A Complete Body of Divinity, Sermons · 76 (Question 20 cont.)
SERMON LXXVI.
WE now come to conſider the Ratification of this purpoſe about Man's Reſtitation; expreſt 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 entred 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 enquire 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 vertues 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 apoſtacy. 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 entred 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 it ſelf. The fall had thrown all mankind into a ſtate of death; the threatning 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 comprizeth as much in it, as the death of the threatning 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 compleat 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 ſuccour. 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 ſhew 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 favour. 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 any thing 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 luſtre. 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 it ſelf 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 it ſelf 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 colours 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 favour. 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 any thing they do, or can do. They are not able to ſhew any thing at all by which to lay a claim to any the leaſt favour 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 any thing, to the procuring of ſuch rich and royal ſavours 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 any thing 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 any thing 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 my ſelf, they ſhall ſhew 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 any thing 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 your ſelves, 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 honour by them, and ſo have made them in vain. God is no loſer by thoſe that are not reſtored; His honour 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 for ever. 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 any thing 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 for ever 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 meer 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 favour 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 meer 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 any thing … 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…ly that he hath incurred: he ſhews him th… fore a ſpecial favour, 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 meer 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 … ly; 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 awakned 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 your ſelves, 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 for ever 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 dye.
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 labour 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.
[SEPTEMBER 4. 1694.]