own glory that he might in this way manifest that mystery of the Trinity and his glorious attributes yet this does not derogate from the greatness of Gods love in sending his Son to dye mans corrupt reason is ready to entertain diminitive thoughts of the compassions of God in this thing sometimes the heart reasons that God did it for his own glory but he could have glorified himself in mans ruine or he might have glorified his grace towards the Angels that fell and not towards man and certainly if God did it for his glory men do very ill to entertain any thoughts that do diminish from the glory of God sometimes the heart reasons that it would have been hard measure for God to have left mankind to have perished without providing a way of salvation seeing we came sinners into the world but it was upon no such account that God did it he was not conscious of any wrong in his dealings to man his dispensation towards mankind in punishing of them with the loss of his image for their sin in Adam and in imputing the sin of Adam is equal and righteous Rom. 3.23 all have sinned and come short of the glory of God men likewise reason sometimes against the riches of Gods grace in this thing from hence that sin don't hurt God but though it don't hurt him yet it wrongs him if a man should revile his Prince it may be it would not hurt him if he should throw stones at him as Shimei did at David yet he might not hurt him but he would wrong him greatly so sin is a great wrong unto God Psal 51.4 against thee thee only have I sinned and it is wonderful love for God to give his Son to dye for us John 3.16 so God loved the world that he gave his only begotten Son c. I shall pass by other considerations to help to shew the greatness of his love and onely select those five that serve to enforce the argument that lies before us 1. It was great love that God should send his son to endure such sore sufferings for us it was much that God should condescend upon any account that his Son should undergo such sufferings it was a great thing that God should be willing that Christ should be brought into such a condition when we consider the glorious excellency of his person and the dear love of the Father to him it may well be admired by us that God should find in his heart to put him upon such sufferings we may well conclude that those persons for whose sakes all this was were greatly beloved of God that the heart of God was mightily concerned in their good it was a great thing for the glorious Son of God to suffer any thing much more to bear what he did his suffering was very great he was a man of sorrows and acquainted with grief Isa 53.4 1. He suffered much pain though many men have endured more yet it was a great deal that the Son of God endured especially when he was cruelly scourged and after that crucified that manner of death was exquisitely painful Psal 22 16. they pierced my hands and my feeet the nailing of his body to the cross and the weight of his body being born by those wounded parts for so many hours could not be without exquisite pain he expresses it by his bones being out of joint Psal 22.14 it must needs be a terrible torture because persons that were crucified was not wont to be very long in that condition before they dyed The suddenness of their death could not be from the meer effusion of blood but the exquisiteness of their pain contributed much to it 2. He suffered much disgrace he endured all manner of indignities from men he of whom God said let all the Angels of God worship him subjected himself to great contempt they flouted at him mocked him made themselves sport in abusing him spit on him yea the punishments that were inflicted on him were very disgraceful such as were wont to be inflicted on the basest of men the death of the cross was a shameful death his enemies studied to render him vile and contemptible the Heathens were wont afterwards to upbraid the christians with their crucified God. 3. He suffered much inward trouble not onely from the sence he had of his outward troubles and from the temptations of the Devil but also from Gods withdrawing the sence of his savour putting into him the sence of his wrath the fiery wrath of God typified by that fire from heaven that consumed the sacrifices took hold of him as believers have great inward peace of conscience arising from his righteousness so had he great inward sorrow arising from the guilt of our sins he tells his Disciples that his soul was very sorrowful and very heavy even unto death Mat. 26.28 and as this was the occasion of his sweating great drops of blood so probably of his suddain death he dyed before the others that were crucified with him of which it is hard to assign any other reason than this that the sence of Gods wrath much hastened his death as God tells Moses that no man can see his sace and live that is the sight of Gods love and glory as the Saints see it in heaven is such that the nature of man in this state of mortality cannot bear it it would kill him to have such a sight so there is a parity of reason that the sence of Gods wrath in the extremity of it is too much for mortal man to bear and was the thing that hastened the death of Christ 4. He suffered a state of death and he continued in a state of death for some time his body and soul were rent asunder which state is contrary unto nature the union of body and soul was dissolved and his body left for a time stark dead and his soul in a preternatural estate of separation a state which nature does abhorr exceeding contrary to the instinct and inclination of nature 2. It was great love for God to send his son to dye for us when we had grievously offended him for we were looked upon under that consideration when God sent his Son to dye for our salvation 't is true ' that at that time some of the Elect were in heaven ' wholly saved from the guilt and pollution of sin others of them were not then born and so were uncapable of being actual offenders at that time but we were looked upon in that action as offenders for the sins of the Elect that were in heaven were not at that time satisfied for their debt was not paid And God certainly knew that the Elect that were to be born would be Offenders Christ when he died died for Transgressors Isa 53.6 all we like shee have gone astray and the Lord hath laid on him the iniquity of us all for God to take such care of the salvation of man that had abused him and
appointed to be a seal to this doctrine of faith in the righteousness of Christ 't is a confirmation of this doctrine and the covenant of God to give salvation through faith in Christ and therefore it was John the Baptists manner before he baptized persons to teach them that they must believe on Christ Acts 19.4 5. and the Apostles and Apostolical men would not baptize any adult persons but such as professed to believe on Christ Acts 8 36 37. and indeed when persons do subject themselves unto this ordinance of baptism they do acknowledge that doctrine of salvation by Christ and therefore in that promise which Christ puts into the mouths of the Apostles when he sends them to preach the Gospel he makes mention of baptism Mark 16.16 he that believeth and is baptized shall be saved Baptism is mentioned as the evidence of Faith. 3. Because Baptism represents and shews forth the washing away the guilt of our sins by the blood of Christ This is held forth in that 1 Pet. 3.21 the like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Jesus Christ For the opening of this plead you may mind 1. That the Ark spoken of ver 20. was a Type of Christ therefore Baptism is said to be a like figure the Ark wherein Noah's Family was preserved in time of the deluge typified our Salvation by the Lord Jesus therefore it is said that Noah by preparing the Ark became Heir of the Righteousness which is by Faith Hebr. 11.7 2. Baptism does save us as it is a shadow of some spiritual thing therefore it is said the like figure even Baptism savâ—s us not but that Baptism has some real influence into salvation as indeed all Ordinances have so the Types of old but the salvation he attributes to Baptism is representative 3. The Salvation represented by Baptism is the purging of the Conscience from the guilt of sin called the answer of a good Conscience the washing of the body signifies the washing of the soul 4. The reason why he ascribes the answer of a good Conscience to the resurrection of Christ and not to his death is because though his death purchased it yet his resurrection is the great evidence of the satisfactoriness of his sufferings therefore we are said to be begotten unto a lively hope thereby 1 Pet. 1.3 2. We are taught the efficiency of Christs Righteousness unto salvation by the Ordinance of the Lords Supper the Lords Supper was instituted by Christ immediately before his sufferings wherein Bread and Wine in the celebration of that Ordinance are made the signs of the body and blood of Christ they are not natural signs of any such thing but have that signification put upon them by Christ and God is teaching us in this Ordinance that we have falvation through the sufferings of Christ 1. This appears because here the death of Christ is represented as a violent and penal death here is a representation of Christ crucified here is not meerly the shewing forth of his death but the manner of his death to mind us of it that he died in a way of punishment that he suffered that vengeance that was due unto us for our sins Isai 53.8 for the transgression of my people was he stricken 2. Here the death of Christ is represented as being upon our account 1 Cor. 11.24 this is my body which is broken for you Christs death was the payment of our Debt we were the principal Debtors Christ was the Surety our guilt was transferred unto him he deserved not such sufferings himself but underwent them as a publick person and therefore by his Sufferings we may be justified and saved 3. In this Ordinance the death of Christ is to be shewed forth till he comes 1 Cor. 11.26 which shews that it is satisfactory to the justice of God it had not been worth the while to appoint signs for the remembrance of it to the Worlds end if it had not procured our salvation it had better have been forgotten if it had not procured our redemption 4. The Wine in the Lords Supper is said to be his blood of the New-Testament Mat 26 28 why is it so called but that it purchases the blessings of the New-Testament the Covenant of Grace is confirmed by the blood of Christ on the same account he is called the Mediator of the New-Covenant or Testament Hebrews 12 24. 5. His Blood is here represented as shed for the remission of sins Mat 26 28 that sins might be forgiven and it would never have been thus represented if it had not been effectual for this end his minding us for what purpose it was shed shews that the end is thereby attained 6. In this Ordinance we are invited to put our trust in the death of Christ Mat 26 26 27 take eat this is my body and drink ye all of it when the body feeds upon the Sacramental Bread and Wine the Soul is to do that which answers unto it the Soul is to feed upon Christ crucified which is nothing else but the acting Faith on him Joh. 6 53. Having thus cleared it that in the Sacraments of the New-Testament we are taught the efficacy of Christs Righteousness unto Salvation it remains that we add something to shew the evidence that arises from hence that it is safe appearing in the righteousness of Christ and Gods teaching of us this makes it evident what way soever God teaches it in but there is some peculiar light that does arise from this way of teaching by the Sacraments of the New-Testament that may help more abundantly to satisfie our hearts in this Truth 1. If God teach us this in the Sacraments of the New-Testament this shews that it lies much upon the heart of God to strengthen our Faith in this particular that it is safe appearing before God in Christs Righteousness this shews that God is very careful that we may believe in Christ if we see a man promise another an Estate make an instrument of conveyance sets his hand and adds his Seal to it we conclude that he desires to give him all manner of assurance and would leave no room for doubting so when we see God sending his servants to witness in his Name that there is salvation in Christ that he gives it under his hand has left it upon Record in his Word and adds also sensible signs for the establishment of our Faith we may conclude that God is very careful to leave no room for doubting in this particular his design is to put the thing out of all question and certainly God would never thus busie himself to delude us nor take such care to satisfie us in this particular but that this is the very way of Salvation 2. If this be the thing that God teaches us in the Sacraments of the New-Testament then there are
holiness the external acts of grace may be so imitated that no man can discern the difference though ordinarily the conversation of the saints be better than the conversation of other men yet others may attend the external part of godliness as much as any saint for 't is not grace that gives men power to do that which is externally good nature gives men the power to do the action and grace gives men power to do it in a right manner and for a right end and the corruption in natural men be strong to hinder them from the external acts of Religion yet that may be over-ruled natural men have a power to do the external duty and they may have a will too through some over-ruling consideration Paul tho a Pharisee may have a blameless conversation tho Vrith was not a faithful Priest yet he was a faithful Witness Isai 8.4 many a natural man is of chast conversation temperate in the use of meat and drink just in his dealings with men charitable to the poor strict in observing of the Sabbath he may be greatly instrumental in promoting the publick good abound in Fasting and Prayer fall in with the better party take much pains for the conversion of others yea the Apostle intimates that a man may give all his goods to feed the poor and his body to be burned and not have charity 1 Cor. 13.3 an opinion of merit is sufficient to make many men give all they have to the poor and men may suffer death in the cause of God that have no grace either from sturdiness of spirit some are men of high spirits and count it a disgrace to them to yield they scorn that others should get the day of them they will not disparage themselves nor humor their enemies so as to yield to them or from confidence of their salvation lotting upon it that if they dye in such a cause they shall surely go to heaven 2. They may attain unto great religious frames many carnal men have had very strong pangs of affection their hearts may overflow in a religious way many that have no principle of grace have had great impressions on their hearts from the Word of God the hearts of natural men have been considerably engaged in the wayes of God the Gallatians many of whom Paul was afraid of were formerly greatly affected with the Gospel Gal. 4.15 he that was not prepared to go thorow sufferings tells Christ in a pang he will follow him whither soever he goes Luk. 9.57 58. Saul has a great pang because God had wrought salvation in Israel 1 Sam 11.13 they sang Gods praise that soon forgat his works Ps 106.12 13. men may receive the word with joy yet not hold out in a day of persecution Mat. 13.21 men may bewail their miscarriages tho their hearts be not mended 1 Sam. 26.21 men may delight in Religion that are not sincere in it Job 27.9 10. men may abominate some sins though none be mortified 1 Chron. 21.6 the Kings word was abominable unto Joab men may be full of zeal that are strangers unto Christ Phil. 3.6 these pangs and religious frames are nothing else but the various workings of an enlightned conscience and self-love some men are enlightned to see their danger in a way of sin and the hopes of blessedness in a way of returning to God God puts a light into the mind whereby men come to see their present danger and hell and eternity and wrath seem real things unto them and after a while God gives many of them some special encouragements of the possibility of salvation natural men are sometimes under a common conviction of the glory of God a natural man is capable of some discoveries that way and these convictions work upon that natural principle of self-love and hence arise that fear joy hope thankfulness that many natural men do experience all those religious frames and dispositions that are in natural men are nothing else but the various shapings of self-love the same principle of self-love which made them before to follow the World and their pleasures does after conviction make them seek after holiness Christ and salvation 3. They may continue in the practice of Religion all their dayes tho many times they do not but fall away sometimes to Heresie sometimes to Prophaness and ordinarily if they live long they grow sapless and unsavoury so as to have little relish of Religion upon their hearts and generally those taâ—ls which they have had of the good Word of God are lost after a while so as to have no enlivening impression on the heart these affections which sometime were in them wither away yet without question many of them do continue in the practice of Religion as long as they live if they may continue in the practice of Religion one year why not seven why not twenty why not as long as they live love of credit a compliance with the custom of the place where they live the workings of natural conscience may have such an influence upon them as to make them continue in the practise of Religion Christ indeed sayes of some that they believe for a time and in time of temptation fall away Luk. 8.13 but his meaning is that it is commonly so but experience shews that a temporary Faith may live under persecution all false Faith indeed may be called temporary because it is subject to perish in time it is not built upon such a foundation as to make it stand against all temptations true Faith is built upon firm foundations the power mercy and faithfulness of God and the perfect righteousness of Jesus Christ and in these things there is a bottom for Faith in the dismallest times that may come here is that which will answer all temptations 2 Thess 2.16 but a false Faith is built upon failing foundations the goodness of his frames mistakes about the love of God and hence his faith may fail though I know no condition that a false heart can be brought into except one wherein he may not continue to believe he may continue to believe under great afflictions from the hand of God under great persecutions from men in a dying day indeed if God do discover to him what an heart he has and shew him the plague of that his false Faith will die away for the foundation of it sc an opinion of his own goodness is taken away but yet even then he may continue in the practice of Religion 3. Let us consider what are the temptations that make men seek salvation by their own righteousness and certainly they must be great temptations that have so strong an efficacy upon the hearts of men godly men have much to do to restrain and subdue this spirit in themselves and generally convinced sinners are mightily carried away with this Spirit though God do so plainly witness against it in his Word yet multitudes of men are seeking life in this way so that we may