REDEMPTION

In this point we are equally concerned with that of Election, as the great comprehensive means of bringing about the greatest end, namely the glory of God in the sal­vation of his chosen. Redemption is not another founda­tion distinct from election; but the chief cornerstone that election has laid of the world to come.

That our Lord Jesus Christ has a body or church, to whom he is Head and Savior, is not supposed a question: but, who they are that make up his body; whether the whole of mankind universally, or some particular persons? Whether he had in his death the same respect to all as to some? And whether any of those he died for, may miss of the benefit accruing by his death? are questions of great import, and worthy a serious deliberation: and the rather, because they are points too lightly discoursed of by many. To resolve which is the scope of the present discourse; which I cast into three branches:

I. That the body, or church of Christ, consists of elect persons.

II. That for these it was that he laid down his life.

III. That the intent of his death cannot be frustrated.

1. That this body, or church of Christ consists of elect persons. By this body, or church, I understand the de­signed subjects of his spiritual kingdom or members of his mystical body, to whom he was appointed by the Father to be Head and Savior, and they to stand related to him as their Prophet, Priest, and King: which threefold office he bears peculiarly towards the elect, the church of the first born, and heirs of that world to come. And of these doth his body consist, that is, it is made up of these, exclusive to others; their number is certain and entire, and cannot be broken, either by addition or diminution: of this the tabernacle was a figure, 1. In respect of its symmetry or proportion of parts, which induced a singular beauty on it; towards which nothing could be added, nor any thing abated. 2. In that all the parts and dimensions thereof were predetermined of God; and not left, in the least, to human arbitrement or contingency: and these are express­ly said to be “patterns of things in the heavens,” Hebrews 9:23, that is, of the heavenly temple, or church of the first­born, which are written there, chapter 12:23, and in the appointed time shall be gathered together to him, as the materials of Solomon's temple were to mount Moriah, 2 Chronicles 3:1.

That the body or church of Christ consists of elect per­sons, is drawn from such premises as these.

1. In that our Lord and Savior so manifestly shews him­self concerned for the elect, as having some peculiar in­stance and propriety in them, and charge of them. With these his delights were from everlasting, Proverbs 8:31. (a manifest proof of Christ's divinity!) and as soon as they were actually in being, began his actual converses with them; and therein did even confine himself to the elect seed. With what unbelievable patience and goodness did be superintend the church, or elect nation, forty years togeth­er in the wilderness, Acts 7:36, 38, bearing them as on eagle's wings, and tendering them as the apple of his eye! And when he dwelt on earth, he went not beyond the bounds of the Holy Land; where also all his delight was among the saints, Psalm 16:3. These he made his con­sorts, and men of his council: and when you find him with others, it was for the elect's sake that were among them. How frequently, and with what well-pleasedness doth he speak of these! professing his love to them, and that accor­ding to the highest pattern! even as the Father loved him, “so he loved them!”  John 15:9, and how great things he would do for them! not to the halving of his kingdom, but the laying down of his life for them! chapter 10:14,16, and 6:40. gathering them in, raising them up, and giving them to sit with him in his throne! Revelation 3:21. But for the world he takes little notice of them, except with a kind of contempt and comminution; “Let them alone,” Matthew 15:14. “Shake off the dust of your feet,” chapter 10:14. “Give not that which is holy to dogs,” etc. chapter 7:6. “Yea, though they seek him, they shall not find him,” John 7:34. But for his elect, he is found of them, even while they think not of him, Isaiah 65:1. The instances of Matthew, the woman of Samaria, the possessed Gadarene, his people at Corinth, are records of it. And all this, because these are “his portion, and the lot of his inheritance,” Deuteronomy 32:9. “They are the men which the Father gave him out of the world,” John 17:6. for as Christ, our Head, is not of this world, chapter 18:36. so neither is his kingdom, nor the subjects of it.

It is true, the Father has given Christ to be Head over all: but his lordship over men in general, and his headship over the church, have a far different respect and consider­ation: he is God of the whole earth, but Jeshuron's God in a way peculiar to his chosen, Deuteronomy 32:26. Isaiah 44:2. A headship of dominion he has over rebels, and service he has from them, though they think not so, nor intend any thing less. Nebuchadnezzar was his hired daysman against Tyre, Ezekiel 26:18, and Cyrus against Babylon, Isaiah 45, whose right hand he held, though he knew him not; so Moab was his wash pot, Psalm 60:8. But for the elect, they are his natural subjects (though not naturally so;) they are his by another title, and to another end: and so inti­mate is the relation between him and them, that they are said to be “of his flesh, and of his bones,” Ephesians 5:30. They both have one soul and spirit; he and they make one perfect man, Eph, 4:13.

That the whole world is put in subjection to Christ, is for the elect's sake; the power he has over others, is in order to their salvation; “He is Head over all things to the church,” Ephesians 1:22. that is, to subject, dispose, and or­der all for the church's good: “He has power over all flesh, that he might give eternal life (not to all he has power over, but) to as many as the Father has given him,” John 17:2. which giving imports election; as going before it: and therefore he says, “I have manifested thy name to the men which thou gavest me out of the world, thine they were, (that is, by election,) and thou gavest them me,” John 17:6. That in Hebrews 10:5, “A body hast thou prepared me;”  though chiefly intended there of his human nature, holds true of his body mystical; “All the members of which were written in God's book (of election) when as yet there were none of them” actually existing, Psalm 139:16. He therefore prays for these, as a party distinct from the world, and given to him for an higher end; as appears by comparing the 2d, 6th, 9th, 24th, and 26th verses of the 17th chapter of John.

2. We find, by scripture usages, that church, and elect, are but two several titles of the same persons, in a several respect; elect, as chosen of God to salvation; and so they are called the church of God, and said to be sanctified by God the Father, Jude, verse 1, and the church of Christ, as given or committed to him by the Father, in order to that salvation, John 17:6. Of this church were those particular congregations, to whom the apostles inscribed their epis­tles; where we have them sometimes entitled, “beloved of God,” Romans 1:7, sometimes, “the church of God,” and “sanctified in Christ,” 1 Corinthians 1:2. at other times, “saints and faithful brethren in Christ,” Colossians 1:2. then “churches of the saints,” 1 Corinthians 14:33, and “church of the firstborn,” Hebrews 12:23, and sometimes expressly, “elect,” 1 Peter 1:2. By all which is signified, that the church of Christ consists of elect persons; that these various appellations are but so many terms indifferently asked about the same subject, and all as notes of distinction from the world.

When Christ shall appear in his glory, then shall all his members be gathered to him: “The Lord my God shall come, and all the saints with thee,” says Zacharias, Zechariah 14:5. And Paul, discoursing the same thing, says, “They that are Christ's at his coming,” 1 Corinthians 19:23. which shows that they are Christ's so as others are not. And that it is meant of elect persons, appears by our Saviour's own words, when speaking of his coming, and of the same persons who are said to be his, and to come with him, he gives them expressly that denomination, “He shall send forth his angels, and they shall gather together his elect,” Matthew 24:31. “but as for the rest of the dead, they lived not again until a thousand years after,” Revelation 20:5. therefore these were no part of this body, it may also be noted, that those who did not rise with the saints, are specified here by the same word, or note of distinction, as those not elected are, in another place; “the election has obtained, and the rest were blinded,” Rom; 11:7, and that those who had part in the first resurrection, are the same persons that are “written in the Lamb's book of life,” is evident, by comparing Revelation 20:4, with chapter 13:8.

3. It is necessary, that the body or church of Christ should be composed of the elect seed; 1. Because none else were fit to be of this body, but such as should be like the Head. Carnal members would be as uncomely to a spiritual head, as one of the brutes to be Adam's compan­ion: The king's daughter-elect, to make her a suitable match for his Son, must be “all glorious within:” not only of the same outward metal (for so were those other crea­tures with Adam) but made in the same mould, and endued with the same spirit and understanding: there must be a congruity in all the parts throughout: they must be copies of him; “each one resembling the children of a king,” Judges 8:18. If the head be heavenly, so must the mem­bers: they cannot walk together, if not thus agreed. 2. Because this likeness to Christ is proper to the elect: it is a royal privilege entailed on them, and cannot descend or revert to any out of that line. That this likeness to Christ is requisite to all his members, and also peculiar to elect persons, are both attested in Romans 8:29. “Whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among; many brethren:” which implies, that the foreknown, or elect, only are predestinated thereto; and that, were it not for predestination, the firstborn should have but a thin assembly to preside among; indeed, nothing but blanks for his great adventure, and long expectation. In Ephesians 1:3, 4, 5, He further appropriates those spiritual blessings, by which men are conformed to Christ, to the same persons? “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly things in Christ: according as he has chosen us in him: — having predestinated us to the adoption of children.”  By these two scriptures it appears, that God's children, and Christ's brethren are the same persons: and that they were so made by election. But, are Christ's brethren and his church the same persons? take your solution from Hebrews 2:12. “I will declare thy name to my brethren; in the midst of the church will I sing praise to thee.”  3. This likeness to Christ is not attainable by any, without first being in him as their head: for which cause the elect were chosen in him, Ephesians 1:4. It is out of Christ's fullness that all grace is received: and in order to that reception, there must be union: the branch cannot bear fruit of itself, nor indeed be a branch, unless it grow out of the vine. For which cause and end, the designed members of his body were decretively separated from their wild olive root, and put into Christ by election: and in the fullness of time ac­tually. And hereby they are made partakers of the fatness of that heavenly root; that is, of the Spirit of Christ, which is called the anointing, 1 John 2:27. In this respect, the first and second Adams are set forth as parallels, touching headship to their respective bodies. As from Adam, their natural head, all mankind have derived their natural being; so from Christ, their spiritual head, do all the elect seed receive their spiritual being and nature: on which account he is styled “the everlasting Father,” and they “his chil­dren,” Isaiah 9:6; Hebrews 2:13. They were all in Christ from eternity as truly (but spiritually) as mankind in Adam when he fell; or Levi in Abraham's loins when Melchizedek met him. Eve's production, as to the manner of it, was a pattern of this: she was made of Adam's substance; but she came not out of his loins, but out of his side, Genesis 2:21. 23. so is the new creature extracted out of Christ's: they are “bone of his bones, and flesh of his flesh,” spiritu­ally understood. And none can thus proceed from him, but such as were in him decretively before the world: men are blessed with these spiritual blessings, as being in Christ, and not otherwise, Ephesians 1:4. Tit. 3:5, 6.

Inferences

Infer. 1. Let no man pretend to this honorable relation of membership to Christ, without something to show, by which he may warrantably avouch it. The most current mark will be your conformity, not to men, or self, but to Christ Jesus your head: it is that must denominate you Christians indeed. At the latter day Christ will know none but such as have made “their robes white in the blood of the Lamb.”  All hangby's and ivyclaspers will then be shaken off”, and those only retained that have his substance in them. Many shall come, and plead their works, what they have been, and what they have done; and their old hypocrisy will be so immoveable and impu­dent, that they will even expostulate the matter with him; “Have we not prophesied in thy name, and in thy name cast out devils, and done many wonderful works!”  Matthew 7:22. of whom our Lord will profess, that he knows them not; “no, nor he never knew them.”  verse 23. His own he knows, by their likeness to him: he knows, and cannot but know, the members of his body: “my sheep I know, but who are ye?”  will he then say to all that are but professing members of him; which will (indeed) be a doleful conclu­sion of their groundless (though specious) confidence: look to it therefore in time.

Infer. 2. We gather hence the safe and honorable estate of the church.

First. Their state is honorable. If the woman's dignity rise in proportion with that of her lord; how highly digni­fied is the spouse of Christ, in having the Son of God for her head! that seed of Abraham, which the second person took on him was instantly ennobled with a glory becoming the Son of God, and the head of principalities and powers; and no more to be considered merely after the flesh: in like manner, having accepted those his church is composed of, he communicates to them of his own condition and na­ture; “the glory his Father had given him, he gives to them,” John 17:22, and notwithstanding their former and natural baseness, he reckons them now as one with himself; and according to what he will make them at last. A tincture thereof he gave them here in regeneration; which also he carries on from glory to glory, and at his appearing it shall be perfected: they “shall be like him” indeed, 1 John 3:2. To say of the Church's Head, that he is the Son of GOD, is to give him all titles of state and honor: it is that which every knee must bow to. His glory is so incom­prehensibly glorious, that we shall sooner be lost in search­ing into it, than compass encomiums worthy of such a subject: 1 therefore say no more of it; nor can more be said, in so many words, to illustrate the church's glory, than that she is the spouse of CHRIST. Hence the glory of our religion, and of its real confessors. And, let it be noted, that it is not a bare titular or temporary dignity they are vested with; but that which is real, solid, and durable. Princes confer titles of honor, but cannot infuse dispositions worthy those titles, nor keep them from de­generating: CHRIST, as Head of the church, does both: he derives into his own, his own prince-like virtues; and that as really, and intelligibly too, to those that partake of them, 1 John 1:1, 2, 3. as the vine its sap into its natural branches. What a labyrinth is it, both of honor and conso­lation, that the blood royal of heaven runs in their veins, and will never run out! but true as it is, how few do believe it? and of those few, who is it that lives up to the faith of it? Two ends, therefore, I mention it for:

[1.] To bear up your spirits against the world's frown and calumnies, which the serious thoughts of your relation to such a Head, may well counterbalance and relieve you against. Princes in exile, (or, if in their own country, unknown and meanly attended,) are but coarsely used: and we marvel not at the matter, which yet the thoughts of their high birth, and confidence of restoration, do mightily support them under. Much more should the sons of God, (whose descent is not reckoned from the kings of the earth,) have still in their eye their divine extract, with that circumferent reward that is coining, and bear up their heads in a prince-like manner! and for “the joy that is set before them, both endure the cross, and despise the shame;”  until they come to be exalted, not only above those nicknames the world imposes on them, but above the most honorable names, and most serene tithes that are found under heaven! Then shall it be known “whose ye are;” your luster shall be no longer hid: those that despise you now, shall “lick the dust of your feet,” Isaiah 49:23. Psalm 72:9, and then shall be accomplished that great word of your Savior (and that as surely as if it were done already,) “The glory which thou gavest me, I have given them,” John 17:22. yea, you shall sit with your Lord in his throne, Revelation 3:21. Besides, (which also shall add to that day's solemnity,) this thing shall not be done in a corner; but as ye have been openly reviled, so shall ye have a public vindication. “The great trumpet shall be blown in the land,” Isaiah 27:13. The archangel, with the trumpet of God, 1 Thessalonians 4:16, shall come, and that with so shrill a note, that heaven and earth shall ring again; and this shall be the tenor of his song, “Arise, shine, for thy light is come, and the glory of the Lord is risen on thee,” Isaiah 60:1.20, and shall set no more, “thus shall it be done to Zion, whom no man (now) seeketh after.”  Jeremiah 30:17.

[2.] To mind you that your honorable state obliges to an honorable deportment, both towards your Head, yourselves, and your fellow members.

(1.) As touching your Head. 1. Own his supremacy, giving him preeminence in all things; call no man on earth Master; that is, in point of faith: give to Caesar the things that belong to him; only respect Christ as su­preme lawgiver.  2. Submit to his government; steer your course by his counsels, and follow his conduct; go after him wherever he shall lead you; let all your senses have their seat in your Head; let every thing be understood by you according to his sense and interpretation of it; and if there needs an argument to back the exhortation, that or­dinance, “thy desire shall be to thy husband, and he shall rule over thee,” Genesis 3:16 is as true and cogent concerning Christ and the church, Ephesians 5:24. 3. Expose yourself for him; stand between him and wrongs; preserve his honor and interest with the utmost hazard of yourself; let life and death be as things indifferent to you, so “Christ may be magnified in you,” Philippians 1:20. 4. Look to your Head for supply of all grace; from his fullness it is to be had, and no where else: hold to your Head, lest notions beguile you of your reward, Colossians 2:18, 19. Be also sure that you keep to your place and duty, lest you miss of the nourishment that belongs to you, John 14:4,5. a member out of its place, is, for the time, as a member cut off. 5. Lastly. Adorn your Head, by your daily aspiring to a nearer resemblance of him: show forth his virtues: be holy as he was: let all your fruits be such as are meet for such a root. God the Father is the Head of Christ, and he bore the express image of his person, Hebrews 1:3. in all that he did: He could do nothing but what he saw the Father do,” John 5:19. So do you by your Head Christ: make him your example; and, in order thereto, live on him as your immediate root, and give him the honor of his own productions; remembering withal, that every slip of yours casts soil on him.

(2.) There is a respect due to yourselves: (a superflu­ous item, one would think, though needful.) There is ap­titude enough to honor ourselves, but, as belonging to such an Head, is too much unthought of. Things that well enough beseem the common rank, would be a disgrace to persons of honor: the king's daughter should be known by her outward garb, glorious within, and clothing of wrought gold, decipher the same person, and may not be separated. Ye have an “high calling,” walk worthy of it, Philippians 3:24. Colossians 1:10, and show your thankfulness, by an humble retribution: honor that which honors you, of comporting with its end: make not yourself cheap; stoop not beneath your degree: make Christ alone the object of your love, delight, dependence; to do otherwise is to de­base yourself, Isaiah 57:9. The church is the glory of Christ; its members, therefore, should think themselves too good and too great, to be spent on the world and the world too mean and empty, to afford them either satisfaction or adornment. A circumspect walking, soberness of mind, humility, self-denial, with a meek and quiet spirit, are jewels of price, and ornaments indeed: by these the invi­ted guests should distinguish themselves from intruders; and real Christians from merely nominal. In Christianity, it is no badge of pride or ill husbandry, to wear your best every day; we should not be seen without it; much wear­ing will better it, and it cannot be damaged but by lying by. Your bodies too are worthy of consideration, and not a little: they are the figures of Christ's humanity, and temples of the Holy Ghost; therefore keep them unspotted, and profane them not, either by fashioning them to the world, or subjecting them to servile uses. But I would not cause any to err: these, though ornaments, are not your righteousness: when ye stand before God, ye must put over all the righteousness of our Lord and Mediator; (the priest's holy garments were to be sprinkled with blood, Exodus 20:21.) This was that the speechless guest wanted, and was therefore cast out; though not discriminable by them that stood by: Abraham was justified by works before men, but before God, it was the righteousness of Christ where by faith he shrouded himself: faith justifies the person, and works justify his faith, both to himself and other men. (3.) Then carry it towards brethren as members of the same body. 1. Usurp not on them, as if more than fellow member with them: judge not the strong; despise not the weak: who made thee a judge? There is none but has need of forbearance from others; though, for the most part, they that need it most, are most backward to yield it: but this take for a rule, that the less you see your need, the more need you have of it. 2. Intrude not in another's place and office: each member has its own, to which it is fitted: this it best becomes, and here it is most useful; elsewhere it would be both useless, and a deformi­ty: as a finger transposed, and out of its own joint. 3.

Show your comembership, by your love and tender regard towards others: have compassion on the ignorant, and those out of the way, Hebrews 5:2. as your head towards you. If one be weak or wounded, let him that is strong and whole support and bind it up: if one foot stumble, the other steps in for its help: “Consider thyself, lest thou also be tempted,” Galatians 6:1. Members of the same natural body need no arguments to persuade to this duty; they do it by instinct. Our want of compassionateness towards others, though it shall not dry up, yet, may much restrain, at least in our apprehensions, the springs of Christ's pity towards ourselves. 4. Lastly. Let the good of the whole have preference before a particular part; and let that of a lower use deny itself for the safety and assistance of that which is more noble: this, in a degree is to lay down our life for “the brethren.”  He that in “these things serveth Christ is acceptable to God, and approved of men and a good evidence it is of your membership to Christ.

Secondly. The church is safe. The Son of God being their Head and Savior, bespeaks aloud their security. They are indeed compassed about with difficulties, dangers, and deaths, and yet they live; yea, they overcome, and shall in the end prove more than conquerors: the reason of all is, their Head is in heaven, whence all relief comes; and that, a venue cannot be stopped. If ye speak of princi­palities and powers, which rule in the air; Christ has a power above them; “they are under his feet,” Hebrews 1:13, and 2:8. Their power of hurting lies much in their subtlety; but even in this they are still circumvented; he catches them in their own net: and hence it is, that the devil has from the beginning been a liar to himself. His first bait in tempting was, “ye shall be as gods,” Genesis 3:5. when his meaning was, to make us like himself; but the wisdom of God turns the temptation into a prophe­cy, and Christ will make it good, John 17:21. as he also did that pernicious counsel of Caiaphas, chapter 11:50. The serpent in bruising Christ's heel, got a bruise in his own head; that all his devices have still proved abortive, or turned on himself: he stirred up Judas to betray Christ, the Gentiles and Jews to condemn and crucify him; and what got he by it, but the loss of his empire? If ye speak of his seed, the same infatuation has descended to them: this nothing makes plainer than their still making it their interest to exterminate the church: with as much reason they might think to unhinge the world, or unbottom the rock of ages. But their projects have ever been defeated, and shall; as men mistaking their measures, and made to subserve the interest they design to crush. The Egyptians' dealings with Israel, and nominal Christians' with those that are really such, are instances above contradic­tion. It is a consideration of no small importance to our faith, that all things were made for Christ, and are at his disposal: therefore, whatever the church's enemies have, they have it from the Church's Head; who knowing his own interest and intent, will give out no more than to serve that turn; nor can they act what they have, but un­der his government. He is Prince of the kings of the earth, he ruleth among the gods, sits at the helm invisibly, steers the most secret and violent counsels, and carries the casting voice. Among other observable things it is matter of wonder, 1. That the divine prescience has so in­terwoven the secular interest with that of his church, as induceth a kind of necessity to protect the church for the world's support. 2. That our Lord frequently compasseth his work by letting his enemies do their own, Exodus 1:11, 12. And, 3. That in all their devices, he still countermines them; and either takes out their powder, or blows them up with their own train: “Then the king of Syria warred against Israel, and took counsel with his ser­vants, saying, In such and such a place shall be my camp. And the man of God sent to the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down,” 2 Kings 6:8, 9. “The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken. The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands,” Psalm 9:15,16, 2 Chronicles 20:22, 23.

But suppose that hell be broke loose, and legions of locusts, belched out of the bottomless pit, come up against them, armed with strength, winged with fury, ambuscaded with policy, edged with enmity, and headed by the red dragon; and by these is besieged the camp of the saints and the beloved city, and the church as unable to resist as a woman that is ready to travail: and now say their ene­mies, what will become of their dreams? Take this for your comfort: 1. There still hangs a cloud between the two camps, and its bright side is towards the church, Exodus 14:20. 2. The enemy's camp is again surrounded by the church's succors, and kept in a pound, as by “chariots and horsemen of fire,” 2 Kings 6:17. And, 3. That “he who sits in the heavens, will have them in derision,” Psalm 2:4. Jerusalem will prove a burdensome stone to all that trouble themselves with it: and if other means fail, and to make a total end, “fire comes down from God out of heaven, and devours them,” Revelation 20:9.

But there is yet a more dreadful sort of enemies than these; the devil, in the head of original sin, is a beast not to be dealt with. The church itself, reflecting on self, and looking no higher, may cry out with amazement, “Who is able to make war with the beast?”  Indeed the whole of your native militia, with all the troops of freewill auxilia­ries, will not do it; they are but mercenaries; and if you trust them, they will turn against you in the battle; or, if they stand to it, according to their best skill, it shall not avail you; they are with this beast but as stubble to his bow; yet be not discouraged, but renounce them all, and depend on the triple league above, that omnipotent and inviolable confederation, of all whose forces the Lord is commander in chief. This lion of the tribe of Judah is able to deal with that beast, and to tear him in pieces; yea, he has done it already “On his cross he triumphed over them,” Colossians 2:15. yea, and which is more, he followed the rout to the gates of hell; there he shut them in, and car­ries the key on his shoulder: they cannot wag but by license from him, nor tarry a moment beyond his prescript. To be short, the only dreadful thing is sin; the devil, death, and hell, are but subordinate attendants, as effects on their causes, and therefore that taken away, the rest are unstung, they have lost their power of hurting: so that the church still remains invincible; and the reason of all is, “It is founded on a rock,” Matthew 16:18. “and that rock is Christ,” 1 Corinthians 10:4. All which being true, not only of the church in gross, but of members in particular. There­fore,

Infer. 3. Let every one that is of this body be well pleased with his lot; be glad, and rejoice for ever in this your portion: this is the exaltation the brother of low de­gree should value himself by, James 1:9. Be your rank and condition ever so mean in the world, care not for it; but rest contented with your place, and be thankful for it: de­sire not yourself to change it, but strive to fill it up, and be as useful in it as you can. Look also for troubles, and think them not strange, 1 Peter 4:12. the “Captain of your salvation was made perfect through suffering,” Hebrews 2:10, “and the servant may not look to fare better than his Lord,” Luke 23:41.

Infer. 4. If Jesus Christ be your head, be confident, then, of all love, counsel, care, and protection from him; union with him entitles to all that is his. It is natural to the head to love and cherish the body, and every member of it; to contrive and cast about for its welfare and safety: “As a man cherisheth his, own flesh, so doth Christ his church,” Ephesians 5:29. What though thou be, in thyself, an uncomely member? He will put the more comeliness on thee, 1 Corinthians 12:23. he will clothe thee, and feed thee, and physic thee. “He will give grace and glory, and no good thing will he withhold from thee,” Psalm 84:11. For he being the firstborn, prince, and head of the family, all the younger brethren are to be maintained on his in­heritance.

Infer. V. Rest also assured of safe conduct to the promised land. Adversaries and difficulties you will certainly meet with; remaining corruptions, like the mixed multi­tude, will be tumultuating and tempting within; the Amalekites, and people of his wrath, will stand in your way without, and be falling on your rear, to cut off the weak and feeble; and the serpent will yet be nibbling and bruis­ing your heel; but higher than that he toucheth not: your heart and your head are out of his reach, therefore safe: if it come to the worst, ye can but die, and death itself shall not hurt you: nay, you conquer in dying: it shall but mend your pace heavenwards, and hasten you up to the throne of God. Therefore quit you like men, and as men of near­est relation, by blood and spirits, to the man Christ Jesus: for, “God shall bruise Satan under your feet shortly,” Romans 16:20. Come (will your captain say to you, come,) “set your feet on the neck of this king of pride,” Josh. 10:24, and do by him as he has done by others, and would have done also by you; give him double according to his works, Revelation 18:6. This is the time when ye shall judge angels, 1 Corinthians 6:3, and all under the conduct of this your head and captain, who will now “present you faultless, even before the presence of his glory, with exceeding joy,” Jude, verse 24.

2. That our Lord Jesus Christ gave his life a ransom for the elect.

That the elect are Christ's peculiar portion is shown be­fore; and what engagements were on him, on that ac­count, for their redemption, will appear afterwards. By “giving himself a ransom,” I understand the whole of his humiliation, whatever he did or suffered as Mediator, from his incarnation to his resurrection; all which are summarily expressed by “the blood of his cross;”  as all the precious fruits of his death are by “forgiveness of sins, and recon­ciliation with God.”  That was the price wherewith he bought them that should be saved; and this the salvation he bought for them, and them for it. For although Satan (through their freewill failings in Adam) had got a tempo­rary mortgage on the elect themselves, they are not his; the fee simple, or right of inheritance, remains in Christ; and therefore, at the year of jubilee, they return to him, as the right heir; though not without both conquest and full price; which two together make redemption complete.

My scope here is to shew that “the body, or church of Christ, are especially concerned and interested in redemp­tion: “and, in order thereto, I would consider two other of the divine works, both which respect the world univer­sally, as redemption doth, and yet have a specialty in them, as redemption also has, namely, creation and providence.

1. Creation: one God was the maker of all; but all were not made for the same use and end: he had a peculiar scope in the making of some, which was not common to the whole; yea, the whole was made for the sake of that some. As in the great house are many vessels (all of one master's providing, and all for his own service,) “some to honor, and some to dishonor;” so in the world, some God raised up to be monuments of his power and justice, Exodus 9:16, Jude 4, Romans 9:22, 1 Peter 2:8, called therefore “vessels of wrath,” Romans 9:22. Others are “vessels of mercy,” whom he formed for himself, Isaiah 43:7, 21, and are there­fore said to be “afore prepared to glory,” Romans 9:33.

2. Providence: this also extends to all, and to each in­dividual: he has power over all, and doth govern them in their most ungoverned designs and actions: but as touching his church, the “people of his holiness,” Isaiah 63:18. he holds a peculiar kind of government over them, and steer­age of their concerns: and this so far exceeds the other, that, in comparison, it is said, “He never bore rule over them,” verse 19, and, which is still to be remarked, the others' concerns are made subservient to theirs; “He is head over all to the church,” Ephesians 1:22. in like manner redemption may be said to be general, and yet to have a specialty in it: it is general, 1. In respect of persons. 2. In respect of things. Both which are true apart, though not conjunctly: it purchaseth some good things for all; and all good things for some. As it respects persons, it ob­tains a general reprieve, extensive to all the sons of Adam: the sin of the world was so far expiated, that vengeance was not presently executed; which must have been, had not the Son of God interposed himself: his being slain from the foundation of the world, was the foundation of the world's standing, and of all the good things which the world in general are partakers of. All that order and usefulness which yet survives among the creatures, with all the re­mains of our primitive state, was preserved, or rather re­stored, by redemption: Christ is “that light which lighteth every one that cometh into the world,” John 1:9, that is, the light and blessings which any man has, he has them from Christ, as a Redeemer; “by him all things consist,” Colossians 1:17. Thus far redemption was general as to persons; and in this sense Christ is the Savior of all men. But let us not omit, that all this had a special respect to the Church elect: for them it was that the world was made: they are the substance of it, Isaiah 6:13, and but for them it had been dissolved into a lake of fire. What the prophet speaks of Israel, was true of the universe, “Except the Lord of hosts had left us a remnant, we had been as So­dom,” chapter 1:9. as those days of tribulation were short­ened for the elect's sake, Matthew 24:22. (not yet in being) so for them it was, that when sin came in, destruction was warded off.

But temporary things, though ever so great and good, were of too low an alloy to be the purchase of divine blood; their line is too short to measure redemption by, and their bulk too narrow to fill up the height and depth of that great abyss: there must, by that glorious achievement, be some nobler obtainment than short-lived blessings; and an higher end than to bring men into a mere possibility of being saved. The life of the Son of God was infinitely too pre­cious to be given for perishing things; nor would it be con­sistent with divine wisdom to venture it for an uncertainty, It had been a light thing for Christ, and not worthy his suf­ferings, to raise up the ruins made by Adam to such a de­gree of restoration as would only have set him in his former state, and that on terms more unlikely to succeed: this had been to give a greater value for things of lesser mo­ment; for it needs must be a happier state, to be made up­right, without bias to evil, than to be moved with all manner of motives, while fettered by unbelief, and a natural bent to revolt further; for notwithstanding all those motives and means, not the majority only, but the universality of man­kind might have perished, and gone to hell; which would in no wise have answered God's end in making the world, much less in redeeming it. It was therefore necessary re­demption should have a further reach than to bring men into a mere salvable state, and that could not be less than a state of certain salvation. And, in order to this, re­demption was general as to things, even all that pertaineth to life and godliness; eternal life, and whatever conduceth thereto, as will after be made evident. And this is that redemption we are treating of; and this is the sense of the present position, namely, that redemption, thus qualified, is peculiar to the church; and that election is the pattern by which redemption is to be measured: “the Son can do no­thing but what he sees the Father do,” John 5:19.

To make redemption larger than electing love, is to over­lay the foundation; which (all men know) is a very mo­mentous error in building, especially of such a tower whose top must reach to heaven. It therefore behooves us to see that we separate not what God has conjoined, either by stretching or straining the bounds he has set. The Jews were of opinion that the promise of the Messiah belonged only to them, exclusive to the Gentiles: others since would extend it to all the sons of men universally, and alike; not considering the reason why the promise was made to the woman's seed, and not to Adam's: but the Messiah him­self, who best knew the line of the promise, and end of his mission, exempted none; but extends it to “all nations” indifferently; yet so as that he restrains it to the elect among them, describing them still by such appellations as import a select party: they are called “his seed,” and the “travail of his soul;”  with respect to whom he should “make his soul an offering for sin,” Isaiah 53:10, 11. these also he terms “his sheep,” and himself “the good shep­herd” (as he well might) “whose own the sheep are, and for whom he laid down his life,” John 10:15, and that he might not be taken to intend those only of the Jewish na­tion, he presently adds, “And other sheep I have, which are not of this fold: them also must I bring,” verse 16. The evangelist, expounding the high priest's prophecy, “that it was expedient one man should die for the people,” de­livers it thus: that “he should. not die for that nation only, but also, that he should gather together in one the children of God that are scattered abroad,” chapter 11:52, in conse­quence whereof, they are said to be “made nigh by the blood of Christ,” Ephesians 2:13. though before afar off: and that “he reconciled both (that is, Jews and Gentiles, or the elect scattered amongst both,) in one body by the cross,” verse 16, and this in pursuance of that blessed compact made with him, for restoring the preserved of Israel, as you find it recorded in Isa. 49:6. It further appears by Jam. 53:6. that they were “sheep whose iniquities were laid on Christ:”  and again, verse 8. “For the transgres­sion of my people was he stricken.”  And here let me note (for it is very remarkable,) that we read not of any party of men termed sheep, the people of God, and his children, in distinction from others, but with respect to some parti­cular interest he, has in them above others; and what that interest may be, excepting election, doth not appear to us; for those other sheep were not yet called, and therefore not yet believers, and sheep on that account; but as they were of God's elect. For, though all men were lost, Christ was “sent but to the lost sheep of the house of Israel;”  that is, those persons of the lost and perishing world, whom God has chosen peculiarly, as he did the house of Is­rael from among the nations; and who, in that respect, were a special type of the spiritual election. And, on this account, the promises of the new covenant were made to the church under such names and titles as were proper to that people, as distinguished from other nations.

In Isaiah 62, we find holy and redeemed applied to the same persons; whether it be meant of elective holiness, or actual, it comes to one; for both of them, together with re­demption, do refer to the same subject: for as actual sanctification is the next fruit and consequent of redemption, so election is the root of them both; as ye have it in 1 Peter 1:2. “Elect to obedience and sprinkling of the blood of Jesus Christ.”  1 Peter 1:2. To be holy, is to be sacred, selected, and set apart for holy uses, by appointment of God; and they were actually sanctified by the “sprinkling of blood,” Hebrews 9:19. in both which respects, the people of Israel, the tabernacle, temple, priests, altars, etc. are all said to be holy.

In Luke 1:72. God's sending of Christ is said to be, “in performance of his holy covenant,” which was first pro­claimed in Paradise, as made with the woman's seed, Genesis 3:15, and afterwards renewed with Abraham, Genesis 12:3, and is therefore termed, “The mercy promised to Abra­ham, and to his seed: “And who are Abraham's seed? Not the world, but believers; that is, the elect: for these only obtain faith, Romans 11:7, and Galatians 3:29. saith plain, “If ye be Christ's, then are ye Abraham's seed.”  We also read, that it was a peculiar people that Christ “gave him­self for, and purchased,” Tit. 2:14. it denotes some spe­cial propriety he has in them above others; and so, a spe­cial cause for his giving himself for them. It also seems that peculiar and purchased are so nearly allied, that one word is used to signify both, 1 Peter 2:9. According with this, is that in 1 Peter 1:20. where Christ is said to be “ve­rily foreordained, and manifested,” for those he writes that epistle to: that they were persons elected, is evident by the first and second verses; and elect to the “sprinkling of his blood”: and as they were elected to it, so in John 17, he professes to make it good; “for their sakes (says Christ) I sanctify myself;”  and twice in John 10, “that he laid down his life for the sheep,” John 10:11. 15. which is as exclusive of others, as where he saith, “My righteousness extends to the saints; and he that believeth shall be saved;”  that is, such, and none else.

It further appears from Acts 20:28. that it was “the church of God he purchased with his own blood.”  Now, the church and the world are plainly distinct, as a garden enclosed is from the common fields. That the church con­sists of elect persons is proved before; and that it was the church he died for, is proved by this scripture; as also from Ephesians chapter 5, where husbands are required to love their wives, as “Christ loved the church, and gave himself for it,” Ephesians 5:25. which shows, that as the husband's love to his wife is another kind of love, than that he bears to others of the same sex; so Christ's love to his church; and therefore his death, which was the special effect of that love, is peculiar to the church only. The elders about the throne sing a new song to the Lamb, because “he redeemed them to God by his blood,” Revelation 5:9, among other reasons for that style of elders, this may be one, that they ^“were chosen from the days of old, and their names written in his book of life from the foundation of the world,” chapter 17:8. They are also said to be “redeemed out of every kindred, and tongue, and people, and nation;”  which rationally implies, that the bulk of those people and nations were not redeemed with them. We also read, that a cer­tain number are said to be redeemed “from the earth, and from among men,” chapter 14:3,4. If some are redeemed among others, it follows, of course, that those others were exempted. Here note, by the way, that these elders were now in heaven, above the clouds of misconception and prejudiced opinion; and therefore no reason to doubt their testimo­ny. And further, these redeemed ones are there also styled, “The first fruits to God, and to the Lamb,” Revelation 14:4, which appellation insinuates, that they were separa­ted from the rest, as the first fruits under the law were by God himself, who took them for his own portion, Numb. 3:18, and 8:16. They are likewise said to have the “Father's name written in their foreheads,” Revelation 14:1. (election marked them out for Christ) and to be “written in the Lamb's book of life;”  and that as a lamb slain; who on that Account says to his Father, “Thine they were, and thou gavest them me,” John 17:6. Where also in his prayer to those whose sacrifice he was now to offer, he styles them, “the men whom the Father had given him out of the world;”  and in verse 10. “all mine are thine, and thine are mine: “that is, all that were Christ's in order to re­demption, were first the Father's by election. It is as if he had said, All that I undertake for, are thine elect; and all thine elect I undertake for. He therefore reciprocates the terms of relation, turns them to and again, to show the sameness of the persons concerned in both. From all which it seems undeniably evident, that as a certain number were, elected, so a certain number, and those the very same persons, were redeemed.

The ground and truth of this assertion, is further confirmed by such arguments as these:

Argument 1. The Levitical sacrifices were offered for the house of Israel, exemptive of other nations: and these be­ing a type of the spiritual election, it follows, that this sacrifice if Christ (typified by theirs) was also peculiar to Jews in spirit, or spiritual Jews: “for he only is reckoned a Jew, that is such inwardly in the spirit,” Romans 2:29. So Aaron's making atonement for his household, and bearing the names of the twelve tribes on his breastplate, were typical of our great High Priest's bearing the names, and sustaining the persons of those for whom he offered himself on the cross: of all those legal shadows, Christ and the church of the first born are the body and substance.

Argument 2. The right of redemption among the Jews (which shadowed this) was founded on brotherhood: hence I infer, that that relation, spiritually taken, was both the ground and limit of Christ's office as a Redeemer. The apostle's discourse in Hebrews chapter 2, seems to point at this, where he says “they were brethren, children, and sons, whom Christ should deliver from bondage, make reconciliation for their sins, and bring to glory.”  But how came they to be God's children, and the brethren of Christ, above others? It was by predestination; and that it was it entitled them to re­demption; as is evident by comparing the 5th and 7th ver­ses of Ephesians 1. “Having predestinated us to the adoption of children by Jesus Christ: in whom we have redemption through his blood.”  And it is worthy of your notice, that by the law of redemption, a stranger (one that was not of the brotherhood) might not be redeemed; but one that was, though not redeemed, must yet go free in the year of jubilee, Lev. 25:46, 48. with 41:54, which shews the peculiar respect the Lord has for his peculiar people.

Argument 3. The saving benefits of redemption do not re­dound to any but elect persons, whatever in one place if ascribed to redemption, as the special fruit and consequent thereof, is elsewhere ascribed to election, and to this as the first and original root: and, that redemption itself is the fruit of electing love, is evident by 1 Pet 1:2. (quoted before) “Elect to obedience, and sprinkling of the blood of Jesus Christ.”  They are also said to be “blessed with all spiritual blessings in Christ, according as he had cho­sen them in him,” Ephesians 1:3, 4, and if all spiritual bles­sings be dispensed by the law of election, then all the saving benefits of redemption (which are the same with those of election) must be dispensed by the same rule; and so, to the same persons only. We also find that Christ's actual distribution of the gifts he received for men, is guided answerably: he manifests the Father's name to the men he had given him out of the world,” John 17:6, to these he expounds that in private, which to others he spake in parables: and thus he did, because “to them it was given to know the mysteries of the kingdom of God; but to the multitude it was not given,” Matthew 13:34. 36, and election was that which gave it them, as it follows there, “for so it seemed good in thy sight.”  In like manner, the apostle, in Romans 8, puts election and redemption together, as per­taining to the same persons, and justification, which is the next effect of redemption, he makes also an unquestionable consequent of election; “Who shall lay any thing to the charge of God's elect? It is God that justifieth: Who shall condemn? It is Christ that died,” Romans 8:33, 34. The question being put concerning God's elect, and the answer referring to those for whom Christ died; is a plain impli­cation, that redemption and justification are commensurate with election; that either of them concerneth only the same persons; and that neither of them extends to any, but whom the other also taketh in.

Argument 4. The price of redemption was of that precious and matchless value, that it could not be parted with, but with respect to the certainty of the end for which it was paid. Now, the end of redemption was the salvation of men: below which there could not be an end worthy the death of Christ; and this nothing could secure but election, The elect always have obtained, and shall: this is a rule affirmed in Romans 11:7. But for the rest, they are blinded; that is, they are left to their own voluntary misunderstand­ing; and being so left, not only they do not, but they can­not believe. And Christ knowing from the beginning who they were that believed not, but would certainly reject him, to what end should he make his soul an offering for them? Why for the world of the ungodly, whose spirits were in prison some thousands of years before? the Lord intends to save alive, he appoints an atonement to be made for them,” Numb. 16:46, 47, but for those he intends to destroy (which is always done justly,) he will not accept an offering, judges 13:23, and therefore not appoint it: as he did not under the law, for those crimes which men were to die for.

Argument 5. I confine redemption to elect persons, because intercession, which is of equal latitude with redemption, is limited to them, exclusive of others. The priests under the law were to pray for those whose sacrifice they offered; and what they did, was a pattern of our Savior’s priestly office; whom likewise we find to sacrifice and pray only for the same persons; he is an advocate for those for whose sin he is a propitiation, 1 John 2:1, whose transgressions he was smitten for, for them he makes intercession, Isaiah 63:8. 12. for their sakes he sanctified himself, and for them it was that he made that solemn prayer in the 17th of John. And he then prayed for them, as being just then on offering their sacrifice: he also shuts out the world express­ly from having any interest in it: “I pray not for the world, but for them which thou hast given me,” John 17:9. And he adds the reason, the foundation reason, why he would pray for these, “for they are thine;”  that is, they were the Father's by election: for in all other respects, “the earth is the Lord's and the fullness thereof,” Psalm 24:1.

Argument 6. Another argument for peculiar redemption, is founded on the merit of Christ's death, together with its efficacy. He was not cut off for himself, Daniel 9:26. but those he undertook for: and it was to procure them a right to those glorious privileges which election ordained them to. Hence I argue, 1. That which Christ laid down his life for, that he merited; and, 2. What he merited, is due to those for whom it was merited. Now, the principal thing intended and merited by his death, was the justifica­tion of sinners; and “that God might be just in justifying of them,” Romans 3:26, and, finally, that they might have “eternal life,” John 17:2. If, therefore, he merited this for all, then all must be justified and saved, Romans 5:8, 9, 1.0, and it cannot be justly denied to any: for it is their due, by virtue of a price: and that price well worthy of it; which also was paid to that very end, and this by the Cre­ditor's own appointment; who cannot condemn any for whom Christ died, Romans 8:34. His justice shall not be liable to such. Wherever it may rationally be concluded, that if all men are not justified, justification doth not belong to all and, consequently, that Christ did not give himself for all. And, as for efficacy, Adam's transgression was efficacious on the will, and whole man, to deprave; why not then the righteousness of Christ to re­store, since the preeminence, in that very thing, is given to him? “For if by one man's offence death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ,” Romans 5:17.

Argument 7. The doctrine of special and peculiar redemp­tion is further confirmed by those perilous consequents which attend the doctrine of general redemption, as it is common­ly held forth; for, 1. It seems to reflect on the wisdom of God; as imputing to him such a contrivance for men's sal­vation, as might be possibly frustrated; which is far from convincing the world that Christ crucified is the wisdom of God. 2. It also seems to tax God with injustice, as not discharging those whose transgressions are answered for by their Surety; or else, that the sufferings of Christ were not sufficient to make a discharge due to them. Or, 3. It insinuates a deficiency of power, or want of good will, to prosecute his design to perfection. 4. It makes men boast­ers; suspending the virtue and success of all that Christ has done for them, on something to be done by them­selves, which he is not the doer of; and consequently, that men are principals in procuring their own salvation; and so Christ shall have but his thousands, in truth his nothing, while freedom of will shall have its ten thousands to cry up the praises of men. This is not “that the Lord alone should be exalted.”  5. It would also follow, that those who are saved and gone to heaven, have nothing more of Christ's to glory in, and praise him for, than those who are perished and gone to hell. For, according to the principles of general redemption, he did and doeth for all alike; and no more for one than for another. 6. It. makes men pre­sumptuous, and carnally secure: how many have soothed up themselves in their impenitency and hardness of heart, and fenced themselves against the word, on this very supposition, That Christ died for all; and why then should not they look to be saved as well as any other? and so they lean, pretendedly, on the Lord, and transgress; not con­sidering, that those for whom Christ died, he purchased for them a freedom from sin, and not a liberty of sinning; nor impunity, but on terms of faith and repentance. And that the tempter disturbs them not in their rest on such a foundation, may be one reason why men so stiffly adhere to it; and that those of the general principle are so seldom troubled with terrors of conscience.

Lastly. There was yet another reason of Christ's dying peculiarly for the elect; they were his designed spouse; and that brought on him peculiar engagements to die for them. 1. As being his spouse, he was chargeable with their debts: they being made under a law, and he assuming them into a spousal relation, made himself one with them, and answerable for them: it was, in the law's account, as well as his own intent, a making himself their Surety, Isaiah 53:8. 11. and, consequently, in case of for­feiture, his life must go for theirs. He is therefore said to be “made under the law,” Galatians 4:4, 5. as they were, and to be “made sin for them,” 1 Corinthians 5:21, and being so, “it behooved him to suffer,” Luke 24:46, and it could not be avoided, Acts 17:3. For the law being just and holy, its violation must be answered for, either by principals or surety: and here it was that mercy and truth, grace and justice met together; making that due temperament which answered the ends of both. Grace takes hold of him as a Surety, that the sinner might go free; and justice as of the most responsible party, for none else could answer the law's demands, and being apprehended, he readily yields to make satisfaction, and says to the law, as once to the Jews, when he was on the point of suffering for his spouse, “If ye seek me let these go their way,” John 18:8. 2. Another engagement was the love he bore to them; if possibly he might have been quit of that suretyship engagement, this of his love would have held him to it; he could not bear to see his beloved fast chained, like slaves, to the devil's gal­leys, and forced to serve against their natural Lord: and this. bondage they could not be freed from, but by conquering him whose bondslaves they were; nor could that be done', but by his own death, Hebrews 2:14. John 12:31, 33. And this his love constrained him to, Ephesians 5:25. Revelation 1:5, Galatians 2:20, “for love (to be sure his love) is stronger than death,” Cant. 8:6, and accordingly we find that this is still made the ground and motive of his dying. 3. As the contract could not be dissolved, for he hates putting away; nor his love taken off, for he changeth not; so neither as the case stood, could he and they cohabit and dwell to­gether. Creatures defiled with sin, were not meet consorts for the Lord of glory: nor could they be brought to a meetness, but by being washed in his blood; as he says to Peter, “If I wash thee not, thou hast no part with me,” John 13:8. The church must be “sanctified and cleansed, without spot or wrinkle, or any such thing,” Ephesians 5:26, before they are fit for the presence of Christ in glory; and this could not be effected, but by “his giving himself for them:” to this, therefore, the spirits of just men made per­fect, do ascribe their being in heaven: “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast re­deemed us to God by thy blood, out of every kindred, and tongue, and people, and nation,” Revelation 5:9.

Whether they might possibly have been saved some other way, is to me a needless inquiry: but it seems the import of our Savior’s own speech, that if he had not thus done, he must have been in heaven without suitable com­pany; where, speaking of himself, he says, “Except a corn of wheat fall into the ground and die, it abideth alone,” John 12:24. But it was not good that the man should be alone; no, not “the man Christ Jesus.”  It was therefore ordained, that he should have a seed to serve him; a church to preside over; in the midst of whom he should sing praise to his Father, Hebrews 2:12, who are also called his fellows, Hebrews 1:9, but his blood must be the seed of that church, Isaiah 53:10. the price of their redemption, Revelation 5:9,  the laver of their regeneration, Ephesians 5:26. And so dear is the church to Christ, that he thinks himself not complete without them, Ephesians 1:23. It was one of the last requests before he died, that they might be with him, John 17:24. And if the body must be with its Head, the holiest of holies must be their mansion: but such is that place's holiness, as not to admit them, without a perfect purity; nor could they, if not so purified, bear the holiness of the place. All which considered together, shew such a reason of Christ's dying for the elect, as was not predicable of other men.

For the rest of the world, they were given as handmaids to his spouse: by virtue of which donation, they also are his; “He is head overall to the church,” Ephesians 1:22. They are his, but not as his spouse; as Sodom's daughters and Samaria's were to Jerusalem; “but not by her covenant,” Ezekiel 16:61. His relation to them was not such as to make him responsible for their defaults, or to oblige him for their recovery: yet, the price wherewith he ransomed his spouse, took in her handmaids also; as Abraham's rescuing his brother Lot, brought back the Sodomites with him. All the benefits the world have by redemption, they may thank the church for, next to Christ himself; for they have it on her account, as the Sodomites theirs from Lot's. And, to speak freely, the spouse of Christ could not well have been without her handmaids: we little think what service the world does for the church; although, because they intend not so, they are not rewardable for it, Isaiah 10:5-12. I shall only add our Savior's own assertion in the 17th of John, where speaking of those his Father had given him, that he might give them eternal life, he saith express­ly, that for “their sakes he sanctified himself,” John 17:19. Which was to say, in effect, that had it not been for them, he had not stirred out of heaven for the rest.

I should now come to the inferences: but finding this doctrine as much opposed as that of election; observing also a great proneness in men to embrace the notion of general and conditional redemption (which proceeds, part­ly, from nature's inability to discern a reason, why one should be redeemed, and not another; partly, for that it is grateful to lapsed creatures, to fancy themselves active in their own recovery; partly also, from an aptness to catch at any thing that but seems to give quiet under convictions,) I hope it shall not be time lost to weigh their exceptions and our reply together: in doing which, I shall not an­swer every text that is made to serve in that cause; the sense they give of some, being refuted, may serve for many.

Objection: In Romans 5:18, the restoration by Christ is made as large and as extensive as Adam's sin.

Answer: The comparison there stated is not put extensive­ly, as respecting the objects of sin and grace; but intensive­ly, as respecting the different efficacy of the several means by which those contrary effects were produced: the apostle, therefore, to obviate such objections, restrains it in verse 15. “But not as the offence, so also is the free gift.”  The free gift of righteousness and life doth not extend to mankind universally and efficaciously, as sin and death did; and he adds a reason to it; “For if through the offence of one many be dead, much more the grace of God, and the gift by grace has abounded to many,” Romans 5:15. which is as if he had said, if the free gift had taken in all, as the offence did, then all should have been saved; for that grace has abounded more than the offence: which superabounding of grace, must be meant of the prevalent efficacy of grace (for, as to the objects of it, it could not take in more than all;) and therefore, those towards whom it has so abounded, shall surely partake of the benefits of it. And further, that the word all might not be taken universally, he presently varies the term of comprehension, and renders that all by many: “As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous,” Romans 5:19. “As all in Adam died, so all in Christ shall be made alive,” 1 Corinthians 15:22.

Objection: But redemption is often set forth in terms im­porting universality, namely, “That Christ gave himself a ransom for all; that he takes away the sin of the world; and is the propitiation for the sins of the whole world,” 1 Timothy 2:6. John 1:29. 1 John 2:2. which we cannot but take in a literal sense.

Answer: Both sacred writ and common discourse do fre­quently speak in general terms, when nothing is less in­tended by it than universality. John 4:20. “Come, see a man that told me all things that ever I did!”  when it was but how many husbands she had had, and that her present man was not one. 1 Corinthians 10:23, Paul is said to please all men in all things; whereas, in fact, he pleased but few in any thing, and in all things next to none. Colossians 1:6, the gospel is said “to be come into all the world, and to bring forth fruit as it did in them;” when yet, it was but a corner of the world, and but few, very few, in whom it brought forth as in them: examples are endless. It is therefore to be noted, that where those general, or rather indefinite, terms are used about redemption, it is mostly to shew, that the church of God, which Christ, was to gather in, was not confined to the offspring of any particular head, nor con­sisted of any separate sort or rank of persons, exclusive of others; but some of every kindred and nation under heaven, classes and degrees among men: the church of God takes in of all, and so doth redemption; however different in other respects, they are “all one in Christ,” Galatians 3:28. And where this is not the scope, these the persons concerned are described by a narrower list; as that he gave his life a ransom for many, Matthew 20:28, and 26:28, and that he was once offered to bear the sins of many, Hebrews 9. 28. that he laid down his life for the sheep, John 10:15. that they are redeemed “from the earth, and from among men,” Revelation 14:3, 4. “and out of every kindred, tongue, people, and nation,” chapter 5:9. That in Timothy, “who gave himself a ransom for all?”  gives the objection no support; for all in the 6th verse must intend the same as all in the 1st verse, which the text itself expounds to be “kings, and men in authority.”  As for the world, it has many and various acceptations in scripture: it is not always meant of men; and of men, it seldom intends the universality; yea, it is often meant of very few, in comparison of the whole: it would, therefore, be unanswerable rashness to limit so indefinite a term to any particular construction, as, in part, is seen by the following instances: it sometimes intends the place of men's habitation here on earth, Nehemiah 1:5, the time and state of things, after the dissolution of the present frame, Luke 20:35, the extent and compass of the Roman empire, chapter 2:1, the religion and manners of the world, Acts 17:6, the troubles which in this world do attend the disciples of Christ, John 16:33, the splendor, wealth, honor, or whatever else is taking with the hearts of men, Galatians 6:14, to set forth the greatness of something that cannot be well expressed, John 21:25, for the Gen­tiles, in distinction from the Jews, Romans 11:12. for the numerous increase of some particular party, John 12:19. More might be cited, but these may suffice to shew how much it behooves us to consider well the scope and context of scripture, and not to be led by the vocal sounds of words. There are yet two interpretations, which come nearer the matter in hand: one is that which takes in the whole party of wicked men alone, and by themselves; as where it is said, “That saints shall judge the world,” 1 Corinthians 6:2. it must be meant of the world of ungodly, for the saints shall not judge one another: so, “All the world wondered after the beast, and worshipped the dragon,” Revelation 13:3, 4. This also must intend the herd of idolaters, exemptive of those who followed the Lamb, Revelation 14:4. It is also said, “the whole world lieth in wickedness,” 1 John 5:19, here ye have the very words, and alike connected, as in the place objected; which therefore may as well be supposed of the same comprehension; and yet it may not be under­stood of mankind universally, but such of them as are under the power and conduct of Satan, which the saints are not, and therefore are no part of the world, or whole world there intended. The other interpretation of the word seems couched in the places objected, where Christ is said to “take away the sins of the world, and to be a propitiation for the sins of the whole world: “for why may not the world be taken in a restricted and limited sense here, as in the places quoted? If by world is some­times meant the world of ungodly, as separated from the saints; by like reason, at other times, it may be meant of the world of saints, as separated from the wicked, especi­ally when nothing in the scope or context contradicts it. And what then shall hinder, but that world, in the places objected, may be intended of the elect, exclusive to others; as the world that lies in wickedness, is of those others exclusive of the elect? To be sure there can be no peril in so understanding it; for we know that Christ is the propitiation for their sins: but to affirm it of the bulk of mankind, has many unruly and unworthy consequences attending it, some of which are shown before. But what world was it that Christ would not pray for? It could not be that for which he died, for the priest was bound to pray for those he offered for? It must then be another; and then it will follow that there are two: 1. A lesser, which con­sists of a select party, and was taken out of the world uni­versal, as the Israelitish nation was out of the Egyptian, Deuteronomy 4:34. or as the Christian church, at first, was out of the Jewish, Acts 2:44—47. These our Savior styles “the men which his Father gave him out of the world,” John 17:6. For these it was that he sanctified himself, that is, set himself apart to suffer for them, and for these he prayed, and of these is made up that world whose sin he taketh away, and for whose sins, even of the whole of them, he is the propitiation. These are the men that shall be counted worthy of the world to come, Luke 20:35, and they are as properly termed a world, as that blessed state and place of glory they shall be taken into; or as the dwellers on earth are denominated a world, from the place of their habitation, Romans 13:3, 4. 8. 2. There is also a world of ungodly, from among whom that lesser world was taken and rated, John 15:19,  17:6, of whom it is said, “the devil is their god,” 2 Corinthians 4:4, and that “their names are not in the Lamb's book of life,” Revelation 13:8, but, “the whole of it lieth in wickedness,” 1 John 5:19. And this is that world for whom Christ professedly says, “He did not pray;”  surely, then, he “would not make his soul an offering for their sins.”

But because so great a stress is laid on the literal sense of the word, let us scan a little further this world whose sin is taken away. I think it cannot intend the universality of mankind, because, though the world in general be con­cerned in redemption, those general concerns are too light to balance the weight of the text; temporary things could in no wise answer the end and worth of eternal redemp­tion; which being the most tremendous act that ever the sun had seen, or shall, the effects thereof must be answerably great and glorious; and, consequently, it must pecu­liarly respect the elect, for it suits adequately to none also. To make out this, let us inquire what the sin of the world is, and what the import of taking it away, Psalm 103:12. For the first: it is either some one grand transgression, or the whole body of sins together: if a particular sin, it must be unbelief; for that was the first, and parent to all the rest; and it is thus marked out, the or that sin of the world; 1. Because it was the sin of the whole, both Jews and Gentiles. 2. It gave entrance to all other sins; they sprang from it as their root. And, 3. It is the condemning sin; no man perisheth but for unbelief; where the gospel is not, they perish for not believing in God; and where it is, for not believing in Christ. Or if it be meant of all sins uni­versally, then the text considers them as put together; and taken away at once, as if but one. But be it unbelief singly and specially, or the whole body of sins conjunct, it comes to one; for unbelief is a member of that body, and a capital one; and so that be taken away, it matters not, this world is safe: the reason is, that Christ, in saving from unbelief, saves from all: for as faith is a complex of grace, so is unbelief of sins; take away this, and the gulf is shut, all other sins disappear; there is an end of them, both as to guilt and prevalency; “he that believes shall be saved.”  For the second, touching the import of taking away; 1. The putting of it in the present tense, implies a constant and continued act, still pursuing the same end; it also imports a perfect act, not a partial taking away, or frustrable endeavor, but complete and certain, as a man takes away any thing until it all be gone. 2. That Christ alone, and by himself, performs this work. 3. That he takes away sin, as a lamb slain; not for himself (for he was without spot,) but for those whose surety he was. And, 4. As the Lamb of God; a lamb of God's own providing, to save the lives of his Isaacs. This taking away is no less than a total removing of sin, a setting it at the utmost dis­tance, and placing it in the “land of forgetfulness,” Jeremiah 31:34. And further, to assure us of its utter abolition, this taking away is termed destruction, the crucifying of the old man; slaying the enmity, and destroying the body of sin, Ephesians 2:16. Romans 6:6, this was the work of the devil, which the Son of God came to destroy; and destroy it he has, by “nailing it to his cross,” Colossians 2:14. The blood of the Lamb has so overcome, that there needs no more sacrifice for sin; nor any thing exterior to itself, to make its redemption eternal. And to have sin thus taken away, cannot be said of the world universally: the reason is plain, because sin being gone, nothing remains to charge the world with. But nothing is more evident, than that the generality of men lie plunged in sin, and are bond slaves of corruption to the last: it must therefore be an­other world, or tribe, to whom this great blessing must be assigned, and of whom verified: and since there is but one more (who are called God's elect,) I conclude that they are the men, and the world intended in the text: for we know that they “are of God; and that the whole world besides lies in wickedness,” 1 John 5:19.

Objection: But if some only are redeemed, and those but few in comparison, then all ground of believing is taken away from the most of men.

Answer: 1. That Christ did not die for all, hinders none from believing, any more than that many of those he died for are not saved: or that because only one can win the prize, hinders others from running. Nay, to teach (as they do) that Christ died for all, and that yet the generality of men shall die in their sins, and perish for ever, is a greater impediment to believing, than that he died only for some; and that every one of that some shall certainly be saved. 2. If we judge of trees by their fruit, we shall find, that the generality of men (such as reckon the matters of reli­gion worth speaking of hold stiff for the general point; which shews, that that notion has no great influence to­wards the working of faith: if it had, the number of converts would not be so thin. It is also found, that the ge­nerality of carnal men, and such as hate to be reformed, are the greatest despisers of peculiar redemption, as well as of election. 3. To make faith an evidence of a man's interest in redemption, puts by the claim of unbelievers, as much as if it were a condition. 4. He that will know his own particular redemption before he will believe, be­gins at the wrong end of his work, and is very unlikely to come that way to the knowledge of it. The first act of faith is not, that Christ died for all, or for you in particular: the one is not true; the other not certain to you, nor can, until after you have believed. He that would live, must submit to mercy, with “peradventure he will save me alive.”  5. Any man that owns himself a sinner, has as fair a ground for his faith, as any in the world that has not yet believed; yea, as any believer had before he be­lieved: nor may any person, on any account, exclude himself from redemption; unless, by his obstinate and re­solved continuance in unbelief, he has marked out him­self.

There are reasons enough, and of greatest weight, to in­duce men to believe, without laying general redemption for the ground of their faith: as, (1.) That “faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners,” 2 Timothy 1:15, and such are you. (2.) That he gave his life a ransom for many, Matthew 20:28, and you may be of that number, as well as any other. (3.) That those he died for, shall be justified on their believ­ing, Romans 5:9, and shall have faith also, on their seek­ing for it, as a part of his purchase, and given on his behalf, Philippians 1:29. (4.) That to believe on his Son, is the will and commandment of the everlasting God, Romans 16:26. 1 John 3:23, whom we ought to obey though so it were that salva­tion were not concerned in it. (5.) Those many faithful promises, assuring salvation to them that believe, John 3:16, 36, and chapter 6:47. Lastly. The remediless danger of unbelief, Mark 16:16; John 8:24.  And if such consider­ations as these will not prevail with you to believe; the notions of general redemption, together with the general failure of success of it, will never do it.

Objection: The extending of redemption to the whole race of mankind, tends to magnify the grace of Christ; but con­fining it to a remnant, is a lessening of it.

Answer: It no more disparages the grace of Christ, to die peculiarly for that remnant, than his choosing a single na­tion, and fewest in number of the universe, and giving them laws that tended to life; while he suffered all besides to run wild in the broad way, which inevitably leads to de­struction. And as for redemption made general, with conditions annexed; it is so far from magnifying the grace of Christ, that it plainly contradicts it; for if he knew from the beginning who they were that believed not, nor would ever believe; it would rather have argued a degree of grace and favor, not to die for them, than that their sin and condemnation should be thereby so greatly aggravated; as it had been better for some, they had never known the way of righteousness, than to depart from it, 2 Peter 2:21.

Objection: This leaves the most of men without remedy.

Answer: The fallen angels were higher than we, yet have no cause to complain, that no Mediator was appointed for them, and if they be left remediless, the fault is their own. For, if freedom of will, as now it is, empowers men to make a remedy, (viz. by acceptance and application,) much more, as it was, it might have kept them, if they would, from needing a remedy. You will say, perhaps, as some do, why were men left to this freedom of will, if foreseen thus to use it? Nay, rather, why do men, after so joyful an ex­periment, choose to be so left? They have their option, let them look to it.

And so I leave their objections; for I heartily wish, both for the truth's sake, and for peace, to see these contests buried, rather than agitated, lest they eat out the life of religion. (They breathe in a breathless air, who make them their element.) And I verily think, that if the con­troverted texts were duly weighed,—that is, if spiritual things were compared with spiritual, and fleshly consulta­tions laid aside,—the present differences would be quickly composed, being mostly fomented by a loose and luxuriant way of philosophizing in divinity; and by holding to words of an indefinite signification, more than to the scope and context.

Inferences

Infer. 1. On what has been said of the work and ends of redemption, I would turn, a while, to those of the general point; I mean not such as are men professing godliness, (too many of whom are yet leavened with it,) but those very sordid and disingenuous spirits, who pretend to gene­ral ransom, (covering themselves with the shadow of it,) and yet study nothing less than to answer its end: who dream of redemption from hell; but for redemption from sin, it comes not into their mind; they contend, that Christ died for all; and yet carry it as if he died for none: at least, not for them: for they have no mark or tincture of such a re­demption on them; but remain evidently bondslaves of corruption. Can you think that the Son of God died for you, while you despise living to him, hate them that love him, oppose whatever is dear to him, and persecute to the death (if your line would reach it) those that have any spe­cial mark of redemption on them? Did he make his soul an offering for sin, to procure men a liberty of sinning? or, was Christ crucified, that the body of sin might remain unmortified; yea, get ground, and be the more rampant on it? Is this your kindness to your friend, to be so in love with his enemies (the spear and the nails that pierced him,) that you will spend and be spent for the service of your lusts? He died, that those he died for might live: live to whom? Not to themselves, but to him that died for them: and did you really believe that he died for you, you could not but so judge; his love would constrain you. Redeemed ones are the Lord's freemen; and you are free to nothing but the devil and sin. Is this the badge of your freedom? the cognizance by which the subjects of Christ are known from rebels? No; it is the rebel's brand, and you will find it at last. This is what will aggravate your condemnation, and make it a condemnation to purpose, thus to deny the Lord that bought you: you are haters of God, and he will make you to feel it: wrath will come on you to the utter­most. If God spared not his own Son, who had no sin (but by imputation) how shall he spare you, that are nothing else but sin? “He that despised Moses law, died without mercy: of how much sorer punishment shall he be thought worthy, who has trodden under foot the Son of God; and counted that blood (which you pretend to believe was shed for your redemption) an unholy thing?”  Hebrews 10:28, 29. The wrath of the Lamb is dreadful; he will tear you in pieces, and none shall deliver you. Bethink yourself, there­fore, in time; consider how you shall bear that weight of wrath which the Son of God sunk under! There is yet hope concerning this thing: and if ye have any mind to escape, delay it not: “If ye will inquire, inquire to purpose; re­turn, and come.”  Isaiah 21:12.

Infer. 2. The doctrine of peculiar redemption may not be taken to discourage or weaken the hopes of any in their coming to Chris! for salvation; any more than that “many shall seek, and shall not be able to enter,” should keep men from striving: but, on the contrary, which also was Christ's intent in telling us so, it should quicken our dili­gence and speed in going to him, lest the door should be shut; which is certainly open while he calls. Suppose the worst: suppose, I say, that your interest in redemption were only as it is, general, that is, for temporal mercies, even that deserves all you can do, and more. What criminal is it, that lying at his prince's mercy, would not think himself obliged to spend the time of his reprievement in his prince's service; especially considering, that even that service shall have its reward? But why will you shut out yourself? no man is namely exempted; and for any to exclude himself, is to sin against his own soul; and to be a second time guilty of destroying himself. Put it on the trial: you can lose nothing by venturing: but all without. Who can tell, but your name may be written on the High Priest's breastplate; as well as Reuben's or Judah's? besides, you have no way to prove it, but by going to see; which never any, in good earnest did, but they found it so.

Infer. 3. From what has been said of redemption, as peculiar to the elect, with the plausible shows brought against it; I infer, the important necessity of “trying the spirits and the doctrines they bring, whether they be of God.”  A plausible outside, and fair show in the flesh, are no arguments of truth in the bottom: agreeableness with na­ture, should render things suspicious to us, rather than approved. Our best rule of judgment in this ease, is that of our Savior, “The tree is known by its fruits.”  And if by this we measure the general point, it will be found want­ing in what it pretends to, and not a little reprovable: for, 1. Instead of magnifying the grace of Christ, and merit of his sufferings, it does, in effect, nullify both: it makes re­demption general, as to persons, but not as to things; it redeems the whole of mankind from part of their bondage, but no part of them from the whole; or on such a condition as no man in nature is able to perform: which is too defective to be the device of sovereign wisdom and grace. That cannot be called a catholicon, or general remedy, that suffers itself to be generally worsted by the disease: nor that a perfect redemption, which leaves still under bondage. I doubt not at all, that the blood of the Son of God in our nature is of infinite merit; but withal, that it is of like infinite virtue and efficacy, and will forever ope­rate accordingly. But, if the success and saving effects thereof should depend on something to be done by men, which redemption itself doth not invest them with; then will men come in for a share with Christ, in the glory of their salvation: yea, in this case, any addition of human ability annihilates the grace of Christ, Galatians 5:2, whereas, to depend on Christ for sanctification, as well as right­eousness; to expect from him a power to repent and believe, as well as acceptance on your believing, gives him his true honor, as entitling him to the whole of your salvation; which is indeed his proper due, find due to him alone. And this may be a main reason, why men professing the name of Christ, are so generally strangers to faith and holiness: they do not seek it at the hands of Christ, John 5:10, as a part of his purchase; but rely on their own ability, 2. Instead of laying a foundation for faith, and a help to believing: the general doctrine muzzles the soul in its unbelief, on a presumption of power in himself to believe, when he will. We little think how much pre­sumption and carnal security derive from this root; whereas peculiar redemption, in the vigor and latitude of it, name­ly, as procuring for us a right to faith and holiness, with the Spirit of Christ to work them effectually in us, is far greater encouragement to apply ourselves to Christ for them as apart of his purchase, Philippians 1:29, and that without which we cannot partake of the other benefits of his death. And I cannot but think, that any man in his right mind, Luke 8:35. on due inquiry, and a thorough considera­tion of the matter, would rather depend on such a re­demption as redeems from all iniquity, though the persons concerned in that redemption be but few, than on that which is supposed to redeem all universally, on condition of faith and repentance, but does not redeem from impenitency and unbelief. In that redemption let my part be, that saves from sin, that slays the enmity, that reconciles to God effectually, that makes an end of sin, and brings in everlasting righteousness; that does not only bring into a salvable state conditionally, but works also and maintains those conditions and qualifications that have salvation at the end of them.

Infer. 4. If Christ gave himself a ransom for the elect, then is redemption also of grace, and free as election itself; which bespeaks both our thankful remembrance, and all self-denial. There is a great aptness to forget our original; to pay tribute where it is not due, and to withhold it where it is. It was needful counsel of old, and no less at this day, “Ye that follow after righteousness, look to the rock whence ye were hewn,” Isaiah 51:1. Your Redeemer first brought you out of nothing; and when you had sold your­selves for nought, he himself became your ransom, though he needed you not; see therefore that ye ascribe all to his love. It was not any excellence of yours that gave you preference in redemption, nor was it your ingenuous com­pliance that made redemption effectual to you, (these are slight pretences.) Had not your Redeemer bought you from yourself, released you from your imaginary freedom, and saved you from unbelief, you had never known what this redemption had meant, nor what it is to be free in­deed. No, it was purely your Redeemer's love: he valued you as being his Father's gift; and as given to be one with himself; “He therefore loved you, and gave himself for you.”  When you were in your blood, and no eye pitied you, no, not your own; then was the time of his love; even then he accepted the motion made by his Father and yours, and signed the contract. He knew both your weight and your worth; your natural unfitness for him, and aversion to the match: he also knew what it must cost him to make you both meet and willing; and that it was so stupendous a work, that all the hosts of heaven would have broken under. He further knew, that after all he should do and suffer for you, you could not advantage him in the least; only he should have the satisfaction to have made you hap­py against your unrenewed will; and yet he declined it not: he came “leaping on the mountains, and skipping over the hills” of death and difficulties, as longing for, and de­lighting to be in that work: he was straitened until it was accomplished; such was the intenseness of his love to you! And a great deal ado he had with your wills, before you were made willing. And for all this he only expects you will carry it worthy of so great a lover, and such manner of love: which is, in effect, but to accept of, and to contin­ue in his love, and be willing he should save you freely; and own this love of his, as the immediate fountain whence your happiness is derived.

Infer. 5. Since your propriety in redemption is founded in electing love, “give all diligence to make your election sure”: spare not for pains; its fruit will be worth all the labor and cost you can lay out on it; if clear in this point, the whole body will be full of light. And among other evidences of election, review the marks specified before under that head. Make out also your interest in redemp­tion, by walking worthy of redeeming love; which cannot be, but by doing and being something more than others; some singular thing must warrant your claim to that singu­lar privilege: hold forth, therefore, in your life, the effects of your union with Christ in his death: let the scope of re­demption be the scope of your conversation. You have no such way, if I may so speak, to gratify your Redeemer, as by letting him see the travail of his soul: a thorough newness of life, with a total devoting yourself to God, will illustrate redemption not a little, and proclaim convincing­ly both its merit and efficacy. It will also be a good of­fice done to yourselves, as an evidence of your special concern in redemption; and much more vindicate your Christianity, than formal professions, or eager contests. And in order to this, 1. Determine to “know nothing but Jesus Christ, and him crucified;” count all things else not worth your knowing; for, in truth, all knowledge else will come to nothing. Let all, therefore, be “loss and dung, for the excellency of the knowledge of Christ Jesus our Lord,” Philippians 3:8. And study the doctrine of his cross; that ye may not stand by and hear him defamed, and not have a word to say for him: so also observe him, that when the world and he part, you may know your own Master, and be known by him: 2. Let nothing be so dear to you, as not to part with it for your Redeemer when called for; and rise early to do it: take up your cross, and inure yourself to the bearing of it, before it be laid on: the Lord parted with his delight for you from eternity; there is nothing more reasonable, nothing more natural to a heart rightly postured, than to love and live to him who died for you: and whoever has known the grace of God, and the love of Christ in truth, cannot but