VeR. 32.] SERMONS UPON ROMANS VIII. 337
God. The argument of the text sboweth it — ' He that spared not his own Son,' &c.
In the words we have two things — God's former and after bounty.
1. A foundation, or
2. An inference.
First, Thefoundation and ground-work of the argument is propounded
1. Negatively — He spared not his own son.
2. Positively — But delivered him up for us all.
Secondly, The inference is considerable, both for the matter and the form.
[1.] In the matter, take notice of a gift resulting from the death of Christ; where —
(1.) The extent of the gift or donation — all thincjs.
(2.) The freeness of the gift — ■)(apt,aerai,, freely.
(3.) The method and order — aw avTw, ivith him.
[2.] The form. It is an appeal to our reason and conscience — How shall he not f As if it were said, Can any man be so absurd and illogical, so little skilled in the art of reasoning ? How is it possible to imagine that he that gave us Christ will deny us anything that is good for us ?
Doct. That in the death of Christ God hath laid a broad foundation for a large superstructure of grace, to be freely dispensed to all those that have an interest in him. Let me here show you —
1. How the death of Christ is here expressed.
2. What a superstructure of grace is built thereupon.
3. The strength and force of the inference.
4. Who have interest in Christ, and may more expressly take com- fort in it, and reason thus within themselves.
First, How the death of Christ is here expressed, as to God's act about it.
1. Negatively — 'He spared not his own Son,' where we have the act and object of it.
[1.] God's act is intimated in that expression, 'He spared not.' There is a twofold not-sparing, either in a way of impartial justice, or in a way of free and eminent bounty.
(1.) In a way of impartial justice ; so it is said, 2 Peter ii. 4, 5, ' God spared not the angels that sinned ; ' and again, ' He spared not the old world ;' that is, would use no clemency, but gave them their deserved punishment. So many would interpret this, ouk i(f>e[aaTo, he spared not Christ, but stirred up all his wrath against him, when he took upon him to satisfy for our sins. When he took upon him to satisfy for our sins, divine justice would not abate him one farthing : Zech. xiii. 7, 'Awake, 0 sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts ; I will smite the shepherd, and the sheep shall be scattered.'
(2.) In a way of eminent and free bounty. So we are said to be sparing of those things which are most dear and precious to us ; but upon great occasions we part with them. In this sense, when the elect had need of Christ, God did not spare him, but came off freely with him : John iii. 16, 'God so loved the world, that he gave his only-begotten Son,' parted with him out of his bosom, gave him to die for our sakes.
[2.] The object — ' His own Son;' that is, not an adopted son, but only-
voL. XII. y
338 SERMONS UPON ROMANS VIII. [SeR. XLII.
begotten. What dearer to parents than their children ? Parents will part with their all to redeem their children, especially if they have but one, and that dearly beloved. Bat God's love to Christ is not to be measured by an ordinary standard ; all is infinite between the Father and him ; therefore this heighteneth his grace to us, that he spared not his own Son. Let us consider what might have moved God to spare his Son.
(1.) The incomparable worth and excellency of his person. Things which are rare and excellent use to be spared, unless upon great necessity. Now the Lord Jesus was so the Son of God that he was co-equal with him in divine honour and glory. Thus did the Jews understand him when he called himself the Son of God : John v. 18, 'The Jews sought the more to kill him, not only because he had broken the sabbath, but said also that God was his Father, making himself equal with God.' And they were not mistaken in it; for Christ was indeed so the Son of God as to be equal in essence, power and glory with the Father. Their fault was tliat they denied this title to be due to Christ. The apostle explaineth it : Phil. ii. 6, ' Who being in the form of God, thought it no robbery to be equal with God.' It was no blasphemy, no usurpation of divine honour ; Christ was not thrust down from heaven for robbery and usurpation, as the sinning anuels were, but was sent down. The divine honour did justly and rightly belong to him. Now that God spared him not on this occa- sion is the great demonstration and condescension of his love.
(2.) The singular and infinite love between God and Christ. He is called his dear Son : Col. i. 13, 'viov dyaTrr]';.' The Father loved him dearly ; and we are chary of what we tenderly love ; therefore the only- begotten Son is said to be in the bosom of the Father, John i. 18, which intimateth not only his co-existence with him from all eternity, but the mutual familiarity, delight, and complacency which the divine persons have in one another, which is also set forth, Prov. viii. 30, ' Then was I by him, as one brought up with him ; I was daily his delight, rejoic- ing always before him ; ' as two mates or companions of suitable dispositions, always bred up together, and rejoicing in one another. Thus is Heaven fain to lisp to us in our own dialect, to set forth the intimacy, oneness and delight that is between the Father and the Son ; yet God spared him not.