Sermon 32

ISAIAH 53:8. Verse 8. He was taken from prison and from judgment, and who shall declare his generation? For he was cut off out of the land of the living, for the transgression of my people was he stricken.

There is nothing that concerns us more than to be well acquainted with the doctrine of Christ Jesus and his sufferings; the Prophet has therefore been much in showing what Christ suffered in the former words, and has largely described his humiliation to judgment and death, for (says he) he was cut off out of the land of the living. In the words read he answers two important questions concerning his sufferings. First, to what end were all these sufferings? He answers that they were for transgressions, even to be a satisfaction to justice for them. The second question is, for whose sins were the sufferings of Christ to be a satisfaction? It is answered expressly in the words, for the transgression of my people was he stricken, or the stroke was upon him; it was for the sins of the elect, and of the elect only, for this is the Prophet's scope, who, having spoken of Christ's sufferings and death, holds forth the meritorious and procuring cause and end thereof; and this is the result, design and sum of all, even to be a satisfaction for God's elect people; for (as we show) by God's people are not meant all men in the world, nor the Jews only, for Christ has many sheep beside them; but it's God's peculiar people in opposition to the multitude who are not his people.

The doctrine, or rather the branch of the doctrine we left at, was this (and it's exclusive) that Christ's death is only intended to be a price for the sins of God's elect people and was laid down with respect to them; his death and sufferings are to be looked upon, and considered only as a price and satisfaction for their sins, and for the sins of none other; or thus, Jesus Christ in his suffering and in the laying down of his life, had a respect to the elect, and intended the removing of the sins and transgressions of God's elect people only, and of none other; we know nothing that we can make of these words, nor of the Prophet's scope in them but this; who as he has been describing Christ's sufferings in all other respects, so does he in this; to wit, in respect of the persons for whom he suffered, and of the meritorious cause and end of his sufferings; for says the text, for the transgressions of my people, that is of God's elect people was he stricken.

This branch of the doctrine is of great weight and concernment in the whole strain of grace, for if this march-stone be lifted and removed, grace becomes common, and as some call it, universal, and so to be in effect no grace at all; for grace has a peculiar channel of its own wherein it runs towards a certain select number and not towards all. I do not mean of grace taken in a large sense, for so all men as they are partakers of any mercy, or of common favors, may be said to have grace extended to them; but I mean, God's special grace, favor and good will which is extended only to the elect for whose sins Christ suffered; the right bounding of which doctrine shows forth both God's sovereignty in the dispensing of grace, and the freeness thereof in communicating and manifesting of it to whom he will, and which thus considered is especially engaging of the hearts of them on whom he pleases to manifest it.

Before I come to confirm this branch of the doctrine, take a word or two of advertisement in the entry. First, that Christ's death may be considered two ways. First, in respect of itself, and as abstracting from the Covenant of Redemption wherein it is contrived as to all the circumstances of it; in which sense as his death and sufferings are of infinite value and worth, so they are (as divines use to speak) of value to redeem the whole world, if God in his design and decree had so ordered and thought meet to extend it. Second, we are to consider his sufferings and death as a price agreed upon in the Covenant or Bargain of Redemption, wherein these two or three things concur: first, God's proposal; second, Christ's acceptation and design in laying down his life; third, the Father's acquiescing therein and declaring himself well pleased therewith. We speak not here of Christ's death in the first respect, that is as abstracting from the Covenant, for in that respect he might have laid down his life for few or more, for some or for all, if it had been so intended; but we speak of it in the second respect, as it's a price agreed upon in God's purpose and Christ's design and in God's acceptation; and thus we say, that his death is only intended as a satisfaction and recompense for the sins of the elect, and was laid down for them only.

Secondly, we may consider Christ's sufferings and death in the fruits of it, either as they respect common favors and mercies, common gifts and means of grace which are not peculiar and saving, but common to believers with others, being bestowed upon professors in the visible Church; or as they are peculiar and saving, such as faith, justification, adoption, etc. Now, when we say, that Christ's sufferings and death, are a price for the sins of his people, we exclude not the reprobate simply from temporal and common favors and mercies that come by his death; they may have and actually have common gifts and works of the Spirit, the means of grace, which are some way effects and fruits of the same Covenant, but we say, that the reprobate partake not of saving mercy, and that Christ's death is a satisfaction only for the elect, and that none others get pardon of sin, faith, repentance, etc. by it, but they only, it was intended for none others, and this we clear and confirm from, and by these following grounds and arguments, which we shall shortly hint at.

The 1st argument is drawn from this same assertion of the prophet, thus: if Christ's death be only a satisfaction for the sins of God's people, then it is not a satisfaction for the sins of all, but it's a satisfaction only for the sins of God's people, therefore not for all, for his people are not all men, or all men are not his people, but his people are a peculiar people separate from others in God's purpose and decree, as we cleared before from John 17. Theirs they were and you gave them to me and the text says expressly, for the transgressions of my people was he stricken; he respected the sins of God's people in accepting of the bargain, and in laying down his life, and for their sins only God accepted him; indeed, the very mentioning of them thus here, excludes all others; and we must expound them exclusively as taking in none others, and must look upon the things spoken of them as agreeing to no other; even as it's said (Hebrews 4) there remains therefore a rest to the people of God, which is certainly exclusive of all others; and hence, when our Lord speaks of them (John 17) he opposes them to, and contradistinguishes them from all others, I pray for them, I pray not for the world, but for them that you have given me out of the world, to let us know that the things prayed for to the one are denied to the other according to the strain of the [reconstructed: Covenant].

[reconstructed: A 2nd ground] is drawn from the strain and frame of the [reconstructed: Covenant] of Redemption, where we find two things clear. 1st. That as to the end and intent of it the Elect are the only persons for whose good and behalf it's intended; and if it be the Elect for whom he entered in that covenant, then the advantage, good and benefit of the Elect must be [reconstructed: secured] in this main article of the covenant which relates to Christ's death and sufferings; for, 1st. in the covenant of Redemption the good of the Elect is proposed and designed by the Father, as is clear (John 6:39-40), This is the Father's will that sent me, that of all which he has given me I should lose nothing; and this is the Father's will that sent me, that every one which sees the Son and believes on him may have everlasting life: which will be the more clear if we consider the time when this is spoken it's at such a time when many will not come to him and believe on him, as verse 36, 37. You also have seen me and believe not, all that the Father has given shall come to me, and him that comes I will in no wise cast out; for I came down from heaven not to do my own will, but the will of him that sent me; and then follows, This is the will of him that sent me etc. and verse 43, 44. Murmur not (says he) among yourselves, no man can come to me except the Father that sent me draw him; this you heard of from (John 17:2) at greater length. 2nd. Look on the Son's side of the covenant, and it will also be clear, for his undertaking must be according to the Father's proposing; if the Father did not propose all but some only to be redeemed, then his undertaking must be for these some and not for all, conform to the Father's proposal (Psalm 40), Then said I, lo, I come to do your will O my God; now, the Father's will is, that he should undertake for these given him, and it's not his will that he should undertake for others, therefore he did not undertake for them. 3rd. Christ's sufferings and death are the execution of the Father's will, and therefore must be the execution of his undertaking according to his engagement for the Elect and given ones, therefore these two are put together (John 17:9, 19), I pray for them, I pray not for the world, but for them which you have given me: and, for their sakes I sanctify myself, that is for their sakes whom you have given me and not for the world; he sanctifies himself for them for whom he prays, for them that are given him and no more.

Second, this is clear in the covenant, that Christ's death is intended therein as all other mercies covenanted are; that is to say, to whom faith, effectual calling, justification, etc. are covenanted, for these is Christ's death covenanted, and for none others; for the covenant being mutual, the repromission on the Father's part must be of equal extent with the Son's stipulation, but all these are only peculiarly applicable to the Elect, as benefits flowing from, and following upon Christ's death, which therefore must be peculiarly intended for them as being undergone for them; hence when Christ speaks of faith and effectual calling (John 6) he says All that the Father has given me shall come to me, and none other will nor can come; so justification, pardon of sin, etc. are brought to the Elect and to none others; and when the smallest of blessings are covenanted and articled for none other but for the Elect, shall Jesus Christ himself, that gift of God, or his death, which is the chief thing articled in the covenant, be covenanted for or applied to any others but to them?

A 3rd ground is drawn from Christ's executing of his offices; for this piece or part of Christ's executing of his office, must correspond and be of equal extent with all the other parts and pieces of his offices, such as his effectual teaching, interceding, subduing to himself, etc. which are no broader than the Elect, for he executes no part of any of his offices for the behalf and benefit of any but of the Elect; he [reconstructed: savingly] enlightens no others; he [reconstructed: subdues] none others to the faith of the gospel; he intercedes for none others, his intercession is not for the world; therefore his death must be for none others, all these being [reconstructed: commensurate] and of equal extent; his intercession being grounded on his suffering; therefore (John 17:9, 19) he lays by the world expressly as those for whom he will not pray, and looks back to the covenant as the ground of his undertaking for the Elect given him out of the world, and not for others; and if he will not pray nor intercede for others, what reason can be given of his dying for others? When he will not do the less which is to pray for them, it were absurd to think or say that he will do the greater which is to lay down his life for them.

A 4th ground is this: Christ's death is one of the peculiar evidences of his [reconstructed: dearest] love, beyond which there is none greater, and a main proof and [reconstructed: fruit] thereof, and therefore is not common to all, but is intended for them only whom he peculiarly loves and designs to bring through to glory; which is clear (Ephesians 5:26). Husbands love your wives as Christ loved his Church and gave himself for it, etc. (Romans 5:5) God commends his love to us, in that while we were yet sinners, Christ died for us. (John 15:13) Greater love has no man than this, that a man should lay down his life for his friends. There is a world of reprobates whom Christ never loved with peculiar love, and sure for these he did not die. Jacob have I loved but Esau have I hated, says the Lord (Romans 9:13), which the Apostle holds forth as a sort of copy of God's dealing in reprobation and election in reference to all mankind. And where the Lord himself has set bounds between them whom he loves and hates, it is too great liberality, or rather too great presumption for any, under whatever specious pretences, to extend this his peculiar love to these whom he disclaims.

A 5th ground is taken from the effect, thus: All for whom Christ died, are justified and freed from the guilt of their sins in due time, but Christ Jesus has not purchased and actually procured freedom to all men from their sins; all men are not justified, therefore he laid not down his life for all. For, 1. It cannot be said that he laid down his life for purchasing and buying of such wares, and yet that he got not that which he bought; and seeing the event tells plainly that all are not justified and brought to Heaven, it cannot be that he laid down his life a ransom for all, but it must be for the Elect only that he died. 2. To say that God exacts double payment of one and the self same [reconstructed: Debt], that he exacts from men over again that which Christ paid already for them, reflects on the justice and wisdom of God; and to say that a person that goes to hell shall be no less in his [reconstructed: condition] than another that goes to Heaven, is no less absurd. For the Apostle says (Romans 5:10): If while we were enemies we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life. Here he plainly insinuates, that if a person be bought by Christ's death, it cannot be that he can perish; for if the price be paid by his death, and so the greater thing be done, much more will the lesser, we shall be saved by his life. Now this reasoning could have no force, if Christ died for any that shall perish. Indeed, verse 11 of this chapter it is said, By his knowledge shall my righteous servant justify many for he shall bear their iniquities. Here it is clear, that as many (and no [reconstructed: more]) whose iniquities Christ has taken on and borne, shall be justified; for the one is given as a reason of the other. And there should be no consequence to his justifying of them, from his bearing of their iniquities, if he could by his death bear their iniquities whom he never justified.

A 6th ground is taken from the end of the Covenant, which is to put a difference between special grace peculiar to some, and severe justice to others, and particularly and especially in Christ's death, which makes out what we affirm. For if when Christ died many were actually damned, it cannot be said that he died for these; not that it was with them as with believers before his death; for it cannot be said that the intention of his death in the Covenant, could be beyond what it was at his death, the one being the execution of the other. And sure it could not be intended at his death for the damned; for it would seem a very absurd thing to say, that when Christ was to go and lay down his life, that he was going to suffer for many that were suffering for their own sins in Hell, as many reprobate sinners were before he came in the flesh. Can any imagine a possibility of such a thing? Our Lord was not to be so indifferent in the administration of grace, as to cast it thus away. And can any reasonably think, that at one and the same time, the same punishment shall be exacted from Christ, and from the persons themselves for whom he suffered? Is it possible that this could be intended in the Covenant of Redemption? Or is there free access to justice to pursue Christ as Cautioner when the principal debtor is actually seized upon? Indeed when the principal is set free as the Elect were before his death, there is access to pursue the Cautioner for their debt. But no such thing can be alleged for others that were already damned; but their being taken hold of by justice, is a proof that he answered not for them, nor paid their debt.

7. We may argue thus: If Christ died for all, then either for all indifferently, and so all were alike obliged to Christ; or for some more absolutely that must be satisfied for, and for others conditionally on supposition that they should believe. But this last is absurd, for 1. The Scripture makes not two considerations of Christ's death. 2. It were absurd to say that now it cannot be told whether Christ died for such an one or not. 3. Either that condition is bought to them, or not; if it be bought, then it must be fulfilled. If it be not bought, then 1. That person cannot be said to be bought, because all needful for his redemption is not bought and paid for. 2. Either that condition can be fulfilled by themselves or not; if it may be by themselves, then is free will established, and none are absolutely redeemed. If it cannot be fulfilled by themselves, and yet bought by him for them, then they are determined for another end, to wit, not to get it, and what wisdom can there be in such a redemption as this?

The first use serves for clearing and confirming of a Gospel truth of the Covenant of Redemption, and for the refutation of a contrary error; as we have somewhat of many errors practically in our hearts, so have we this among the rest, that Christ died for all sinners; which fosters people's security, and their groundless hope of admission to Heaven. But here we see that our Lord Jesus in laying down his life, intended the satisfaction of Divine Justice for none but for his elect people, and if so, there are many for whom he never intended the benefit of his death. There are three particular branches of the error which this doctrine confutes. First, their opinion which is more lax, and takes in the sins of all men and women in the world, and gives them an equal share in Christ's sufferings; as if in his intention in laying down of his life, and in God's purpose he had suffered and died for all, for him that goes to Hell as well as for him that goes to Heaven. But if Christ stand as Cautioner for the elect only, then sure this opinion cannot hold; for all are not God's elect; and therefore all are not indifferently redeemed. And though it may be that some of you think that this looks more like grace, yet it is not only absurd as being contrary to truth, but it is absurd also even with respect to grace. For, first, it makes grace a common thing, a man that is in Hell to be as much obliged to Christ as one that is in Heaven; and though it plausibly pretends to give grace abroad and large extent, yet it takes away the power of it. For if grace be thus largely extended, it is not grace that makes the application of grace, but the free will of the creature; for grace according to this opinion, leaves men to be saved or not as they please, and leaves itself to be overcome by man's will. And therefore these errors divide not, but go together hand in hand; for where grace is made so large, free will is made to have a dominion over it, and thus the weight of grace and of election are laid upon it. Second, it lessens [reconstructed: the] estimation of God's grace in the minds of people; for thus, they think little of Heaven, and suppose that it is an easy matter to win at it, and it breeds in them a fearlessness of Hell and of God's wrath. And if many of you had not drunk in this error practically, you would not be so confident of, nor so obstinately maintain your hope of Heaven without ground. Hence alas it is, that many will say, God is merciful, and Christ died for all sinners, and for me, and so sleep it out in security. I am persuaded that much of the security and presumption that abounds among carnal professors is from this ground, that grace is fancied to be thus broad and large. We grant that as to the conveyance and nature of it, it is broad, but in respect of the objects on whom it is bestowed, it is narrow, though it comes from large bowels. Third, it exceedingly mars and diminishes men's thankfulness, for when a mercy is judged to be common, who will praise for it as he would do if it were special and peculiar? That which is a great ground of thankfulness for election, effectual calling, justification, etc. is because these mercies are peculiar; even so that which makes the redeemed thankful for redemption, is because they are redeemed and bought when others are left. Hence is that song of the redeemed company (Revelation 5:9): "You are worthy to open the book, for you were slain, and have redeemed us to God by your blood out of every kindred, and tongue, and people, and nation." It heightens not their praise that all of every kindred, and tongue, and nation were redeemed, but this does it — that when the Lord had the whole world before him, he was graciously pleased to purchase and redeem them out of it. That, as it is (John 11:52), he should gather together in one the children of God that were scattered abroad. They therefore I say bless him, and wonder when they consider that they are pitched on who are by nature the same with these that are passed by. And it were a strange thing to affirm that they who are in Hell have as great ground of praise, and of saying, "We thank you, for you have redeemed us by your blood," as these that are in Heaven have. Fourth, this making of grace so wide and large in its extent as to take in all, does leave the people of God altogether comfortless. But it may be here said, How is it that it is more comfort to believers that grace is peculiar in saving, and that but a few are redeemed in comparison of others that are not redeemed, than if we should extend it to, and account it to be for all? Or how is this more comfortless to them, that grace is made universal? Answer: First, because if it were universal, many whom Christ died for, are now in Hell, and what consolation can there be from that? A man may be redeemed and yet perish and go to Hell for all that? But it is strong consolation when this comes in: if when we were enemies we were reconciled by the death of his Son, much more being reconciled we shall be saved by his life; if he died for us when we were enemies, will he not much more save us being friends? Second, suppose a person to be in black nature, what comfort could he have by looking on redemption as universal? He could not expect Heaven by it; for many expect Heaven on that ground who will never get it. But it is a sort of consolation even to them that are without, to consider that redemption is peculiar to some; for though all get not Heaven, yet they that believe get it, and so upon their closing with Christ the consolation presently flows out to them. Whereas if they should lay it for a ground that Christ's death were universal, they could never have solid ground of consolation by flying to him. Fifth, this error does quite overturn and enervate the whole Covenant of Redemption and peculiar love. First, it enervates and obscures the wisdom that shines in it, if Christ may buy and purchase many by his death, who shall yet notwithstanding perish. Second, it enervates and obscures the love and grace that shine in it; for it makes Christ to cast away the love and grace of it to reprobates, and so to cast pearls to swine. Third, it obscures the freedom of it, which [reconstructed: chiefly lies] in his taking of one and refusing another, as it is (Romans 9:11-12): the children not being yet born, and having done neither good nor [illegible], that the purpose of God according to election might [illegible], not of works, but of [illegible] that calls, it was said, the elder shall serve the [illegible], as it is written, Jacob have I loved, and Esau have I hated. Fourth, it obscures the justice of it, if he should buy all and yet get but some for it — it being the design of God to inflict on Christ the curse that was due to sinners, and to spare them. If this should be the result of it that many for whom he died and took on him the curse, should perish, he should get but some of these whom he bought, and Justice should twice exact satisfaction for one and the same debt, once of the Surety, and again of the principal debtor that perishes. Whereas when Christ becomes Surety they are set free for whom he was Surety, and it is justice that it should be so. We do the rather insist in the refutation of this error, because this is a time wherein it is one of the Devil's great designs which he drives to trouble the clear springs of the Gospel, and to revive this error among the rest. And there is something of it in these poor foolish people who speak so much of a light within, as if all were alike, and had something, which if they use well they may get life by. This error always leaves men to be masters and carvers of God's decree, and of Christ's purpose and design in the work of redemption, and suspends the benefit of his death mainly, if not only, on the consent of man's free will.

A second branch of the error which this doctrine refutes, is that which is expressed by some who are not professed enemies, but in other things deserve well of the Church of Christ, which therefore should be our grief to mention; and it is this, that though Christ has not simply purchased redemption from sin to all men, that yet he has taken away from all, the sins of that first Covenant of Works, as if there were (as they say) no sin for which men are now condemned, but the sin of infidelity or unbelief. But this is dangerous, for [reconstructed: 1.] If this be true that Christ's death is only a price for the sins of the Elect, then there are no sins of others reckoned on his score. 2. It halves Christ's purchase, and hardly will we find Christ's death divided, which were to say that he has bought a man in part or half, from wrath and not wholly; such a dividing of Christ, and halving of his death, seems not consistent with the strain of the Gospel, for as there is one sacrifice, so there is one account on which it is offered. 3. It seems to infer a good and safe condition to all them that die without sinning against the Gospel, and so to infants born out of the Church that never sinned against the Covenant of Grace, and it pleads much for them that never heard the Gospel, indeed possibly for all, if they be not obliged to believe the Gospel, as it's hard to say they are, who never heard of it. 4. There are many in hell this day who know and feel this to be an untruth, being condemned for sins against the Covenant of Works, therefore he undertook not their debt, nor paid for them; and when the Books shall be cast open, there will be many other sins [reconstructed: found] to be reckoned for than sins against the Gospel; are not whoremongers, adulterers, murderers, thieves, etc. to reckon for these sins? It's very sad that such things should take place with men otherwise useful, but is in other things, so in this hurtful, which we should not speak of, were it not that they are spread abroad in books wherewith many may be leavened.

A third branch of this error which this doctrine refutes, is, that Christ died conditionally for all hearers of the Gospel, to whom he is conditionally offered; and this is also expressed by the same authors who say, that though he has not bought all men absolutely, nor died to procure life absolutely to them, yet that he did so conditionally and upon supposition that they should afterward believe on him. But there can be no conditional satisfaction intended here, for 1. If respect be had only to the sins of the Elect in Christ's undertaking, then none is had to the sins of all. 2. If the Father's acceptance of the price be absolute, then there is no conditional buying. 3. If it be conditional then he suspended the effect of his death, the satisfaction for his Soul-travail on man's will; and if this condition could not be fulfilled by man, then it is an unwise bargain, and nothing of it may fall to be fulfilled, and then believing is no fruit of grace. Again, he has either bought faith to them as he has done to the Elect, or not; if he has, then they reject it, and so grace is not efficacious; if not, he has bought the end without the [reconstructed: means] leading to it. Or thus, if it be conditional, it's either on a condition which they can fulfill, or on a condition that they cannot fulfill; if it be on a condition which they can fulfill, then it hangs grace on men's free will, and suspends the Decree of Election on their receiving of Christ; if it be a condition that is not in their power to fulfill, then either Christ has bought that condition to them, or not; to say that he has not bought the condition of faith, it will infer a strange assertion that he has bought life and not the condition, the end and not the [reconstructed: means]. And if it be said that he has bought it, it cannot be said that he has done so absolutely, because they never get it; or if absolutely, then to the Elect only in whom it must be, and is in due time fulfilled; and so in effect it resolves in this, that Christ's purpose is to be bounded and confined (to say so) to the Elect only.

There are some difficulties and objections that will readily here be moved, which we will not enter upon, only for preventing of mistakes: it stands in the way of some to hinder their believing as they suppose, that Christ has died for some and not for all, and they know not if they be of that small number. If we were to speak to such, we would say, 1. God has not elected all, and so who knows if he has elected them? And he will not save all, and who knows if he will save them? And so the doubt will stick still; if folks will thus break in upon God's secret will and purpose which belongs not to them. 2. Christ's death for you is not the formal ground nor yet the warrant of your faith, nor yet of the offer of the Gospel, but the Lord's will warranting you to believe, and calling for it from you, and his commanding you to rest upon Christ for the attaining of righteousness as he is offered in the Gospel: we are invited by his command and promise, and we are not first called to believe that Christ died for us, but we are called [reconstructed: first] to believe in him that is offered to us in the Gospel, that is our duty. And folks are not condemned because Christ died not for them, but because when he offered the benefit of his death and sufferings to them, they slighted and rejected it. We are to look first to what Christ calls to, and not to meddle with the other, to wit, whom Christ minded in his death, till we have done the first: the Word bids all believe that they may be saved, and such as neglect this command will be found disobedient. 3. Though Christ has not died for all, yet all that flee to him by faith shall be partakers of his death, and from this you should reason, and not from his intention in dying. If you come not to him, you cannot have ground to think that he died for you, but if you go to him by faith, you may expect that he will pray for you, and own you for believers. Christ casts in that word (John 17), "They have believed your word," as well as that other, "Yours they were, and you gave them me." And if we put these two together, the one will be found as sure a ground of consolation as the other. But it were but a poor comfort to say that Christ died for all, and yet that they may all, or most, or many of them perish for all that.

The second use serves to stir them up to thankfulness for whom Christ has satisfied, and who are fled for refuge to him. If there be any here, to whom Christ has manifested such love, that they can say he has loved me, and given himself for me — O! how are you obliged to wonder and bless him? Greater love than this cannot be; and it should warm your hearts with love to him the more, when you reflect on God's design upon you in particular in the Covenant of Redemption.

Use third. If Christ intended his death and sufferings only for the benefit of the elect; then, as because few come to Heaven, all should be the more diligent; so because Christ died not for all, every one should aim in God's own way to have it made sure to himself that Christ died for him, and should be the more watchful and diligent to make his Calling and Election sure, because as it is not all that are elected, so it is not all that are purchased by Christ's death. Redemption is sure in itself, and free grace appears conspicuously in it, yet wisdom and sovereignty do also appear in this, that it is not of all; therefore study to make it sure by fleeing to Christ by faith, and by the study of [reconstructed: Holiness] and mortification in his strength, and through the power of his death, which will be a proof of your interest in it. This were much more suitable than to be quarreling with God's decrees, as some are brought in (Romans 9:19), "Why does he find fault? Who has resisted his will?" To whom the Apostle answers, "Who are you that reply against God?" It becomes you not to dispute with God, but to seek with more solicitude, and with holy and humble carefulness to make the matter sure to yourselves; we may well raise storms by our disputes, but shall come to no peace by them; this can only be come at by fleeing to the hope set before us.