your misery, will be so many commendations of that Grace in your being saved by him out of them ail.
• 3. CONSIDER that such as you are invited, 〈◊〉 the invitation is nextly given to you. See how the Spirit of God expresseth himself in this regard, Isai. 55.7, 8, 9. Let the wicked 〈◊〉 his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways 〈◊〉 ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. So also in, Jer. 3. begin. Hearken how Christ himself expresseth his call, Mat. 11.28. Come unto me all ye that labor and 〈◊〉 heavy laden, and I will give you rest. Yea, and the Spirit of God makes way for the application of his Grace, by awakening, and •••• ying sinners, that so the Grace he hath to bestow may be welcome and acceptable to them; wait then in hope, and if so you su •• him, you shall find him.

SERMON LXXVII.

II. THERE was a Convenant that God entered into about man's Restitution. Hereby was the Grace ratified which was to be exerted in the ratification of it; it is therefore called a Covenant of Grace; because it was all that Grace provided, by which we might he saved. In pursuit of this we may inquire, 1. What Covenant is here intended? 2. How out Restitution was ratified in it?

1. WHAT Covenant is here intended?

A. THERE are divers glosses made upon it by such as expound this Catechism. And possibly it might be diversely understood by the Compilers of it. The difference between the Covenant of Works, and the Covenant of Grace hath been all along understook and acknowledged in the Church of God, especially since the days of the Gospel. But the notion of the two Covenants of Grace, viz. of Redemption and Recon • il • ation, hath not been so distinctly taken up: and hence they have been frequently reckoned but one and so treated of; which hath rendered the doctrine of Grace more obscure and indistinct. And thus some interpret it here. But that these are two distinct Covenants, though both have Grace in them, and designed by them, hath been more evidently of later years made to appear from the word of God. The one was made from eternity, the other in time; one was made for us, the other with us; in the one Christ is considered as a divine Person, in the other as God-Man: in the one he becomes a Surety, in the other he stands as a Mediator. In sum, the latter supposeth the former, & is built upon it; God having Covenanted with his Son for us, made way for his Covenanting with us in him. Now if we will weigh the matter, it will evidently appear that no other than the Covenant of Redemption can be here rightly intended; it being an eternal agreement to deliver us from our misery, and bring us into salvation, as we are here told: in which we could not possibly be concerned as Convenantees, but only as the objects of the Grace therein designed. Here then the doctrine of this Covenant doth properly and methodically belong. But, having lately published a brief Treatise on this Subject, I shall now say the less of it, and only give a summary account of the matter in the resolution of the 2d. Enquiry, viz.

2. HOW our Restitution was ratified in it? Ans. THIS will appear in the consideration of the Covenant itself, in its nature and design. In which we shall see how all was made sure and unchangeable. Here then let us observe,

1. THAT the doctrine of the Covenant of Redemption belongs to that of Election. God in electing of some to everlasting life, did enter into this Covenant. It is true, this and Election are not one and the same thing, this Covenant being but one branch of it, and not the whole. There is a great deal more goes into Election than this; but yet it is not a distinct thing from Election, but an ingredient of it. And therefore they that suppose as some do, and the words in this Answer seem to infer; that this Covenant presumes Election to be first past, are greatly mistaken; and render this Covenant a superfluous thing. We are said to be chosen in Christ, i.e. in the Covenant made with him.

2. THAT in Election this Covenant belongs to the means. We before observed that Election respects both the end and means, which though inseparable, and at once in the decree, yet have their order. Now the end of Election is the promise of free and rich Grace: and as Election pitcheth upon some to be the monuments of it; so there must be a way in which this Grace may be made illustrious in them. And we observed there are many stops in this medium; which though in the decree they are but one entire medium, yet they not only follow one another in the execution, but have a connection one to another in the wise contrivance of God; and they accordingly make way one for another. Hence man's fall and misery, made him to need a recovery, and was a medium to the shining of Grace in his recovery. And man's fall bringing him under a sentence of condemnation according to a righteous law, hereupon there must be a redemption-price paid to the justice of God for his delivery, else he cannot be saved. Now the contrivance and confirmation of this in the divine purpose is that which we call the Covenant of Redemption. So that in it there is a supposal of man's apostasy, and provision made for his relief under it. Not that the permission of the apostasy was decreed before the recovery was thought of but both together, how else should that permission be a medium designed for the exaltation of Grace? Though yet God did decree, first to let man fall, and then to provide him a remedy. But they were joined together in the decree. Here then is the place of this Covenant.

3. THAT this is analogically called a Covenant. It is so called in Psal. 89.3. I have made a covenant with my chosen; I have sworn unto David my servant. Which can intend no other in the Antetype. So Zech. 9.11. And is called the counsel of Peace, Chap. 6.13. Now the reason why God represents it to us under the title of a Covenant, is because of the great resemblance it hath to such a thing among men. And there are all those things in it, which according to our conception amount to a full and perfect Covenant in all the parts of it. There are Parties concerned in it, there are Articles of agreement in it; there is a connection between these Articles on each part; there is a mutual consent in them, and they are fully agreed upon, and scaled. And when these things are looked into we shall see both what the Covenant is, and how firm the salvation of God's Elect is made by it. Here then,

• (1.) THE whole Trinity are concerned in the decree of Election. It is indeed sometimes assigned to the Father, it being the first work, and so accommodated to his order of subsisting. Eph. 1, 3, 4. But it being the counsel of the divine will, which is common in ail Three, it belongs to the Deity: it is as essential act, Job. 5.19. It is God that loved us; God that appointed us to the Kingdom. And as in this God head there are Three Subsistances, so they are all one in these actings which are divine; and for that reason the decree is called a Counsel; not because God admitted any but himself in the consultation, but because the Three Persons are agreed in this determination, being individed.
• (2.) THAT in the things decreed by Election, there is a particular concern of each of the Three Persons, personally considered. This is well to be observed. As to the end indeed, that is the glory of Grace, and in this they are equally concerned. It is the glory of God that is the ultimate design of it, and Father, Son, and Holy Ghost shall be equally honored in it, but in the media to this end; each of them hath his personal relation; and this is according to the Economy of the divine Persons. It was in the divine Will to exalt Grace in the Salvation of man; and accordingly man is made, treated with, and by the over-ruling Providence of God falls into such a condition as to need salvation in a way of Grace; and here each of them doth his part in bringing it about. And here,

  1. THERE must be a Salvation appointed for them, and the persons appointed who shall partake in it, and a proposal made for the bringing of it about; and an assurance given that i • this way it shall be done. Of this appointment we are informed, 1 Thes. 5.9. For God hath not appointed us to wrath: but to obtain salvation by our Lord Jesus Chris • . Luk. 22.2 • . And I appoint unto you a kingdom, as my Father hath appointed unto me. And this being the first work, is ascribed to the Father, as belonging to his order of subsisting, being first of the divine Persons.

  2. THAT fallen man may • btain this Salvation, be must be redeemed. God suffered him to fall, that he might be saved by Grace. And being fallen, he is become a prisoner of justice, a lawful captive, and must be redeemed by price. The law must have i • satisfaction, and none but a divine Person was capable of paying it: and this must be done in order to his having happiness res •••• to him. This therefore being the next thing belongs to the Second Person, or the Son of God, and on that account the title of Redeemer is put upon him, because he came • n this errand. Gal. 4.4, 5. But when the fullness of the time was come. God sent forth his Son made of a woman, made under the law, To redeem them that were under the law, that we • ight receive the ad • ption of sons.

  3. THAT man may be made actually to partake in this Salvation, the virtue of this Redemption must be applied to him. For it Christ be not made ours, he cannot p •• fit us. We must be invested with this bo •• fit: it must be brought home to us; and we cannot apply it to ourselves. We cannot be persuaded to accept of it, without an alm • ghty influence on us. The •• must then be a divine Person for this too; and this b • ing the last work in it, belongs to the H • y G • od, who is the Third and last in the order of personality, He therefore is our Sanctifier. Hence that, 2 Thes. 2.13. But we are bound to give thanks always to God for you, brethren, 〈◊〉 ••• d of the Lord, because God hath from the beginning ch • see you to s • lvati • n, throu •• san •• f ••• tion • f the Spirit, and belief of the truth. And we have all Three put together, 1 Pet. 1.2. Elect •• ccrding to the fore •• n • e • edge of God the Father, through san • itf •• tion • f the Spirit unto obedience, and sprinkling of the blood of Jesus Christ.

• (3.) THAT all this was determined & made s • e in the dearce of Election. As God resolved to have the glory of his Grace in the salvation of such a subject, so he resolved of the way of it, and the work of each Person about it was concluded upon: otherwise there was no d • cree of Election. A Decree is a firm purpose, not a thing in suspense, or under deliberation, but established. And Election is, as of the means, so of the end. Now these are necessary media, and therefore the one of them is mentioned, 1 Thes. 5.9. by Jesus Christ: i. e. through his redemption. The other, 2 Thes. 1.13. And if this redemption and sanctification had not been as sure in the purpose, as the salvation, it had not been a Covenant well ordered in all things, as it was.
• (4.) WE must of necessity conceive of each of the divine Persons freely c • ns • nting in this affair. The divine will is indeed but one, so that it is impossible but that they should all will the same thing: yet as we are to conceive Three Persons in one God-head, so we must conceive them to have personal properties, or else the notion and name of persons is not only improperly but falsely ascribed to them. When we speak of the Father sending the Son, and the Father and Son sending the Spirit, we must conceive of them as persons consenting thus to be sent. For they are equally God with the Father; and must on that account be voluntary in what they engage in. Christ therefore tells us that be laid down his own life, & none took it from him, Joh. 10.17, 18. And he declares his free consent. Heb 10.7. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God. And we must reckon so of the Spirit, for he is God.
• (5.) In this 〈◊〉 they became mutually obliged 〈…〉 . There was no other concerned 〈◊〉 this •• cosaction but these Persons: and therefore 〈◊〉 could not be obliged to any else. And to make a Covenant obligation, there must be p •••• es related to each other in it, and so it is here: if therefore here were not a confirmation, that could not be future, but must be uncertain and depending; the contrary whereto we are assured of in the Scripture. The Son stood bound to the Father, and on this account is said to come to do his will; and on this account upon the performance of it he challengeth the reward, Joh. 17. begin.
• (6.) IN this Covenant we have to consider,

  1. THE Parties Covenanting. And that is God, and the Son. There are Three Persons interested in it, and each hath his part in it; and in that consideration we may call them Three Parties; but the parts of the Covenant are but two, and so the parties are not more. So that we may account God the Father and God the Holy Ghost as one Party, and God the Son as the other. Though the former be more frequently ascribed to the Father, yet we find that the Holy Ghost hath also his part in it, which assures us that he is of one Party. For the honor and praise of our salvation belong to him as much as to the other.

  2. THE thing in which this Covenant is concerned is the Redemption of men from the curse of th • l • to. And for this reason we call it by such a name. It is the doing of all that is requisite to the making way for such a Salvation; and the bringing of it about in such a way as, whiles Grace is magnified, Justice may also have its due, and not suffer in the least. It is the buying of the prisoner out of the hand of the law, and the redeeming of the forfeited inheritance for him; it is therefore so styled, Eph. 1.14.

  3. HENCE we are to consider how each Party is concerned in this, by a voluntary undertaking. In and by which it amounts to a Covenant in the best conception we can have of it, and according as God himself proposeth it to us. And for a right taking of this up, let us observe these things,

  [1.] THAT God will have some of fallen men to be monuments of his Grace in their Salvation. Whether he would have glorified this Attribute in this way or no, was in itself a thing arbitrary: and so, whether he would save any of that posterity: so that in all this he acted as a free agent. Man's death for sin was a righteous penalty, but his recovery again is of Grace, and therefore God could be under no obligation to it, but his own good pleasure; but God hath seen it meet thus to do. He will have some of this unhappy race to taste of his favor, and be restored to life, and this good will of his is the foundation of our felicity.

  [2.] THE Son of God is looked upon as the next person is procure th •• 〈◊〉 for him. Man's fall forfeited his hapiness, and procured his misery, and so be needs Salvation. The law held him fast, and would not let him go without satisfaction: he was poor and insufficient to make it for himself; no • cer creature was capable of doing it for him, not have him so much good will as to have done it, none eye pitied him; none but he who is God could do it. It must then be one of the divine Persons who doth it, or it can never be done; and so either Justice must suffer injury, or God must mil of his purpose, as the case stands with man in his apostasy. It is most agrea be to the order of the divine Sub • itances than this prov • ce tail upon the Son, the second Pation and accordingly it is proposed to him. We have an account of this proposel, Isal. 33. 10 let a pleased: the Lord in hen so 〈…〉 : when than 〈…〉 offerting for, sin he shall see his seed, be so • d pri •• g his days, end the pleasure of the Lord shall 〈◊〉 in his hand.

  [3.] THAT the S • n way do this to effect there are several things 〈◊〉 , viz.

1. THAT be because man's sarety, and undertake for him to do all that is re •••• re 〈◊〉 purchase his S ••• ti •• . He must put himself in our stead, he must became rese •• sible for us; and this must he by a ••• e and voluntary act of his own: for he is under no natured nece •• ty so to do and be; not could he be compelled to it. In which Sure •••• i • ,

• (1.) 〈◊〉 wast engage to take 〈◊〉 a tare a • e • him. For without it he could • ot go through such an undertaking not could it have been of any useselves for us. It was man that sinned, and it must be man that dies for sin. And hence the junturition of his Incarnation flowed from this undertaking of his; because else he could not have discharged this suretyship. Hence he is sad for this end to parrake of the same nature with us, Heb. 2.54. Forasmuch then an the children are partakers of flesh and blood; be als himself ••• wise teak part • f the same, that through death be might destroy him that • a • eh power of acath, that is the devil.
• (2.) HE must engage in this nature to subject himself to the law. For the assumption of it is to this end: and it must be for as; because we were under the law, and the Surety must put himself into the condition of him whom he is surety for; that being the very nature of surer • ship. Hence those two are put together, Gal. 4.4. But when the su • nese of the time was come, God sent Jorth his Son made of a woman, made under the late. He could not as God be under the law at all, not for us, bur by being a man.
• (3.) HE must engage to su • s • l the whole righteousness of the law in ar • sical. For this is the very purpose or design of his putting of himself under it. He therefore urgeth it for himself, Mat. 3.15. To this end he must catirely keep the law to all us commands, that so the promise of late may belong to him for us: and he must bear out guilt, and suffer our pan th •• neat, both of which are contained is 〈◊〉 being made sin for 〈◊〉 , 2 Cor 5.21. This therefore he must undertake fore and in this was he to be our Redeemer.

2. THIS S •••• st • p of his must be 〈◊〉 of God. It is not enough in this case. th •• the suretyship be essered, and the person resp table, as in respect of debts cannot be denved; but the case is command, and God is essenced, the Sincer is a man of d ••• ; and the injury is done by him personably; and for an •• a • man at person to be 〈◊〉 in the room of a 〈◊〉 , and die for him is at the pleasure of the esterded Judge: and that it is with man. God therefore must approve of him, • i • e the value of his obedience will not am ••• t to satisfaction. God therefore refi ••• th to this approbation. Mat. 2.1 • .

3. HE must have an effarance giver 〈◊〉 the his 〈…〉 • le • m the di ••••• ge of th • se for when 〈…〉 from are 〈…〉 •• s 〈…〉 . He must know 〈◊〉 his work shall secceed. Isai 52.10. And 〈◊〉 they for whom be gives himself shall be delivered by it: else all his work would be lest. And there are three things which 〈◊〉 contained in this,

• (1.) THAT •• d will be armed to them. Sin hath f •• itred up God's holy anger against them; and he is pursuing them to death: and tell he is ree ••• l • d, they are children of d • ath, and exp •• ed to all the 〈◊〉 written against them. It by this work he do not pacity God's anger, and pr •••• e 〈◊〉 favor for them, the work is lost: for its to bring about this re ••••• liation that it was undertaken. The offerings therefore of 〈◊〉 were called drenements, the Sacrifice 〈◊〉 pacity God's anger, and procure remission and acceptance.
• (2.) THAT they shall be • tanced to him. 〈◊〉 this also is require in order to their Savaltion; they are not only under his just ange, but full of enmity against him; they 〈◊〉 therefore be reconciled, which is to be done by the application of powerful and f ••• Grace to them; for which reason God is said to reconcile them to him, 2 Cor. 5.29.
• (3.) THAT hereupon they have all 〈◊〉 and eternal blessings b • stowed on them for 〈◊〉 sake. For herein their Salvation doth 〈◊〉 fist. They are to be brought to glory. 〈◊〉 2.10. To be blessed with all spiritual blessings Eph. 1.3. He is to have them deposined into his hands, and to be at his dispose, even all fullness from which they are to receive a plenteous supply.

4. THAT 〈◊〉 these things may be second, they do mainally engage themselves one to 〈◊〉 they by firm promise. And so a Covenant 〈◊〉 ratified between them. The promises 〈◊〉 conditional, and ••• t on both parts; and they are mutual obligations, in which there is something to be done, and something 〈◊〉 received upon the doing it a 〈…〉 to a C •• n • t in the way 〈◊〉 of it among mea.

• (1.) GOD the Father 〈◊〉 to the S •• that if he wild 〈…〉 be sare of all this. He proposeth these terms to him, tells him it shall be well pleasing to him, and he shall have a Seed to 〈…〉 . Pral ••••• A seed 〈◊〉 sore ••• it 〈…〉 the Lord for a 〈…〉 . So Isai. 53.10. It •• en •• o • 〈◊〉 make his 〈◊〉 fiering for s •• , he shall s •• its sord, 〈…〉 his days, •• d the ••• sure of the Lord 〈…〉 Psai. 110.7. He 〈◊〉 drink of the break in the •• t; therefore s ••• he • s •• p s • e head. He since he shall have a glorious recom • en •• ce; that is that which is called th •• 〈…〉 •••• re him. Heb. 12.2. He gives him all the assu ••• ce of E ••• p ••• ce: and all the engage • d ••• requisite for his ••• c • ss.
• (2.) GOD the S • x ••• s s • the • ffer, and upon the 〈…〉 it. He takes his Father at his word, and •• ith. I will come to 〈◊〉 thy will; 〈◊〉 it is 〈…〉 in the 〈◊〉 of the book. Psal. 4 • .7. It had not been 〈◊〉 that written in the Scripture, it is then the records of Eteraty, which are ••• pared to a 〈◊〉 is in which things are reg •• el; He 〈…〉 to his Father that he will comply 〈◊〉 all 〈◊〉 with his proposal.
• (3.) GOD 〈…〉 and 〈…〉 that 〈…〉 to the app •••••• of all the Grace 〈…〉 the Father, and per ••• sed by the S • x to these for whom is as designed, 〈◊〉 so •• ong them; Savaltion. And though the Scripture doth not so expressy point 〈◊〉 the engaging of the Third Person in this 〈◊〉 ; yet we have that there which in • e •• it, in as much as his coming is there predicted, and Christ more than once tells us of his sending him, Joh. 14. & 16. which assures us that there was a luturition of this work from eternity, as well as of Redemption; which must needs imply his consenting and •••• ting to come.

5. IX and by this Compact the Salo • tion of 〈◊〉 Elect is • ale sure. There is now by 〈◊〉 of this a settlement of this matter im •••• ably; there is effectual care taken thus • o • e of them shall perith; there is a have that God bears to them from Eternity; there is a Redemption price indented for with • o • that is able to pay it to the atmost; 〈◊〉 that is needful to bring them to Grace and though that to Glory, setteld by the firmest 〈◊〉 that can be. It is a Covenant con ••• ed with an Oath. Heb. 7.21. It is between 〈◊〉 that are immutable; it was ratitied in the days of Eternity: if was an act of 〈◊〉 • ire-will; and made for perpatuity. Psal. 119.89. For ever, O Lord. thy word is 〈◊〉 in heaven. Yea, to show as the ••• ess of it, all the elect that died before 〈◊〉 coming and discharging this work in 〈◊〉 ••• esh, were saved upon the credit of it. And Christ himself is in this regard said to 〈◊〉 from the foundation of the world.

USE. I. HOW doth this consideration serve to command to us the wonderful love of God to all his chosen. This great care of his to secure for them their eternal Salvation is a witness of it, in that he not only had a thought of good will for them, but that he settled all the concerns of their Salvation in an everlasting Covenant not to be broken. Well may we say, Behold, what manner of love • e hath loved us withal? That such a Covenant should pass for them in the days of Eternity before they had a being, and that all the glorious Persons in the adorable Trinity should be personally concerned in it, and engaged about it, and all that concerns it from the beginning to the end, be particularly contrived and inserted in the volume of that Covenant, so that there is nothing wanting. How should we then let out our hearts into admiration at, and praising of God for this so inexpressible kindness of his?

USE II. HERE else we see what a solid foundation the beses of God's called ones have for eternal life. Have we but made out calling sure, we need not fluctuate in our minds about the issue of our great and eternal concern. Indeed, if we lock elsewhere we may be puzzled about it; but when we consider, that such a Covenant as this past, and is it, ratified, in which all whose names are in it, are appointed to Salvation unchangeably, and if God Father, Son, and Holy Ghost can bring them to it, they shall certainly in due time be invested with it, and then consider, that all the benefits that are peculiar to the people of God flow down from this Covenant, and are the performances of it, of which this of effectual calling is one; we are hereby assured that we belong to that blessed company, and our names are written in Heaven, and that therefore the mighty power of God stands engaged to keep and conduct us through faith to Salvation; how quiet and confident may we be against all that threatens us either from within or without, and bid defiance to everything that would go about to separate us from this love of God which is in Christ? Let us, then all, both Young and Old, seek after this calling, and the assurance of it upon a good evidence; and when we have it, let us improve it to draw to our Souls by it all the Consolations which are laid up in it, to strengthen and establish us against all the temptations that assault us in our warfare.

SERMON LXXVIII.

6. WE proceed to consider of the Restitution itself, with the terms of it. Wherein we are given to understand what is the benefit the children of men do partake in by virtue of it. There are therefore two things done for them in and by this Restitution,

• 1. They are delivered from a stare of sin and misery.
• 2. They are brought into a state of Salvation.

1. THEY are delivered from a state of sin and misery. In this we are pointed to the term from which this Restitution brings the man. How, or after what manner this is •• c. 〈◊〉 , must be afterwards considered. Here we only take notice of the thing itself. In which,

• (1.) HERE is a deliverance asserte! And that presupposeth a thralldom into which he was fallen; for if he were not enthralled, he would not stand in need of a deliverance. Man's Anastasy presupposeth his Apostasy. Now there are two ways in which men may be delivered, viz. by the payment of a price, and the rescuing them by power, and both of these are in several respects concerned in this, as will afterwards appear. And on this account is Christ called the deliverer, Rom. 11.26.
• (2.) THAT which they are delivered from is a state of sin and misery. There we may remember the Apostasy left them; here then the Restitution finds them; and brings them out of that woeful condition which the fall had brought them into. And by considering of what bath been already said of that twofold stare, we may understand what is implied or contained in this deliverance.

1. THEY are delivered from a state of Sin. Now a state of sin is a being bound under sin, and left in the hands of corruption, under the dominion and influence of original sin, and so a miserable necessity of sinning in thought, word and deed; which is the condition of all men by nature, Rom. 3.12. Now in this deliverance,

• (1.) THEY are delivered from the guilt of sin. Rom. 8.1. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit.
• (2.) THEY are freed from the reigning power of sin. It is dethroned, and hath no more a sovereign authority over them. Whatsoever molestation it may give them for the present, it is no longer their Lord: they are not voluntary servants to it, if it doth anything in them it is by force, by captivating them. Rom. 7.23. But I see another law in my members, warring against the law of my mind, & bringing me into captivity to the law of sin, which is in my members. But the body of death is crucified, and in that respect dead. Col. 7.23. For ye are dead, and your life is hid with Christ in God. They are not under the law of sin. Rom. 8.2.
• (3.) HENCE they are freed from acting of sin, with that freedom and delight which sometimes they did. They once yielded their members to be the instruments of unright cousness, but now they do not so do. When they sinned, they followed their entire natural inclination. Rom. 6.20. For when ye were the servants of sin, ye were free from right righteouses • . But now if they sin at any time it is against their will. Rom. 7.15. For that which I do, I allow not : for what I would, that do I not, but what I hate, that do I. Hence they discla •• it as none of their own. ver. 20. Now if I do th •• I would not: it is no more I that do is, but f •• that dwell • th in me.
• (4.) THEY shall in God's time be wholly delivered from the being of sin in them. The sinfuness of their nature shall be taken away, and no remains of it left in them, and the • all actual in will consequently cease, th • y shall sin •• no more: there is a perfect 〈◊〉 they are to arrive to. •• h. 4.13. and that must needs include in it s sinless state. Hence that triumph, 1 Cor. 13.55, 56, 57. O 〈◊〉 where is thy st • ng? O grave, where is thy 〈◊〉 The sting of death is sin: and the sir •••• 〈◊〉 sin is the • awe. But thanks be to God, which g •• eth as the victory though our Lord Jesus Christ.

2. THEY are delivered from a state of Misery. This, we observed, was consequent upon the former. It was sin that brougt death into the world, Rom. 5.12. And when that is destroyed, the other will cease.

• (1.) THEY are freed from the Curse. God. 3. 13. Coript hath redeemed us from the curse • the law, being made a curse for us. This was contained in the threatening, and derived from sin as the meritorious cause of it. And be ••• , though many affictions do for the pre ••• abide upon them, yea, and a bodily dear • , yet there is no curse in them; all asslictions are sanctified for their good; and the very sting of death is taken out. 1. Cor. 15.55. death, where is thy sting?
• (2.) HENCE they are freed from these se •• and horrors which arise from the apprehen •••• of the Curse. This is that which is called the spirit of bondage, which we are said not to received again, Rom. 8.15. And these when acted upon the conscience make the life ••• serable; but they are delivered from the cause of them.
• (3.) THEY are delivered from the ryr ••• of Sin, Satan, and World. Their slavery was great, and they were very unhappy by it: they were prisoners to these cruel lords, who made them to server with rigor: but their prison doors are opened, and they are set at liberty, Isai. 61.2.
• (4.) THEY are finaly saved from all Trouble and Sorrows. The troubles of this life 〈◊〉 in due time cease, they shall rest from th ••• loads, and they shall be forever delivered from the wrath to come. 1. Thes. 1.10. 〈◊〉 20.6. Sin being taken away, none of the unhappy fruits of it shall remain.

2. THEY are brought into a state of Salvation. This is the term to which. Salvation indeed in the latitude of it includes both; it supposeth an uncomfortable condition which it saves men from, and a desirable state which it confers upon them. But here it points only to the latter. As therefore this Res ••• tion frees him from the evil he was fallow into, and brings him out of his horrible pit: so it restores him to the good which he lost by the Apostasy. There was something he was fallen from, and that was life, the recovering of which is here called Salvation: it was life that he lost, this then is restored 〈◊〉 him: and this Salvation is opposive to the ••• fold state before spoken of . Hence,

• (1.) THEY are brought from a state of s •• to a state of ••• ness. The li • e of sanctification was man's state in innocence, by virtue of the image of God which was upon him, and into this state is he brought again. Eph. 4.2 • . And the ye put on the new man, which aster God is created in righteousness, and true b •• i •• ss. And this is the state of vivification, by which they are quick • ed. Eph. 2.4, 5. I • it they are made conformable to God, and his glorious will. Rom. 12.2.
• (2.) THEY are brought from a state of misery to a state of happiness. And there is a double happiness which is taken notice of in Scripture; in ••• ate in this life, which flows from the state of reconciliation they are brought into. Psal. 22 1.2. and perse •• in the c •• f • mmation of all those felicities which are at length to be enjoyed forever in the kingdom of Glory. Psai 16. 〈◊〉 . These things will come to have a distinct consideration in the sequel. It may then suffice only to have painted at them now. Only let us here see how infinitely it concerns us all to get an in •• st in this Restitution. If we would escape 〈◊〉 and misery, and be happy forever, this is the only way to it; and if we now miss of it, we shall repent when it is too late.

3. THE last thing we have here to consider of, is the way in which this Restitution is brought 〈◊〉 ; i.e. by a Redeemer. FOR our methodical proceeding in this, and the things which follow, it is here to be observed, that man's Restitution hath two 〈◊〉 in it, viz. Redemption and Application. In the former of these, man's Salvation is p •••• sed for him: in the latter, it is brought home to him, and he is invested 〈◊〉 it. We are led to the former of these 〈◊〉 , which is to be traced through divers following Questions. That which is before 〈◊〉 present is only a general introduction of the doctrine of man's Redemption. Where 〈…〉 to consider, 1. What this Redemption is 〈◊〉 . The necessity of it in oder to the Salvation of fallen man. 3. That for this it is requisite that there be a Redeemer.

1. WHAT this Redemption is?

〈◊〉 REDEMPTION in the largest sense that it is used comes under a double consideration, viz. Redemption by price, and by power. And b • th of these do truly belong to Christ as ou • Redeemer; and were both personally d ••••• ged by him in the execution of his ••••• orial Offices; although the latter of th ••• doth more eminently appear in the 〈◊〉 of Application. But inasmuch as the S ••• dation of our Salvation is-laid in the former, and the other is built upon it, snaf may be the Subject of our prese • t co • sideration, and the latter may be taken notice of when we come to the contemplation of his Kingly Office. And indeed the more proper and strict notion of the word Redemption belongs to the former; and accordingly we may cake this description of it; Redemption is a satisfaction 〈◊〉 to the 〈◊〉 of Justice for a certain number of fall • en men by the payment of a sufficient rens • m, according to agreement. E •• ption si •• ities a buying: Redemption a buying again, and so it supposeth the subject to be under a forfeiture; and is in our vulgar account applied both to things and persons. There is the Redemption of Inheritances that are sold, of Goods that are forfeited, of Captives, of Slaves, of Condemned persons: all which cases bear some resemblance to the matter in hand. But for a more distinct caplication of this we may in the description observe,

1. THE subjects of this Redemption, viz. A certain number of fallen men. And every word here calls for a special remark to be made on it.

1. THEY are Men. There are two sorts of creatures that have lost happiness, and fallen into a state of sin and misery, v • z. Angels and Men; but the former of these do not come within the compass of this Redemption, only the latter. It is the infelicity of apostate Angels, that they are left forever without all hopes of recovery, because there is none to redeem them. There is Emphasis in that, Heb. 2.16. For verily he took not on him the nature of Angels: but he t • ok on him the s • ed of Abraham. And therefore we have that awful expression, Jud. 6. And the Angels which kept not their first estate, but left their own habitation, be hath reserved in everlasting chains under darkness, unto the judgment of the great day. Thus it is man's great and peculiar privilege, that God hath provided a Redemption for such. Joh. 3.16. For God so loved the world, that he gave his only begotten Son: that whosoever believeth in him, should not perish, but have everlasting life.

2. THEY are fallen Men. Such as are swallowed up in the ruin of Adam 's Apostasy; such as have forfeited themselves and their all; are lawful captives; and fallen under a just condemnation; for this Redemption belongs to their Restitution. It was by man's fall that he came to stand in need of this. Man was created at liberty, and if he had not by sin made himself a prisoner of Justice, he would not have needed an enlargement. Hence that expression, Zech. 9.11. As for thee also, by the blood of thy covenant, I have sent forth thy prisoners out of the pit wherein is no water.

3. THEY are a number of fallen Men. It is not all the whole race that are thus redeemed. The doctrine of universal Redemption is here to be exploded. Redemption, (as was but now observed,) is one part of man's Restitution, and we have before seen proved, that the subjects of Restitution are not all but only some. Besides if we confider that the end of Redemption is the salvation of the redeemed, we must then either say that all are saved, or that Redemption loseth its end as to the greater number of mankind; which must reflect upon the wisdom and power of God. If God intended to save them, and for that end redeemed them, why are they not saved? If he did not intend to save them, why did he redeem them? We are told what Redemption is for, Gal. 4.5. To redeem them that were under the law, that are might receive the adoption of sons. As for the notion of Conditional Redemption, so much and fondly entertained by some, viz. that Christ hath satisfied for them to procure Salvation in their behalf, in case the comply with his terms; it proceeds from ignorance, and a confounding of the Covenant of Redemption as to its Articles, with those of the Gospel Covenant in its external dispensations. And if that were the true notion of Redemption, how comes it that these Articles are not proposed to all, but millions live and die, and never hear of them? Let men evade it as they will, we have no reason to believe that Christ would die for those for whom he would not pray, Job. 17.9. As for the distinction that some use of sufficient and effectual Redemption, the best or it is, that it is very improper; for though it is a great truth, that there is enough in the price that was paid to have purchased the whole number of mankind, yet to call that a Redemption which was never intended for, nor applied to the subject, is scarce intelligible. In a word, God's Election, Christ's Redemption, and the Spirit's Application, carry on the same design; and consequently have the same subject.

4. THEY are a certain Number. They are not only so many in gross, but these and those by count and name. That they are so in God's Election, hath been already made to appear, and these and no other are the subjects of Redemption; there needs therefore nothing here to be added.

II. THE Redemption itself that was laid in for these Subjects, in the rest of the description.

And here observe,

• (1) THE general nature of this Redemption, or what is done in it; viz. Satisfaction is made to the law of Justice, on their account. In every proper Redemption, there are demands made, and a compliance with them is come into for the accomplishment of it. For out better taking up of this, consider,

  1. THAT man was at first placed under the law as a rule of Relative Justice. That God gave man a rule at first is certain; and the very Gentiles that have not the written law, being a law to themselves, are a witness of it. Rom. 2.14, 15. Now this is called a law of righteousness, Rom. 9.31. because it was the stated rule of God's just proceedings with the reasonable creature, in the an ••••• meant of his special government over it 〈◊〉 in which he gave him to understand what 〈◊〉 was to stand to, and what he was to exp •• t from him.

  2. THAT this law required of man p •• s •• obedience to its commands, and forbad him •• y the least transgression on pain of death. He was to do all, to omit none, to do nothing beside or against the prescriptions of this 〈◊〉 And there was a forfeiture, a penalty annexed in case of his failing in any of 〈◊〉 respects. This was put to the Seal of 〈◊〉 first Covenant, Gen. 2.17. In the day that 〈◊〉 eat • st there s • thou shall surely die. And 〈◊〉 referred to every article whereto that Sa •• meant was a Seal. And therefore every 〈◊〉 is accordingly threatened with Death. E •• . 18.4. The soul that s • aneth, it shall die.

  3. MAN by sin is fallen under the threating, and so become a prisoner of justice. And that upon a double account, viz. both as a d • l •• r and an offender: for he owes perfect obedience still, and is suable for non-payment; and he hath provoked God, and is become a man of death for his transgressing the 〈◊〉 . Guilt lies upon him, and is a prison in which Justice holds him, and he cannot get out. Hence all men in their natural state are legally dead men, Rom. 5.12.

  4. THIS Justice must have satisfaction is order to its giving the man a discharge. If the law consent to his delivery, it must be answered in its demands; or otherwise the 〈◊〉 doth not come off in way of Redemption Till that be compounded with, the man is a lawful prisoner: and cannot truly be said to be redeemed. This is the way in which Justice itself seicheth the man out of pri ••• , and gives him his liberty. Rom. 3.16.

• (2) THE special nature of it, or the •• y in which it is done: i. e. by the p •••• ent 〈◊〉 sufficient ransom. Redemption by 〈◊〉 is the laying down of a ransom; this there •••• is asserted concerning Christ, 1 T ••• . 2.60. 〈◊〉 gave himself a ransom for all. Here 〈◊〉
  • [1] THIS Redemption is in the way 〈◊〉 Ransom. And in this respect we are 〈◊〉 be bought, 1 Cor. 6.20 And this is opp ••••

    1. TO Power. There is a power of 〈◊〉 which is exerted in our redemption 〈◊〉 our enemies into whose hands we are 〈◊〉 and who will hold us fast till they are 〈◊〉 by constraint to let us go; as will after •••• come to be considered. But in the 〈◊〉 with the law, there is no such force used, 〈◊〉 a composition made, and all the Artic ••• 〈◊〉 it fully complied withal. And for th ••• son Christ is said to be made under the 〈◊〉 be might redeem us, Gal 4.4.

    2. TO Prayers or Supplications. Our ••• verance out of the hands of Justice is 〈◊〉 way of Petition, but Satisfaction. He 〈◊〉 not begged us, but bought us out of 〈◊〉 hands of Justice. We are freed by 〈◊〉 exchange. There is indeed an inter ••••• which is made by Christ in pursuit of 〈◊〉 Priestly Office, in which respect he is our Advocate, but that is for the application of his Redemption to those for whom it was undertaken. But he did not obtain that by Prayers, but paid for it. How that was, will afterwards be observed.

  • [2.] IN this Ransom there was a sufficient price laid down for the u • m • st satisfaction of Justice on their account. The law was fulfilled in it, according to, Math. 5.17. It was a very great price that was la • d down. The Redemption of Souls is preci • us, Psal. 49.8. A Princes ransom is another ghess thing to that of a condemned person. It was an exceeding transcendent price; there is none comparable to it. If all the Earth, and Seas, and Stars too, were massy Gold, Diamonds and Carbuncles, they were of no worth in valuation with this. 1. Pet. 1.1 • . U countable Hecatombs of Sacrifices signity nothing in competition with it. Mich 6.8. It was a full proportionable price to the full demands of what Justice could possibly make; not the least is 〈◊〉 of the law was overlock'd in it. Math. 5.18. It wrought a perfect agreement between mercy and truth, righteousness and peace. Psal. 1.10. There is nothing abated in the severity of the law, but it hath all that it requires
  • [3.] THE way in which it comes to be a Redemption price for any of fallen men, viz. it was paid according to agreement. A Sum doth not properly or truly bear the de •• mination of a Redemption, because of the sufficient intrinsical worth or value of it: and therefore in all such Redemptions there is a compounding for, and then a payment of the Ransom. Here let these things be taken notice of,

    1. THAT man is by sin become a lawful prisoner of Justice. He is shut up under it. Gal. 3.23. He is therefore called a lawful captive. The Justice of God hath warrantably made a fiezure of him, as one who is righteously exposed to the severity of it. His mouth must be stopped, he hath nothing to plead against it. Rom. 3.19. He hath brought himself by his own default into this unhappy condition.

    2. THAT the case is Criminal. It is true, as was but now observed, he owes obedience to the law as a due debt, but yet the default of non-payment of that debt is acrime. Sins of omission bring him under the threatening, and render him a man of death; the curse runs so, Gal. 3.10. Cursed is everyone that continueth not in all things which are written in the book of the law to do them. But he is not only short of actual obedience, but a direct transgressor, and hath done the things that are worthy of death, and against which the law hath pronounced a most fearful sentence: so that he stands impeached before God's Tribunal.

    3. THAT it is at God's liberty whether he will take any satisfaction for the life of the sinner, and so discharge him. He that hath a Captive of war in his hands, or a Criminal in point of law, is at his choice whether he will let him be redeemed or no, or make his life to go for 〈◊〉 . He is in his hands, and he hath the power of life or death over him: it is therefore an act of mercy to such a prisoner if he will at all let him escape, upon the payment of any price. And for this Reason, this is as ••• ed to the arbitrary Sovereignty of the will of God. Rom. 9.18. Therefore hath be mercy on whom he will have mercy.

    4. HEN • E there must intervene a Covenant contract, to render this price effectual. There is no wrong done if a man offer that which may be thought of more value, for the saving the life of a condemned malefactor, th • ugh th Judge refuse it, and resolve he shall die for it: but when, the matter is c • mpou • ded, then Justice requires the discharge of the prisoner, upon the payment made 〈◊〉 that, though there is a sufficiency in 〈◊〉 price of itself, and there must be so, as will be evidenced, yet we must have an eye to the C • venant of suret • ship if we would be sat • sned how it becomes a Ransom. That there was such a redemption as this indented for, we have already observed in the co • sideration of the Covenant 〈◊〉 that it hath been paid in full, and a discharge given on the account of it, will be manifest when we have considered this work in its parts; in which there will appear to be nothing wanting for the completing of it.

USE. WHAT abundant cause have we then to celebrate this rich kindness of God to poor man, in that b • hath provided a Redemption for him? The greatness of this favor will be more especially set forth in the following consideration, but yet here is that which may make it admirable, for us to think that when man by his own fault had made himself beyond conception miserable, and that by giving the highest provocation to the great G • d, who might now have fallen upon him in his just displeasure, and glorified his revenging Justice on him in his ruin, God did of himself lay in for his recovery; and when the man could 〈◊〉 nothing for himself, sent him a Redemption, as Psal. 18.9. He sent redemptiont to his people, he hath commanded his covenants forever; holy and reverend in his name. We must say this is the Lord's own doing and ought we not to account it marvelous? How much hath God herein displayed of his good will to men? And what a door of hope is there hereby set open to miserable sinners, that they may escape the wrath of G • d, and ve • geance of Hell? Let us then with all humble thankfulness entertain the report of these glad ridings and looking upon ourselves to be deeply concerned therein: Let it encourage and quicken us to make our after an interest in it, by seeking unto God for it, in the way which he hath revealed in his holy Gospel, according to the invitation therein made to us. That so, through the virtue of this Redemption we may obtain eternal Salvation.

SERMON LXXIX.

2. IT follows that we inquire into the Necessary of such a Redemption in order to the Salvation of fallen man. For the clearing up wa • re •• we need look no farther than that rule of special Government which God at first put mankind under, and according to which he leads them to an everlasting state, which may be laid open in the following Conclusions,

1. THAT God hath on •• silate Sovereignty 〈…〉 the works of 〈◊〉 hands. There is no dispute to be made of the divine Prerogative. It a potter challengeth an arbitrary power over the lamp of clay, which yet is his fellow-clay; what may not God do over all second beings, to whom he gives, not only their form, but their whole being? God himself therefore so argues. Jer. 18 begin. The creature is entirely his; he was under no obligation to give it a being; he made it at his pleasure, and for his pleasure. Rev. 4.11. He may then do with it what he pleaseth: he may make what he will of it, and do what he will with it, and do it no wrong. And so all his positive precepts are signed with the asserting of this Supremacy, I am the Lord. And this is reason enough to silence us under all his Providences, when we can give no other.

2. THAT God made men to glorify him actively, and gave him a nature fitted for it. God indeed expects, and will have his glory by all his creatures; they were made for the manifestation of it; but he hath it not from all in the same way and after the same manner. There are some creatures that do o • lie bear the stamp or character of his perfections upon them, and are therefore said to glorify him passively. There are other creatures whose business & duty it is, to read and collect those remarks of the divine perfections that are to be observed in the works of Creation and Providence; and reflect them back to the God of them, by a suitable acknowledgment of him in regard of them, which is do • e by praising, honoring and glorifying of him on their account; and this is it that he requires of man. Psal. 111.2. The works of the Lord are great sought out of all them that have pleasure therein. Psal. 107. ult. Whose is wise and will observe these things, even they shall understand the loving kindness of the Lord. And as he may do so on prerogative, so he hath in wisdom given to man such a nature as is fitted for such an employment; a more noble nature than to other sublunary beings. Job 35.10. He gave him an understanding able to read, and a will able to choose, and affections suited to pursue this end; and hence he requires nothing of him but what is reasonable; for God always useth his wisdom in exerting his sovereignty; and it would have been vain to have expected that of him, which it was impossible for him to do: but such a creature is adapted to such a way of serving his creator. Hence that, Job 28.28. And unto man he said, Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding.

3. THAT God gave to man a rule suited to that nature, according to which he would be glorified by him; and a principle importering h •• to comply with that rule. God's government of his creatures is by a rule: and as there is a way which he hath devised and laid o •• to himself according to which he ordereth all things, called his counsel, Eph. 1.11. So there is a law which he hath given 〈◊〉 such creatures as are causes by counsel, in which he hath shewn them what is the obedience which he expects of them, Mach. 6.1 Job 28.28. Now this rule is fitted to the nature of such a creature; and was accordingly written on man's heart at first, and he was able by the light of nature to read it. And hence there is so much to be read in the remains of that light on the natural conference, as Rom. 2.14. For when the Gentiles which have not the law do by nature the things contained in the law, th • se having not the i •• , are a law unto themselves. It was a law according to which it was convenient that such a creature should serve his maker, and there was not only justice, but equity too in God's requiring him so to do. It is therefore called a reasonable service, Rom. 12.1. And that man might have no plea to excuse his neglect of this service, God endowed him with an inward moral principle, disposing him to, and enabling him for obedience. This is the sanctification which was upon all his faculties and powers, which is called the image of God; which consisted in righteousness and true holiness, Eph. 4.24. And for that reason it is said, Eccl. 7.29. God made man upright. Without it man could not have obeyed, and therefore by the loss of it he is become impotent, Rom. 5.6. But he had it at first, and is therefore every way inexcusable if he neglect to do that which God both requires of him, and furnisheth him for.

4. THAT because God would display his Justice in pursuance if this rule, be therefore ad •• sanctions to it, to the performance whereof 〈◊〉 obliged himself. Here observe,

• 1. THAT God intended a peculiar manises • tion of his Justice in his dealing with man. That God is essentially just is not to be questioned; and indeed he can do no wrong. The Apostle argues, Rom. 3.5, 6. But if our unrighteousness commend the righteousness of God, what shall 〈◊〉 say? is God unrighteous who taketh vengeances? (I speak as a man) God forbid: for then b •• shall God judge the world? Now this is one of those perfections which he would illustra •• in his special government. It is true, he is just in all his ways, ( Psal. 145.17.) But the •• is a more particular discovery of this in his treating with Men and Angels: and for that reason there is a particular judgment appointed for these to pass, Acts 17.31. Because he hath oppointed a day in the which be will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead. Where by the world we are to understand Men and Angels.
• 2. THAT God therefore constituted this law to be a rule of his Justice in his proceedings and men. There is a relation between God and man, as he is their Governor, and they are his Subjects; and this is the foundation of his relative Justice; which is not lest arbitrary, but proceeds according to a rule under which he obliged them by his sovereign pleasure. Relative Justice therefore supposeth such a law: else the creature can never know what it hath to stand to. It is distributive Justice that is here concerned; for as to commutative Justice, there is no room for it between God and his creature; face it hath its all from him, and owes its all to him. And that is administered in the applying of rewards or punishments, according to the creatures demcanour of itself; and that must respect some rule, else it cannot be called Justice: and this rule was contained in the law which God gave to man at first; unto which he was to stand or fall at God's Tribunal. Hence that, Rom. 2.6. Who will tender to every man according to his deeds.
• 3. THAT be might manifest his Justice in this way he did two things,
  • (1.) HE added sanctions to this law. A law becomes a rule or relative Justice, not merely by the preceptive and prohibitory part of it, but by the sanctions that are added to it; in the former it tells man what is his duty, and is expected of him; but in the latter it gives him to understand what he is to stand to, and what he shall have by his obedience or disobedience. Hence God ratifieth this law into such a rule, by the promise and the threatening that was annexed to it. The promise was implied in the threatening, when God said he should die in case of disobedience, he insinuated that he should live upon his obedience. And we are told that it was so, Rom. 10.4. For Christ is the end of the law for righteousness to everyone that believeth. The threatening indeed was nextly connected with the Sacrament of the Covenant, Gen. 2.17. but it must needs refer to the whole law to which it was put as a Sacrament; and that was nothing less than death. Now by these two God declared unto man what he was to stand to, and there fixed the way of the procedure of justice.
  • (2.) HE obliged himself to the performance of these sanctions. And indeed it was by this obligation that he ratified the rule of relative Justice. And the manner of declaring the threatening, ( Gen. 2.17.) signifies this obligation. God as a God of truth, if he saith he will do a thing, he will certainly do it, whether it be in a promise or threatening. Hence that, 1 Sam. 15.29. The strength of Israel will not lie nor repent: for he is not a man that he should repent. Eve misinterpreted it when she so expressed it in, Gen. 3.3. God did not reserve it as a matter arbitrary, but resolved that he would celebrate his Justice in pursuance of this law to the least tittle of it; Christ therefore who well understood God's mind in it hath so declared, Mat. 5.18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulsilled.

5. IN the ratifying of this rule with our first parents, God treated with the whole kind in them. When God created the Angels, he not only made some of that species, but all the Individuals, and accordingly everyone was to stand or fall for himself: and hence eventually, there were some that kept their integrity, and others that left their first station and fell. But when God created man, he made only one man, and one woman, and called their name Adam, which is a common name for the whole species. Gen. 5.2. and having made them the head or their posterity, he transacted with them as so, not only by giving them a rule for all men to observe, but also by comprimizing all humanity, as derivable from them in the channel of natural generation, in them; of whom these stood as representatives, in whom they were to stand or fall; that God might so do, belongs to his prerogative; the equity of it is confirmed by the common practice of men according to the light of nature, and will be fully cleared up one day by him who is the Judge of quick & dead. And that he did so do is evident in the word of God. 1 Cor. 15.22. For as in Adam all die, even so in Christ shall all be made alive. Rom. 5.12, 18. Wherefore as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned. Therefore as by the offense of one judgment came upon all men to condemnation. Nor doth it any way invalidate this to plead, as some do, that this intends only a bodily temporal death; unquestionably it is the same death that was in the threatening, Gen. 2.17. and what that contained in it, act the whole word of God determine. It was that death which contained under it the whole punishment of sin, and see the Antithesis, Rom. 6.23. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord.

6. HENCE by Adam's Apostasy his whole race are involved in guilt. We have formerly taken the account of this. That our first parents did, by their eating the forbidden fruit, violate the Covenant obligation they stood in unto God, and thereby bring upon themselves the whole curse of the law; and that this curse is derived by that transgression to their progeny, hath been distinctly handled in its place; and the inference which is firmly to be drawn from it, is that all mankind, as soon as they derive from this stock, are guilty before God: and we have observed, that guilt is a just obligation lying upon a creature ture to suffer punishment for a transgression against which the law hath denounced it. Now we are told that all the world are in this case, Rom. 3.19. and yet there are multitudes that never committed actual sin, and yet that they are guilty appears because execution hath proceeded against them. And by this Argument the Apostle proves that the law was in force, before it was given at Mount Six at, Rom. 5.13, 14. For antil the low sin was in the world: but sre it not imputed when there is no lave . Nevertheless, death reingned from Alem to Meses, ever ever them that had not sinned after the six • tade of Adams trans • r sire, who is the • gate of him that was ti come. And if it were only a temperal death, which yet is not universal'y tree, still that give evidence to the thing. because it was brought in by fire and had the nature of a pu •• h • nent in it; however the sting be take a our, and it turned for good to the redeemed of the Lord.

7. HENCE, in eider to the Salvation of faller man there must be a removal if this guilt. It is vain to speak of man's being saved as long as he is under guilt. Guilt hath all miserties involved in it, and is a close prison holding the man fast, and he cannot p •• tbly break lo • se. It kinds him over to the judge meat, where he that is found guilty, cannot escape the damnation of hell; and the righteous Judge will proceed accordingly without any respect of persons. There must then be some way found to take this effa and deliver the sinner from it, or else his salvation is desperate. A man cannot bo guilty and happy together. It must therefore he said of everyone that is saved, that he is freed from condemnation, Rom. 8.1.

8. THAT for the removal of this guilt, the sinnce must be bought out of the band of Justice, by a full satisfaction made to the late of it. This conclusion necessarily and undeniably follows from the premises. This indeed is mightily oppugned and ridical'd by the Socinians of our age; but it must needs be so. For,

• (1.) ALL markind in their natural state are under the late as a Covenant. Believers indeed are under it as a a rule of life; but till men are gotten into the new Covenant, they are under the old one. Now to be under the law as a Covenant, is to be under the sanctions of it; and everyone must stand or fall according as he is related to the promise or threatening contained therein. And thus, we have heard, all Adam's natural posterity stand related, according to, Rom. 3.19.
• (2.) HENCE, by reason of the Apostasy, they are accursed by the late. The Apostle asserts this, Gal. 3.10. Cursed is everyone that continueth not in all things written in the book of the late to do them. For what else is it to be an accursed creature, but to be unde ra law sentence to suffer all the miseties which it hath doomed its transgressors unto. Sin brought the curse upon man, and every man is a sinner in his natural state. Rom. 5.12. and by virtue of that the curse lies heavy upon him.
• (3.) THE law dischargeth none without full satisfaction. If there be the least guilt upon the person, it pursues him to death for it; if it be an idle word, it keeps an account of it, and will reckon with the man for Math. 12.26. But I say unto you, That every idle word that men shall speak they shall great account thereof in the day of judgment. No • it a man have but entertained an evil thought in him, it will prosecute and rui • e him for it, if it be not forgiven him, All. 8.22. and there is no forgiveness without satisfaction. Mat. 5.18.
• (4.) THE relation justice of God would sa •• vil • en • e, that sine 〈◊〉 all be b • pardenel before 〈…〉 the given. And hereupon the great 〈…〉 gl • rify • g •• f this Attribute would 〈…〉 •• dation of it is laid in the 〈…〉 must therefore hen agreement 〈…〉 •• cy and justice according to, 〈…〉 which ca • • nly be in this way. Now the 〈◊〉 thus made 〈◊〉 the law of God 〈◊〉 the account of the frame. and accepted for him is properly a Redemption; such an one so saud • d for is redoned. Hence that, Gal. 3.13. Christ hath ideem • us from the ease of the late, being 〈◊〉 a curse for us. If then such a Satisfaction be indep •• s • lie necessary, so is Redemption.

9. If E • n to come to e • nsider that for thit is is requ ••• e that there be a R •• e • ner. And isdec •• t every considerat 〈◊〉 of Redemption necessarily implies it. For

• 1. REDEMPTION is pros • n med by the poment of a price for that which is to be redeem. Redemptive by power of force is a very it proper expresson, though sometimes used but is 〈◊〉 considerable with respect to the law of God which must have satisfaction. Hence that, 1 Cor. 6.20. For ye are badge with a price. Now if there be such a price paid, there must be one to pay it; and bei • properly the redeemer.
• 2. IN the Redemption of sallen man the satisfaction mast be made by suffering. The threatening of the law is here to be respected. The sentence of it must be complied with Justice requites the blood of the sinner, 〈◊〉 his surety. Heb. 9.22. With at steading 〈◊〉 blood is no remission. There is a death on tained in the law sentence, and a death 〈◊〉 will have somewhere; not can it be compounded for or bought off any other way. He therefore only who suffers the penlty due to the sinner in his stead, and so proce •• a discharge for him, can be said to rede •• him; and to him; belongs the title of a •• deemer; it must be a person that doth this.
• 3. REDEMETION must be carried on in the way of a treaty. And that also require one to manage it under the title of a Redeemer. For there must be proposals made it being a voluntary and not a necessary thing there must be a mutual agreement, and 〈◊〉 discharge taken out, and a pursuance of the thing to effect; which cannot be done 〈◊〉 by one who will undertake, and look upon himself as concerned to prosecute the affair. A Redeemer then there must be; of whom we are to treat in that which follows. Here only let us in general make these remarks,
  • (1.) THAT it is not possible that any man should be his over Redeemer. The very thing that is required in this affair, makes this as undeniable truth. For how should any one of fallen men find in himself that which may give satisfaction to the justice of God, Had he a price sufficient in his hands he might buy himself off, but he hath not. Could he perform perfect active obedience, that would pay no debts, being a daily rent he owes to God, and but his duty; though, if this would do, he cannot do it: but there is a passive obedience due; and to he redeemed from it, and yet suffer it in person, is inconfistent.
  • (2.) THAT any person will not serve to make a Redeemer of. There are divers things requisite to be found in such an one, which we may afterwards take notice of in Him who is our Redeemer, viz.

1. HE must be one who doth not himself stand in med of Redemption. It is impossible that be who is guilty by his own default, should and to satisfy for others that are so. If he cannot redeem himself, certainly he cannot do it for his brother. The law accepts not •• retiship from a broken party. Psal. 49.7, 8. hot of them can by any means redeem his brother, nor give to God a ransom for him: (For the redemption of the soul is precious, and it ••• seth forever.)

2. HE must be one that is willing to interpose and take this work upon him. We observed that the relation is voluntary, and not 〈◊〉 and necessary. Who shall impose upon say and force him to put himself in the reason of a guilty person, and suffer in his behalf for that which in himself he never deserved? Christ therefore out Redeemer did it spontaneously, Psal. 40.7. That said I, 〈◊〉 . Joh. 10.17, 18. Therefore doth my Father love me, because I lay down my life, that I night take it again. No man taketh it from as, but I lay it down of myself: I have power as lay it down, end I have power to take it again. For what Justice can make demand of satis • a • tion of another for my obligation, except he will put himself into the hands of the 〈◊〉 for me?

3. IT must be one that is able to make the •••• action: Else whatever he may be in table, be cannot in effect be a Redeemer. Justice therefore will accept of none but one that is responsible; and for this he must be scand for both active and passive obedience, and be able to put such a value upon it, as s •• ll rendor it equivalent to what was required of all those on whose account he undur •• es; Justice also would be a loser by him, which it must not be in any wife. It is therefore one of Christ's titles, that he it mighty to save, Isal. 63.1. And hence that, Psal. 89.19. Then thou spakest in vision to thy holy One, and saidst. I have laid help upon one that is mighty: I have exalted one chosem out of the people.

4. HE must be one whom God will accept of in this offair. Not only is it voluntary in the undertaker to redeem, but in him who hath the captive in his power to allow him a Redemption; in as much as he is a lawful prisoner, and at the arbitrary dispose of him into whose hands he is fallen: so that if he refuse ever to grant him liberty on any account, and despiseth the greatest offers that are made, he is not to be impeached of injustice, because it is a thing arbitrary. And therefore it is not for nothing, that we have the intimations given of the acceptance that Christ had with God on this account. Hence that, Mar. 3.17. And lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

USE 1. LEARN hence how much our Restitution cost the son of God. Though it comes to us on free cost, in a way of free and rich Grace, yet he paid a great Sum for the procurement of it. If he could be our restorer in no other way but by becoming our Redeemer, and he could not be so, but by making complear satisfaction to the law and justice of God in our stead, how much them may we conceive that this stood him in? The Apostle puts an Emphasis upon it in, 1 Pet. 1.18, 19. For as much as ye know that we were not redeemed with corruptible things, as silver and gold: But with the precious blood of Christ, as of a lamb without blemish & without spot. How much then is his infinite love to poor sinners displayed in this, and how glorious a luster doth the consideration hereof put upon it? Well might the Apostle put such observations upon it, Gal. 2.20. I am crucified with (brist. Nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live, I live by the faith of the Son of God, who loved me, and gave himself for me. Eph. 3.19. And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God. And accordingly represent it before us as a thing that is without a parallel, Rom. 5.7, 8. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love towards us, in that while we were yet sinners Christ died for us. And this he did for us when we were cast out to the loathing of our persons, and there was none eye that so much as pitied us.

USE II. HENCE what strong abligations doth this Redemption lay us under, to love, praise and glorify our Redeemer. The Apostle reckoned it argument enough to lay Christains under an everlasting obligation to this duty, 1 Cor. 6.20. For ye are bought with a price; therefore gloryfy God in your body, and in your spirit, which are God's. And doubtless he had this on his heart, when he uttered that fearful execration. 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him he Anathema, Mar •••• er • e. We threfore have such in ••• mations of the Psalmist, Psal. 107.1, 2. O give thanks unto the Lord, for he is good, for his mercy en ••• roth forever, Let the redermed of the Lord say so, whom he hath redermed from the hand of the enemy. Labor we then all, both Young and Old, to get a title to this Redemption, and the apprehension of it in out selres; and thea let us make this improvement of it, to put ourselves upon making it our study what to reader as him for so great a bea •••• : and by meditati ••• the excellency and admirableness of it, 〈◊〉 enkindle an holy zeal in us, in p • erso •••• ed the mortification of sin, and all ma •••• of holy conversation, according to the reading of the grace of God It is. 2.11, 12.

SERMON LXXX.

HAVING considered of the nature and necessity of Man's Redemption, and that for it, it was requisite that there should he a Redeemer. As also, how this affair was settled in an eternal compact. We are now to precede to a more difin •• enquiry into this mysterious and asion shing Redemption. And here two things will come under our contemplation.

• 1. The Person of the Redeemer together with his Fitness for such a Work; which is pointed at in the six subsequent Questions.
• 2. His Execation of this Work, in two Questions more.

I. THE Person of the Redeemer together with his Fitness for such a Work. Touching the Person himself, I shall not insist on a distinct consideration of him, separate from the consideration of his fitness to redeem, where there will be occasion to treat of it. Only in general observe, That the same Person who undertook this province in the Covenant of Redemption, was he that engaged in, and went through it in pursuance of that Covenant. Who, as we have observed, was no other but the eternal Son of God, the second Person in the sacred Trinity, who in respect to the design he was prosecuting is called Jesus a Saciour: and with regard to his unction to it is called Christ, God's anointed. Let us then pass over to the speculation of his fitness to redeem. That the Son of God might actually redeem us, it was requisite that he should be every way firted and furnished for his work. And for this there were two things necessary.

• (1.) That he might be furnished for the work itself.
• (2.) That his work might be accepted and so become effectual to accomplish the end for which it was undertaken.

1. THE first thing in christs f •• ss ••• deem is his Incarnation. It may not be 〈◊〉 to give the reason why we are to assign 〈◊〉 hither; firce it is a consideration of we ••• , and hath afforded matter of dispa • e 〈◊〉 the Incarnation of the Son of God 〈◊〉 proper respect to his Redemption is 〈◊〉 ab • e, without it he had not been, could ••• be our Redeemer, as will lea • terwards 〈◊〉 evidently to appear. Now it is certain the this incarnation is no part of the work itself; nor doth it belong to either of them. There are two parts assigned to the 〈◊〉 of Redemption wrought out by Christ viz. His Humiliation, and Exsltation but divers do to his Humiliation. Now 〈◊〉 Christ's Incarnation is no part of his 〈◊〉 liation may be sufficiently demo • str ••• d 〈◊〉 Christ's Incarnation we understand, the ••••• tion of an human nature by the Son of 〈◊〉 into union with his Person; of which 〈◊〉 to co • sider afterwards. Now that 〈◊〉 assumption did not belong to his Humiliation as a part of it will be made to app •• by these things,

• (1.) IF this belongs to his Hamiliation, 〈◊〉 be was actually humbled by virtue of this ass ••• tion, which be was not. IF indeed 〈◊〉 reckon his humbling himself for my act of his condescendency to his ••• tures, so it may be acknowledged. So 〈◊〉 himself is said to humble himself, 〈◊〉 113.6. But if we take it as we do 〈…〉 his debasing himself, it cannot be aff •••• it. For it must be either in respect to the nature assuming, or assumed; but is re ••••• . Not in regard of the nature assuming, 〈◊〉 was divine, for that is in itself inca •••• of being humbled or abased; and he thoughts 〈◊〉 took our nature on him that the might 〈◊〉 humbled in it. Phil. 2.7. Nor in res ••••• the nature assumed, which was hum ••••• 〈◊〉 that was indeed exalted and honou ••• 〈◊〉 this assumption 〈◊〉 for, through • t hereby l • st its Christ human personality, yet it galled a ••• e gl • rious condition, in being of the Person of the Son of God. Against this it is Objected. Obj. THAT it was in regard of n •• there nature by itself, both of both in conjunction among in •• r • d in the state of a Mediator. To which I reply.

  1. THAT the conjunction of her two natures belongs to his l 〈7 letters〉 e. And hence if by this conjunction he was humbled, it must refer to one of the two, which renders the conjunction, to be a de • asing of Christ: for first it is u • e, that the Person himself is divine, and • ath nothing added to him but the relation of the assumed humanity; which relation doth no way diminish his eternal glory; not it that nature made more low by it.

  2. THAT Christ: incarnation did not of it s • lf put him into the state of a Mediator. It only si • ned him for it, but it was his Office what made him so; so that he was, in order of nature incarnate antecedently to his bearing of his mediatorial Offices. For they were given him considered as God and Man in one Person.

• (2.) CHRIST's Humiliation was that part of 〈◊〉 Redemption in and by which he made satiss •••• is the 〈◊〉 of God on our a 〈◊〉 . But his Incarnation made no part of this satisfaction. The Humiliation of Christ is, by all the Orthodox. accounted to be that which in all the parts of it referred to the satisfaction of the justice of God: but he did •• t frisfy by taking our nature, only he become capable of it.

  AND whereas it is here objected, That Christ was be humbled in his very Incarnation; and h •• ce is must needs be a part of his Humiliation. It may be readily answered; That because that they are together, it doth not follow that they are the same: and some things may be together in time, and one in under of nature before the other. There were but two stares in which Christ was to is referring to Redemption, for both of wich he was to take our nature, viz. Humiliation and Exaltation; and he must therefore of necessty no sooner be in our nature, but he in one of them. Now his Humiliation was the first, being to make way for his •••• tion, which was the reward of it. 〈◊〉 . 2.7, 8, 9. Hence he was no sooner Incarnate, but he was in a state of Humiliation; and together with our nature, he took the ••••• ties of it upon him. Yet we are to ••• guish between the assumption itself, and the quality he put himself into when he assumed it. Christ was first to appear in nature in a state of Humiliation, when therefore he took our nature, he put himself i ••• debased state, but all the considerations d •• p • t debased condition, were only adjuncts 〈◊〉 Incarnation, and not essential to it: and these adjuncts were not only seperable, but in due time separated. Hence,

• (3.) CHRIST's Incarnation here an equal respect to his Humliation and his Exaltation. And hence may as properly be called a part of the one as of the other. Christ as God is capable of neither, but he became man that he might be capacitated for both of them. Psal. 2.6. &c. It is in our nature that he was humbled, and it is in the same nature that he is exalted. So that if his Incarnation be pirt of his Humiliation, we must necessarily conclude either that when his work of Humiliation was done, he laid aside or put off our nature again; or else that, being still Incarnate, he remains in a state of Humiliation now he is in Glory; and consequently that the work of satisfaction is not performed, upon which he was to be exalted, which we neither do, can, or may believe. It then properly belongs to his fitting or preparation for this great work, and is accordingly here to be inquired into.

IN the farther prosecution of this Article, we are led by the Catechism to take notice of two things. 1. The nature of this Incarnation; in the present Question. 2. The manner of it, in that which follows.

1. IN our enquiry into the nature of it, there are two things we may lay out our strenghts about.

• 1. The necessity of it.
• 2. The Incarnation itself.

First. TOUCHING the necessity of it. The enquiry may be; Why must the Son of God become Men in order to his being a fit Person to be a Redeemer?

A. In reply to which let it be observed in general, That the Son of God, having in the Covenant of Redemption undertaken the province of a Redeemer, did therein engage to perform all that was requisite to make him affectually so. Now there were such things necessary to be gone through by such an one, as required his being a man, so that he could no way keep covenant with his Father, but by such an assumption. Here then are two things worthy out taking notice of.

• 1. That the Person of the Redeemer must needs be God.
• 2. That he could not be our Redeemer without being Man too.

(1.) THAT the Person of our Redeemer must needs be God. Such is the work, that no other could have engaged in and gone through it. It must have broken the back of the strongest Angel of Heaven, though they excel in strength. There was Omnipotence requisite to the discharge of this affair. That is therefore one of his titles, Isai. 9.6. The mighty God. Isai. 63.1. Mighty to save. He must be God on a threefold account.

• 1. To sustain his human nature in and under its work. It was more than such a frail thing could go through and not sink and break under it, if it had not been supported by his divine power. To bear the whole weight of the wrath of God due to sinners, and to hold out and go through, and not be swallowed up with it, required infinite strength to support him, and on this account, he is said to offer himself by the eternal spirit, Heb. 9.14.
• 2. TO put the value into his obedience whereby it might be satisfactory to the justice of God. It must be precious blood indeed that was able to redeem us. Hence that in, 1 Pet. 1.18, 19. Ye were not redeemed with corruptible things,—but with the precious blood of Christ, as of a lamb without blemish and without spot. And if the reason of its being so precious be asked, we are sufficiently answered, because it was the blood of God. Acts 20.28. It was an infinite debt we had contracted, and it must be infinite satisfaction that could pay it, for the Redemption of so many millions as are to be made happy by it forever; and the value of this satisfaction must flow from the worth of his Person. He must then be God.
• 3. TO be fit to pursue this Redemption to efficacy. That he might with boldness appear before God for us, to demand the Salvation of his Redeemed. He is a mediating Redeemer; and could not be so but in being God as well as Man. He must be able to lay his hand upon both God and man, Job. 9.33. and therefore must participate in the nature of both.

(2) THAT he could not be our Redeemer without being Man also. This will appear on the consideration of these things,

1. THAT in the restoring of man from misery to felicity, respect is to be had to the Covenant of Works. God will not leap over that Covenant to save one of the children of men. He hath made it surer than Heaven or Earth, Mat. 5.18. It was the first fixed rule of relative Justice between God and man. It must therefore be complied with in the whole tenor of it. If any receive a reward of glory, it must be upon a perfect obedience to it, for to that was the promise connected, If any be delivered from the curse of it, after he hath incurred it by disobedience, the threatened misery must be suffered. If man be saved, mercy and truth must meet. Psal. 85.10. Provision must be made that God may as well be just as be a justifier of any, Rom. 3.26.

2. HENCE be that is man's Redeemer must be one able to comply with that Covenant on this account. Man being himself fallen short of this obedience, cannot be his own Redeemer, but must look for it from another. Now man's Redemption is not a mere work of power, but of righteousness too; in which respect the revelation of it is called, the revelation of the righteousness of God, Rom. 3.21. So that although Christ be almighty in respect of his God-head, yet if he cannot perform for man this righteousness which the law demands, in that nature which is omnipotent, that nature is not sufficient to constitute him an able Redeemer; but there must be something else to render him so.

3. IT is requisite that man's Redeemer be subject to the law of Justice which was given to man. For if he must answer it and yield full satisfaction to it, he must be in subjection to it. It must be able to charge upon him all that it had against them whom 〈◊〉 ransoms, and accordingly, arraign, judge, condemn and do execution upon him in pursuit of that charge. how else should it re ••••• its own of him? The law can come upon none but such as are under the command of it, and subjected to it. He is therefore said to be made under the law, that be might redeem such, Gal. 4.4, 5. Now he was not capable of this as he was God. The law maker, who is absolutely supreme, cannot come under the censure of his own law.

4. THE law of the first Covenant hath 〈◊〉 but man for its subject. When God Covenanted with man, it was with him as he was such a species of being; the whole 〈◊〉 were contracted in our first parents, and with them all, & none else, was that compact 〈◊〉 it was to man the precept was directed. Job 28.28. and to him was the promise and threatening. Gen. 2.17. So that this lawer challenge subjection of none but one that is a man, and of Adam's race and • i • e •• . Christ therefore was first made of a woman, that so he might be under the Law. H ••• the connection, Gal. 4.4. Had he aff •••• any other nature, it would not have done: To have taken an Angelical nature, would have done us no kindness. This is designed in that emphatical expression, Heb. 2.16. In verily he took not on him the nature of ought: but he took on him the seed of Abraham. 〈◊〉 therefore who deny the Incarnation of the Son of God, pluck up a necessary s •••• tion of man's hope for Salvation. Had 〈◊〉 the Word been made flesh, we should 〈◊〉 have seen God in glory. In sum, had Christ been mere man, he had been too weak; 〈◊〉 he been only God and not man, he had not been fit to be our Redeemer, as the case ••• d with us upon the apostasy under which 〈◊〉 lay.

Secondly. WE now pass to the consideration of the Incarnation itself, according at if it laid down in the Answer before us. Which be may take an account of in four particulars

• (1.) The Person assuming our nature.
• (2.) T •• nature which was assumed by him.
• (3.) The assumption itself, where we are to obser •• the distinction and union of these two •• tures.
• (4.) We may add to look into the communion between them, which follow upon the former.