can be only redemption itself, for nothing else can pretend to it; and the pretensions of that are good, for Christ is expressly said to be the author of our faith, Heb. 12: 2. and the evangelist John affirms all grace to be out of his fulness, John 1:16. Paul also shows, that Christ apprehends us, not because we do, but that we might apprehend him, Phil. 3: 12. And further," the Holy Ghost, who is the immediate operator of all grace, is shed upon us, through Jesus Christ our Saviour," Tit. 3: 6. That faith which is not from Christ entirely, as its author and root, will never lead the soul to Christ as its object and centre. But methinks the doctrine of conditional redemption should be for ever silenced, by that one declaration of our Saviour himself, "I am found of them that sought me not," Isa. 65: 1. Now shall this truth be yielded, namely, that Christ's redemption made an end of sin? or shall we say that our old man was crucified all but his vital parts? that all the works of the devil are destroyed, except his master-piece? that Israel is redeemed from all his iniquities, save only the worst and most condemning? Does the scripture speak fallaciously? or does vain man deal deceitfully in his covenant? I would ask (with great seriousness, for the matter requires it,) what good shall redemption do us, if it saves only from some sins, and not from all? or if from all excepting unbelief? this would too much resemble a pardon for petty trespasses (petty in comparison) while the guilt of our treason lies still upon us: to purchase salvation upon terms of believing, without purchasing faith also, is too like an undertaking to cure a man of his phrensy, upon condition he will be sober: what will they do, who content themselves with such a redemption as this?

Lastly. Consider redemption in its type: the people's sins, under the law, had not been expiated by the sacrifice, without sprinkling the blood; and it was not themselves that sprinkled it, but the priest; and can we then think, that Christ shed his blood for those on whom he will not sprinkle it? that he will not give a little faith to those he died for, when without that, all that he doeth besides will not profit them? hath he wrought so great a deliverance for his servants, and now shall they die for thirst? Judges It is impossible that his love should be so cooled (since his going to heaven,) as to be indifferent touching the travail of his soul: shall he perish for whom Christ died,

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for want of a good word? especially when that word can be spoken effectually by nobody else: if any say, he would, but they will not; I answer, this will-not is their unbelief, and the great thing they are to be saved from; he that is saved from that, is saved every whit; and this Christ is to do by making them willing: a will to believe, is believing; and in the day of his power they find it. And for any to say, that a will to believe is not purchased by Christ, and effectually applied by him, but depends on something to be done by men, is a great derogation from the merit of his sufferings; it is, in effect, to steal a jewel from our sovereign's crown, and to wreath it on a fool's cap.

Inferences.

Infer. I. The impossibility of frustrating the end of Christ's death, is a manifest proof and argument of peculiar redemption. For if the salvation of those he died for was the end of his dying, and the intent of his death cannot be frustrate, then he had not in his eye and design the salvation of those that are not saved.

Infer. II. Take heed what you hear, and how. Beware of those doctrines which tend to enervate the covenant of grace, reducing it to a covenant of works, or somewhat more difficult: a principal one is, that which makes redemption conditional, and dependant upon something to be done by men, which Christ is not the doer of: of its evil consequences I shall mention two.

1. It bereaves us of that solid ground of comfort (for the joy of the Lord is our strength) which the absoluteness of redemption intends and offers to us, exposing our naked skin to every blast of temptation. Who can promise the standing of that fabric which rests on a doubtful foundation? To build hay and stubble on the rock, has not half that danger in it as gold and silver on the sand. The one shall be saved, though with difficulty; the other loses both his work and himself: for let redemption be ever so firm and solid in itself, if yet its standing and efficacy depend upon that which is fleeting and unfixed, the ground of our confidence is gone: it is like those pumps that have water within, but yield you none, unless you first put in some of your own, which yet ye have not: like Jacob's well, but nothing to draw with. But for men to annex conditions, is to offer a bar to their own pardon; and, instead of amend

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ment, to add a destructive proviso to the bill of free grace: that paradox of the preacher seems pertinent here: "Be not righteous over much, neither make thyself over wise: why shouldst thou destroy thyself?" Eccles. 7: 16.

2. To make redemption dependant on our faith, attributes to created grace and honor what is due only to Christ, which redeemed ones should be very tender of. Was he alone in the obtainment of redemption, and shall we think he needs a coadjutor in its application? Shall we impute to that glorious achievement a need of our help to make it successful? No; whatever graces ye have, you must thank redemption for them, and not them for your being redeemed. The whole constellation shines by a borrowed light; they have none of their own, but what the sun of righteousness communicates to them. Hast thou faith? Have it to thyself, and know it for thy good; take it as an effect and evidence, but not as the cause of your interest in redemption. Each grace is of use in its place, and beautiful; as each star hath an orb of its own; and to move out of that, is to break the harmony of the spheres. even gospel graces legalized, lose their excellency. I must say to faith in this case, Friend, sit down lower; this place belongs to your author; you are redemption's creature; from that you had your birth; and in that you live and move: ye are welcome as a guest, yea, as a chief ruler of the feast, though not as the bridegroom's compeer. But true faith, and unclouded, is more ingenuous than to incur such a rebuke.

Infer. III. If all merit and grace be virtually in redemption, and thence dispensed by the hand of our Redeemer himself, this yields both a friendly reproof and direction together: reproof to expectancy any where else; and direction to poor thirsting souls, where and how to be satis fied. Undone you are in yourselves, that ye find; and would gladly put this ruin under the hand of Christ, Isa. 3: 6. as one that is able to repair it. Thus far ye are right: but something you seek in yourself that may strengthen your hope, and induce his favor to you. Away with such pretences, and flee to your Redeemer as you are; for "from him alone is that fruit to be found," Hos. 14: 8. Be as sensible of your deformity and unworthiness as you can, and walk humbly under the sense of it; but let it not slacken your pace, nor abate your hope. If any thing may render you worthy, that is, a suitable object of mercy, it

is your coming boldly to the throne of grace with all your unworthiness about you. It is a disgustful modesty to be shy in accepting from those above us: it looks as if we would not be thought to need their kindness; or else, as if we thought they needed our requital; or, at least, as if we were unwilling to be obliged by them: much more unbecoming it is, to be backward in accepting the offers of grace from so great a person as our Lord and Redeemer. O, the unnaturalness of our natural hearts, even to our own good! We are pitiful objects of charity: all fulness is in Christ, and may be had for going for; and yet, as if he wanted clients, he is fain to make proclamation; "Ho! every one that thirsteth, come ye to the waters; and he that hath no money;" Isa. 55: 1. and, "if any man thirst, let him come to me, and drink," John 7: 37. Great things are proffered; and what is the price? Nothing: it is but come and take; and yet this nothing will be found to be something; yea, a thing both of the greatest moment and dithculty: it is one of the hardest under the sun to become nothing (nothing in ourselves,) and to fly directly to Christ, that we may be something: but go to him even for this. Had the prodigal deferred his return till he had better clothes on his back, and a visage more like the son of such a father, rags must still have been his clothing, and husks his entertainment. Do but consider how it is: Jesus Christ calls you, because you are blind, to come to him for eye salve; and you will not go until you can see better: you are naked, and he calls you to come and receive change of raiment; and you will not go until better arrayed: he offers you gold, for he knows your poverty, and you will not take it until you have something of your own to give for it, &c. Look over it again, and see if this be handsome dealing either with yourselves or him. It is free grace in redemption that is to be glorified; but something of your own would lessen your need of Christ, and lower your esteem of his grace; nay, it would be a means to keep you from him, as farms and oxen did the invited guests from the wedding supper. Consider further; no man was ever accepted of Christ for what he brought to him: they are best welcome that bring nothing, and yet expect all things. What did you give to Christ, or what did you for him, or even can, that might move him to die for you? Yea, to be made sin, and a curse for you? Did he go into hell to fetch

you hence, and pawn his soul (his precious soul) for your ransom? And can you think that he will stick at petty matters? Deservedly may you and I be upbraided with, "O fools, and slow of heart to believe!" He knows we have nothing, and would have us know it; and withal that he hath all things for us; and, for our invincible encouragement, that all things are ours in a way of right; his purchase hath made them so: we are his invited guests, and shall not need to bring our seat and provision with us. I shall add but one consideration more; namely, whether your keeping off from Christ, until fit for his presence (as ye term it,) be the way to better your state: search, and see, if something like pride be not at the bottom: something you would have, ere you come, that might render you acceptable; and that you can only have from him; and you cannot have it, but by coming without it. Redemption hath in it infinite treasures of what we want; our Redeemer is infinitely more pleased to give them forth, than we to receive them. Think, therefore, you are always hearing that joyful sound, "Come unto me, all ye that labor, and are heavy laden, and I will give you rest," Matth. 11: 28. "and he that cometh unto me I will in no wise cast out," John 6: 37.

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Infer. IV. This gives to believers the highest encouragement in their spiritual conflict. "For if our old man was crucified with Christ, that the body of sin might be destroyed," and the intent of his death cannot be frustrate, then, "sin shall not have dominion over you," Rom. 6: 6, 12, 22. than which there is nothing more fortifies our faith in fighting against sin; nothing more comforts the soul concerning the work and toil of his hands," Gen. 5: 29. For, to take away sin being the end of redemption; to make the work sure, Christ himself was made sin, imputatively, not inherently: all the sins of those he died for met on him; he and they were so incorporated, as not to be separated by death; sin could not die, unless Christ died; Christ could not die without being made sin; nor could he die, but sin must die with him: whole Christ, both head and members universally, were all crucified together, and they all rose together; all, excepting sin, and that he left in his grave; and let us remember it is there. So that now we have nothing to do, in comparison, but to take the prey; for the enemy is beaten to our hands: Eleazer slew, and the