creatures, it is not that he may be happy, but liberal, that his goodness may take its rise to reward them. Now this is the special commendation of divine love, it doth not arise out of indigency as created love, but out of fulness and redundancy. Our Saviour tells us, there is "none good but God;" not only in respect of the perfection of that attribute, as it is in God in a transcendent manner; but as to the effects of his goodness, which are merely for the benefit of the receiver. He only is rich in mercy, to whom nothing is wanting or profitable. The most liberal monarch doth not always give, for he stands in need of his subjects. And where there is an expectation of service for the support of the giver, it is traffic, and no gift. Human affection is begotten, and nourished by something without; but the love of God is from within the misery of the creature is the occasion, but the cause of it is from himself. And how free was that love, that caused the infinitely blessed God to do so much for our recovery, as if his felicity were imperfect without ours!

It doth not prejudice the freeness of redeeming mercy, that Christ's personal glory was the reward of his sufferings. It is true, that our Redeemer for "the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God," Heb. xii. 2; but he was not first drawn to the undertaking of that hard service by the interest of the reward for if we consider him in his divine nature, he was the second person in the Trinity, equal to the first; he possessed all the supreme excellencies of the Deity: and by assuming our nature, the only gain he purchased to himself was to be capable of loss for the acomplishing of our salvation. Such was "the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that we through his poverty might be rich," 2 Cor. viii. 9. And although his human soul was encouraged by the glorious recompence the Father promised, to make him King and Judge of the world, yet his love to man was not kindled from that consideration, neither is it lessened by his obtaining of it; for immediately upon the union of the human nature to the Eter

nal Son, the highest honour was due to him. When the first-begotten was brought into the world, it was said, "Let all the angels of God worship him," Heb. i. 6. The sovereign power in heaven and earth was his inheritance, annexed to the dignity of his primogeniture. "The name above every name was a preferment due to his person. He voluntarily renounced his right for a time, and appeared in the " form of a servant upon our account, that by humbling himself he might accomplish our salvation. He entered into glory after a course of sufferings, because the economy of our redemption so required; but his original title to it was by the personal union. To illustrate this by a lower instance: the mother of Moses was called to be his nurse by Pharaoh's daughter, with the promise of a reward, as if she had no relation to him. Now the pure love of a mother, not the gain of a nurse, was the motive that inclined her to nourish him Thus the love of Christ was the primary active cause that made him liberal to us of his blood neither did the just expectation of the reward take off from it.

with her milk.

The sum is this-the essence of love consists in desiring the good of another without respect to ourselves; and love is so much the more free, as the benefit we give to another is less profitable or more damageable to us. Now among men it is impossible that to a virtuous benefactor there should not redound a double benefit, from the eternal reward which God hath promised, and from the internal beauty of an honest action, which, the philosopher affirms, doth exceed any loss that can befal us; for if one dies for his friend, yet he loves himself most, for he would not choose to be less virtuous than his friend, and by dying for him he excels him in virtue, which is more valuable than life itself. But to the Son of God no such advantage could accrue; for being infinitely holy and happy in his essence, there can be no addition to his felicity or virtues by any external emanation from him. His love was for our profit, not his own. The freeness of God's mercy is evident by considering there was no tie upon him to dispense it. Grace, strictly taken, differs from love; for love may be a debt, and

without injustice not denied. There are inviolable obligations on children to love their parents: and duty lessens desert; the performance of it doth not so much deserve praise, as the neglect merits censure and reproof. But the love of God to man is a pure, free, and liberal affection, no way due. "The grace of God, and the gift by grace, hath abounded unto many," Rom. v. 15. The creation was an effusion of goodness, much more redemption. "Thou art worthy, O Lord, to receive glory and honour, and power; for thou hast created all things, and for thy pleasure they are, and were created,” Rev. iv. 11. It is grace that gave being to the angels, with all the prerogatives that adorn their natures. It is grace that confirmed them in their original integrity, for God owes them nothing and they are nothing to him. It was grace that placed Adam in paradise, and made him as a visible god in the lower world. And if grace alone dispensed benefits to innocent creatures, much more to those who are obnoxious to justice: the first was free, but this is merciful. And this leads to the second consideration, which exalts redeeming love.

II. The object of it is man in his lapsed state. In this respect it excels the goodness that created him at the beginning. In the creation as there was no object to invite, so nothing repugnant to man's being and happiness. The dust of the earth did not merit such an excellent condition as it received from the pure bounty of God, but there was no moral unworthiness. But the grace of the gospel hath a different object, the wretched and unworthy; and it produces different operations, it is healing and medicinal, rånsoming and delivering, and hath a peculiar character among the divine attributes. It is goodness that crowns the angels, but it is mercy, the sanctuary of the guilty and refuge of the miserable, that saves man. The scripture hath consecrated the name of grace in a special manner, to signify the most excellent and admirable favour of God in recovering us from our justly deserved misery. We are "justified freely by his grace," Rom. iii. 24;-"By grace we are saved," Eph. ii. 5;-" Grace and truth came by Jesus Christ,"

John i. 17;—it is "the grace of God that bringeth salvation," Tit. ii. 11.

And this is gloriously manifested towards man in that, 1, considered in himself, he is altogether unworthy of it; 2, as compared with the fallen angels who are left under perfect, irremediable misery.

1. Man, considered in himself, is unworthy of the favour of God.

The usual motives of love are-the goodness of things or persons. This is the proper allective of the rational appetite there is such a ravishing beauty in it, that it powerfully calls forth affection. When there is a union of amiable qualities in a person, every one finds an attractive. A conformity in disposition hath a mighty force to beget love. Resemblance is the common principle of union in nature: social plants thrive best when near together: sensitive creatures associate with those of their kind. And love, which is an affectionate union and voluntary band, proceeds from a similitude of wills and inclinations. The harmony of tempers is the strongest and sweetest tie of friendship.-Love is an innocent and powerful charm to produce love: it is of universal virtue, and known by all the world. None are of such an unnatural hardness, but they are softened and receive impression from it. Now there are none of these inducements to incline God to love man.

(1.) He was utterly destitute of moral goodness. As the exact temperament of the body, so the order and beauty of the soul, was spoiled by sin. Nothing remained but deformity and defilements. The love of God makes us amiable, but did not find us so. Redemption is a free favour, not excited by the worth of him that receives it, but the grace of him that dispenses it; "God commendeth his love toward us, that while we were yet sinners, Christ died for us,' Rom. v. 8. Our goodness was not the motive of his love, but his love the original of our goodness.

(2.) There is a fixed contrariety in the corrupted nature of man to the holy nature and will of God, for which he is not only unworthy of his love, but worthy of his wrath. We are opposite to him in our minds, affections,

and actions: a strong antipathy is seated in all our faculties. How unqualified were we for his love! There is infinite holiness in him, whereby he is eternally opposite to all sin, yet he expressed infinite love to sinners in saving them from misery.

(3.) There was not the least spark of love in man to God. Notwithstanding his infinite beauty and bounty to us, yet we renewed acts of hostility against him every day, Rom. v. 10. And it was the worst kind of hostility, arising from the hatred of God, Rom. i. 30; and that for his holiness, his most amiable perfection. Yet then in his love, he pitied us. The same favour bestowed on an enemy, is morally more valuable than given to a friend; for it is love that puts a price on benefits: and the more undeserved they are, the more they are endeared by the affection that gives them. "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins," 1 John iv. 10. We were rebels against God and at enmity with the Prince of life, yet then he gave himself for us.

(4.) It will further appear that our salvation comes from pure favour, if we consider man not only as a rebellious enemy to God, but impotent and obstinate, without power to resist justice and without affection to desire mercy. Sometimes the interest of a prince may induce him to spare the guilty; he may be compelled to pardon, whom he cannot punish. The multitude is the greatest potentate. The sons of Zeruiah were too strong for David; and then it is not pity, but policy to suspend the judgment, 2 Sam. iii. 39. But our condition is described by the apostle, that when we were sinners and "without strength," then Christ died for us, Rom. v. 6. Man is a despicable creature, so weak that he trembles at the appearance of a worm, and yet so wicked that he lifts up his head against heaven. How unable is he to encounter with offended omnipotence! How easily can God destroy him, when by his sole word he made him! If he unclasps his hand that supports all things, they will presently relapse into their first confusion. The whole world of sinners was shut up, utterly unable to repel or avoid his displeasure; and what amazing love