us when we had grievously offended him he will now he is reconciled do what remains in order to our salvation when provocations lay in the way yet he drove on this design of our salvation therefore he will do it much more now those provocations are removed when he looked upon us as offenders he did much in order to our blessedness therefore now he looks upon us as friends he will not think much to effect what remains if he was not willing that we should dye when we were guilty sinners he will not be willing that we should dye now our guilt is removed when he was angry he spared no cost for our salvation we may be sure then he will not now he is pacified now there is no obstruction in the way of Gods love to hinder the course thereof Justice is now satisfied Gods anger is done away by Christ the sacrifice of Christ has pleased God Eph. 5.2 Christ Jesus has wrought out full reconciliation for us Col. 1.20 Gods anger is turned away through the mediation of Christ God has satisfied himself to his own content for the wrongs that they have done him so that there is no offence to lye as a Bar in the way of their Salvation 3. If God had so much love as to give his Son to dye for our salvation when he might justly have damned us surely he will save us when he cant justly damn us but is bound in justice to save us when he might righteously have destroyed us he pnt himself to great cost for our salvation then he will not break rules of righteousness to destroy us God that would not take the opportunity to destroy us when we were in his hands and he might fairly have done it will not now destroy us when he himself has brought us into such a condition that he cannot righteously do it God now stands bound unto Jesus Christ Jesus Christ has suffered the Law and therefore God is bound to save all those that Christ died for upon what account should they sear that God will damn them not upon account of their sins they have been fully punished already as it was an act of justice in God to punish Christ upon the account of imputed sin so it is an act of Justice to save those that have an interest in Christ on the account of imputed righteousness Justice requires that they that are righteous whether by personal obedience or imputed righteousness should have life Christ has paid a ransome for us Mat 20.28 and therefore we must in justice be set free 4. If God had such love as to send Christ to dye for us which mercy he was never satisfied for surely he will do what else is requisite for our salvation being fully satisfied for that it would be strange if God that has done such a thing as to give us his Son to dye out of meer grace without any recompence should deny other things to us needful to compleat our salvation which he has taken satisfaction and recompence for he that had such a dear love for us to do that which could not be payed for without any price will do the rest seeing he has received the price of it God has taken a price for our justification sanctification and salvation Tit. 2.14 Eph 1.14 all covenant blessings are purchased 5. God that had such love as to send his Son to dye for our Salvation when he would have been no loser if we had not been saved he will compleat our salvation seeing if he do it not now he would be a loser he would lose this cost that he has been at for our salvation if he should suffer those to perish that Christ died for then the death of Christ would be in vain time was he might have let sinners have perished and have lost nothing by it but now if he should let them perish that Christ died for he would lose the glory of that undertaking he would dishonour himself he has laid a foundation with great cost if he should not finish his work his expenses would be lost and Christs death would be in vain but without doubt God that has gone so far in this work and has expended treasure of mercy in order to it will yet lay out what ever shall be further requisite for the compleating of it Argument 4. From the Exaltation of Christ because Christ who was our surety is exalted by God it is safe for us to appear before God in his righteousness Jesus Christ was a surety for us Heb. 7.22 Jesus was a surety of a better Testament Jesus Christ was our undertaker stood bound to satisfie our debt and to satisfie the justice of God for the wrongs that we had done unto him and therefore he was made a curse for us Gal. 3.13 our guilt was translated unto him God laid on him the iniquities of us all Isai 53.6 and the punishment that was inflicted on him was properly our punishment Surely he hath bore our grief and carried our sorrow Isai 53.4 it was that punishment that firstly did belong unto us he suffered upon the account of his publick Office and undertaking as Mediator he gave himself a ransom for us And Jesus Christ who was our Surety after he had suffered for sinners was gloriously exalted by God God has advanced him unto an estate of glory this exaltation of Christ does consist in three degrees First His resurrection from the dead this has been confirmed from the testimony of Angels those holy creatures which would not deceive us Mar. 16.6 Luk. 24.4 5 6. from the testimony of his friends who were well acquainted with him and could not easily be deceived Acts 2.32 Acts 10.40 41 from the testimony of adversaries men who would have been glad if it had been otherwise men that were under no temptation to lye for Christ Mat. 28.11 and this was according to the predictions of the Old Testament 1 Cor. 15.4 God put his soul into him again and brought him out of the Sepulchre this was accomplished on the third day after his death this time of his Resurrection was foretold of old and that in sundry places Luke 24.34 5 6. it was foretold in the books of Moses Gen. 22.24 compared with Heb. 11.19 in the Prophets namely in Jonah 12. Mat. 40. in the Psalms Psal 16.10 compared with Acts 2.31 Secondly His ascending into heaven his soul had been in heaven at the time of his death but forty days after his refurrection when he had confirmed his disciples in the truth of his resurrection and instructed them in other things pertaining to the kingdom of God his whole humane nature was taken into heaven he is said to ascead above all beavens Eph. 4.10 that is into that heaven that is above the airy and starry heavens Thirdly his sitting down at the right-hand of God Heb. 3. this phrase denotes glory it is a metaphor taken from Monarchs to sit at the right-hand of the Prince is to
Covenant with Adam Gods covenant with Adam is generally confounded with the covenant of works to the great hindrance of our understanding of Gods dealings with Man-kind Adam indeed was made as well as we under a covenant of works under a covenant of life upon condition of perfect obedience but besides this there was a particular covenant with Adam whereby he was constituted a legal head or representative of his posterity to act in our behalf to stand or fall for us as well as himself this is plainly held forth in that he is said to be the figure of him that is to come that is of Christ Rom. 5.14 he was the figure of Christ inasmuch as he was made a publick person as Christ also was this also is evident because we sinned in him his fall is truly ours Rom. 5.12 which could not have been if we had not been in him as our representative because God had constituted him our head therefore his sin became ours Rom. 5.19 1 Cor. 15.22 There is a great difference between these two covenants there might have been a covenant of works though there never had been any such covenant with Adam constituting him a publick person that was accidental to the covenant of works God made a covenant of works with the Angels but he never appointed them any publick person to act for them but every one stood singly for himself we make a great difference between them in these three particulars 1. The Covenant of Adam proposed a particular way for the accomplishment of the covenant of works the covenant of works states the condition of life but God by â—aking Adam a publick person finds out a way for the fulfilling of this condition God has proposed two wayes for the accomplishing of the covenant of works First By making a covenant with Adam to perform obedience for his posterity this way sailed The Second was By making a covenant of redemption with Jesus Christ wherein Christ undertook to fulfil the covenant of works for us this I call the second way because tho this covenant was made first yet it was revealed last as not to take place until the covenant with Adam was violated 2. The Covenant with Adam has never been fulfilled but the covenant of works has Adam utterly sailed of performing that particular covenant made with him if that covenant had been fulfilled all mankind had been happy whereas they were all exposed to misery by him Rom. 5.12 but the covenant of works has been fulfilled Christ fulfilled it Matth. 3.15 and we in him Rom 8.4 3. By vertue of Adams covenant we are only liable to punishment for that sin which we committed in him for that covenant only laid duty on him as he was to act joyntly for himself and us and that covenant was at an end on his eating the forbidden fruit but by the covenant of works we are liable to punishment for our personal sins that covenant threatens death for any transgression Gal. 3.10 A Third thing to be considered is That the Covenant of Works did admit of a Mediator It will be readily granted that though the evil of sin be incomparably great yet it is not so great but that God may have compassion upon us and find in his heart to provide a Mediator for us his infinite mercy may move him to give us a Redeemer though sin do greatly provoke him The great question is Whether he has not so bound himself by his lavv as to take away all possibility of help by a Mediator Whether the Law will give way to the interposure of a Mediator Whether the Word of God does not bind him to punish the sinner in his own person if so it is a vain thing to expect any help from a Mediator for no violence may be done unto the law and the words of the curse have such a force as if they did devote the sinner unto personal ruine in the day thou eatest thereof thou shalt surely dye Gen 2 17. but we must distinguish between such threatnings as are legal and such as are personal some threatnings are personal and infallibly to be fulfilled upon these that are threatned though the threatnings of eternal destruction against impenitent sinners must unavoidably take place on them but there are some threatnings which are legal and intend no more but that the Offender must dye legally that is be punished with death either in his own person or the person of his surety thus many humane laws are to be understood thus it is among men in case of debt and there is nothing in the words of the law that does contradict this interpretaiton The words do enforce no more than this the words of the law are not any ways strained by putting this sence upon them neither is there any thing in the case of it self to oppose this interpretation for the fufferings of a furety answer the end of the Law as well as the sufferings of the Offenders Gods name is as much vindicated and there is as full a testimony given to the holiness of God by the sufferings of a surety as if the sinner had suffered in his own person there is no probability that Adam did at first understand this interpretation of the cnrse it was a secret that God kept in his own breast until there was occasion for its publication indeed from the first publishing of the Law God shewed that a publick person might perform the preceptive part of it for others and by failing therein might expose others with himself unto ruine as Adam did Which shews it also to be very fair that a publick person may suffer for us if a publick person may ruine us why may not a publick person recover us but we have no grounds to conclude that Adam knew any thing of the possibility of salvation in case he sinned but God after the Fall revealed it unto him But God has by his practice clearly given us this interpretation of the curse of the Law God himself has provided a Mediator for us and inflicted the punishment of our sins on him which shews it is no ways contradictory to his law so to do such a proceeding is agreeable to the law otherwise Go would never have had an hand in it God has shewed us how the law is to be understood in executing it on Jesus Christ and it is very unreasonable to think that there should be any thing in the law to hinder our salvation by Jesus Christ for this way of salvation has been decreed by God before the world 1 Pet. 1.20 he was foreordained before the foundation of the world and certainly he would never make such a law as should overthrow his decree the law must be so understood as not to cross his everlasting purposes of saving sinners by Christ the Apostle argues that the covenant of grace could not be disanulled by the law of Moses which was given four hundred and thirty years after Gal. 3.17 so I may
why this sort of death should fasten a curse on a person more than any other legal death this Law makes the man that was hanged a ceremonial curse to typifie Christs having the moral curse Again it is clear be cause God punished Christ with death for sin and God does not punish sin but by the Law the death of Christ was on the account of sin Isai 58 6. The Lord hath laid on him the iniquities of us all 1 Cor. 15.3 Christ died for our sins according to the Scriptures Several things are here objected As 1. That Christ did not suffer spiritual death in sin the loss of the image of God which is a part of the penalty of the Law Ans Christ bore the essential parts of the curse not all the accidental there be many circumstantial parts of the curse wherein there may be great variety so one Reprobate does not bear all the pains diseases and afflictions that others do some Reprobates shall not endure bodily death as they which are alive at the coming of Christ so Christ did suffer some sorrows that were peculiar which indeed there was no absolute necessity of from the moral Law as he suffered a legal death from men died as a Malefactor with many aggravating circumstances there was no need that Christ should suffer the same in specie with reprobates it was sufficient that he suffered the same in pondere the death of the Soul in sin flows not from the curse absolutely considered but from the disposition of the patient it is a punishment fit for sinners but not for a Mediator 2. Obj. Christ did not suffer the torments of Hell which are a principal part of the curse Ans He did not suffer in Hell but he suffered the same for substance with them that are there as for the bodily punishments of Christ they were very great but he bare the punishment of Hell in his soul he bore the loss of the comfortable fruition of God Mat. 27 46. and he had the doleful sense of the wrath of God on his heart this is held out Psal 110.7 He shall drink of the brook in the way and as we have peace of conscience through imputed righteousness so he had torment of conscience from imputed sin what was it else that he conflicted with in his agony was it only the fears of temporal death which many Martyrs have born with triumph he grapled with the wrath of God that made him sweat drops of blood 3. Obj. Christ did not suffer eternal death and the eternity of the punishment is the great aggravation Ans T is trâ—e he suffered but a few years and the extremity of his punishment was but for a few hours because the infinite dignity of his person made his short sufferings equivalentâ— to the everlasting punishments of the damned for an infinite person to suffer a temporal punishment is as much as for a finite person to suffer an eternal punishment it may be as severe justice to punish Christ with the like pains for a few hours as to punish a damned man with them for ever a less quantity of Gold equals a greater quantity of silver it seems to be as great a testimony of the holiness of God and a vindication of the honour of his Law to punish his dear Son with a temporal as sinners with eternal punishment The seventh thing to be considered is That Christ performed the righteousness of the Law for us it was performed on our account that we might be justified thereby 1. The active Obedience of Christ was performed upon our account whatever was done that way was done by him as our Mediator and Representative Rom 5.14 by the obedience of one many are made righteous and Christs Righteousness as distinct from his sufferings sis spoken of as a ground of faith 1 John 2.1.2 we have an Advocate with the Father Jesus Christ the righteous who also is the propitiation for our sins so in Dan. 9.24 the bringing in of everlasting righteousness is spoken of as a distinct thing from finishing transgression and making an end of sin which are benefits to come by the Messiah neither does it any ways prejudice this truth that Christ owed Obedience unto God as he was man it being essential to man to owe obedience to his creator for Adams Obedience was a natural debt yet if he had obeyed all his posterity would have lived and tho Christ himself were rewarded for his obedience and sufferings as is held forth Phil. 2.7 8 9 10. that hinders not its usefulness for us the primary design of it was to accomplish our salvation which hinders not but that God might give some signal testimony of his acceptance of the love and service of Christ by recompensing him for the same 2. The sufferings of Jesus Christ were also upon our account and indeed there can no other account be given of these sufferings no other reason but this can be assigned of them his sufferings were exceeding great as appears by his being afflicted before hand about it by his heaviness and amazement by his prayer by his sweating drops of blood and no satisfactory reason can be given of these sufferings but only that he bore our curse it was not for any personal sin for he had none Heb 7.26 it was not to prevent any sin God sometimes Brings afflictions on his people to prevent their sinning 2 Cor. 12.7 but there was no danger of Christs sinning his nature was not tainted and the union of the divine nature with the humane was a sufficient security it was not meerly in a way of trial to try the patience and faith of Christ the Scripture gives in no evidence of that neither was it principally to give us an example of patience but he suffered to make an attonement for us and recencile us to God. The Scripture represents the sufferings of Christ under a three sold consideration all serving to clear up this point 1. It is represented as a price of redemption Mat. 20.28 The Son of man came to give his life a ransome for many Rev. 5.9 thou wast slain and hast Redeemed us to God by thy blood A Second consideration is of a sacrifice the sins of the people were typically laid upon the sacrifice and then it was slain so Christ was sacrificed for us Eph. 5 2. Christ hath given himself for us an offering and a sacrifice to God of a sweet smelling savour 1 Cor. 5.7 Christ our Passover is sacrificed for us the fruit of this is Reconciliation A third consideration of them is they are a punishment Jesus Christ took upon the guilt of our sins that is our obligation to punishment the demerit of sin whereby the sinner deserves punishment was not translated to him as the merit of his righteousness is not translated to us but the title to blessedness arising there from so Christ took upon himself our obligation to punishment and accordingly God inflicted the punishment of our
sins upon him Christ was legally guilty of our sin and God punished him 1 Pet 2.24 He bare our sins in his own body upon the tree sai 53.4 Surely he hath born our griefs and carried our sorrows Rom 4.25 He was delivered for our offences And here we may take notice of a great difference between the first and second Adam The first Adam brought the guilt of one sin upon us but Jesus Christ takes away the guilt not only of that but of our innumerable personal Transgressions and this the Apostle minds Rom 5.16 And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences to justification the first sin that Man is guilty of layes him open unto death and his after sins do multiply his Obligations unto death but do not expose him unto so many several deaths yet they do expose him unto a sorer and greater degree of eternal death where there are several sins meeting in the same person they are to be punished with an aggravated death one death must be endured equivalent to so many several deaths for every sin must be accounted for in the day of judgment Eccles 12.14 and therefore Christ that he might procure a remission of all our sins bore a punishment proportionable to them all he was punished for them all Isai 53.5 He was wounded for our transgressions what he redeemed us from that he endured himself Gal. 3.13 only it must be remembred that by reason of the dignity of his person that sorrow which he endured was a greater measure of punishment that it would have been in us The Eighth thing to be considered is That the Righteousness of Jesus Christ is sufficient for the Elect of God in all ages he has an everlasting Priesthood and the vertue of his Sacrifice dos cotinue from the beginning to the end of the World therefore he is said to bring in everlasting Righteousnes Dan. 9.24 His Righteousness was efficacious for the ages before his coming though it was not then actually wrought out in former Generations this righteousness was available for justification as a man may be discharged of a Debt because of the Bond of his Surety before the money is paid so Christ was preached as the way of Salvation from the very fall of Adam Gen. 3.15 The seed of the Woman shall bruise the Serpents head the way that the Patriaks were justified was by Faith in Christ Rom. 4.3 hence they are said to be saved by Grace Act 15 11 the Covenant which was made with Abraham was made in consideration of the righteousness of Christ Gal 3 17 The covenant that was confirmed before by God in Christ Christ was actually slain after the World had stood about four thousand years but he was reckoned as slain from the foundation of the World Rev 13 8 the vertue of his blood reached unto the first ages of the world that is implied Heb. 9.25 26. Nor yet that he should offer himself often as the High Priest entereth every year into the holy place with the blood of others for then must be often have suffered since the foundation of the World but now once in the end of the World hath he appeared to put away sin by the sacrifice of himself Hence there was through him remission of the sins that were past Rom 3 25. he died for the redemption of transgressions that were under the first Testament Heb 9 15 the means of the salvation of the Fathers was accomplished in the dayes of the Gospel they were saved before but the price of this Salvation was payed when Christ died that is intended by that expression Heb. 11 40 God having provided some better thing for us that they without us should not be made perfect His Righteousness is also efficacious for all ages after his coming Christ payed for the salvation of those Generations that were not born then he satisfied for sins that were not then committed for God has appointed the Gospel to be Preached to the end of the World Mat. 28 19 20 yea Christ appointed that his death should be shewed forth in the Lords Supper unto the day of Judgment 1 Cor. 11 26 in the Redemption of Christ God shewed grace to the ages to come Eph 2 7 there will be some saved by Christ in all Ages to the end of the world Eph 3 31 the Saints under Antichrist are said to be redeemed by Christ Revel 14 6. The reason of this everlasting efficacy of Christs Righteousness is from Gods acceptance God might accept it as well before it was wrought out as after and it was as easie for Christ to redeem millions of men as one Christ being a Surety the same righteousness that will serve for one will serve for all as it is with the sin of Adam it is as sufficient to condemn millions as one and if Christ had been to redeem many more he needed not to have done or suffered any thing more what is done by the representative is reckoned to all them whom he represents The last Proposition for the cleaning of the Argument is That Christ has so purchased Salvation that the Elect cannot fail of it and herein lies one great difference between the first Adam and the second though the first Adam made us Heirs of death yet there is a possibility of our escaping destruction but the second Adam has so made us Heirs of life as that it is impossible that we should miss thereof that is intended Rom. 5 17. If by one mans offence death reigned by one much more they that receive abundance of Grace and of the gift of righteousness shall reign in lise by one Jesus Christ Christs purchase gives us such a title to Salvation as that there can be no failure of it 2 Thes 2.16 God has given us everlasting consolation and good hope through Grace the reason of the difference is because there was an exception in the Law that we must dye except our Surety died for us but the promise of eternal life which Christ has purchased does admit of no exception the promise made unto Christ does admit of no exception Psal 72 17. Men shall be blessed in him according to that promise to Jacob all the Families of the earth should be blessed in his seed and the promise made unto Believers does admit of no exception there are many promises that have a limited interpretation some are indefinite and some are conditional but this promise is absolute and universal Joh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish but might have everlasting life Before I leave this Argument it is needful to answer one Objection which is this If Christs Righteousness be that which the Law requires of us then God would deal with those that have an interest in that as he would have done if they had performed
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
provoked him is a great manifestation of love had we never angred him nor given him any occasion against us much more had we done much for him it would not have been so strange to see him laying out himself to the utmost for our salvation but to see him in such a wonderful way working about the salvation of those that had greatly offended him and given cause of trouble with whom he was grievously incensed must make us to say hence is unparalled love those for whom God has done this have been great Offenders This appears by these three things 1. They are guilty of innumerable transgressions the sins of the Elect are beyond their account they are more than the hairs of their heads Psal 40.12 sin is flowing from them as water from a sountain their lives are filled with sin besides the sin they commited in Adam there is the sin of their nature which is a standing provocation which by its remaining in the soul brings new guilt every minute besides what it does by the influence that it has into actual transgressions while they continue in their natural condition all their moral actions are sins besides those actions which for the matter of them are sinful which are many the rest are sinful for the manner and after conversion there is sin in all their actions there is abundance of iniquity that every elect vessel that grows up to years is guilty of 2. That every sin is a great wrong unto God sin is an horrible injury unto God sin is rebellious against God sinning is the casting off of the yoke of God sinning is an insurrection of the soul against God Luke 10.14 in sin there is also great contempt cast upon God sin is a villifying and slighting of God men expose the name of God to scorn by sinning against him Rom. 2.23 sin is also enmity against him in all obedience there is love in all disobedience there is hatred Sinners strike at God when they sin John 15.24 God is greatly wronged by all sin and the sins of the people of God have many of them particular aggravations that do greatly increase the offence 3. That every man is the proper cause of his own sir and the guilt of it does properly belong to him the carnal reason of man is casting in many objections from the decree of God from the withdrawing of divine assistance and from the corruption of nature but the Scripture does allow none of those objections but fastens the guilt of sin upon him that does transgress the Law and hlames men for their iniquities and men lay not weight on these cavils so as to excuse others that are injurious unto them and there is this reason for it because men act voluntarily in their transgressions they are not forced to sin but choose it 3. It was great love for God to give his Son to dye for our salvation when he might justly have damned us when it was a righteous thing for him to have ruined us when he had us in his hands and might have cast us off for ever his proceedings would not have been unjust he had done us no wrong there had been no cruelty in it if he had thrown us into hell he would not any ways have trespassed upon any rule of righteousness but onely have done that which was sair and equal no imputations of injustice could have been cast on him he had no ways blemished his name non stained his glory his proceedings must have been justified and he would by our ruine have gained glory to his justice in this time to take care of our salvation speaks more free love if God could not fairly have done any other without staining his own name there would not have been any such evidence of love but the glory of his justice would have remained entire to him if we had perished he sent his Son to dye for our salvation when he might with honour have cast us off when there was no tye upon him to do any such thing but he mightfairly have damned us This is evident 1. From the proceedings of God God is a righteous God it is impossible that he should vary one hairs breadth from the rule of righteousness The Judge of all the world will do right gen 18.25 and his proceedings are such as do justifie the casting off of sinful man the constitution of the law does give in evidence of it if the law had been unjust it had been an unrighteous thing to make it as well as execute it and indeed God has not onely made it but executed it he has executed it upon the angels that sinned he has cast them down to hell 1 Pet. 2.2 4. and he does execute it upon multitudes of men in all ages multitudes perish according to this law yea he has executed the law upon his Son Christ Jesus Christ has bore the curse for us gal 3.13 and had it not been just God would not have inflicted it had it not been just Christ would not have subjected himself unto it 2. From the acknowledgment and testimony of conseience though there be abundance of cavils in the heart of man against this yet when they come to be throughly inlightned they witness to the justice of this proceeding many mens consciences have been silenced from objecting any thing against this many have been so convinced after all their arguings that they have been speechless as he Mat. 12.12 they have fallen down at Gods foot and yielded themselves to be justly miserable that whatever become of them they had nothing to accuse God of Psal 51.4 all men must first or last own this and yield themselves guilty Rom. 3.19 3. From the nature of Sin sin is an injury unto God the spirit of sin is to destroy God Psal 14.1 and besides this when men sin they break that Law which has threatnings of ruine annexed unto it and run upon the point of the sword and east themselves into the jaws of death Ezek. 33 11. 4. It was great love for God to give his Son to dye for our Salvation in this respect that he did it nor having received nor ever expecting to receive satisfaction for the mercy our salvation is principally from the grace of God but that has been paid for but the sending of Christ to die for sinners is meerly from the grace of God and has never been paid for nor ever will Justification Adoption Sanctification and eternal glory have been purchased but the sending of Christ into the world to die was never purchased God never received any recompence for this mercy he never had any satisfaction for this mercy 1 Job 4.10 He loved us and sent his Son to be the propitiation for our sins the method and order of working about our salvation is this 1. Free and gracious Election which is the first cause of Redemption and Salvation and an effect of neither of them 2. Redemption which is the effect of Election and
cause of Salvation 3. Salvation both in the beginnings of it here in holiness and spiritual comfort and in the perfection of it hereafter which is the effect both of Election and Redemption so that that though Salvation be payed for yet Gods sending of his Son to dye for us was a meer fruit of electing grace and never payed for And there are two Reasons of this 1 This was too great a mercy to be payed for our Salvation was an exceeding great mercy but not too great to be purchased but this was a Mediator could not be purchased this mercy was not too great to be given but it was too great to be purchased we might more easily have purchased our Redemption than our Redeemer neither did Christ purchase this mercy for us Christ did not buy his own Office what price could be laid down to satisfie God for such an unspeakable gift 2. This mercy might be bestowed upon us without being purchased God had so bound himself by his Law that man could not be saved without satisfuction that mercy must be purchased but God had not so bound himself by his Law but that it was free for him to send his Son to dye without receiving any satisfaction for this mercy God had tied his own hands so that sinners could not be saved without satisfaction a his faithfulness bound him to stand upon that but God was at liberty to send a Mediator if he pleased his own gracious nature was such that he could do it without any purchase and he had not restrained himself by his word 5. It was great love for God to send his Son to dye for mans salvation when he would have been no looser if man had not been saved if the case had been so circumstanced that God would have suffered much loss if men had failed of salvation there had then been a kind of necessity laid upon God to have sent his Son to dye in order to it but God bestow'd this mercy upon us when it would have been no less unto him if we had perished This may be cleared up by these Considerations 1. This mercy of giving Christ to dye for us was the first thing wherein God laved out himself for our salvation when a person has layed out himself much and been at great expence for the accomplishing of a design t is a disappointment to fail of it and his expence is thereby many times lost but God had not been before this at any expence for mans salvation this was the first thing wherein God layed out himself for our salvation with respect to us who live in these latter dayes the death of Christ was actually before any other endeavours for our salvation and with respect to those Elect that lived before the coming of Christ his death was vertually before any other expence for their salvation Rev 3.8 2. If God had not sent his Son to dye yet he needed not to have lost the glory of his laying out of his wisdom power and goodness in mans Creation what he had expended that way would not have been lost but he would have recovered his glory in mans ruine Prov. 16.4 3 God could have found other wayes to have glorified his grace though God was under no necessity of having any declarative glory neither does he glorifie himself ad ultimum virium to the utmost of his power yet it does please him to glorifie his Attributes and he might have honoured his mercy in the salvation of fallen Angels they were capable of Salvation and it would have been a wonderful exalting of Gods grace to have saved them 2. The next thing to be observed is the force of the Apostles consequence he argues from Gods love in sending Christ to dye for us the certain salvation of those that are reconciled by his death and there is no scruple to be made of their salvation though they have many enemies that seek their ruine though they have much sin remaining in them and have been many ways failing of walking up to that exactness which God requires all those that Christ died for and are first or last instructed in his death shall be saved by him 1. If God had so great love as to send his Son to bear such great sufferings to purchase our salvation then he will not fail to do what ever else is necessary for our salvation he will not stick to do what is else to be done for the compleating of our salvation he that has done the greater will do the less if love overcame the difficulty that was in the way of our redemption it will also overcome whatever difficulty is in the way of the application of redemption it is unreasonable to think that God should have love enough to send his Son to do that which can't be done without pain and sorrow and death and not have love enough to do that which he can do with the speaking of a word the great difficulty in the way of our salvation was the purchasing of it there was wrath to be born a curse to be endured but love broke through that difficulty the rest that remains is easie to God the mortification of sin the quickening of grace the repelling of temptation and giving the actual possession of glory may be effected by God without any difficulty and therefore he won't stick at that Rom. 9.32 If God spared not his emn Son but delivered him up for us all how shall he not with him also freely give us all things it is true that God does but by little and little carry on in us the work of sanctification but the reason of that is not that it is any wayes difficult unto him but because that suits the design that is upon his heart neither is it from any unwillingness to help us but because his design is to carry on the work of sanctification so that we shall have continually need of justification we find it difficult to do our part in orâ—er to our salvation but it is not difficult to God to do his part God carries on the work without difficulty yet so that we shall find difficulty as a Parent with ease helps the child to go yet so that the Child finds difficulty to go it is no burden to God to uphold Grace he that upholds the frame of nature with the word of his power can easily uphold grace what ever stands as an impediment in the way of our salvation may be removed by God without any trouble God puts forth thousands of acts of omnipotency to effect things that are less upon his heart than the salvation of those that he has redeemed and it is no pain nor weariness unto God to be daily carrying on the work of our salvation the opposition that is made to it is nothing to omnipotency Isai 40.28 The Creator of the ends of the earth fainteth not neither is weary 2. If God had such love to us as to send his Son to dye for
wrought in it it is a thing quite contrary to what he has been doing he has been reasoning against it making objections standing out against all the pleadings of God with him but now when he closes with Christ he lets fall all his objections and gives entertainment unto Christ before he despised him now he prizes him before argnments did not sink into him now they do now he makes Christ well-come this is exceeding remarkable easy to be observed this carriage of the soul is set forth in Scripture by opening to Christ coming to him marrying of him is so contrary to his carriage immediately before that it is of easy observation 2. There is a great ability in conscience to take notice of the more secret stirrings of the heart conscience has a wonderful quick eye conscience is a curious observer of mens actions Rom. 2.15 the conscience takes notice of the secret windings and turnings of the heart the desires the ends the thoughts that pass through him Heb. 4.12 by the help of the word conscience makes discovery of the secret thoughts and intents of the heart there is a wonderful sharp sightedness in conscience to discover the carriage of the heart 3. Conscience at this time is more than ordinary exact in taking notice of the carriage of the heart at other times Conscience will take notice of small things but at this time Conscience does most carefully observe what is done for Conscience is now in a blessed condition it is a matter of life and death how he carries now under the call of the Gospel Conscience takes more notice of this than of hundreds of other things this is a thing that his salvation depends upon Conscience has been pursuing of the sinner a great while telling of him that if he would not close with Christ he was undone and must burn in hell for ever he has been neglecting to hearken to conscience and conscience has given him no rest now when he comes to do the thing that conscience has been so long urging him unto conscience will take special notice of that conscience will watch like Benhadads Servants 1 King. 20 33. as a man would much observe it when he had compleated a design that he had been labouring in many years 2. The people of God in a way of believing have comfortable communion with God there is a state of communion with God whereby a believer has a standing interest in the favour power wisdom of God and the righteousness of Christ and in all his offices but besides this there is an actual communion with God which is sometimes more insensible sometimes more sensible sometimes the people of God do enjoy glorious actual communion with God in this world this is one of those enjoyments that man fell from by his sin and no man in his natural estate does enjoy A carnal man may have many internal discoveries of God and be mightily affected therewith but they do not properly enjoy any communion with him but the people of God doe 1 John 1.3 our fellowship is with the Father and with his Son Jesus Christ the fullnes of this is reserved in heaven but there is an inchoation of it here God had communion with Abraham and others of old in a visible appearance and now has communion with his Saints though in a more spiritual manner And there are four particular ways of it that I shall mention 1. By discovering his own glorious nature to them sometimes God breaks out of the clouds and makes a discovery of his own glory to the soul he has promised to the pure in heart that they shall see God and sometimes he does cause his glory to pass before the soul sometimes God makes a special discovery of one of his attributes and sometimes of another of his soveraignty holiness mercy faithfulness Job 42.5 6. now mine eye seeth thee 2 Cor. 3.18 we all with open face behold as in a grass the glory of the Lord hereby men come to know God other men have notions of God but a Saint knows him And there are two effects of these discoveries One is a drawing out of the actings of grace they put new life into the soul they are very quickening and powerful on the heart The other is That they enkindle a desire to know more of God they make the soul long after further acquaintance with God to see his power and glory as they have seen him in the Sanctuary Psal 63.3 2. By revealing of Christ and gospel-grace unto the soul God does not only at first conversion but many times after make a discovery of Christ to the soul the Lord shews the soul the safety of this way of salvation Saints long for this Phil. 3.10 That I may know him and the power of his resurrection and God is at times gratifying them Christ is opening this mystery of the Gospel unto them the Lord draws nigh and holds forth the Scepter of mercy the acceptableness of his sacrifice the freeness of his grace the wonderfulness of his love the certainty of salvation in a way of believing and these discoveries that the Lord makes of the Gospel doe answer all the objections of the heart that though the soul was before in an unbelieving frame he has power to resist no longer these discoveries make Christ very precious he esteems him as one that does indeed save from sin and wrath these discoveries make the soul contented with Christ he sees he needs nothing but this righteousness to carry before God he has done looking out else-where for help yea he takes delight in this way of salvation it is a way that pleases he counts it glorious 1 Tim. 1.11 3. By promises of particular mercies God does draw nigh to some of his people and by his spirit make known unto them that he will bestow some particular mercy upon them thus he sometimes promises assistance in their works recovery from sickness publick deliverance of old God has sometimes by the Prophets made particular promises to wicked men as to Abab and Jehu whether he does any such thing by his spirit now to those that are carnal men is not so certain but undoubtedly he does to some Saints and that in answer to their prayers when they have been begging a mercy for God he by some promise gives assurance to the soul that the request shall be fullfilled 4. By witnessing his love to the soul God does not only help the soul to gather it by consequence but God by his spirit does evidence the same to the soul that he may quicken the heart in holiness and that he may help the soul under temptations and sinking discouragements or arm him against some special conflicts he gives witness to his good estate Gen. 7.1 Rom. 8.16 this differs much from those tasts that hypocrites may have wherein they have some sence of the sweetness that is in promises for this is by way of testimony yea the spirit does make it
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
Rom. 9.32 they sought it as it were by the works of the Law. 2. They pretend that they do not trust in their own works for tho they do take encouragement from them yet it is only as they are signs of a good estate not as the foundation of their Faith they say that Ministers do commonly give men signs from their works and qualifications to try their good estate and so does the Word of God and we find that holy men in Scripture have laid great weight upon them and they are not to be blamed for that that is not a self-righteous spirit but many men that make this pretence do make them the foundation of their Faith for they take their first encouragement from hence to come to Christ and dare not come when they can see nothing in themselves to encourage them 3. They pretend that they are not seeking salvation by their own righteousness but they are only labouring after a work of Humiliation to prepare them for Christ they have all along been instructed that there can be no true Faith without a foregoing work of Humiliation and therefore they only wait for that work in order to their coming to Christ but men do greatly deceive themselves in this thing a natural man may have a work of Humiliation but a natural man cannot heartily seek after it for every unhumbled sinner is striving against the work of Humiliation they are opposing of it either by endeavours to set up a righteousness of their own seeking in that way to escape condemnation instead of yielding to God they are flying to their strong holds sheltering themselves in their prayers reformations desires c. or else by wrangling as a person pursued runs away till overtaken and then he fights so the sinner when he sees that he can't save himself is contending with God objecting against divine proceedings thinks that Gods dealings are very hard measure Rom. 9.19 in both these methods they oppose the work of Humiliation and when a sinner thinks that he is seeking after the work of Humiliation he is opposing it he is indeed striving against the work of Humiliation when he is seeking of it as much as when he is seeking to strengthen and increase his desires and affections for indeed he is making a righteousness of Humiliation he labours after it that that may commend him to God he thinks that would ingratiate him with God he looks at Humiliation as an eminent peice of righteousness as a castle that would shelter him from the wrath of God he looks upon Humiliation as a choice frame of spirit he looks on at it as a great attainment so that those that stay away from Christ under pretence that they are not humbled and are waiting for a work of Humiliation are seeking salvation by their own righteousness 6. Let us consider the vanity of mens trusting in their own righteousness men do please themselves with an idle dream when they put their confidence in their own Righteousness all that they gain by it is to go the more pleasantly to hell mens own righteousness is but a sandy Foundation to build upon the hopes of such men shall be cut off and their trust prove a spiders web it is a needless thing for men to trust in their own righteousness there is foundation enough for Faith without that there is no need of our own righteousness to draw the heart of God to us the love of God is free and independent there is no need of our own righteousness to satisfie the Law for us Jesus Christ has done that fully there needs no addition of our own to perfect his work and it is a vain thing for men to trust in their own righteousness they idolize it and give an honour that does not belong to it yea such persons do cast great reflections upon Christ as if he laid down his life to no purpose they cast disparagement upon God they despise the love of God in sending Jesus Christ cast reflection on him as if he might have spared that cost they do what in them lies to make the death of Christ in vain yea it is a dangerous thing men think it is a great venture to depend up on the righteousness of Christ but it is a desperate venture for men to depend upon their own righteousness such whose eyes God has opened would not for a thousand worlds venture their souls upon that foundation there is not only hazard of miscarrying but certain ruine in that way the expectations of such men will end in miserable disappointment though Paul had done as much for God as any man alive yet he durst not entertain such a thought of appearing before God in his own righteousness Phil. 3.9 That I may be found in him not having mine own righteousness which is of the Law he that trusts in his own righteousness takes as certain a course to ruine his own soul as he that lives in ways of unrighteousness This appears 1. God has made no promise to you in this way there are promises made to them that trust in the Righteousness of Christ but there is not a syllable that way to those that trust in their own righteousness it is a presumptuous thing for any man to promise himself salvation in such a way wherein God does not promise it to him God indeed in the covenant of works does promise life upon the account of perfect obedience but what is that unto you who are destitute of that obedience who neither have nor ever can fullfil the condition of that covenant God also promises salvation in the Gospel to those that are sincerely godly and righteous but where does he speak one word of saving them upon the account of their own righteousness or to save those that confide in their own righteousness God is wholly silent as to any such promise if there were such a promise there would be a foundation for Faith but God gives no encouragement unto men to depend upon their own righteousness which he would certainly do if that were a way of safety for God undertakes in his Word to direct men the right way to heaven if this way had been right God would not have neglected to have promised salvation to them in this way besides it has bin Gods manner all along to deal with man in the way of a covenant to that end that men may be encouraged to walk in the right way to the obtaining of good and honour him by exercising Faith in his Word Gods manner is to propose conditions to men and give them assurance of the benefit in that way he never left mankind to guess at the way of salvation and to contrive by their own wisdom a suitable way to bring them to heaven the wisdom of man is utterly insufficient to any such work God knew his own mind what way pleased him and has bound himself unto man in that way when he first made man he entred into a
greatness of the sin by the many laws and rules that are broken by it men do violate many Commandments at once in this sin it is a complicated iniquity it is not a single sin but many evils are twisted together in it the rejecting of Christ crosses a great many rules men by their unbelief do cast abundance of dishonour upon God and lie in the breach of many Precepts There are many Rules broken by this sin For 1. You break that particular command of believing in Christ believing in Christ is not only according to many general rules but there is a special command for it we may not only argue this duty by consequence from some general Precepts but here is an express commandment for it it is in terminis required as we are beseeched to believe and invited so we are required John 6.29 this is the work of God that we believe on him whom he hath sent 1 Joh. 3.23 this is his Commandment that we should believe on the Name of his Son Jesus Christ so that by neglecting to come to Christ you break a plain express Precept you carry contrary to the very letter of the Word of God if it were not so expresly set down there might be more pretence for cavilling you might have more to plead that there was some mistake in mens arguing this to be a duty but now you do oppose a plain direct precept what colour can men have to question whither it be their duty when it is set down in the Scripture in so many letters and syllables some awakened sinners that have reformed their former wayes of sin and taken up a course of Religion are apt to please themselves that they don't live in any known sin whereas they live all the while in the neglect of coming unto Christ but how can you sooth up your selves with this when you neglect a plain and express Commandment 2. You deny to Jesus Christ the honour of his Mediatorly Office and of that great Sacrifice that he has offered up unto God God had made Christ Mediator he has committed the work of reconciliation unto Christ and Jesus Christ has undertaken it he was every way furnished for it and has discharged it and upon that account he is worthy to be depended upon Faith in him is an honour due to him Rev. 5.12 Worthy is the Lamb that was slain c. but by your rejecting of him you withhold that honour that belongs to him you deny him the honour of having made satisfaction for sin you should honour every one according to their desert but you cast contempt upon his sacrifice as if it were not sufficient for you you disparage him when you are afraid to venture upon him you cast great reflections as if there were no such virtue in his death and righteousness as is pretended there is a great deal of despising of Christ you belie him the language of unbelief is that his blood is not precious that it does not cleanse from all sin that his sacrifice is not pleasing unto God that the gold he tenders will not make you rich that the white Raiment he offers will not hide your shame thus Jesus is slighted and undervalued by every unbeliever they have low thoughts of Christ and carry accordingly 3. You cast great contempt upon the wisdom of God in finding out such a way of Salvation this is a way that God in infinite wisdom has contrived collos 2.3 there are in Christ all the treasures of wisdom and knowledg but you do desert this way as an unsafe way you dare not venture yourselves in this way as if God when he undertook to find out a way to bring sinners unto glory missed it and did not discover a way that will do that commends this way of life to us that God himself contrived it it is not the invention of man a thing plotted and devised by any finite understanding but the contrivance of God himself but you by refusing of Christ carry as if this were a deceitful way as if this way did not reach the needs of your soul this way is chosen of God and refused by you as if you understood better than God what you needed 4. You refuse wonderful love to reject the kindness and love of God is an abuse of it you ought with thankfulness to entertain Gods love but by rejecting of Christ you reject the greatest love that ever was revealed was it not an act of wonderful love for God to send his Son to dye for us what need had he to be at any such cost if we had been all damned what would he have lost by it we may see in this how deeply the heart of God was concerned in our salvation he did that for us which would have been too much for us to have asked we may well wonder that God would be willing to do such a thing for our salvation it was a great thing for God to be willing that sinners should be saved but for him to lay out himself so in order to it was much more Joh. 3.16 so God loved the world and again it was a great act of love for God to make such a law of grace that he that believeth shall be saved that he should make so small a thing the condition of salvation and say to us as the Prophet did to him wash and be clean if God had laid the sorest burdens upon us and put us upon never so many difficulties as the condition of salvation we should have had reason to bless his name but he only lays this condition on us to accept his offer it was great love that God should make this offer to you when he passes by thousands in the world and never speak a word to them about the way of life yet opens this way to you revealing of it and calling upon you to be saved he cast your lot in a time when and where these offers should be made and the way of life is held forth with all plainness and when he has snatched others away younger than you he is yet waiting upon you keeps knocking at your door and upon this account you are utterly inexcusable in refusing to come to Christ shall God be at a great deal of cost and care in order to your salvation and will you not accept of his Son shall Christ make a journey from heaven to save you and shall he lose his labour God in compassion has provided bread for you and will you not eat it a garment for you and will not put it on has he sent a Physitian and will you not accept his help are Gods bowel earning over your dying souls and will you reject his care indeed when you refuse Christ you despise the tender love of God and that heart is very hard that can slight such tender love you are guilty of great ingratitude that do reject this offer you are greatly injurious unto God thus to blow upon his love
endure that go to hell you may not think to escape as heathens will do your load will be heavier and your fire will be hotter and your judgment every way sorer than the judgment of other men God will proportion every mans misery to his iniquity and as you have enjoyed greater light and love so you must expect more amazing and exquisite wrath than other men conscience has more to accuse you of and condemn you for and so has God and you will sink down deeper into hell than other men you are treasuring up a greater measure of wrath than others against the day of wrath you have blessed God it may be many times for the means of Grace that he has bestowed upon you but you will curse your selves a thousand times more for not improving them you will wish that you had lived in the darkest corners of the earth among Scythians and Barbarians it will be a terror to you to think of your Baptism what books you have read what Ministers you have heard what counsels have been given to you every sinner will be in a dreadful condition then but it will be more tolerable for many than for you Mat. 11.22 24. 3. The third motive is that you shall be accepted and saved if you will believe Life and death are set before you though you have been a grievous sinner though you have hardned your heart against God along while though you have rejected counsels and despised reproofs and spent your dayes hitherto in sin and travelled a great way in the path that leads to death yet there is no necessity of your damnation you are capable of salvation still if you will not cast away your self by continuing in unbelief you must bear it your selves others that laboured after your salvation will do well enough the loss will be your own but there is no need of your being ruined there is yet an open door and liberty set before you to enter into the most holy place if you will but accept of Christ you shall have salvation you are crying out what must I do to be saved you are not so solicitous for worldly enjoyments but your care is to go to Heaven and there is reason for it it is a glorious thing to see the face of God to be spectators of his glory the glimpses of it here are more refreshing than all the sweetnesses of the World to see God Father Son and Holy Ghost and all the Attributes of God is most delightful if you go to Heaven there you will have an uninterrupted sight of God you shall see him as he is and no clouds shall ever darken the sight of his countenance then you shall have the abiding sense of his love never make any questien about it more but be delighting therein for ever then you shall be delivered from sin and made glorious after the image of God then you shall be with Jesus Christ it is a comfort to hear of him but then you shall be in his presence you have a fame of him now but then you shall see him your eyes shall behold your Redeemer him that is wonderful in his person God and man and wonderful in the glory that he is advanced unto you shall have external manifestations of his favour you shall hear his wisdom and see his glorious managements and behaviour of himself and have opportunity to express your thankfulness unto the face of Christ then you shall have the gifts of the Spirit in a glorious manner the company of holy Angels that have been helpful to you and Spirits that you have heard and read of in the Book of God Adam and Noah and Abraham Moses David Paul c. there your imployment will be glorious and your body will be glorious if you will but come to Christ besides a great deal of mercy that God will bestow upon you in this world you shall partake of eternal salvation as poor a sinful creature as thou art the Lord is offering eternal life to thee if you will but accept it as a free gift from him through Jesus Christ you shall be welcome to it though heavenly glory be so great and you be so unworthy God will bestow it upon you do you desire eternal life are you indeed set for happiness in another world if you are you may soon secure it and make it sure to you if you will entertain these calls of the Gospel and you shall be saved the Lord has given abundance assurance this is no pleasing dream but a thing certain and infallible This appears if you consider 1. Because God has been at a great deal of cost in order to the salvation of Believers If a man should engage so far in any undertaking as to spend a vast estate in it we should readily conclude that it lay indeed upon his heart that he was real in it and that his spirit was deeply engaged and thus it is in this case God has been at great expense he has laid out himself more for the salvation of Believers than he did for the making of the World he has exercised much of his wisdom on this design much power yea he gave his only begotten Son that whoever believeth on him might not perish but might have everlasting life Joh 3 10. must not his heart be much in it when he gave his Son to die could any thing have induced God to such a strange dispensation had not the salvation of Believers been a thing that his heart was resolved upon God has by this given conviction to the World that he is set to save believers when we consider how many wonders God wrought in order to it how he sent his Son from heaven constituted him a Mediator delivered him over unto death it may give us great satisfaction that God is really bent to save them why should he go so far if he did not intend to go thorow God that has spent so much for the salvation of believers will spend a little more to carry the work on to perfection God loves his Son too much to let him die in vain to put him to such sorrows and then to let the design of all his sufferings fall to the ground 2. God has promised Jesus Christ to save those that believe on him Christ Jesus did not die at uncertainties the Father had engaged to him the salvation of believers God covenantd with him multitudes should be saved by him and that in a way of believing Isai 53.11 by his knowledg shall my righteous servant justifie many for he shall bear their iniquities and Jesus Christ in expectation of that has laid down his life and is waiting for the accomplishment of the promise Christ has taken Gods word and has paid the price of their salvation and God will not fail of his promise this eternal transaction between the Father and the Son puts the salvation of believers beyond all question God stands engaged to Christ and Christ is set
to the enjoyment of himself in a way of hearkening to his counsels why did God make such a creature that should have such a capacity and such desires if he had not an heart to bestow this good upon him God satisfies the desires of every living thing heavenly glory though it be great yet it is not too much for our need he bestows upon the beasts of the earth the fish of the sea and Fowls of heaven such things as are suitable to their needs and why should we think that God is unwilling to bestow upon man what he needs if men will take the directions that he gives unto them 4. God has made heaven on purpose to bestow it upon men together with the angels the earth was made for man and so was heaven too God raised this glorious building on purpose to entertain men it is a Kingdom prepared for them from the foundation of the world Mat. 25.34 God has prepared for them a City Heb. 11.16 this was one of the first works that God ever did to prepare this place of blessedness for men he did not need any heaven for himself he was infinitely happy before heaven was made bnt he made it on purpose for such as shall come to Christ how then can we think that God is unwilling to bestow it upon them now it is made he will not say it is too good for them he turned man indeed out of Paradise that was made for him because that was made for him only so long as he retained his integrity but the heavenly Paradise was made for such as will come unto Christ 5. This is but proportionable to that design that is upon the heart of God men do not stick to do great things for the accomplishing of designs that lie much upon their hearts Princes will be at vast expence to shew their magnificence the Artist will take a great deal of pains to shew his skill and God has a design upon his heart to manifest his glory and has done great things for that end he made this glorious fabrick of heaven and earth to be as a glass wherein his glory is represented and the eternal salvation of such as you is greatly subservient to this end Eph. 1.5 6 Eph. 2.6 7 here is nothing in this contrary to Gods glory nothing that is an hindrance to it but it suits that end the mercy of God is much honoured by his pardoning and saving of sinners Micah 7.18 herein is seen what free compassion is in the heart of God it is much for the glory of God to lead sinners through all the difficulties of the way unto heaven it is much for the glory of God notwithstanding all their unworthiness to bestow heaven upon them it is much for the glory of God to have multitudes in heaven to be spectators and admirers of his glory Joh. 17.24 That they may be with me where I am to behold my glory which thou hast given me 6. There has been a great price paid for it if you had kept the covenant of works and been perfectly obedient unto God without any defect you would not have doubted of Gods readiness to accept of you and save you but here is as fair a way made for your acceptance and salvation God is fully satisfied for every jot of that glory that he promises unto you Jesus Christ has payed the full price of it according to the tenour of the covenant it is a due debt to all that are partakers of the righteousness of Christ it is an act of Justice in God to bestow salvation upon them heavenly glory is purchased glory Eph. 1.14 until the redemption of the purchased possession Discouragement 2. The many sins that he has been guilty of sometimes a Saint has a dismal frightful apprehension of his sins they appear to him as a dark cloud he knows that God is an holy and a jealous God he speaks dreadfully in his Word against sinful practices and has brought dreadful judgment upon angels and men for their sins and hence he is fearful that God will not pardon him his sins proves his great temptation hence his heart is still harping upon that string that God is an holy sin-revenging God and that he hath been guilty of abundance of sin Psal 40.12 mine iniquities take hold of me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me And there are two things especially that prove matter of temptation and make him afraid to believe One thing is the many aggravations that he sees in his sins he sins against light against covenant not withstanding abundance of mercy with a great deal of perverseness they have reiterated sins after bewailing of the same they have sinned with deliberation their sins seem to have exceeded the limits of pardoning mercy The other thing is that they fear that their sins do speak and evidence their hypocrisie they are apt to think they should not they could not do so if they were not hypocrites they fear that such carriages are not consistent with grace and thence they are much discouraged they think if they have been hypocrites all this while there is very little hope for them that would be such a provocation that they fear God would never pardon it the fear of their hypocrisie makes them fearful to cast themselves upon Christ For the removal of this discouragement Consider 1. That the law of God leaves as much room for the pardon of great fins as of little ones lesser sins and greater sins are all mortal by the law by the sentence of the law one sin is as certainly destructive as a thousand The wages of sin is death Rom. 6.23 and the Law does allow of the pardon of multitudes as well as of one the Law allows of the pardon of sin provided there be satisfaction the Law stands upon it to have punishment but it does not stand for personal punishment in case of great sins no more than in case of little sins the Law makes no distinction but it gives as much liberty for the pardon of great offenders as of lesser there is no tittle that way in the covenant of works that great sinners must dye in their own persons the thing that the Law looks at is that sin be punished according to the demerit thereof that the Justice of God be vindicated but God does not bind up his own hands that he may not forgive great sinners he reserves that liberty to himself in the law of punishing any sins in a surety and so of pardoning them the law admits of the pardon of any sin if there be satisfaction the reason that the sin against the Holy Ghost is unpardonable is not from any thing in the covenant of works but because God when he provided a surety made an exception of that sin but if sin be punished the law is satisfied the law does not forbid the pardon