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tution of what is taken away by another, unless he does it of his own accord, Well, says Christ, though I took it not away, yet I made restitution of the robbery and stealth that was committed ; I engaged to do it in the council of peace, "Lo, I come: I delight to do thy will", &c. Again, (5.) We have here the time when our glorious Immanuel made this restitution of what he took not away. It was, Then I restored what, &c. when his enemies were destroying him; when they were robbing him of his name, and robbing him of his very life, he restored what was taken away by robbery from meo. You will see how low our blefred Lord descended to make this restitution, and when it was; it was, in the first verse, when the waters of God's wrath were coming into his soul, even then, says he, i restored that which I took not away. Now, from the words thus briefly opened, the doctrine that I take notice of is shortly this.

Doct. “ That it was the great design of the Son of God,

when he descended into a ftate of humiliation here, in this lower world, to make restitution both unto God and unto man, of what he never took away.” For as there was a robbery committed upon God and upon man by fin and Satan; fo our glorious Redeemer, he makes a reftitution of the folen goods, he restores both to God what was his due, and unto man what he had loft.

Now, in the prosecution of this doctrine, if time and Strength would allow, the method that I propose is,

1. To premise two or three things for clearing of the way. II. To inquire into the stolen goods, what it was that was taken away both from God and man.

IH. I would make it appear, that our glorious Immanuel, he makes reftitution of what was taken away both from God and from man; he restores unto God his due, and unto man his loss.

IV. I would thew when it was that our Lord did this; for it is said here, I hen I restored.

V. I would give the reasons why Christ made this restitution, when he was under no manner of obligation to it, but his own free will. And then,

VI. Lafily, I would make some application of the whole.

I. The first thing proposed is, to premise two or three zbings for clearing of the war. For clearing of it wouis consider,

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I. That

1. That when God made man, he made him a rich man: he bestowed ali manner of goods upon him, that were neces. sary to make him live comfortably here, and to make him eternally happy hercaiter.

2. You would consider, that Satan, by this time, having fallen, like a star, from heaven to earth, when he lighted upon this world, upon this earth, he presently saw man standing and acting in the capacity of God's vicų roy, bearing his image, and having the whole creation in subjection to him. This filled the enemy with envy, and therefore he enters into a resolution, if it were possible, to commit a robbery upon man, and to strike at God's sovereignty through man's lide; and accordingly,

3. Satar: prevailed upon our first parents, and beguiled them into an eating of the tree of knowledge of good and evil, which God had discharged them to eat upon the pain of death; and thereby the paction betwixt God and man (I mean the covenant of works) was broken.

4. The covenant of works being broken, and man having entered into a rebellion against God with the devil, he juftly forfeited all the spiritual and temporal goods that God bestowed upon him, and likewise loft his title to a happy eternity, and became the enemy's vaffal; and thus the enemy robbed him of all the goods that God bestowed upon him.

5. Lastly, The eternal Son of God having a delight in the fons of men, and beholding them in this miferable plight, he enters upon a risolution that he will take on man's nature as a coat of mail, and that he will in man's nature be avenged upon that serpent that hath beguiled our first parents, and spoiled them of their patrimony. And accordingly, in the fulness of time, he comes, and is manifested to dettroy the works of the devil, and to recover all the stolen goods; he spoiled principalities and powers, and triumphed over them in his cross, and then divides a portion with the great, and the spoil with the strong; and, with a view to this, it is said in this text, Then I restored that which I took not away. And so I come to,

11. The second thing I propofrd, and that was, to inquire a little into the robbery that was committed by sin and Satan, both upon God and upon man.

And, first, To begin with the robbery that was committed upon God. It was the devil's great drift, by tempting man to find ins God, to rob God of bis glory. God made all things for hi gay, ad for his pleacure they are and were created. Ine whole carth, before fio cntcred into it, was full of his glory; and whenever Adam opened his eyes, and looked abroad through the creation, he saw the glory of God sparkling, as it were, in every creature he cast his eyes upon. Well, the enemy's design was to despoil and rob God of his glory. There is a question put, Mal. ii. 8.“ Will a man rob God” will a creature adventure to rob his Creator? And yet this wickedness is perpetrate. God is invaded, and his glory is in a great measure taken away, I mean his declarative glory, for it is impoflible his essential glory can be invaded.

I will tell you of several things relative to the glory of God, which were attempted to be taken away, and quite obscured and sullied by the sin of man.

1. There was an attempt made to rob God of the glory of his sovereignty, as the great Lord and Lawgiver of heaven and earth. Man, when he finned against God, and brake the law in compliance with the motion of the enemy, what was the language of the deed? It was, “ We ourselves are lords, and will come no more unto thee;" we will make our own will a law: “Let the Almighty depart from us: for we desire not the knowledge of his way.''

2. There was an attempt to rob him of the glory of his wifdom. The wisdom of God was impeached by the fin of man as a piece of folly, namely, in giving a law to man, that was not worthy to be observed. Sirs, depend upon it, every fin you are guilty of, charges God with folly, and exalts the will and wisdom of the creature, above the will and wisdom of God expressed in this holy law. And what a capital crime is it for poor men to charge God with foolishness!

3. By fin there is an attempt to rob him of the glory of his power, in regard the finner gives a defiance to the Almighty, and, upon the matter, says, he is not able to revenge his quarrel on us, the arm of his power is withered. That is the language of fin. And then,

4. There is a robbery upon God's holiness, which is one of the most orient and bright pearls of his crown. When the holy law is violated and transgressed, the language of that action is, God is like ourselves, he approves of our ways. Again,

3. There was an attack upon his justice, and a denying his rectoral power and equity. God i'ays, “ The foul that linneth shall die, that he will by no means acquit the guilty.” Well, but the language of sin is, “ God will not require it,' or he may be pleased or pacified with this or the other petty atonement.

Not to infiit: there was a despising of God's goodness. God gave man a great eftate; he gave bim the whole earth, VOL. III.

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and would have given him the heavens also, if he had conti. nued in his integrity; but yet all that goodness of God was trampled under foot by the fin of man.

Also, there was a denial of the faithfulness of God in the threatening that was denounced against the fin of man, “IR the day that thou eatest of it, thou shalt surely die." But the Janguage of fin is, God is not true to his word, he will not surely do it; said Satan, “ Thou shalt not surely die.” Thus you see there was an attempt made to rob God of the glory of all his perfections at once.

Secondly, Let us inquire a little into the goods that were ftolen from man by fin and Satan. Here we may see a melancholy scene. The glory of the human nature was quite marred by fm. Man was made the top of the creation ; but by fin he was brought below the very beasis that perish, so that, " The ox knoweth his owner, and the ass his master's crib, but my people know not me, faith the Lord; and they do not consider” their obligations to me.

Sin, it robbed man of his light and light. You know what befel Samson when he was taken captive by his enemies, chey put out his eyes; fo when we fell into the enemies hands, they put out our eyes, and all mankind have been born blind fince that time. Again, fin hath robbed us of our very life, and laid us among the congregation of the dead. - All man. kind are a dead and putrified company, “ dead in trespaffes and fins,” Eph. ii. 1. -And then, Gin hath robbed man of his liberty unto any thing that is spiritually good ; and ever since we have become captives to the devil, the world, and our lufts. Again, an hath robbed us of our wisdom, and brought us to prefer folly to the wisdom of God. Every man by na. ture is playing the fool. Who but a fool would spend his money upon that which is not bread, and his labeur upon that which profiteth not?-Sin robbed us of our righteousness, and rendered us a company of guilty criminals before God, and brought us under the sentence of the broken law, condemned alrendy, John iii. 18.- Sin robbed us of our beauty, of the beautiful image of God, consisting in holiness and conformity to the great Creator, and it hath brought the hue of hell upon all mankind, lying among the pots.- Again, fin hath robbed us of our health. Man was a healthy creature both in soul and body before the entry of fin; but Gin haih robbed us of .that, so ihat, “ from the crown of the bead to the sole of the foot, there is no found part about us."-Sin hath robbed us of our peace, and let us at war with God, with ourselves, with one another, and at war with the whole creation.-Sin harh robbod us of our beautiful ornaments that God put upon

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at our creation, and stript us naked, as it is said of Laodicea, Rev. iii. 18.-Sin hath robbed us of our treasure, insomuch that we are become beggars, poor, and naked.--In short, în hath robbed us of our God, io that we are become without God in the world.” There is a robbery for you that cannot be paralleled! You see what was taken away from God and man, by the fin of man.-I might likewise tell you that fin robbed man of that paradise of pleasure in which God set him at his creation. No sooner had man finned through the instigation of Satan, that old ferpent, but he was turned out of the garden of Eden, Gen. iii. 24. and a flaming sword placed, that turned every way, to keep him from having access to the tree of life in the midst of the garden.-Sin hath robbed us of heaven, and made us heirs of hell and wrath.--In short, fin hath disordered and disjointed the whole creation. Whenever man finned, there came such a load upon the earth, through the curse of God, that ever since the whole creation bath been crying in pain, seeking deliverance fro:n that dead weight that hath been lying upon it. So that, I say, by the fin of man there is a robbery committed, there are goods stolen from God and man, and the good creatures of God.

III. The third thing proposed was, to make it appear that our glorious Immanuel, he makes a restitution of what was taken away both from God and from man. He restores unto God his due, and restores unto man his loss.

And, 1. He makes reftitution of glory to God, and that in the higheit measure and degree, as was intimated by the angels, at the nativity of our Lord, Luke ii. 14. The first note of the song of the angels is, “Glory to God in the highest," &c. It is just as if they had faid, Glory hath been taken away from God, by the fin of the first Adam and his posterity; but now there is a higher revenue of glory to be brought in to the crown of heaven, than the whole creation in innocency could afford. Accordingly, our blessed Lord he declares, when his work was finished, after he had gone through his course of humiliation, he comes to his father, John xvii. 4. and he says, Now, Father, “ I have glorified thee on the earth.” Observe the phraseology, for there is fomething remarkable in it, “ I have glorified thce on the earth :" the earth was the theatre of rebellion where God was affronted, his law violated, and his sovereignty contemned; but, says he, " I have glorified thee on the earth,” where thou walt ditho. noured. I ought to go through all the perfections of God, that were leased by the fin of man, and tell how Christ restores glory to every one of them.

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