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Unto the afflicted and ferious

CHRISTIANS,

And more particularly to the

Right Honourable and truly Noble Lord,

WILLIAM, Earl of CRAWFORD.

IT is one of the greatefl practical debates and con-tefls betwixt God and his own people, who are privileged with a fpecial intereft in him, and which they are naturally inclined longed to keep up, and are mod unwilling to let fall, in-z. Whether he guide and govern them, and mark out their lot to them, while they fojourn here in the world, as he in his own wifdom fliall think fit; having (as it were) a blank fubmiffion put by them into his hand, to be filled up with what kind and quality, with what meafure and quantity, and with what continuance and duration of troubles, trials, and affliftions, himfelf pleafeth ? Or, whether he fliould, as to fome things at lead, confult their will and plcafure, and as it were take their advice, and allow them a liberty to prefcribe to him, how he fiiould guide and difpofe of them ? And indeed to be here denied to their own will, and abfo-lutely fubrlilt to the will of God, is one of the highed and mod difhcult practicable points of felf-denial. (To which notwithdanding all the difciples and followers of Chrid are exprefly called j and wherein he . . hath

hath great delight and complacency, as favouring ftrong of intire truft and confidence in him.) Yet if we confider thefe few things, it will be found, that there is all the reafon in the world, why they fhould come, and fweetly fubmit themfelves to his will in all things, how crofs foever to their own inclination, without any the lead fmful reluftancy, or contradiction : which is our privilege, and the reftoration of our degenerated nature, to its divine and primitive integrity.

Firji, If it be confidered, That he hath a mod fo-vereign, abfolute, and uncontrollable dominion over you, as the potter hath over the clay, for ye are the clay, and he is the potter: Nay, he hath more abfolute dominion over you, than the potter hath over his clay J for the potter maketh not the clay, both the clay and the potter being made by him. But he hath made you, and not you yourfelves. Ve are all the ivork of his hands, Pfal. c. 3. Ifa. Ixiv. 8. He hath made you living creatures, rational creatures, and new creatures ; If any man he in Chrifi he is a new creature, 2 Cor. V. 17, which is "the very flower of the creation : And, ye are his ivorkmanjhip, created in Chrijl fefus unto good works, Eph. ii. 10. If therefore it be tinfuitable, and incongruous, for the clay to fay, to him that fajhioned it. What makeft thou ? Or, for a man's work to fay to him, that he hath no hands, Ifa. xlv. 9. Its fure much more for you to fay, to your great potter and fafhioner. What makeft thou of us ? Why dealeft thou fo and fo with us ? Woe to him that /Iriveth with his Maker ; let the potjl^erds flrive with the pofjherds of the earth. Hath not the potter power over the clay ? And are you 7iot in the hand of the Lordj as the clay is in the hand of the potter? Rom. ix. 21. Jer. xviii. 6. He might have made you veffcls to dif-honour, veffels of wrath, fitted for deftruElion ; without being jullly chargeable with any injury done to you. And when he hath in the fovereignty of his moft wonderful

derful free grace, made you vejfels to honour^ and vef-fels of mercy^ -which he hath afore prepared unto glory. Will ye dare to quarrel with him, for his difpofing, in his own way, of your external condition in this world, and of thofe moveables, and acceflbries, that are wholly extrinfic, and not at all effential to your falvation, and true happinefs? (For, let all the plea-fures, riches, and honours of the world, even all the delights of the Tons of men in their very extraftj fpi-rits, and quinteffence, be as it were diftilled in a lem-bic, till they be made to evaporate the pureft perfumes of their utmoft perfections, and heaped on the Chriftian ; as they make him no better Chriflian, nor make any addition at all to his true happinefs: So when he is deplumed and flripped naked of them all; every bird as it were of thefe earthly comforts taking back again from him its own feather ; he is made never a whit the worfe Chriflian, nor his happinefs in the leaft impared.) It were certainly much more becoming you to fay. It is the Lord, wh6 can do us np wrong, and who hath, undefervedly, done us much good; let him do to us what feemeth good in his fight.

Secondly, If it be confidered. That he is of infmlte wifdom, and knows much better what is good for you, than you do for yourfelves, who often miftake what is good for you, through your corruption, ig* norance, partiality, or prejudice; but he, by the molt abfolute perfeClion of his bleffed nature, is infinitely removed from all pollibility of miflaken what is good in itfeif, or good for you ; and if you will adventure your eftate and livelihood in the world, on able and faithful lawyers, when ye yourfelves are much unacquainted with, and ignorant of law, and are difpofed to think, that the fuit that is commenced againll you will ruin you, while they think otherwife. And if you will commit your health and life, to fkilful phy-licians or furgeons, and receive from the one many

viii The Epistle Dedicatorv.

ny unpleafant and loathfome potions, and pills, and fufFer from the other fuch painful incifions and injections ; fuch fearchings, lancings, and pancings ; fuch fcarifications, cauterizings, and amputations: From all which ye have fo great an averfation, if not abhor-rency. Will ye not much rather and much more confidently commit the conduft and care of yourfelves, and of all that concerns you, to him of ivhofe under-Jtanding there is no fearcb, as to what is good for his own people, and whofe faithfulnefs in his dealing with them, reacbeth to the very clouds^ and mver faileth ? Pfal. xxxvi. 5. Pfal. Ixxxix. 33. The fkilfulleft of thefe may millake, none of them being infallible, and the mofl: faithful of them may poffibly at fometimes, and in fome things, be found unfaithfully negleftive, none of them being perfe(fl:: But it is fimply impofli-ble for him, either to miftake, or to be unfaithful; for other wife he fhould deny himfelf, and fo ceaf© tt> be God, whereof once to admit the thought, is the highefl blafphemy. Let therefore your confident trufting of men, in their refpeclive profeilions and callings, make you blufli at, and be afhamed of your diltrufting of God, and of your quarrellings with him, even when ye know not, for the time, what he is doing with you, and when what is done would have been none of your own choice, but doth very much thwart and crofs your natural inclinations. Is it not enough that he is infinitely wife in himfelf, and for you ? may you not therefore fafely trufl: in him, and with unfollicitous confidence, commit the condud of yourfelves, and all your concerns to him? As knowing that he cannot himfelf be mifled, nor mifgovern. you : May you not in faith without diftruftful and perplexing fear follow him ? As faithful Abraham folloiV' edhim.y 7iot^knowing whither heivent, Heb. xi. 18. And cafl: all your care on him, voho carethfor you,- i Pet. V. 7. and hath made it yonr great care, to be careful for nothings Phil. iv. 6. and thus even fing care away.

Thirdly,

Thirdly, If it be confidered, That ye have in your dwn.experience (as the reft of the people of God have in theirs) found, that in all paft dealings with you, even thofe that for the time, were moft affli£ling; his will and your true welfare, have been unfeparably joined together, and that but very feldoni and rarelv, your own will and welfare have met together. So that ye have been conftrained, upon calm refleftion, to blefs him that you had not your will in fuch and fuch things J however, for the time ye were difpleafed with the want of it, and have been made to think, that if* ever ye had any good days, or hours, along your pilgrimage, your crofs and afflicted ones, wherein God took moft of his will, and gave you leaft of yoiir own, have been your beft days and hours. Dare you fay, lipon fetious and juft reflexions, that it hath been otherways? Or that ye have not reafon, as to all pad crofs-providences, even the moft apparently crufhing of them, fmce the day that^ye were firft brought under the bond of his covenant to this day, to fet up, as it were, your ftone, and to call it Ebe7iezer the Jione of help, faying. Hitherto the Lord hath helped us ? I Sam. vii. li. M^y you not, and fliould you not, then humbly and confidently truft him, that ye (hall, through grace, have reafon as to prefent and future ones, how fad and furprizing foever they are, or may be circumftantiated, to fay, Jehovah-jireh, The Lord will fee, or provide. Gen. xxii. 14. O! but it will be a fweet, pleafant, fpiritual, wholfome, and refrefti-f'll air, that breathes in that walk, betwixt Ebenezer, and Jehovah-jireh ; wherein a few turns taken, by the moft aiilicled Chriftians, in their ferious, compofed, fpiritual, and lively contemplation, would, through God's bieffing very much contribute quickly to reconcile them to all their refpeftive croffes, how crofs foever, and to the keeping them in better, and more conftant fpiritual health.

Fourthly, If it be confidered, That by your pettifh,

B fretftil,

fretful, male-contented and unfubmiflive contending*, ftrivings and llrugglings with him, ye will not help yourfelvcs, ye may well make your own burden the more Oneafy, and your chain the heavier; Should it be according to your mind? Job xxxiv. 33. Jhall the earth be forjaken for you ? or JJnill the rock be removed out of his place? Job xviii. 4. luill ye difannid his judg-jiient ? will ye condemn bi?n^ that ye may be righteousj Job xl. 8. will ye firive againji him, who giveth not account of any of his matters? Job xxxiii. 13. Will ye tax his wifdom, as if he did not underfhand what is convenient for you ? will ye teach God knowledge ? Job xxi. 22. Is it fit that he (hould come down to your will, rather than you fhould come up to his ? Shall God change and break all his wifely laid mea-fures and methods of governing his people, and take new ones to gratify your peevifti humours ? He will not be diverted from his purpofe, when he is in one way^ who can turn him ? what bis foul defireth that he doth^ for he performeth the thing that is appointed for you. Job xxiii. 13, 14. He is more jufl to himfelf, (to fpeak fo) and more merciful to you, than to degrade as it were his infinite wifdom fo far as to fuffer himfelf to be fwayed againfl the dictates of it, by fuch fhort-fighted and forward tutors as you; the great phyfician of fouls is more compalTionate and wife than to permit his diftempered, and fometimes even in a manner diftraded patients, to prefcribe their own courfe of phyfick; but he will needs do, what he thought fit and refolved to do, whether ye choofc, or whether ye refufe. Job xxxiv. ^^■^. only he would (to fay fo) have your confent unto, and your approbation of what he doth for the greater peace and tranquility of your own minds ; Surely therefore it is meet, meekly and fubmiflively to be faid to God, whenever and however he chaftifeth, I have born chaflifemetit, I will not offend any more, that which I know not, teach thou me, if I have dofie iniquity, I will do fo no more. Job

xxxiv.

xxxiv. 31, 32. It is the furefl and fliortefl: way to have our will formed fo as may be for our welfare, to allow him to take his own will and way with us: For he hath a fpecial complacency in this, and therein wonderfully difcovers the bowels of his tender com-paffion toward his chaflifed and humbly fubmilTive children: Surely ffaith he) I have heard Ephraim he^ moaning himfclf thus^ thou hqft chajiifed mc^ and I was chajiifed, as a bullock tmaccu/iofued to the yoke ; turn thou me and I/hall be turned, for thou art the Lord 7ny God : furely after that 1 was turned., I repented, and after that I was injlru6led, 1 fnote upon my thigh, I was ajhatnc^, yea even confounded, becaufe 1 did bear the reproach of my youth : Is Ephraim my dear fon, is he a pleafant child, for fince Ifpake againjl him, I do earneftly remember himfiill, therefore my bowels are troubled for him, I will furely have mercy on him faith the Lord, Jer. xxxi. 18, 19, 20. Thus when ye come fubmiffively to his hand, he comes as it were fweetly to yours, and as ye gain nothing by your ftriving with him, fo ye lofe nothing, but gain much by your willingly (looping and filently fubmitting to him : If ye humble your^ felves in the fight of the Lord, he jhall lift you up. Jam. iv. ID. Humble yourfelves therefore under the mighty hand of God, that he may exalt you in due time, i Pet. V. 6.

Eifthly, If it be confidered. That ye ftand in need of all the troubles and aflliftions that ye meet with ; whenever ye are in hcavincfs through one or more, or maynfold temptations, it is always, and only, if need be, I Pet. i. 6. And if ye be well acquainted with the Itate and poflure of your foul affairs, what graces of the fpirit are to be quickened jmd drawn forth into more lively and vigorous exefcife, what of thofe precious fpices in your gardens are to be blown upon, not only by the more gentle and foft fouth-winds of confolations, but alfo by the more Iharp and nipping north-winds of a lH id ions, and to be beaten as 1: were

B 3 in

Kii The Epistle Dedicatory.

in the mortar thereof, that they may fend forth their pleafant and fragrant fmell; what religious duties are either much negleded, or but very lifelefly, coldly, iformally, lazily, fuperficially and heartlefly performed, and to what a higher pitch of fpirituality in the manner of performing them, they are to be wrought up unto; what lufts and corruptions are to be further mortified and fubdued ; how little your hypocrify, your felf-love and felf-feeking, your pride, paffion, impatiency, unpliablenefs and unfubmittednefs to the will of God, your carnalnefs, earthly-mindednefs, your immoderate and inordinate love to the things of the world, your murmuring, and fretting at, your difatisfaclion and difcontent with your prefent lot j how little thefe, and many other corruptions are crucified and brought under; if, I fay, you are well verfed in the knowledge of your fpiritual condition, ye will upon ferious and thorough refledions find, that ye ftand in need of every afflidion ye meet with, as to all the circumflances thereof; or if ye do not, in fo far ye are unacquainted with, and flrangers to your-felves, and to the flate and pofture of your fpiritual affairs ; yet, ye v/ill eafily find, that all, even your heavielt crofTes and alfliftions, have enough to do tQ work you up to what you fhould be ; and though fome-times ye may be difpofed to think, that ye could hardly bear any more, yet ye will upon due fear.ch find that ye could have wanted nothing of what ye meet with, without a greater prejudice than the crofs hath brought along with it: We are naturally froward and peevifh, bent to fretfulnefs and difcontent, inclining either to reftlefs endeavouring, to have our lot brought up to our fpirits, than to be at fuitable pains, to have our fpirits brought down to our lot, and therefore have much need to be tamed and calmed by the crofs; this rugged and uneafy temper of fpirit, being the great hinderer, yea, oppofite of that flayed and fweet Contentment of heart, with, and in every Itate: which

The Epistle Dedicatory. xii|

IS the very life of a Chriftian's life confijling fas the Lord faith) not in the abundance of the things which we pojfefs, Luke xii. 15. but in our fatisfiednefs with them, whether abundant or not; to the attaining unto which blelfed temper, the fhorteft and mod compendious way, is in iht Jir/i place to be well-pleafed and iatisfied with God himfelf, and with a folidly fecured intereft in him, and to endeavour in the next place, to be well-pleafmg in his fight, to be gracious in his eyes, to fland well in his thoughts, even to do always ihofe things that pleafe him; John viii. 29. to which defirable frame of foul, if we were once through grace brought (whereto our bearing of. the yoke, and putting our flioulders under the crofs is not a little thro' God's bleffing contributive;) O! how good natured then, and eafy to pleafe would we be found to be, and how ready to conftrue well all he doth to us ? fel-dom out of humour (to fpeak fo.) Now if we fland in need of all the afilidlions we meet with, in all their moft fad and forrowful circumftances (as certainly we do, becaufe God, who cannot lie, or miftake, hath faid it,) why fhould we not fubmit ourfelves to his will, in meafuring them out to us ? Or what jufl rea-fon can there be, to be disfatisfied with, or to complain of God's giving to, and ordering that for us, whereof we fland in need, which we cannot want, unlefs being confiderably prejudiced and worlled by the want ?

Sixthly, If it be confidered. That in all your chaf-tifements and affli(5lions, God is gracioufly carrying on the bleffed defign of your fpiritual good and profit^ making theni all to work together for that defirable end, caufing them turn to your falvaiion, through the help of the prayers of others of his people, and the fuppl^ of the fpirit of Jefus Chrifi, Rom. viii. 28. Phil. ii. ig. Giving you alfurance by his faithful word of promife, that ihtroby your iniqidty Jhall be purged, and that this fjaltbe all the fruit (O ! firange and admirable

xlv The Epistle Dedicatory.

ble condefcenfion of grace, all the fruit) to take away Jin ; Ha. xxvii. 9. and that he will not chaftife you as parents accord'mg to the fiejh do their children^ to wit, for their oivn pleafure ; who, however they may have a general delign of good to their children in their chaftifing of them, yet through a remainder of corruption in the bed of them, they are often fubjecled to fuch hurries and tranfports of paflion, when it comes to the ad of chaftifement, that they much forget \o confult the good and advantage of the challifed child, and too much gratify their own pleafure and humour ; but that he will chaflifey^/r your profit^ that yc may be made partakers of his holincfs, Heb. xii. 10. Now, if this be his defign in chaflifnig, and if this be the promlfed fruit of your chafUfements and afflictions, why fliould ye not therein fubmit to his pleafure, which hath your own profit infeparably joined with it ? If ye yourfelves do not finfully lay obdrudions in the "way thereof, as otherwife, fo particularly by your being difpleafed with this his pleafure, which yet his grace in his own people, fufFers not to be invincible nor final. I do not fay, that our chaflifements and afilidions do of themfelves produce this profit, and bring forth this fruit; for alas! We may from doleful experience have ever now arrived at a fad perfua-fion, that we are proof againft all applications, excepting that of fovereign, efficacious and all-difficulty conquering free grace, and that nothing will prevail fave that alone : whatever means be made ufe of, this only mufl: be the efficient producer of our profit: It is a piece of God's royal and incommunicable prerogative, which he hath not given out of his own hand to any difpenfation, whether of ordinances, never fo lively and powerful in themfelves, or of providences never fo crofs, loudly alarming and clearly fpeaking, abftraQly from his own bleffing, effiedlually to teach to pro/it^ Ifa. xlviii. 17. and therefore he doth (as well he may) claim it to himfelf alone, as his peculiar privilege.

vllege, while he faith, Ia?n the Lo?'d thy God that teach-€th thee to profit. Since then this is his defign in aU the chafliifements inflifted on his own people, and fince he only by his grace can make it infruflrably take effect, let him have our hearty allowance and approbation, to carry it on vigouroufly and fucceisfully, and let us pray more frequently and fervently, that by his effectual teaching, our profiting may be made more and more to appear under our chaflifements; and withal in thd multitxide of ou?- fad thoughts about them, let his comforts delight our fouls^ and this comfort in particular, that in them- all he gracioufly defigns and projefts our profit, even the making of us more and more to partake of his holincfs.

Seventhly, If it be confidered, That all our trials and troubles, are but of time-continuance, and will period with it; they are but for a feafon, i Pet. i. 6. yea, but for a tncmcnt, 2 Cor. iv. 17. He will not-contend for ever, knowing well, if he fliould do fo, the fpirits woidd fail before him, and the fouls luhich he hath made, Ifa. Ivii. 16. though they fhould follow clofe on you, and accompany you to your very dying day, yet then they will leave you, and take their laft good night and everlafting farewell of you; forroiv and fighing will then for ever fly away, and all tears on vvhatfoever account, fhall then be wiped fro?n your eyes. Rev. vii. 17. and xxi. 4. It is a great alleviation and mitigation of the mofl grievous alHidion, and of the bittereft and mofl extreme forrow, to think, that not only it will have a term, day and date of expiration ; but it will quickly in a very fhort time, even in a moment be over and at an end; (as a holy martyr faid to his fellow-fufferer in the fire with him, // is but ivinking, and our pain and forrow is all over) and that there fliall be an eternal leafe of freedom from it, and that everlafting folace, fatisfa6tion and joy without any the leaft mixture of forrow and fadnefs, (liali fucceed to it, aijd come in the room thereof: It Is

but

XVI The Epistle Dedicatory.

but for the little fpace of thrcefcore years and ten, or fourfcorc (Pfal. xc. lo.) which length moft men never come, that his people are fubje£led to trouble, anil V/hat is that very fhort moment and little point of time, being compared with va(t and incomprehenfibly long eternity ? In refped of which * a thoufand years are but as one day, or as a watch in the night, when it is pafl*, Pfal. xc. 4. And no doubt the little whiles, trouble, fadnefs and forrow of fojourning arid militant faints, is in the depth of divine wifdom, ordered fo, that it may the more commend and endear that bleifed calm and tranquility, that fulnefs of purefl joys, and thofe mod perfed pleafures at his right hand, that triumphant faints Ihall for evermore enjoy.

Eigbtly, If it be confidered, That all along the little moment that your trials and afHiftions abide with you, they are, even the faddeft and mod fevere of them, moderate, and through his grace portable and light ; ' In meafure he debateth with you, and flays his rough wind in the day of his eafl wind', Ifa. xxvii. 8. And whatever difficulty ye fometimes find under fore prelfures, to get it folidly and practically believed, yet ' God is faithful, who hath promifed, and will not fuffer you to be tempted above that which ye are able, but will with the temptation make a way to efcape, that ye may be able to bear it', i Cor. x. 13. Me is a God of judgment (Ifa. xxx. 18.) and difcretion, that fuits his people's burthens to their backs, and wifely proportions their flraits to their ftrength: He puts 7iot neivwine into old bottles, Matth. ix. 17. Neither doth he break the bruifed reed, Ifa. xlii. 3. And even ' when he hides his face, and is wroth with his children, and fmites them for their iniquity, Ifa. xlii. 17, 18. It is only fatherly wrath; and however dreadful it may be, and difficult to be born, yet there is nothing vindictive in it; it is a father's anger, but contempered with a father's love, where alfo love predominates in the conteinperature. And indeed the

mofl

The Epistle Dedicatory, xvH

mofl extreme, and the very heaviefl of all our afflictions are moderated, and even light compared, Jirji, With what your fms deferve, exceedingly far beneath the defert whereof ye are punijhed, Ezra ix. 23. Even fo far, that ye may without all compliment, moft truly fay, ' That it is becaufe his compaffions fail not, that ye are not confumed,* Lam. iii. 22. that ye are kept out of hell, and free from everlafting burnings, to which your many, various and grievoufly aggravated provocations, have made you moll: juflly liable *. So that ye have reafon to think any affliftion fhort of everlafting deftruftion from the prefence of God, to be a highly valuable piece of moderation, and to fay, ' Wherefore doth a living man complain, a man for the punifhment of his fm ?' Lam. iii. 39. ' We will bear the indignation of the Lord, becaufe we have fm-ned againfl him,* Mic. vil. 9. 2^/}', With what others of the people of God have readily met with^ for ' ye have not refifted unto blood ftriving againft fm,* Heb. xii. 4. We have it may be all this while been but running ivith the footmen, when they have been put to contend with horfes, Jer. xii. 5. 3^/7, With what ourfelves have fometimes dreaded and been put to deprecate, when horrid guilt hath ftared us in the face, and when we apprehended God to be vefy angry, even threatning, ' to fmite us with the wound of an enemy, and with the chaftifement of a cruel one, to run upon us as a giant, to break all our bones: And again to lliew himfelf marvellous upon us, by taking us by the neck and fhaking us in pieces,' Jer. XXX. 14. Job xvi. 14. and 12. Job x. 16. ^thly. With what our blelfed Lord Jefus fuffered for his people, who all the while he fojourned here on earth, was a man of for rows and acquainted with grief, If.u liii. 4. and might moft juftly have faid beyond all men, ' I am the man that hath feen allliclion by the rod of his wrath : Is there any forrow like unto minffj in the day when the Lord hath afiii^ted mer* And,

Jivlii The Epistle Dedicatory.

Sthly, Being compared with that * far more exceeding and eternal weight of glory, which they work for you/ 2 Cor. iv. 14. Seeing then that the (harpeft and foreft of your aillidions are in rhefe, and many other refpecls very moderate, gentle, eafy, and light; Is there not reafon why ye Ihould in them, without grudging, fweetly fubmit yourfelves to his will ? Chearfully faying, it might have been much worfe, this falls infinitely fliort of what we have deferved, bleffed be God that it is only thus, and no worfe.

Ninthly, If it be confidered. That often when in any more than ordinary fpiritual and lively frame of foul, ye have in prayer defired the Lord, that he would take any way, and make ufe of any means he pleafed (wherein your fin might not be) to make you more ferious in the exercife of godlinefs, more effectually to mortify your corruptions, and to further your conformity to his image in holinefs : And that ye fliould, through his grace, be content, putting, as it were, a blank in his hand, to be filled up as himfelf in his own infinite wifdom flioukl think fit^ declaring, that ye were fatisfied on the terms propofed by Jefus Chrift, to be his difclples, and to take up not only a crofs,-or the crofs in general, but, Matth. xvi. 24. your crofs in particular, the crofs that fhould be fliaped out for you, however circumftantiatfed: And when under fome very fad alHiclion he on the matter befpeaks thus, I am now about to grant you your own defire, though it may be in fuch a way, and by fuch a mean as either would have been none of your own choofing, had it been left to your choice, or pofTibly fuch as ye did not think of: Will ye be difpleafed with me, or miftake my hearing of your prayers, fulfilling of your petitions, and granting you according to your own heart's defire, becaufe I do it in my own way, and bv means of your own choofing, wherein ye left and allowed to me a latitude, and not in your w^ay and by your means, which ye

then

The Epistle Dedicatorv. xIx

then renounced, as not thinking yourfelves competent judges thereof? Alas! here we are often found at beit to border upon a practical rewing, retracting, and lifting up again of the blank-fubmiltion which we profefled to lay down before him; and to fay by our fretting, repining, difllitisfadion, immoderate heavi-nefs, and defpondency of fpirit, that we were fome-what rafli, and not fo well advifed when we fubfcrib-ed, and gave in fuch a fubmiflion and furrender of ourfelves to him : That we did not think he would have taken fuch advantage of us, or would have put us fo fore to it; and, that if we had thought he would have done fo, we would have been better advifed, before we had thus fubmitted to him, and with our confent put ourfelves in his reverence ; and that if it had been any thing but this we could have borne it (whereas he faith, nothing but this ;) whereby we do not only refle*^ not a little upon him, as dealing-unkindly, and doing what we would not have expetl-ed at his hand; but alfo make a fad and humbling difcovery of much unfoundnefs in ourfelves, as to our offering up of fuch general defires, and as to our making of fuch abfolute fubmiffions to him. Let us therefore, in order to the jullifying of him as both righteous and kind, and to the vindicating of ourfelves, at lead from allowing of any unfoundnefs, difiimulation, or unfair, and meBely complimental-dealimi with God, in our fubmitting: ourfelves to him in the general, without any but'?, or //"'s, any re/iric-t'lons or exceptions, hold to the fubmiflion given ;■ fharply expoltulating M'ith, and feverely chiding ourfelves for this difcovered pra<5tical contradiftion ^nd contravention, and we ihall find that he hath done nothing unworthv of himfelf, nor in the leaft prejudicial to us, but what is according to our own moil deliberate defires, and greatly to our advantage.

It were a very great miihike, from what is difcourf-cd in this confidcraliQn if any fliould conclude, that

C 2 wc

xjc The Epistle Dedicatory,

we intend either to commend or allow Chriflians, praying directly and exprelly for crofles and afflictions, or for fuch and fuch afflidions in particular: For, befide that we neither find it commanded in the fcrip-tures, nor allowedly (if at all) prefidented or praclif-ed by the faints recorded there; and that it feems to be a fmful limiting of the fovereign God to a particular mean ; we may eafdy know from fad experience, •with what difficulty, repining, and fainting we often *bear thofe crolTes and afflidions that we are mofl: clearly called to take on, and that are unavoidably laid upon us; and how lamentably little for the molt part we profit by them. What hope or affurancc could we then have that we fliould either carry Chriflianly under, or make fuitabl,e improvement of fuch croifes as we fliould unwarrantably feek, and pray for to our-felves ? It is true, we find fome of the faints, and thofe, ftars of the firft magnitude, as Mofes, Job, Elias, David, and Jonas, in their diftempered malcontent or fainting fits, paffionately, prepofteroufly, and precipitantly praying, or rather wifhing for death (for which they were not for the time in fo good cafe) but that was not for death under the notion of affliction, but rather to prevent future and further afflictions, or to have a period put to prefently incumbent ones. If it fhould here be faid, why may not faintS; pray for afflidions fmce they feem to be promifed in the covenant of grace, as Pfal. Ixxxix. 30, 31, 32. Hof. ii. 6, 7. and ver. 14. And fmce God hath gra-cioufly promifed to blefs all the afflictions of his people, and to make them turn 10 their fpiritual good, profit, and advantage, as Rom. viii. 28. and Heb. :xii. 10. and elfewhere ? To the^/y2 part of the objection, it may be briefly anfii'ered, that thefe and other fuel; are not properly and formally promifes of the covenant of grace, but rather covenant-threatnings (for the covenant of grace hath its own threatnings {uited to the nature thereof, as well as the covenant

of works hath its) though dipped (fo to fay) in covenant-grace and mercy. And to the other part of it as briefly, that God hath promifed to blefs and tQ caufe to profit by fuch aiHidions and chaftifements as himfelf thinks fit to inflict and lay on ; bqt not thofe which we feek and pray for to ourfelves. Neither doth that fcripture, Plal. cxix. j^. I know—that in^ faithfulnefs thou haft afflided me, fay any thing, towards ftrengthning the objection, or invalidating the anfwers given to it: For the Pfalmifl only there humbly and thankfully acknowledgeth God's faithfulnefs in fulfilling his threatning, in afilicling him when he went aftray, and in performing his promife in blefiing his affliction to him, for preventing his after-ftraying, and making him learn better to keep his commandments ; in both which he is faithful. All that is either expreft or meant in this confideration, is. That the faints often pray God, that he would take his own way, and ufe his own means to bring about thefe great ends mentioned j wherein there is indeed at lead a tacit infinuation, that if he in his wifdom fee it meet to make ufe of the rod and affliction in order thereto, that they will not allow themfelves to decline the fame, nor to miftake him in it; but that rather they fliall through grace be fatisfied with, and blefs him for fulfilling their petitions, and granting them according to their own hearts defires, though it be by fuch means: which is not praying for affliction, but a re-folved and declared fubmillion to infinite wifdom's love-choice of his ovvn means, to effectuate and bring to pafs the prayed for ends.

Tenthly, If it be confidered. That it now neither grievelh nor troubleth any of all the glorified, triumphing company, who have palms in their hands, and are now before the throne of God, and of the ^-.amb, that they v/ere exercifed with fo many, and fo great trials and tribulations, while they we^e here be-jow. It troubles not John the Baptift that he was

imprifoned,

xxii The Epistle Dedicatory.

imprlfoned, bafely miirthered and beheaded there hi a hole, without having any accefs to give any public tcftimony before his death ; and at the defire of a wanton dancing damfel, through the inftigation of her adulterous and incefluous mother: Nor Stephen (commonly called the proto-martyr) that he was Honed to death as a blafphemer, for giving teftimony to the moll precious and comfortable truth of Chrift's being the Melliah : Nor Paul that he was thrice beaten with rods, and received live times forty (Iripes fave one, that he was in fo many perils by fea and land, in the city, in the country, and in the wildernefs, by the Heathen, by his own country-men, and by falfe brethren ; that he was floned, and fuffered ail thofe other things, whereof he gives an hiflorical abridgement in his fecond Epiflle to the Corinthians, ch. xi. Nor doth it trouble any of all thofe worthies, ofivhom the world was net tvorthy, that they were cruelly mocked, imprifoned, fcourged, tortured, or tympanifed, and racked, floned, tormented, fawn afunder, killed with the fword, tempted, driven to dens, and caves of the earth, and put to wander up and down in fheep'-lkins, and goat-fkins, whofe martyrology the apollle briefly compendeth, Heb. xi. Nor doth it trouble any other of all the martyrs, faints, and fer-vants of Jefus, who have in the feveral ages of the church fuffered fo many aqd fo great things while they were in the world: Nay, all thcfe their fulFer-ings go to make up a confiderable part of their fong of praife in heaven : (Where the hiftory of thefe wars of and for the Lord, will be very pleafant to them to read, however fore and bloody they were on earth : j And not only fo, but thofe of them who have fuffered moil, wonder much that they have fuffered fo little, and that they are come to fo e\'cellent and glorious a kingdom, through fo little tribulation in the way to ir. Iklieve it there will be as much matter of thankf-giving and praife to God found treafured up under

the

the plaits and foldings (to fay fo) of the moft crofs and allllcling providences, that ever the people of God met with here in the world, as under thole that for the time were more fmiling and fatisfying. Let us then, valuing all things we meet with, according to the afpecl they have on our fpiritual and eternal (late, (which is lure the jufteft and fafefl: valuation of them) heartily allow him, to take his own will and way in allliding us.

Eleventhly, If it be confidered, That as this fubmif-fion to the wilt of God, in crofs and aillicling providences, is chronicled in the facred records to the perpetual commendation of feveral of the faints ; namely of Aaron, of whom it is faid, when God had ilaia his two fons in a ftrange and ftupendious manner, e-ven by fire from heaven, for their prefumptuous offering of ilrange fire before him, that he held his peacCy Lev. Xi 3. Of old Eli when he received a fad meilage, concerning himfelf and his houfe by the hand of young Samuel, who faid. It is the Lord, ktJnm do what feemeth him good, i Sam. ili. i8. Of Job, after, by four feveral mefifengers (each of them coming immediately on the back of the other, fo that he fcarcc-ly got leave to breathe betwixt, to finifh his lamentable narration) the terrible alarming tidings Were brought him, the plundering of his oxen and alfes by the Sabeans, and the killing of the fervants with the fword ; concerning the confuming of his fheep ?.nd fervants by the fire of God falling from heaven upon them ; concerning the carrying away of his camels, and the killing of his fervants by the Chaldeans ; and concerning the fmothering to death of all his fons and daughters, while feafling together, by the faUiiig of the houfe upon them ; v^-ho laid. The Lordgiveth, and the Lord iaketh azvay, blelfcd be the name of the Lord. In all this Job is not finning, nor charging God fqoUJhly, Job i. 21, 22. Of l)avid, who in a croud or croiies, laith to God, / luas dumb, I opened not my month, bc-

XXIV The Epistle Dedicatory,

caufe thou didji it, Pfal. xxxix. 9. 2 Sam. xv. 25, 26. and who, when forced to flee from Jerufalem, by his unnatural and rebellious fon Abfalorii, and fending back the ark thither, with admirable compofure and fwcet fubmitting of foul, faid, * If I Ihall hnd favour in the eyes of the Lord, he will bring me again, and fhew me both it and his habitation: But if he fay thus, I have no delight in thee, behold, here am I, let him do with me as feemeth good to him :* of He-zekiah, when that heavy meifage was brought to himi by the prophet Ifaiah concerning the Babylonifh captivity, wherein his royal pofterity were to have their deep fhare, who faid, Good is the word of the Lord which thou haji fpoken, who faid moreover, Is it not goodf if peace and truth he in my days ? 2 Kings xx. 19. if the threatned doom and fentence (hall be for a while fufpended, and not prefently executed : And of thofe Chriftians, who, after they had with much weeping earneftly intfeated the apbftle Paul, defervedly very dear to them, not to go up to Jerufalem, where the prophet Agabus had foretold he fiiould be apprehended, and put in bonds, and perceived that he was inflexibly refolved at any rate of hazard to go thither, ceafed, and fubmiflively faid. The luill of the Lord he done^ Afts xxi. 14. As, I fay, it is thus chronicled to their commendation, fo it is a piece of mofl: beautiful and amiable conformity to the praQice of our blcfled Lord Jefus, of whom we ought to he fc'llourcrs as dear children, Ephef. v. i. in all thofe things, wherein he is propofed as a pattern for our imitation, who in a great and grievous agony of trouble, and when moft terribly aflaulted by a ftrong combination of crofs and afiiicling providences, and'after condi-tionate deprecating of that bittereft cup and blacked hour, pleafantly, fweetly, and fubmiflively fubjoined, and faid to his father, Ncverthelefs not my will, hut thine he done: Not as I will, hut as thou wilt, Luke xxii. 42. Matt. xxvi. 32.

Twclfthly,

The EpistlI: DEDicAtoRY. xx/

Twelfthly^ and finally, If it be confidered. That ^hen the whole contexture and web of providences^ and more efpecially about the catholic, vifible, militant church, and every individual member thereof fhall be wrought out, and in its full length and breadth (as it were) fpread in the midit of all the redeemed, perfected, glorified, and triumphant company of faints, (landing round about, and with admiration beholding it; there will not be found (to fay io) one mifplaced thread, nor one wrong fet colour in it all, but every thing vi^ill be found to have fallen in, in the fitteft: place, and in the mod beautiful feafon and order thereof. O! fo rare, fo remarkable, fo renowned, and fo ravifliing a piece^ as it will by them all unanimoufly, and with one voice be judged and declared to be, even worthy of the mod exquifite art and infinite ildll of the great worker thereof; the fevered critics and mod difficultly fatisfiable of thent all, while here below, about more public, and more particular crofs-providences, will therl fully, and to' the height be fatisfied ; and withal, without any the lead hefitation or jarring, readily and chearfully bear him this concordant teftimony, that he hath done all th'mgs iveli^ Mark vii. 37. every thing in particular^ and all things in general, though when he was doing of them, they often prefumptuoufly took on them rafhly to cenfure, and to offer theit" impertinent and crabbed animadverfions on, and their amendations and alterations of feveral of them, and will mod cordially blefs him, that he wrotight oil in his own way^ about his church, and each of themfelves, without confulting them, or following their way, which ■would have quite marred the beauty, and darkned the ludre and fplendour of that moft clofe and curious divine contexture.

Every one of thefe confiderations hath much re-Tfon: in it, to perfuade you to this entire and abfolute fub-miilion to God's will and pleafure, in what it; cro!;?

D to

xxvt The Epistle Dedicatory.

to you, afliided and forrowful Chriltians! But O! how much weight and flrength of found fpiritual rea-fon is there in them all united together (befides the many other excellent confiderations, difperfed up and down thefe choice fermons, filled full with llrong cordials, fitted both to recover and to preferve you from fainting, under your many feveral afflidions) powerfully to perfuade and prevail with you, even the mod averfe, untoward, and moft flubborn of you all, without further debate, demur, or delay, in thofe things that are mofl alHiding to you, and do moft thwart your inclinations, to come into his will, and pleafantly, without any the leaft allowed reluctancy, or gain-faying, to fubmit to him ? How might you thus poilefs your fouls in patience, and how quiet, calm, fedate, and compofed might ye be, more efpe-cially in troublefome times, amidft thofe things wherewith others are kept in a continual hurry, almofl to the hazard of being diftrafted by them ?

Let them all, my Noble Lord, prevail with your Lordflilp in particular, reverently to adore, filently to floop unto, and fweetly to acquiefce in, the Lord's fovereign, holy, and wife ordering your many and various complicated trials, and more efpecially his late removing your excellent Lady, the defire of your eyes, the Chriftian and comfortable companion of your youth, by his ftroke. As indeed all the ties of nearell and deareft relations, betwixt hufbands and wives, parents and children, brothers and fifters, Is'c. are capable of dilfolution, and will all ere long by death be actually difTolved ; there being but one tie and knot of marriage-union betwixt precious Jefus Chrift and the believer, that by divine ordination is eternally incapable of any dilfolution, even by death itfelf; which, though it dilfolve the ftrait-union that is betwixt the foul and body, yet doth not at all loofe the flraiter bond of union that is betwixt him and both of them, but it remains ft ill inviolable j and by

virtue

The Epistle Dedicatory, xxvil

virtue thereof the believers vile dead body, fliall be railed again at the lafl day, conformed to his own glorious body, and be re-united to the perfected foul, which two old intimates will then meet in far better cafe than when they were parted and pulled afunder ; for he is an hulband that cannot grow old, fick, or weak, neither can he die: he is a hufband whofe bride and fpoufe Is never a widow, neither hath he any reli£ls. The drawing on of which matchlefs match and marvellous marriage, is one great defign of thefe fweet fermons, wherein pregnant reafons are produced by this friend of the bridegroom^ to perfuade fmners to imbrace the offer thereof made to them in the gofpel; and to make them, who, by his own gracious and powerful infmuations on their hearts, have entertained his propofal, toward making up, and final clofmg of the match, to blifs themfelves in their choice, and to blifs him, that ever he was pleafed to floop fo very low as to become a fuiter to them, with a peremptory refolution to admit of no refufal, but infruflrably to carry their heart's confent to take him for their Lord, Head, and Hufband, to be to them a Saviour, a Phyfician, and Treafure, even their all in all, their all above all, which day of efpoufals, as it was the dav of the gladnefs of his heart, fo it will never be any grief of heart to them. Let all mutinous thoughts about his dealings with you be filenced with, // /■/ the Lord; let not too much dwelling on the thoughts of your aiHidlion, to the filling of your heart dill with forrov/, incapacitate you for, nor divert you from, humbly afking the Lord,' what he aims at by all thefe difpenfations, what he would have you to learn out of them, vyhat he reproveth and contends for, what he would have, you amending your hands in, and what he would have you more weaned, felf-denied, and mortified in, and what he would have you a further length, and a greater proficient in. He hath told you the truth, that thefe things are expedient

D 2 for

xxviii The Epistle Dedicatory.

for you ; ftudy to find them to be fo in your own experience. Sure he hath by them, written in great, legible, and papital characters, yea, even as with a fun-beam, vanity, empiinefs, uncertainty, mutability, unratisfa6lorinefs, and difappointnient upon the forehead of all creature-comforts, and with a loud voice called your LordHiip, yet more ferioufly than ever, to feek after folid foul-fatisfa£lion in his own blefled and all-fufficient felf, where it is moil: certainly to be found, without all peradventure or poflibility of mif-taking. Make hafte, my Lord, yet to come by a more clpfe confining of all your defires and expectations of happinefs and fatisfadlion to your foul, to God only, contradting and gathering them in, from the vaft and wearifome circumference of earthly comforts, and concentering them all in himfelf as their point; ftudy through grace in a fweet foliloquy, to befpeak your foul thus. My foul, wait tbou only upon God, for my expedation is from him, Pfal. Ixii. 5. O blefied confinement qf defires and expedlations of happinefs and fatisfa6lion to the foul! where it is as im-poffible to meet with difappointment, as it is impofli-Lle not to meet with it from every thing here whence it is looked for. Alas! it is the fcattering of our ex-pedations and defires of happinefs among other objefts befide him, that breeds us all the difquiet, anxiety, and vexation, whereas if we kept ourfelves through grace under a more clofe and conftant confinement to him, when this and that, and the other creature-comfort, whether perfon or thing were taken from us, there would be no deduction made froni, nor any diminution made of our true happinefs ; none of thefe, how dear and defirable foever, being eflentially con-ititutive of it, nor fo much as bordering thereupon ; and he in whom only all our happinefs lies, being the fame ycjlcrday, to-day, and for ever, without any vari-ablcncfs or fmdow -of turning. There are fome whoni^ he lovcth fo well, that he cannot rto fpeak fo) find in

his

The Epistle Dedicatory. xxijC

bis heart to fee them thus to lay out their affe6lions, and to dote upon any painted imagery happinefs in creature-comforLS; and therefore with defign, he doth either very much blaft them, as to the expefted fatisfaclion from them; or quite remove them, that by making fuch a vacuity, he may make way for him-feh"" lo i\\\ it, and happily to neceiTitate the perfon, humbly, powerfully, and believingly, to put him to the filling of it; and it is a great vacuity that he zv/ja ji,U heaven and earth cannot fill, a little of whofe gracious prefence and manifefled fpecial love, can go very far to fill up the room that is made void by the removal of the choicelt and moft defirable of all earthly comforts and enjoyments. Happy they, who when they loofe a near and dear relation, or friend, or any idol, they are fond of, are helped of God to make Jefus Chrift, as it were, fucceed to the fame as its heir, by taking that lofs as a fummons, to transfer and fettle their whole love on him j the objed: incomparably moll worthy of it, as being altogether lovely^ or all defires. Cant. v. i6. There is no earthly comfort, perfon, or thing, but hath fomewhat in it that is not defirable, and that it would be better to want, but there is nothing in him that is not truly defirable, nor any thing out of him that is worthy to be defired.

I am, my Noble Lord, the more eafily prevailed with and encouraged, to addrefs the Dedication of thefe Sermons to your Lordfliip more particularly, vhen I remember the unfeigned faith that dwelt in your grand-mother, as another Lois ; and in your mother, as another Eunice; and more lately, in your own choice Lady, who as another beloved Perfis, labour-cd much in the Lord; and though fhe had a very fhort Chrillian race, (in which flie was much encouraged by coming into your Noble Father's family, and her beholding, how hard your blefl mother did run and prcfs towa.rd the markj even \Yhen in the laft flage,

sxx The Epistle Dedicatory.

and turning in a manner the lad ftoop of her chrlfllan courfe;) yet it was a very fwift one, wherein {lie did quite out-run many that were in Chrifl long before ber ^ ('all three Ladies of honour almoft, if I need fay almofl) without parallels in their times, in the fcri-ous and diligent exercife of godlinefs, and patterns worthy to be imitated by others, and I truft in your Lordlbip^s felf alfo ; yea, and in feveral others of your elder and younger noble relations, for grace hath inch a draught of fouls amongft you, as it ufeth not eften to have in focieties of fo noble extra<5l (for not many nobis are called ;) which, as it defervediv draw-eth refpect to fuch of you, as are thus privileged, Ironi the obfervers of it, fo it layeth a mighty Itrong obligation upon you, to be much for God, and in fervice to your generation according to his will. Further, when I obferve your Lordfliip's chriitian and examplary carriage, under fuch a conjunttlon and combination of fo very crofs, and almoft crulhing calamitous providences, choofrng rather contentedly and latisfiedly to be (if it fo pleafe the Lord, and O ! that it may not) the laft of that ancient and honourable family^ than to be found endeavouring to keep it from linking by any fniful and unwarrantable courfe, _par-tlcalarly by defrauding juft creditors (though the debt was not of your Lordfliip's own contracting) under whatever fpecious pretexts and advantages of law; whereof many make no fcruple, who, if they may keep up their fuperfiuities, care not if they ruin their friends who are engaged in furetyfhip for their debt, and to live on the fubllance of others. Moreover, when with great fatisfadion I take notice how much your Lordfiiip makes it your bufinefs to follow your noble anceflors, in fo far as they were followers of Cbrijl; which many great men, even in the Chrillian \vorld, alai:! do not much mind ; not confidering that it is true nobility, where God is the chief, and head of the kindredj and where religion is at the bottom ;

and

The Epistle Dedicatori'. xxjd

and what renowned Tlauleigh faiLh, Mine didiis NohU Us qiuift pre alih virtute notabiUs : And what anothcfr faith, J^i ab illujir'mm majorwn fplcndida virtule degc-nerariint nobiHa portcnta fiint. And finally, when I confidcr, that in your Lordfliip's retirement and ab-ftraftion from wonted converfe and dealing in bufmefs, you will have accefs at leifure to read them, whereby you may, through God's bleffnig, be fweetly diverted from penfive, and not fo profitable poring on your affliction, and be much inftructed, convinced, reproved, direded, edified, ftrengthened, and comforted. Read them then, my Lord, carefully, as I take it for granted you will, ponder and digeft them well, and I hope, that they will, through grace, prove con-tributlve to the bringing you to a confiderable growth in holinefs, and to the making oi your ways and doings more than ever fuch, that others of his people obferv-ing the fame, JJjall be comforted, and made to think, and fay, njcrily God bath not done in vain all that he hath done to this noble-man.

That thefe fubftantial gofpel-fermons may come to you all, nay, to all the readers of them, and to your Lordfhip more particularly, with fhowers of gofpel-bleffings, is the earneft defire of.

Dearly beloved, afflicted Chrijiians,

and my very noble Lord in particular,

your companion in tribulation,

dejirous alfo to he in the kingdom

and patience of Jefus Chrifi, and your fervant, in the gofpel, for his fake,

Novcmher iSth. x68?.

• J. c.

UNTO THE

READERS,

And more particularly unto the

INHABITANTS OF THE CITY OF GLASGOW, OF ALL RANKS.

THOUGH tlie whole field of the facred and infal-libly infpired fcriptures, be very pleafant and beautifid ("a fpiritual, cool, and cleanfing, a fruflify-ing, frefh, refrelhful, and wholefome air, breathing continually there) yet if we may compare fome parts thereof with others, thofe wherein the tfeafure, precious Jefus Chrifl, lieth moft obvious and open, are certainly moft pleafant and beautiful. And amongfl thefe, fuch as hold forth his fufferings, and himfelf as crucified, mod evidently before men's eyes, have a particular aind furpafling pleafantnefs and beauty in them. If fo, then fure this fifty third chapter of the prophecy of Ifaiah cannot but be looked on, as a tranfcendently pleafant, beautiful, fweet-fmelling, and Iragrant piece of divine fcripture-field, wherein the evangelic prophet difcourfeth of the fufferings of' Chrift, as particularly and fully, as plainly and pathetically, even to the very life, as if he hirnfelf had been a fpeftator and eye-witnefs of them. However, this delightful chapter from beginning to end, as alfo the three laft; verfes of the foregoing, are, by the very learned Grotius, moft miferably perverted, while he Induftrioufly diverts it from the Mcfiiah, and by

ftretching

ftretching and curtailing thereof at his pleafure (as the cruel tyrant Mazentius did the men he laid on his bed, to make then! of equal length with it,) and wholly applies it to the prophet Jeremiah only, in the firft place not denying that it hath accommodation to Chrift, of whom he takes but little or no notice in all his annotations thereon* The impertinencies and wreflings of which application, are convincingly held forth by famous Dr. Ov/eri, that ftrenuous oppoffer of Socinians (in his Vindicias Evangelicae again.ft Biddlcj and the Racovian catechifm) who looks on this portion of fcripture as the film of what, i^ fpoken in the Old Teftament, concerning the fatisfaflory death of Jefus Chrift. He was a burning and (hining light iri the reformed churches, though, now alas! to their great lofs, lately extinguiflied. And indeed the dealing of the very learned Grotius, profeffing himfelf to be a Chriftian, with this moft clear, and to all true Chriftians, moft comfortable fcripture, is the more ftrange, and even ftupendious, confidering, i. That feveral paflages in it, are in the New Teftament ex-prefly applied to Chrift, Matt. viii. 17. Markxv. 2S. Luke xxii. 27. Afts viii. ^8, 'zsfc. i Pet. ii. 22. and 24. but not one fo much as alluded to, in reference to Jeremiah. 2. That the ancient Jewifii dodors, and the Chaldee Paraphraft, (as Dr. Owen, in the afore-faid learned and favoury book, gives an account) do apply it to him. 3. That a late doctor, of great note and honour among the Jews, Abrabinel affirmeth. That in truth he fees not how one verfe of the whole (feveral of which he toucheth on) can be expounded of Jeremiah; and wonders greatly, that any wife man can be fo foolifti as to commend, much more be the author of fuch an expofitlon, (as one Rabbi Gaon had beenj which is, faith he, fo utterly alien, and not in the leaft drawn from the fcrlptures. 4. That feveral Jews do profefs, that their Rabbins could eafily have extricated themfelves from ail other places-of

Jb: the

the prophets, fa vain and groundlers boaft) If Ifaiah in this place had but held his peace, as Hulfiirs, very lately, if not prefent, Hebrew profefTor at Breda, declares, fome of them did to himfelf. 5. That a Rabbi, by his own confeffion, was converted from a Jew to a Chriftian, by the reading of the fifty third of Ifaiah, as the excellent Mr. Boyl, in his delicate dif-courfes on the ftile of the Holy Scriptures, informs us; yea, that divers Jews have been convinced and converted to the Chriftian faith, by the evidence of this prophecy, as learned and laborious Mr. Pool affirms, in his lately publiflied Englijh Annotations oil this fcrlpture. 6. That the Socinians themfelves have not dared to attempt the accommodation of the things here fpoken of, to any other certain and particular perfon than the Melliah, though being fo much tortured thereby, they iliewed good will enough to it. And, 7. That himfelf had before written a learned Defence of the Catholic Faith concerning Chriji*sfatisfaction againjl Socinus ; wherein alfo he improved to notable purpofe feveral verfes of this fame chapter : But m thefe latter Annotations, being altogether frlent as to making any ufe of them that way, he, as much as he can, delivers that Defperado, and his difciples, from one of the fliarped fwords that lies at the very throat of their caufe (for if the chapter may be applied to any other, as he applies it wholly to Jeremiah, no folid nor cogent argument can be drawn from it for confirming Chrift's fatisfadion) and by his never reinforcing of that Defence of his, againll the alfault made upon it by the Socinian Crellius, though he lived twenty years after, he feems, for his part, quite to have abandoned and delivered it up. into the hand of thefe declared enemies of Chrift's Satisfaction, yea, and of his Godhead. It is true indeed, that the learned VolTius defends that Defence againfl the aflault of Ravenfpergerus, a groaning" divine, but it is on a quite different account from that of Crellius. By

which

which annotations of his, as by feveral others on other fcriptures, how much, on the matter at lead, great Grotius hath by abufing his prodigious wit, i\iui profound learning, fubfcrved the curfed caufe of bhifphe-mous Socinus, and further hardened the already, alas ! much and long hardned poor Jews; and what bad fervice he hath done to our glorious Redeemer, and to his church fatisfied for, and purchafed by his blood, by his fad fufferings, and fore foul-travel, mod clearly and comfortably difcourfed in this chapter, let the Lord himfeif, and all that love him in fm-cerity, judge: I wifli I could, and had^reafon, to fay no worfe of this admirably learned perfon here, than that, Sluandoqiie dormitat Homer us.

Very many and various, very great and moft grie-voufly aggravated fufferings, were endured by Chrifl, not only in his body, nor only in his foul, by virtue of the fympathy it had with his body from the intimate and itri6l union betwixt them: but alfo, and mainly, in his blelfed human foul immediately ; fmce' he redeemed, fatisfied for, and faveth his peoples fouls as well as their bodies. And the foul having princi-pally finned, and being the Ipring and fource of fm ; fmners withal deferving puniiliment in their fouls as well as in their bodies \ and being, without the benefit of his mediation, to be punilhed eternally both in their fouls and bodies, and mainly in their fouls ; there is no doubt, the fame cogent reafon for the Mediator's fuffering in both parts of the human nature affumed by him, that there is for that nature's fuffering which fmned : which, his fad complaints of the exceeding trouble of his foul, putting him to fay thofe itrange and ftupendious words, WhatJhallifay ? And of the great forrow and heavinefs thereof, even to death, his amazement, ffrong cries, and tears, with his agony and fweat of blood, Joh. xii. 27. Mat, xxvi. 38. Mark xiv. 33. Luke xxii. 44. Ileb. v. 7. (and that before any pain was cauled to his body by men)

E 2 and

and his conditional depricating of that bitter cup, put beyond all reach of rational contradidion. And to think, or fay, that only the fear of his bodily fuiFer-ings quickly approaching him, did make thefe fad im-preflions upon him; and draw thefe ftrange expref-fions from him, would make him who is Lord and Mafter to be of far greater t^bjeclnefs of fpirit than many of his fervants the martyrs were, and to fall vaftly below that holy heroic and magnanimous cou-l^age and refolution, wherewith they adventured on extreme fufferings, and moll exquifite torments; which would be very unworthy of, and a mighty reflection upon him, who is the valiant Captain of/aha' iioTi, made perfed through fufferings^ who drarik of the brook in the way, and therefore lifted up the head, Heb. ii. 10. Pfal. ex. 7. But here is the great and true difference betwixt his fad and forrowful deportment under his fufferings and their folacious, cheerful, and joyful deportment under theirs; that they through his fuffering and fatisfaftion, were perfuaded and made fenfible of God's being pacified towards them, and were mightily refrefhed by his gracious comforting prefence with them amidfl their fufferings j while he, on the contrary, looked upon himfelf as one legally obnoxious to punifhment, fixed before the terrible tribunal of the juflice of God, highly provoked by, and very angry at the fins of his people, who was in a moft fignal manner pouring out upon his foul the vials of his wrath and curfe, which made him lamentably, and aloud, to cry out of defertion, though not in refpef^ of the perfonal union, as if that had been diffolved, nor yet as to fecretly fupporting, yet as to fuch a meafure at leafl: of the fenfibly comforting and rejoicing prefence, My God, my God, why hafi thoufor-faken nie? Here faith was in its meridian, though it was dark mid-night as to joy ; wherewith as fuch, his body could not be immediately aire(Sted, fpiritual defertion not falling under bodily fenfe. Whence we

may

may feehowjuflly the do£lrine of Papifts is to be exploded, who deny all fuffering in his foul immediately, to falve their darling dream of his local defcent as to his foul, while his body was in the grave, into hell, and to Limbus Patrwn, to bring up thence into heaven the fouls of the fathers; whom, without giving any reafon, or alledging any fault on their part, they fooliihly fancy, after their death till then, to have been imprifoned there, though quiet and under no punifhment of fenfe, yet deprived of all light and vi-fion of God, and fo under the punifhment of lofs, the greeted of punifhments, even by the confeflion of fome of themfelves, whereby they put thofe holy and perfected fouls (for there they fay there is no more purgation from fin, that being the proper work of their profitable/'wr^^/ory) in worfe cafe all that length of time after their death, than they were when alive pn the earth, where doubtlefs they had often much foul-refrefhing fellowfhip with God, and the light of his countenance lifted up upon them.

Neither were thefe his fufferings in foul and body, only to confirm the dodrine taught by him, if that was at all defigned by him as an end of his fufferings, which were fo much flumbled at in that time, which yet I will not debate, nor peremptorily deny, his do£lrine being rather confirmed by his miracles and refurreclion. Nor were his fufferings only to leave us an example and pattern how we fhould fuffer, as non-chriftian and blafphemous Socinians aver, which were mightily to depretiate, and difparage, nay, to, enervate and quite make void his fufferings, by attributing no more to them than may be attributed to the fufferings of his fervants and martyrs. Irs true, his example was an infallible directory, the example of all examples, but theirs not fo : yet this doth not at all influence any alteration of the nature of the end. But they were chiefly undergone by him for his people, and in their ft^ad, and fuHaining their

perfons.

perfons, room, and place, truly and properly by the I'acrifice of himfelf to fatisfy divine juftice for their fins. And who I pray can put any other comment on thefe fcripture-expreffions, without manifeft perverting and wrefting of them ; He made hm to be fin for us who knew no ftn, Chriji hath redeemed us from the curfe of the law, being made a curfe for us : Who his ownfelf bare our fins in his own body on the treey 2 Cor. V. 2 1. Gal. iii. 13. i Pet. ii. 24. (which is by the apollle fubjoined as a fuperior end of his fuffer-ings to that of leaving us an example, difcourfed by him immediately before.) He was wounded for our iranfgreffions, he was bruifed for our iniquities, and the chajlifement of our peace was upou him : The Lord laid upon him the itiiquity of us all; for the tranfgreffion of 7ny people was he ftricken ; when thou Jh a It make his foul an offering for fin : he bore the fins of many ; in whom ive have redemption through his blood; who is the pro-pitiation for our fins, Ifa. liii. 5, 6, 8, 10, 12, Eph. i, 7. Col. i. 14. I John ii. 2. and the like.

Nor did he undergo thefe fad fufferings for all men in the world, to fatisfy juftice for them, and to reconcile them to God, but only for the eled, and fuch as were given unto him.

For, Firft, The chajlifement of their peace only was laid on him, who are healed by his firipes, as it is, ver. 5. of this fifty-third of Ifaiah, For the iniquities of my people was hefricken, faith the Lord, ver. 8. The fame who are called the Mediator's people, Pfal. ex. 3. (For faith bleifed Jefus to his Father, John xvii. I o. All mine are thine, and thine are mine) Wbojloall^ without all peradventure or poffibillty of mifgiving, he made willing in the day of his power. He only bare the iniquities of thofe whom he jufiifieih by his knowledge^ ver. 11. For otherwife the prophet's reafoning would not be confequent: He only bare the iniquities of as piany tranfgreffbrs as he makes interccffion for, verfe 12. And <hat he doth not make interceffion for all, but

for

for thofe only who are given to him, that is, all the eledt,, is undeniably manifeft from John xvii. 9. where himfelf exprefly faith, I pray not for the world, but for thofe ivhoni thou hafl given me. Now God's eternal, eleding love, and his giving the eled to the Mediator in the covenant of redemption, to be fatisfied for, and faved by him; and his intercefTion for them, arc commenfurable and of equal extent, as is mod clear from John xvii. 6. "where he faith, Thine they were (to wit, by eleftion) and thou gavefi them to me^ to wit, in and by the covenant of redemption (God's decree of eleftion being in order of nature prior to this donation, or gift of the elect in the covenant of redemption) compared with ver. 9. where he faith, I pray for them^ I pray mt for the world, hut for them whom thou haft given me, for they are thine. It is ob-fervable, that he faith twice over, / pray for the?n, manifeftly and emphatically reftricling his interceifion to them, and excluding all others from it. Why then fhould not this facriiice (the price of the redemption of thofe elefted and given ones, agreed upon in that covenant betwixt thofe two mighty parties) be commenfurable with the former three ? efpecially fmce he faith, ver. 19. For their fakes fandify 17?iyfelf, or fe-parate myfelf to be a facrifice. 2. Chrifl's fatisfaclion and his intercefTion being the two parts of his prieflily office, and his intercefTion being founded on his fatis-faftiDn, as it is clear, ver. 12. of this fifty-third of Ifaiah : Yea, a very learned man affirms, That Chrifl's appearance in heaven, and his intercefTion, are not properly facerdotal ads, but in fo far as they lean on the virtue of his perfected facrifice. What jufl, good, or cogent reafon can there be to make a disjunclion betwixt thofe parts of his office, and to extend the mofl difficult, operofe, and coflly part to all m.en, and to narrow the other, which is the more eafy part, as that whereby he only deals for the application ot what he had made a purchafe of by his fatisfaftion,

which

tvhich,put hiiil to much fad and fore foul-travel, to fecure it to the eleft and given ones ? 3. Doth not the fcripture hold forth his death, and the fhsdding of his blood, as the great demonflratioil of his fpecial love to his own ele6l people ? As is clear elfe-whercj fo particularly, John xv. 13. Greater lovt than ibis hath no man^ that a mart lay down bis life for his friends. Nay, purchafed reconciliation through the death of Chrirt, is, by the Holy Ghoft, made a greater evidence of divine love in fome refpeft, than the glorification of the reconciled, according to what the apoftle faith, Rom. V. 10. For if ivhenive ivere eneinies-^ we were reconciled to God by the death cf his Son ; much more being reconciled^ we Jhall be fdved by his life, 4. All the other gifts of God to fmners, even the greateft fpiritual ones, fall vaftly below the giving of Jefus Chrilt himfelf, that gift of God, by way of em-minency, as the apoftle reafoneth irrefraga:bly, for the comfort of believers, Ront. viii. 32. He that fpar^ ed not his own Son, but delivered him up for us all, how fhall he not with him alfo freely give us all things ? Will he give the greateft gift, and not give the lefter ? as juftification, adoption, fanclification, and glorification ; which, how great foever in themfelves, are yet leffer than the giving of Chrift himfelf to the death; and if it be undeniably certain that he giveth not thefe to all which are the lefler and lower gifts, why fhould it be thought that he hath given the higher and greater ? 5; Shall that grand exprellion of the fpecial love of God, be made common, by extending it to all the world, the greateft profligates and atheifts iiot excepted, no not PharaOh, nor Ahab, nor Judas the traitor, nor JuHan the apoftate, nay, nor any of all the damned reprobates, who were actually in hell, when he died and fhed his blood ? 6. If he died thus for all, it feems that the new fong of the redeemed. Rev. v. would have run and founded better thus, 'J'hou haft redeeilied us all and every man, of every

kindred

kindred, and tongue, and people, and nation, to God by thy blood, than as it there (lands, by infpi-tarion of the Holy Ghoft, Thou ivajl .flain^ and kafi redeemed us to God by thy bloody out of every kindred^ and tongue^ and people, and nation. But who may prefume by fuch an ilniverfality to extend and enlarge ■what he hath fo reftricled, and to make that common to all which God hath pecullarized to a few favourites ? but the Author having fpoken much, to better purpofe, on this head in thefc fermons, I need add no more here.

, I fhall only further fay of thefe afLonifliiftg, in a manner non-pluffing and furpafling great fufferings of blefled Jefus, that, as they were equivalent to what all the ele£l deferred by their fins, and fliould have fulfered in their own perfons throughout all eternity, confidently with the innocency and excellency of his perfon, and with the dignity of his mediatorial office. Therefore it is fiiid, verfe 9. And he ?nade his grave wilh the zvicked, and with the rich in his death, or as it is in the original, in his deaths, in the plural number, as if he died the death of every one of the eled:^ or as if there had been a con]un6lion and combination of all their deaths in his own death; and verfe 6. That the Lot-d laid en him the iniquity of us all, or as the word is, Made the iniquity of us all to meet en hini^ there having been a folemn appointment and rendezvous (as it were) of all the iniquities of all the eledt,-hiore common and more peculiar, in all their various aggravating circunuf ances, rot fo much as one committed fmce Adam*s fjrfl; tranfgreffion, or to be committed to the day of judgment, being abfent in the punilhment of them upon his perfon. No wonder that fuch a load of innumerable thoufand and millions of iniquities made him heavily to groan, and that the confideration thereof made great Luther fay. That Chriji was the great eft finner in the world, to wit. By imputation of the guilt of the fins of t]«j elect to hin^,

F and

and by his having had the punifliment of them all lakl upon his perfon. So we may from them be in(tru£l-ed in thefe things.

7'/>y?, Concerning the height of the holy dlfpleafure and deteftation, that the majefly of God hath at fm, the only thing in the whole world that his foul hates, and which in the vile and abominable nature of it, hath an irreconcilable antipathy to, and enmity againfl his infinitely pure, holy, and bleffed nature, and hath a tendency, could it poffibly be effeded, to feek. after the deftruction and annihilation of the vei'y being of God, and is interpretatively Deicide; the language of it being, 0 that there were not a God; that he cannot behold it in his own finlefs, innocent, and dearly beloved Son, though but by imputation (for he was not made formally the fniner, as Antinomians blafphe-moufly aver) but he will needs, in fo terrible a manner, teftify his great diilike of, and deep difpleafure at it, and take fuch formidable vengeance on it, even in his perfon. Ah ! the nature of fm, which God, who is of purer eyes, cannot, where-ever it be, behold, without perfect abhorrency of it, is but little throughly underftood and pondered: Would we otherwife dare to dally and fport with It, or to take the latitudes in committing of it at the rates we do ? I have fome times thought, that it is an error in the firft concoction (to fay fo) of religion in many profef-fors of it, and pretenders to it, that we have never framed fuitable apprehenfions of the moft hateful, vile, and abominable nature of fin (which hath a great influence on the fuperficialnefs and careleffnefs in all duties and praf^ices of religion) and that many of us had need to be dealt with, as fkilfulfchool-maflers ufe to deal with their fcholars that are foundered in the firfl principles of learning, left they prove but novices^ all their days; to bring them back again to thefe, •even to be put to learn this firft leffon in religion better, and more thoroughly to underftaud the jealoufy

oi

of God, at this curfed thing yJ";?; for which, though he gracioiifly for the fake of thefe fuilerinns of Chrilt pardons the guilt of it to his people, and hears their prayers, yet will needs take vengeance on their invert' fions, Pfal. cxix. 8. be they never fo ferioufly, holily, and eminently ferviceable to him, and to their generation according to his will, whereof Mofes, the man of God, is a memorable inflance. That ancient conceived rightly of the nature of fm, who faid, That if he behoved necejj'arily^ either to commit the leaji fin, or go to hell to be tor*mented there eternally^ he would rather wijh to defire to go to hell, if he could be there wiihatU

fin.

Secondly, Concerning the feverity of divine jufllce in punifliing fin, whereof its punifhment in the per-fon of the Son of God at fuch a rate, is one of the greatefl:, cleared:, and moft convincing evidences imaginable, to whom he would not abate one farthing of the elect's debt, but did with holy and fpotlefs feverity exaft the whole of it; and though he was the Father*s Fellow, yet he would needs have him fmitten with the^ aivakcd [word, Zech. xiii. 7. of fin-revenging juflice and wrath: As if all the executions that had been done in the earth on men for fin, as on the old world of the ungodly, drowned by the deluge: On the mif-

"^creant inhabitants of Sodom and Gomorrah, and of thofe other cities, upon whom he fhowered down liquid flames of fire and brimfione, even fomewhat of hell in a manner out of heaven (ccclum phicbat Gehen-nam) burning them quick, and frying them to death in their own (kins : On Corah, Dathan, and Abiram, and their aflbciates, upon whom the earth opened and fwallowed them up in a moit fiupendious manner alive, the reft being confumed by fire fent down from heaven; On the one hundred eighty-five thoufand men of Senacherib's army, all flain in one night bv an angel: And on the Ifraclites, who, by many and various plagues were wafted and worn out to the num-

F 2 ber

ber of fix hundred thoufand fighting men in the fpace of forty years; refjcctions on which made Mofes, it witnefs of all, with adonifliment to cry out, Who Jiuows thepoiue^ cf thy anger? Pfal. xc. ii. As if, I fay, all thefe terrible executions of juflicc, had been done by a fvyord afleep, or in the Jcabbard, in com-parifon of the execution it did on Jefus Chrirt; the e-leds furety againil whom it aivakcned, was unflieath-ed, "furbifhed, and made to glitter: So that we rnay fay, had all the fons and daughters of Adam, without the exception of fo much as one, been eternally jde-flroyed, it would not have been a greater demonflra-tion of the feverity of the juftice of God in punifhing fm.

Thirdly^ Concerning the greatnefs, incomprehenfi-ble vaflnef;!, and unparallelednefs of the love of God to the elect world, Vvhich he fo loved (O Vk'onderful fo.' Eternity will be but fufficient to unfold all that is 'laid up in that myfteryy^?; an o-jja that hath not an ccjc, an ita that hath not z ficut^ a fo that hath not an as) That he gave his only begotten Soji, John iii. i6. to fufrei*all thefe things, and to be thus dealt with\ for them : And of the Mediator who was content, though thinking it no robbery to be equal with God, to empty himfelf and be of no repntatioji, to take on him thejhope of a frvant, Philip, ii. 6, 7, 8, to be a man cf forrows, and acquainted ivith grief to be chafifcd, fmitten-i VJOiinded^ and bruifcd for their iniquties, Ifa. liii. 3, 5. To ftep off the throne of his declarative glory, or of his glory manifefted to the creatures, and in a manner to creep on the foot-ftool thereof in the capacity of a worm, and to become obedient even unto the death, the fliameful and curfed death of the crofs: This is indeed matchlefs and marvellous love, Greater 'thnn ivhich no man hath, to lay doivn his life for his friend, John xv. 13. But he being God-?nan, hud down his life for his enemies, that he might m.ake jheni friends, Rom. v. 10. 0/ the height, and depth,

and

And length cf the love of Cbriji! Eph, III. 9, 10. whereof when aH that caji be laid is laid, this mud needs be faid. That it is lo've that fajfcth, not only expref.. fion, but knoivlcd\ie, its dimenfions being altogether unmeafurable : \Ve may lay, if it had feemedgood to the Lord, and had been compatible with his i'potlefs juftice, and with his infinite wifdom, as fupreme rector and governor of the world, giving a law to his creatures, to have pardoned the fms of the eleft in the abfolutenefs of his dominion that knows no boundary, but what the other divine attributes fet to it, without any intervenient fatisfaclion to his juftice at all (which needs not to be debated here, efpecially fmce God hath determined, and in the fcriptures of truth made publication of his determination, that he will not pardon fin without a fatisfaction, and particularly without this fatisfaciion made by Jefus Chrift;) it would not have been a greater and more glorious demonftration of the freenefs of his love than he hatli given,, in pardoning them through the intervention of {o difficult and toilfome, of fo chargeable and coftly ^ fatisfadion, as is the fad fufferings, and the fore foul-travel of his own dear Son ; who yet is pleafed to account fniners coming to him, and receiving good from him, a fatisfaclion for all that foul-travel: And indeed, which of thefe is the greateft wonder, and denionftration of his love, whetherthat he (liould have undergone fuch foul-travel for fmners, or that he fnould account their getting good of it, fatisfa6tion for the fame, it is not e^fy to determine,' but fare both in conjunction together make a wonderful, even a mofb wonderful, demonllration of love.

Fc'urihlyf Concerning what dreadful meafure all they may look for, who have heard of thefe fulierings of Chrift, and make not confcience in his own way to improve them, for their being reconciled to God thereby, and whofe bond to juftice will be found ftill itanding over their heads uncancelled in their own

name.

name, as proper de])tors without a furety. When the innocent Son of God, ivho had never done ivrong^ tind in ivhofe mouth no ^idle tvas ever found, Ifa. liii. 9. having but became furety for the elecl's debt, was thus hotly purfued, and hardly handled, and put to fad foul-trouble, and to cry, What Jhall Ifay? John xli. 27. And fall in 0^ on the ground with tears in his eyes, in much forrow and heavinefs even to death, and in a great agony, caufing a fweet of blood, tho* in a cold night, and lying on the earth, conditionally to pray for the palling of that cup from him, and for his being faved from that hour ; fo formidable was it to his holy humane nature, which had a ijulefs aver-fation from, and an innocent horror at what threatned ruin and deftrudion to itfelf fimply confidered ; and which, had it not been mightily fupported by the power of the Godhead united thereto in his perfon, would have quite ihrunk and fallen under fuch an heavy burden, and been utterly fwallowed up by fuch a gulf of wrath : What then will finners, even all the bankrupt debtors, not having ferioufly fought after, nor being etFectually reached by the benefit of his furctifhip, do, when they come to grapple with this wrath of God, when he will L\\\ upon them as a giant, breaking all their bones, and as a roaring lion, tearing them to pieces ivhen there will be none fo deliver? Pfal. 1. 22. IVill their hands be Jirong^ or their hearts be able to endure in the day that he (hall deal •ujith them ? Ezek. xxii. 14. Then, O! then they ivill be afraid, and fearfidncfs will take hold of them, and make them fay. Who can Jland before the devouring fire, and zuho can dwell befide the everiafiing burnings? Ifa. xxxiii. 14. and to cry unto the hills and mountains to fall on them, and hide them from the face of the Lamb, and rf hint that Jits on the throne, for the dav of his fierce wrath is ccme, and %cho is able to Jiand? Rev. vi. 16, 17. then it will be found in a I'pecial manner to be a fearful thing to fall into the hands of ihe living God, lieb. ^. t^i*

AH

Al! fuch may fee In the great fulFerings of Chrift, a^ in the cleared glafs, what they are to look for, and molt certainly meet with ; for if it was thus chrie in the green tree, what J]:}aH be done in the dry ^ Luke xxiii. 31. () ! it is a fad, even one of the fadeft fub-jecl; of thought, to think, that a rational creature fliall be eternally fupported, preferved, and perpetuated in its being, by the one hand of God's omnipo.^ tency, that it may be everlaflingly capable of terrible vengeance, to be intlided by the other hand of his juftiee.

Fifthly^ Concerning the very great obligation that lieth on believers to love Chrilt Jefus, who hath tluis commended his love to them, by undergoing all thef(i" fad fufferings for their fakes : even out of love to them to become a curfe, to bleed out his precious life, and to pour out his foul to death for them ; which to do he was under no neceffity, nor in the leaft obliged by them, being infinitely removed from all poflibility of being reached by any obligation from his creatureSj "whom he loved, and for whom he defigned this grand expreflion of his love, the laying down of his life for them, before they or the world had any being; nay, being by their fms infinitely difobliged- Ah 1 that moft of thefe whom he loved fo much, fiiould love him (who is altogether lovely) their duty, his friends and Interefts for his fake fo little 1 even fo very little, that if it were podible he could rue and repent of what he hath done and fuifered, to commend his love to them, they would tempt him to it; and indeed there is nothing that more fpeaks forth the freenels of his love than this, that he Ihould love them fo fervently, and continue thus to love them, even to the end, who are often fo very cool in their love to him. Sure when fuch are in any meafure themfelves, they cannot but love themfelves the lefs, and loath themfelves the more, that they love him fo little, and earnelUy Jong for that dcfirable day, wherein lie fliall be ad?nir-

i'd

ed in and by all them that believe, and when he fliall be loved as well as ever they defired to love him, and as well as he fliall will them to love him, and whert they fliall be in an eternal extafy and tranlport of admiration at his love.

Sixthly^ Concerning the little reafon that believers have to think much of their fmall and petty fnfFerings undergone for him: For what are they all, even the greateft and mod grievoUs of them, being compared ^^'\\.h. his fufferings for them ? They are bin as little chips of the crofs, in comparilon of the great and heavy end of it that he bore, and not worthy to be named in one day with his' All the Aid and forrowful days and nights that all the faints on earth have had under their many and various, and fadly circumftanti-ilted crolTes and fufferings, do not by thoufands of degrees, come near unto, and far lefs equal that one fad and forrowful night, which he had in Gethfemane (befides all the forrows and griefs he endured before that time) where he was put to conflict with the awakened fword of fin-revenging juftice, that did molt fiercely attack him, without fparing him : which terrible combat lafted all that night, and the next day,-till three o'clock in the afternoon, when that fliarpef! fword, after many fore wounds given him, killed himf outright at lafl, and left him dead upon the place, who yet, even then when feemingly vanquifhed and quite ruined, was a great and glorious conqueror,-having by death overcome and dc/lroycd him that had ihe power of death, that is the devil, and having fpoilcd principalities and poivers, jnaking a jhciv of them openly^ and triumphing over them in his crofs, Heb. ii. 14.-Col. ii. 15. The fpoils of which glorious victory believers now divide, and fliall enjoy to all eternity. Ah! that ever the fmall and inconfidefabfe fufferings of the faints, fliould fo much as once be made mention of by them, where his ilrange and flupendious fufferings oll^r themfelve* to our notice.

Seventhly^

!^evenlhty. Concerning the dnfpeakably great obligation that lieth on believers, readily, pleafantly and chearfully, not only to do, but alfo to fuffer for Chrift, as he fliall call them to it, even to do all that lieth irt their pov/er for him, and to fuft'er all that is in the: power of any others to do again{t them on his account, who did willingly, and with delight do and fuffer io much for them. They have doubtlefs good reafon heartily to pledge him in the cup of his crofs, and to drink after him, there being efpecially fuch difference betwixt the cup that he drunk, and that which they are put to drink. His cup was thick with the wrath of God, having had the dfegs thereof in a manner wrung out to him therein, fo that it was no wondef that the very fight of it made him conditionally to fup-plicate for its departure from him, and that the drinking of it put him into a moft grievous agony, and caft him in a great fweet of blood ; yet faith he on the matter, either they or I muil drink it, they are not at)Ie to drink it, for the drinking of it will diftradt them and make them mad, will poifon and kill them eternally ; but I am able to drink it, and to work out the poifon and venom of it, and though it fhall kill me, I can raife up and reftore myfelf to life again ; therefore Father, come with //, and I will drink it up and drink it out: this to the everlafting welfare of thefe dear fouls ; Not my willy but thine he done ; for thus it was agreed betwixt thee and me in the covenant of redemption. When as there is love from bottom even to brim in our cup (whatever mixture may fometimes be of paternal and domeflic juftice, proper and peculiar to God's own family, and which, as the head and father thereof, he exercifeth therein) not fo much as one dram of vindiclive wrath being left therein. Ah! it is both a fm and a Ihame, that there Ihould be with fuch, even with fuch, fo much fhynefs and (hrinking, to drink after him in the cup of his crofs, efpecially confidering that there is fuch a high

G degree

\

degree of honour put'upon the fuffering believer for Chrid, above and beyond what is put on other believers in him, fo thajf in the fcripture account, the fuftcring believer is not only but alfo, according to what the apoflle faith, Phihp. i. 29. To you it is given in the behalf of Chrijl^ not only to believe, but alfo to flifer for his fake.

Eighthly, Concerning what mighty obligation lieth on believers to mourn and weep, to b^ fad and forrow-, ful for fm. How can they look on him whom they have thus bruifed, wounded, and pierced by their fins without tears in their eyes, without mourning for him, and being in bitternefs as a man is for his firft-born, and for his only begotten fon ? when they think (as all of them on ferious confideration will find rea-fon to think) that if their fms kept the appointment and rendezvous, when all the fms of all the elect did meet and were laid on him, then fure there came no greater company, and more numerous troop of fins, to that folemn rendezvous from any of all the redeemed than came from them ; and that he had not a heavier load and burden of the fins of any than he had of theirs, whereby he was even preffed as a cart is pref-fed down under the Iheaves, and was made moll grievoufiy to groan, even with the groanings of a deadly wounded man; and that if be was wounded and pierced by their iniquities, then furely he was not more deeply wounded and pierced by the iniquities of any than by theirs. O! what mourning ihould this caufe to them ? Even fuch mourning as was at Hadadrimmon in the valley of Megiddo, on the oc-cafion of the fad flaughter and death of that good and defirable king Jofiah ? This is indeed one of the moft genuine and kindly, one of the mofl powerful and prevalent, one of the fweeteft and (Irongeft fprings of, and motives to, true gofpel-repentance, forrow and mourning for fin.

Ninthly, Concerning the notable and non-fuch obligation

ligation that lieth on believers, to ftudy the crucifixion and mortification of fin. Was it not their fins that crucified and killed precious Jefus Chrilt, the prince of life ? Was it not their fins that violently drove the nails through his blefTed hands and feet, and thrufl: the fpear through his fide, to the bringing forth of water and blood ? Shall they not in their burning zeal and love to him, and in the height of ,holy indignation at themfelves, be avenged on that which brought fuch vengeance on him ? Shall they not ferioufiy feek to be the death of that which brought him to death, and whereof the death and deftrudion, was one of his great defigns therein, on which he was fo intent, that in the profecution of it, he did. amidft his dying pangs and agonies breathe out his foul. O ! let it never be heard, for diame, that ever any of them fliall find the leafi: fweetnefs in that accurfed thing, that was fo bitter to him; that ever any of them fliall be found to dally with, or hug that ferpcnt and viper in their bofom, that fo cruelly ftung him to death.

But this being the great fubjecl of thefe following fermons, wherein the -preacher being in a good mea-fure wife, hath fought to find out acceptable words^ Ecclef. xii. 10, II. and ivords, I hope, of uprightnefs and truth ; (O that they may be to the readers ^.r goads and nails fajicned by him^ who is the mafter of ajjcmblies) I fhall infift no farther, only I may humbly fay, That to my knowledge, none have preached on this whole chapter to better purpofe every way. Many may have done virtuoully, but it is probable, he will be found to excel them all: Nay, if I (liould fay, that for any thing I know, this book is amongft the beft books of this nature the world hath fecn, I fuppofe hardly Mill anv judicious Chrifiian, thoroughly exercifed to godlinefs, after he hath read it all over, and pondered it, think that I have greatly, if at all, hyper bohzed.

G 2 There

C2 ' To the R.n ADZ R,

There are in thefe choice fermons, depths as it were for elephants to fu'im in (whereof his furprifing, fubUmely fpiritual, and very deep divine difcourfes, concerning the nature of Chrifl's intercejfwn^ and the right iniprovement of it, in the lad fix fermons, is a notable inftance) and fliallow for lambs to wade in. Inhere is in them milk for babes in Chriji, znA Jircnger meat for fiicb as are of full age, who by reafon ofufe have their fenfes exercifed to difcern both good and evilj Heb. V. 13, 14. Nay, I may in a good meafure, fay of thefe fermons, as it is faid of the learned difcourfe of a late great man. That in the doclrinql part of fever al of them, ye will find the depth of polemical divinity, and in his inferences from thence, the five etnefs of practical; feme things that may exereife the profoundeft fcholar, and others that may edify the weake/i Chriftian ; nothing readily is more nervous andjlrong than his reafonings, and nothing more fivcetly and poiverfull)' affefting than his applications. There is in them much for information of the judgment, for warming the affedlions, and for direction toward a gofpel-becoming converfation; there is much for clearing and refolving the doubts and difficulties of more weak and darkened ChrifHans, and much for edifying, confirming, and ellablifhing of more grown ones; there is niuch for convidion, reproof, warning, humbling, for ftirring up and provoking to the ferious exereife of godlinefs, and much for the comforting and refrefiiing of fuch as ftand in need, and are capable of confolation ; there is much for dlfcovering, roufing, awakening, and alarming of carnal, fecure, unfound, hollowed-hearted, and hypocritical prpfeifors of religion, and much for beating and hammering down of the pride of conceited, felf-juftifying profciVors; much for training up of young beginners, and much for advancing and carrying on in tiieir Christian courfe fuch as are entered into it, and have made any tolerable progrefs therein : In a word, he doth in a great meafure approve himfelf

to

io God as a ivork-man ihat needs not be njhamed, rightly dividing the ivord of truths 1 Tim. ii. 15. and as a (kilful and faithful fteward, giving to every one his portion in due kind, meafurc, and feafon.

It may be fome readers will think, that there are in thefe fermons, feveral coincidencies of purpofes, and repetitions: To which I fliall but prefumeto fay. That befide that there is a great affinity amongft many of the purpofes delivered by the prophet in this piece of his prophecies, if not a holy co-incidency of them, and a profitable repetition now and then of the fame thing in different exprefiions; as there is in fom^ other fcriptures, without any the leaft imputation to them, as that truly noble and renowned gentleman Mr. Boyle, (heweth in his elaborate, eloquent, and excellent confideratlom^ touching .theJiyle of the Holy Scriptures: And that the fame means, and ahnoft the^ fame expreffions, may very pertinently be made uf^ of, to clear and confirm different points of dodlrine: It will be found, that if there be in fo many fermons, or difcourfes, on fubjeds of fuch affinity, any co-in-cidencies, or repetitions, they are at fuch a convenient diltance, and one wjiy or other fo diverfified, and appofitely fuited to the fubjedl of his prefent difcourfe, that the reader wall not readily naufeate. nor think "yvhat is fpoken in its place, impertinent, fuperfluous, or needlefs, though fornewhat like it hath been faid by him in fome other place : or if there be any not only feeming, but real repetitions of purpofes and ex-preffions, as they have not been grievous (Phil. iii. 1.) to the preacher, fo he with the apofUe Paul judged them needful at the time for the hearers.

'And now, as for you, wuch honoured^ right ivorthy, and very dearly beloved inhabitants of the city of Glaf goic, let me tell you, that I have fometimes of lare much coveted, to be put and kept in fome capacity, to do the churches of Chrift, and you in particular, ^his piece of fervice, in putting to the prcfs thefe

fwcc^

iwcet fermons on this choice fcripture before I die. And indeed after I had gone through a good number of them, not without confiderable toil, and difficulty (having- all along, had no notes of his own, but the fermons as they were taken haftlly with a current pen from his mouth, by one of his ordinary hearers, Ro fcholar, who could not therefore fo thoroughly and diflinctly take up feveral of the purpofes handled by the preacher) the Lord was pleafed to give me a ilop, by a long continued iharp affliction, not altogether without fome little more remote and gentle threatnings of death: But he to whom the iflues of death do belong, gracloufly condefcended to fpare me a little, that I might gather fome ilrength to go thro* the remainder of them. I have much reafon to think, that if I had been preaching the gofpel to you, thefe twenty years paft, wherein we have been in holy providence feparated (which hath been the more affliding to me, that ye were in my heart to have lived and died with you; and if it had fo feemed good in the eyes of the Lord, it would have been to me one of the molt vefrefhing and joyful providences I could have met with in this world, to have had fair accefs through his good liQnd upon me, and his gracious prcfence with me, to have preached the gofpel to you, a while before my going hence and being no more) I fhould not by very, very far, have contributed fo much to your edification, as thefe few fermons may, and, I hope through God's bleffing fliall. Several of you heard them preached by him, when he was alive amongft you, and now when he is dead, he is in a manner preaching them over again to you (O that fuch of yon as then were not taken in the preaching ot" them might be fo now in the ferlous reading of them !) and by them fpeaking to thofc of you that did not then hear them, who, as I fuppofe, are now • the far greatefl part of the city-inhabitants. You will find yourfelves in them again and again ranked and

placed.

placed, according to your different fplritual eftates, and the various cafes and conditions of your fouls, and wonderful difcoveries made to yourfelves of your-^ felves, that I fomething doubt, if there be fo much as one foul amongfl the feveral thoufands that are in Glafgow, but will find itfelf, by the reading of thefe fermons, fpoken to, fultably to its ftate and cafe, as, if he had been particularly acquainted with the pcrfon, and his fpiritual condition (as indeed he made it a confiderable part of his work, as the obferving reader will qiiickly and eafily perceive, to be acquainted very thoroughly with the foul-ftate and condition of fuch at leaft of the inhabitants as were more immediately under his own infpedion and charge) and, as if he had fpoken to the perfon by name. O ! how inex-cufable will fuch of you be, as had your lot cad to live under the miniftry of fuch an able mlnijier of the New Tejlament^ of fuch a fcribe, very much injirud^ ed unto the kingdo?n of heaven, ivho as a good houfloolder^ knew well how to bring out of his treafure, things new and old, Matt. xiii. 52. if your were not bettered and and made to profit thereby ? God and angels, and your own conferences, will witnefs, how often and how urgently the Lord Jefus called to you by him, and ye would not hear. And how inexcufable will ye alfo be, that fhall difdain or neglect to read thefe fermons (as I hope none of you will) that were fome-time preached in that place by that faithful fervant of Chrilt, who was your own minifter, which layeth fome peculiar obligation on you, beyond others, to read them ; or if ye fiiall read them, and make no confcience to improve them to your foul's edification and advantage, which contain more genuine, pure, fincere, folid, and fubflantial gofpel than many thoufands have heard, it may be, in an age, though hearing preaching much all the while; even fo much, that if any of you fliould be providentially deprived of the liberty of hearing the gofpel any more preach-

ed, or fliould have accefs to read no other fermoris 6t comments on the Icriptures, thefe fermons, through God's blcflnig, will abundantly rtore and inrlch you in the knowledge of the uncontrovcrtably great myjlcry of godlinefs, God mamfcjlcd in the jkjh, i rim. iii. 16. and according to the fcriptures riiake you ivife unto falvation through faith^ ivhich is in Chriji Jefus, 0. Tim. iii. 15. much infifted on in them.? I would therefore humbly advife (wherein I hope ye will not tnillake me, as if, by this advice, I were deligning fome advantage to myfelf, for indeed, I am not at all that way concerned in the fale of them) that every one of yea that can read, and is eafily able to do it, Xvoukl buy a copy of thefe fermons; at leaft, that e-very family that is able, wherein there is any that can read, would purchafe one of them. I nothing doubtj but ye will think that little money very well bellowed, and w^ill find your old minifter, defirable Durham, delightful company to difcourfe with you by his fermons, now v^'hen he is dead, and you can fee his face, and hear him fpeak to you by imce no more. The voice of Chrift by him, was, I know, very fweet to many that are now afteep, and to fome of you yet alive; who, I do not doubt, never allow yourfelves, to expecl with confidence and comfort to look the Lord Jefus in the face, but as ferioully and fmcerely ye make it your bufmefs, to be found in his righte-oufncfs, fo much cleared and commended to you", and in the fludy of holinefs in all manner of conver-fation, fo powerfully prefled upon you here.

That thefe fweet and favoury gofpel-fermons may come to you all, and more particularly to you, my dear friends at Glafgow, with the fiihiefs of the bicf/ing of the gofpel (Rom. xv. 29.) even of the word of his grace, which is able to build you up^ and to give you an inheritance among them that are fandifed (Ads xx. 32.) is the ferious defire of,

2 'cur fervant in the gofpel^

J. C.

Isaiah LIII, i.

tV^o hath believed our report? And to whom is the arm of the Lord revealed ?

WE hope it IS not needful to mfift on opening the fcope of this chapter, or in clearing td you of whom the prophet fpeaks: It was once quef-tioned by the Eunuch, Ads viii. 32. when he was reading this chapter, Of.iiohom doth the prophet /peak this, of himfelf or of fome other man ? And it was {o clearly anfvvered by Philip, who, from thefe words, began and preached Jefus Chrifl to him, that there needs be no doubt of it now : To Chriflians thefe two things may put it out of queflion, that Jefus Chrift and the fubftance of the gofpel are abridged and fum-med up here. i. If we compare the letter of this chapter with what is in the four evangehfts, we fliall fee it fo fully, and often fo literally, explained of Chrift, that if any do but read this chapter, and compare it with them, they will find the evangellfls to be commentators on it, and fetting it out more fully. 2. That there is no fcripture in the Old Tedament fo often, and fo convincingly, applied to Chrift as this;

H there

there being fcarce one vcrfe, at lead not many, but is by the evangelifts or apofllcs explained as a prophefy of Chrift.

If we look then to the words of this chapter, they take in the fum and fubltance of the gofpel, in thefe tw^o points. I. The right defcription and manifeftation of Jefus Chrifl; and, 2. The unfolding and opening of the covenant of redemption. Where thefe two are, there the fum of the gofpel is; but thefe two are here, therefore the fum of the gofpel is here. For Jefils Chrift is defcribed, i. In his perfon and natures: as God, being eternal; as man, being under fufferings. 2. In all his offices: its a prieft, oflering up himfelf a facrifice to fatisfy juilice; as a prophet, uttering his knowledge to the juftifying of fniany thereby ; and as a king, dividing the fpoil with the ilrong. 3. In his humiliation, in the caufe of it, in the end of it, in ,the fubjeO: of it, and in the nature and rife of all, God's good pleafure. And, 4. In his exaltation, and the bleifed iffue promifed him of all his fiifterings and atld humiliations.

2. The covenant of redemption is here defcribed and fet forth. 1. In the particular parties of it, God and the Mediator. 2. As to the matter about which it was, the feed that was given to Chrifl, and all whofe iniquities felt on him. 3. As to the mutual engagements on both fides, the Son undertaking to make his foul an offering for fin,. and the Father pro-mifing that the efficacy of that his fdtisfiitlion, IhaH be imputed and applied for the jultification df finners, and the terms on which, or the way how this impu-. tation and application is brought about, to wit. By his knoiv/edge ; all are clearly held forth here.

This is only a touch of the excellency of this fcrip-ture, and of the materials (to fay fo) in it, as comprehending the fubftance and marrow of the gofpel; we fliall not be particular in dividing the chapter, confi-dering that thefe things we have hinted at, are interwoven in it. The

The firft; verfe is a fliort introdudion, leading us to what follows. The prophet had in the former chapter been fpeaking of Chrifl as God's fervant, that fhoiild be extolled and made very high, and before he proceeds more particularly to unfold this mvftery of the gofpel, he cries out, by way of regret, iVho hath be^ lieved our report! Alas! (would he fay) for as good news as we have to carry, few will believe it; fuch is mens unconcernednefs, yea, malice and obflinacy, that they rejeft it. And to whom is the arm of the Lord revealed? This points at the neceflity of the power of God to accompany preaching, and even the mod lively ordinances, to make them elfeftual: How tew are they, that the power of God captivates to the obedience of this truth ?

For the firft part of this verfe, Who hath believed our report? To open it a little, take thefe four or five eonfideratlons before we come to the dodrines.

Confider, i. The matter of thi3 report in reference to its fcope: It is not every report, but a report of Chrill, and of the covenant of redemption and of grace. In the original it is. Who hath believed our hearing 2.QkivQ\y 'y that is, that which we have propof-ed to be heard ; and the word is turned tidinga^ Dan. xi. 44. and rumour, Jer. li. 46. It is the tidings and rumour of a fufl'ering Mediator, interpofing himfelf betwixt God and finners ; and, it may be, hearing is mentioned to point out the confidence which the prophet had in reporting this news ; he firft heard it from God, and in that was paiTive ; then actively propofed it to the people, to be heard by them. 2. Confider that the prophet fpeaks of this report, not as in his own perfon only, but as in tlie perfon of all that ever preached, or fliall preach this gofpel; therefore this report is not peculiar to Ifaiah, but it is our report; the report of the prophets before, and of thofe after him, and of the apofllcs and miuifters of the gofpel. 3. Confider that liaiah fpeaks of this report,, not only

H 2 in

in refpefl of what he met with in his own time, but jis fqrefeeing what would be the carriage of people in reference to it in after-times ; therefore John xii. 38. and Rom. x. 16. this fame place is alledged to give a reafon of the Jews unbelief; becaufe Ifaiah foretold it long before. 4. Confider, that when he complains of the want of faith to the report and tidings of the gofpel, it is not of the want of hillorical faith, as if the people would not give Chrifl a hearing at all, but of the want of faving faith ; therefore John xii. 37, 38. it is faid, Though he had done many miracles before ■them, yet they believed not on him ; and this prophetic fcripture is fubjoined as the reafon of it, That^ the faying of Ifaiahs 7mght be fulfilled, who faid. Lord, luhQ hath believsdour report? Applying the believi?2g fpoken of here, to that faving faith whereby people believe and reft upon Jefus Chrift. 5. Confider, that tho* there be no exprefs party narned to whom the prophet complains, yet, no doubt, it is to God; therefore, John xii. 38. and Rom. x. 16. when this fcriptiirc is cited, it is faid, Lord, who hath believed our report i^ So it is the prophet's complaint of the little fruit he himfelf had, and that the minilters of the gofpel fliould have in preaching the gofpel, regreting and complaining of it to God, as a grievous matter, that it ihould come to fo many, ancl fo few fliould get good of it, fo fe\Y fhoijld be brought to b.^lieve, and to be faved by it.

Though thefe words be few, yet they have four great points in them ; to which we fhall reduce them, and fpeak more clearly of them. i. That the great fubjeft of preaching, and the preacher's great errand is, to report concerning Jefus Chrift, to bring tidings concerning him. 2. That tlie great duty of hearers (implied) is, to. believe this report; and by virtue of it, to be brought to reil: and rely on Jefus Chrift. 3. That the great, though the ordinary lin of the ge-^lerality of the hearers of the gofpel, i§ unbelief, Who

' ' ' hath

hath believed? that is, It is few that have bdieved ; it is a rare thing to fee a believer of this report. 4, That the great complaint, burden, and grief of an honed minifter of the gofpel, is this, That his mef-fage is not accepted ; that Chrift is not received, believed in, and refted on : This is the great challenge niiniflers have againfl: the generality of people, and the ground of their complaint to God, That whatever they report concerning Chrift, he is not welcomed, his kingdom does not flourifh.

That we may fpeak to the fir ft, confidering the words with refpeft to the fcope, we fliall draw five or fiv doctrines from them: The firft whereof is more general. That the difcovery of Chrift Jefus, and the making him known, is the greateft news, the gladeil tidings, and the moft excellent report, that ever came, or can come to a people : there is no fuch thing can be told them, no fuch tidings can they hear. This is the report that the prophet fpeaks of by way of em-minency \ a report above, and beyond all other reports. This is nev/s worthy to be carried by angels; Behold^ faith one of them, Luke ii. 20. / bring you good tidings of great Joy, zvhicb Jhall be to all people : And what are thefe tidings fo prefaced with a behold? For unto you is born this day, in the (ity of David, a Saviour, vjbich is Chrijl the Lord. Thefe are the good tidings, 'I'hat Jefus Chrift is come, and that he is the Saviour by office. We Tnall not infift on this ; only, I. We find a brief view of this fubjcd: in the following words; which hold forth clearly Chrift, (»od and man in one pcifon, completely qualified, and excellently furnlthed for his ofnces. 1. It is alio clear, if we look to the excelleiTt elfeQs that follow his being fo furnifhed : as, his falisfying juftlce, his fetting captives free, bis triumphing over principalities and powers, his drftroying the works of the devil, ^r. there cannot be more excellent works or cftlds fpoken of. "... Il is clear, if v.c look to him

from

frjom whom this report comes, and in whofe breaft this news bred, (if we may fpeak I'oj it is the refult of the counfel of the Godhead ; arid therefore, as the report here is made in the Lord*s name, fo he is coni-pl;iincd to, when it is not received at the prophet's hand. And, 4. It is clear, if we look to the myileri-oufnefs of this news, angels could never have conceived it, had not this report come ; thefe things lliew, that it is great, glorious and good nev.'S, glad tidings, as it is in the end of the former chapter, That ivbich hath not been told them JJjall they fee, and that which ihcy have not heard jhall they conftder.

The firft ufe is, To draw our hearts to love the gofpel, and to raife our eftimation of it. Peoples ears are itching after novelties, and ye are much grown put of conceit with this news ; but is there in any news fuch an advantage as in this ? when God fends news to men, it mult be great news j and fuch, indeed, is this.

Ufe 2. Therefore be afraid to entertain a loathing of the plain fubftantial truths of the gofpel: if ye had never heard them before, there would probably be fome Athenian itching to hear and fpeak of them ; but thev fhould not be the lefs valued, that they are often heard and fpoke of.

Ufe 3. Therefore think more highly of the gofpel, feeing \\ contains the fubftance of this good news and glad tidings ; and value gofpel-ordinances the more, vherebv thefe goo(i tidings are fo often publilhed ami made plain to you.

2. More particularly ohfcrvc. That Jefus Chrift, and what concerns him, the glad and good news of a Saviour, and the reporting of it, is the very proper work of a ininifter, and the great fubjecl ol his preaching ; his proper work is to make him known : or take it thus, Clirift is the natural fubje*^ on which all preaching fliould run. This is the report the prophet ipeaks of h^re ; and, in cifcd, it was fo to John and,

the

the other apodles, and fhould be fo to all minifters; Chrift Jefus, and what concerns him, in his perlbn^ natures and offices; to know, and make him known to be God and nian; to make him known in his offices, to be prieft, prophet, and king ; to be a prieft, in his fuffering and fatisfying juftice ; to be a prophet, in revealing the will of God ; to be a kirig, for fub-duing our lufts and corruptions; and to know, and make him known, in the way by which fmners, both preachers and hearers, may come to have him to be theirs, as follows in this chapter. This, this is the fubjed of all preaching ; and all preaching (hould be levelled at this mark. Paul is, i Cor. ii. 2. peremptory in this, / determined to know Jiothing among yoiiy but ycfus Chr'iji^ and him crucified: As if he had faid, I will meddle with no other thing, but betake myielf to this ; not only will he forbear to meddle with civil employments, but he will lay afide his learning, eloquence and human wifdom, and make the preaching of Chirift crucified his great work and ftiidy. The reafon of this is, Becaufe Chrift (lands in a fourfold relation to preaching. 1. Jle is the text, to fay fo, of fermons : all preaching is to explain him, A6ls x» 43. To him give rdl the prophets wittiefs \ and fo do the four evangelifls, and the apoftolic epiftles, which are as fo many fermons of him; and that preaching which (lands not in relatioii to him, is bcfide the text. Mark 2. He is holden out as the foundation and ground-wqrk of preaching; fo that a fermon without him, wants a foundation, and is like the building of a caftle in the air, 1 Cor. iii. 10.— I have laid the foundation^ and another huikkth thereon ; but let every man take heed hoiv he buildeth, for other foundation can no man. hi)' than that which is laid, which is fefus Chrifi ; importing, that all preaching, (hould be fquared to, and made to agree with this foundation-done. 3. He fiands as the great end o'i preaching, not only that hearers may have him known to their

judgemenrs.

judgements, but may have him highefl in their hearts and aft'edions, 2 Cor. lii. 4. We preach not otirftk.K\<!, that is, we not only do not preach ourfelves as the fubjecl, but we preach not ourfelves as the end of our preaching ; our defign is not to be greatj or much efteemed, but our end in preaching is to make Chrifl great. 4. He (lands, in relation to preaching, as he IS the powet and life of it; without whom, no preach-* ing can be efl'ectual, no foul can be captivated and brought in to him. Hetice, 1 Cor. i. 23. the apoltle faithj We preach Chr'tjl crucijied, to the Jews a Jium-hling-block^ they cannot abide to hear him ; and to the Greeks foolijhnefs ; but to them that are faved^ the power of God, and the iioifdom of God.

The firft iifes are for minifters, which we fiiail not now infifl: on; only, i. Were Chrift more the fub-jecl and fubftance of our report, were ^e more diligent in difplaying his excellencies, it is like it might go better widi us. 2. There is great need of being "wary, that the report we make of "him fuit well with the foundation. And, 3. The neglecl of this may be the caufe of much unfuccefsful preaching, becaufe Chrifl is not fo preached, as the fubjeft matter and end of preaching requires; many truths are, alas ! fpoke without refpedl to this end, or but with very little refpedl to it.

Particular ifes for you that are hearers are thefe j I. If this be the great fubjecl of minifters preaching, and that which ye fhould hear mod gladly ; and if this be mofl: profitable for you, I fliall be particular in fome few directions to you, which will be as fo many branches of the ufe. And firil. Of all the troths that people ought to welcome and dudy, they fliould welcome and ftidy thole that mofl concern Chrift and the covenant of grace, as foundation-truths, and feek to have them backed by the fpirit. We are afraid there is a fauk among Chriflians, that mofl plain and lubflaniial truths are not fo much regarded ; but fome

things

things that may further them in knowledge, or tickle their aff'etlions, or anfwer a cafe, are almofl only fought after. Thefe things, it is true, are good ; but if the plain and fubflantial truths of the gofpel were: more ftudied and made ufe of, they have in them what would anfwer all cafes. It is much to be lamented, when people are more taken up with notions and fpeculations, than with thefe foul-faving truths ; as, that Chrift was born;* that he was a true man; that he was^ and is king, pried, and prophet of his church, ilfc. and that other things are heard with more greedinefs: But, if thefe be the great fubjed of miniflers preaching, it fliould be your great ftudy to know Chrift, in his perfon, natures, offices and covenant ; what he is to you, and what is your duty to him, and how you fliould walk in him, and with him* This was Paul's aim ; / count (faith he) all things lofs and dung, for the excellency of the knowledge of Chrifi^ that I may know him, and the power of his refurrcclioti^ and the fellowjhip of his fufferings, hd, Phil. iii. 8, 9j 10. As.if he would fay, It is my defign, not only to make him known, but to know him myfelf. There is little faith in Chrift, and diftinftnefs in making ufe of his offices; people take but little pains to know thefe things ; therefore, on the one fide, let me exhort you to make this more the fubjett of your enquiry ; and on the other fide, take it for a reproof^ that there is fuch a readinefs to fnuif when plain truthsi are infided on, or when they are not followed in fome uncouth or ftrange way, which fhews, that we are exceeding unthankful to God for giving us the belt things to fpeak, hear, and think of.

2. Think highly of the preaching of Chrift ; and to have miniflers to preach him. He is the belt news; and God hath fent miniflers on this errand, to make it known to you. Had he fent them to tell you all the fecret things to come that are in God's purpofe, and all the hidden works of nature, it had

1 not

not been comparable to this news. What would ye have been ? O what would fabbath-days and weekdays, your lying down and rifing up, your living and dying been, if this news bad not been lent ? Ye muft have had a finful and fad life, and a moft comfortlefs and terrible death: therefore reckon this gofpel a thing of more worth than ye do ; and count their feet beautiful on the mountains, that bring thefe news and glad tidings, as it is, Ifa. Hi. The good report of makintr peace betwixt God and finners fhould be much thought of and prized, and counted a greater favour than we ufe to reckon it. 3. By this ye may know who thrives and profits bed under the gofpel, even thofe that learn moft of Chrift, which confifts not in telling over words. But, 1. In actual improving of him, as it is Eph. iii. 20. Ve have not fo learned Chriji, but fo as to improve what is in him. 2. In jin experimental feeling thefe effects in us, that are mentioned to come by Chrift; which is what the a-poftle means, Phil. iii. 10. That 1 may knoiv hi?n, and the power of his I'efurrcdion^ and the felhoivjhip of his fuffcriiigs ; that I may he conformable to his death, I am afraid, that of the many that hear this gofpel, there are but few that know Chrift this way. But if he be the great thing that fhould be preached by us, and that ye fliould learn, i. What is the reafon that fo many fhould be ignorant of him, that the moft part look rather like Turks and Pagans than like Chrifti-ans ? God help us, what fliall we fay of the condition of moft part of people, when the preaching of the gofpel has not gained fo much ground on us, as to make us know Chrift, in his pcrlon, natures and offices, our need of him, and the ufe we Ihould make of him ? But, 2. If we try how the knowledge of him is improved, it is to be feared there be but very few that know him in this refpecl. Do not many men live as if they had never heard of them. Though they hear that pardon of fm is to be had through him, and

that

that virtue to fubdue fin muft How from him, yet they live as if no fuch thing were in him. li", befides the evidences that are in your practice, fuch a queflion were put to your confciences, this would be found to be a fad truth. And, 3. If we will yet try further, what experience people have of Chriit; what virtue thev find flowing from his refurredion ; what fellow-fhip there is in his futierings; what conformity to his death ; what benefit redounds to them from his offices of king, priefl and prophet, to the fubduing of fin, and quickening to holy duties; what benefit of fruit from his death ; alas [ no more of this is to be found with mofl, than if he had never died : what profit or real influence, as to any fpiritual change, do any con-fiderable number find in themfelves : and think ye all thefe things to be but words ? they know him not, that feel not fomething of the efficacy of his death and refurrctlion in themfelves.

3. Ob/lrve, That the report concerning Chrifl:, is the main fubjecl and errand that has been, and is, and will be common to all the minifters of the gofpel, to the end of the world. It is our report; it was the report of all the prophets. Ads x. 43. To bim bear all the prophets ivitnefs. That through his 7mme, ivho-foevcr believeth on him^ floould have rcmijjion of fins» They all agree, and give a joint teftimony in thcfe things that follow, i. In one fubjecl, Chrill, and the fame things concerning him \ as, that the pardon of fin is to be obtained in him, and through fahh in him, and no other way, iffc. 2. In one commillion : they have all one commillion, though they be not all equal. All are not apoflles, yet all are anibaiiadors. 'i'lieie is the fame authority for uj? to report, and you to receive the gofpel, as if Ifaiah or Paul were preaching. The authority depends on the commillion, and not on the perfons of men who carry it. 3. In one common end which they all have, and in one common object they are feiU to preach to. 4. In this, that

I 1 they

they all hold of one common mafter, being gifts of one and the fame Mediator, Kph. iv. PVben he afcend-fd on high<, he led captivity captive ; and gave gifts to ?7ien, tofomc apojlles^ Stc.

The fiifl life is, To teach you not to think the lefs of the tedimony, or matter tcftified, becaufe of thofe that teftify it to you. If Ifaiah or Paul were teftifying to you, ye would get no other tidings, though their life and way would be of another fort and ftamp than ours are. Alas! for the mod part, we are warranted, as well^as they, to make Chrifi known to you : therefore take heed of rejecting the teilimony of this Chriffc that we bear witnefs unto ; it is the fame Chrifi that the law and the prophets bear witnefs to \ There is not another name given under heaven, whereby aftnner can be favcd: It is through him, that whofoever believes on him, may receive remilFion of fin,s. In this ye have not only us, but the prophets and apoftles to deal with, yea, Jefus Chrift, and God himfelf; and the rejecting of us, will be found to be the rejecting of them. It is the fame teftimony for the matter that it was in Ifaiah's time; and therefore, tremble and fear all ye that flight the gofpel. Ye have not us for your party ; but all the prophets, and Ifaiah among the reft, and our Lord Jefus Chrift, who hath faid. He thai receiveth you, rccciveth me ; and he that defpif-eth you, defpifeth me. There will be many aggravations of the guiit of an unbeliever, and this will be a main one, even the teftimony of all the prophets that concur in this truth which they have rejected. Take heed to this all ye Atheifts, that know not what it is to own your fins; and all ye hypocrites, that coin and counterfeit a religion of your own; and all ye lega-lifls, that lean to your own righteoufnefs. What will ye fay, when it fliall be found that ye have rejected \\\\ thefe tcftimonies? Ye mufl either fay, ye reckon., ^d them faU'e witnefies, which ye will not dare to fay; or tl^at ye uccoviutcd them true, and yet would not

receiyq

receive their teftimony: and the befl: of thefe will be found b;id enough ; for if ye counted them true, whv did ye not believe them ? this will be a very pungent dilemma.

Ufc 2. For comfort to poor believers. They have good ground to receive and red upon Jefus Chrilh There is never a prophet, apoille, or preacher of the gofpel, but he hath fealed this truth concerning Chrift. What needs any fmner be fearful to clofe with him ? Will ye give credit to the teftimony of Ifaiah, and of Peter, A6ls x. 43. and of the reft of the prophets and apoiUes ? then receive their reports; and be you your-felves among the number of believers, that their teftimony may be refted on. We are perfuaded, there is one of two things that will follow on this do6lrine; either a ftrong encouragement to, and confirmation of believing, and refting on Jefus Chrift for pardon, of fm ; or a great ground of aggravation of, and ex-poftulation with you for your guilt, who care not whether ye receive this report or not. We lliall fay no more now, but God blefs this to you,

SERMON II.

Isaiah LIII. i. Who hath believed our report ? And to ivhom is the ami. of the Lord revealed f

THE prophet Ifaiah is very folicitous about the fruit of his preaching, when he preached concerning

cerning Chrifl:: As, indeed, it is not enough for mi-nifters to preach, and for people to hear, except fome fruit follows. And now, when he has been much in preaching, and looks to others that have been alio much in that work, he fadly regrets the little fruit it had, and would have among them, to whom C.hriil was and fliould be fpoken of. A thing, that in the entry fliould put us to be ferious, led this complaint of Ifaiah iland on record againlt us; feeing he complains of the hearers of the gofpel, not only in his own time, but in ours alfo.

We told you there were four things in this firft part of the verfe. i. The great errand that minifters have to people: It is to report concerning Chriit. And befides what we oblerved from this head before, looking (till to the fcope, we fliall obfcrve further:

1. The end that minillers fliould have before them in preaching Chrifl: and the gofpel is. That the hearers of it may be gained to Jefus Chrifl: by hearing, fo as they may be brought to believe on him : It is, in a word, to gain them to faving faith in Chriit.

It is implied, That Jefus Chrift only is to be proposed as the objeft of faith, to be relied on by the hearers of the gofpel; and that he is the only ground of their peace. There is no name that can be mentioned for the falvation of fouls, but this name only ; and there is no other gofpel can be propofed, but that which holdeth him out to the people.

3. Obfcrve, (Which is much the fame with the former obfervation, but I would fpeak a little more particularly to it.) That by preaching the gofpel, jefus Chriit is laid before the hearers as the objed of their faith, and propofed to be believed in by them, elfe there would be no ground of this complaint againil them : But wherever this gofpel is preached, there Chriit is laid, as it were, at the heart or door of every foul that hears it, to be believed and refl:ed on. This is the great errand of the gofpel, To propofe to

people

people Jefus Chrift as the objed: and ground of faith, and to reprefent him as the only one to be reftcd on for that very end. When the apoflle fpeaks, Rom. X. 8. of the dodtrine of faith, he faith, // is not now. Who fl^all afcend into heaven ? 72or, Who /hall dcfcend into the deep ? But the -word is near thee, even in thy tnouth and in thy heart. What- word is that ? The loord of faith ivhich we preach. Now, (iiith he, Chrift, by the preaching of the gofpel, is brought fo near us, that he is brought even to our hearts and mouths ; fo near, that (if we may fo fpeak) people have no more to do but to (loop and take him up, or reft thcmfelves entirely on him; yea it bringeth him into their very heart, that they have no more to do but to bring up their heart to confent to clofe the bargain, and with the mouth to make confeflion of it. And thefe words are the more confiderable, becaufe they are borrowed trom Deiit. xxx. where Mofes is fetting death and life before the people, and bidding them chufe: though he would feem to fpeak of the law ; yet, if we confi-der the fcope we fliall find him fpeaking of Jefus Chrift, holden forth to that people under ceremonial ordinances, and fhewing them that there v/as life to be had in him that way ; and, according to God's intent, they had life and death put in their choice.

I know there are two things neceffary to the acting and exercifmg of faith. The firfl is objective ; when the obje6t or ground is propofed in the preaching of the gofpel. The fecond is fubjeftive; when there is an inward, fpiritual, and powerful quickening and framing of the heart to lay hold on, and make ufe of the object and offer. It is true, that all to whom the offer Cometh are not quickened ; but the doctrine faith, That to all to whom the gofpel cometh, Chrift is propofed, to be believed on by them, and brought near unto them : fo that we may fay, as Chrift faid to his hearers, The kingdom of God is come near unto yoit. Both Chrift and John brought and laid the kingdom

dom of heaven to the jews; and it is laid as near to you in the preached gofpel. This is it then that the doctrine lays, 1. That the gofpel holdeth forth Chrift as a fiifficient ground of faith to rell upon. And, 2. With a fufficient warrant to thofe who hear it, to make ufe of him, according to the terms on which he is offered. And, 3. It brings him fo expreffingly liome, as he is Jaid to the doors and hearts of finncrsi who hear the gofpel; that whoever hath the offer,- b^ muft neceffarily either believe in, and receive .Chrill, or reje£t him, and the report reprefented of him in the gofpel. 'A . ■- •

1 Ihall, Firjl^ a little confirm this doftrine j and then, Secondly^ make ufe of it* .

Firji^ I ffiall confirm it from thefe grounds, i. From the plain offers which the Lord makes in his word, and from the warrant he gives his minilters to make the fame offers. It is their commiffion to pray them to v/hom they are fent, to be reconciled : to tell them, That God ivas^ in Chriji^ reconciling the world io himfcljy as in 1 Cor. v. 19, 20. and, in Chrilt's ftead, to requefl: them to embrace the oifer of reconciliation : To tell them that Chrifl: died for thofe fm--ners that will embrace him, and that he will impute his righteoufnefs unto them : and chap. vi. i. We be-Jeech you (faith he) that ye receive not this grace in vain ; which is not meant of faving grace, but of the gracious offer of grace and reconciliation through him. This is miniflers work, to pray people not to be idle hearers of this gofpel; For (faith he) / have heard thee in a time accepted^ and in a day offalvation have I fuccotired thee : Behold, now is the arceplcd time ; he--hold^ noiv is the day offalvation. The force of the argument is this. If ye will make this gofpel welcome^ \e may get a hearing ; for now is the day ol falvation, therefore do not neglect it. So Pfalm Ixxxi. 10, ii* (where God makes the offer of himfelf largely) Open thy mouth ivide, and I ivillfiU it. The oiler is of himfelf,

felf, as the words following make clear; My people zvould not hearken to my voice, and Ifracl ivoidd none of me; for they that refufe his word, refufe himfelf. And hence, Ifa. Ixv. i. he faith, 1 am found of iheni that fought me not; Ifaid, Behold me, behold me, unto a nation that was not called by my name: And to the Jews, I have flretched out my hands all day long to a rebellious people. 1. We may clear and confirm it front thefe fimilitudes ; by which the offer of this gofpel is as it were, brought to the dooi-s of people. And there are feveral fimilitudes made ufe of to this purpofe ; I fliall name but four, i. It is fet down under the ex-preflion of wooing ; ^s, 1 Cor. xi. 2. / have cfpoufed you as a chcfie virgin to Chrifi. This is ordinary, and fuppofeth a marriage ; and a bridegroom, that is by his friends wooing and fuiting in marriage: So that (as we fhew) where ever the call of the gofpel comes, it is a befpeaking of fouls to him; as. Cant. viii. Whatfhall we do for ourfifter in the day that fhe [hall be fpoken for? 2. It is fet forth under the expreflion of inviting to a feafl; and hearers of the gofpel arfc called to come to Chrift as ftrangers, or guefts are called to come to a wedding-feaff; Mat. xxii. 1, 3, 4. All things are ready, come to the wedding, he. Thus the gofpel calleth not to an empty houfe that wants meat, but to a banquetlng-houfe where Chrifi is made ready as (he cheer, and there wants no more but feafling cii him. So it is reprefented under the fimilitude of eating and drinking, John vi. 27. He that eats me, even he Jhall live bv me. 3. It is mentioned often under the expreflion or fimilitude of a market, where all the wares are laid forth on the ftands, Ifa. Iv. i. Ho, every one that tbirfts come to the waters, &c. And left it fhould be faid, or thought, that the proclamation is only to the thirfty, and to fuch as are fo and fo qualified, ye may look to what followeth, Let him that hath no money come ; yea, come buy without money, and %vith-cut priee; and to the offer that is made to thofe of

K Laodicea,

Laodlcea, Rev. iii. who, in appearance, were a hypocritical and formal people, yet to them the coun-fel and call comes forth, Come buy of me eye-falve, and gold tried in the fire, ho.. It fays, the wares are even in their offer, or offered to them. 4. It is ex-preifed under the fimilitude of a Itanding and knocking at a door, becaufe the gofpel brings Chriil a knocking and calling hard at finners door. Rev. iii. 20. Behold, I Jiand at the door and knock ; if any inan •will hear ?ny voice, and open the door, I ivill come in to hi?n, andfup with him, and he with me. So Cant. v. 2. By the fleepy bride it is faid, It is the voice of my beloved that knockcth. And Pfalm xxiv. laft four ver-fes, it is cried out. Lift up your heads ye gates, and be lift up ye everlafiing doors, that the king of glory may come in ; Which is an earnefl invitation to make way for Chrift Jefus, wanting nothing but an entry into the heart; whereby w^e may fee how near Chrift comes in the gofpel, and is laid to our hand. 3. We may confirm it from the nature of faith, and of the obedience that is required to be given to the command of believing. Where ever this gofpel comes, it tieth and obligeth all the hearers to believe on Chrift ; that is, to receive and welcome him : and there could be no receiving of him, if he were not making an offer ofhimfelf. Thus it is faid, John i. 11, 12. He came unto his own, but his own received him not; but as many as received him, to them gave he power to become the fons of God. He came to both, thefe who received him, and to thefe who received him not; but he gave to believers only this privilege of fonfliip. If we look to all the names of faith, as, Qoming to Chrifl, eating and drinking of him, receiving of him, rejiing on him, life, they all fuppofe that Chrift is near to be catched hold of, and within terms of fpeaking and meeting, to people that hear the gofpel. 4. It may be confirmed from the many fad complaints that the Lord makes for not receiving him, and not believing his word, ~

and

and from the dreadful defcrlptions,, by which he holds out the fill oi unbelief; all which will make out this. That God lays Chrill at the door of fmners in his word. Hence, John v. 40. our Lord fays, TV will not come unto ?ne, that ye may get life : And Mat. xxxiii. at the clofe, 0 yerufalcm^ Jerufalem^ bow often would I have gathered thee, and ye would not. This was what did aggravate their fin. That he would, and they would not. So Pfalm Ixxxi. My people would not hearken to my voice, and Jfrael would none of me. And Luke vii. it is faid, the fcribes and the Pharifees rejeded the counfel of God againji thenfelves. And Ads xiii. 54. when the Jews rejected Chrift, it is faid, They judged thejufelves unworthy of everlajlin^i life; and therefore the apoftles fay, that they will leave them, and turn to the Gentiles. 5. We may confirm it from this. That in refpedil of the gofpel, and ' offer made in it, Chrift comes alike near to all that hear it; for if he be near to fome, then he is near to all, I mean in regard of an objedive ne:irnefs, there is the fame warrant to fpeak and make the offer to all, before there be fome dilcovery made for qualifying the do6lrine to fome. It is true, there is a difference in refpecl of the power that accompanies the gofpel; but as it layeth out the offer of Chrifl, and life thro' him, it comes alike near to all the hearers of it: invitation comes to all, and in the fame terms, to them that refufe, as well as to them that receive him, the fame gofpel is preached to both. A fixth confirmation is from the nature of God's adminiflration of his external covenant, which is fcaled in baptifm to both ; not one covenant to one, and another covenant to another, but the fame covenant on condition of believing to both. Behold then, in the preaching of this gofpel, that Chrift comes near you, even to your door, in refpecl of the mediate ordinances ; as near as he did to Abraham and David ; although God had his extraordinary ways ciif manifefling himfelf to then^

K 2 not

not common to others; yea, this day the gofpel is more clear objeclively to you, than it was to Abraham, who rejoiced to fee Chrift's day afar off, when it was veiled ; yea, the gofpel is as clearly preached to you, as thofe who are now before the throne of God had it preached to them, as to the matter of it, though we will make no equality as to the manner of it.

Ufe I. Advert to this, when ye come to hear the gofpel preached, and think how you are in meeting terms with God, and how near Chrift comes unto you : the word of faith lays him fo near, that ye have no more to do but to receive the offer of him, to believe in and clofe with him, and come as living ftones to be built upon him as a fure foundation.

But it will be a{ked. How comes this gofpel fo near ? how does it bring Chrift fo near to fmners ? Anfwer ; In thefe five Heps: i. As it makes the report of Chrift, and brings the tidings of fuch things; as, that he is born, and that he hath fuffered, and for fuch an end, and that we may partake of the benefit of them on fuch terms : It makes the proclamation by way of narrative ; and tells what he did, what good may be got qf him, and hov^ we may come by it. 2. As it brings an offer of thefe good things on the term.s on which they are to be got: So that it never tells that Chrift is come, but it fays alfo here is life to be got by hint for him for you, if ye will take the way propofed to come by it. Therefore when the proclamation comes forth, That all things are ready; the next word is, Co?ne to the wedding : And when in the one word he fays, IJiand at the door and knock ; at the next he fays. If any man will open the door, I will come in to him, and flip with him, and he zvith me : And when, Ifa. xxviii.-It is faid. He is a precious corncr-ftone, a tried foiuida-tion-Jione laid in Zion ; the next word is. He that he^ lievcs on him jhall not inake hafte; or, as the apoftle hiith it, flmll not be ajhann^d ar confounded. Thi^ makes ' ^he

the gofpel glad tidings, becaufe it comes always with an offer of Chrift, and of life in him. 3, When the otFer is made, and the precious wares are lexpofed to fale in this proclaimed fair of grace, a command comes out, chufe life, come buy the wares, believe, receive the offer, as is clear in all the places we named before: It leaves not people indifferent to receive or not, but chargeth them as they would be obedient to a command to receive him, I John xxiii. 3. This is bis commandment. That ye Jloould believe on the name of his So?i "Jcfus Chriji. This "is the great gofpel command ; and minifters have not only the telling of this nevi's, and warrant to make the offer, but a commifTion to command people to receive it, and therefore the neglecting and flighting of the ofler is a fm oppofite to the command. 4. It not only makes the offer, and backs the offer v/ith a command to embrace it, but it fvi^eetens the command with many gracious promifes knit to it, as Ifa. Iv. Hear, and your foul JJ^all live ; and I-will ?nake an ever-lajling covenant with you, even the fiire mercies of David : And whenever the command of believing come out, it is always with a promife; as Paul deals with the jay lor. Ads xvi. Believe and thou fh alt be faved : And Mark xvi. towards the clofe, the Lord fays. They that believe Jhall be faved, to encourage to faith in him, 5. It prefles the offer, and commands the embracing of it with a promife and with a threatning ; for the offer is not conditional, but alternative, Mark xvi. If ye believe not, ye Jhall be damned: So Deut. XXX. death and life are propofed, and they are bid chufe. If the gofpel be not effectual in its commands and promifes, it will be effectual in its threatnings: The word of God will triumph one way or the other, and not return to him void, as is very clear, Ifa. Iv. 11. and 2 Cor. ii. 15, 16. It triumplis in fome while they are brought by the promife to give obedience to t];e command of believing, and to them it becomes

the

the favour of life unto life : and to others it triumphs as to the execution of the threatning on them for their unbelief, and to them it becomes the favour of death unto death. In a word, Chrift Jefus comes fo near people in this gofpel, that he muft either be chofen, and life with him, or refufed, to the dedruclion and death of the refufer. Ye have the fame Chrift, the fame word, the fame covenant, the fame obligation to believe, propofed to you, that believers from the beginning of the world had, and another ye will not get; and what more can the gofpel do to bring Chrift near to you ? When it brings him fo near, that ye have him in your offer, and the authority of God and his promifes interpofed, to perfuade you to accept the offer; and threatnings added, to terrify you, that if ye accept it not, ye fhall perilh : In which re-fpeft we may fay as the prophet Ifaiah doth, chap. v. What could God do more to his 'vineyard luhich he hath not done ? as to the holding forth of the objed of faith, Jefus Chrift, to be refted on by you.

But fome, it may be, will objedl here, i. If there comes not life and power with the offer, it will not do the turn: we cannot believe, nor receive the offer. Ayifiv. Whofe fault is it that ye want ability ? It is not God's fault; ye have a fure ground to believe : his word is a warrant good enough ; the promifes are free enough ; the motives fweet enough: the great fault is a heart of unbelief in you, that ye will not believe in Chrift, nor open to him when he is brought to vour door. I doubt, yea, I put it out of doubt, when all that ever heard the gofpel iliall ftand before the throne, that there will not be one found that fhall dare to make this excufe, that they were not able to receive Chrift : The gofpel brings Chrift fo near them, that they muft either fay yea or nay : It is not l"o much I cannot, as I will not'belicve ; and that will be found a wilful and malicious refufal. 2. It may be objected. But how can this gofpel

come

come to all alike, feeing it cannot be that thofe that never get good of the gofpel have it as near to them, as thefe that gets the faving fruit of it ? Anfiv. Not to fpeak of God's purpofe, or what he intends to make of it, nor of the power and fruit that accompanies it to fomt, and net to all; it is certain the gofpel and Chrift in its oifer comes alike near to all that hear it: It objectively reveals the fame glad tidings to all, with the conditional offer of life, and with the fame command and encouragement, and certification in threat-nings as well as promifes. In thefe refpefts Chrift is brought ahke near to all; and when God comes to reckon, he will let fmners know in that day that the gofpel came to their door, and was refufed ; yea it comes, and where it comes will take hold of fome to pluck them out of the fnare, and be ground of faith to them ; and to others it will be a ground of challenge, and fo the favour of death unto death: For though it takes not effedt as ro its promifes in all, nor in its threatnings to all; yet, as to either death or life, it will take effect in every one; fo as Hfe be refufed, death comes in the room of it.

But it may be alked. Why will God have Chrift in the offer of the gofpel brought fo near the hearers of it? Anfw. I. Becaufe it ferves to commend the grace and love of God in Chrift Jefus, when the invitation is fo large that it is to all; it fpeaks out the royalty of the feaft, upon which ground, 2 Cor. vi. i. it is called grace, the offer is fo large and wide. 2. Becaufe it ferves for warranting and confirming the eledl in the receiving of this offer ; for none of the eled: could receive him, if he were not even laid at their door. It is this which gives us warrant to receive that which God offers. It is not becaufe we are elected or beloved of God before time, or becaufe he pur-pofed to do us good, that we beheve ; thefe are not grounds of faith, being God's fecret will: But we believe, becaufe God calleth and maketh the ofter, in-

viteth

viteth and promifeth, knowing that he is faithful^ and we may truft in him. Hence David fays, / will never forget thy "juord, and in God will I praife his word; for the word in its offer fpeaks alike to all, and to none particularly. Indeed when it comes to the application of promifes for confolation, that is to be made according to the qualifications in the perfons, but the offer is to all. 3. Becaufe by this means the Lord hath the fairer accefs to found his quarrel and controverfy againfl unbelievers, and to make their ditty and doom the clearer in the day of the Lord^ when it is found that they never received the offer; My people would not hearken to my voice, and Ifrael would none of mc ; therefore I gave them up to their owH hearts lujis, and they walked iii their own coiinfels. And this is an approbation given to juflice here; it Is but juft, feeing they would not receive thee, that they get worfe in thv room.

life 2. Seeing Chrift comes near you in this gofpelj and this is one of the market-days, I intreat you, while he is near, receive him; call upon him while he is near; or take it in the plain words of the apo-ftle, open to him, take him in, give him welcome while he urges himfelf to fay fo on you. There is not a confcience in any man that hears this gofpel^ but he \vill have this tedimony from him in it. That he came near them, was in their fight, and within their reach and power, as it were, if they would have put out their hands to receive him. And feeing it is fo, O receive this gofpel! give hini room : while he is content to fup with you, take him in ; make fure union with him. This is the end why this report is made, and Chrifl is laid before you, even that you may call yourfelves upon him.

I would follow this ife a little, by way of exhortation and expoftulation jointly, feeing the doctrine will bear both ; for when Chrift Is brought fo near, even to the mouth and to the heart, it wi^l be great

ground

Sertti. 2> ISAlAti U\\. ' U gj

ground of reproof and expoftulation^ if he be tejeded. Be exhorted, thereforcj to be in earned; feeing, I. It is a matter of fuch cojicernment to you. Many nations, kings and kingdoms, have not had Chrift ^o iiear them as you have ; neglect not fuch an opportunity. Do ye think that all that is faid in the gofpel concerning this, is for nothing ? Is it for no ufe that fuch a report is made, and preaching continued fo long among you ? and if it be for any ufe, is it not for this, that ye liiay receive the feport; and mav^ by doing fo, get your fouls for a prey r To what ufd will preaching be^ if this ufe and end of it be milfed ? will your hearing the gofpel make your peace with God, if Chrift be not received? 2. Confider the ad-Vantages you may have by receiving the gofpel, that others have not* Is it a little thing to be called to God's feaft, to be married to Chrift, to be made friends with God, and to enjoy him for ever ? Thd day comes when it will be thought an advantage ; and are there motives to perfuade to any thing, like thofd that are to induce to that ? 3. Confider what it is that we require of you: it is no ftrange nor hafd thing ; it is but believing; and this is nothing elfe, but that the report concerning Chrlll be received, yea, that he be received for your own good. This is what the gofpel calls you to, even to betake you to a phyfician for cure, to betake you to a furety for youf debt. If you could efcape a reckoning and wrath another way^ it were fomething ; but when there is no other way to obtain pardon of fin, aiid peace, or to cfcape wrath, and obtain favour and friendfiiip with God, but this; and when this way (to fpeak fo) is macic fo eafy, that it is but to ftoop down, and to take up Chrift at your foot, as it were, or to roll you'/lelves on him, how inexcufable will you unbelievers be, when you fliall be arraigned before his tribunal ? But, 4. Look a little farther to what is coming: If you were to live always here, it were iiard enough to live at enmity with

God: But have ye felth of a judgment after death ? If fo, how will ye hold up your faces in that day, that now refufc Chrifl ? Will not horrible confufion be the portion of many then ? and will any ground of confufion be like this, the flighting of Chrift ? when he fhall be feen coming to judge the (lighters of him, what horror will then rife in confciences, when he fhall appear, and be avenged on them that were not obedient to this gofpel ? As is mod clear, 2 TheiT. i. When our Lord jfefus Jhall be revealed in flaming Jire, ivitb his mighty angels from heaven^ to take vengeance on all that knoiv not God^ afid obey not the go/pel. 5. Confider., that death and life are now in your offer, chufe or refufe: I fpeak not, nor plead here for freewill, but of your willing choice of that which ye have offered to you ; for one of two muft be, either fhall ye willingly chufe life, which is a fruit of grace; or refufe life, and chufe death, which will be found the native fruit of your corruption. Ye may have life by receiving Chrift, who is laid at your door; and if ye refufe him, death will follow it: As now in hearing this gofpel, ye behave in chufmg or refufmg, fo will the fentence pafs on you at the great day ; and fo your fentence, in a manner, is written down with your own hand, as it is faid, Acls xiii. 46. Te Judge your-felves iniivorthy of eternal life ; not out of humility, but malicloufly. Now when the matter is of fuch concernment, beware of playing the fool. If ye v/ill continue prefumptuous and fecure, following your idols, what will the Lord fay, but let it be fo, ye are not wronged when ye get your own choice; and he, as it were, doCs but ratify the fentence which ye have part on yourfelves. I fhall add but this one word more, and befeech you that ye would ferioufly lay this to heart, as a weighty thing, confidering the certification that follows on it: it is not only death, but a h(->rrible death, wrath, and wrath with its aggravation from this ground j like that of Capernaum, that

was

was lifted up to heaven in this refpeft, having Chrift brought fo near them. To whom this gofpcl is not the favour of life unto life, it fhali be the favour of death unto death. And think not this a common motive, though it be commonly ufed; it will bring wrath upon wrath, and vengeance upon vengeance on the hearers of this gofpel, beyond that of Sodom, if ye be flill rejecters of it. Sure none of you wilf think it an eafy thing to be puniflied as Sodom was, nor digefl: well the curfe that came on them. Is there any of you but would think it uncouth and ftrange, yea ftupendious, to enter into their judgment, and to have your lands turned to a (linking lake, and your-felves eternally tormented with them ? But there is more wrath and vengeance following on the fm of unbelief, and rejecting of Chrift, when he comes to your door in this gofpel. To clofe up all, Confider that Chrilt is near you, and hath been long near you, and wooing you ; ye know not how many years ye fhall have; how foon this gofpel may be taken from you, or ye from it; how foon ye may be put in the pit, where ye will gnafh your teeth, gnaw your tongues, and blafpheme God : Therefore be ferious while Chrift is in your offer, and roll yourfelves upon him while ye have him fo near you ; welcome this hearing or report, while it founds in your ears, that there may be no juft ground of this complaint againfl: you, Lord J Who bath believed our report f

L 2 S E R.

SERMON IIL

I s AI A n LJII. I ♦

Whs bath believed our report ? And to whom the is . firm of the Lord revealed?

THE mofl part of men and women do not much eileem the preached gofpel; yet if it were con-fidered, what is the Lord's end in it, it would be the mod refrefliing news that ever people heard; to hear the report of a Saviour, is, and fiiould be, great and glad tidings of great joy to all nations : And we fhould be fo comppfed to hear fuch news from God, concerning his will and our own welfare, as to be fuitably af-fe(^l:ed with them. It is a wonderthat God fent fuch a report to people, and in it hath brought Chrilt fo near them, that he puts him home to them, and lays him before them, even, as it were, at their feet; and as great a wonder, that when the Lord hath condefcendr ed to give fuch a Saviour, and brought him fo near, that all he calleth for is faith to believe the report, or rather faith in him of whom the report is given : which is the fecond thing i;i the words.

The fecond thing then is, The duty that lies on people to whom the Lord fends the gofpel, or this report, concerning Chrifl; and ye may take it in this general, That it lies on all that hear the gofpel to believe the report that \t bring;s concerning Chrift, and

by

Serm. 3. ISAIAH LIII. i. S5

by faith to receive him who is holden forth to them in it. This is clearly implied : Ifaiah and all miniftera are fent to report concerning him, and to bear witnefs pf him ; and it is the dnty of all hearers to believe it: and this is the ground of his and their complaint, when people do not believe it. By comparing this text with Rom. x. lO. and John xii. 38. we find it to be fj\,ving faith that is here to be underflood.

I fhall open up this dodrine in three branche?^ which we find in the words, and will make way for the ufe, I. That a people to whom Chrid is offered in the gofpel, may warralitably accept of Ch'-iil:; or, the offering of Chrift in the gofpel is warrant enougli to believe in him; otherways there had been no jufl ground of expoflulation and complaint for not believing ; for though the complaint will not infer that they had ability to believe, yet it will infer they had a u'ar-rant to believe J for the complaint is for the neglect of the dqty they were called to. 2. That they to whom Chrift is offered in the gofpel, are called to believe: It is their duty to do it. Thus believing, in 1^11 that hear the gofpel is neceffary by neceflity of command, even as holinefs, repentance, ^c. are. 3. That faving faith, is the way and means by which thofe that have Chrift offered to them in the gofpel, come to have a right to him, and to obtain the benefits that the fcripture report to be had from him. Thus believing is neceffary as a means to the end of getting Chri'i, and all that is in him. This is ulfo here implied in the regret made of the want of faitli, which deprives men of Chrift, and of the benefits of the gofpel.

We fnall briefly difpatch the frfl cf thefe, which is. That all that hear the gofpel preached, have v/ar-rant to believe and receive Chrift for their eternal pe:"cG, and for making up the breach betwixt God jiiul them : this preached gofpel gives you all <^ warrant to accept of Jefus Chrift ; '.\nd. ve Ihould not feck

after,

after, nor call for another. I fhall firft premife two diftinclions to clear this, and then confirm it. As for the firft of the two diftinftions that ferve to clear it, we may take the gofpel more largely and complexly, in a covenant form, holding forth Chrift and his benefits on condition of believing ; or we may take it as it hold out a promife without particular mentioning of a condition. Now when we fay, that the gofpel commands and warrants all that hear it to accept tlie offer, we do not mean the laft. That all that hear the gofpel have warrant to accept the promife without a condition, but the firft ; that is. That all the hearers of the gofpel are commanded to accept of Chrift offered. There is, by the preaching of it, a warrant to clofe with the report, and take hold of the pro-mifes, and the things promifed : fo that it is the gofpel conditionally propofed that gives warrant to believe, as believing refts on Chrift for obtaining life in him. The fecond diftindion is. That we would con-fider faith, as it refts on Chrift for obtaining union with him, and right to the promifes ; or, as it applies and makes ufe of the benefits to be got in and by Chiift. The offer of the gofpel gives not to all a warrant to apply the benefits to be gotten by Chrift in-ftantly; but it warrants them to clofe with him firft, and then to apply his benefits.

Secondly, For confirmation of this truth. That the general preaching of the gofpel is a warrant for believing and exercifing faith on Jefus Chrift, for making our peace with God, it is clear from thefe grounds, i. From the nature of the gofpel. It is the word of God, as really inviting to do that which it calls for, as if God were fpeaking from heaven : It is the word of God, and not the word of man, and hath as real authority to call for obedience, as if God fpake it immediately from heaven ; and the word of promife is as really his word, as the word of command, and therefore to be refted on and improved, as well

as

as we are to endeavour obedience to the command. And if we think that God's teftimony is true, and if we lay any jufl: weight on thefe three v-itnefTes teftify-ing from heaven, and on thefe other three tefrifying from earth, i John v. 7. then we may reft on Jefus Chrift offered in this gofpel, and beheve that thofe who reft on him fhall have Hfe; for it is, as we faid, as really God*s word, as if he were fpeaking it audibly from heaven. 2. It may be confirmed from thefe folemn things, the taord and oat/j of God, whereby he hath mightily confirmed the external offer of the gofpel, even by two immutable things, wherein it is impofTible for him to lie ; that thofe who are fled for refuge, to lay hold on the hope fet before them, may have ftrong confolation, as in Heb. vi. 18. And. God having thus faid and fworn about this external covenant for this very end, that the hearers of the gofpel may know, that they who receive Chrift offered therein ftiall have life, it is warrant fufiicient to believe on him for life. It is alfo for this end that he hath put feals to the covenant, circumcifion and the paffover in the Old, and baptifm and the Lord's-fup-per in the New Teftarhent; which are extended, not only to the eled, but to profeffors in the vifible church, that every one who is baptized and admitted to the communion, may have confirmation, that the offer that God maketh of life through Chrift, is a true and real offer, and will be made good to the perfons that fhall receive it, and fo perform the condition. 3. It may be confirmed from the end for which God hath appointed the word and miniftry in his church, even to make the offer of Chrift, and life through him ; John xx. 31. T/jcfe things arc tarittcn, that ye might believe that 'Jcfia Chrift is the Son of God ; and that believing^ ye inight have life through his name : The word is both written and preached for this very end. 4. And lajl/y. It is confirmed from the experience of all the faints, and from the ground on

which

t^ iSJUl-t Liti. u Scrm. 3*

\vhich they believed, which was the fame that we have : They had no other ground but the fame gofpel and \vord that we have: It was not the fecret operation or inftincl of the fpirit, it is that indeed which works faith, but it was the word which was the ground of their faith; for their is no warrant for faith but in the word : and as many believers as have gone before us, are as fo many inflances and e^iperiences to confirm this truth to us.

tJ/e. It ferves for good ufe to fuch as may coriie to doubt and difpute what warrant they have to believe. We fay, ye have as good warrant as Abraham^ David, Paul, or any of the godly that lived before you had : Ye have the fame gofpel, covenant and promi-fes. It was always God's word preached which was the ground of faith: and there needs not be much difpiuing what is God's purpcfe ; for We are not called to look to that in the matter of believing, more than in the matter of our duty: and as it were evil rcafoning to difpute what may be God's purpofe in the matter of our duty when we are called to it, it is ns bad reafoning to difpute his purpofe in the matter of faith. And therefore we leave this ufe with a word of advertlfement, that this gofpel, as it lays Chrilt before you, it gives you warrant to receive him, and reft upon him; and we may fay as Paul didj Acts xiii. 38, 39. Be it knoivn unto you therefore^ men and brethren^ that through this man is preached unto you for-g'rcenefs df fins ; and by him all that believe are jujlified from all things, from luhich yc could not be jujli/jed' by the law of Mofes. There is the way held forth for obtaining pardon of fm and peace : the Lord hath made the otier, and laid a fair bridge over the gulf of dif-tance betwixt God and finners ; though ye Ihould never get good of it, and though ye fhould never fet a foot on the bridge. None needs to fear to ftep for-"\^'ard : Behold, our Lord Jefus hath holden out the golden fceptre: His call may be warrant enough 10

come:

come : the preaching of this gofpel ftops all difputing, and banifhes debating of the bufinefs: it calls all the hearers of it, and gives them warrant to come forward : and it is fuch a warrant, as they will be found flighters of the great falvation offered, who had this door opened to them and did not flep forward ; for, as the apoftle fays, 2 Cor. vi. Behold, noiv is the daf of falvation ; behold, now is the accepted time. And Heb.xxii. If the wordfpoken by angeh wasjledfajl, and. every tranfgrejfion and difobedience received a full re-compence of reward^ how Jhall we efcapc if we neglect fo great falvation ? which at the Jirft began to be fpoken by the Lord, kc. It is the fame gofpel that from the beginning hath been preached to finners; and this is the reafon why the gofpel is called grace in, 2 Cor. vi. 1. We bcfecch you that ye receive not this grace of God in vain ; and Gal. ii. at the clofe, I do not fruf-trate the grace of God; for many get the warrant and pafs to come and receive Chrif!:, who put it up in their pocket as it were, and make no ufe of it, as the man that hid the talent in his napkin: the bans of marriage are proclaimed, and the warrant given forth, and yet they halt and come not to the wedding.

We fhall add the fecond branch, which is. That this gofpel, where it comes and offers Jefus Chrifl: to finners, men and women are not only warranted to come, but required and commanded to come: the great duty that the gofpel calls for is believing. It leaves it not indifferent to believe or not, but peremptorily lays it on us as a command. Ye hear many fermons, and Chrifl: often fpoken of; now this is the great thing called for from you, even believing in Chrift ; and while it is not performed, there is no obedience given to the gofpel.

We (hall firft confirm, and then make the ufes of this branch of the do(5lrine.

1. For confirmation, take thefe grounds, i. From M the

the manner how the gofpel propofeth faith : It is by way of command in the imperative mood, Behold, Come ye that arc iji-eary. Sec. Cc?iie to the weddings <?-pcn^ he. wherein fomewhat of the nature of faith is held forth ; all thefe being the fame with believing. 2. It is not only commanded, as other things are, but peculiarly commanded, and there is a greater weight laid on the obedience of this command, than on the doing of many other commanded duties. It is the fum of all Chrill's preaching, Mark i. Repent^ and believe the go/pel. It is the only command which Paul propofes to the jay lor, A£ls xvi. Believe in the Lord Jefiis, he, 3. It is, as it were, the peculiar command that Jefus Chrift hath left to his people, I John iii. 22. This is his conmiandment^ That we JJjould believe on the 7iame of his Son fefus Chrijl: And this command of believing on him, is the peculiar command left to, and laid on minifters to prefs. 4. It will be clear, if we confider that the great difobe-dience that he quarrels for, is, when they do not believe, when fmners will not come to him. This is his quarrel, John v. 40. Te ivill not come to 7ne, that ye may have life. And here. Who hath believed our report ? So Mat. xxiii. / ivould have gathered you., and ye luoidd not. And John xii. ^y. Though he did ma-ny might■^ ivorks among them., yet they believed not on, him. 5. Look to the nature of the offer made by Chrift, and to the end of it, and ye will find, that the great thing called for. Is the receiving of it, which is nothing elfe but believing ; and all our preaching of Chrid, and of his benefits, are ufelcfs without it. Without this, he wants the fatisfaclion he calls for, for the travel of his foul; and without it, the hearers of this gofpel profit not; i Pet. i. 9. Receiving the end of your faith., the falvation cf your fouls. The fubordinate end of preaching, to wit, the falvation of our fouls, cannot be attained without faith.

The

The ufes are three. 1. It ferves as a ground for us to propofe the main gofpel-duty to you, and to teach you what is the great and main thing ye are called to; it is even to believe in Jefus; to exercife faith on him. It is not only that your life fliould be civil and formal; that ye fliould read, pray, frequent ordinances; learn the ca:techifm, and fuch like: But this is it, To believe on Jefus Chrift for the obtaining of life, and remillion of fms through him. And it is not a thing indifferent to you,, but commanded, and with this certification. That if ye believe not, ye fliall never get life nor pardon of fm; and therefore, as we tell you, that remiflion of fms is preached to you through Chrift ; fo we command and charge you to believe on him, and receive this gofpel, wherein he is offered for the remiffion of fms.

For clearing of this ufe^ and that we may have the more ready accefs to application, we fliall fpeak a word to thefe three things. Firji^ To feveral kinds of true faith, three whereof are not faving ; or to the ordinary difl:in£tions of faith. Secondly, To the fcrip-ture exprellions that hold out the nature of faving faith. Thirdly, To fome difference betwixt this faving faith, and falfe and counterfeit faith ; or to thefe adls of true faith more generally taken, which yet are not faving.

For i\\efirft of thefe, When we fpeak of faith, we fhall draw it to thefe four kinds ordinarily fpoken of, and fliall not alt-ernor add to the common diHinftions of faith, though more may be given. The firft is hi-ftorical faith, which may be called true, being that whereby we affcnt to the truth of a thing, becaufe of his fuppofed fidelity that telleth it; as when an author writes a hiflory, we give it credit upon report that he was an honed man that wrote it: So hiftorical faith is, when people hearing the word preached or read, they affent to the truth of it all; and do not quedion but that Chrift came into the world, that he

M 2 was

was God and man in one perfon, that he died and role the third day, and afcended to heaven, that they that believe on him fhall be faved, ^c. and taking the word to be God's word, they may give to it a higher aflent than they give to any man's word ; be-caule God is worthy, infinitely worthy of more credit than any man, yea than all men, and angels too: There may be, I fay, in this hiftorical faith of divine truths, a higher or greater aflent than there is in believing of any human hiflory, which may be the rea-fon why many miftake hiftorical faith, and yet it is but of the fame kind, and a thing which many reprobates have, as John ii. at the clofe, it is faid. Many believed on h'wi when they Jaw the miracles which he did, but ye/us did not co?nmit himfelf unto thetn. They were brought to believe from the figns which they faw, that he was more than a mere man, and that it was the word of God which he fpoke, and yet it was but an hiftorical faith; yea, this faith may be, and js in devils, who are fald, James ii. 9. to believe and •tremble. There are many, who, if they believe Chrift; to be God and man, and the word to be true, think it enough ; yet James having to do with fuch, tells them, that the devil believes as much as that, and more thoroughly than many that have this hiftorical faith: He knows God to be true, and one that cannot lie, and he finds it to his lofs; he knows that fuch as believe cannot perifti, for he cannot get one of them to hell; he knows that there is a lime fet when Chrift will come to judge the world, and therefore he fays often to him, Torinent me not before the time. And as the devil hath this faith, fo there are many in hell that have it too. The rich glutton had it, therefore he bids go tell his brethren, that they come not to that place of torment; and it is told him. They have Mofes and the prophets^ he. which. implies, that he then felt the truth of many things he would not believe before. This I fpeak, that ye may

know

know that this hiflorical faith is the firft Hep of faith ; but it may be in hell, and io in many in whom faving faith is not. It is really a wonder, that people who are called Chridians fliould own this to be faving faith, and think they are well advanced, when they are only come the deT^il's length in believing-, yea, there are many that never came this length, elfe they would tremble more. The fecond fort of faith is. The faith of miracles ; which is often fpoken of in. the New Tedament, as when the Lord faith, If ye had faiib as a grain of miijlardfeed^ ye fliould fay to this mountain be thou removed and cafl into thefea, and it fjjould be done. There was an aclive faith to work miracles, and a paffive faith to receive the particular effect the miracle did produce : fome had the faith of miracles to heal, and others to be healed. This is an extraordinary thing, and people may go to heaven without- it, and go to hell with it; though they cannot go to heaven without hidorical faith. Hence it is faid, Many foall come to me in that day, and fhall fayy We have ca/i out devils in thy name : To whom he will fay, Depart from 7ne^ ye workers of iniquity. And the apoftle faith, i Cor. xiii. 2. If I had all faithj and could remove mountains^ if I want charity, it avail-eth me nothing. This faith of miracles availeth not alone to falvation, becaufe it adls not on Chrift hold-en forth in the promifes, as a Saviour to fave from fin i but on Chriit, as having power and ability to produce fuch an effe£t: which may be where there is no quitting of a man's own righteoufnefs; and if there be not grace in the perfon that hath it, it is an occafion of pride. We call you then to hiltorical faith, as neceffary, though not fufficient; but not to this faith of miracles, it being neither neceflary nor fufficient. A third fort of faith is. Temporary faith, fpoken of Matth. xiii. and fet forth under the parable of the feed fown on flony ground, which foon fprings •up, but withers: So fome hearers of the gofpel receive

ceive the word with joy, and are affected with it, but endure not. The difference betwixt this and hiitori* cal faith is. That hiftorical faith, as fuch, confifts in the judgment, and reaches not the aU'edtions, at bed it reaches not the afiedlion of joy; for though the devils tremble, yet they are never glad. Temporary faith reaches the affections, and will make a man to tremble at the threatnings, as Felix did ; fo fome way to delight himi'elf in the promifes of the gofpel, and to fnatch them, as it were, from the apprehenfion of the fweet taffe and reliffi he finds in them. It is even here, as when it is told a whole man, that a phy-fician is come to town, he is neither glad nor fad at it; bur tell it to a fick man, and he is pleafed, from an apprehended poffibility of a cure ; yet this appre^. bended poffibility of a cure never fends him to the phyfician, nor puts him to apply the cure. The fourth fort is. Saving faith; which goes beyond all the reft, and brings the fick man to the phyfician, and to make ufe of the cure. There may be fome meafure of true faving faith, where there is not much temporary faith, or moving of the affections; and there may be a confiderable meafure of temporary faith, where there is no faving faith at all: Even as a fallen flar may feem to fhine more than a fixed one that is over-clouded, yet it hath no folid light. Know then, that faith is called for ; but take not every fort of faith for faving faith. It would make tender hearts bleed, to fee fo many miflaken in the matter of their faith. There are fome who fay, they had faith all their days ; O that ye were convinced of the lamentable deceit and delufion that ye are under! And that ye could diftinguiOi betwixt faith and pre-fumption, betwixt hiftorical and temporary faith, and true faving faith! Though the two former be not delufions, yet in fo far as ye reft on the fame, and take them for faving faith, ye are deluded j for fav-

inc^ faith puts you out of yourfelves, to reft on Jefus Chrift.

SERMON IV.

Isaiah LIII. i.

Who hath believed our report ? And to whom is the arm of the LORD revealed ?

THE gofpel Is a fweet meflage, and ought to be glad news when it comes to a people; and therefore, when this report of our Lord Jefus Chrifl: is made to fmners, it is a wonderful fad complaint that follows on the refufal, and not welcoming of it; there is no better news a minilter can carry, than that brought to the fhepherds by the angels, Luke ii. 10, II. Fear ?iot, behold we bring you glad tidings cf great joy to all people ; unto you is born in the city of David^ a Saviour^ which is Chrift the Lord. But were it an Ifaiah, it would grieve him when he looks on a fruitlefs miniftry and defpifed gofpel, and make him complain, Who hath believed our report? O that we may experimentally know the chearfulnefs and gladnefs that follows the gofpel where it is embraced ! i\nd that we may not know the forrow and fadnefs that will follow the challenge for defpifmg of it! One of thefe two the preached gofpel will be. Either it will be joyful news to you ; or, A fad ground of complaint to God againft you.

We began to fpeak of the great duty of a people

that

that hears the gofpel, and the great means whereby this news becomes delightfome, and that is, by faith receive the report of the golpcl, or to believe on Chrid reported of in it. This is clearly implied ; for the regret which holds out the fin is, Who hath be' lieved our report ? And therefore the great duty muft be to believe, and by faith to receive the report. We come now to fpcak of the life; and becaufe it is the great delign of the whole gofpel, yea it is the defign of the law alfo, both of which level at this end and fcope, even faith in Chriff ; it will be expedient, and no ways impertinent, that we infift a little on this, efpecially when fo many thoufands are utterly ignorant of faith, being ftrangers to what believing in Chrlfl is; and fo great (tranger to the native end of the gofpel, and out of the way of getting good by the preaching of it, that to this day they have not learned this one leflbn, to wit, concerning faith in Chriil:; and other leflbns will be to little or no pur-pofe, till this be learned.

We fliall not infift at large on the doftrlne of faith ; but only, in a plain way, glance at what this great duty is that is required of the hearers of the gofpel. It is believing in Chrift favingly, or faving faith : for no other thing will hold olF the complaint againft you : Ye will be complained of, though ye believe with all other faith, therefore it is this faith that is here meant.

That we may come the fooner to what we would be at, we fhall premife two or three words. FirJ}, When we fpeak of believing here, we prefuppofe thefe things that are neceifary for clearing the objeft of faith, and capacitating us to believe, though they be not faving faith: As, namely, i. That the offer of the gofpel mull: come to people ; that the objeft of faith be held out to them ; that it be told them, that there is a way for a finner's juflification through Chrifl Jefus 'y and that finners may be accepted before God

on

gettii. 4. l^AlAii LIII. r; ^^

on his account, or through him. There muft alfo^ ^. Be an underftanding of this; a conceiving in the judgment what it is. People cannot believe, except they hear ; and underftand what they hear, fo far as diftindlly to fix their faith on the thing known. They muft know and underftand the Mediator's fulnefs, the covenant's freenefs, and the efficacy of faith to make Chrift theirs* Yea, 3. It is neceflary that there be fome acquaintance with our own condition ; as, that we are naturally under fin ; that we are loftj and un^ der the curfe ; fick, and utterly unable, and even de-fpair to get ourfelves recovered by any thing that i3 m, or by any thing that we can do of ourfelves ; and that we are for ever undone, if we get not a Saviour, that our mouth may be ftopped. 4. Not only muft we know this, but it is neceflary that there be an hif-torical faith of it'; to believe that there is fulnefs and fufficiency in Chrift ; that he is able to cure, and take away the guilt of fin in all that reft on him: Thefet muft be believed in general, before ever finnfirs can teft on him for their own falvation ; which fuppofed that there may be an hiftorical, where there is not a faving faith. Now when we have gone all this length, faving faith is that which the gofpel calls for; and it is the heart's acting According to what found light and convidion it hath on Jefus Chrift, as holden forth in the pfomife, for obtaining of life and falvation thro* him ; So that when the foul is lying ftill under its conviction, and knows it cannot have life but by reft-ing on Chrift, and hears that there is a fufficiency in him for fupplying all its Wants, then the work of the fpirit prevails with the foul to caft itfelf over on him for obtaining of life, and of every other thing needful ; it brings the foul to embrace and lay hold on him, not only as one able to fave finners, but to fave irfelf in particular. And this is the native work of faith that unites the foul to Chrift, and puts it over the boundary^ or march of all delufion: It is the

N bringing

bringing of a loft finner from the ferious apprehenfion of his own naughtinefs and undone eftate, to caft him-felf on Jefus Chrift for the obtaining of life through him.

Secondly^ When we fpeak of faith, we would pre-mife this, That even this true and faving faith, which is not only in kind true, that is, fuch as hath a real being, but is faving, may be confidered in its different a(5ls or adings, for its different needs or neceffities. Though the covenant be one, yet the afts of faith are many, we having to do with pardon of fm, with * fandlification in its parts, vivification and mortification, with peace, ^^. faith differently acts on Chrift and the promife for obtaining of thefe. Now the faith that we would infift on is, the faith that refts on Chrift for pardon of fm, on which all the reft of the a6ls of faith depend ; it is that faith whereby a finner receives Chrift, and cafts himfelf on him ^ that faith whereby union with Chrift is made up.

Thirdly^ We would premife, that there is a great difference betwixt faith, and the effects of it, as peace, joy, affurance of God*s love, and thefe other fpiritual privileges that follow believing. It is one thing ad:u-ally to believe, another thing to have the peace and joy that follows upon and flows from believing ; the one being as the putting out of the hand to receive the meat, and the other as the feeding on it: It is the firft of thefe we mean and intend to fpeak of, e-Ven that faith whereby we lay hold of Jefus Chrift himfelf, and get a right to all thefe privileges in and through him.

Fourthly^ We premife, that even this faving faith hath its degrees, as all other faith hath ; fome have weak faith, fome ftronger ; fome have that full affurance fpoken of, Heb. x. or a plerophory, not only as to the objeft, that it is fufUcient, but as to the apprehending and obtaining of life through that objeft; {o that they are able to fay, Neither heighth, nor deptly^^

nor

nor any thing elfe, Jhall he able to feparaie them from the love of God in Chrifi Jefiis, Wc fay then, that faving faith hath its degrees, though the degree be not that which we fpeak of; but it is the kind of this faith, whether weaker or more flrong, whereby aloft fmner cads itfelf on Chrifl:; the faith which puts the fmner off the ground it flood on, to fix on him the faith which brings the foul from the covenant of works, to a new holding of life by Chrifl: and his righteoufnefs. We fhall then fpeak a little, i. Ta what we conceive, this ad of faving faith is not, for preventing of miflakes. 2. What way the fcripture expreffes it; when then we fay that fuch a thing is not faving faith, ye fhould know that this thing is not what ye mufl trufl to ; and when we fay fuch a thing is faving faith, ye fhould labour to a6t and ex» ercife faith according to it.

Firfi, For what faving faith is not. i. It is not the knovi^ing that Chrill is God and man; that he was born, was crucified, dead and buried, and rofe again. Afk fome, what true faving faith is ? They will fay, it is a true knowledge. Afk them again, how long It is fmce they believed ? They will fay, ever fmce they knew good from evil: Ye fliould know then, that apprehenfive or literal and fpeculative knowledge is needful, but it will not be taken for faving faith. It is not a touch of warmnefs, or liberty of the affe£l:ions in a natural way, which may be in unregenerate men, yea pofhbly in Pagans, as in a Felix, who in the mean time have not fo much as temporary faith, becaufe it rifes not from the word, but from difpenfations of providence, or from temporary things; and if it rife from the promifes of the word, and there be no more, it is but temporary faith. 3. It is not convidions, which many take for fiiith ; and-take it for granted, if they be convinced ot fm, they believe ; and will fay, Whom fliould they believe on but Chiift, and yet they never follow the convic-

N 3 tion.

tion, to put in pradice what they are convinced of. 4. It is not fimply a refolution to believe, as others take faving faith to be, who being convinced that their own righteoufnefs will not do their turn, refolve to believe on Chrift for righteoufnefs, but they will take a convenient time to do it; and many maintain their peace with this, though it be no true peace; but a bare refolution to believe, is not faith : Ye ufe to fay, there are many good wifhers in hell. I remember the words of a dying man in this place, who thought he believed before, and being aiked what difference he conceived to be betwixt the faith he haci before, and the faith he now had attained to ? he answered. Before I thought or refolved to believe, but never praclifed it, now I praftife believing. There is fuch a fubtilty ?md deceit in the heart, that if it refolve to believe, and if it obfervably thwart not with faith, it will fit down on that, as if all were done; therefore the word is. To day if ye will hear his voice, that is, to day if ye will believe, harden not your heart. This refolving to believe, is like a man finking in the water, and having a rope call out to him, he refolyes to hold it fad, but does not. So many think they have the promife befide them, and refolve to make ufe of it, but do not prefently do it: So that the fliip finks down, and they perifh, while the promife abides and fwims above. 5. It is not prayer: There are many that think they believe when they fome way repent, pray, and put their hand to other duties, and they know no more of believing but fomething of that kind. It is true, indeed, prayer may help to believe, yet it is not always with faith : It is not every one that faithj Lord, Lord, that be-lieveth ; many will feek to enter that fliall not be a-ble: People very often have thefe two miferable mif-takes about prayer, either they put it in the room of Chrift, or in the room and place of faith, not confi-ferine that they are different things j for faith exer-

gifeth

Serm. 4. ISAIJH LIII. i. loi

cifeth itfelf on Chrift as Mediator, and prayer taketh him as God, the true object of divine worfhip; yet if it be not founded on Chrift as Mediator, it is not heard. The acting of faving faith is properly on Chrift held forth in the word, and prayer is a putting up of fuits according to the word. There are many that know no more what ufq to make of Chrift, than if he had never been incarnate, nor had come under that relation of a Mediator, and think their prayers ferve for all-> whereas faith not only refpefts Chrift as God, but his merits as Mediator, and his offices. 6. Nor is faith only a believing this word of God to be true, though we could wifli many were come that length: It would make a man tremble to hear the blafphemous words that fome have, when they are alked concerning their believing the truth of the Bible. But though ye come that length, it is not enough ; the devils believe and tremble. The faith that we call you to is more than hiftorical; it is refting on Chrift, and a cordial receiving of the meflage which he fends to you: As fuppofe a king ftiould fend an embaifage to a perfon to woo her to be his wife, it is one thing to know that there is fuch a king, another thing to believe that he is real in his offer, and that the woman, by confenting to marry him, may be, and will be happy, and (which is yet more) actually to receive the melfage, and to confent to go and marry him. It is here, as when Abraham's fervant is fent to Rebe-kah, Gen. xxiv. ftie and her friends believe all the re^ port that the fervant made of his mafter and of 4iis fon, that it was true; and then it is given to her op-: tion if (lie will go with the man, and ftie confents to go, and adually goeth. This is it we prefs you to, To go with us and cloie the bargain, and to accept of him, and of life through him. By the fame fimi-litude ye may know what faving faith is, and what is the difference betwixt it and temporary faith. When the great, rich, and brave oSer comes to be made to

Rcbckah,

Rebekah, by a man with many camels, gold and bracelets, when fhe believes that it is true, and that it is made to her, {\\q is glad, and it may be exceeding glad, if not fomewhat vain alfo, that is like temporary faith : But when it comes to the articles of the contrail, it is faid to finijers, ye muft be fubje^ to. Chrift, and follow his wiU, and not your own; this, this binds the bargain. Thus many when they hear there is a poffibility of life to be had in Chrift, and much more when they hear it is to be had on good, eafy and free terms, it will make them fmile; but when it comes to that, Pfalm. xlv. 10. Hearken, 0 daughter^ mid confider, forfake thy father's boufe, or the fafliions of thy father's houfe. It halts there, and they fufpend and demur to clofe the bargain ; but, iaving faith goes further on, and, with Rebekah, fi* nally clofes the bargain.

Secondly, The next thing Is, What is faving faith ? or. What is it to believe in Chrift ? And would to God ye were ready to believe, and as ready to re-r ceive the invitation, as to alk the queftion, and that in aiking the queftion ye were in earneft ; for, by the way, many have aiked the queftion, What fhall wa do to be favcd ? where, if they had been In earneft, they might have been foon refolved: The anfwer is at hand. Believe in the Lord Jefus Chrift, and thou ihalt be faved. But to them that defire further clear-nefs or confirmation in this buftnefs of concern, we ihall fpeak a little; yet ye muft know, that it is fuch a thing as Is impofiible to be made plain to a proud humoured or unhumbled fmner; it is the poor humbled foul that will underftand it; and to fuch a foul, half a word will be enouj^h.

The plaineft way to fet it forth," as we conceive, is, to name fome fcripture exprefiions and fimilitudesthat ImlJ ic forth. The firft whereof is that of Mat. xi. 28. Come unto me all ye that are weary and heavy laden. And John vi. 35. Hf that cometh to me Jhall never bun-

^er, and he that believeth in me Jhall never thirji, Thefe expreflions hold forth thefe three things ob-vioully. Firjl^ An evil which men cleave to. Secondly, A good that is ofFei-ed to them. Thirdly^ A pafiing from the evil to the good ; and fo conic to jfie implies. I. A hazard tliat people are in by being at a diftance from Chrifl. 2. That there is axrcefs to Jefus Chrift for remedying that evil, and removing of that hazard. 3. A paffing from the one to the other; a pafling from our own righteoufnefs to Chrift's righteoufnefs ; a paffing from our natural condition to jefus Chrilt; a real paffing from death in ourfelves, to life in him. Moft part think faith to be a conceit, a humour, or a guefs; that' they think they may have, and never know how : But it is a real thing, a coming from our own righteoufnefs, as I faid, to his ; from a covenant of works, to reft on Chrift and his righteoufnefs, held forth in the covenant of grace. This is fomevvhat explained, Rom. vii. where two hufbands are fpoken of, a woman cannot marry another man till her firft huf-band be dead : So till a fmner be dead to the law, he cannot marry Chrift ; there muft be a divorcing from the law and covenant of works, before ye can clofe with Chrift.

The fecond expreffion is, John i. 12. where faith is held forth as a receiving of Chrift, To as 'many as received him, he gave them power to become the fans of God^ even to as ?7iany as believed on his name. And it is well expreffiid in the Catechifm, to be a receiving of Chrift, as he is offered in the gofpel. This fup-pofes that Chrift is offered to us, and that we are naturally without him. The gofpel comes and fays. Why will ye die, 0 hoitfe of Ifrael? Come and receive a Saviour. And the acl of faith is a laying hold of that offer, a receiving and embracing of it; a being well content to take a free difcliarge through his blood.

A third expreffion is, Phil. iii. 12. where faith is fet forth as apprehending of Chrilt. And lieb. vi. 1S.

it

h called a At}'/^^ ^o/t/ on the hope fet before us. And Ifa. Ivi. 4. a taking bold of the covenant. All v/hich fiippofe us to have a choice given us, and Chrift to be holden forth as a city of refuge, and a flicker from tiiat which we are in hazard of. Chrift is held out in the gofpel as the city of refuge j and the exercife of faith is to run from the hazard to him^ as a child that is chafed by an unknown and uncouth perfon, flees unto the mother's arms, or as the man-flayer fled from the avenger of blood to the city of refuge : And faith having run to him, cafts itfelf on him, or thrufts it-felf, as it were, into his arlns.

A fourth exprefllon is, rcUing or cajlirig of ourfelves upon the Lord, as Pfalm Iv. 22. Caft thy burden on ihe Lord: And Pfalm xxxvii. 5. Commit thy way tO the Lord ; it is on the margin, roll thyfelf on the Lordy or reft on him; as in ver. 7. and repofe thyfelf on the Lord. The gofpel lays Chrift, as it were, at ouf feet, and faith rojls us over upon him. It is the foul's finding itfelf, through the work of the Spirit) unable to ftand under the burden; rolling itfelf on Chrift, as a crazy and weak body cafts itfelf on a down-bed for eafe. This is a very emphatic, fignificant and ac* tive exprefiion of faith ; fetting out a man quitting his own legs or feet, as unable to ftand on them, and laying himfelf on Chrift. That is what we call you to, even to quit your own feet, and to roll yOurfelves on Chrift.

A fifth expreffion is, Rom. x. 3. where it is called a fuhmitting to the rightcoifnefs of God; which Is held forth in the gofpel thus : As if a king were proclaiming a pardon to rebels, and faying to them, notwith-flanding the many heinous crimes ye have committed, and are guilty of, if ye will confefs them, and betake yourfelves to my grace and mercy, ftncerely refolvinji to be henceforth faithful and dutiful fubjeds to me, I will freely pardon you; which gracious offer they molt gladly accept of, and fubmit themfelves to it.

Submitting

Submittiiig is an a^quiefcing in the terms of the gofpel, as it is propofed ; as if ye fhould fay, We accept the bargain, and are well content and fatisfied with it, In a word, faith carves not out to God our way to fal-vation, but fweetly fubmits to the way he hath carved out.

A fixth expreffion is, Hid'mg of ourfel-vcs in God, or in Cbrift: So the word tn/ft in God, fignifies to hide ourfelves in him, as in a place of refuge ;. according to that, Prov. xviii. The name of the Lord is a ftrong tower^ the righteous run into it and are preferred, or hid ; or, they flee to it, as doVes do to their windows. And this is what the apoftle means, Phil. iii. 9. That I may he found in him, not having my o%vn tightcoufnefs, &c. So that if ye afk. What is faith ? It is a man's betaking hirhfelf to Chrid ; that when he fliall be called for, it may be anfwered, Lord, I ani in Chrifl:,. not having mine own rlghteoufnefs, ^r* It is not to be trailing to our good hopes, g(^od prayers, or good meaning ; but to Chrifl's fatisfaftion, and God's promife. By faith, when rightlv exercifed, the fmner holds and hides himfelf in Clirifl:; fo as nothing of the man can be feen : And this is well ex-preiTed by the Lord, when he fays, Ifa. xxiii. 26. Come, my people, enter into your chambers, jhut the doors about you, hide yourfehes for a little lohile, he. Come under the Mediator's wings, lock in yourfelves by faith there, and fo make all fure.

A feventh expreffion is, 2 Chrdn. xJ:x. 8. where when Hezekiah is writing to the degenerate tribes to come home again, he bids them, yield thcrnfches to the Lord; in the original it is, give the hand to the Lord: Even as two men who have been at odds and variance, or have broken the ties that were betwixt them, come to renew their friendfliip, they join hands; now God is brought in (Iretching out his hands to you, Ifa. Ixv. 2. Therefore come and clofe with him, yield to him, give him the hand, or join

Q hands

,10^ ' ISAIAH U\h t. Serm. 4v

"hands with him, and make the bargain and engagement lure for the lime to come. All thefe fimllitudes borrowed from men, are partly to make the nature of faith obvious and clear, and partly to flrengthen and confirm it.

An eighth expreffion is that of opening to Chrlfl;, Cant. V. 2. Open to me my dove, &c. Rev. iii. 30. Behold^ I Jiand at the door and knock, if any man open the door to me, &c. Afts xvi. it is faid, The Lord opened the heart of Lydia. When the word comes, fmners hearts ate locked againft God; Chrlil comes by his word, and knocks hard to get in ; he bids us open and take in our Saviour, and faith difcerns his voice, and gives him entrance: It is the letting of tlie word fmk into our hearts, and making him welcome. It is not only the crediting the word as true, but the receiving of him whom the word offers, for the end for which he is offered: And this is, when the work of the Spirit with the word raifes good and and flrong inclinations within, and makes the heart to open and receive Chrifl. Wherever Chrifl hath a defign of grace on the foul, and comes with power, he continues knocking, and calling hard and loud, till doors and gates be caff open to him.

A ninth expreffion or fimilitude under which faith is held forth, is that of a marriage, or of covenanting or confenting, whether in marriage or otherwife, but more efpecially in marriage. When Chrift takes on him the place of a wooer, minifters are his embaffa-dors, the word is their inftrutlions, wherein he bids them go tell fmners that all things are ready, and to pray them to come to the marriage, or to marry and match with him ; and faith is a coming to this huf-band, a receiving of the word of invitation, a confenting to the marriage: It is a change or mutation of qualities ; we change fafhions, we fubfcribe the contraift on the terms offered us. In the bargain of grace fome thing is offered by God, and that is Chrift

and

and his fulnefs; and there is fomething done on our fide, and that is accepting of him by faith : And this is not fo much a faying with the tongue, as it is a believing with the heart; as in Rom. x. 10. IVi/b the heart man be/iei'cs unto righieoufncfs. It is the heart's prcfently fubfcribing the marriage-contracl, and going to live and cohabit with him, though confeffion will he readily made with the mouth alfo, as he calls for it.

A tenth exprelTion or fimilitude, is that of buying ; Ho, every one fcrieth the piophet, Ifa. Iv. i.) that thirjis come to the waters ; and he that hath no money, come, buy, &c. So Rev. iii.- 18. Buy of me eyc-falvc, he. The meaning of which is, that God in the gof-pel fets forth, as in a market, to finners rich and rare wares, good and cheap, or at very low and eafy rates; and that believing is like buying the wares. Life eternal is offered on condition of believing on Chrifl, and the poor finner thinks that a good bargain, for it takes no money from him. Rev. xxii. 17. this is called ivi//i?ig; V/hofoevcr ivili, let him come and take of the water of life freely. The foul hath a good will to the thing : It is held forth by feveral other expref-fions in fcripture; as, cleaving to the Lord, Jofli. xxiii. 8. and Ads xi. 23. it is called hearing, hearkening, and inclining of the ear, Ifa. Iv. 2, 3. an attentive, concerned, and holy liftening to, and taking-hold of this offer: It is a cleaving to the Lord, as wood-bind or ivy cleaves to an oak, becaufe its- life depends on it. And Deut. xxx. and Jofli. xxiv. it is called a chufing of the Lord, upon deliberation, as knowing that we have need of him, that he is a Saviour fuited completely to all the necefTities of our foul.<, and that we are warranted to believe on him : It is the native acl and exercife of faith to chufe ('hri:l a-mong all the wooers that court the foul. So, like-wife, it is fet out under trujling and committing, Pfiil. xxxvii. Commit thy way to the Lord, irifl in him. I

O 2 know.

knoWi faith Paul, 2 Tim. i. 22. He is able to keep that nvhich I have committed to him. It is to give Chrilt the credit of your falvation. It is one thing to give a man credit that he is true, and another thing to in-truft him with our greateft concerns. We credit many whom we will not thus truft, nor commit ourfelves and concerns to. The former (when thefe are applied to God) is hiltorical faith; but this latter is laving faith, when we dare truft ourfelves to him, and to his word; Ai^d we think this expreffion holds forth as much of the nature of faving faith as any of the form^er, if we could underftand it when we dare truft ourfelves to him, becaufe he hath given his word. Thus alfo, to act and exercife faith on him for temporal or for fpiritual things, is to expect the event from God; but fo, as we expe£t and look for it on this ground, that Chrift hath purchafed it, and we have accepted him on his offer, which gives us a right to thefe things needful for us, and purchafed by him. It is faid, Matth. xxii. when the invitation came, that fome made light of it; but faith, on the contrary, lays weight on it, and we commit ourfelves to God on that ground. It is called, Rom. vi. A delivering up ourfelves to the word^ and to him in it. It puts a blank in Chrift's hand, to be filled up as he pleafes.

You fee then what ye are called to ; it is to open to Chrift, to come to him, to marry him, to caft yourfelves on him, to commit yourfelves to him, to give him credit, 'iffc. And is there any of thefe things unreafonable or prejudicial to you ? And if they be very reafonable and advantageous, (as, indeed, they are) we would exhort you to come to him, to receive him, to apprehend him, to flee to him, to take hold of him, to marry him, ^c. I3eUeve on him, and by believing, be united to him, and get a right to him, and to all his purchafe; give him the credit of faving your fouls. This we C4U for from you,, and if ye do

It

it not, the complaint in the text will fland againll you. Who hath beloved cur report?

SERMON V.

Isaiah LIII. i.

Who hath believed our report? And to whom is ihs arm of the LORD revealed?

IT is a great matter to get the gofpel once brought amongfl a people,, and fuch meffengers, as may make the favoury report of Jefus Chrifl: unto them : Yet this is not all, there is a greater work behind, and that is, to get Chrift believed on, and to get the report concerning him received by the people to whom it is made. This being the greateft, graved, and the mod eminent work of the prophets, and of the minifters of the gofpel, not fo much to get a word to fay, as to get the word believed. And this is Ifaiah's complaint, that though he himfelf brought the report concerning Chrift, and forefaw many more would bring it, yet that the exercife of faith in thofe who fhould hear it would be very rare.

We fpoke of the great thing called for from a people to whom this gofpel comes, and the report of Chrift is made, and that is, to believe on him ; to receive and reft on him of whom the report is made.

Except

Except this be, though there were never fo many preachers, and encouragements to preach ; though you fliould flock to the ordinances every day, the ground of complaint will flill remain, if there be not laving faith in jefus Chrift, which is the fubftance of the gofpel.

After confirmation of this point, we fhewed what faith is from the feveral names the fcripture giveth it, and wherein the exercife of faving faith is holden forth. All which imply thefe three; i. A great hazard and danger that the hearers of the gofpel are in; Whether they be fenfible of it in fuch a meafure at lealf, or not, we fpeak not now, yet they are fo really ; fo much Jleeing, coming, laying hold, apprehending, &c. infmuate. 2, A fulnefs and fufficiency in Chrift Jefus holden forth to them, as the object of their faith ; as one that can deliver out of that danger, and make right whatever is wrong. 3. An acl, wherein mainly the exercife of faith is holden forth ; and it is the ad: of the foul under that danger and dif-trefs, betaking itfelf to Chri(l*s fulnefs for help : It is a fleeing from the curfe of the law to him, as to the city of refuge. So every name that faith gets, fets out a man ading and moving fome way for Chrifl's remedying the evil, and removing the hazard he is in.

Ilavinfr fpoken a little to this, that faith Is the main duty that is called for, we fliall now follow the exhortation to prefs you to it; it being to no purpofe to fpeak of Chrift, and of faith in him, except he be received. This is the end of the word written and taught, John xx. at the clofe. Even to believe in the name of the Son of God, and by believing to receive life in and through him.

And therefore, Secondly, Seeing this is the main duty called for bv the gofpel. That by faith ye fliould receive it, and Chrift ollcred In it, we earneftly exhort you to it. It is net fo much to this or that particular

Sem. 5. ISAIAH LIII. i. lit

ticular duty, though thefq be implied ; it is not fo much to attendance on ordinances, nor to fubmiflioii to difcipline and cenfures, though thefe alfo be duties .that we exhort you; but it is to obedience to the great command of faith, even to believe on him whom the Father hath fent and fealed : It is to receive this gofpel; to fubmit to the righteoufnefs of faith ; to open to him that is knocking at the door ; to yield to him, and to give him the hand, that pad quarrels may be removed, and taken out of the way. Except this be, we declare to you, in his name, that ye do not bring forth the fruit that this gofpel calleth for from you ; and that no lefs will be acceptable to God, nor accepted from you by him.

And to add here the third branch of the doclrine, we fay. That no lefs will do your bufmefs as a necef-fary means for attaining the promife, and that which is promifed. i. Look to all the promifes, whether of pardon of fm, or of peace with God, of joy in the Holy Ghoft, and of holinefs and conformity to God : There is no accefs to thefe, or to any of them, but by faith; this is the very proper condition of the covenant of grace, and the door whereby we ftep into it. And if ye think pardon of fm, peace with God, and holinefs to be neceffary, then this great gofpel-duty of believing is no lefs neceffary ; for the Lord faith, John iii. 36. He that believeth not is coJidemncd already. 1. Look to the performance of any duty, or mortiii-cation of any lull or idol, and faith is neceffary to that, I John. iii. 5. // ii by faith ive obtain viciory over the world: It was by faith (Heb. xi.) that all the worthies fpoken of there wrought righteoufnefs, <^c. 3. When any duty is done, of whatfoever nature it be, there is no acceptation of it without faith: It is not our praying, or our coming to the church, that will make duty to be accepted, but it is faith ; The ivord -profited them not, faith the apoftle, Ileb. iv. 2. hecaufe it 'ojas ?}oi mixed 'with faith. And that for

making

making the duty acceptable, faith is neceffarily requi* fire, we may clearly fee, Heb. xi. where it is expref* ly faid. That without faith it is impojjible to pleafe God* And how is it that Abel offered a more excellent fa-criiice that Cain ? It was nothing fure in Cain's facri-fice itfelf that made it be rejecited, nor any thing in Abel's that made it be received or acceptable, but faith in the Melliah to come, that was found to be in the one, and was miffing in the other. Is there not reafon then to prefs this duty on you ? And to exhort you not to think this a common and eafy thing, tho* the mod part think it to be fo ? If we look to the benefits of it, to the difficulty of it, and to the rarity of it in the world, there is no duty needs more to be preffed than this, even that Chrift" Jefus fhould have the burden of your immortal fouls caft on him by this faving faith. I fhall therefore, in the further profe-cution of this, Firji^ Shew what mainly you fl^ould cfchew arid avoid, as that whereat people more ordinarily ftumble. Secondly, What it is we would exhort you to, and what grounds.

For the frji, I know the deceits and miftakes in men about the exercife of faith are fo many, that they are more than can well or eafily be reckoned up; yet we.fhall in fome generals, fpoke of before, hrnt at a few of them ; for as long as ye continue in the fame fnares, they muft be flill pointed out to you, and endeavours ftill ufed to undeceive and deliver you out of them: And therefore, i. Beware ofreftingon a doctrinal faith, which before I called hiftorical. We know it is hard to convince fome that-.they want faith ; yet we would have you to confider, that it is not e-very kind of faith, but laving faith, that will do your bufmefs: It is the want of that which the prophet complains of. And therefore, to open this a little, ye fliould confider. That there may be really fuch a faith as is an alfent to the truth of the word in a natural man, yea, in a reprobate j but that faith will never

ver unite to Chrifl:, nor be united with the pafnon of* fin. Fiijfi, I do not fiiy, that every one that is in the vifible church hath this dodrinal faith, to beHeve a heaven and a hell, that the fcripture is the word of Cod, and that all that believe in Chrifl fhall get pardon of fin and life; the carriage, alas! of many tef-tifies that they have not thus much, whatever fleeting notions they may have of thefe things, or whatever elleem they may feem to put on the gofpel, and whatever profeifion they may make that they believe the truth of it, yet in their deeds they deny it; for if there were a fixednefs in the doftrinal faith of the gofpel in men, they durft not for their fouls live as they do. Neither yet. Secondly, do We fay. That all they that have this doftrinal faith of the gofpel, or fomewhat of it, do believe every pafTage in it alike ; but often aS they pleafe them, they believe them. Hence many believe what the word fpeaks of mercy, and of pardon of fin, and will not queflion that; but what it fpeaks of holinefs, and of the feverity of God's reckoning with men for fin, they do not fo credit that part of the word. It is true, where the faith of the one IS, the faith of the other will fome way be; but becaufe the one agrees better with their corruption than the other, therefore the one is not fo received as the other; and it is very frequent with fuch, to be found diminifhing from one pl&ce, and adding to another, of the word of God. Nor, Thirdly, do we fay. That all men do, in a like and equal degree, believe the truth of the word: There is in fome more knowledge, in fome lefs; in fome more convictions, in fome fevver ; and though we pfeach to you all, yet there are fome that believe not this to be God's ordinance ! There are many who will not be faved, that take this word to be the word of God, and believe what IS the meaning of it, becaufe the word itfelf fayi; it is fo. And the reafon of this is, i. Becaufe there is nothing that is not faving, but a natural man may Vol. 1. No. 2. P have

have it. Now this doclrinal faith is not faving, and fo a natural man may have it, yea, the devils believe and tremble; and James does not difpute with thefe to whom he writes on this account, that they behev-ed not this, but tehs them, that hlflorical faith was not enough ; and we think a man in nature may have a great perfuafion of the truth of the word of God, and ihat what it fays will come to pafs, and yet (till continue but a natural man. A fecond reafan is, Becaufe the fcripturc fpeaks fo often of many forts of faith that are not faving ; as, Exod. xiv. at the clofe, it is faid, The people believed the Lord: And Pfal. cvi* \i. Then they believed his word^ and fang bis praife : And John ii. 23. Many believed on Chriji, to ivho?n he did not cc?nmit him/elf. There was a faith in them, which his figns and miracles extorted from them, that was not faving. And Matth. xiii. two or three fuch acls of faith are fpoken of in the parable of the fower that were not faving, however found they might be in their own kind. And 1 Cor. xiii. we have fuch a faith fpoken of, as a man dare not deny the truth of the Word, though he fhould bring his body to be burnt by his avouching of the fame. A third reafon is, Becaufe as much credit may be given to the word, as is given to any other hiflory that is creditably believed ; and it is on this ground that we believe there was fuch men as Crefar, Pompey, Wallace, lEfc. And it being certain that there may be imprelTions on the confciences of hearers that this is God's word, backed with fome common work of the Spirit, and that it is generally received to be the word of God in the part of the world we live in, what wonder is it that people believe thus, and drink in this hiftorical or doclrinal faith of the word, fo as they may even dare to fuller death for it ? And yet in the mean time they may want faving faith ; the devils being as firmly perfuaded as any natural man is, that God is true, and that his word will be performed, and therefore

they

they fay to Chrifl, Art thou come to torment tts before the time? The pangs of a natural confcience in niea will alfure theni of a judgment to come, though they tremble to think on it.

And therefore, before we proceed further, take a word of ufe from this, to let you fee the great and very general miftake of the molt part of the hearers of the gofpei, in reding on this do£lrinal faith. If ye tell them that they have no faith, they will not by any means own that. They believe there is a Saviour, and that he is God and man, and that fuch as believe on him Ihall be faved, and on this they reft. It is fuch as thefe who thiiik they have believed ever fmce they had any knowledge, becaufe the word v>'as always, or very long fihce, received in the place where they lived for the word of God, and they believe it to be fo, and know no difference betwixt believing the word, and believing on Chriil holden forth in it; though, alas! many of you believe not thus much, for if ye were among the Jews, ye might be foon brought to queftion the truth of the gofpei. But though ye had the real faith of the truth of the word, take not that for faving faith ; for as there is a real forrow that is not the faving grace of repentance unto life, fo there is a fort of real faith that hath a real ob-jetl, and a real being in the judgruent, which yet is not a real clofing with Chrifl:, and {o not faving faith : As fuppofe a man purfued by his enemy fhould fee a ftrong caftle-door Handing open, or one in hazard at fea (hould fee dryland, yet if he fliould ftand (tiH while the enemy purfues him, or abide ftill in the fmking veiTel, the fight of the calUe-door open, nor of the dry land, would not fave him. So it is not the believing that there is a Saviour come into the Vv'oHd to fave fmners, that will fave, except there be a reft-ing on him as he is holden forth in the word of the gofpei. Iliftorical faith is only, as it v^^erc, a looking on the Saviour ; but faving faith cleaves to him, and

?2, lefts

%i6 ISAIAH LIII. I, Serm. 5,

refts on him. Hiflorical faith looks on Chrifl, but acts not on him, doles not with him ; and therefore jTiich as have this only, and no more, fink <ind perifli without getting good of hinn: We would think it a great Itep to get many of you to believe as the devil, \vho believes and trembles : The little trembling there js, Ihews that there is but little of this hiflorical faith ; yet, as I have often laid, this is not all; ye may have this, and yet if ye halt there, ye will certi\inly perifli, if ye were never fp confident to be faved. The apo-Itle doth well diftinguifli thefe, Heb. xi, 6. H^ that Cometh to God, muji believe that he is, and that he is a rezvarder of them that diligently feek him : Where thefe two are prefuppofed ; Firji, Believing that God is, or hath a being j and. Secondly, Believing that his promlfe is fure and firm, that he is faithful who hath promifed, and will make his word good. And then, Thirdly, On both thefe follows a coming to him, as a rewarder of diligent feekers of him. The firfl: two., take in hiilorical faith : For to believe that God is, is natural \ and to believe that Gocl is faithful in his promife, maybe in natural man: But to come to him, to get the hazard that the foul is in, removed through jefus Chrifl, is a thing that few do attain to. This then is the firfl thing we would be aware of, not aware to believe the truth of the word, but to be aware of refling on it as a faving faith: "It is not enough to. look on Chrifl, and to grant that it is he; but \ye muil never be fatisfied till we can rely on Chrift, and lay the \yeight of our falvation and peace on \iim in his-own way.

The fecond thing ye fliould beware of is. Some common and quickly tranfient work on the affections, that may accompany hiilorical faith : Whether: the affection of grief, or the affedtion of joy be ftirred thereby, both areunfafe to be refted on, when ye cannot prove your refling on Chrifl, /. e. where there is no lufticieut groynd to prove it by \ Though ye (hould

tremble

tremble as Felix did, and be under alarming convic-tipns of confcience and fears of your hazard, or tho' ye fliould be aifefted with joy, as the temporary believer may be, an^i fometimes is, what will that profit you ? It is a great miftake to take fome fmall work on the afl'e(fl:ions, which at the bed is but an effed of hiilorical faith, for a faving work of the Spirit. Or, Secondly, If it be not an eiled: of hiftorical faith, it is an eflect of a challenge of confcience, and fmiting of the heart, as in Saul, who could fay to David, Thou (irt more righteous than /, my fan David. Qr, Thirdly y It is fome common work of the Spirit, fuch as was in Simon Magus, of whom it is faid, he believed, and defired the apoftle to pray for him; for men to conclude on this ground, that they are brought out of nature into a ftate of grace, is to build upon a fandy foundation. The apoltle fpeaketh, 2 Cor. vii. 10. pf worldly forrow, as well as of a godly forrow ; and ?is there may be a worldly forrow, fo there may be a carnal joy, a fort of rejoicing in prayer, or at hearing oi a fermon, or at a facrament, which is not faving faith. Some hear the word with joy, Matth. xiii. \vho yet endure not. And John Raptiil's hearers rejoiced in his light for a feafon: Even as a fick man, who hearing (as we hinted before) that a phyfician who is fkilful and able to cure him is come to town, be becomes glad in hopes of 21, cure of his difeafe ; but here is the obftacle, when the phyfician tells the man that he mud be fo and fo abftemious, and keep him-felf under fuch a flricl diet, he will not obey, and fo ;\ll his joy vaniflies. There is fomething like this iri temporary faith, where fome remote expedation of falvation will raife a carnal joy and gladnefs; but when it comes to this, that a man is called to quit his lufts, or his eftate, or in the world, to undergo trou-ble and perfecution for the gofpel, by and by he is offended, he thinks, to fay fo, A bird in hand is worth ^wg in the bujh ; and therefore when the ftorni blows.

m his teeth, he turns his back and runs away. We find this often in people that when fick, they have fits of ferioufnefs, and fometimes flaflies of forrrow under conviclions, and fometimes flaflies of joy, that vanifh when they come to health again. When we fpeak of fome common work on the afFedions, we mean, among other things, fome liberty and warmnefs of fpirit in prayer; which, no queflion, even unrenewed men may find more at one time than another, as when they are in fome great hazard or ftrait, they will be more than ordinary ferious in that duty, and yet this may be but an efted of nature. This proves a great ftumbling and neckbreak to many, that they, think they are well enough, if now and then they have utterance in prayer, words beyond what they ex-peded, and upon reflecling find that they have been in earned, though it was but moral ferioufnefs that moved them in prayer, in the place of faving faith ; fo that when they pray with warmnefs they think they believe, when in the mean time they never knew what it was in good earnefl: to lay themfelves on Chrifl Jefus: Therefore when we invite you to believe, this is another thing we would bid you beware of, that ye take not a flafli of fenfe for true faith.

3. There is yet a more fubtile, though no lefs dangerous miftake, that ye fhould beware of, and that is, when faith is confounded with obedience, and is looked on in juftification as a piece of new obedience, with love, repentance, and other duties of holinefs: So fome think they believe, becaufe they have fome natural awe of God in their minds, with fome fear of fin, perform fome duties of religion, and walk ho-neftly, as they think, according to the rule; which is to confound the covenant of works and of grace, and to make the covenant of works a covenant of grace, or to run the covenant of grace into a covenant of works ; only with this difference, that though their works be not perfect, but defedive, yet wherein

in they are dcfedive, they think there is worth in their faith to make up that want, and to fupply that defe£t; and fo by faith they think they will obtain the acceptation of their works, and of their perfons on account of their works : They look upon their works as pleafmg to God, but becaufe they are not perfect, they will believe, or exefcife faith, to make up their defeds; to which the way of grace is quite contrary^ which makes the tree firll good, and then the fruit. This way, that many take, is not to draw the evidences of believing from works of holinefs, which is warrantable ; but the founding of faith, or their hope of heaven on works: And the ufe they make of their faith, is to ward off challenges of confcience for the imperfedion of their works, and to make faith procure acceptance (as I jufl now faid) of their works, and acceptance of their perfons for their works fake.

4. Beware of that which ye ordinarily call a certain aflurance, or fure knowledge of your falvation, and that all the promifes are yours, whereby ye think yourfelves in no hazard; a hope and aflurance of heaven that ye can give no ground for, nor proof of, only ye think ye are fure of pardon of fm, and of coming to heaven, and that ye are obliged to maintain that groundlefs hope ', but this is not faving faith, for it is a hope of heaven, that can give you no right to Chrift: There muft firll: be a fleeing to him, and clofing with him, before ye can have any true and well-grounded hope of heaven; but your hope and confidence is, never to queftion the matter: Ye are like Laodicea, who thought herfelf rich, and to ftand in need of nothing, when (he was miferably poor ; or like thofe men, who, when God was threatning them with judgment, yet vc'ould needs prefume to think that they leaned on the Lord. I think, among all the perfons that God hath indignation againfl, it i.^ in a fpecial manner againfl: thofe who have this fort: of hope, and to whcm God difcovereth the ground-

lefTnefs

xio tSJTAH LIII. I. Serm. ^i

leflhefs of it, and yet they will ftill floutly maintairt and fland fafl by their hope. It is to thefe he fpeaks^ Deut. xxvi. 16. who defplfe and mock God's threat-iiings, and fay, We Jhall have fedce^ tboiigl? ive walk in the imagination of our otvn h::arts, and add driinkcn-ncfs to thirjl. The Lord there pronounceth a curfe, and to the curfe addeth an oath, that he will not fpare fiich perfons, but will fepafate them for evil, and caufe all the curfes of the law to overtake them. Judge ye now what a condition this is for perfons to be in, to be believing that all the promifes are theirs, and yet, inflead of that, to be (in the mean time) liable to all the curfes threatned in the word of God^ It is this that we call prefuniption, and the hope of the hypocrite laillperifb. Job viii. 13. The confidence of fuch fhall be rejected and fweeped away, as a fpider*s web fhall be rooted out of their tabernacles, and bring them to the king of terrors. They think they believe always, and that when they are not troubled nor difquieted they never want faith, but have a great deal of it; which yet is but a conjecture, which cannot fupport and uphold them when they come to a ftrait. When they are more fecure, they think they believe very well; and when they are more awakened and difquieted, they think they believe lefs, and their fancied faith quite ebbs on them : When they hear of any exercife of mind, or trouble of confcience in others, they wonder that they will not believe; and all their work is to maintain their deep fecurity arid Itrong delufion. This is then the fourth thing ye fhould beware of, for it is not the faith that will remove the complaint. Who hath believed our report ? And yet how many are there of this fort, who fay they fliail have peace, and pleafe themfelves with their good hopes, fay the word what it will. O! be perfuaded, that this is nothing elfe but woeful unbelief and prefumption ; and therefore we mud preach to you the terror and the curfe of God, though ye

cry

cry peace to yourfeh^es. The Lord complains of fucH perfons,' Jer. v. 12. faying, They hwuc belied the -Lord: He fent his prophets to denounce judgments in the days of Jofiah, when there was a fair profefi fion of religion and reformation, yet they would believe and hope that no evil fliould overtake them.

That which we aim at in this part of the ufe, is to make way for what follows; even to give you a clear ground for exercifing of faith on Jefus Chrift, when all thefe ftumbling-blocks and miftakes are moved out of the way. We therefore exhort you, to lay your hand to your heart, and narrowly to try if ye have called, or accounted any of thefe to be faving faith ; for there are hundreds, nay thoufands, that perifli under thefe pretexts^ deceiving therr.'elves^ and deluding others, by a faith they were born and brought up with, and they have no mofe but their groundlefs hope to prove their faith by ; and this they will ftand by, fay to them what ye will: but be not deceived, for God will difcover you. Ye think a ftrong prefumption is faith, and that ye can by fuch a faith drink in the promifes; but God will make you vomit them up, and ye (hall be dedared to be void of faith in the great day. Therefore be more jealous over your faith, and feek to have your hold of Chrift made fure, which is done, when from the belief of your hazard and felf-emptinefs, and of Chrift's fulnefs, ye go to him and clofe with him, to make up all your wants. This faith is fpecially qualified by the account on which we go to him, and reft: on him, even as a confcientious duty is that which flows from a command, as obedience to it, fo one of the main things that qualifies this faith is a receiving Chrift as Chrift, or as he is holden forth in the gofpclj which is therefore well put in the defcription given of faith in the Catcchifm. And it is called a believing on him whom the Father hath fent: Which is not to believe on Chrift fimplv, but as he is holden Vol.. I. No. 2. (^ ' forth

forth in the word of the gofpel. Prefumption may look on Chrift and his fidnefs, artd few or none will readily dare to give him a dirett and downright refii-fal, or to reje£l him profefledly and avowedly, when they hear of fiich happinefs as is to be had in him; But that which we fay qualifies faith, is to defire, receive, and embrav':e him according as he is holden forth in the gofpel, for wi/dom, rigbteoufriefs^ fancli' f cation, and redemption, 2 Cor. i. 30. when he is trufled with an eye to the promife, and when that which makes us reft on him is the word of God ; for though Chrilt be the material objefts of faith, yet the word is the formal object, whereby we get a right to him, and there is no getting hold of Chrift, but in, and according to his word : And therefore the generality of people (who, on the matter, take the Anti-nominian way) think they have no more to do but io apply Chrift, and to count him their own at the very firll; but by their not exercifmg faith on the word of promife, they mifs him. This is, as I have faid, a main qualification of faving faith, even to reft on Chrift as he is held forth in the word, and by the word to take hold of him, and reft upon him. Saving faith doth not fimply reft on Chrift, becaufe he is merciful, and hath all fulnefs in him ; but it refts on him and his fulnefs, as received in the word, and offered bv God in his word. Faith takes God's faith-fulnefs in his word, and lays hold on him by that. Chrift is the thing that makes happy, but God's faith* ful promife is the right by which we get a title to Chrift. VJq fliould never like that faith that knows not the ufe of the word, that betakes itfelf to Chrift, or the thing in the word, but confiders not the word that holds him forth ; whenas it is only this word that gives us warrant to expect that his fulnefs fliall be made ours, and fupply all our wants. Many defire, and expect good of God, but get it not, becaufe their expectation is not founded on his word, and that

God\s

God's faithfulnefs in his word is not clofed vviihal. In a word, 1 would have you to think, that faith is neither an eafy, nor an infuperable difficult thing; but that it is eafy to go wrong, and difficult to go right •, and that, without God's fpecial and powerful guidance, ye cannot believe nor exercife faith, nor walk in the way of believing in him, and dependence on him ; fo ihat ye may be helped to make a right ufe of Chrift, and to bui'-l upon him; that ye mav not flip nor ftumble, and fall on the (tumbling-ftone laid in Zion, on which fo many fall every day, and break themselves to pieces.

SERMON VL

Isaiah LIII. i .

W!>o hath believed our report ? And to whom is the arm of the LORD revealed?

IF it were not recorded in the infallible fcriptures of truth, we would hardly believe, that there could be fo much powerful and fweer preaching of the mod excellent inflruments that ever were employed, and yet that there fhould be fo little fruit following on it : Who would believe that Ifaiah, fo excellent, fo fvveet, and fo evangelic a prophet, fliould have ("o many fad complaints as he hath ? chap. vi. 28, and 58. that he iliould be put to bring in the Lord, faying, All ths day long have IJlretched out my hands to a rebellious people^ chap. Ivi. And that here himfelf ihould have

Q 2 caule

caufe to fay, Who bath believed our report? It is fcarce pne man here or theie that hath favingly believed on Chrill: And this is the third thing in the words that now we would fpeak to; and it is a very fad, though a very clear truth.

The dodrine is this. That there may be much powerful preaching of the gofpel, and yet unbelief generally among the hearers of it: Or take it with dependence on the former two ; namely, i. That the great work of the miniftry is, To propofe and make Chrifl known to a people. 2. That the great duty of people that have Chrifl; propofed to them is, To believe on him. Then this follows on the back of thefe, 3. That people may have Chrift propofed to them, brought to their heart and mouth; and though it be but believing that is called for from them, yet that cannot be obtained from molt of them. This gofpel-duty of believing is often llighted by the hearers of the gofpel. This is clearly held forth here, Who hath Lelieved our report? We have called for faith ; but it is a rare thing, among the multitude of hearers, tp find one that believeth favingly.

To make out, and prove this a little further, we ihall confider this complaint, with thefe aggravations of it, which will make it the more clear, and fo the more to be wondered at. As, i. Thofe of whom the complaint is made are not heathens, but God's own people; as the Lord complains, Pfalm vii. 10, 11. My people luoidd rM hearken to my 'voice, and Ifrael %vould have none of im. Our i.ord Jefus complains of Jerufalem, Matth. xxtii. at the end, 0 "jerufalem, 'JerufalejUy how often ivoujd I have gathered thee, and thou wouldcji not. That the Lord's own profefling people Ihould not believe, nor receive the report that is made of him, heightens the complaint, and aggravates their guilt exceedingly. 2. It is not a complaint ^s to one fermon, or time ; but it is a complaint fre-nuently repejited, z^s to many fruitlefs fermons and

^imes.

times, yea, generations. Ifaiah preached long in ma^ ny kings reigns, and yet all along his prophecy he complains ot it, as chap. vi. 11. How long, Lordy jhall their eyes be blind, and their ears heavy ? hz. And chap, xxviii. 9. Whom Jhall I teach dodrine? Them that are weaned from the milk, and drawn from the breajls, precept miiji be upon precept, and line upon line, here a little and there a little. And chap. Ixv, 2. All day long I have Jlretched out my hands to a rebellious people. And here again. Who hath believed our report ? Much and long, or many years preaching, much plain and powerful preaching, and yet little or no Iruit; They are fnared and taken, and fall backwardy for all that: And this was not in Ifaiah's days only, but in Chriil's days, John xii. ■^y, 38. and in Paul's days, Rom. x. 16. v/here the very words in the text are repeated j nay, it runs down from the firft fpread-ing of the gofpel, even to thefe latter days wherein we live; many hear, but few receive the report. 3. Confider how many they are that complain, it is not one or two, or a few, but all the preachers of the gofpel: It is not, Lord, Who hath believed my report ; but. Who hath believed our report? It is complained of by Ifaiah here, and in feveral other places named before: It is complained of by Micah, chap. vii. i. Woe is me, for I am as they who have gathered the fum-mer fruits, as the grape-gleanings of the vintage, there is tio clujler to eat, the good man is perifloed out of the earth, and ibere is none upright among men, &c. It is complained of by Hofea, chap. xi. 7. Though they called them to the Mojl High, none at all would exalt him ; that is, none would give him the glory of his grace in believing on him. Ah fad word ! As is that alfo in Pfalm Ixxxi. the Lord calls. Hear, 0 my people^ and I will tcflify to thee; open thy mouth wide, and / will fill it: But my people would not hearken to my voice-dnd Jfrael would none of mc. And what prophet is ^here almofl, if I need fay almoft, but one way or-

other

pther makes this complaint, That though the Lord ilretched out his hands all day long, yet it was to a rebellious and gain-faying people. Look forward, and fee what our Lord fays of John Baptifl, and of hinifelf. Whereto Jloall I liketi this generation ? It is like children Jitting in the market-places, faying one to ano-ihery We have piped to you, and ye have 7iot danced'; %vc have mourned to you, and ye have not lamented: That is, there is much preaching by men endowed with feveral gifts, but none of them do the people much good. John preached with much holy aufter-ity, like one mourning ; the Son of man moft fweetly, like one piping; yet neither the one nor the other prevailed. There are fome Boanerges, fons of thunder, alarming and thundering preachers ; fome Bar-nabas's, fons of confolation, fweet comforting preachers, yet all gain but little on the hearers. Our Lord faith. Matt, xxiii. 0 Jerufalem, Jerufalem, how often would I have gathered you ? This is the ordinary complaint, Te would not, A j^th aggravation ,is, If we confider who they are that meet with this unbelief and unfruitfulnefs in them they preach to; if it were poor cold preachers, fuch as we, alas! in a great meafure are, or fuch as the Scribes and Pharifees were, or if it were fuch as had learning only, and not piety, it were no fuch wonder to fee them meet with unbelief and unfruitfulnefs in their hearers; but it is even thofe whom the Lord has fent and fliarpened, as arrows out of his quiver, as this prophet was. It is even his preaching that is fruitlefs in a great meafure : And was there ever a more fweet, plain, powerful, and delightful preacher than Ifaiah ? that even the very reading of his fermons may aft'edl the readers, yet is there any that complains more, or fo much as he does in the chapters before cited ? Probably yc may think, that if Ifaiah were a preacher now, people would be moved by his fermons; yet his preaching had the fame return and entertainment that ours

has

has now: And Hofea called his hearers to the Moft High, yet none at all would exalt him. It was their work to ftretch out their hands all the day long, but the people hardened their necks and refufed to return^ Jer. xiii. and Zech. vii. But, ^^hly, Confider all thefe were God's fervants and preachers under the Old Teftament; and you may be difpofed to think, that under the gofpel, when the veil is laid by, and when Chrift himfelf, their Lord and mafter, and his apoilles come to preach the gofpel, it (hould be other-wife ; yet John the Baptift, who was Chrifl*s harbinger, a burning and a fiiining light, a flayed and fixed man, not a reed fiiaken with the wind (as many of us are too much) a prophet, yea more than a prophet, yet when he preached, many of his hearers re^ jeBed the counfel of God againji ibemfelves^ Luke vii« John comes preaching aufterely, and they fay he hath a devil; and if there was any rejoicing in his light, it was but for a feafon. And Paul, that chofen veflel, how often w^as he perfecuted ? and he makes the fame complaint, in the fame words that Ifaiah does, of his hearers, efpecially the Jews, A£ls xiii. 46. and xxviii. 28. and was conflrained to tell them, that he and his fellow-preachers behoved to quit them, and betake themfelves to the Gentiles: And how does he complain of the Corinthians and Galatians, and of their being bewitched, and fuddenly feduced and drawn a-way from the truth and fimplicity of the gofpel, by fome felf-feeking, falfe minlfters, coming with counterfeit glancing among them. We fhall clofe this with the confideration of our Lord Jefus, who was a nonfuch preacher, of whom it-isfaid, Matth. vii. 22. \.\\?i\. be/pake with power, and not as the fcrihes: And Luke iv. when he was opening that fweet text, Ifa. Ixi. I, 2, 3. it is faid. They all tvondered at the gracious words that proceeded out of his fiiouth ; and the officers that came to him, fay, That never manfpake as he /poke ; and yet his complaint is the fame, Matth.

xxiii.

Scxiil. 37. How often would I have gathered ycu^ and ye ivoidd not: And John i. 11. it is faid, He came to his oion^ and his own received him not. Chorazin^ Bethfaida and Capernaum were lifted up to heaven by the Lord's preaching to them in perfon^ and yet woe after woe is denounced againft them, becaufe they believed not, for all his preaching and miracles: And it is a wonder, if we look through the hiftory of the gofpel, how nian)^ a fweetfermon he made, and with what weight and power he fpoke, and fometimes with tears, and withal backed his word with miracles, that made his hearers acknowledge the finger of God, and yet how few were brought to believe on him ? So that he makes this very complaint as Ifaiah, John xii. 38. Is it not a wonder, when he and his apollles preached fo much, and fo long, that the church was fo little a flock, and believers fo few in number, even after his afcenfion ? Need we any further proof, that the gofpel, where it comes, gets but little welcome ? The carriage of many among ourfelves is a fad proof of it:. We are afraid that many of you do not believe to this day, though there hath been amongft you, much, long or many years, powerful preaching of the gofpel, but (till live without faith, and are perifliing.

If this be not enough to clear the dodrine, i. See how Chriil fpeaks of it, Matth. xiii. in the parable of the fower of the feed, where there are three forts of ground that never bring forth good fruit; and there he fpeaks, not only of the time of his own perfonal miniftry, but of all other times. 2. Look to the ordinary and daily effed:, or rather confequence of this preached gofpel, and it will prove the thing. Do not many perifii ? Do not many croud thick in the broad way that leads to dedrudion ? And but very f^w fruits of faith appear ? Is there not little, lamentably little, of a real change in the way and walk of mod to be feen ? To clear it yet further, go through the feveral tanks of perfons, that in God's account are unbelievers,

Serm. 6. iSAJAU LHI. i. ti^

ers, O! there will be exceeding few believers in Chrift found. Firji then, Confider the grofly profane, that are never fo much a? civilized. Secondly^ The ignorant, ftupid and fenfelefs, that never mind their own fouls, are never afraid of wrath, nor in the leaft concerned to make their peace with God. Thirdly^ The earthly-minded, that think of nothing but the world. Fourthly, Thofe of a civil outward carriage^ that have fonie good works, and, as they think, good days too, and yet come not near Chrift to clofe with him. Fifthly, The hypocrites of all forts, both the prefuming hypocrites, that will thank God they are better than their neighbours, and yet truft not to Chrift, and free grace through him, but feek to efta-bllfii their own righteoufnefs, grofs as it is; and the legal hypocrites, that never denied their own righteoufnefs, nor fubmitted to the righteoufnefs of Chrift. Lay afide all thefe, I fay, and we leave it to your own confciences to judge, how few will be found to have faving faith: And therefore I am perfuaded, if there be any truth of God delivered to you^ that thisi is a tritth. That though the gofpel be preached to many, yet there are but few hearers that do aclually be* lieve in Jefus Chrift, to the faving of their fouls.

Ufc I. The firft ufe of it is, to befeech you to let this Imk deep into your mind, as the truth of God, for thefe reafons ; i. Becaufe it is a moft ufeful truth ; and if ic were believed, would make people very watchful over themfelves, and to tremble for fear, left they be found among the multitude that believe not^ and put them to fecure their intereft in God, and not to reft on a faftiion and form of religion, without ob-ferving what fruit followeth on the gofpel. Among the many evils that undo multitudes, we think this is not the leaft, that this truth is never thoroughly fixed in them: They think there arc many heathens and Turks without the church, and many grofs fwearers, drunkards, and other fuch within it, that will perifh.

Vol. I. No. 2. R but

but none others, or at leal> but very few, who among a profeilinc::; people do perlHi; neither can ihey be induced to think it fuch a hard matter to hnd one, or a very few that are believers in a country; fo that if Ifaiuh were now alive to cry, Who believes our report? each of ihem would be ready to anfwer, I believe. 2. Becaufe for as certain and ufeful a truth as this is, yet generally it is not believed ; people cannot think, that ^o few believe, and that believing is fo difficult and rare a thing. 1 would afk you this queftion. Was it ever a difficulty to any of you to believe ? If not, what is it that makes believing fo rare ? What fliould move the prophet thus to complain, Who hath believed our report? I fliall briefly give you fome evidences, that many of you do not really believe this truth. The Jirjl is, That fo few of you tremble at the word of God: The hiftorical faith that the devils have makes them tremble ; but ye have not even fo much : This is given as a property of a fuitable hearer of the gof-pel, to whom the Lord will look, Ifa. Ixvi. i, 2. that he is one who trembles at the word; but the moft part of you that hear this gofpel, are like thefe pillars on which this houfe flands, who are never fo much as once iTioved at the word: Ye either take not faith to be an abfoluteiy neceflary thing, and that ye muft pe-jifh without it, or ye think that the faith ye were born with will do your bufmefs; ye do not believe that ye are naturally under the power of the devil, and led captive by him at his will ; and that without holinefs, and a fpiritual gracious frame and ftamp on your heart and way, ye fhall never fee God : What wonder then that ye come not to reft on Chrift, when the very letter of the gofpel is not credited. Afceond evidence is, That there is fo little preparation made to prevent your eternal hazard : It is faid of Noah, Heb. xi. that Noah being "warned of God, prepared an ark ; and this is attributed to his faith. It is not pof-fible that ye fliould live fo negligently and carelelly, if

yc

ye believed that the curfe of God were purfuing you, and that ye vvill be broiigiit to reckon for that which ye have done in the body, and that ye will meet with God as an enemy; if this were believed, though your hearts were harder than they are, it would make you tremble, and bring you to other fort of thoughts, and more ferionfnefs. A third evidence is. That there is no fruit of faith among many of you : for where it is, it cannot be altogether fmolhered, but will (liew itfelf one way or other : and if ye will ftill allert your faith, , I would fay to you as James doth to thofe to whom he writes, Shew me your faith by your laorks. If ye i'ay, God knows; I anfwer, That ye fliall find that to be a truth that he knows, and he will make you know that he does fo : But, alas! that poor (hift will not a-vail you when it comes to the pufii. O try your faith then by your works : fee what mortification of lufts, what repentance from dead works, what growth in knov.'ledge, what fnining of holinefs in your conver-fation, is attained to. Many of you, even as to knowledge, are as if ye lived among Heathens ; manv of whom have been as free of vice, and more profitable to others, than many of you are, and cared as little for the v.orld as many of you do : How conies it to pafs tlien that ye have lived as if ye pretended faith, and yet have no fruit ? Ye muit either fay, that faith is not neceifary, or that ye may have faith without fruit, for we are fure your fruit is not the fruit of faith. To live honeftly as you call it, what is that? There are many Heathens who have gone beyond vou in that: we will not fav that mccal honeflv is nothinr, but fure it is not all. All the fruits of mere moral honelly, are but four fruits, that will fet vour teeth on edge : Neither is it your hearing of t!ie word only, but your believing and doing of it, that will prohc you. It is very fad, that moft plain obvious duties are not at all followed ; as, tlie iludying of knowledge : the exercifing of repentance, one of the very

H 2 lirft

J33 ISAIAH Llll. I. Serm. 6.

firft duties, which is never feparated from faith ; the humbling of the foul before God ; the loathing of yourfelves for all ye have done ; the love of God, iffc. for there may be challenges for grofs evils in. Heath-ens: and fear is not repentance, but godly for-row that caufeth repentance, not to be repented of» A fourth evidence is. The want of that work of God's Spirit that accompanies faith. Faith is a fpecial work pf the Spirit, and the gracious gift of God; it is wrought by the exceeding mighty power of God, whereby he raifed Chi id from the dead, and by that fame power he worketh in them that believe. No\y did ye ever know what this work meant? Did ye ever find it to be a difficult work to believe ? Did ye ever know what it was to have the Spirit of God conflrain-jng your heart to believe ? I fpeak not of any extraoy-dinaiy thing ; but certainly faith is not natural, nor does it come from pure nature ; and wherever it is, it manifefb itfelf by works, and evidenceth the power of the Spirit in the working thereof. There are fad evidences of bitter fruits that fpring from this root, to wit. People's being ftrangers to the experimental knowledge of the work of faith : As, i. When men know no more difficulty to get Chrift, and to red on Chrift, than to believe a (lory of Wallace, or of Julius CiXTfar. 2. When people fay that they believed all their days, nnd believed always fmce ever they knew--good from ill; and though their faith be no true fav-ing faith, but a fiincy, yet they will not quit it, and it is impoilibie for men to get them convinced that they want faith. 3. Whe:i men never knev/ what it is to be without faith : it is one of the great works of the Spirit, John xvi. 8. to convince us of the want of faith. Men, without the fpecial work of the Spirit, will be cafily convinced, that breach of the fabbath, that Healing, that bearing falfe witnefs, ^c. are fins ; ^ut how many of you have been convinced of the \vant of faith ? vve are conllraiued to fay this fad word

\vheii

when we look on this text, that it is lamentably fulfilled iii your eyes, and even in this our congregation. Think not that we wrong fuch of you who have be-r lieved our report: Ah I it is few, even very few of you, that receive and beUeve this gofpel.

life 2. The fecond ufe is for convittion. If it be ordinary for the greateft part of the hearers of the gofpel not to bjelieve, let it fink in your hearts that it is no extraordinary thing that hath befallen you : Are ye not fuch hearers as many of thofe were who heard Ifaiah and Jefus Chrifl ? And if fo, will not this follow, that there are many, yea, even the throng of the hearers of the gofpel that believe not ? And who, if Chrifl were gathering fmners by this gofpel, would not be gathered ? If, where the gofpel comes, many do not believe ; then here in this city, where the gofpel is preached to a great multitude of profefling mem^ bers of the vifible church, there are many that do not believe. Or let me afk you a reafon why ye do except yourfelves; either this truth holds not fo univerfally, or many of you muft fall under it, or elfe give a reafon why you fall not under it. The truth which Ifaiah preached hath been preached to you, and yet ye remain unbelieving, and defpifers of the invitation to the marriage of the king's fon, as the Jews did. Wq are not now fpeaking of Jews, Turks, nor Heathens, nor of the churches in general, nor of other congregations, but of you in Glafgow, that have this gofpel preached amongft you ; and we fay of you, that there ^re few that believe our report. Think it not our word, the application flows natively from the text; not from the neceflity of the thing, but from the ordinary courfe of men's corruption. Are not the fame evidences of the want of faith, which we fpoke of, amongit you ? How many are there in their life profane? How many reft on civility and forniality ? Is there not as little repentance now, as was in Ifaiah's tiine ? xls little denying gf our own righteoufnefs, and

making

making ufe of Chrift's, though the word be taught by line upon line, here a little and there a little ? Perhaps, though ye think that the dochine is true in the general, ye will not, ye cannot digeft the application, that among fo many of you vifible profefibrs of fr.ith, there are but few real believers: Therefore we fliall follow the conviclion a little further, by giving you feme confiderations to make it ou'-, that v^'e have but too juft ground to make application of the doclrine to you, efpecially confidering the abounding corruption ?hat is amonglt you, that ye may be put to iezr the wrath that attends fin, and to flee to Chrifl: for refuge in time. i. Confider of whom it is that the prophet is fpeaking, and of what time ; is it not the times and days of the gofpel ? Had not the Spirit (in dictating this text of fcripture) an eye on Scotland, and on Glafgov ? And do not our Lord Jefus Chrifl and Paul apply it in their days ? And why then may not we alfo in ours? and when the Spirit fpeaks exprefly of the lall: times, that they fhall be perilous, and of the falling away of many, fhould it not give us the greater alarm. 2. Do not ail things agree to us as to them ? Is not the gofpel the fame? Is our preaching any better than theirs ? Nay, had they not much more powerful preaching ? And if that preaching, which was mod powerful, had not efficacy as to many to work taith in them, what may we exped to do by our preaching ? Are not your hearts as deceitful ? Are hot your corruptions as ftrong ? Are ye not as bent to backfiiding as they were ? What fort of people were they that were unfruitful hearers? Were they not members of the vifible church as ye are ? circumcifed under the Old Teftament, as ye are baptized under the New? Was it not thofe who had Chrift and his apofUes preaching to them ? Yea, they were not a-jnong the more ignorant fort who did not believe, but fcribes and Pharifees ; and thofe not of the profjinell fort only, but fuch as came to church, and attended

on

I

on ordinances, as ye do ; yea, were fuch ar, had gifts, and cart: out devils, and preached in Chrifl's name, as you may fee, Luke xiii. 6. Now when there are fo many, and of fuch rank, who get no good of the word, and of fuch, a great many that will feek to enter, and fliall not be able, to whom Chrift will fay,-Depart, I know you not, ye workers cf iniquity. What can be the reafon that many of you do fo confidently aflert your faith, when there are fcarcely any characters of unbelief but ye have them ? Or, what can be your advantage in keeping yourfelves carnally fecure, when the {trong man in the mean time is in the houfe ? and to (liut your eyes, atid make your necks iliff, and to refohe, as it were, not only to lie ftill, but to die in youf unbelief. I perfuade myfelf, that many of you, ere long, will be made to v/onder, that ever ye thought yourfelves believers ; and will be galled when ye think upon it, that whatever was faid to you, ye' would needs maintain your prefumptuous faiths When we bid you fuffer the eonviftion to fmk, let none put it from themfclves to others, but let every one take it home to himfelf; although we would not have any of you caft loofe what is indeed made fail and well-fecured, nor overturn a flender and weak building, though it were, to fpeak fo, but of two-flones height, if it be founded on a right foundation, on the rock; but we fpeak to you that cannot be brought to fufpect yourfelves, when ye have juft reafon to do fo. Sure this challenge and charge belongs to fome, yea to many, and we would afk what ground have ye to fhift it ? How can ye prove your faith more

' than others that have none at all ? that ye hope ye have faith, will not do your bufmefs, that is no folid proof: Ye cannot come to Chrifl, except made fuit-

• ably fenfible of your dillance, and of that ye have never been convinced as yet. Do ye think to caft yourfelves on Chrift fleeping, and ye know not how ? certainly when the pins of your tabernacle come to be

loofed,

loofed, ye fhall find that your fancied faith will not be able to keep out a challenge. Ye could never endure to think yourfelves to be Chrift's enemies, or that ye wanted faith ; but when death comes, confci-ence will awake, and the challenge will get in upon you whether ye will or not. Many of you think that ye are wronged, when your faith is queftioned or reproved, as if it were an odd and rare thing to be gracelefs, or to be members of the vifible church, and yet want faith ; and it irritates you to be expoftulated with in private for your unbelief: But fuffer this ^ord now to take hold of you, I befeech you ; and if ye could once be brought to fufpeft yourfelves, and to think thus with yourfelves, what if I be one of thofe many that believe not ? I fear I be in hazard to be tniftaken about my faith ; and from that, put on to fee how ye will be able to ward off the challenge^ and to prove your faith to be found, we would think ye were far advanced. O if ye had the faith of this truth, that among the many hearers of the gofpel^ there are but few that believe, and were brought thereby to examine and try yourfelves. There is no truth that Chrifl infifts on more than this, That ftrait is the gate, and narrow is the way to heaven, and that but few find it, and that there are few that believe, and few that be faved. If ye did once in ear-Hell look on yourfelves as in hazard, and were brought to reflefl on matters betwixt God and you, it might be, the Lord would follow the convidion 5 we defire him to do it ', and to him be praife.

SER-

SERMON VIL

Isaiah LIII. i;

Who hath believed our report ? And to whom is ihs ann of the LORD revealed?

IT is a fad matter, and much to be lamented, tvheii the carrying of fuch good news, as is the report of Jefus Chrid in the gofpel, becomes unprofitable to them that hear it, and thereby burdenfome to then! •that carry it. Men would think, that fuch glad tidings Is make the heavenly hod of angels to fmg, would be very joyful and welcome news to fmners,^ and alfo mod encouraging to them that carry it; and where the former is, there the latter will be alfo: "Where the word becomes ufelefs and unprofitable to» hearers, it is burdenfome, as to the concomitant and effect, to honed miniders that fpeak iti Though Ifaiah brought this news in a very plain, powerful, pleafant, and fweet manner to the people he preached to, and that frequently, yet in the midd of his fweet prophefies he breaks out with this complaint. Who hath believed our report? He is carrying glad tidings, yet taking a view of the unbelief of his hearers nov/ and then, he complains of it to God in his owii name, and in the name of all the miniders of the gofpel that fhould come after him.

We fhewed you, that it was a very ordinary things where the gofpel comes in greated plenty and power, for the hearers thereof to meet it with much unbelief j a truth that was verided in Ifaiah's time, and that he

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.138 ISAIAH LIIL I. Serm. 7.

forefaw would be verified in the days of the gofpel, and therefore it is our report; not only is it the report of Ifaiah, but it is the report of Chrift and of Paul, who make the fame complaint, and quote the fame words of Ifaiah : And need we doubt of the truth of it, when Ifaiah in the Old, and Paul in the New Teflament, thus complain ? Not to fpeak of their, and our Lord and Mailer, who came to bis oivn, and his own received hiin not; and of whoih when he came, they faidj This is the heir^ come^ let us kill him. Need we, I fay, doubt of the truth of the doftrine, or to think it flrange to fee it fo in our time, and that we have the fame complaint, when the means (at leaft the .inftruments) are incomparably far below what they were then, though it be Hill the fame gofpel ?

The prophet's fcope is, to give advertifement and warning to the hearers of the gofpel for the time to come of this common evil, even the abounding of unbelief in them that hear it. i. That he may prevent the fcandal of the unfruitfulnefs of the word, where it comes. 2. That he may add a fpur of excitement to the hearers of the gofpel to endeavour to make ufe of it, and not to reft upon means, how powerful and lively foever they be, but to prefs forward to the end they aim and fhoot at. 3. That he may put men to the trial, and that they may be brought to look in upon themfelves, whether they be or be not in this black roll of ihem that receive not the report: And we think, if any thing put men to be fufpicious of themfelves, and to commune with their own hearts about their foul's flate, this fhould do it; efpecially when they all confider how this evil agrees to all timesj and yet more efpecially to the times of the gofpel, and how it is an evil that abounds, not only among the profane, but among thofe who are civil and zealous too for the righteoufncfs of the law, it fhould make them put themfelves to the trial, and not to take every thing to be faith that they fancy to be fo 3 for either

thi^

this do6l:rine is not true, that wherever the gofpel comes it meets with unbelief in mofl part of its hearers, and cannot be applied to this generation, or that there is much faith in this generation that we live in that will not be counted faving faith. If all of you were believers, there were no ground for this corn-plaint ; and if we take peoples own word, we can hardly get a perfon but will fay he believes: So that the generality of mens hearts run quite contrary to this truth; and therefore we fay, it is the fcope of ' this do<^rine to give people the alarm, and to put them to fufpecl and try themfelves : I do not mean that any fho'uld doubt the work of faith where it is indeed, for that is alfo a part of our unbelief; and, ordinarily, when unbelief fails on the one fide, the devil makes it up on the other, and makes tender fouls queftion their faith when they begin to believe, as if they could mend unbelief with unbelief: But it is to fuch that we fpeak, v/ho cannot be brought to fufpetl their faith. Certainly ye will wonder one day, that ye fhould have heard fuch a plain truth, and yet would not fo much as afk your own hearts whether there was reafon to fufpedt your want of faith ; as it is faid, that Chrift marvelled at their unbelief who heard him, fo may we at yours, and ere long ye fhall alio marvel at yourfelves on this account.

Before we profecute this ufe, and the reft any further, we fhall fpeak to another dodrine, and it is the laft that flows from thefe words, tending to the fame fcope to make us aware of unbelief, which the \)to-phet makes fuch a heavy ground of complaint. Tlie 'do6lrine then is, That- if there were never fo many under unbelief, and never fo many who refufe to receive Jefus Chrift, yet unbelief is a hn, and a moft dreadful fin ; which, though people h;id no more, will feclude them from heaven. Th-^re were no ground for this complaint, if it were not fo ; even as the prophet would have had no ground to complain of

S 3 the

the peoples unbelief, if there were not many unbelievers. So unbelief is a very great fin in whomfoever it is, and makes them exceeding fmful: or take the doclrine thus, It is a very great fm for a people to whom Chrill is oiFered in this gofpel, not to receive him, and reft upon him for falvation, as he is offered to them therein; and it arifeth from this ground, that where Chrift is not received, there the minifters pf the gofpel have ground of complaint, for it fup-pofes a great defed in their duty, ieeing it is their <iuty to believe ; yea, the great gofpel-duty on which qll other duties hang, and which is called for by many ties and obligations : This is bis ccnunandmcnt (faith John in his firft epiftle, chap. iii. 23. j that ye bdieve on the name of his Son yefus Chri/i ; therefore it muft be a great fin not to believe.

There are, in (lioi t, three things comprehended iu this doctrine (fpeaking of unbelief, not only as oppo-fite to hiftorical faith, which we commonly ca,ll /«/?-delity, but as it is oppofite to faving faith, which is that which is called foj here) i. That unbelief, or not receiving of Chrift, is a fm, or a thing in its owri nature fmful: It is a fm, as well as adultery, murder. Healing, lying, fabbath-breaking, 'is'c. Yea, and in the aggravations of it, a fin beyond thefe. It is a,s contrary to the word and will of God, and is as contrary to the Divine Majefty, as drunkennefs, murder, adultery, or any other fm; the pofitive command of believing being as peremptory, plain and particular, as thefe negative ones are, the breach of it muft be as fmful. 2. That there is fuch a kind pf fin as un-behef, befides other fins, and fuch a diftinft duty a^' believing, that if men could do all other duties, if this duty of believing be wanting, they will be ftill finful, and there will be ftill ground of complaint: And if faith be a particular duty required, and diftinct from other duties and graces, as it is clear it is. Gal. v. 21. ^^hea unbelief muft be a particular fin, diftin<^ from

" other

other fins, though it hath influence on other fins, as faiih hath on other duties. So Rev. xxi. 8. it is ranked among the moft abominable fms. The reafon why we mark this is, becaufe there may be feme in whom fome grofs fms, as adultery, bloodflied, and the like, do reign, and they get that name to be call-jpd adulterers, murderers, is'c. others may poflibly be free of thefe, who yet have unbelief reigning in them, and therefore they get that name to be called unbelievers, and are ranked with the groflefl of evil-doers. 3. That even many in the times v.'herein the fcriptures were written, and in every age fmce, are found guilty of this fm, and condemned for it, who are, as to fe-veral other things, commended. Hence it is faid, Rom. X. 3. of the Jews, that they had a %e(il of Gody which in itfelf is good, though not according to knowledge, yet it was their main lett and obftrudion in the way to life, Thc.t being igjiorant of God's righteoufncfs, they ivent about to eJiabUjh their own : For as much zeal as they had for the law of Mofes, feeing they did not receive Jefus Chrift, and his righteoufnefs by faith, it made any other good thing they had unacceptable: And the reafon why we mark this is, that people may fee that it is not only for grofs fms, and with grofs fumers, that the gofpcl complains and expoftulates, but it is alfo for not fubmitting unto, and not receiving the righteoufnefs of Chrift; and therefore ye are far miftaken, that think yourfelves free from jufl grounds of challenge, becaufe, forfooth, ye are free of murder, adultery, drunkennefs, and the like. Do ye not confider, that unbelievers are in the fame rank and roll with abominable whoremongers, forcerers, idolaters and dogs ? And is not unbelief contrary to the command of God, as well as murder, adultery, and thcfe other grofe fms ? And therefore people think little of unbelief, thovigh it be very common, if they be free of other grofs fms. 4.- We fliall add a fourth j ^hing which the dptlrine implies. That unbelief, tho*

there

there were no other fin, is exceeding finful; and is, firji. The great ground that makes God exportulate ^ith the hearers of the gofpel, and that makes them fall under the complaint, John v. 40. Te will not come to me, that ye may have life ; and Mat. xxiii. 37. Hoio often would I have gathered youy and ye would not. And for fubflance, it is the Lord's great complaint of mod of his profefling people ; Pfal. Ixxxi. 11. I am the hard thy God, open thy 7nouth wide, and I will JiU it; but juy people would not hearken to Tiiy voice, and Jfrael would none of me ; and then follows, 0 that my feople had hearkened unto my voice. There is no fin the Lord complains more of than this, and it is the great complaint of all his fervants. Secondly, Behold how the Lord threatens this fin, and punifhes for it; fee Pfalm xcv. 7. and Heb. iii. 7. and Heb. iv. 8. where he fwears in his wrath againll unbelievers, that they ihall not enter into his reft. Adultery and murder do not more certainly keep men from heaven than this of unbelief, yea they are joined together, Rev, xxi. 8. fee alfo, Luke xii. 46. where the fevereft: judgment that is executed is upon unbelievers; and in the man that had the offer of Chrift, and did not receive it, and put on the wedding-garment, Matth, xxii. 12, 13. fee it alfo in the words that are pronounced againft Chorazin, Bethfaida and Capernaum, Matth. xi. and our blefied Lord Jefus loves not, to fpeak fo, to pronounce woes, but to blefs his people ; yet when they have the offer of life through him, and will not receive it, he pronounces woe after woe upon them, and of what fort were they ? even beyond thefe that came upon Tyrus and Sidon, upon Sodom 9nd Gomorrah: We think fuch threatnings as thefe fhould make people not to think unbelief a light or Jittle fin; or, that there is any ground of quietnefs, fo long as they are in a felf-righteous condition, and have not their peace made with God through Chrift. Thirdly, Look further, to the greatnefs of this fin v\\

th^

the ftrange names that the Lord puts upon it, r Joha V. II. He that believes not^ hath made God a liar : And is there any fin that hath a groffef name or efFeft than this ? for it receives not the report which he hath given of his Son: he tells people that h^ppinefs is to be gotten in him only, and they think to be happy though they take another way; they believe not the report, for if they believed it, they would receive Chrift as their hfe : fee further what names are given to it, Heb. vi. 6. and Heb. x. 20. which tboiigh they be there given, with other aggravations of finning. luilfully, with defpite^ &c. with refped to the unpardonable fin, yet who are they that live under the gofpel and believe not, but in a great meafure they will be found capable of moft of them at lead? // is called a crucifying of the Son of God afrefh^ a putting hifn to open Jhame, he. And who are they that do this, and on what ground ? It is unbelievers, through their unbelief: They think not Chrift worth the having, and reject all that is fpoken of him, and cry away with him, as the Jews did : And as to their particular guilt, they crucify him; for they cannot re-fufe him, without affronting him ; and can there be a greater affront to him, than, when he condefcends fo very low, to think fo little of him ? Fourthly, Con-fider the expreilions under which he fets out his being affected, to fay fo, with this fin : he was fo affected with it, Mark iii. 5. that it is faid. He wasgriev^ edfor their unbelief He had many forrows and griefs, and fufFered many things, but this grieved him fome way more than all: and it is faid, Mark vi. 6. that He marvelled becatfe of their unbelief: it is not faid, that he marvelled at their adulteries, and their grofs fins ; but that when he was taking fuch a convincing way to demonftrate to them his Godhead, yet they would not believe on him, he marvelled at that. So Luke xix. 41. it is faid, that when he came near to Jerufalem he weeped over it j and why ? the following

ing words tells us, 0 that ibou hadji known in this thy day the ihiu'is that belong to thy peace ! That is, O that thou hadft believed, and received the goipel, at leaft in this thy day, (though thou did(t it not before) when thou wail, and art fo plainly and powerfully called to this duty ! And ye may know that it behoved to be fome great thing that made him to weep^ when all that tihe devil and Pontius Pilate, and the Jews could do, made him not to weep. It is faid, Matth. xi. that he upbraided thofe cities that he had preached much in on this ground : Sure when he that gives liberally, and upbraids none, does upbraid for this fin, it fliews how much he was prefied with it^ And Luke xiv. 21. it is faid of this fin, that it angered him, and he is not eafily angered : finners need not fear to anger him by coming to him, but when they come not, he is angry. It is faid, Matth. xxii. 7. he was wroth at this fin: and it is on this ground that, Pfal. ii. 12. we are bidden, Kifs the Son, leji he he angry ; that is, to exercife faith in hitti; for if we do it not, he will be angry, and we fhall peri(h^ There are other aggravations of this fin, which we leave till we come to the application.

Ufe 1. Is there not as much here, though people had no more but their unbelief, as may make theiil know it is aii evil and bittef thing, and as may make them fcare at it, and f^ee from it, and to fear, left they be found under the guilt of it, when called to a reckoning, efpecially when unbelief is fo common, that few fufpecl: themfelves or fear it: There is hardly any ill but ye will fooner confefs, than with this of unbelief; and there is no duty nor grace that ye more readily think ye perform and have, than this of faith, and it is come to that height, that people think they believe always, and know not what it is to mifloelieve. Do ye think that this prefumptuous and fancied faith will be counted for faith ? Or that Chrift, who fifts faith narrowly, will let it pafs for faving faith ? Noj certainly.

Vfs

Ufe 2, Is there not here ground of advertlfement^ awakening, roufing, and alarm to many, that think themfelveS free of other fins ? If the Spirit were coming powetfully to convince of fin, it would be of this^ Becaufe ihey believe not^ as it is, John xvi. 9. and we are perfuaded many of you have need of this convic* tion, that never once qiieftion your having of faith^ or care not whether ye have it or not. Put thefe twd doctrines together. That unbelief is an abominable fin, and that it is notvvithftanding a very common fin, and let them fink deep into your hearts, and they will give you other thoughts; if this plain truth of God prevail not with you, we kilow not what will: But the time cometh when ye (hall be undeniably convinced of both, that unbelief is a great fin, and that it is a Very common fin ; and of this alfo, that It is an abominable and loathfome thing, and very prejudicial and hurtful to yoii.

Ufe 3. For a third nfe, if It be io, let us afk this queftion, How comes it to pafs that fo many In trying their flate, and in grounding of it, lay fo little weight on faith, and think fo little of unbelief? I ani fpeak-ing to the generality of you, and let not others wrong themfelves, nor miftake ihe intent of this fcripturej How is it, I fay, that the generality of yOu that hear this gofpel, come under this common and epidemick temper, or rather difl'emper, to maintain your peace and confidence, when ye can, in the mean time,' give fo little proof of it? Think ye that faith cannot be miflirig or miftaken, that it is ofdinafy afid common, or that it is indilTerent, whether ye have it or not ? We are perfuaded that many of you think, that if ye had a good mind, as ye call it, and a fquare, civil, honefi walk, and keep (till your good hope, that all will be well; ye never doul3t, nor quefilon whethef ye haVe received Chfift or not: But if unbe-leif lie in your bofom, (I mean not doubting-defpera-tion, or queftioning of the Godhead, but the not re-VoL. I. No. 2.. T ceivln^

ceiving of Chrirt: and his righteoufnefs) though ye had more than ordinary hypocrites have, ye will for this fin of unbelief lind yourfelves under the (landing curfe of God; for our Lord fays, John iii. i8. He that believes not is condemned already; and ver. 36. T/je ijjrath of God abideth on him.

In prefiing of this ufe, I (hall fliew, by a few ag* gravations of this fin, why the Lord layeth fo much weight upon it; and that, not fo much as it oppofeth faith, as it is a condition of the covenant of grace, and a means to unite us to Chrift, but mainly as it is a fni thwarting his command: And, i. It thwarteth with both the law and the gofpel; It thwarteth with the commands of the firft table, and fo is a greater fm than murder or adultery, nay than Sodomy, tho* thefe be great, vile, and abominable fms; which may be thought ftrange, yet it is true, it makes the perfoii guilty of it, more vile before God than a Pagan-fodo-mite j the nature of the fn being more heinous, as being againO: the firft table of the law in both the firx^l and fecond commands thereof, it being by faith in God that we make God our God, and worfhip God in Chrift acceptably. Next, It is not only a fin againft the law, but a fm againft the gofpel, and the prime flov^^er, to fpeak fo, of the gofpel; it comes in contradi«5lion to the very defign of the gofpel, which is to manifcft the glory of the grace of God, in bringing finaers to believe on Chrift, and to be faved thro' him ; but he can do no great things of this fort a-mongft unbelieving people, becaufe of their unbelief: It bindeth up his hands, as it were, to fpeak fo with reverence, that he cannot do them a good turn. 2. It ftrikcs more diretlly againft the honour of God, and of the Mediator, and doth more prejudice to the miniftry of the gofpel, and caufeth greater dcftruc^ion of fouls than any otlier fin : It is poftible, notwith-ftanding other fins, that Chrift may have fatisfaftion for tlie travel of his foul, and there may be a relation

bou nd

bciind up betwixt him and finners notwithflanding them; but if this fm of unbelief were univerfal, he fliould never get a foul to heaven. The falvation of fouls is called, The pleafitre of the Lord ; but this ob-ftru^ls it, and clofeth the door betwixt finners and accefs to God ; It flrikes alfo at the main fruit of the miniftry; it makes them complain to God, that the word they preach is not believed ; it fruftrates the very end of the miniftry, and it comes nearell the de-flruclicn of immortal fouls : We need not fay, it brings on, but it holds and keeps the wrath of God on finners for ever ; He that bcUevelh not (as we fnewed before from, John iii.) is condemned ah'cady, and the ijurath of God abideth on him. 3. More particularly, I'here is nothing in God (even that which is mofl ex-cellent in him, if we may fpeak fo, not excepted) but it flrikes againfl it; it firikes againfl: his grace, and fruftrates that: When Chrifl; is not received, fome fort and degree cf defpite is done to the fpirit of grace ; Unbelievers thwart him in the way of his grace, and will have no fpiritual good from him: Jt comes in oppofition to his goodnefs ; for where unbelief reigns, he hath no accefs, in a manner, to comniunicate it: It ftrikes againit his faithfulnefs ; there is no weight laid on his promifes, it counts him a liar ; in a word, it ftrikes againft all his attributes. 4. There is no fin that hath fuch a train of fad confequences following on it; it is that which keeps nil other fins alive, for none hath vi£i:ory over any fin but the believer ; the unbeliever lies as a bound flavc to every fin, and it is impofllble to come to the acceptable performance of any duty without fiiith, for none can conic fuitably to any duty without a promife: And can any but a believer comfort himfelf in making ufe of any promife ?

We fhall clofe our difcourfe, with fpeaking a word to that v/hich we hinted before, even to let you fee, not only the commonnefs of unbelievers, but the great

T a hazard

hazard that flows from it, and the exceeding great evil of it: If we be only convinced of the common-pefs of it, it will not much trouble us, except we be alfo convinced, and believe the hazard of it; but if we were convinced of both, through God's bleffing it rnight affed us more, and neceffitjite us to make more ufe of Chrift. You that (land yet at ^ diftance from Chrift, can you endure to lie under this great guilt aiid ground of ccntroverfy that is betwixt hini and you? Do ye think it little to venture on his upbraiding? and woes, even fuch woes as are beyond thofe that came on Sodom, the heavy curfe and ma-ledidiori of God ? And yet we fay to you who are moll civil, difcreet, formal, and blamelefs in your converfation, if there be not a fleeing in earnefl tq Chrift, and an exercifipg of faith on him, the wrath of God not pnly waits for you, but it abides on you, O tremble at the thoughts of it; it were better tq Jiave your head thruft in the fire, thari your fouls and bodies to be under the wrath and curfe of God for e-ver. It is not only the ignorant, profane, drunkard, fwearer, adultery, whoremonger, l^fc. that we have to complain of, and expofiulate with, but it is the imbeliever ; who, though he be lift up to heaven, fliall be caft down to the pit of hell. If you alk, what is all this that w^ would be at ? It is only this in a word, we would have you receive Chrift : If ye think that unbelief is an exceeding great evil, and that it is an horrible hazardous thing to lie under it, then hafte you out of it to Chrift; O! hafte, hafte you out of it to Chrift; kifs the Son left he be angry ; embrace hipi, yield to him; there is no other poflible way tq be f^e^ of th^ evil, or to prevent the hazard.

SER-

SERMON VIIL

Isaiah LIII. i.

W/jo hflth believed our report ? And to ivhom is the arm of ths LQRD revealed?

T IS a great encourageraent and delight to the mi-niilers of the gofpel, and it is comfortable and refreflilng to hearers, when the melTage of the gofpel is received, and our Lord Jefus Chrift is welcomed j but on the contrary, it is burdenfome and heavy, when there are few or none that believe and receive the report, when their labour and flrength is fpent in vain, and when all the aflemblings of them together that hear the word of the gofpel is but a treading of the Lord's courts in vain: If there were no more to prove it, this complaint of Ifaiah, fpeaking in his pv*?n name, and in the names of all the miniflers of the gofpel, is fufficient; for as comfortable mefTa-gt^ as he carried, (and he carried as comfortable mef-fages as any that we can hear) yet there was a general non-profiting by the word of the gofpel in his mouth. "When we meet with fuch words as thefe, our hearts Ihould tremble, when we confider how general and common arj evil unbelief, and the not receiving of pf Chrift, is, how horrible a fin, how abominable to God, and how hazardous and defiruftive to ourfelves it is, and how rare a thing it is to fee or find any number believing and receiving this mefiage of the gofpel.

We fpoke from thefe words to thefe doctrines j Firji, That where the gofpel comes, it offers Jefus Chrift to all th^t hear it. Secondly, That the great

liin^

thing called for in the hearers of the gofpel, is faith in him. Thirdly^ That, notwithltanding, this unbelief is an exceeding common evil in the hearers of the gofpel. Fourthly, That it is a very nnful, heavy, and fad thing not to receive Chrift, and believe in him, all which are implied in this fhort, but fad complaint, Who hath believed our report ?

We fhall now profecute the ufe. and fcope of this. The lafl ufe was an ufe of convidion of, and expoftu-latlon with, the hearers of the gofpel, for their being io fruitlefs under it, ferving to difcover a great deceit among hearers, who think they believe, and yet do it not; whence it is that fo many are miftaken about their foul's flate, and moft certainly the generality are iBiilaken, who live as if believing were a thing common to all profefTors of faith, while it is fo rare, and there are fo very few that believe.

The next m{q is an ufe of exhortation. That feeing unbelief is fo great an evil, ye would by all means efchew it; and feeing faith is the only way to receive Chrift, and to come at life through him, ye would feek after it, to prevent the evil of unbelief. This is the fcope of the \vords, yea, and of all our preaching that when ChriR-, and remiffion of fins through him, is preached to you, ye would by faith receive him, and reft upon him for obtaining right to him and to she promifes, and for preventing the threatnings and curfes that abide unbelievers. We fliall not again repeat what faith is, only in fliort it comes to this, that feeing Chrift hath fatisfied juftice for fmners, and his iatisfaclion is olFered in the gofpel to all that will receive it, even to all the hearers of the gofp'cl, that hn-ners in the fight and fenfe of their loft condition would fice into him, receive and reft upon him and his fatislaclion, for p;irdon of fin, and making their peace with God. Is there need of arguments to per-fuade you to this ? If ye be convinced of your fmful-iiefs, and of your loft (?ftate without ChrTft, and that

thcve

there is a judgment to come, when fmners mufl: appear before him, and be judged according to that which they have done in the body; and if ye have the faith of this, that fmners that are not found in Chrifl: cannot ftand, (as, by the way, woe to that man that is not found in him, if it were a Paul; for even he, he is only happy by being found in him, not having his own righteoufnefs, but Chrifl's) and withal, that there is no other way to be found in him but by faith, (which is that which Paul hath for his main fcope, Phil. iii. 9, 10.; then to be found in him by faith Ihould be your main work and ftudy. This is what we fliould defign and endeavour, and to this we have accefs by the gofpi?l; and it is, in fliort, to be denuded of, and denied to our own righteoufnefs, as to any weight we lay upon it for our junification before God, and to have no other thing but Chrifl's righteoufnefs offered in the gofpel, and received by faith to refl upon for juflification, and making our peace with God. This is it what we command you to flee to, and by all nieans to feek an interefl in ; that when the gofpel makes ofTer of Chrifl, and righteoufnefs through his fatisfadion, and commands you to believe in him, when it lays him to your door, to your mouth and heart, that ye would refl upon him for making your peace, and the bearing of you through in the day of your reckoning before the tribunal of God.

That we may fpeak the more clearly to this ufe, w6 fhall fhortly fnew you, i. What ground a lofl nnnef hath to receive Chrift, and to trufl to him. 1. What warrants and encouragements a fmner hath to lean and trufl to this ground. 3. We fhall remove a doubt or two, that may fland in the way of fmners refling on this ground. 4. We fhall give fome directions to further you to this. And, 5. We fhall give you fome charafters of one that is tenderly taking this way of beUeving: and becaufe this is the way of the

gofpel,

tsi JSAIAH Lilt. I. Serrii. 8.

gofpel, and we are fure there is not a word ye have inore need of, or that, through the blefling of Godj may be more iifeful; and there is not a word more Uncontrovertible, which all of you will ai^'cnf to the truth of, to wit. That there is a great good in believing, and a great evil in unbelief; we would exhort you the more ferioufly to lay it to heart. O think not that our coming to fpeak and hear is for the fafhion, but to profit! Lay yourfelves therefore open to the exhortation, and let the word of faith fink down into your hearts, confidering that there is nothing ye have more need of than of faith, and that ye will riot find it fafe fdr you to hazard your fouls on your own righ-teoufnefs, or to appear before God without Chrift's righteoufnefs, and that the only way to come by it is faith. This may let you fee the neceffity of believing ; and that it is of concernment to try how it is with you as to that: And therefore again and again, we would exhort you in the fear of God, that ye would not ne-gleft fo great a falvation, which through faith is to be obtained, but lay it to heart, as ye would not have all the fervants of God, who have preached the gofpel to you, complaining of you. It is our bane that' we fufped: not ourfelves; and indeed it is a wonder, that thafe who have immortal fouls, and profefs faith in Chrift, fhould yet live ^a feeure, and under fo little care, and holy folicitude to know, whether they have believed or not, and fho.uld with fo little ferioils tohcernednefs put the matter to a trial: but we proceed to the particulars we propofed to fpeak to.

And firfl to this, That ye have a good folid gfound to believe on ; for clearing of which we would put thefe three togethef. i. The fulnefs arid fuffi'ciency of the Mediator Jefus Chrift; in whom all the riches of the gofpel are treafured up; in whom, and by tvhom our happinefs comes, and who wanti^ nothing that may fit him to be a Saviour; Who is able iofavc to the iiilermojl all that come unto God by him. 2: The

good

I

good order, freenefs, and fulnefs of the covenant of grace wherein it is tranfaclcd ; that the fuhiefs that is in the Mediator Chrifl: {hall be made good to believers in him, and by which loft fmners, that by faith flee unto him, have a folid right to his fatisfadion, which will bear them out before God ; by which tranfaclion, Chrift's fatisfaction is made as really theirs, when by faith it is clofed with, as if they had fatisfied and paid the price themfelves; 2 Cor. v. 21. He who knew no Jin was made fin for us^ that we might be made the righ-teoufnefs of God in him : And this confideration of the legality and order of the covenant ferves exceedingly to clear our faith as to the ground of it, becaufe by this covenant it is tranfacled and agreed upon, that Chrift fhall undergo the penalty, and that the believer in him fhall be reckoned the righteous perfon : if there be a reality in Chrifl's death and fatisfatlion to juflice ; if he hath undergone the penalty and paid their debt, there is a reality in this tranfaftion, as to the making over of what he hath done and fuffered to believers in him ; and the covenant being fure and firm as to his part, he having confirmed it by his death, it is as fure and firm as to the benefit of it to the believer in him. 3. The nature of the offer of this grace in the gofpel, and the nature of the gofpel that makes the offer of the fulnefs that is in Chrifl by virtue of the covenant: It is the word of God, and hath his authority, when we preach it according to his command, as really as when he preached it himfelf in Capernaum, or any where elfe, even as the authority of a king is with his ambafl'ador, according to that, 2 Cor. v. penult ver. We are ambaffadors for Chriji, as though God did befeechyoii by us, there is the Father's warrant and name interpofcd ; and for the Son's it follows. We pray you, in Chrift's ftead, be ye reconciled to God ; add to this the nature of the offer, and the terms of it, there is no condition required on our part, as the precife condition of the covenant, but be-VoL. I. No. 2. U lieving.

lieving. Now when thcfc are conjoined, we put it to your confcience, if ye have not a good ground to truil to, and a Sufficient foundation to build on ; and if fo, it ought to be a powerful attractive motive to draw you to believe in him, and to bring you to reft on him by believing.

Secondly, We have alfo many warrants and encouragements to ftep forward, and when Chrift in his fulnefs lays himfelf before you, to caft yourfelves on him, and to yield to him: If we could fpeak of them fuitably, they are fuch as may remove all doubts that any might have in coming to him, and may ferve to leave others inexcufable, and unanfwerably to convince them that the main obflruclion was in themfelves, and that they would not come unto him for life; he called to them, but none would exalt him, i. Do ye not think that the offer of this gofpel is a fufficient warrant and ground of encouragement to believe on him ? And if it be fo to others, ought it not to be a fufficient warrant and encouragement to you, when he fays, Pfal. Ixxxi. lo. Open thy mouth ividc, and I ivUlfiU it ? What excufe can ye have to fliift or refufe the offer ? If ye think Chriil real in his commands, is is he not as real in his offers ? 3. He hath fo ordered the admini(l:ration of this gofpel, as he hath purpofe-ly prevented any ground that we may have of doubting to clofe with Chrift: He hath fo qualified the objei^l of this grace in the gofpel, that thefe of all the world that men would think fnould be fecluded, are taken in to be fliarers of it; for it hjinners, Iq/ljinners, felf-dcjiroyers, ungodly, the Jhccp that have wandered, the poor, the needy, the yiaked, the captives, the prifoners, the blind. Sec. according to that of Ifa. Ixi. 1, 2. The Spirit of the Lord God is upon mc ; he hath fent me to preach glad tidings to the meek or poor, to bind up the broken hearted, to proclaim liberty to the captives, the <?-pcning cfthc prifonto them that are bound, ^-c. and Ifa. Iv. 1. thofe who are invited to come to the fair of

grace

grace are fuch as are ihlrjiy^ and fuch as '■juant money; who amono- men ufe to be fecluded, but in grace's market they only are welcome ; it is to them that grace fays, Ho, come: and Rev. xxii. 17. Whofcever lulll let him coine^ and take of the ivciter of life freely. It is not only (to fay fo with reverence) thole whom he willeth, but it is ivhcfoe-ver will; and fo if thou wilt come, grace puts the offer Into thy hand, as it were, to carve on ; to let us know, that he allows flrong confolation to believers, and that either the hearers of this gofpel fhall believe, or be left without all excufe ; He hath it to fay, as it is, Ifa. v. What could 1 have dene to ;;/y vineyard that I have not done. If ye had the offer at your own will, what could ye put more in it ? It cannot be more free than ivithoiit money, it cannot be more ferioufly preffed than with a Ho, and 0 yes, to come. Sometimes he complains, as John v. 40. Te ivill not come to me, that ye 7niisht have life ; and fometimes weeps and moans, becaufe finners will not be gathered, as Luke xix. 41, 42. and Mat. xxiii. 2)7' Can there be any greater evidences of reality in any offer ? A third warrant is from the manner and form of (rdirlfl's adminiflration : He hath condefcended to make a covenant, and many promlfes to draw people to believe, to which he hath added his oath, fwearing by himfelf, when he had no greater to fv/ear by, for our coni\rmation and confolation, as in Heb. vi. 16, 17. And among men, ye know, that an oath puts an end to all controverfy ; and what would ye, or could ye feek more of God, than his faying writing and fwearing ; He hath done all this, that the heirs of pro-711 fe ?iia)' have flrong confolation^ wlio are fled for rcfir^e to the hope ft before them. O ! will ye not believe and credit God when he fwears ? among other aggravations of unbelief this will be one, that by it ye make God not only a liar, but perjured ; a heavy, heinous, and horrid guilt in all unbelievers of this gofpel. 4. To take away all controverfy, he hath Interpofedhis coin-

U 2 mand.

jnand, yea it is the great command, and in a manner the one command of the goi'pel, 1 John iii. 23. This is his comnunidment^ That ye believe on the name of his Son Jefus Chrijl; and therefore the offer of the gof-pel, and promulgation of it, cometh by way of command, Ho, come, believe, &c. whereby the Lord tells the hearers of the gofpel, that it is not left to their own choice, or as a thing indifferent to them, to believe or not to believe, but it is laid on them by the neceffity of a command to believe ; and if ye think ye may and Ihould pray, fantlify the fabbath, or obey any other command, becaufe he bids you, there is the fame authority enjoining and commanding you to believe, and as great a necelfity lies on you to give o-bedience to this command as to any other ; do not, therefore, think it humiHty not to do it, for obedience is better than facrifice.

For your farther encouragement to believe, I would fay three words, which ye fhould alfo look upon as warrants to believe, and by them know that it is a great fm not to believe, i. Ye have no lefs ground or warrant than ever any that went before you had ; David, Mofes, Paul, l5fc, had no better w^arrant; my meaning is, ye have the fame covenant, the fame word and promifes, Chrift and his fulnefs, God and his fahhfulnefs, offered to you, the fame warrant that God hath given to all his people fmce ever he had a church ; and do ye not think but it will be a fad and grievous ground of charge againft you, when you fhall fee others that believe on the fame grounds that you have, fit down in the kingdom of heaven, and your-felves as proud rebels ffiut out ? Whatever difference there be as to the main work of grace, and of God's Spirit on the heart in the v/orking of faith, yet the ground of faith is the word that all hear who are in the vifible church; and you'having the fame ground and objed of faith in your offer, there will be no ex-cuie for you if ye do not believe. A fecond encou-

ragement

ragement is. That the ground of faith is fo folld and good, that it never difappoints any one that leans to it; and count thegofpel a mean and infignificant thing who will, it fhall have this teflimony, which damned unbelievers will carry to hell with them, that // was the power of God tofalvation to them that believed ; and that there was nothing in the gofpel itfelf that did prejudge them of the good of it, but that they prejudged themfelves who did not truft to it: therefore the word is called. Gold tried in the fire ; all the promifes having a being from Jehovah himfelf, one jot or one tittle of them cannot fail nor fall to the ground. 3. If ye were to carve out a warrant to yourfelves, as I hinted before, what more could ye defire ? What mifs ye in Chrift ? What claufe can ye defire to be inferted in the covenant that is not in it? It contains pardon of fm. Healing of your backfiidings, and what not ? And he hath faid, fealed, and fworn it, and what more can ye require ? Therefore we would again exhort you in the name of Jefus Chrift, and in his ftead, not to negledl fo great a falvation. O! receive the grace of God, and let it not be in vain.

In the third place ; let us fpeak a word or two to fome objections or fcruples, which may be moved in reference to what hath been faid. And, jp//y?, It may be fome will fay, That the covenant is not broad enough, becaufe all are not eledled, all are not redeemed nor appointed to be heirs of falvation ; upon which ground, temptations will fometimes fo far prevail, as to raife up a fecret enmity at the gofpel: But, 1. How abfurd is this reafoning ? Is there any that can rationally defire a covenant fo broad, as to take in all as neceflarily to be faved by it ? There is much greater reafon to wonder that any fhould be faved by it, than there is if all fliould perifli: befides we are not now fpeaking to the effeds, but to the nature of the gofpel; fo that whoever perlfh, it is not becaufe they were not elected, but becaufe they believed not;

and

and the bargain is not of the lefs worth, nor the lefs i'ure, becaule fome will not believe ; and to lay, that the covenant is not good enough, becaufe fo many pe-rifhj is jufl as if ye fhould lay, it is not a good bridge becaufe fome will not ufe it, but adventure to go thro* the water, and fo drown themfelves. 2. I would afk. Would you overturn the whole courfe of God*s admi-nillration, and of the covenant of his grace ? Did he ever a priori, or at firlt: hand, tell people that they were ele6led ? Who ever got their election at the very firfl revealed to them ? Or who are now before the throne that ever made the keeping up of this fecret from them, a bar or impediment to their believing? God's eternal purpofe or decree is not the rule of our duty, nor the warrant of our faith, but his revealed will in his word: let us feek to come to the knowledge of God' decree of election a pojlcriori, or by the eftetts, which is a fure way of knowledge. Our thwarting his word to know his decree, will not ex-cufe, but make us more guilty ; He hath jheioed ihec, Oman, (faith Micah, chap. vi. 8.) zvhat is good; and 'ivhat doth the Lord require of thee, &c. and if any will fcruple and demur on this ground to clofe the bargain, let them beware that they provoke him not to bring upon them their own fears, by continuing them in that fcrupling and demurring condition : Ye cannot poflibly avoid hazard by only looking on, and not making ufe of Chrift ; therefore do not bring on your own ruin by your fear, which may be by grace prevented, and by this way of believing fliall be certainly prevented.

But, Secondly, Some may object and fay, I am iti-deed convinced that believing is my duty, but that being a thing that I cannot do, why therefore Ihould I fet about it? Anfw, i. This is a mod unreafonable and abfurd way of reafoning, for if it be given way to, what duty (hould we do ? We are not of ourfelves a-ble to pray, praife, keep the Lord's-day, nor to do

any

any other commanded duty, fhall we therefore abftain from all duties ? Our ability or fitnefs for duty is not the rule of our duty, but God's command; and we are called to put our hand to duty in the fenfe of our own infufficiency, which if we did, we ihould find it go better with us ; and may not the fame be expeded in the matter of believing, as well as in other duties ? 2. None that ever heard this gofpel (liall in the day of judgment have this to object, none fhall have it to fay, that they would fain have believed, but their meer inhrmity, weaknefs and inability, did hinder them; for though it be our own fin and guilt that we are unable, yet where the gofpel comes that is not the con-troverfy, but that people would not come to Chrift, would not be gathered, that when he would, they would not, for where there is a will, to will and to do go together ; but it is enmity at the way of believing, fecurity, ftupidity, fenfeleifnefs and careleflhefs of what becomes of the immortal foul, that ruins folks; for the foul that would fain have Chrift, flnll be helped to believe: The reafon is, Becaufe the nature of the covenant of grace, and of the Mediator thereof, is fuch, that all to whom he gives to will, he gives them alfo to perform, and his faithfulnefs is engaged fo to do. It mufl therefore return to one of thefe two, That either ye will not receive him, or tX^Q ye are willing though weak; and if ye be willing. Faithful is he that hath called you^ who alfo will do it ; but if it halt at your perverfenefs and wilful refufal of the offer, there is good reafon that in God's juftice ye ihould never get good of the gofpel; nay, there is never a one to whom the gofpel comes and who doth not believe, but formally, as it were, he pafleth fen-tence on himfelf, as the word is. Ads xiii. 46. you judge yourfelves unworthy of eternal life, which the apollle gathers from this, that they did not, neither would accept of Jefus Chrifl: offered to them in the gofpel; as the event is that follows the offer, fo will the Lord account of your receiving of it.

Vourthl)'^

Fourthly, As for dire(ftions to help and further you to believe, it is not eafy, but very difficult to give them, it being impoffible to fatisfy the curiofity of nature; neither can any diredions be prefcribed, that, without the fpecial work of God's Spirit, can efFeftuate the thing ; the renewing of the will and the working of faith being effects and fruits of omnipotent grace: Yet becaufe fomething lies upon all the hearers of the gofpel as duty, and it being more fuitable and congruous, that in the ufe of means, that when means are negleded, believing fhould be attained ; and becaufe oftentimes thofe that defire this queftion to be anfvvered, to wit. How they may come to believe ? are fuch as have fome beginnings of the work of grace and of faith. We fhall fpeak a few words to fuch as would believe and exercife faith on Jefus Chrifl:: And, 1. People had need to be clear in the common fundamental truths of the gofpel; they fhould know what their natural eftate is, what their fin and mifery is, and they fhould know the way how to get out of that ftate. Ignorance often obflruds us in the way of believing ; Hoiu jl:all they believe on him of whom they have not heard? Rom. x. 14. When people believe not, it is as if they had never heard. 2. When ye have attained to the knowledge of the common truths of the gofpel, as of your fm and mifery, the nature of the covenant, the Mediator and his fulnefs, '<^c. labour to fix well the hiilorical faith of them: we are fure that many never come this length, to beheve the hiftory of the gofpel; and till that be done, they can advance no farther; for, as the word is, Heb. xi. 6. He that Cometh to God, mujl believe that he is, and that he is a rewarder of them that diligently feck him : I fay, thefe common fimple truths of the gofpel mud be w^ell fixed by an hiflorical faith ; and yet this vi^ould not be refted on, becaufe though they be excellent truths, yet they may be known and hiflorically believed where laving faith and falvation follow not. 3. Be much in

thinking,

thinking, meditating and pondering on thefe things; let thetn fink down into your hearts, that the medita-tioti of them may fix the faith of them, and that they may deeply affc6l us, we iliould feek to have a morally ferious feeling of them^ as we have of the common works of the Spirit; but there are many like the way' fide bearers^ who, as foon as they hear the wordj fome devil, like a crow, comes and picks it up ; therefore to prevent this, ye fhould feek to have the word of God dwelling richly in you, ye-lhould meditate oil it till ye be convinced of your hazard, and get youi^ affedions fome way ftirred, according to the nature of the word ye meditate upon, whether threatnings or promifes : The moft part are affected with nothing %^ they know not what it is to tremble at a threatning, or ' fmile, as It were, on a promife, through their not meditating on the word, that it may produce fuch an effett. 4. When this is done, men (hould fully give up their own righteoufnefs as to their juftification, that if they cannot fo pofitively and (tayedly come to reft on Jefus Chrift and his righteoufnefs, yet they may lay the weight of their peace with God on no other thing ; they fliould lay it down for a certain conclufion, that by the works of the law they can never be juftified, and fhould come with their mouths ftopt as to that matter before God. Thus weak Chriftians will find it fometimes eafier, to give up with the law, than to clofe with the gofpel, as to their diftinct apprehenfion of the thing. 5. When this is done, go, as it v/ere, to the top of mount Ne-bo, and take a look of the pleafant land of promifes, and of Chrift held out in them, and let your foul fay, O ! to have the bargain well clofed, to have my heart ftirred up to love him, and to reft upon him ; O ! to have faith, and to difcern it in its adlings ; for when the life of faith is fo weak that it cannot fpeak, yet it may breathe ; and though ye cannot exeicife faith as ye would, fo as to cleave to and catch faft hold of the Vol. I. No. 2. X object.

#^tc

162 JSAJAH LITI. r. Serm. 8.

object, 3'et effiiy ferloufly to efteem, love, and vehemently defire it: In this refpeO: the will Is fald to go before the deed ; though as to God's begetting oi faith there be a contemporarinds of the will and the deed, yet as to our fenfe the will outruns thj deed, even as In another fenfe the apoflle fays. To will is prefent with me^ but how to perform that which is good I knew not; for we ought to have our will running after Chrifl, and believing on him, when we cannot attain to the difllnA'adings of it.

But it may be here objeded and faid. Is not this prefumption ? Anfw, If this were prefumption, then all we have faid of the warrant of the gofpel to believe, § to no purpofe : Chrift never counted it prefumption to defire and endeavour in his own way to believe on him for attaining of life through him : To defire heaven and peace with God, and to negledl Chrift and pafs him by, were indeed prefumption ; but it is not \o to defire them through him. 6. When ye have attained to this defire in your hearts, if ye cannot di-ftinctly to your fatlsfaction believe on Chrift, ye fiiould firmly refolve to believe and elfay it, and fay. This is the way I will and muft take it, and no other, as David faith, Pfalm xvi. 2. 0 my foul^ thou hajl faid unto the Lord, Thou art my Lord: Hence the exercife of faith is called a cbufin^ of God, Deut. xxx. 19. and Jofli. xxiv. and ferioufly, fincerely and firmly to refolve this, is our duty when we can do no more; and it is no little advancement in believing, when fuch a refolution'to believe is deliberately and foberly come to. 7. When this is done people fhculd not hold ilill, for to refolve and not to fet forward will be found to be but an empty refolution ; therefore having refolvcd (though ftill looking on the refolution as his gift) we fliould let about to perform and believe as we may ; and when we cannot go, we fliould creep ; when we cannot fpeak words of faith, we fhould let faith breathe ; when it can neither fpeak nor breathe

diftindly.

diftindly, we fhould let it pant: In a word, to be cflaying the exercife of faith, and often renewing our eflays ; which if we did, >ve ihouJd come better Ipeed in believing than we do. Thus, though ye were under a conviction, that ye could do no more in this than a man whofe arm is withered can do to (Iretch it forth, yet as the man with the withered hand at Chrifi's word of command to (iretch it forth, obeyed and fucceeded, or as the difciplcs, when they had toiled long, even all the night, and caught nothing, yet at Chrift's word they let down the net and inclofed a multitude of fifhes; fp, though ye have elfayed to ad faith often, and yet come not fpeed, yet efTaying it again on Chrifi's calling to it, it may, and will through grace go with you, 8. When yet ye come not fpeed as ye would, your fhort-com-ing would be bemoaned and complained of to God, laying open to, and before him the heart, who can change it, and ye would have it for a piece of your weight and burden, that your heart comes not fo up to, and abides not foby believing; I would think it a good fi'ame of fpirit, when the not having of the heart (landing fo fixed at believing, is an exercife and a burden. 9. When all this is done, in fome meafure ye would wait on in doing thus, and would continue in this way, looking to him, who is the author and (inifher of faith, for his influence to make it go with you, to look to him to be helped, is the way to be helped to believe, or to pray to him to better and a-mend faith, is the way to have it bettered and amended ; it is faid, Pfal. xxxiv. 5. They looked to him and ivere lightened^ and their faces were not ajhamed: And if it be faid. How can one look that fees not? It is true, blind folk cannot look, yet they may elfay to look, and though there be but a glimmering, as the looking makes the faculty of feeing the better and more (Irong, fo the exercife of faiih makes faith to Jncreafe, this is it that the Pfalniifl hath, Pfal. xxx.

X 2 veife

j64 ISAJAH LIII. I. Serm. 9.

verfe lafl". Be of good courage, and he JImll Jlrengthen your heart, all ye that hope in the Lord ; that is, if ye be weak, wait on, and he fliall flrengthen you, believQ, and give not over, though to your fenfe ye come not fpeed ; beginners that are looking confcientioufly to their way, though they have but a glimmering weak fight of Chrift, and be as the man that at firft faw men walking as trees, yet if they wait on, they may attain to a more clofe and firm gripping of Chrift.

We clofe with this word of advertifement. That as we fpeak not of thefe things as being in man's power to be performed, fo neither can they be gone about to purpofe, but where there is fome faith and love; yet when they are at firft looked on, they are fome way more within our reach than the diflinft exercife of faith, which is a great myftery. The Lord blefs his \vord and make it ufeful to you.

SERMON IX.

Isaiah LIII. i.

Who hath believed our report^ And to whom is tin arm of the LORD revealed?

IF folks foberly anci gravely confidered of what concernment it is to make ufe of the gofpel, and what depends upon the profitable or unprofitable hearing of it, how ferious would both fpeakers and heareis be ? This fame poor, mean and contemptible-like way of fpeaking or preaching, is the ordinary way that God hath chofen to fave fouls, even by ihc fooHjhnefs

of preachings as the apoflle hath it, 1 Cor. 1. 22. and where minifters have been tender, how near hath it hiin to their hearts, whether people profited or not: They that will read Ifaiah, how he refented and complained of it, and how he was weighted with it, will eafily be induced to think that he was in earnefl: and that it was no little matter that made him thus cry out. Who hath believed our report ?

We {hewed that four things were comprehended in the words ; Firji^ That the great errand of minifters is, to bring the glad tidings of Jefus Chrift the Saviour, to fmners. Secondly, That it is the great duty of people to believe and receive the offer of Jefus Chrilt in the gofpel. Thirdly, That it is the great fm of a people that hear the gofpel, not to believe and receive Jefus Chrift when he is oftered unto them. The fourth and lafi thing which now we are to fpeakof is, that it is the great and heavy complaint of faithful minifters of the gofpel, when this good news is not received and welcomed, when they have it to fay, WhQ bath believed our report ? and it is but here one and there one that clofes with Chrift.

Confidering thefe words, as they hold out the prophet's refentment and complaint, we fliall from them draw four obfervations which we fliall fpeak briefly to, and referve the ufe and application to the clofe of all.

Obferv. I. The firft is. That it is meet for, and the duty of a minifter of the gofpel, to obferve what fruit and fuccefs his miniftry hath among people, and whether they believe or not: Ifaiah fpeaks not here at random, but from confideration of the cafe of the people, and obferving Vvhat fruit his miniftry had among them, we would not have minifters too curious iu this, as to the ftate of particular perfons, neither would we have them felfifli or anxious in feeking any ground of boafting to themfelves, yet they fliould feek to be fo far diftind: and clear about their fpiritual cafe and condition, as they may know how to fpeak fuita-

bly

j66 ISAIAH LIII. I. Serm. 9.

biy to it, and how to fpeak of it to God; that they may fay, as they have ground for it, that in fuch a place, among fuch a people, a great door and ejf'cdual luas opened unto us, as the apoftle faith, i Cor. xvi. 8. And in fuch another place, and among fuch a people. Who hath believed our report? as here the prophet doth. It is faid, Luke x. 17. and Mark vi. 30. the difciples returned, and with joy told Chrifl all that they had done, and how the devils were fubjeft to them ; they kept an account of what fuccefs they had in their miniftry ; fo it is neceiTary that a minifter ob-ferve what fuccefs he hath among a people, that he may know, i. How to carry before God in reference to them, what to praife for, what to lament for, and V'hat to pray for. 2. It is neceffary as to the people, that he may carry right to them for gaining of Itran-gers to God, and helping forward thofe who are entered into the way, and that he may know what report to make of them. 3. It is necelTary for a minifter himfelf, though not fimply as to his peace, for that depends on the faithful difcharge of his office ; yet as to his joy and rejoicing, to know whei; he labours in vain, and when not, among a people.

We would not then have you to think it curiofity, though fomething be faid now and then, and afked you, that fome of you may pollibly think impertinent; for it becomes a phyfician to fee to know the ftate and condition of thofe whom he has under his hand and cure; and ye fhould not take it ill, though after ob-fcrvation, we now and then fpeak and tell you, what we conceive to be your condition. -

Obferv. 2. The fecond obfervation is, That it is molt fad to a loving minifter, and will much aftett him to fee and obferve unbelief and unfruitfulnefs a-mong the people that he preaches the gofpel to. This mull: be a certain and clear truth, if we confider what it is that put Ifaiah to this, even to cry, Who hath believed our report ? Though a minifter Ihould have never

ver fo great exercifc of gifts, never fo much countenance and refpect among people, if he be affedtionate, he will be more grieved and weighed with their unbelief and unfruitfulnefs than with ftripes and imprifon-ment, there will be no fuffering to this in his efleem, nothing fo fad a ground of complaint. This makes the prophet, Mic. vii. i. to cry, alas and ivoe is me, I a?n as tbefe 'who have gathered the fummer-fruits^ as the grape-gleanings after the vintage^ there is no clujler to eat, the good man is perijloed and there is none upright among men ; and he infifts in this complaint. How often was our Lord Jefus, the moft excellent and tender preacher that ever preached, put to this complaint ? All the affronts and reproaches he met with,t grieved him not fo much as the unbelief and hardnefs of heart that was in the people ; it is faid, Mark ii. 5. that he looked round about on them with anger, and was grieved for the hardnefs of their hearts ; and Mark vi. 6. that he marvelled, hecaufe of their unbelief; yea, it fo affecled him, that (Luke xvii. 42.) it is faid, that when he came near the city he wept over it^ f'^^yi^gi 0 that thou hadft known in this thy day the things that he* long to thy peace. There is a fourfold reafon of this, that hath a fourfold influence on the fadnefs of a feri-ous and tender minifler of the gofpel. i. Refpecl to Chrifl Jefus his Mafter, in whofe ftead he comes to befpeak and woo fouls to Chrifl:. What would an am-baflador think of perfonal refpedl and honour, if his mafl:er w'ere reproached, and his meffage rejected and defpifed ? And can an honefl: and faithful ambaffador of Chrifl: look on, and his heart not be wounded, to fee the gofpel fruitlefs ; the Lord's pleafure as it were marred, and the work of gathering in of fouls ob-{Iruded in his hand, and his Lotd and Mafl:er affronted and flighted. 2. The refpeft that a faithful minifter hath to peoples fouls, hath influence on this; a tender fhepherd will watchfully care for, and wifli the flieep well, and be much affected when they are in

an

an evil condition, and where the relation is of a more fpiritual nature, and the iiock of far, very far greater vorth and concernment, what wonder the (hepherd be more afFecled ? as Paul befpcaks the Galatians iii. j6. My little children, of whcm I travail again in birth^ 'till Ghrijl be formed in you; to be travailing and bringing forth but wind, cannot but prick and wound an honed minifler of the gofpel to the very heart; fo 2 Cor. xi. 29. Paul faith. Who is offended, and I burn not? The very hazard of a foul, will be like a fire burnincr the heart that is tender and zealous of the fpiritual good of fouls. 3. The refpeft that a faithful niinifter hath to the duty in his hand, hath influence on this; for fuch an one loves to neat his duty, and to go neatly and lively about it, and the unbelief and unfruitfulnefs of the people clogs him in his duty, and makes him drive heavily ; hence it is faid, Mat. xiii. 58. and Mark vi. 5. that our Lord could not do man^ mighty works there, or among tiiat people, becaufe of their unbelief; unbelief ftraitens and fhuts the door, and makes preaching become a very burden to a faithful minifter ; therefore the apoftle exhorts, Heb. xiii. .17. Obey them that have the rule over you, and watch for your fouls, that they may do it with joy, and not with grief, for that is unprofitable for you; a neceffity lies upon minifters to go about their work, but when the word does no more but buff on them, fo to fpeak, it makes thenl to cry, as this fame prophet doth, chap* vi. II. How long. Lord? And, ^.ihly, This alio hath influence on their being fo much weighted, even the concern of honed miniders own joy and comfort; it is true, as we hinted before, that neither a faithful minider's peace, nor his reward of grace doth depend on it fimply, / have fpent my ftrcngth in vain, fays Ifaiah, chap. xlix. 4. yet my labour is with the Lord, and my reward from my God; as to that there is no neceflary conneclion, and it is of grace it is fo; yet as to a minider's fatisfadion and joy there is a connection

tion, as we may fee, Philip, ii. 16. where Paul faith. That I may joy in the day of Cbriji, that I have not run in vain, and laboured in vain ; and from his expo-flulation with the Galatians, chap. iv. 9, 10, 11. I am afraid of you, left I have befiowed upon you labour in vain,

I fhall not profecute the ife of this neither ; only fee here, that it is no marvel though fometimes we be ne-ceflitated to complain of you, and to expoftulate with you; and confidering the cafe of people generally, if our hearts were fuitably tender, it would even make us burfl: for grief, to fee fo many fleeping fecurely and fenfelefly in their fms, and in that pitiful pofture polling to the pit, if God prevent not.

Obfcrv, 3. The third obfervation is, That a mini-fler may, and fometimes will be put to it to make report to God of what fruit his miniftry hath, and fometimes to complain to him of the unbelief and unfruit-fulnefs of the people among whom he hath long preached the gofpel; Ifaiah, fure, is not carried to this complaint out of hatred to the people, neither from any pleafure he hath in it, nor any delight to tell ill tales of them : The Lord needs no information, yet he complains, and that to the Lord, as we fhewed from Rom. x. 16. where it is faid. Lord, ivho hath believed our report? So then, prophets and apoftles complain of this; it is Ezekiel's complaint no doubt to God, as it was the Lords to him. This people are a rebellious hoife, and they laill fiot hear; and Ifaiah fpeaks here in his own name, and in the name of other minifters of the gofpel, that they may join with him in this complaint; and there is reafon for it if we confider, i. The relation that a miniiler (tands in to God, he ought to give an account to him, who gives obedience and who not, and what is done by his embaifage, there being no talent given, but a reckoning how it was employed will be called for. 2. The fubordinalion that a miniiler flands in to Chrifl, wherein it is requifite he be kept, as know-

VoL. L No. 2. Y in^

ing the work is the Lords and not his, pleads for this, 3. That a minifter may be kept from carnafncfs and vanity on the one hand, and from difcoura^ement on the other, he ought to be acquaint with, and to hold up both the fruitfulnefs and unfruitfulnefs of the people, to God. 4, It is meet for the good of the people it be fo, not to irritate, but kindly to affeft the people, that when he complains to God, they may be convinced that it is to get the evil complained of amended, if fo it may be.

This complaining will.we fear be the refult of much preaching among you ; for either there mult be more faith and fruits, elfe ye will have the more complain-ers, and the more complaints againft you.

Obferv. 4. The fourth obfervation is. That it is and ought to be a very fad and weighty thing to a mini-fler, and alfo to a people, when he is put to complain to God of their unbelief amongft whom he is labouring : It is the lalt thing he hath to do, and he can do no more, and it is the greateft and higheft witnefs and ditty againft them, when a minifter hath been preaching long, and obferving the fruit of his miniftry, and is wearied out with their unfruitfulnefs, and forced to cry. Lord, there are none, or but very few that have believed the report that I have brought to them ; it is the heavieft and hardeft word that Chrift hath to fay to Jerufalem, Mat. xxiii. 37. and Luke xlx. 31. when he complains of their unfruitfulnefs, harder and heavier than all the woes he pronounced againft the Scribes and Pharlfees, on other accounts, and at leaft equivalent to them pronounced on the fame account; for the fame woe and wrath follows both ; 0 / faith he, thai thou badjl known in this thy day the things that belong to thy peace^ but now they are hid from thine eyes ; this comes as the laft and faddeft word, holding out the defperatenefs of their condition, when the powerful preaching of the gofpel hath no gracious force, nor faving effed; following it, when

dircC'

directions prevail not, when no fort of minifterial gifts do a people good, when it comes to that, Mat. xi..i6. WhereuntQ JIhiH I liken this generation^ it is like children fitting in the market-place crying to their fellows^ "Ivc have piped to ym-^ and ye have not danced; we have mourned to you^ and ye have not lamented : When both the fweet offers of grace, and the terrible threatnings of the law, come forth to a people, and both are followed for a long time without fruit, then comeS out that word : Whereunto JJjall I liken this generation ? 'John co?ne neither eating nor drinking^ and ye fay, he hath a devil; his aullere way of living and preaching did you no good, ye could not bear with it: The Son of 7nan came eating and drinking^ in a familiar way, and ye fay, behold a man gluttonous, a ivine-bibber, a. friend of publicans and finners : They flumble at both unjuflly ; and fo it is even to this day, nianv flumble at the meffenger, call at the meffage, and then fol-loweth the fad complaint.

It is meet that now'we fpeak to a word of 7fe, but we profefs we know not well how to follow it, there is fo much ground to complain, and we are not (alas!) fuitably fenfible of our own unfitnefs to follow the complaint, w^hich makes us think that it would become another better ; but what Ihall we fay ? It is the word of the Lord, and it were needful that both you and I fhould forget and take our eyes off men, and remember that it is the Lord God, and fome commif-fioned from him, that we have to do with, that fo we may accept the meffage* i. Then we may fay that it is no pleafure to us to be hewing you, and fpeaking fharply to you, fthe Lord knows,) would to God there were more that needed healing medicines, and that fewer had need of hewing and wounding; but the truth is, carnal fecurity, fpiritual pride, hypocri-fy and formality, are fo common, and become fo much the plague of this generation ; that people believe not their hazard. Neither 2. is it our defire nor defign

Y 2 no

to fpeak to all of you indifferently, and without dif-crimination; for as the Lord faith, Matth. xi. 19. Wifdom is jiijlified of her children ; though the generality defpife this word, yet we are confident the Lord hath fome that he allows not to be grieved : And we fhall defire, that fuch may not wrong themfelves, nor mar our freedom in fpeaking the word of the Lord to others. 3. We fliall not defire to fpeak peremptorily as to the cafe of particular perfons, though we will not deny nor conceal our fears and fad apprehenfions, as to many of you ; only what we have to fay, we fhould know and be allured that it is not fpoken at random by us, but as having fome acquaintance with many of your conditions, and we may gather from thofe wiiat is very probably the condition of others.

And now as to what we would fay to you: Some have been preaching this gofpel to you, who are removed to another part of the vineyard; others are gone to another world; and fome are yet continued preaching to you : But what fruit is brought forth by the miniilry of all ? If we were put to make a report of you, as we will be put to it, what could we fay ? "We are afraid to fpeak our apprehenfions; O! how little is this gofpel, as to its fruit and fuccefs, upon the grovi'ing hand among you ? We fliall therefore forbear to fpeak of that which we think hath deep im-preflions on ourfelves concerning you, but we would have you to look through matters, how they fland betwixt God and you; and, if we may humbly lay claim to any meafure of the judgment of difcerning, may we not afk, where is there a man or woman a-mongfl nioft of us, that hath a converfation fuitable to this gofpel ? If we begin at the great ones that have the things of the world in abundance, it is their work for moil part not to be religious, but to gather and heap up riches, and to have fomewhat of a name, or a piece of credit in the world : this is the fartheft that many of fuch defign. And if we come and take a

look

look of the way of the poorer fort; they live as if they were not called to be exercifed to godlinefs : And this is the condition of the generality, to live as if God were not to call them to a reckoning; you will fay, we are poor ignorant folks, and are not book-learned ; but have ye not fouls to be faved ? And is there any-other way to be faved than the royal way wherein believers have walked ? But if we fhould yet look a little further ; how many are there that have not the very form of godlinefs, who never fludied to be Chriftians, either in your fellowfhip with others, nor when alone, or in your families ? There are fome, O ! that I might not fay,' many, who are hearing me, that will not once in a year bow their knee to God iti their families ; many of you fpend your time in tipling, jefting, loofe-fpeaking, which are not convenient; yea, I dare fay, there are many that fpend more time in tip-ling, jelling and idle-fpeaking, than in the duties of religion, either in pubHc or in private ; what report fliall we make of you ? fhall we fay that fuch a man fpent three or four hours every day in going up and down the flreets, or in tipling and fporting, and would not fpend half an hour of the day on God and his worfhip ; and further, how many are yet ignorant of the firlt principles of religion, a fault that is often complained of, and yet we would be afhamed to have it heard of, that fuch ignorance fliould be under half a years preaching of the gofpel, that is in this place under many years preaching it; and even amongft: thofe who hold their heads very high, and are above others, who can guide and govern their own affairs, and give others good counfel in things concerning the world, yet if we come to fpeak with them of repentance, or of faith in its exercife, of convictions and challenges for fin, of communion with God, of the working of God's Spirit in the regenerate, or of the fruits of the Spirit, they have not a mouth to fpeak a word of thefe things; and if they fpeak any thing,

O!

O ! how little favour and relifli is there in it: put them to difcourfe of religion, they do it without gull or tafte, they have no underftanding of it; at leafl experimentally, doth this look like folks that have heard and received the gofpel ? let me fay it the wifdom of this world, and the knowledge of Chrifl:^ are far dif-fent things ; and if fome of you go that length as to ^tt the queftions of the Catechilm, which is well done in itfelf; if we put you but to exprefs them in other words, you cannot do it, which plainly fhews that ye are not mafters of your knowledge. And what (hall we fay of others, of whom we cannot fay but we get lefped: enough ; yet how do felfifhnefs and worldly, mindednefs abound in them ? And how gracelefs and Chriltlefs are they found to be, when put to the tryal ? We will alfo fay to you, that there is great dillerence betwixt civility and Chriflianity : civil behaviour will never pafs in Chrift's account for fuitable fruits of the gofpel, and will never hinder us from having a jufl ground of complaint againft you: How many have a form of religion, and want the power of it ? Who think themfelves fomething, when they are indeed nothing, and their profefTion is fo thin and full of holes, {0 to fpeak, that their rottenefs and hypocrify may be feen through it. Though thefe things be but general, yet they will comprehend a great many of you that are here in this alfembly ; and if fo, is there not jufi: ground of complaint, and expoflulation with vou, as a people among whom this word hath not iultable fruit. And as for you that live profanely and hypocritically, what fliall we hy to you? Or how fiiall we deal with you ? We- bring the word to you, but ye make no more ufe of it, than if ye had never heard it: no more religion fhews itfelf in you, than if ye lived among Heathens : Sliall we fay to God, the fruit of the gofpel is- there ? Dare we be anfwera-ble to God, or can we be faithful to you, to flatter you, as if all were well with you ? And mufl not

our

our complaint then rather be this, Lord, they have not believed our report? Though we be mean, and though there be ground of complaint of us, yet the word is his word, and will take hold of you. I know that people do not readily digefl fuch doctrines well 5 ,and it may be fome think that few miniflers are better dealt with than we are: But we fay, that this is not our complaint I confefs, if we look from the beginning of the world to this time, there will be few minilters of the gofpel, found to have been better dealt with, as to outward and civil things: But alas! Ihould that ftop our mouth? Yea, rather ought it not to be the more fad to us to be io dealt with, and to live in civil love with men and women, who yet do not receive the gofpel, nor deal kindly with our Mafter: Do not think that we will take external refped to us for the fruit of the gofpel, as we have no caufe to complain of other things, fo let us not be put to complain of this, but receive Chrid in your heart; let him and his precious wares have a currancy and go off amongft you; make ufe of him for wifdom, righteoufnefs, fanclification and redemption, and go not only for the fafhion a-bout the means that fhould bring you near him ; but be in good earned, and this would fatisfy us much, and prevent complaints. Laftly, I would aik you, what will come of it, if we fhall go on in preaching, and you in hearing, and yet continue ftill in unbelief? Will there not be an account demanded of us, and mufi: we not make a report ? And if ye think we muft report, can we report any other than really how it is with you ? Shall we, or dare we, fay that fuch a man was a fine civil man; and therefore he will not be reckoned with, though he believe in Chrifl: ? No, no, but this muft be the report that fuch a man, and fuch kind of men, though Chrift was long wooing them, would not embrace him ; though he invited them to the wedding, yet they would not come: Nay,

they

fjS ISAIAH Llir. I. Serm. 9.

they mocked and fpurned at it; they trode the blood of the covenant under foot, and counted God a liar in all his offers; and faid by their practice, that they fhould be happy, though they took not this way: Many of you, who would not take this well, if we ihould fpeak this to you in particular, will find it to be a truth one day : And if ye fhall fay. What would we be at ? The anfwer is at hand. Believe in the Lord Jcfus Chrijl and ye Jljall be faved; this is the end of the gofpel, and the mean of your happinefs; it is the great and the main thing that we call for, which if it be not obtained, the ground of the complaint will continue: And do you think this any flrange, hard or uncouth thing, that when we bring to you the offer of Chrift in the gofpel, we bid you receive it, and flee in to him to hide you from the wrath to come: and yet this is all we feek of you; it is neither your fiiame nor your fkaith that we feek, but that ye may take with your fm, that ye may judge and condema yourfelves, that your mouth may be (lopped before God, and that ye may flee to Jefus Chrift in earneft, and clofe with him on his own terms; as therefore ye would prevent the greatly aggravated fm, to wit, iinning againft the gofpel and the complaint of the minifters thereof againft you, and the terrible vengeance of the Mediator, kifs the Son, caft open the e-verlafting doors of your hearts, and let the gofpel, and Chrift the King of glory have accefs: We pray you ftand not in the way of your own happinefs, re-fufe not to do him that much pleafure and fatisfaftion for all the travel of his foul, as to give him your fouls to be faved. Now God himfelf keep you from this folly and foul-deftroying madnefs.

SER.

SERMON X.

I S A I A ?I LIII. I.

Who hath believed our report ? And to whom is the arm of the LORD revealed?

WE have fpoken fomewhat thefe days pad, to fundry doctrines from this part of the verfe, and particularly of the flid complaint which Ifaiah hath in his own name, and in the name of all the minifters of the gofpel, that the favoury report concerning Je-fus Chrift is not received, and that though life and falvation through him be offered to many, yet there are but few, fcarce here one and there one, that do embrace it, this is the fad refult, Lord, ivho hath be^ lieved our report ? words, that being fpoken by fuch a prophet, and fo often mentioned in the New Tefla-ment, may and fliould as often as we fpeak, hear, or read them, put both minifters and people to a holy demur, and to look what becomes of all our preaching and hearing, when this was all the fruit, even of Ifaiah's preaching, as to the greatest part of his hearers.

Before we leavfe this part of the verfe, it will not be unmeet that we fpeak a little' to thefe three things. ^Firft, To what may be the caufes why, when the gofpel is powerfully preached, there are fo few believers. Secondly, How it comes to pafs, feeing fo few believe, that generally fo many think they believe, and fo few fufpe£t their own faith. And, Thirdly, To the necef-fity that lies on the hearers of the gofpel, to enquire at, and try themfelves concerning their faith, and to have fome folid fatisfadlion in it.

Although we mention no particular do6lrines now, yet confidering the dodrines we fpoke to before, thefe

Vol. I. No. 2. Z things

things will not be unfuitable to them, not impertinent to you.

For the /ir/}^ The caufes why fo few belierv^e the gofpel, we cleared to you already. That generally the powerful preaching of the gol'pel hath been with little fruit, fo that Ifaiah hath this fad complaint, Lord^ Who hath believed our report? and our Lord Jefus hath it alfo on the matter, Matth. xi. 17. We have piped to you and ye have not danced^ ive have mourned to you and he have not lamented ; and in the fame exprefs words, John, xii, 38. And when it is fo with fweet Ifaiah in the Old Teftament, and with our bleifed Lord in the New, that fpoke with fuch power and authority, ye may fee there is reafon for us to enquire into the caufes why it is that fo few believe ? in fpeaking to which, i. We intend not to touch on all the reafons that may be gathered together, of peoples not profiting under the gofpel, but of thefe that ye have moft reafon to look to, and that are molt obftrudive of faith in you. 3. Though we might fpeak of reafons on the fide of.them that fpeak to you for zcho is fufficient for thefe things ? and we {hall not deny but we have culpable acceflion to your tinfrultfulnefs, yet it were not much to your edifying to infift on thefe. 3. Neither will we fpeak to thefe fovereign caufes on God's part, who in his holy juf-tice gives up people to unfruitfulnefs, when they re-» ceive not the truth in love. Neither 4thly^ Shall we infill o\\ thefe caufes that may arife from the devil, who waits on wherever the word is preached, to mar the fruit of It, as we may fee. Mat* xiii. 19. the evil fpirits, like as many crows, when the feed of the word is fown, waiting on to pick it up, and ye would know, that ye never come to hear the word, but there are, as it were, flocks of devils attending you ; hence it is that fome are rocked and lulled afleep, fome have their minds filled with worldly thoughts, fome forget all that they hear ere they go out of

doors.

doors, thus it is with many hearers of this gofpel, their hearts are trode upon as the way-fide by devils and foul-fpirits, that never a word takes imprelfion on them, and though ye may think fuch expreJfions uncouth-Hke and ftrange, yet they are fadly true ; Satan waited on when Chrilt preached, and fure he will fear no more to do fo at our preaching than he did at his, if he flood at Jofhua's right hand to refifl him, he will no doubt be at ours; but, we fay, we will not infiit on thefe. But ^thly. We fliall fpeak a little to thefe caufes that are common in you, which ye vour-felves might know, if ye would obferve them, and we would exhort you to take notice of them, when we tell you of them.

Firji^ Then we offer, or ratlier affert this for a caufe, the want of ferious minding the great concernment of the work of your falvation, and that this preached gofpel is the word of the Lord by which yc mult be faved ; alas! though ye have immortal fouls, and though this word be the mean of your falvation, yet there are hundreds of you that never lay it to heart, that your fouls are in hazard, and that this word mull be it that ye muft live by, and live upon ; I appeal to your confciences, if ye think upon this fe-riouily; want of this conjidcrafion foflers fecurity, breeds lazinefs, and makes and keeps you carelefs and carnal; I (hall inftance the want of it in three rel'peds. I. Look how ye are affected towards this word, and your own edification by it before ye come to hear it,. how few are hungering and thirfting, or preparing for benelit by it or preparing to m.eet with God in it ? in effeft ye come not with a defign to profit; fo that if it were known, it would be wondered at, wherefore ye come fo hear the word, as Chrilt fays of fome. They cavie, not becaufe they Jhw the miracles, but becaitfc they did eat of the loaves and %-vcre filed ; fo may we fay of you, that ye come not to profit by tiie word, but on fome crooked carnal defign. 2. Look how ye

Z 2 (^aj-ry

i8o ISAIAH LIII. I. Serm. lo.

carry when ye are come, how many fleep a great part of the fermon ? fo that it is a fliame to look on the face of our meetings, when in every corner fome are fleep-insT, whofe confciences God will waken ere Ions, and the timber and flones of the houfe will bear witnefs againfl: them ; were you in any other meeting about ordinary bufinefs, there would not be fuch ileeping; but when ye are awaking, what is your carriage ? for ye may be awake, and your heart far away, or faft afleep, how feldom can ye give account of what is faid ? though your bodies be prefent, your hearts are wandering; ye are like thefe fpoken of, Ezek. xxxiii. 31. IVbo fat before the prophet as God\ people, but their hearts ivent after their covetoufnefs ; how often, while ye are fitting here, is your heart away ? fome in their thoughts running after their trade, fome after their merchandife, fome after one thing, fome after another. This is one fad inftance'of it, that there are many of you who have had preaching forty or fifty years, that can fcarce tell one word of it all; and no wonder; for ye were not attentive in the hearing of it. 3. Look how ye carry after the word is heard; what unedify-ing difcourfe will ye be engaged in ere ye be well at the door? How carnally and carelelly do many rufli unto, and go away from, hearing of the word! And when ye get a v;ord that meets with your foul's cafe, do ye go to your knees with it before God, defiring liim to breathe upon it, and to keep it warm ? Or do ve meditate upon it ? Now put thefe three together, your carriage before, in the time, and after your hearing the word, ye will find that there is juH: caufe to fay, that the rjtofl part that hear this gofpel are not fcrious ; and what wonder then that it does them no good ? In the end of that parable of the fower, Mat. xiii. Mark iv. and Luke viii. it is faid by the Lordj Take heed how ye hear ; for iJ/jofoever haih to him flmll be given, &c. if ye improve well your hearing, ye will ftill get more; but fo long as you take no heed how ye hear, ye cannot profit.

A fecond

A fecond ground or caufe is this, That the mofl part of hearers never come to look on this word as the word of God, they come never ahiioft fo far as to have an hiftorlcal faith of it. It is faid, Ileb, xi. 6. He that comctb to God miiji bcUevc that he is, and that he is a rewnrder of them that feek him diligently ; but when men" do not really believe that God is, what w^onder they feek him not, that they fear neither judgment nor hell', and that they ftudy not holinefs ? they fay in their hearts they fiiall have peace, though they walk in the imagination of their own hearts, and that the way to heaven is not fo narrow as minifters fay it is, tliat God will not condemn poor chriftened people ; this is the language of many hearts, and of fome mouths ; needs there any evidence of it ? If ye believed that the way to heaven is fo flrait, and that hoH-ne[s is fo extenfive, could ye'poffibly with any feriouf-j\e[s refleft on your heart and way and not be affrighted ? But the truth is, this word gets not leave to link in you as the word of God ; therefore faith our Lord to his difciples, Luke ix. 44. Let thefe fayings fink in* to your ears. There are thefe things, I fear, ye do not believe ; and let me not be thought to take on me to judge your conferences, when there are fo many that profefs they know God, but in ivorks they deny him ; as in Tit. i. 16. when we fee fuch things in your carriage, we know that there is a principle of unbelief from whence they fpring. i. There arc many of you that re^jly believe not there is a God, or that he is fuch as his word reveals him to be, to wit, holy, julT, powerful, iffc. elfe ye durft not live at enmity with him ; The fool hath faid in his heart there is no God ; they are corrupt^ he your practical atheifm and profanity fay ye believe not there is a God. 2. Ye never believed the corruption of your nature. Do ye. think (as James befpcaks thefe he writes to, chap. v. 5) that the fcripttire faith in vain, the fpirit that is in you lufts to envy? Ye do not th.Ink, that your heart is deceitful

and

^nd defperately wicked ? Though we fhould preach never (o much on this fubje£t, yet ye lay it not to heart, ye take it not to you in particular. 3. We are afraid that many of you believe not a judgment, and your particular and perfonal coming to it; nay, there are among you, who are like to thefe tnockers fpoken of by Peter in his fecond epiftle ch. iii. v. 34. who fay. Where is the -promifc of bis coming ? And as there were in Paul's days fome that denied the refur-reftion, 1 Cor. xv. fo there are flill fome who do it on the rnatter at lead ; ye have the fame corrupt nature. We would think that we had prevailed to fome purpofe, if ye were brought really to believe, that there is a God, a life to come, and a day of judgment : And if ye did fo, ye would be more feriou? in duty, atid would come more hungry and thirfty to the word. 4. The means of falvation is not believed, to wit. That the way to peace with God is faith in Jefus Chriit, and that there is noway to heaven, but the way of holinefs. If all your thoughts were fpoke put, it would be found that ye have another way than faith, and that of holinefs; and to make out this, we need go no further than to your practice ; we are fure many of you live in profanity, and yet have all a hope of heaven, and what fays this ? But that ye think not faith and holinefs neceflary, and that ye may come to heaven another way: This is an old fault and deceit, it was in Mofes's days, for fome are brought in (Deut. xxix. 19.) faying, I Jhall have peace though I walk in ihe imaginaiio7i of my own heart, and add drunkenncfs to ihirft; though I tipple daily at my Itated times, tho* I follow my lufts and pleafures, and take my hll of the world, we cannot be all faints, ^c. The Lord luill not fpare that man^ hut his anger and jealoufy Jhall fmoak againji bim, and all the curfcs that are written in this hook foall lie upon him, and the Lord will blot out his name from under heaven ; though this be not now believed, it Ihall be found verified. There are man)',

when

when they come to judgment, that will know to their coft, the truth of many things they never believed before ; as we find in that rich man, who fays to Abraham, Send fome to tell my brethren, that they come not to this place of torment; it fays as much, as that he in his life-time did not believe how terrible and tormenting a place hell was, and it is even fo ftill; though men and women have immortal fouls, yet they go on following their finful ways, and believe not that any evil {1k\11 "befai them, till God's curfe and vengeance overtake them.

A //j/>^ ground or caufe is. That men never think themfelves in hazard, nor fuffer their hazard to affecb them, and therefore they feek not after the remedy^ hence the Jews, Scribes, and Pharifees rejected Chrift ; why ? they were righteous perfons, whole and needed not the phyfician; and thus it is with many of you, ye will take with it that ye are finners^ but hot with the gracefulnefs of your nature, and this makes it, that when life and reconciliation with God^ are offered, ye have almofl none to accept of it, why fo ? ye are generally in your opinion, good friends with God already ; none of you almoft think that ye have hatred at God, and fo ye carelelly and unconcernedly let the opportunity of making your peace with him flip over, even like thefe Jews fpoken of, John viii. 44, 45. who when Chrift faid to them, ye have the devil to your father, anfwered, he had a devily and that they tvere come of Abraham, and ivere not born of fornication ; fo it is with many of you, ye could never endure to think yourfelves in danger of hell, nor to confefs that ye were heirs of wrath, as if ye had been born with other natures than the ordinary race of mankind ; and this keeps fo many of you from getting good of this gofpel; for it feeks fmners to pardon them, and enemies to reconcile them; and till the €nmity be once confeifed, the friendfliip will never be fought after, nor will it lind merchants; tho* when

once

once the enmity is owned, the gofpel hath many fweet, peaceful, and comfortable words to fpeak to the man afterwards.

A fourth ground is, The love of money and of the ■world, which is the root of all evil. This is given as a main caufe, Matth. xiii. why the word profits not. The feed is fown among thorns, and the thorns fpring up and choke it, the cares of this life, and the deceitfulnefs cf riches choke the ivord, 'Tis not oppreflion, nor fteal-ing, but entanglement with, and addiclednefs to the things of this prefent world ; folks allov/ing them-felves too much fatisfadion in their riches and pelf, counting themfelves as if all were well if they have it, and grieved if they want it ; as if there were nothing but that to make happy, being wholly taken up about it, and leaving no room for the concerns of their fouls, for prayer, and feeking of God, ncr for challenges to work on them, they are fo wholly taken up with their callings and bufmefs; for they lay it as a ground that they muff be rich, and then they give themfelves wholly to all things that may contribute to that end, and that chokes and fuffocates the word that it never comes up, that nothing comes to perfection ; therefore Chrill fays, Luke xxi. 24. Take heed ye be not overcharged ivith fiirfciting and drunkcnnefs, and cares of this life. I am afraid that many more among you who are civil, and efteemed virtuous and frugal, fliall perifh in this pit of woridly-mindednefs, than Ihall perilh by drunkennefs, gluttony, fornication, or the like ; and yet there is nothing more frequent in fcripture, than words fpoken to turn men from earth-ly-mindednefs. Hew hard is it, "fays Q\\x\[\,for a rich man to enter into the kingdo?n of heaven ? And fuch a man is he that is taken up with riches, and places his happinefs and contentment in them, whether he have more or Icfs of them. We fpeak not this to countenance idlenefs in any, but to prtfs moderation in the ufe of lawful things. Ye think it enough if we cannot

not charge you with oppreffion, ftcaling,' whoring, and the like; but this golpel will charge you with the love of money, and if it find the love of the world in you, the love of the Father will not be found in you. Doth not your experience tell you, that it is not an eafy matter to be much taken up with the world, and to get a fuitablc difpofition for duties of religion, and to be painful in them ?

Kfifth ground is, mens little prizing of the gofpel, and the benefits that come by it; they look not upoa it as their happinefs to have communion with God; they who are invited to the marriage of the king's fon. Matt. xxii. will not come, and the reafon is given, ihey made light of it ; the offer of the gofpel hath no weight, it relilhes not: if a market of fine things at a cheap rate were proclaimed, ye would all run to it ; but ye delight not in the word of God, ye prize not the gofpel and the precious wares that it expofes to fale among you. And to evince and make out this, I would afkyou thefe few queflions. And, i. I would afkyou how often, or rather how feldom have you fat down purpofely, and thanked God for fending the gofpel to you ? Ye have given thanks for your dinner : but how often have ye given thanks that ye have the gofpel, fabbath-days, and week-days ? 2. How little do many of you wait on the preaching of it ? Were there a meffage fent to you but from an ordinary man, and more from a great man, ye would flrai;en your-felves and your bufinefs too fomewhat, that ye might hear it; and yet it is a wonder to think how fome in. this place, except on the Sabbath, will hardly be feeii in the church from one end of the year to the other. 3. Had ye any evidence to draw of houfe or land, ye would feek to have it drawn well and fjre ; but many of vou never fou?ht to have the evidence of heaven made fure; ye know, how interruptions of, and threatnings, to remove the preached gofpel from you, never troubled you. That bufinefs of the tender gave A a a proof

a proof, that ye might have your eafe, and the things of the world, ye cared not what became of the gofpel, and of the Hberties of Chrift's kingdom among you : nay, we may fay, the gofpel was never lefs fet by, never more reproached, defpifed, and trode upon, than in the time wherein we live, and who lays it to heart ? If it were well tried, there is more pains taken on little things in a week, than ye take upon your fouls in a year ; and which may be fpoken to the fliame of fome, more time taken up in tipling, drinking and debauching, than in prayer, or any other religious duty : and is not that an undeniable evidence that ye make light of the gofpel ? They ?nade light of if, and ivent their ways, &c. faying as it were, care for yonder invitation who will, as for us, we have fomething elfe to do.

Afixth ground or caufe, though poffibly it be not fo frequent; is a fhifting off convictions and challenges, a quenching of any begun exercife in the confci-ence: Some of you have been made fometimes to tremble as Felix did ; but ye fliifted it, and put it off to another time, and went away to fome company or recreation, that fo ye might flifle it, and drive it out of your thoughts : Is there any of you who in ficknefs^ or under fome other fad crofs, or at a communion, that has not had your own convictions, challenges, and frights, about your fouls eftate; and yet ye have fmothercd, extingulfhed, and put them out again.

Kfevenih ground or caufe (which is as large and comprehenfive as any) is mens reiting and fitting down, before they have any folid ground to reft upon, taking a counterfeit work for a real one, like thefe fpoken of Hofea vii. 16. af whom it is faid, They return, hut not fo the mojl High: Son>e attain to a fort of out-fide reformation, and they think on that account they are well enough, and in good terms with God; and when fuch are called to return, they fay as thefe do, Mai. iii. 7. Wherein Jhall we turn? They think

they

they are returned, and that their peace is made already : they cannot endure to be bid believe, or to lay a new foundation, for they think its laid already. In a word, as Laodicea did, They think thcmfdves rich and encreafcd in goods, when yet they arc poor, blinds viiferahle, ivretched and naked, but they knew not, &c. and fo are well fatisfied with thenilelves as gracious perfons, relting on thefe and the like grounds. As,

1. It may be they pray and think fomething of that.

2. They think they have faith enough, if they have a hiftorical faith. 3. It m»ay be they have had fome re-folutions, and fits of a fort of tendernefs; and thefe they reft upon. We fnall not infift to fiiew the rotten-nefs of thefe props, but (liall only fay, it were in Ibme refpe£t good for many of you, that ye had never had the little pieces of profeflion ye have: there is a fort of civil, legal, formal, fair fafhioned men and women among us, whofe converfation and communication relilhes to none but themfelves ; and fpcak the word who will, they think that they are without the reach of it: I muft fay this fad word, that I think many of you have as much believing as keeps you from faith in Chrift; that is, ye have as much pre-fumption and fecurity, as makes you that ye are never ferious with the Lord to amend it, and to bring you indeed to believe ; fo that it is a greater difficulty to beat you off from your rotten grounds, than it is to get you right, though both require the cmipotent power of God : ye think ye believe always, and ye have no doubts about it; and therefore ye think ye have faith enough to do your turn. Ah! when will ye know that fecurity is not faith, and that there is great difference betwixt prefumption and folid refting by f\uth on Chrift ?

Eightly, This wrongs many of you, that becaufe ye

are not among the worft fort, and others cftcem well

of you, ye think that ye are well enough ; and this

makes us, that as to many of you, we know not whe^

A 2 ther

ther to be more familiar with, or to fland at a diftance from you, becaufe ye are ready to reft on fo very llen-der grounds: It is not the commendation of men, but the commendation of God that you fliould feek mainly after ; and yet if ye think good men efteem "well of you, ye apprehend ye are good enough. This was it made the fooliih virgins fo fecure, becaufe the wile took them and retained them in their company : and this is the neck-break of many, efpecially when they look about them and obferve fome fm in others which they have to abftain from ; as if it had been enough in Herod, and a fufficient proof of the reality of his religion, That he heard "John gladly^ and did many things on the hearing of him*

A ninth ground (and .a very poor one) is folks fitting down on the means when they have them, as if when they have got the gofpel they were in no hazard, and could believe when they lift : I make no queftion, but where the gofpel is in any meafure powerfully preached, there are many more fecure and fearlel's than if they had it not; and its very probable fome-what of this is hinted at, Luke xiii. 26. where fome are brought in faying to Chrift, We have eaten and drunken in thy prcfence^ and thou haji taught in our Jireets ; who when he thrufts them away from him at the great day, they will in a manner hardly believe that he is in earnefl; and they give this for the rea-fon of it, that they have heard him preach, and they have run out to the fields after him. It were good to fear while ye have the word, left ye mifs the fruit of it; compare to this purpofe, Hcb. iii. at the clofe, with Heb. iv\ i. and we will lind this commended to us \ So we fee, faith the apoftle, that they could not en-ier in becaufe of unbelief let us therefore fear, leaf} a profnife being left us of entering into his reft, any of us fhoukl fcem to come foort of it: It is much, yea the lirft flep to faith, to get people fuitably afraid, they mils the fruit and bleiling of the ordinances while they have

them J

them ; it Is good to be afraid, to come to church and not to get good of the fermon ; or to go and read a chapter of the Bible and not profit by it, always to put a difference betwixt the ordinance and the blefiing of it, and to be afraid in the ufe of the ordinances to mifs the bleffing of them.

There may be many other caufes, and we fliould not flint and limit you to thefe; but fure thefe are caufes why this gofpel profits not. We will add thefe few, I. There are feme that ftumble at the meffenger, fome at the meffage ; fome thought Chrifl a friend of publicans and finners, and faid he had a Devil; and fo they faid of John Baptift. There are fome that caa abide neither free nor fair fpeaking, and they think it is not the word, but the fpeaker that they offend at: yet prejudices againft the carriers of the word have never done good, but much evil, and you would do well to guard againft them. 2. Sometimes there is a flum-bling at the fpiritual truths of the gofpel and a fort of new fanglenefs in the hearers of it that lafts not; John's hearers rejoiced in his light for a feafon ; fome-thing of it was alfo in Chrift's hearers, but they foon. turned their back on him when he told them of eating his flefli, and drinking his blood, and of the ne-cefTity of it, elfe they could have no life in them. This (fay they) is a hard faying and who can bear it ! If we would confider thefe things, we might fee convincing caufes of our little thriving, and they might alfo (through God's blefTing) be made ufe of for directions to thrive ; and if we could once bring you to be fmgle and ferious in hearing, and fpiritually thrifty, in making ufe of every fermon and fabbath for edification, we had gained a great point of you.

S E R.

S90 ISAIAH LIII. 1. Serm. ii.

SERMON XL

Isaiah LIII. i,

Wb& /jalh^ believed our report F And to tuboin is the arm of the LORD revealed?

IF we would foberly confider the frame of the moft part of men and women that live under the gofpel, it would be hard to know, whether it were more ftrange that fo few fhould receive the report, and be brought to believe for all that can be faid of Jefus Chrift; or whether that among the generality of hearers that do not receive the report, there are fo few that will be convinced of their unbelief. Its wonderful and ftrange to fee unbelief fo common, and its as ftrange and wonderful, that among thefe many unbelievers there are fo few that think they want faith.

Ye remember the laft day, we propofed to anfwer this doubt or queftion. What can be the reafon, that w^hen fo fev/ believe, all almoft think they believe ? And then to fpeak a word to the laft life that rifes from the matter that formerly we fpoke of on thefe vords. We fhewed you, and we think the fcripture k very clear for it, that among the generality that hear the gofpel, they are very rare and few that do believe it; and yet go through them all, there will not one among many be found, but will aifert they believe, and they will (to fpeak fo) be crabbed and picqued, to tell them that they want faith; and ^q the moft part of hearers live and die in this delufion ; a thing that experience clears as well as the word of God, and a thing that doleful experience will clear at the great day; therefore fome are brought in, faying, Luke xiii. 2(^. We have eaten and drunken in thy pre-

fcncQ

fence^ and ihou haft taught in our Jircets; to whom Chrifl will fay, I know you 7iot, depart from me ; which doth import this much, that fome will come (as it were) to the very gate of heaven, having no doubt of their faith and intereft in God, or of their entry into it, and will therefore in a manner plead with Chrift to be let in, and who would never once doubt of it, nor call it in queftion, but they were believers, and in friendship with him. Although there will be no fuch debate or difpute after death, or at the day of judgment, yet it lays this, that many hearers of the gofpel have drunken in this opinion which goes to death with them, and no preaching will beat them from it, that they are believers, and in good terms with God, till the intimation of the fentence of condemnation does it, and the wrath and curfe of God meet them in the face. And O, how terrible a dif-appointment will fuch meet with in that day ! may it not then very reafonably and juftly be enquired, what can be reafon and caufe, when this is granted fo ge^ nerally to be a truth, that there are few believers, that yet it fhould be as true, that few queflion or make any doubt of their faith, and how this comes topafs? I fhall give you fome reafons of it, which if ye would think upon, and fuffer to fmk down in your hearts, ye would not marvel that fo many are under this mif-take and delufion, and it would put many of you to have quite other thoughts of your own condition than you have. We Ihall only fpeak to fuch reafons as are fmful, and culpable upon your part.

The reafons then are thefe. Firf^ The mod part never feriouily think on the matter, whether they believe or not, or they never put their faith to a trial. If the foolifh virgin lights her lamp, and never looks whether there be oil in it, and takes on a fair outward profelTion of religion, and never looks what is within it, or how it is lined; to fpeak fo, no wonder flie goes up and down with the lamp in her hand, and

never

never knows whether there be oil in her veiTel or not, fince file never confiders, nor puts the matter to proof and trial. The people are expoltulated with (Ifaiah xliv. from verfe 9. for making of images ; that a man fhould cut down a tree, and with one piece of it fhould warm himfelf, with another piece of it fliould bake his bread, and of a third piece Ihould make a god, and fall down and worfhip it; and this is given for the ground of it, v. 18, 19. They have not known and widerjiood, and none confidereth in his heart; or, as the word is, feeth to his heart; they confider not that that cannot be a god; one would think that natural reafon might eafily difcover this folly. We are per-fuaded that fome of you will think your faith as great a folly, when there (hall be as clear evidences to prove the rottennefs of your faith and hope, as there were even to common fenfe, to prove the image made of a piece of tree, not to be God ; when it Ihall be found and declared, that though ye were never convinced laef fin, nor of your mifery and loft condition, were never humbled nor touched under the kindly ^qw^q of it, never fled to Jefus Chrift in earneft, nor never had the exercife of grace, yet notwithftanding the want of all thefe, ye would needs keep up a good o-pinion of your faith and hope. We fay, the reafon why ye entertain this conceit and opinion is, becaufe ye never fit down ferioufly and foberly before God to confider the matter ; nor do ye put yourfelves to proof and trial. Let me therefore alk your confciences, if ye who have this opinion of your faith, durft affert to him, that this faith of yours is the refult of your feri-ous examination and trial; is it not rather a gueffing or fanciful opinion that ye believe ? And do you think that fuch a faith as that will abide the trial before God, that never did abide your own trial ? It will doubtlefs be a dreadful miftake, to go off the world with fuch an opinion of faith, and to have the door fhut in your very teeth : alas! there will be no mending or bettering

ing of your condition after death : The day comes when many of you, if God gracioufly prevent not, fhall curfe yourfelves that ever ye (liould have beeil fuch fools as to have truded your own hearts, or to have taken up this opinion of your faith without ground. We would therefore ferioufly recommend to you the putting of your faith more frequently to the trial, and that ye would often read and think on that place, 2 Cor. xiii. 5. Exajnine yourfelves whether ye be in the faith, prove your ownfelvcs, &c. O ! do not think that a matter of fuch concernment fhould be left at a conje£lure and utter uncertainty, who Idfes, when ye are fo palpably acceffary to your own ruin, by not endeavouring to put yourfelves to fo much as a trial ? Do not fay here for excufe, We have 710 more grace ihati God gives us ; when ye never endeavoured fo much as the form of the duty, or to go the length ye might have gone in putting yourfelves to the trial: The deceit then being defperate and irredeemable, if continued in; do not, for the Lord's fake, after ail that is faid to you, cgntinue deceiving yourfelves.

Kfccond reafon is, mens fetling themfelves on un-found evidences and principles of peace that will not bear them through before God : I do not fay that they have nothing to fay in words for themfelves; but that all they have to fay, will be no ground to prove their faith, or to bear them through before God that they do believe indeed : It will be found at the bed to be but a lie, as it is faid of that man, Ifa. xliv. 20. A deceived heart hath turned him a/ide, he feeds on afJoes, he cannot deliver his foul, no fay, is there net a lie in ?n^ right hand? He may have a feeming reafon for his faith, but it is no reafon indeed. If many of you were going to die, what reafon have ye to prove your believing by? Some will fay, God hath always been good, kind, and gracious to me; I was in many {traits and difficulties, and I prayed and had many deliverances. Thus all the ground of ihy faith is but

Vol. I. No. 2* B b temporal

temporal favours or deliveries, which is even as if If-rael Ihculd have made their receiving of temporal deliverances, and their acknowledging of them, and having fome fort of faith of them, to be ground enough to prove their receiving of Jefus Chrift: I'avingly. There is a doleful proof of the unfoundnefs of this ground, Pfal. Ixxviii. 34, 2)$-, 36, 37. When beJJevjthem, then ihcy fought b'lm and returned and enquired early after God ; they remembered that God luas- their rock, and the high God their redeemer: They looked to God's paft favours for them when they were in the wildernefs, and at the red-fea ; and they believed that they co-uld do fo flill: But they did flatter him ivith their mouth, and lied ztnto him with their tongue ; for their hearts were fiot right zuiih him, neither ivcre they Jlcdfaft in his covenant; whereupon he deftroyed them, and through their unbelief they did not enter into God's reft. It is alfo faid a littlebefore in that, Pfal. ver. xxxii. For all this they finned flill. There may be many temporal favours and deliverances, and thefe acknowledged too; and yet no receiving of Chrift for making our peace with God, for removing the quarrel betwixt him and us, and for making us ceafe from fm : Con-fider if it will be a good ground to plead with God upon, to fay to him, Lord, thou muft bring me to heaven, becaufe I was in ficknefs, and thou 'raifedft me up; I was in this and that ftrait, and under this and that crofs, and thou carriedft me through and broughtft me out of it. The Lord will fay to fuch that have no more to fay, ye had fo many evidences of my power, but ye finned ftill; and yet this will be all the pleading and reafoning that will be found with many of you, and the fad reply you will meet with from God.

A third reafon is. Mens giving an external countenance to ordinances and their formal going about them : They think they have faith, becaufe they keep the church, and are not open contemners and mifre-

gardcrs

jrarders of ordinances, as feme others are, bccaufe they pray, read, hear, Iffc. It feems it was fomethinf^ like this, that the perfuafion of thofe fpoken of, I.uke xiii. 26. isbuikupon. Lord, fay they, ice have beard 1 bee preach, and have eaten and drunken inthyprcfence : It is not fimply, that they heard Chrift preach, for many heard him preach who floned him ; but that when others floned him, they followed him, and were not only profane, nor profeffed contemners of him and of Iiis preaching, as thefe others were; fuch words fall fometimes from your mouths. Ye will poflibly fay, what would we have of you ? Ye are not profane, ye wait on ordinances, and live like your neighbours ; and you content yourfelves with that: Alas! this is a poor, yea, a doleful fruit of ordinances, and of your attendance on them : If there be more fecurity, pre-fumption, and defperate hazarding on the wrath of God, and lefs fenfe of the quarrel betwixt him and you on that ground.

A fourth reafon is, Men hope, even fuch a hope, that contrary to the nature of hope, will make the mod part of you afliamed : Ye think ye believe, becaufe y$ hope ye believe; and that ye will get nrercy, becaufe ye think ye hope in God^s mercy ; and ye will not believe any thing to the contrary, nor {o much as think that ye may l>e deceived. The opinion that men have of obtaining mercy, that is maintained without any ground but their vain hope, is the mod common, moll unreafonable, and prejudicial evil among the profeffors of this gofpel: Hence if any ground and evidence of their peace be alked for, they will anCwer, that they believe ; if it be again afked, how know ye that ye believe? They anfwer, we hope and believe it is lb, and can give no ground for it. Many are like thefe fpoken of, Ifa. Ivii. 10. Thou haft found the life (f thine hand, therefore thou luafl not grieved: They have a faith and a hope of their own making ; and this keeps them olf, that the word of God takes no

B b 2 hold

hold on them : We preach that ye are naturally at enmity with God, and offer peace and reconciliatioa through Jefus Chrllt; but ye are deaf, for ye think your peace is made already ; and but very few are icn-fible of a quarrel with God, to liften to his word as to the rniniltry of reconciliation : This is wondered at (in a manner) by the Lord hinifelf, Micah iii. ii. where we have a people whofe way is very unlike the gofpel; The heads judge for a rezvard^ and the pricjis teach for hire, and the prophets divine for 7noney ; yet luill they lean upon the Lord atid fay, is not the Lord among us ? None evil can come upon us. It is not for real believing that they are charged, but for their confident afferting their believing when there was no ground for it; So it is with many, they will fay, they hope to efcape hell, and to have their fms pardoned, and to get to heaven; and they believe it will be fo, when in the mean time there is no ground for it, but t;Iear ground to the contrary.

A fifth ground is, mens fpiritual and pra(Stical ignorance of the righteoufnefs of God; whereof the apoille fpeaking, Rom. x. 3. faith, Being ignorant of the righteoufnefs of God, they go about to eftablijh their-Qwn, he. that which I mean is, mens being ignorant of their natural condition, of the fpiritualnefs of God's law, what it requires, and of the way of faith, and of the command of believing, and the nature of it: It is from the ignorance of thefe three, to wit, of the inlfchief that is in them by nature of t'le fpiritualnefs of the law, and of the fpiritualnefs of faith, and of the txercife of it, that they fieep on in fecurity, and think they have laith when they have it not; and though i'ometiines they will fay their faith is weak, yet they cannot be beaten from it but that they believe; and their faith rifes and falls, as their fecurity does. This the apoltle makes clear from his own experience, Rom. vii. 9. where before his converfion he fays, he was a living man, but after his converfion hp begins

to think himfelf nothing but a dead and loft man> the realbn is, becaufe before converfion he knew not himfelf, he kne\v not the law, nor the nature of the covenant of grace, Before the law came, faith he, / was alive; he knew not the fpiritual meaning of it, and therefore he thought he obferved it, and fo thought himfelf lure of heaven, and had no doubts nor difput-ings concerning his interefl: in God; But, faith he, luben the commandment came, Jin revived, and I died ; I faw myfelf then to be loft and gone, and in every thing guilty, that which I thought had been humility, I faw it to be pride, that which I took for faith, I found it to be prefumptlon and unbelief, and my hollnefs, I found to be hypocrify ; not that his fin grew more upon him, but the fin that before was vailed, was now difcovered, and ftared him in the face ; this is a fad, yet a mod real truth; the good believing, as many of you call it, and the faith that ye have, is a furer ground of'your ftrangenefs to God, and of your unbelief, than any other thing ye have can be a ground •whereupon to conclude, ye have faith and are good friends with God ; ye are yet alive, ftrangers to God, ftrangers to yourfelves, ftrangers to the fpiritual meaning of the law, and to the exercife of faith ; if ye would let yourfelves to ponder ferioully this one con-fideration, I think ye might be fomewhat convinced of It; Do ye not fee many that underitand more of God than ye do, and that are more tender in their walk than ye are, who yet are more loath, ftraltened, and afraid to alTcrt their faith and confidence in God than ye are ? and they are oftener brangled and put to queltion their faith, will ye then confider what can be the reafon that ye have fo ftrong a faith, that ye never doubted, and they are troubled v/ith doubting fometimes, yea often, though they pray more, and are more diligent in the ufe of all the means, and holier In their converfation than ye are, and ye will, St may be, fay, it is well for them that are not like

fuch

fuch a perfon ; this is the reafon of it, they fee their fin, and the fpiritualtiefs of the law, and the nature of faith; and are dead to the law: but ye are yet a-live in your own conceit; do ye, or can ye think, that much praying, reading, meditation, and tender-nefs in mens walk, will weaken faith and occafion doubting ? or is it not rather like, that faith will be more confirmed by thefe, than by the negleft of them? How is it then that ye are fo llrong in your faith, when they find themfelves fo weak and doubting ? or have ye an infufed faith without the means ? or doeth God deal with you in a more indulgent way than he ufes to deal with his people ? How is it then that thefe of whom ye cannot fay but they are more tender than ye arc, cannot almofl: name faith, or affert their confidence in God, without trembling and fear that they prefume ; and yet ye dare very confidently affert your faith without any hefitation, though ye live carnally and without fear ? Do not many of you wonder what :\ils fome people, what need they to be fo much troubled, and why do they ftand in need of fome to pray for them, and with them, and to anfwer their doubts, and ye, meanwhile, need no fuch thing; and all the reafon is, that ye affure yourfelves ye believe, and think the queftioning of your fecurity is the very undoing of your faith : God help you, you are in a wo-ful cafe.

A Jixt/j reafon is, that people drink in fome carnal principles that have no warrant in the word of God, and accordingly fquare every thing that comes in their May. 1. They lay it down for a ground, that men fliould never doubt of God's mercy : We do not fay thai people fliould doubt of God's being moil real in his offer of mercy to finners in the gofpel; but from that it will not follow that none fliould doubt of God'i; love to them, or of their coming to heaven, whether they clofe with the offer or not. Are there not many whom God curfeth ? and fliould not thefe doubt ? A

fecond

fecond carnal principle is, That there is no fuch reality in the threatenings of God as there is in his promifes, as if he were utterly averfe from executing his threats; and as if it were a rare thing for him to condemn any: And is there any thing more oppofite to fcripture than this principle ? Hath he not faid in the fame place, to wit, Exod. xxxiv. where he proclaims himfelf io be gracious, merciful, long-fuffering, &c. That be is a God that ivill not clear the guilty : And hath not the fcripture faid, that it is but a remnant that are faved; as it were, here one and there one, and that there are many damned for one that is faved: But know it for certain, that he will make you one day vomit up thefe principles, with exquifite torment, when out of your own mouth he will convince you of your miflake and delufion. 3. "When people want many things, they think they fupply all with an honeft mind : This fup-plies your want of knowledge, your want of faith and repentance, and every thing whereof ye are faid to be ihort: Though ye live and may die carnal and unrenewed, yet ye think ftill ye have an honelt mind or heart for all that; and what, I pray, is your honeft: mind, but a rotten and profane heart that vails your hypocrify with a pretext of honefty ? Would ye think that man honeft, fpoke of Ifa. xliv. 19. who with one part of the tree warmed himfelf, and with another part made a God, and fell down and prayed to it ? And yet in your fenfe, he hath an honeft mind, for he followeth his light which is but darknefs, and the deceit of his heart carrying him away from God, tho* he cannot fee it; he difcerns not, bccaufe he confiders not that there is a lie in his hand, and that a decci-ued heart hath led him afidc. So it is with you; and if many of you faw, what is latent under that honeft: mind and heart, there could be nothing that would make you loath yourfelves more. A little time will convince you, that that which ye looked for moft good from, was your greateft and moft traiterous ene-

mv;

my ; He that trujis in his own heart is a fool, faith Solomon, Prov. xxvili. 26. it fuppofes that people are' ready to truft to their heart, and to hearken to the language of it concerning their fpiritual eftate, but it fays alfo, that they are fools that do fo, for it betrays thcni, and there is no folly comparable to that whereby a man betrays his own immortal foul; and fo he doth who trufls in his own heart.

A fcvcnth reafon is from the deceitfulnefs of our heart, and the natural corruption that flicks to us. There is naturally in us pride and felf-conceit; we are difpofed and given to, any thing that is our own, though it be but a fhew, is as good as others reality ; to think our own light and knowledge, our own parts and gifts to be as good as thofe of any others whofo-ever they be. And with pride there is joined felf-love; we cannot abide to think evil of ourfelves, or to fufpeft ourfelves : Though this felf-Iove be indeed felf-hatred, and is but love to our corruptions, and makes us, when we live in hatred to God, to think that we love him; fo that we cannot be induced to think that we love him not; for we know that^the love to God is good, and we love ourfelves fo well, that we cannot endure to think that we want it. Hence it is faid of fome in the laft times, 1 Tim. iii. 2, 3. That they Jhali he covetous, proud, boajlers, blafphemers, difohcdient to parents, unthankful, unholy, without natural ajfedion, truce-breakers, &c. having a form of godlincfs, anddeny^ ing the power of it; and the fountain of all is felflove; for, faith he, men Jhall be lovers of their oivnfclves: And as felf-love is the fountain of much evil, fo it is the fountain of felf-deceit, and keeps out any thing that may make men queftion their own condition ; fo that if a Xvord come in and fay, thou haft no ground for thy laith, the heart will be ready to anfwer and fay, it cannot be that I am a fclf-dcceiver; and fclf-love, as a partial judge, will oiTer to vindicate the man, and fo makes him ihift the challenge. Now when all

thefe

thefe are put together, you may fee how many grounds people have to go wrong Upon ; and men having hearts difpofmg and inclining them to go wrong, and little pains being taken to difcover the deceit of thern, is it any wonder that they think they believe^ wheii indeed tliey believe not, jtnd be empty-handed, having litile or nothing to reft upon, while they think they are rich and want nothing r Thefe are not fanci-,ed and far-fetched things, but obvious, and at hand, and may eafily be gathered frorn your daily practice: In all which, it Is our defign and fcope to bring you td try your long unqueftioned peace; do not therefore' think that it is impoffible to be thus perfuaded, as many of you are, and yet to be miftaken, which is another ground of mens deceit;} for Lsodicea was very confident in thinking herfelf to be rich and increafed in goods, and tojiand iil need of nothing, ivhenJJje was i?i the mean time poor, blind, miferahk, ivr etched, and naked: And the Galatians, as we may fee, chap. v. 8. had a perfuafion ivhich was not of God; As there may be a perfuafion of a point of dodlrine, as being right, which yet is an error, fo there may be a perfuafion of a man's fpiritual (tate as being tight, and which he will floutly maintain to be fo, while in the mean time that perfaafion is not of God that calleth him, but a ftrong delufion. If all that be faith that ye call faith, then certainly the way to heaven is much broader than the fcripture hath chalked it out; and miniders needed not fay. Who believes our report? for all fhouId thus believe it. It will then, and mufl then turn to this, that your perfuafion is not of him that calleth you ; and if a deceit may lie and lurk under this perfuafion of yours, ye have certainly fo much the more need to put the bufinefs to trials

And this is the lad ufc, (which we cannot now in-fift on ;) That feeing fo many think they believe who believe not, and that there are but few that believe the report, and indeed reft on Chrift for their falvation.

Vol. I. No. 2. C c as

as he Is offered to them in the gofpel. It Is your concernment to endeavour to put yourfelves without the reach of this complaint, and to make it fure that ye have believed and received the report; Is there any thing of concernment if this be not, even to make your calling and eleftion fure ? And that cannot be made fure as to you, till your faith be made fure. If we could prevail thus far with you, we >vould count it a blefled fruit of this and of many other fermons, even that fome of you who have never queftioned your fiiith, might be engaged fir (I ferioufly to clofe with Chrift, and then to put yourfelves to the trial, that on diftind grounds ye might be able to fay, I knoiv in whom I have believed, and that he is able to keep that •which I have committed to him againji that day. There are many of you that talk of faith, and yet cannot only not aifert your interefl: in Chrift diftin£lly, nor cannot fo much as give any folid grounds of your believing ; and (hould not this, think ye, put you to try it; is there not a day comi,ng wherein ye will all be tried whether your alledged faith was true faith, or but prcfumptuous ? And wherein the confcience which IS now quiet, and which it may be never keep-ed you from an hour's fleep, Ihall awake and put forth its fting, and fliall bite and gnaw, and ye who (hall continue under the power of this delufion, will be put to gnaw your tongues for pain and horror under the gnawings of your confcience. Ye that never knew in all your life what thefe things meant, had need to ftand the more in awe, and to be afraid when ye come near death. Though It be a fad matter, that when we fhould be preaching, and would fain preach the doctrine of faith. It fhould, by reafon of your delufion, be the great part of our work to be thus digging you out of your prefumption, and overturning your carnal and ill-grounded hope; yet we have the greater confidence and the more to fpeak to, and infill on thefe truths, becaule they lie fo near to the

great

great defign of the gofpel, and to your immortal fouls-lalvation; and though we are able to preach more plaufible and fweet things to you, yet if thefe doctrines profit you not, thefe would not. Seeing therefore they are fo profitable, we fhould not grow weary to fpeak, and ye fhould not be weary to hear them fpoken of. 'Would to God ye were ferioufly and fin« cerely aiming to be clear in the matter of believing, and that ye flood in need, and were more capable of more pleafant truths j if fo, we might have more comfortable, though we will not fay more profitable doctrines to infill upon to you.

SERMON XII.

Isaiah LIII. i.

Who hath believed our report ? And to luhom is the arm of the LORD revealed?

WE have fpoken at feveral occafions to this firfl part of the verfe, and before we leave it, there is one Ufe feveral times hinted at already, to which there Is good ground to fpeak, it being the defign and purpofe of thefe words to hold forth of what great concernment believing is, and of what great difficulty it is, and fo many being to the ruin of their fouls miftaken about it, there is ground to draw this U/e of exhortation from it, to wit, That then all the hearers of this gofpel would be exhorted to advert •well to this, that they make faith fure in itfelf, and that they make it fure to themfelves, feeing, as I faid, fomany are miflaken about it and beguile themfelves. The more prelfingly that the gofpel calls for faith in

C c 2 Chrift

Chrifl, and the more weightily the Lord expoftulateg ivith the hearers of the gofpel, becaufe of their unbelief, they are doubtlefs fo much the more concerned to receive it in its offer, and alfo to look well t-hat they content not thejnfelves with gueffing at laith, and that they never think that things are well with them, except they can give good proof and warrant that they are fo, and that it is faving faith that they have, feeing there are fo many that fatisfy themfclves as being believers, when yet fo few are believers indeed. The fad miftake and difappointment of many, fhould have fo much influence upon us as to put us to more watch-fulnefs, and to a more narrow trial of our own ftate ^nd condition, that we may know how it is with us. All that we h^ive fpoken to the do^rines of this firfl part of the verfe, may be as fo many motives to ftir you up Xo both thefe, and would to God we could be perfuaded to this as the iife of fo many fermons, once to admit and take it fpr granted that it is the truth of God, that there is a neceflity, an abfolute necefTity for us to be really rolled and cad on Jefus Chrift by faith, for obtaining of life through him ? Though this be a very common dodrine, and ye would think a very common tifc of it; yet it is the great thing that Go4 requires in the gofpel, and the negleft pf it, or not receiving his Son, the very contelt and quarrel that God hath with the hearers of it, and the caufe of the ruin of fo many fouls that periih under the gofpel. We fhall therefore propofe to you fome confiderations that may ftir you up to this, and briefly anfwer a que-ilion in each of thefe two branches of the nfe.

And Jir/i^ Fpr ftirring you up to this receiving of Chriit by faith, i. Cpnfider if there be not a ftapd-ing quarrel and cpntroverfy betwixt God and you for fni; and if there be, as no doubt there is, cpnfider how that controverfy is to be removed ; is there any other poffible way but by faith in Chrift? If we were preaching to fuch us had never finned, and were ne-*''■■■ ' ' ve^

ver under the hazard of the wrath of God, there might poflibly be a difficulty to perfuade to a receiving of Chrift J but when ye have all this in your confcience, that there is fm, and a curfe following fin, and that there is no other way for removing that curfe but by Jefus Chrift, is there not reafon to expect that ye ftiould receive this truth ? Will any of you think to {land and hold it out againft God ? And if not, then, fure there is a neceiTity of believing in Jefus Chrift, or of lying under the wrath of God for ever.

2. Confider that this gofpel and word of falvation is preached to you in particular : When we fpeak of falvation, v/e do not fay, that Chrifl was once preach-I ed to the Jews, or that in fuch a djftant nation there is a door opened for falvation in the gofpel: But wcj would turn over the words of the apoftle (Acts xiii, 38.) to you, and fay to you in his words, Be it known io you therefore. Men and Brethren, that through this Alan, (to wit Jefus Chrift) is preached to you remif" /ton of fins, kc. and this brings the gofpel near you, even to vour door; it lays before you the \vay or ac--cefs to God by Chrift, and puts it fo clofe and home to you, that Chrift mult either have a refufal, or a welcome from you. The firft confideration of your own fmfulnefs and mifery might put you to feek after a Saviour, though he were at a great diftance; but this other brings him to your heart and mouth ; and is it fit (think ye) to neglect fuch a fair occafion ? An4 will it be wifdom, when falvation follows you, an4 cries after you, and wifdom lifts up its voice in the ftreets, faying, 0 yefimpleones, how long will ye love foolifmcfs ? kc. to ftop your ear, or to run away froin Chilft, and to run upon your deftruction.r Do ye think that this gofpel will be filent always, or that your confcience will be deaf and dumb always ? There are many nations that have not the gofpel fo near theni; and it is hard to know, but the day may come vvhen ye would be content to buy an offer of tlie gofpel

pel at a dear rate, and when there fliall not be a Mediator, nor a days-man to be had between God and you; and thefe days will then be remembered with horror, which now ye fecurely flip over.

3. Confider what will come of this if ye do not believe the gofpel; know ye not that many pefifh that hear the gofpel; and that upon this fame very ground, that they did not receive Chrift and falvation through him ofi'ered to them therein, and whereof they are now deprived ? Are there not many this day curfmg in hell, under the wrath of God, that they let flip and paffed over fo many goldei) opportunities of the gofpel without improvement ? and knov/ ye not that it will come to the fame fad pafs with you, if ye do not receive it ? Do men live always ? Is there not an appointed time for all men upon earth? If before v/e have iavingly exercifed faith on him for making peace with God, we be drawn to a reckoning before his tribunal, what will come of it ? and are not our precious times going apace and always flipping by ; and is not the work of faith by delays ftill the more difficult ? are not our bonds ftill the more ftrengthened ? and doth not our indifpofition ftill grow the greater ? and is it not very ordinary to fee thefe who have flighted the work of faith in their youth, to live ftupid in their old age, and die fenfelefs ?

4. Confider what fort of people they are, of whom the fcripture fpeaks as unbelievers, and whom the word of God holds forth to be eternally fecluded from the prefence of God for the want of faith ; many think that it is but the grofly profane, or fuch as never had fo much as the form of religion, and firth as others would fcunner and loath to hear them but mentioned, that it is (I fay) only fuch that are accounted unbelievers ; but the fcripture fpeaks of fome that fcek to enter in and jhall not be able ; that deftre to be in heaven, and take fome pains to win in, and yet are never admitted to enter into it, and what is the rea-

fon.

fon, becaufe they took not the way of believing for the obtaining of Hfe and coming to heaven ; they toolc the way of works, they took the way of prayer, of purpofes, pTomifes and refolutions to amend and grow better, quite overlooking Chrift and the way of believing in him, and fo took the way of prefumption, and promifed themfelves peace when there was no true peace, nor any folid ground for it.

5. Confider (which is of affinity with the former confideration) them that are fecluded from the pre-fence of God for the want of faith, they are even men and women as we are, that liyed in the fame kingdom and city with us, that prayed in the fame company with us, that thought themfelves as fwre of heaven as many of us do, that were guilty of the fame or like fins that we are guilty of, that have heard many of the fame preachings that we have heard, and yet they perifli for want of faith, for not believing in the Son of God. Why then fliould we think that impollible as to us, that is fo common and frequent in others.? Is not the fame nature in us that is in others, and are not our hearts naturally as deceitful and corrupt as thofe of others ? and fo may not we be beguiled as others? And is it not the fame rule that he will walk by in judging of us, that he walked by in judging of others ? What can be the reafon that people vv^ill read and hear the word, and will promife to themfelves heaven, when the fame word clears it plainly, that . deftruclion is that which they have to look for from the Lord: it is nothing elfe but this confident and proud prefumption that many take for faith. Let not your precious opportunities flip away, and beguile not yourfelves in fuch a concerning matter as faith is ; ye will never get this lofs made up afterwards if ye mifs faith here.

Lq/ily, Confider the great neceffity that the Lord hath laid upon all men and women, by a peremptory command and charge, to believe in the Son of God.

He

fto3 nAlAH Ltll. I. Serm. \ii

t-Ie hath not v/ith greater peremptorinefs required prayer, nor dependance upon hiiiij nor any other duty, than he hath required this, i John iii. 23. j^nd this is bis crynmandmciit^ that ive Jhotdd believe on the ■name of his Son jifus Chnjl; yea, its fmgled out as his main commandment: if that great inquiry be made. What Jhall I do to befa-vcd? This is the anfwer. Believe on Jefus Chriji. Do you think that our Lord (who hath fo marked and fignalized this command in fo fpecial a manner) will never take an account for the flighting of it ? Or do you think to fatisfy him by your other duties without minding this ? It cannot be. Suppofe ye flioukl mourn all your life-time, and your life were a pattern to others, if ye want this one thing, faith in Chrift, ye would be found tranfgreflbrs, as having neglected the main work.

Now for the Shiejlion ; ye will fay, What is this we •are bidding you do, when we bid you believe? AvfiOi When we call you to believe, we call you^ i. To be fuitably aifefted with the fenfe of your own fiaughtinefs, fmfulnef?, and hazard ; till there be fomething of this, faith in our Lord Jefus hath no ac-cefs, nor will ever get a welcome. Deep appfehen-fions of the wrath that is coming, and a landing iri awe at the thoughts of our appearing before him,! contribute much to it. I am not preaching defpera-tion to you, as fome mutter, but we would prefs upon you the faith of the word of God, that teils yoU what we are, and livelinefs under that impreffion, that ye may not be flopped or let, till ye come fo a thorough clofure with Chrift : The moft part of hearers never come this length; and this is the reafon why many ftumble in the very threfliold, and never make progrefs. 2. We call for and commend this to you, that ye -v^^ould ftudy to be throughly clear as to the ufefulnefs and excellency of Jefus Chrift, as \.o the efficacy of his death, as to the terms of the covenant of grace, whereby a finner comes to obtain right

to

to him. To be fenfible of fin and htizard without this, is the only way to make a man defperate and mad ; but when this is clear, it makes an open door to the finner, that he may fee whether to run from the wrath to come. I do not only mean that ye would get the catechifm, and be able to anfwer all the quef-tions concerning the fundamentals of religion contained therein, but that ye would alfo and mainly feek to have the faith of thefe things in your hearts, and to have faith in God, that ye may be perfuaded, that he that was and is God, died for finners, and that by the application of his fatisfaftion, finners may obtain life, and that there is a fufficient warrant given to a finner to hazard himfelf upon him. The firft of thefe fpeaks the necelTity of fome fenfe ; the fecond holds out the neceflity of a general faith, according to that word, Heb. xi. He that cometh to God, mnji believe that he is, and that he is a rewarder of them that dili" gently feek him. We muft know that there is a warrant to come, and ground to expeft acceptance from God upon our coming, or elfe we will never come to, nor believe in Chrift. The third thing that vi^e call you to, when we call you to believe, is, That the finner would adually ftretch out that faith, as the foul's hand for the receiving of Chrifl, and for the application of him to himfelf, and would actually call: himfelf upon the fatisfadlion of Jefus Chrifl for covering that finfulnefs that is in him, and would catch hold of, and cleave to him that is an able Saviour, for keeping the finner from finking under the weight of fin that he lieth under : I'his is the exercife and praiSlice of faith when it flows from the general doclrine of the neceffity of believing fuch things to be truths in them-felves, and then it is extended and put forth in practice, that we who are fo certainly and fenfibly loll, muft needs Diare of that falvation which we believe to be in Jefus Chrift, and fo for that, roll ourfelves on him. The firft piece of fenfe may be in a reprobate. Vol. I. No. 2. D d the

the fecond piece of faith, that there is a fufncient faU v;uion in Chrift to be gotten by them that believe in him, may be in a devil; but this third of adlual making ufe of the fatisfaction of Chrifl, for paying our debt, and rolling ourfelves upon him, that is the faith and exercife of it that is particular to a found believer, and the verv thing that conftitutes a believer, and it is that whicn we commend to you, that ye may not fland and pleafe yourfelves with looking only upon Chrifl:, but that ye may caft and roll yourfelves over upon him, that Chrifl: may get your weight, and that all your burdens and wants may be upon him, which to do ye mufl: be enabled by the mighty power of grace, whereof the next part of the verfe.

The fecond branch of the Ufc which follows upon this, is. That we would defire you not only to follow this way of making your peace with God, but to follow the trying and proving of it to your own fatisfaction, that ye may be warrantably confident that it is fo. There is a great difference betwixt thefe, to believe in Chrifl:, and to be clear and certain that we do believe in him ; as there is a neceflity of the firfl:, without which there cannot be peace with God, fo there is a neceflity of the fecond, though not fimply, as without which there can be no peace with God, yet upon this account, as without which we cannot be fo comforted in God. And feeing there are fo many who do not believe, who yet think themfelves: to be believers, and feeing there is nothing more common among the hearers of the gofpel, than to re-jecl Chrill offered in it; and to mifbelieve, and yet nothing more common than to be confident that they do believe ; there is good ground here to exhort you to put your faith to the touch-ffone, that ye may know whether ye may confidently affert your own faith upon good ground, and abide by it. We would think if it were remembered, and ferioully confidered, how great a fcarcity there is of believers, and how rare a

thing

1

thing it is to get any to receive Chrift, that people needed not be much prefTed to put their faith to the trial; and when there will not be one among many found who will pafs under the account of a real believer with jefus Chrili:, fliould not the mod: part fufped themfelves, feeing the moft part that hear the gofpel are the object of this complaint, Who hath believed our report? or very few have believed it; ye would ftudy to have fome well grounded confidence in this, that ye are not prefuming and going upon grounds that will fail you at laft, but that ye be in cafe to fay on folid grounds with the apoftle, / know ivhom I have believ^ ed, he. There is a faith and hope that will make many afhamed ; and certainly, in the day of judgment, when Chrift fhail have to do with thefe perfons, that never once thought to be thrull away from him, they of all men (hall be thru ft away from him with greateft fhame. O ! the confufion that will fill and overwhelm them who had a profefiion of Chrift, and yet had never the root of the matter in them, above and beyond many others : Dare many of you upon the confidence ye have, look death in the face, it is no great matter to be confident in the time of health ; but will ye then be able to comfort yourfelves in the promifes of God ? do not promife to yourfelves the things in the covenant, except ye be endeavouring in God^s way to be Aire ye are believers indeed. Our life depends upon our faith, but our confobuion depends much upon our clearnefs that we have faith, and that we are in Chrift, and therefore there is much need to prefs this upon you : There is no way to rid you of the terrors of God, and to make you comfortably fure of your particular intercft in the promifes of God, but by making it fure and clear that ye are believers in Chrift indeed. There are three or four forts of people to whom we would fpeak a little here. 1. There are fome v.ho think that if they could do other duties, though they ihould never do this, to wit, to make their calling D d 2 and

and eleclion fure, they would be and do well enough : Are there not many of you that never ^o much as fet yourfelves to try whether your faith would abide God's trial or not? Ah! Ah! An atheillical indiffcrency, a flighting of the conlblations of God, aboundeth a-mongft many ; fo that they think the promifes and the confolations that are to be gotten in the promifes, are not fo much worth, as to be thereby put to take pains to try and fee, whether they belong to them or not; but the day will come that many of you will curfe yourfelves for your neglecting and flighting of this. A fecond fort are thofe, who, becaufe they were never fure of peace with God themfelves ; and becaufe they were never fure of their own taith, neither ever concernedly endeavoured to be fo, they think its all but fancy that's fpoken of afTurance of faith, and of peace with God; they think its but guefling at the beft. There is fuch a fort of peifons, who think they may be doing as they can, and not trouble themfelves with fuch fancies, or nice things; but if ye afk them what will come of them at lad ? They will tell you, they will trull that to God. Think ye it nothing, that God hath laid fo many commands on you to make your calling and election fure ? And think ye it nothing that he hath given fo many marks to try it by? And that fome of the people of God do holily and humbly glory and boaft fo much of their communion with God, of their affurance of his love to them, and of their fpecial intereft in him ? Do not all thcfe fa}', that there is fuch a thing as this to be had ? There is a third fort that pleafe themfelves with mere conjedures about this matter ; and the greater their fecurity is, they perfuade themfelves the more that they have faith : this is as fad as any of the former, when they grant all, that men fliould make their calling and election fure, and fliould endeavour to be fure of their fiiith ; but in the mean time take peace with the devil, and peace with their lulls, for

peace

peace with God, and a covenant with hell and death, for a real bargain with God. This is as true as this \vord of God is, that there are many that put by all challenges by this, and never fufpedl their faith ; they hope that all (hall be well, and they mufl always believe ; as if that were the whole duty of faith to keep down all challenges. A fourth fort is, even of the generation of them that have fomething of God in them, who fear in a manner to make all fure, and think it a piece of humility, and of holy and tender walking to maintain doubting, even as others think it faith to maintain prefumption: They are always complaining, as if all things were wrong, and nothing right in their cafe, and fo nourifh and cherifii milbe-lief: There is fuch a thing as this, that marreth even ferious fouls in their endeavours to make their calling and eledion fure; and as long as this is, they cannot win to the fuitable difcovery of this excellent grace that God calls them to exercife, even faith in the Lord Jefus: need we make ufe of motives to prefs you to this trial of your faith, and. to this giving of all diligence to make it fure, who have fpecially hi-herto negleded it ? If ye knew any thing of the vexation that unbelief hath with it, and what hoiror in confclence from the fenfe of diflance from God were, ye would think it a great matter to be clear in this thing; and if it were known and believed how this deluhon and uncertainty of faith deflroys the moft part of men in the world, even of the vifible church ; durft men He in their fecurity as moft do, without all endeavours to make it fure on good ground, that they do indeed believe? Durfl they lie llill under God's curfe. If they thought themfelves to be really under it, and did not fooliflily fancy that it is otherwife with them ? Durfl men treafure up wrath to themfelves, if they thought not that the hope they had were good enough ? O! but prefumption beguiles and deflroys many fouls; and particularly this fame prefumption

of

of peoples thinking themfelves right when they are wrong, hath deftroyed, and doth deftroy, and will (deftroy more members of the vifible church, than prophanity, drunkennefs, whoredom, theft, defpera-tion, or any other of thefe grofs, and much abhorred evils do. This is the thing that locks men up in their iin, even their prefumption, when they fay on the matter, We ffjallhave peace^ thow^h we walk in the ima^ ^ination of'our own heart? It is this that makes men without fear, fleal, and lie, and commit adultery, ^^r, that they fay. Is not the Lord among us? Is not this the thing that keeps many of you that ye never tremble at the word of God? We have faith in God (fay ye) and we will truft in him; therefore feeing prefumption is fo common, have ye not need to try your faith? If there were fo much counterfeit money in the country, that it were a rare thing to get one good piece of money, ye would think yourfelves greatly concerned and obliged to try it well, left ye were cheated with bafe and counterfeit coin ; is there not need then, yea, infinitely much more need for them that would be fo wife as not to be beguiled about the fal-vation of their fouls, to fearch and try whether their faith will abide God's trial or not ?

Ye will readily move this Queftion. What then are the characters or evidences of a folid and real faith that will abide the trial, by which the pretended faith that is among the men of this generation, may be examined and put to juft trial ?

I fiiall firft name fome direct fcriptures, holding out fome things eflentially accompanying faith ; and then (hall add others, having more condefcending characlers for the more particular differencing of this, and helping to the decifion of this great que-ilion.

The firft mark whereby ye may try your faith is, the ground and rife of it; or that whereby it is begotten and cheriftied j Faith comes (faith the apoftle,

Rom.

Rom. X. 10.) by hearing: Dodrinal faith comes by the preaching of the gofpel, and faving faith is wrought inftrumentally by the fame word of God it being the power of God to falvation ; it being the word that is the very ground of our faith : I would afk you from whence comes your faith, and what hand the word of God hath in it ? there are many that have a fort of faith not only without, but contrary to the word of God, whereby they believe that they will get heaven, while in the mean time this word of God does diredly exclude them : got ye your faith maintained without ever knowing the ne-celTity of a promife for that effed ? Can ye maintain your peace, and not have fo much as any foundation in the truth and faithfulnefs of God to build it upon? Never love that faith that hungers not after the word, that is fuppofed to be lively without being ever fed by the word, that cannot claim either its rife and o-riginal, or its growth from the word : I will not fay from this or that word in particular, ar at this or that time read or heard, but from the word of God; the word is the very foundation that faith builds upon : if we look to what either accompanieth or fol-loweth faith, there are fome plain fcriptures that will make that clear, as Acls xv, 9. And put no difference between us and them, purifying their hearts by faith* (There was indeed once a great difference between Jews and Gentiles; but now when he hath brought both to believe in Chrift, the difference is removed) There is an efficacy in it to circumciie the heart, to purify it, and to banilh lufts out of it; for it clofes and unites with Chrilt, and fo brings him home to dwell in the heart; and where Chrilt dwells he commands, and fo whatever oppofes him is banifted: faith gives Chrifl welcome, and will give nothing welcome to dwell with him that is oppofite and difpleafmg to him. Faith improves Chrifl; for the fubduing of its luffs, and mortifying its corruptions ; whereas before

fore there might be a fair outfide of a profefiion, and fomething clean outwardly, and much filthinefs and rottennefs within; but when faith is exercifed on Chrid, it purifies from all filthinefs of the fpirit, as well as of the flefh, it applies the promifes for that end, even to get the infide made clean as well as the outlide: Yea, its main work is, to have the infide, the heart purified; that being the fountain of all the pollution that defiles the man, and brings the other neceiliiirily along with it. Never love that faith that leaves the heart as a fwines-fly to lufls, that leaves it fwarming with unclean and vain thoughts, or that leaves the heart juft as it was before; or that faith that only cleanfeth the outfide, and does no more: fuch a faith, however elleemed by the man, will never be accounted for true faving faith before God. I do not, I dare not fay that believers will always dif-cern this heart-purity or cleannefs: But this I fay, that true faith will fet the man a work to purify the heart, and will be making ufe of Chrift for that end; not only to have the arm of the dominion of fin broken, but to have the foul more and more delivered from the indwelling power of it: and this will be the defign that he will fincerely drive, to get the heart purified within, as well as the outward man; inward heart-abominations will be grievous and burdenfome to him as well as fcandalous out-breakings.

A fecond place is. Gal. ii. 20, 21. / am crucified laith Cbriji, ncverihclefs I live; yet ?ioi /, but Chriji Uveth in me^ and the life, &c. If ye would know a companion of true faith, here is one, it hath a life of faith with it: There is one life killed, and another life is quickened ; the life that is killed is that whereby the man fometime lived to the law ; / am dead to the laiv, fays the apoltle, a man's good conceit of himfelf that once he had, is killed and taken away ; he wonders how it came that he thought himfelf holy, or a believer, or how he could promife to himfelf heaven

in

in the condition he was in : there is another life comes In the place of that, and it is a life that is quickened and maintained by; and from nothing in the man himfelf, but it is wholly from and by Chrift: The believer hath his holinefs and flrcngth for doing all duties called for, and his comfort alfo from Chrill; and he holds withal his very natural life, his prefent being in the world from Chrift, his all is in Chrift ; his ftock of life, ftrength and furniture is not in himfelf, but he lives by a continual traffic, as it were on bills of exchange betwixt Chrift and him ; when he wants, he fends a bill to Chrift, and it is anfv/ered in. every thing that he ftands in need of, and that is good for him. He is a dead man, and he is a living man ; and wherever true faith is, there the man is dead, and there the man is living: Do not I pray miftake it, by thinking that true faith is but vented, puts forth itfelf only in reference to this or that particular, or at this or that particular time only ; for faith mult be exercifed not only by ftarts, as when we are under challenges for fm, or at prayer ; but we muft defign. and endeavour to exercife faith through all our life ; that is, we muft by faith look for every thing that is ufeful and needful for us from Chrift ; and be always endeavouring to drive on a common trade of living* this way: we muft be habituating ourfelves to feek after peace, ftrength, and confolation, and what elfe we need, out of the fulnefs that is in him. This life of faith is to fee the want of all things in ourfelves, and yet to have all things in ourfelves ; contenting and comforting ourfelves that there is ftrength in him, though we be weak in ourfelves ; and that he hath gotten the viflory over all his tmd our enemies ; and that we ftiall at laft through him, be vidorious in our own perfons, contenting and fatlsfying ourfelves that he hath complete righteoufnefs, though we be bankrupt, and have none of our own ; and betaking ourfelves only to that righteoufnefs for our juftifica-VoL. I. No. 2. E e tion

tion before God : thus making a life to ourfelves in him, he living in us by his Spirit, and we living in him bv faith ? O uveet and defirable but myfterious life!

The third place is. Gal. v. 6. In Chr'ijl Jeftis, net' 'ther circumcijion availeth any things nor uncircumc'ifiony but faith that workcth by love : He doth not fmiply fay faith, but faith that works by love: For faith is an operative grace: and this is the main vent of it, the thing by which it works, it works by love: faith is the hand of the new creature, whereby every thing is wrought, it having life from Chrift ; and we may fay that love is in a manner the hand of faith, or rather like the fingers upon the hand of faith, whereby it handleth every thing tenderly, even out of love to God in Chrift, and to others for his fake : faith works, and it works by love : That is a found and good faith that warms the heart with love to Chriit; and the nearer that faith brings the believer to him, it warms the heart with more love to others. And therefore love to the people of God is given as an evidence of one that is born of God; i John v. i. becaufe, wherever true faith is, there cannot but be love to the children of God flowing from love to him that begets them: that faith that is not affected with God's dif-honour out of love to him, and that can endure to look upon the difficulties, fufterings and afflictions of the children of God, without fympathizing and being kindly aft'ecled therev/ith, is not to be taken for a found faith, but to be fufpefted for a counterfeit.

The fourth place is, James ii. 14. Shew ?fie thy faith by thy works, kc. True faith hath always found holinefs wdth it, in all manner of converfation in the defign and eadeavour of the believer, which is withal through grace in fome meafure attained : What avails it for a man to fay that he loves another, when being-naked or deftitute, he bids him depart in peace, be warmed, be filled j and yet in the mean time gives

him

him nothing that he flands in need of; would not fuch a poor man think himfelf but mocked ? even {o, will not God reckon you to be but mock believers, or mockers of faith, when ye profefs yourfelves to be believers in Chrill, while in the mean time ye have neither indeed iieart-purity, nor holinefs in your out-fide converfation ? that is but fuch a faith as devils may have that will never do you good : Ye would believe this for a truth, that there vvill never a faith pafs for faith in God'^ account; and fo there ihould never a faith pafs for faith in your account; but that faith that fets a man at work to the fludy of holinefs ; that faith that v»orks by love, that faith that purifies the heart, and that faith that puts the perfon in whom it is, to ftudy to have Chrifl living in him, and himfelf living-in Chrifl.

I promifed to name a few fcriptures that fpeak forth fome more condefcending characters of faith. And I. I would think it a good token of faith, to have men afraid of milFing and falling fliort of the promifes, which may be gathered from lieb. iv. i. That flout confidence that thinks it is impoflible to mifs the promifes, is a fufpe^ed and dangerous faith, not to be loved ; it is a much better faith that fears, than that faith that is more ftout, except there be a fweet mixture of holy ftoutnefs and fear together. It is faid, Heb. II. 7. that by faith Noah be'mg moved by fear ^ prepared an Ark, he. Noah had the faitli of God's promife, that he fhould be kept from being drowned in the deluge with the reft of the world, and yet he was mourning and trembling in preparing tlie Ark. If there were much faith among you, it would make many of you more holily afraid than ye are. Love not that faith the worfe that ye never hear a threatning but ye tremble at it, and are touched by it to the quick. 1. It is a good token of faving faith, when it hath a i^ifcovery and holy fufpicion of unbelief waiting on it, fothat the perfon dare not fo confide in and truft his E e 2 own

own faith, as not to dread unbelief, and to tell Chrift of it. There is a poor man that comes to Chrill:, Mark Ix. 23, 24. to whom the Lord faith, Ifihoucanji believe, or canft thou believe ? Yes, Lord, (fays he) I believe, help thou mine unbelief; there was fome faith in him, but there was alfo unbelief mixed with it; his unbelief was fo great that it was almoft like to drown his faith ; but he puts it in Chrift's hand, and will neither deny his faith nor his unbelief, but puts the matter fmcerely upon Chrifl:, to ftrengthen his faith, and to amend and help his unbelief. It is a fuf-pefted faith that's at the top of perfedion at the very firfl:, and ere ever ye wot. There are fome ferious fouls, that think becaufe they have fome unbelief, that therefore they have no faith at all; but true faith is fuch a faith that is joined with fufpetted, and feared, or feen unbelief. That faith is furell where people fear and fufpeft unbelief, and fee it, and when they are frighted with their unbelief, and cry out under it, and make their unbelief an errand to Chrift, it is a token that faith Is there. 3. The third character Is, That it will have with It a cleaving to Chrift, and a fear to prefume in cleaving to him. There will be two things ftrlving together, an eagernefs to be at him, and a fear they be found prefumptuous in med-ling with him, and an holy trembling to think on it ; yet notwithftanding It muft and will be ventured upon. The woman fpoken of Mark v. 28. reckoning thus with herfelf. If I can but touch his cloaths I Jhall be ivhole ; and ftie not only believes this to be truth, but cut crouds and thrufts in to beat him ; yet v. 33. when ftie comes before Chrift, ftie trembles as If (he had been taken In a fault, not having dared to come openly to him, but behind him ; ftie behoved to have a touch of him, but flie durft not In a manner own and avouch her doing of It, till ftie be unavoidably put to It. It is a fufpecled and unfound faith that never trembled at oftcring to believe j there is reafon to

be

be jealous that faith not to be of the right flamp, that never walked under the impreflion of the great dif-tance between Chrift and the perfon, the fenl'e whereof is the thing that makes the trembling, I fay not de-fperation, nor any utter diftrult of Chrift's kindnefs, but trembling arifmg from the confideration of the great diilance and difproportion that's between him and the perfon. Faith holds the fmner a going to ChriR, and the fenfe of its own fmfulnefs and worth-leflhefs keeps him under holy fear, and in the exercife of humility. Paul once thought himfelf a brave man (as we may fee Rom. vii. 9.) but when he was brought to believe in Chrift, he fees he was a dead and undone man before. I give you thefe three marks of a true faith from that chapter, i. It difcovers a man his former linfulnefs, and particularly his former felf-conceit, pride, and prefumption. / luas^ faith Paul, alive ivithout the law oncc^ he, a man living upon the thoughts of his own holinefs ; bul when the law camcy I died ; he fell quite from thefe high thoughts. A fe-cond mark is, a greater reftleffhefs of the body of death, it becoming in fome refpecx worfe company, more fretful and ftruggling than ever it did before ; fin revived, faith Paul, though he had no more corruption in him than he had before, but it awaked and beftirred itfelf more. I dare fay, that though there be not fo much corruption in a believer as there is In a natural man, yet it (truggleth much more, and is more painful and difquieting to the believer, and breeds him a great deal more trouble ; for, fays the apoftle, on the matter when God gracioufiy poured light and life in me, fin took that occafion to grow angry, and to be enraged that fuch a neighbour was brought in be-fide it, it could not endure that; as an unruly and currifh dog barks moft bitterly when an honeft gueft comes to the houfe; fo doth corruption bark and make more noife than it did before when grace takes place in the foul. There are fome that think they

have

have the more faith, becaufe they feel no corruption ftir in them ; and there are others that think they have no faith at all; becaufe they feel corruption ftrug-gling more, and growing more troublefome to fhcm ; but the ftirring and ftruggling of corruption, if men be indeed burdened, and afFeded, and afilicled with it, will rather prove their having of faith than their wanting of it. Love that faith well that puts and keeps men contending in the fight with the body of death ; for tho' this be not good in itfelf that corruption ftir-reth, yet fm is of that fmful nature, that it flees always more in their face that look God and heavenwards, than of others that are fleeping fecurely under its dominion. A third mark is, when the foul hath never peace in any of its conflicts or combats with corruption, but when it refolves in faith exercifed on Je-fus Chrift, as it was with Paul, in that chapter after his converlion. That is a found faith that not only makes peace at firft by Chrift:, but that cannot (to fay fo) fight one fair ftroke in the fplritual warfare, nor look corruption in the face, nor promife to itfelf an iflTue from any aflTault of the enemy, but by faith in Jefus Chrift, as it was with the apofl:le, who toward the end of that chapter, lamentably cries, 0 / wretched man that I anu ivhojhall deliver 7ne from the body of this death? Yet immediately fubjoins faith's triumphing in Chrift, / thank God thro* ycfits Chr'ijl our Lord; he, perhaps, before his converfion, thought he could do well enough all alone ; but it is not fo now, when he can do nothing without Chrift, efpecially in this fore war with his corruption. That is a found faith that makes ufe of Chrift in every thing it is called to, that joins him, I mean Chrift, in the work on every occafion, and particularly when it comes as it were to grapling and hand-blows with this formidable enemy the body of death, thlsmonfter, whereof when one head is cut off, another as it were ftarts up in its place. For a clofc of this purpofe, I bcfecch and intreat

fuch

fuch of you as are Grangers to faving faith (who are I fear the greatefl part) to confider ferioufly all I have fpoken of the nature and native evidences of it, that you may be undeceived of your foul-ruining miflakes about it, and let fincere and found believers, from all, be more cleared, confirmed, and comforted in their faith.

SERMON XIII.

Isaiah LIII. i. —— And to whom is the arm of the LO RD revealed f

THERE are many miflakes in the v^ay of religion, wherewith the mod part are poffeffed, and a-mongfl: the reft there is one, that generally the hearers of the gofpel think it fo eafy to believe, that there is no difficulty in that by any thing; they think it hard to pray, to keep the fabbath, to be holy, but the moft part think there is no difficulty in believing ; and yet unbelief is fo rife, and faith fo rare and difficult, that the prophet Ifaiah here in his own name, and in name of all the minifters of the gofpel cries out. Lord, who hath believed our report ? he complains that he could get but very few to take the word off his hand ; and becaufe it weighted him to find it fo, and becaufe he would fain have it to take impreffion on his hearers, he doubles expreffions to the fame pur-pofe. And to luhom is the arm of the Lord revealed? which in fum is, there is much preaching and many hearers of the gofpel, but little believing of it, few in whofe heart the work of faith is wrought j it is but

here

here one and there one that this gofpel hath efficacy upon, for unhlng of them to [efus Chriit, and for working a work of faving grace in them ; the effe£tu-al working of God's grace reaches the hearts but of a few.

For opening the words, we fliall fpeak a little to thefe three, i. To what is meant by the arm of the Lord. 2. To what is meant by the revealing of the arm of the Lord. 3. To the fcope and dependance of thefe words on the former.

For the firjl. In general know, the ai-m of the Lord is not to be underilood properly; the Lord being a Spirit, hath no arms, hands, nor feet, as men have ; but it is to be underftood ^^z^r^/rt;(?/y, as holding out fome property or attribute of God. By the arm of the Lord then we underftand in general the power of God, the arm of man being that whereby he exerteth his power, performeth exploits, or doth any work: So the arm of the Lord is his power whereby he pro-duceth his mighty a6ls; as it is fald, Pfalm cxviii. 15. T/je right hand of the Lord hath done valiantly: xcviii. I. His hand and his arm hath gotten him the vidory ; and becaufe the power of God is taken either more generally for that which is exerted in the works of common providence, or more particularly for that which is put forth in the work of faving grace: We take it here in fliort to be the grace of God exerting its power, in and by the gofpel, for the converting of fouls, and caufing them favingly to believe ; fo Rom. i. 16. I afn not ajhamed of the gofpel of Chriji, for it is the power of God to falvation to every one that believes ; not fimply as it confifts in fpeaking of good, fweet, and feafonable words, but as it cometh backed by the irrefiflible power of the grace of God, as the word is, 1 Cor. i. 23, 24. We preach Chriji^ to the Jews ajium-ling-block ; and to the Greeks foolijhnefs ; but unto them luho are called, both yews and Greeks, the power of God and the wifdom of God; and that it is fo to be

takeix

taken here, the connexion of thefe words with the former will make it clear ; for fure he is not fpeaking of the power of God in the works of common providence, but of his power in the converfion of fouls to Chrift ; even of that power which works faving faith in the eleft.

For thefecond, the revealing of the arm of the Lord: By this we do not underftand the revealing of it objec^ iively as its brought to light by preaching of the gof-pel; for thus it is revealed to all the hearers of the gofpel; its in this refpeCt not kept hid, but brought forth clearly to them in the word. And thereforeyc*-conJly, The revealing of this arm or power of the Lord, is to be under(tood of the finje^five inward manifelting of it, with efficacy and life to the heart, by the efietlual operation of the vSpirit of the Lord ; as its faid of the great things prepared for them that love God, I Cor. ii. 10. But God halh revealed iJ^em unto us by his Spirit: It is that which is called, 1 Cor. ii. The de?uonJiration of thefpirit and of poiver, which make plain and powerful to the fpirit of the hearer inwardly that which the w^ord preacheth outwardly to the ear, which without this would ftrike only on the ear, and yet remain ftill an hidden myftery: This is the revealing of the Lord's arm that is here fpoken of; becaufe it is that on which believing dependeth, and of the want whereof the prophet fadly complaineth, even where there was much preaching.

For the thirds to wit, the fcope, dependance, and connexion of thefe words with the former, we conceive they come in, both for confirmation and for explication of the former words. 1. For confirmation, there are, as hath been faid, but few that believe; for there are but few that have this faving and effeftual work of God's grace reaching their heart; tho' they have the word preached to them, yet they have not the arm of the power of God's grace manifefted to them; and fo he confirms his former dodrine con-

Vol. L No. 3. F f ccrning'

cerning the paucity of believers under the preaching of the gorpel. jF/V/i, By aflerting. the fevvnefs of them that are brought to believe, to be converted, and ef-feftually called by the gofpel; which comes to pafs through their unbelief. And, fecondly^ By aflerting their fevvnefs in refpe£t of God*s fovereign applying of his grace in the gofpel, which is but to few \ its but few that believe, for its but few that he makes effedual application of his grace to. 2. We fay it comes in to clear and explicate the former words, whether we take it by way of a reafon, or of anfwer to an objedlion; for if it be faid, how can it be that Ifaiah, Paul, yea, and our Lord Jefus Chrifl himfelf, Ihould preach fo powerfully, and yet that fo few fhould believe ? He anfwers. Its not to be marvelled at, in refpeft of God, as if he were fruflrated of his defign ; no fuch matter : Its becaufe the power of Jefus Chrifl is revealed but to few; and we take this the rather to be the meaning of thefe words; becaufe when Chrift is preaching, and many take offence and flumble, John vi. 43,44. he fays. Murmur not among yourfelves ^ no man can come io me, except the Father which hath fcnt me, drazu him ; there mufl be an effeclual work of the grace of God put forth on the heart, elfe none will believe on me : fo its faid, John xii. 37, 38. that they believed not on him, that the fay ifig of Ifaiahs might be fulfilled which he fpoke. Lord, who hath believed our report ? and to whom is the arm of the Lord revealed? therefore they could not believe ; becaife that Jfaiahs faid again. He hath blinded their eyes, &c. he fpeaketh not fo to apologize for, or to excufe their unbelief, but to Ihew the connexion that is betwixt the efficacy of the work of grace, and believing or turning to God, that where the powerful and effeftual work of grace goeth not forth with the preached gofpel, there will be then no believing nor converfion, no faving change of the perfon from nature to grace.

That which we would fay from thefe words, may

be

be drawn to three dodrines, which I fhall firfi: pro-pofe, and then clear and apply them for ufe. The firfl: is. That in the workof conveifion and begetting of faving faith, there is requifite and neceflary, befides the preaching of the word, a diRincl, inward, peculiar, real, immediate, efficacious, and powerful work, of the Spirit of the Lord on the hearts of as many hearers as are converted by this gofpel. 2. That it is but few of many hearers in whom the Lord thus effi-cacioufly and effedually works by his Spirit and power of his grace ; its but here one and there one, a very few who are thus wrought upon and converted. 3. That there is a neceffary and infeparable connexion betwixt this inward and efficacious work of the Spirit, and faith or converfion. Where this work of grace is not, there cannot be faith ; and where it is, faith neceflarily muft be, otherwife thefe two could not be commenfurable, of equal extent, and reciprocal ; Who hath believed our report ? and to ivhoni is the arm of the Lord revealed^ He is" not, neither can be a believer to whom it is not revealed; and he is, and cannot but be a believer to whom he is revealed.

For ihefrji. We fay there is in the work of converfion, and begetting of faith, befide the preaching of the gofpel, a diftinft, inward, peculiar, real, immediate, efficacious, and powerful work of the Spirit of the Lord requifite and neceflary for converfion and begetting of faith, to convince of fin, and to humble for it, to enlighten the mind in the knowledge of Chrifl:, to renew the will and affi^ftions, and to per-fuade and enable the foul of the finner to embrace and receive Jefus Chrifl, as he is offered in the gofpel. We ffiallyfr/? take notice of, and clear fome words in the dodrine, and then confirm it.

Firji, For clearing of fome words in the doflrine,

we fay, i. It is a dijiincl work of the Spirit, diftin-

guifhed and feparable from the word ; though it goes

along as he pleafeth with the word, yet it is not as if

F f 2 there

there were fome power infufed into the word, and Went always and neceflarily along with the word, w^hich is the foolifh and groundlels conceit of fome ; for altho' it accompany the word, yet its from a dif-tincl agen^, working, and a dlflind: work, and is in-feparable (as I fald) from the word, tho' it be wrought on the heart of the faniefmner to whofe ear the word is preached. 2. It is an innvard work of the Spirit; for befides the outward and external preaching and calling by the word, theie is an inward, powerful, efftttual work and calling of the Spirit in the conver-fion of a fmner, which fpeaks to the heart, as well as the word fpeaks to the ear ; fo that this work of the Spirit that goes along in converfion, is much m.ore than any external periuafion of the preached word can produce. 3. We fay its a peculiar work, to difference it from what is common to the hearers of the gofpel; for it is a work that is peculiar to them whom the Lord converts, and is applied to none other, but to thofe in whom he works faith, and whom he effectually calleth by his grace. It is a peculiar work then and not common ; for if it were common to all the hearers of the gofpel, and not peculiar to fome ; thcfe two could not go together and be commenfurable ; Who hath believed our report ? And to whom is the arm of the Lord revealed ? 4. We fay its a real work as well as a powerful: a real work of the Spirit, that is not only able and powerful to produce the effecl, and to convert the fmner, but real and powerful in producing and bringing of it about, and to pafs by a real iulluence of the Spirit aftually renewing the will, in-fufing and creating the habits of grace, and particularly the very habit of faith amongft others in the foul; which is quite another thing than the fuppofmg and faying that a man hath power to believe and be converted ; that there is no morerequifite to his converfion, but to perfuade him to put forth that power and flrength which he hath into exercife or pradice.

Its

Its a real work of the Spirit, and a powerful bringing about of the converfion of the finner in a phyfical way, as they fay in the fchool. 5. We fay it is an itmnediate work of the Spirit on the heart, to difference it from a mediate perfuafion, or moral fwafion (as it is called) as if there were no more requifite in converfion but God's enlightening of the mind, and by that periuading the will to clofe with Jefus Chrill:, without any immediate work of the Spirit on the will itfelf. In this doctrine, we take in ail thefe according to the fcripture ; in oppofition to the feveral errors invented by men of corrupt minds, about the work of converfion and of faving faith ; God's arm and hand muft be revealed,, the work and power of his efficacious grace muft be put forth, for moving and inclining the heart and affections, and for determining the will itfelf.

We might further clear and confirm all thefe from that famous inftance ofLydia, Adtsxvi. 14. Where Paul preaching to fome women, its faid of her, Whofe heart the Lord opened^ that JJ^e attended to the things •which were fpoken of Paul ; where we find thefe things differenced, i. The Lord's powerful work on her heart from Paul's preaching to her ear, the Lord ope?ied hev heart. 2. Its an inward work, for its on the heart. 3. Its a peculiar work, its not all who hear Paul preach whofe hearts are opened, but its the heart of one Lydia. 4. Its in the nature of it a real work, that makes a real inward change on her. 5. Its an immediate work ; for the Lord not only enlightens her judgment, but goes down to the heart and opens it, and works a change in it immediately. Paul indeed by his preaching opens the way of falvation to all that heard him, from which, tho' many go away with their hearts unopened ; yet the Lord hath a fe-cret, myfterious, real, inward v/ork on her heart, which is evidenced by the effect; for he not only enlightens her mind, but makes her willingly yield to the call of the gofpel, by opening of her heart.

£3o ISAIAH LIII. t. Serm. 13.

In the/ccond place, To fpeak a little for confirmation of the dottrine, we would confider thefe four or five grounds or reafons, to fliew that there is fuch a work 01 the Spirit wherever faith is begotten, and that moft intelligibly in them that are of age. 1. It's clear from thefe places of fcripture, where there is an exprefs diftindion and difference put betwixt the outward mi-niftry of the word, and this inward, powerful, efficacious work of grace on the heart, and wherein the great weight of converfion is laid on this inward work, and not on the outward niiniftry of the word; as Deut. xxix. 4. where the Lord by Mofes tells the people, how many things they had feen and heard ; and yet fays he, 7be Lord hath not gii-en you a heart to perce'fce^ and eyes to fee, and ears to hear, unto this day. They had the outward means in plenty, when they wanted in the mean time the inward power; the gift of a fpiritual life, and the making them fpiritually a£live to exert it, was with-holden, and therefore they did not favingly perceive, fee, or hear ; John vi. 44. Murmur not among yourfehes, no man can come 1o me except the Father which hath fent me draw him ; its written in the prophets, and they jhall be all taught of God, every man therefore that hath heard and learned of the Father cometh unto me ; where there is very clearly a diftinclion put betwixt the outward teaching and the Father's drawing, betwixt the minifter's teaching and God's teaching. It was one thing to be taught outwardly by Chrill as the prophet of his church, and another thing to be drawn and taught inwardly of the Father : this inward teaching is called drawing, to fiiew that it is not external oratory or e-loqucnce confiding in words, to perfuade, that can effeft the bufinefs, but a powerful draught of the arm of the Lord reaching the heart. There are feveral o-

o

ther fcriptures full and clear to this purpofe ; as Pfal. ciii. 3. and Ads xi. 21. Kfccond ground, of kin to the lornier, is from the many and various exprellions

that

that are ufed in the fcriptures for holding forth this work of the Spirit of God in converfion, that point out, not only on hand working, and a work wrought; but an inward powerful way of working and bringing about the work, as Jer. xxxi. 34. I will put my laijj in their inward parts^ and write it in their hearts : Ezek. xi. 19. / will give them one heart, I will put a new fpirit within them, and will take away the Jiony heart of their flejh. Ez. xxxvi. 26, 2y. A new heart will 1 give unto you, and a new fpirit will I put within you, kc. Jer. xxxii. 40. / will put my fear in their heart, that they Jhall not depart from me; it is called the Father's drawing, John vi. 44. In the faints prayers (as Pfal. li.) it is called even as to further degrees of this work, or reftoring of loft degrees, creating of a clean heart, and renewing a right fpirit within : And many more like expreffions there are, which fhew not only man's impotency and inability to convert or fav-ingly to change himfelf j but alfo that to his converfion there is neceffary, an inward, real, peculiar, efficacious, powerful work of the Spirit of grace. 3. It is clear, and may be confirmed from the power of God, which he puts forth and applies in the begetting of faith, and in working converfion : It is not a mediate work whereby he only perfuades congruoufly, as fome love to fpeak; but an immediate and effica-cacious work, whereby with mighty power he works converfion. // it God, faith the apolile, Phil. ii. 13. that worketh in you both to will and to do of his good pleafure : And as he not only perfuadeth, but elletSt-ually worketh; fo he not only works on the judgment to the enlightening of it, but on the will, to incline and determine it, by curing it of its crookednefs and perverfenefs, backwardnefs, obftinacy, and rebellion ; and the povi'er whereby he worketh his great workisfaid, Eph. i. 19. To he that fame mighty power luhich he wrought in Chri/l when he raifcd himfrotu the the dead, that ye viay know, faith the apoflle, what is

the

the exceeding greatnefs of his power to us-'ward^ ivho hc' lieve according to the ivorking of his mighty power ^ which he wrought in Chriji, when he raifcd hi?n from the dead^ andfet him at his own right hand^ kc. It is fuch a power that works faith, and Co exercifed in the working of faith, as it was in the raifing of Chrift from the dead. Now, could there be ufe for fuch a power, if there were no more requifite to converfion, but an objedive fwafion, or a bare propofal of the objed: tvith external perfuafion to embrace it, wherein the foul is left to itfelf to chufe or refufe as it pleafeth ? Certainly if there were no more, confidering our natural enmity to God and his grace, the devil and corruption would have much more influence, and a far greater flroke upon the heart to clofmg up of the fame in unbelief, than any outward perfuafion would have as to the opening of the heart, and the begetting of faith ; therefore his power is neceflarily called for, and the Lord addeth it in convertinn; finners, elfe the work would for ever lie behind : and if men be fpirit-pally dead in trefpaffes, fas all men by nature are) as real a power mult be exerted in raifing and quickening them, as there is exerted in raifing and quickening the dead. 4. It may alfo be cleared from fome in "whom this power is exerted, as fome children, fome deaf perfons, and others, whom we cannot deny to be reached by the grace of God ; and yet there can be no other way how they are reached, but by this eft'ccl-ual, efficacious, and immediate powerful work of the Spirit, they not being capable of reafoning or perfuafion by force of argument.

We fliall only add two reafons further, to confirm, and fome way to clear, why it is that the Lord works, and mufl: work diftin^lly, inwardly, really, powerfully, and immediately in working faith, and converting of finners. The firft is drawn from the exceeding great deadnefs, indifpofition, averfenefs, pcrverfenefs, impotency, inability, and impofiibility that is in us

naturally

naturally for exercifing faith in Chrifl. If men naturally be dead in fins and trefpaifes ; if the mind be blind, if the affections be quite diibrdered, and if the will be utterly corrupted and perverted ; then that which converts, and changes and renevi^s them, mud be a real, invi^ard peculiar, immediate, powerful work of the Spirit of God, there being no inward feed of the grace of God in them to be quickened : that feed mult be communicated to them, and fown in them e'er they can believe, which can be done by no lefs nor lower power than that of God's grace : Its not oratory, as I have faid, nor excellency of fpeech that will do it; its fuch a work as begets the man again, and adl-ually renews him. The fecond is drawn from God's end in the way of giving grace, communicating it to fome and not to others : If God's end in being gracious to fome and not to others, be to commend his grace folely and to make them alone indebted to grace, then the work of grace in converfion mult be peculiar and immediate, and wrought by the power of the Spirit of God, leaving nothing to man's free-will to difference himfelf from another, or on which fuch an effe«Sl fhould depend : But if we look to fcripture, we fliall find, that its God's end in the whole way and conduct of his grace, in ele£llon, ledemption. efi'edl-ual calling, juftification, ^r. to commend his grace folely, and to (top all mouths, and cut of all ground of boafting in the creature, as it is, i Cor. iv. 7. JT/jo ?nakcs thee to differ from another ^ and what haji thou that thou haft not received? now if thou did ft receive if, why doft thou glory as if thou didft not receive ? This being certain, that if the work of grace in converfion, were not a dlflincl:, inward, peculiar, real, immediate work, and did not produce the ei!e6t of itfelf by its own ftrength, and not by virtue of any thing in man; the man would flill be fuppofed to have had fome power for the work in himfelf, and fome way to have dilferenced himfelf from another; but the Lord hath Vol. I. No. 3. G g dcfigned

defigned the contrary, and therefore the work of ■ grace in converfion mull be luitable to his defign.

life 1. The firll ufe is for the refutation of feveral errors, and for the confirmation of a great truth of the gofpel, which we profefs.

It ferves I fay, Firit, for the refutation of errors, which in fuch an auditory we love not to infift on ; yet we cannot here, the ground being fo clear, and the call fo cogent, forbear to fay fomewhat briefly this way, and the rather that the devil hath taken many-ways, and driven on many defigns, to weaken the e-flimation of God's grace among men, and to exalt proud nature ; and that there is here a collection and concatenation of thofe defigns and ways againfl: the truth, which this doctrine holds forth, vented by corrupt men. As, i. They will have nothing to be ne-ceilarily applied for the working of converfion, but the preachingof the word ; taking it for granted, that all men have univerfal or common grace, which God by his fovereignty, fay they, was obliged to give, elfe he could not reafonably require faith of them ; and upon this comes in the pleaded for power of free-will, and man's ability to turn himfelf to God : others by pleading far this notion of a light within men, come to be patrons of proud, petulant and corrupt nature, as if there were need of nothing^to beget faving faith but that common grace within, and oratory or fwafion of mouth from without. And hence they came to maintain the fouled errors, which have not only been condemned by the church of God in all ages, but have even by fome papifts been abominated ; and many of thefe fame errors are creeping in even in thefe times wherein we live ; the defign vv'hcrcof is to tempt men to turn loofe, vain, and proud, and to turn the grace of God into wantonnefs ; as if they needed .not at all to depend on God and his grace, having a fufficient flock within themfelves, on which they can live well enough. xVnd it is not only the errors of Papifts, Pelagians,

lagians, Socinians, Arminians, or errors In the judgment that we have to do with ; but of fuch, as overturn the very foundation of the work of man's falva-tion ; and who, though pretending to higher notions, do yet go beyond all theie. But if it be true, that in the work of converfion, befide the preaching of the word, there is a difUndt, real, inward, peculiar, immediate, efficacious work of the Spirit, necelTary for bringing about fuch an eHeft; then there is no common or univerfal grace that all the hearers of the gof-pel have ; nor is there any power or ability in man to believe of himfelf; othervvife there were no neceffity of fuch a w^ork as this for the converting of a fmner : The prophet needed not to cry. Who hath believed our report? And to whom is the arm of the Lord revealed? And Chrifl needed not fay, 'No man can conie to me, except the Father draw him : For men might com.e without drawing, and believe without the revelation of God's arm. But in oppofition to that, we fay, and have made it clear, that the work of converfion is brought about by a difUncl, peculiar, powerful, real and immediate work of the Spirit on the heart, whereby he not only enlightens the mind, but renews the will, and redifies the affections. 2. There is another error that this refutes, which feems to be more fub-tile ; for fome will grant a neceffary connection betwixt the effe£l, and the grace of God, who yet fay that it is fuafion or perfuafion (for here we take thefe for the fame,) and fo and fo circumftanced to prevail with fome, that brings about the eirect or work of converfion in them, and not in others where that perfuafion is not fo circumftanced ; but this opinion lays not the weight of converfion on the arm of the Lord, but on fome circumftances accompanying the work, and leaves Itill fome ground of boafting in the creature. 3. A third error which this doftrine refutes, is that of fome others, who will have grace neceffarily to go along with the v^'ord in the working of faith, but fo as

G g 3 rt

it reacheth not the will, but that the will neceffarily determines itfelf, as if the will were not corrupt, or as if that corruption that is in the will were indeed no corruption, as if that corruption that is in the will could be any more removed from the will without the immediate work of the Spirit upon it, than darknefs can be removed from the judgment without the Spirit's immediate work on it : But feeing the will is the prime feat of man's perverfenefs while in nature, and the principal part to be renewed ; it is a ftrange thing to fay, that in the work of converfion, other faculties and powers of the foul mud be renewed, and yet that this which comes neareft to the life of the foul (hould be neplefted, or not (land in need of renovation : but from this text it is clear, that m converfion the arm of the Lord mud be revealed, and that there is a powerful work of grace that not only prefents reafons from the word to move the will, but really regenerates and renews the will: No^v what is for the refutation of thefe errors ferves alfo to confirm us in the truth of the doftrine oppofite to thefe.

2. It ferves to refute fomething in mens practice, and that is, their little fenfe of the need of grace; mod part come and hear fermons as if they had the habit of faith, and as if it were natural to them, and pretend to the exercife of faith, never once fufpecling their want of faith, nor thinking that they ftand in need of fuch a work of grace to work it in them, as if it were impcffible for them not to believe ; hence many think that they have grace enough, and if they pray, it is that they may do well, never minding the corruption of nature that is in them ; and indeed it is 110 wonder that fuch perfons fall readily into error, when their praflice fays plainly they think they have grace enough already.

The fecond doctrine is. That this diftind, real, inward, efncacious, powerful work of the grace of God in converfion, is not common to all the hearers of the

gofpel,

gofpel, but is a rare thing applied but to few, and even as rare as faith. And what we touched on to evidence the rarity of faith, will ferve alfo to evidence the rarity of this work of grace in converfion; it is in as many as are believers, and are faved, that the work of grace is revealed, and no more, Jer. iii. 41. / will take one of a city, and tivo of a family, and bring you to Zion, faith the Lord; it is two or three in the corner of a parifli, or in the end of a town, to fpeak fo, who are converted, and the reft are fuft'ered to lie in black nature. If the reafon hereof be inquired ; this might be fufficient to (lop all mouths, which the Lord gives. Mat. xi. 28. Even fo Father, for fo it feemeth good in thy fight; it is of the Lord, who is debtor to none, and ivho, as it is, Rom. ix. 15. Jhews mercy on whom he will, and whom he will he hardens ; and here we mud be filent, and lay our hand on our mouth, and anfwer no more, all being found guilty; he is juft in what he doth, in calling or not calling ef-feclually, as he pleafeth. And yet, fecondly. The Lord hath thought fit to call few of many, for holy and wife ends. As i. To hold forth his own fover-eignty, and that he is free, and will walk freely in the difpenfing of his own grace. Hence, he not only takes few, but ordinarily thofe that are the moft mean, contemptible, filly, and in a manner foolilh, of the multitude of hearers; It is not many noble, not many wife, according to the flefn, not many rich, not many learned, that he choofeth and converteth, very ordinarily he hides his grace from thefe; it is but feldoni that he calls and takes the flout and valiant man, and the learned fcholar, but it is this and that poor man, the weaver, the fiioe-maker, the fimple plough-man, ^r. whom mod ordinarily he calls, when he fullers others to continue in their fin. 2. That he may make all the hearers of the gofpel walk in holy fear and awe of him, he reveals his grace in few; it is not the multitude that believes, but here one and there one, that

all

«38 ISAIAH LIII. I. Serm. 13.

all that have the offer of grace may fear lead they mifs it and receive it in vain, unci may be careful to entertain and make right life of the means of grace, and may withal cheriHi the fpirit in his motions, and not grieve him. O ! if ye knew and believed what a rare thing the work of the fpirit of grace is, ye would be fearM to quench, extinguifh, or put out any of his motions. 3. As to the godly, he does thus, to make them admire, adore, and praife his grace, and the power of it fo much the more.

The ufes are three, i. It ferves to move all to reverence, adore, and admire the grace of God, and his fovereign way in it; prefume not to debate or dif-pute with him, becaufe they are few that believe, and few that he hath determined his grace for; it is an. evidence of his dread, a proof of his fovereignty, in which he lliould be filently (looped unto, and reverently adored, and not difputed with; we ought to bound all our reafoning within his good pleafure, who might have taken many, and left few, or taken none as pleafed him ; and we fhould not think ftrange, nor fret that the gofpel is powerful but on few, here is the reafon of it that may quiet us, the Lord hath determined effedually to call but few, and yet he will not want one of his own; All that the Father hath green to Chr'ijl Jhall come to him, though none come but as they are draivn. A thing that we fhould be fenfible of, but yet calm and quiet our fpirits, rather wondering that he hath chofen and called none, than fret becaufe he hath pad by many.

life 2. The fecond ufe is to exhort you that are hearers of the gofpel, and have not had this diflindt and powerful work of grace begetting faith in you, to be perfuaded of this truth, that faith and the work of grace is no common thing. The mofl part, alas! think that they have grace, and that it is not one of many that want it, they will readily fay, it is true I cannot believe of myfelf, but God hath given me the

grace.

grace. But I would afk you this queflion, Do yoa think that grace is fo common a thing that it comes to you, and ye never knew how, or fo common that never a body wants it? If not, how cometh it then to pafs that ye think and fpeak of grace as ye do ? We would think it a great length, if many of you could be perfuaded of your gracelefnefs. It is not our part to point particularly at the man and woman, though the deeds of many of you fay within our heart, that there is no fear of God before your eyes, and that many of you think ye have grace who never had it; and therefore we would fay thefe three or four things to you. I. Begin and fufpetl yourfelves that matters are not right betwixt God and you, we bid none of you defpair, but we bid the moft part of you be fufpi-cious of your condition; fufpeO:, nay, be affured, that hypocrify is not grace, and that your prefump-tion is not faith ; for if but few get grace, then many Ihould fufped themfelves, and feeing grace is fo rare a thing, do not ye think it common. 2. Ncgleft no means that may bring you through grace to believe, but be diligent in the ufe of them all, of the word, prayer, facraments, meditations, iffc. It is by thefe that the Lord begets grace, and by negledling them, ye may make yourfelves guilty of deftroying your own fouls. 3. Beware of quenching the Spirit in any of his operations or motions, of fmothering or putting out any challenges or convidions. If the confcience be at any time touched, or the alFeclions tickled, go not away as the temporary believer doth, fitting down there without going any further. Fear to flrangle the beginnings of the life of grace, for grace may begin at little; and if you quench any motion, conviction, or challenge, ye know not if ever ye fliall meet with the like again ; becaufe when he knocked hard at your heart, ye held him out and keeped him at the door; and ye may be in hazard of that terrible charge, Ada vii. 31. 21' uncircujucifed in heart and ears^ ye have aU

ivays refijled the Holy Ghq/i ; as your fathers did, fa do ye. 4. Seeing this work is not common to all hearers of the gofpei, but peculiar to fome, labour to have it made fure to yourfelves, by putting it to proof and trial in good earned.

Vfe 3. The third ufe is for you that are believers, (and would God there were many fuch,J to whom I would alfo fpeak three-or four words, i. Learn from this to be humble. What hafl thou, man, but what thou hafl received? and if thou hajl received if, why dofl thou boafi, as if thou hadft not received it ? O ! but it is unfuitable to believers who are free-graces-debtors and beggars (whereof yet none need to think fhame,) to be proud and forget themfelves: Thou hall: nothing, believer, to boafl: of, but that he hath favoured thee with his grace ; and fliouldefl thou be proud of that, as if thou had made thyfelf thus ? Therefore guard watchfully againfl all puffing up, felf conceit, and high-mindednefs, and (ludy to be humble, and to carry a low fail, elfe thou mayeft break out into fome fcandalous offence, and may become a fhame and reproach to the gofpei. We commend humility to you above many things; for we think that in thefe days, pride is like to break their necks ; for when once conceit creeps in, they begin to think they are fo far advanced in holinefs, that they mult not keep company with others, nor join in worlhip with them ; and from that they go to another thing, and from that to a third, that it is hard to tell where they will halt or end ; they grow fo giddy, that they are fcarce like to leave fo much ground as themfelves may Hand upon. O! be afhamed of pride, it is a mod intolerable thing to be proud of that which God hath given, wherein ye have no more hand, and whereof ye can no more boafl, than they who never had it.- 2. Be thankful and give God the praife of what ye have gotten ; // beornes ths upright to be thankful. It is not a little matter to have God's power manifeftcd in the working of faith and

con-

conferring grace ; the temporal throne and kingdom^ and great things in the world, are nothing to this, it is peculiar to the Lord's own, aiid not common : many get their fill of the world, who never get, nor will gel: this ; the world is of fo little valiie with the Lord, that to fpeak fo, he doth not much regard who'get it, though it ht exaclly dlftributed by his providence, but converting and confirming grace is peculiar to his fa? vourites; being therefore clear that he hath beftowed grace on you, O how fliould ye exult in blelfing God, jis David did, for giving you'counfel to make choice of fuch a portion, and for his powerful determining your heart by his grace to bmbrace it, for which ye have not yourfelves to thank, biit God. 3. Be companionate and tender towards others, confidering that it is only grace that hath made the difi'erence betwixt you and them, and not any good nature in you, which was hot in them as fome fooliflily fancy. Be not puft Up at the faults and falls of any, but rather mourn for them as well as for your own, and be the more humble when ye think of the difference that grace hath made, left ye fall; and fince your ftanding is by grace, be not high-minded, but fear. Of all perfons it worft becomes you to be unconcerned, and much lefs td mock at the falls of others, confidering who, and what hath made the difference. 4. If it be fo peculiar a privilege to be partakers of this powerful and fpecial grace of God that is put forth in the great work of cbnverfion, then fure there is fomethlng peculiar called for in your converfation, even that it may in all things be as it becometh the gofpel, and anfwerable to this grace beflowed on vou. O ! what manner of perfons ought ye to be in all holy converfation and godli-riefs ?

Vol. L No. 3. H h S E R:*

SERMON XIV.

"■'■-- - ..- . . . - -. ■■■ — —■-.... . -^

Isaiah LIII. i. And to whom is the arm of the L O R D reveakd?

THE way of the grace of *God is a very difficult fubjett to be thought on, or fpoken of fuitably, and as it becomes us, grace having a fovereign and wnl'earchable channel of its own wherein it runs ; yet no doubt it is very ufeful now and then to confider it, if we knew how to make ufe of it aright; yea, even thefe fteps of grace that are mod crofs and contrary to carnal reafon, may not a little profit when duly pondered. Thus when the prophet hath been looking on the fcarcity of faith, and on the paucity of true believers, he looks a little further than on the external preaching of the gofpel, even upon the way of God*» grace, not out of any curiofity, nor from a fretting humour, becaufe of the unfuccefsfulnefs of his mlni-ftry, but that he may thereby get himfelf (tayed and compofed ; and that he may bring both himfelf and others, to reverence and adore the holy and fovereign way of God therein : To whom^ faith he, h the arm of the Lord revealed ^ It is a word like that which Chrift had on the like occafion, John vi. 44. Murmur not among yourfelves, no man can come to me, except the Father who hath fent me, draw him.

We opened up the meaning of the words the laft day : In fliort they come to this, as if he had faid, how few are they that believe the gofpel, and who take the word from his fent minifters ? And how few are they on whom the grace of God, that only can make men believe, does efl'ectually work ? The prophet points at

a higher

a hicrher hand than that of the minifters in the fuccefs and Iruitfuhiefs of the gofpel, and couples theie two together, the preaching of the word, and the power of God's gTace, in the working of faith and conyerfion in finners.

We propofed thefe three doctrines to be fpoken to from the words, i. That in the work of converfion. and begetting of faith, befides the preaching of the word, there is a powerful, internal, immediate work of the grace of God, exercifed within mens hearts, as well as the word preached outwardly to the ear ; where-ever faith is begotten, thefe two go together, the word without, and the power of grace within, the one of which is diflincl from the other.

2. That this powerful, internal, and immediate work of grace within, is not common to all the hearers of the gofpel, but a rare, and peculiar thing to fome, to ivhom is the arm of the Lord revealed ? It is but one or few of many to whom it is revealed: To thefe we have fpoken already.

3. The third is (which indeed holds out the fcope of all) that there is an infeparable connexion betwixt thefe two, the begetting of faith in the hearers of the gofpel, and the application of this powerful work of the grace of God for working of it; fo that where this powerful work of grace is not, there is neither faith nor converfion wrought; and where this powerful work of grace is, there is faith and converfion. The prophet makes them reciprocal and commen-furable: Who is the believer ? He to whom the arm of the Lord is revealed : And v/ho is the unbeliever ? He to whom the arni of the I>ord is not revealed. Thefe two are fo conjoined and knit together, as they are never feparated, and fo they muft (land or fall to-» gether.

That we may be the more clear, we fliall explain

the do£lrine in two diftlnft branches. The firfl where-i-

Qf is J that except the powerful work of God's grace

H h 5i concur.

concur, the molt powerful preaching of the gofp^l >vill never beget faith in the liearts of hearers. Thp fecond is, that wherever this powerful v/ork of gracp goes along with the preaching of the gofpel, or wherever the Lord applies his grace w^ith the word preached, there faith is begotten in the heart; and that foul is effedually united to Chrift, and favingly changed : the one of thefe. branches ferves to fl^.cw the neceflity of God's grace from the cpnfideration of our fmful-nefs and impotency or inability, and of the emprinefs and ineffedualnefs of all outward means in them-felves, and fo to flop mens mouths, as being utterly unable to contribute any thing to their own fpiritual good or converfion, that being the product of the ^race of God, The other branch ferves mightily to commend the grace of God, as being the powerfujl arm of the Lord that brings to believe, that calls and converts fuch and fuch perfons, according to a prio^. engagement and tranfadion betwixt the Father and the Son.

As for the firft of thefe, it will eafily be believed among men and women, that have any true fenfe and feeling, of the corruption of their nature, and hn(J daily fpmewhat of the law of the members warring a-gainft the law of the mind : and we are perfuaded, if all that ever received faith were brought to depofe iu this matter, they would bear witnefs, that there is no means that without the effeftual power of the grace pf God, can bring a finner to clofe with Chrift, and .believe on him : and if all that are now before the thione of God in heaven, were called to fpeak to this great truth, they would pi^t theii; great feal to it, and fay. Not unto its^ hut to thy naine be the glory of our be-lieviiig ; we lad mver believed^ if it had been left to the power of our own free-will; and if the power of thy grace had not wroyght in us the -very will as well as the deed or afl of believing. Yet bccaufe this dotTirine (as "ive laid") ferves to difcover the finfulncfs and iiupoter-,-

cy

cy ot nature, and how little we are obliged to it in the work of faith and converfion, and to hold forth withal the emptinefs and ineffecliialnefs of all outward means without this grace ; and becaufe it meets with confi-derable oppofition from the enemies of the truth, wq fhali give you feme grounds for confirmation of it. The fiiit whereof is drawn from thefe exprefs inftan-ces of fcripture, wherein it is clear,, that there hath been much powerful preaching, and by the moft eminent preachers, and yet the generality of people have been tVuitlefs under it, and their fruitlefnefs hath been ^fcribed to this very ground, to wit, that the work of God's grace and his out ilretched arm went not along with it. The fird inflance is Deut, xxvi. 4. That Mofcs was a fkilful preacher, who will deny ? he .being faithful in all the houfe of God ; yet, fays he, after much and long preaching, and after many figns and \yQnders wrought, the Lord bath not given you an heart to perceive, nor eyes to fee, nor ears to bear unto this day .: where he not only puts a difference betwixt the preaching of the word without, and the work of grace within, but fliows the neceffily of the concurrence of the W'ork qf grace, and lays the great weight of the people's profiting or not profiting, on the wanb-ing or having of that. A fecond inllance is in this prophet Ifaiah ; were there any among all the preachers before or fmce, that preached in a more evangelic flrain than he did ? and yet when he hath complained of the fewnefs of believers, faying, Who hath believed our report I He fixes and ftays on this as the caufe. To ivhom is the arm of the Lord revealed? And chap, vi. 9, 10. lie gives an account of the fad commif. fion he had from the Lord, who faid to him, Co and tell the people: Hear ye indeed, but iinderftand not; and fee ye indeed, but perceive not, make the heart of tbis: people fat, he. Where there is a!fo a clear diftinftion made betwixt the inward working of grace, and the outward miniflry. A third inflance, and one that is

beyoncl

beyond all exception, is in our blefled Lord Jefus, who/pake as 72ever man /poke, and preached with fiich power and life, that even carnal hearers wondered at •the gracious words which proceeded out of his mouth, for be preached with authority, and no! as the Scribes ; and yet John vi. 44. when they begin to murmur at him, what fays he ? Murmur not at thcfe things ; none can come unto me, except the Father draw him : None can believe, except the powerful grace of God work faith in him, there muft be a higher hand than ought you fee or hear ; a more powerful work than any external preaching of mine, as prophet of my church, e'er a foul can believe on me : And though his hearers were not free of the guilt of this their unbelief, but had there own fmful acceflion unto their continuing in it; yet your Lord looi^s on the fovereign way and work of grace, and holds there, telling them that his external miniftry will not do ; but there mult be an inward, powerful, immediate work of grace for the working of faith. We add a fourth inftance, and it is of that chofen veflel Paul who laboured more abundantly than all the reft of the apoftles ; and yet when he is preaching. Acts xxviii. 25. and fame beiicTcd, ■and others believed not, before he difmiffcs the multitude, he adds this one word ; Well fpake the Holy Ghoji by Jfaiah the prophet unto our fathers, faying. Go unto this people, and fay, hearing ye f:>all hear, and fmll not undcrfland ; and feeing ye fmll fee, and not perceive, &;c. where he exprefly makes a difference betwixt his external preaching, and God's inward working ; and tells us, that fo long as there was a judicial llroke on the hearts of the people not taken away ; no external preaching could work their converfion, and bring them to believe; which he alfo does to guard againft any offence that might be taken at the unfuccefsfulnefs of his miniftry, by thofe who would be ready to fay, what ails thefe people that they will not receive the gofpel ? To whom he anfvvers j Ifaiah long before told

the

the reafon of it, to wit, that there is a plague on theif hearts and minds, which God muft remove e'er they can receive it.

2. To thefe plain and clear inflances we may add two or three grounds or reafons. As i. The exceeding greatnefs of the work of converlion, O how great and difficult is it! Therefore it is fet out by the fimi-litudes and expreffions of rai/ing the dead, creating a new heart, of removing the Jiony heart, and the like J all tending to fet out the neceffity of an omnipotent power, or a powerful work of grace, in the begetting of fouls to Chrifl:: And if it be fo great a work, wliat can the outward miniftry do, if the power of God be not added? Or what can the man himfelf do here? Can a man quicken, raife, create, or beget himfelf? It is true, thefe comparifons are not to be extended and applied in every refpett; yet they hold out, that man being naturally dead, can no more contribute to his own quickening and raifing, and to the begetting of fpiritual life in himfelf, than a dead man can contribute to his ovv-n quickening and raifuig to his natural life ; for which caufe, the Holy Gho(t hath made choice of thefe expreffions, even to hold out the exceeding greatnefs of the work. 2. Confider the condition that men are in, when this woi k is v;'rought; and we may fee they can contribute nothing to it, that they have no aptitude for it, except that they are fub-jefts capable to be wrought upon, being as it is, Eph. ii. 1. dead in fins and trcfpaffes : -Being as to their fouls eftate, and as to their fpiritual condition, like Adam's body before the Lord breathed in it thebreatii of life, and made him a living foul; as his body could not move, ftir, nor a61: till then, no more can the natural man (Ur or a«Sl: In the ways of God, till a new principle of fpiritual life be put in him. To clear it further, we would confider, that the fcripture fpeaks of thefe three in the natural man. i. Of an utter inability and deadnefs, as to that which is good; dead

M ISAtAH Lin. I. Scrm. 14,

in fins, Eph. ii. i. We are not fufficient (faith tiie apo-ftle, 2 Cor. iii. 5.) of ourfehesj as of ourfel-ves, td think any good thing, not fo much as a good thought. 2. The fcripture holds hun not only as unable for good, but pervetfe.and bent to every thing that is e-■vil, Col. i. 2 1. Alienated and enemies in our own fninds by wicked works ; the carnal mind being enmity againji God, Rom. viii. 7. it is plainly oppofite to any thing that is good, and fo to the way of faith. 3. Man's mind is not only naturally petverfe and ftuffed with enmity, but in an incapacity to be healed while it re-maineth fuch^ Rom. viii. 7. // is not fuhjed to the law of God, neither indeed can be; and therefore in the work of converfion, there is not only an amending^ but alfo a renewing of our nature called for ; there is more requinte than the rectifying of fomething in the man, even the creating of new habits, and the infuf-ing of the principles of fpiritual life and motion into the foul. It is true, in fome fenfe the whole image of God is not abfolutsly removed, the faculties of the rational foul flill remain ; for man hath an underftand-ing and a will, and fome fort of reafon, but without any tendency to fpiritual life, or to any action for God : He hath an underftanding, but it is wholly darkened : he hath a will, but wholly perverfe, and not in the lead inclined to good : he hath affeclions, but wholly difordered and corrupted, and fet wholly upon wrong objecfts; fo that it is with man's foul as to good, as it is with fpoiled wine: Wine when wholefome, ferves to cheer and refrefli, but when it is fpoiled, it is quite another thing, not only not conducing to health, but it is noifome and hurtful. It is jufl fo with man's foul, it is by the fall quite fpoiled and corrupted; it Is not indeed annihilated or made to be nothing, for it retains the fiime faculties dill, it hath, to fpeak fo, the fame quantity ftlll ; but as to its qualities, it is utterly corrupted and carried quite contrary to God ; It a not fuhjeCl to the law of God, neither indeed can be ;

and

and renovation by grace, is the taking away of the torrupt qualities in part of this life, and wholly in the other life, and the bringing in of new qualities for recovering the beauty of that image of God which mail hath lolt. 4. Confider the end that God hath in the adminiflration of his grace, and the glory that he will ileeds have it get in every gracious work: and more efpecially in the work of converfion, and the filence., as to any boafting that he will have all put unto that Ihali partake of it: His end in the adminiflration of his grace, is to bring down pride, to fcop all motiths, and to remove all grounds of boafting from the creature, that he only may have the glory of converfion ; that whenever that queftion is propofed, What hajh thou 0 man, but what thou haji received? And if thoii hajl received it^ ivhy doejl thou boaji 't Who made thee to differ from another T The foul may anfwer, it was not external preaching, nor my own free-will, nor any thing in me, but the power of God's grace; I have nothing but what I have received. It Is on this ground that the apoftle Phil, ii. 12, 13. prelTeth and encou-1-ageth ChrifHahs to their great work. Work out, faith lie, yoiir own falvatiori in fear and trembling, for its God that zvorketh in you both to will and to do of his good pleafure : The Lord leaveth not to man the working^ of the will In himfelf; and of him, faith the fame apoftle, 1 Cor. i. '^o, 31. are ye in Chrift fefus, who is wade of God unto us, wifdom, righteoufnefs, fanftifica~ tion and redemption ; that be that glorieth fiould glory jjz the Lord, as he faid before, v. 29. that no flcjh fhould glory in his prefence : There is one ground of boading that the Lord will have removed in a fihner's jullifica-tion, and obtaining tlie pardon of fin by the imputation of the righteoufnefs of Chrifi; but there is another ground dr matter of boafling, that man might have, if he could reach oiit the hand to believe and receive that righteoufnefs, and fo put a diRerence bei twixt himfelf and another, which in efi'edual calling Vol. I. No. 3. H the

d^o ISAIAH Lilt. f. Serm. 14.

the Lord puts to filence and quite removes; that man may have it to fay, I have not only pardon of fm, but grace to believe, freely beftowed on me; God made me to differ, and he only ; he opened my heart as he did the heart of Lydia. Thus the Lord will have all the weight of the whole work of our falvation lie on his gi'acc, that the mouths of all may be flopped, and that his grace may fhine glorioufly, that we may have it to fay with the Pfalmifl, Pfal. Ivii. 2. It is the Lord that performs all things for me ; and with Paul, i Tim. i. I «, 14. / obtained mercy^ and the grace of God luas exceeding abimdant toijoards me.

The Ufes are thefe. i. It writes to us in great and legible letters the great emptinefs and fmfulnefs of all flefh, who not only do no good, but have finned themfelves out of a capacity to do good ; all men and women have brought themfelves thus lamentably low by fin, that now if heaven were to be had by a wifli fincerely and fingly brought forth, yet it is not in their power to perform that condition *, and though It now (lands upon the flretching forth of the hand of faith to receive Jefus Chrifl, yet of themfelves they cannot even do this. How then ought finners to be deeply humbled, who have brought themfelves to this woful pafs ? I am afraid that many of you do not believe that ye are fuch as cannot believe, nor do any good till his grace work effeclually in you.

2. It teacheth you not to idolize any inftrument or means of grace, how precious and promifing foever. No preaching, if it were of a prophet, or an apodle, yea, of an angel, will do the bufinefs, except grace come with it; there is a neceffity of the revelation of God's arm, and of the afliftance of his grace, not only to your converfion, but to every duty ye go a-bout; ye fliould therefore fear and tremble when ye go about any ordinance, left the arm of the Lord be not put forth in it.

3. It Ihould make you more ferious in dealing with

God

God for his effectual blefling to every means and ordinance, feeing without that no ordinance can profit you.

4. It ferves to reprove and reprefs pride, and to promote humility in all fuch who have gotten good by the gofpel. Have ye faith, or any meafure of holi-nefs ? What have ye but what ye have received ? from whence came your faith and your holinefs; ye have them not of yourfelves; thefe are not fruits that grow upon the tree of nature, or in its garden ; but on the tree, and in the garden of free-grace, and ye are not to thank yourfelves for them ?

5. The main Ufe of it is for confirming and efla-blifhing you in the faith of truth propofed in the doctrine, and for confuting and overturning the contrary error, that, in contempt of the grace of God, exalts proud nature, and gives man's free-will fo great a hand in the work of converfion; that the main thing that makes the difference ihall not be attributed to the grace of God, but to the free-will of the crea^ Cure, which of itfelf choofed the grace of God offered when another rejefted it. It may indeed feeni ftrange that the devil (hould fo far have prevailed with Christians that profefs the faith of original fm, and of the neceffity of a Saviour, as to make them look at grace as ufelefs in this prime ftep of converfion and renewing of a fmner, that when the grace of God and man*s free will come to be compared, man's will Ihould have the preference and preheminence, the highefl place and commendation in the work, and that the great weight of it fliould ly there, and that proud nature ffiould be thus bolilered up, that it fiiall ftand in need of nothing for the man's converfion, but making the right ufe of what it hath in itfelf; And yet it's no wonder that the devil drive this defign vigoroufly, for what fhorter cut can there be taken by him to ruin fouls, than to make them drink in this «rrpr, that nature and free-will will do their turn ?

Ii 3 and

^nd fo take them off from all dependance on free-grace, and on Jefus Chrift, and give them ground of boaft-ing in themfelves ; for when it is thus, of neceflity they mufl: ruin and perifli; this fliould fure, make yon loath this error th? more ; and we are perfwaded, that the day is coming, wherein the truth oppofite to this error fhall be confirmed on the fouls and confci-ences of all the oppofers of it, and wherein the maintaining of this error fliall be found a confirmation of man's enmity to God*s grace, which is not fubjeft to ^is law, Hor indeed can be.

But there are three queftions that may be move4 he^e, to which we would fpeak a word. i. If the preaching of the gofpej cannot beget faith, without the powerful work of God's grace, what is the ufeof the gofpel, or wherefore ferves it ? 2. If men cannot Relieve without the work of grace, whjch the Lord fovereignly difpenfeth, why doth he yet find fault and txpoftulate with men for their not believing ? 3. If grace performs ^11, and men can make no means ef-feftual, nor do any good without it, what then llioul4 men do to come by a believing frame, and this work; pf his grace ?

For the firft. We fhall not fay much to it; only, feeing the Lord hath made choice of the gofpel to be the ordinary external means o,f grace, and of the begetting of faith, there is no reafon to fay that it is ufelefs ; for though it be not the main and only thing that turns the finner, but the Lord hath referved it to Jiimfelfas his own prerogative, to convert and change the heart of a rebcl-finner ; yet he hath appointed it to be made ufe of, as he hath appointed baptifm and the Lord's fupper, for many good and notable ends, \ifes and advantages that are reached and come at by the preaching of it. As, i. By it the righteoufnefs pf God is manifefted that before lay hid. Ye may by the preaching of the gofpel come to the knowledge of ^he covenant pf redtj^nption and of the great defign ^ ^hat;

that the Lord hath laid down for bringing about the falvation oflofl finners, Rom. i. 17. Therein is the rightcoufncfs of God revealedfro?n faith to faith. 2. By-it the Lord revealeth the duty he calleth for from men, as well as his will concerning their juflification and faU vation ; he lets them know what is wrong, what is righc, what diipleafeth him, and what pleafeth him. Yea, 3. By the preaching of the gofpel, he holdeth put what men's ability, or rather what their inability is, and by his external calling gives them occafion to know the neceflity of a Mediator, and to feek after another way of jurtificatlon than by their own works ; for fo it proves a notable mean to humble men, to flop their mouths, and to make them pl6ad guilty before God. 4. Its profitable as the Lord is pleafed to make ufe of it to call and gather in fo many as he hath ordained to eternal life; for tho' in itfelf it be not able to convert, without having the power of Godi going along with it, it is the inftrument of converfion, and the Lord ordinarly makes ufe of it to the begetting of faith in them that believe; as Rom. x. 17. faith comes by hearings and hearing by the word of God preached, and 1 Cor. i. 24. it is called the power of God to falvation ; and // hath pleafed God by the foolify' ncfs of preachings to fave them that believe ; for though God can work without it, yet he hath thought good to make ufe of it, to inform the judgment, and to ftir up the affedions of hearers, and fo it proves inftru-mental to the begetting of faith in them. 5. If it do not promote the falvation of all the hearers of it, yet it promotes it in all the cled, and ferves to make o* thers the more inexcufable, and in this refpedt it tri-^ twiphs always, 1 Cor. ii. 15, 16. In fome it is the fa-I'cur of life unto life ; in others, the favour of death vnto death, leaving them the more inexcufable, and the more obnoxious to wrath by their rejcding the counfel of God againfl: themfelves.

1 knov;' this wiU be eJvcepted againfl j we come

therefor^

therefore to confider the fecond queftlon, which is thio, IIovv can the call of the gQfpcl make men inex-cufable, feeing they cannot without the ellc^lual pow» icr of the grace of God believe ? As Chrilt faith, Joha vi. 44. No man can come to jne, that is, no man can believe in me, except the Father zvho hathfent me draw him; yea, why doth God find fault with men for their unbelief? for anfwer, It is no new thing for men to ftart quedions and objedions againfl the grace of God, and to be always Itriving to rub affronts and difgrace upon it; fee Rom. ix. 13, 14, ^<:. where this fame objection is ftarted, and anfvvered again and again; for when the apoftle hath faid, ver. 13. yacob have I loved^ and F.fau have I hated, the objetSlion is moved, h there unrighteoufnefs with God then? men readily think that there is a fort of unrighteoufnefs in God, when he takes one and leaves another, efpeci-allv confiderine, that the leaving of the other infers (though it be not any culpable caufe) the ruin of the man's foul; he anfwers Jirji with a God forbid; as if it were an abfurd thing fo to aifert; and then endea^ vours to anfwer it from God's fovereignty, as being debtor to none, I will have mercy on whom I will have tiiercy ; and /'/ is not in him that willcthy nor in hini that runneth, but in God that Jhews mercy. In God's adminiftration of grace, he is debtor to no man, nor hath he any rule by which he proceeds, but his own fovereign will; and if it fhall yet be faid, if God doth walk by his own fovereign will in giving grace. Why doth he yet fnd fault, or condemn, for who hath rejiji-^d his will? \Vhy is God angry that men will not believe, fmce none can come to Chrift againft the will pf God ? his indignation rifeth 4t this proud and petulant objeftion, and he anfwers. But who art then, O fitan, that replicji againji God? Shall the thing formed

fay to him that formed it. Why haji thou made me thus ? Hath not the potter power over the clay, to make of the

fame lump, one 'vcffd to honour^ and another to difhon^

our ?

cur ? By the apoftle's doubling this anfwer, and his not fetting himfelf to fatisfy carnal reafon and curiofi-ty, there is ground given to filence us here. It is the Lord, he is our potter, and we the clay j it is he ia whofe hand we are, who can do us no wrong; and this may fufficiently ferve to put a flop to all reafoning' and difputing againll him; yet we may add a word further, feeing the apoftle proceeds to another reafon ; therefore, 2. Confider whence it is that this inability to believe or turn to God doih come; not from God, fure; for if he had not made man perfect, there might be fome ground for the objection ; but feeing he did make ma7i upright, and h^ hath fought out many inventions^ who is to be blamed ? Hath the Lord loft his right to exa£t hi«-debt, becaufe man hath played the bankrupt, is debauched, turned infolvent, and unable to pay ? Doth not this very obje^lion prove us guilty, and evidence that we have loft that which God gave us and made us with at the beginning ? When God made Adam, he had power to believe and give God credit as to every word revealed or to be revealed, and that now after the fall, he and his pofterity want that power, they have not this privation from God's creating them, but from their fall, by which they became utterly un-capable for thefe duties that they owe to God, and for this among the reft. 5. If there were no more but fimple inability among them that hear this gofpel, they might have fome pretext or ground of excufe, tho' it were not any real or juft excufe, as hath been fhewed, but it never comes to this as the only or main caufe of their not believing. There is always fome malicioufnefs, perverfenefs, and pravity in the will; it's not / cannot but / zvill not; it's a wilful and fome way deliberate rejecling of the gofpel, that is the ground of mens not believing ; and what excufe, I pray, can ye have, who do not believe the gofpel, when it fhall be found that ye malicioully and deliberately

ately chofe to tejeiEl it ? to make this out, confidcr but thefe few things. 1. Men's negleding of the very outward means, that through God's blelfrng prove in-ftrumental in the begetting of faith, as hearing, reading, prayer, meditation, felf fearching, ftirring up themfelves to repentance, Iffc. whereby the Lord ordinarily brings about and furthers the work of faith* S. Confider the carnal, carelefs, and la^y manner of mens going about thofe means and duties, which to their own convidion are within the reach of that power which they have; ye might hear oftener and more attentively, ye might pray more frequently and more ferioufly than ye do, ye want even much of that moral ferioufnefs in hearing, prayer, reading, 'tSc. that ye have in other things of lefs concernment j ye will hear a proclamation at the crofs with more attention than a preached gofpel; ye will hear a threatning from man with more fear than ye will hear a threatning from God's word ; ye will be more ferious in feeking fomewhat from man, than in aiking grace from God j ihe reafon is, becaufe your heart is more to the one than to the other. Can ye then rationally think that ye are excufable, when believing is not in your heart und thoughts, but ye go about the means that lead to it unconcernedly, careleily, and negligently ? 3. Confider how often ye do v/illingly choofe iome other thing than Chrift, to fpend your time and fet your affedionsi upon, laying obfcrudions and bars in the way of God's grace, fetting up idols in the heart, and filling Chrift's room before-hand with fuch things as are inconfident ^vith his company, and all this is done willingly and deliberately; ye have faid in your hearts as thole did, Jer. ii. 25. We hmte lovedJtrangers^ and after them we *wiU go : And will ye, or dare ye make that an excufe why ye could not come to Chrift, becaufe your hearts tvere taken up with your lufts and idols ? So then the matter will not hold here, that ye are unable, and had not power to believe, but it vvill come to this, that

your

Serm. 14. ISAIAH Lilt. 1. :2j7

your confcience muft fay, that ye willingly and deliberately chofe to lie (till in your unbelief, and that ye preferred <your idols to Chrifl: Jefus. 4* Confider, that fometimes ye have met with fome mofe than an ordinary touch, motion, and work of the Spirit that hath been born in upon you, which ye have flighted and neglccled, if not quenched and put out, which is your great guilt before the Lord. Is there any of you, but now and then at hearing fermons, or when iii fome great hazard, or under ficknefs, or fome other fad crofs, ye have been under convictions of fm, and have had fome little glances of the hazard ye were in of the wrath of God, more than ordinarily ye had at other times ; and I would all-: you, Have thefe been entertained and cheriflied, or rathef have they not been flighted and worn out by you ? and may ye not in this refped: be charged with the guilt of refilling the Spirit of God, and marring the work of your own converfion and falvation ? Thefe things, and many more, which will cry loud in the confciences of mea and women one day, will quite remo've and take a-W'ay this objedion. That ye could not do better; ye might have done better than ye did, ye might have abltained from many evils that ye committed, and done many duties that ye. omitted, and done them with more moral ferioufnefs than ye did ; but ye were perverfe, and did willingly and deliberately choofe to continue in your natural condition, rejeding Chrifl:, and the offer of falvation through him: This alfo ferves to refute and remove that profane principle or tenet that many have in their minds and mouths, That they have no more grace than God hath given them ; will ye dare to come before God at the great day with any fuch objedion ? No, certainly, or if ye dare, God \\\\\ aggravate your guilt by it, and beat it back again into your throat. Then, O ! then all fuch fubteriii-ges will be no flielter to you before him, nor in the leafl: able to intrench your fouls againfl the flrong bat-VoL. I. No. 3. K k teries

C58 ISAIAH LIIT. i. Serm. 15.

teries of the wrath of God, that will be as a ftorm a-gainft the wall.

S E Pv M O N X\f.

Isaiah LIII. i. — And to who?!! is the arm of the LORD revealed?

INISTERS have not done with their work when they have preached, and people have not done with their work when they have heard : that which is qf greateft concernment follows, which either in the want of it, has influence on the fadning of both minifter and people, or in the obtaining of it, has influence on their confolation : This is the thing that we find Ifaiah upon here, who having preached the gof-pel, looks what fruit it had in his own time, and Ihould have in our time, it grieves him exceedingly; and indeed it is very fad that Ifaiah fliould be fo much grieved in forefeeing the anfruitfulnefs of the gofpel in our days, and that we ourfelves fliould be fo liitle giieved with it, and fo fenfelefs under it.

He calls in this word, lo whom is the arm of the Lord revealed? ^?.n\y to coniirm the former word. Who hath believed our report? and partly to help us to make the right life of it, by drawing men to the dif-covery of the fovereign hand of God in the matter, and of the neceflity uf his grace for making the gofpel elle^hial in riie hearers of it wherever it comes, Who^ litith he, hath believed our report? To whom is this preached goipel made effeclual for fiiith and f^dvation? it is but to very few, even to as many as have the arm of the r.ord, the effeclual power of his fpecial grace uevealed to them, and no more.

The

The lafl doclrine we propofed, and began to fpeak of as the fcope, was, that believing and receiving of the gofpel, and the Lord's exerting a powerful work of his grace with it, are ever joined together ; they are of equal extent, as many believe as he flretches out his hand of power with the word to work faith in them, and as many lie flill in unbelief as his hand of power is not revealed unto ; this is his fcope.

We opened this doctrine in two branches, Firft, That the mod powerful means cannot work nor beget faith in the hearers of the gofpel, except there be an inward powerful work of grace on their hearts accompanying them ; and this we cleared, and fpake a little to two queftions in the ufe, and left off at a third, to wit, what the hearers of the gofpel fliould do that have the call and offer of the gofpel, feeing without the ef-fedlual work of the grace of God they cannot believe? which we fliall forbear to fpeak to, till we open the fe-cond branch of the dodrine ; becaufe this queflion relates to both.

I'he fecond branch then of the dodrinc is. That wherever the Lord applieth the powerful work of his grace, there neceffaiily faith and converfion follow; or the (tretching forth of God's arm in the work of his grace, hath always the work of faith and converfion, and the engaging of the foul unto [efus ChriH; following it; and indeed if it be true, as we faid, that there are as many unbelievers as there are perfons on whom grace doth not thus powerfully work, or that they are all fuch that this work of grace is not mani-felled on, then the work of converfion and believing is ss broad as this work of grace : for the prophet ma-keth them of equal extent, who is he that bclieveth ? even he to whom the arm of the Lord is revealed ; and on the contrary, who is he that bclieveth not ? even he to whom the arm of the Lord is not revealed, and on whom this work of grace is not manifeftcd. By which we may fee it to be very clear, that the prophet K k 2 puts

z6o ISAIAH LITI. i. Scrm. 15.

puts the believing of the gofpcl on the Lord's mani-fefling his arm ; fo that where it is not munifefted, this work of faith is not brought forth ; and where it is manifelled it is neceflatily brought forth.

This being a doclrine concerning the efficacy of of God's grace, which ought not to lie hid from the Lord's people, we fhall a little, firfl, clear it, and then fecondly, confirm it to you.

Firfl, for clearing of its meaning, i. Ye muH: not take our meaning fo, as if we made every common work, that lively means may have on the hearers of the gofpel, to be converfion. The preaching of the Mord will fometimes make people tremble, as we fee in Felix, and raife convictions and terrors in them, and put them into an amazement, and yet leave them there : For all thefe convidions may be, and are often refifled, as to any faving fruit at leafl. This we conceive to be what Stephen points at, Afts vii. 51. while he faith, Te Jiiff-necked and iincircumcifed in hearts and ears, ye do always reftft the Holy Ghoft as your fathers did, fo do ye : And what he means by this, is explained in the words following, which of the prophets have not your Fathers perfecuted, &c. even their contending with the word of the Lord in the mouths of his fervants: Yea, in that fame place, where it is faid, They gnafhed upon him with their teeth : its infinuated, that they came over the belly of the cutting conviction, which his fermons had faftened upon them. Nor do we, 2. Mean that every common operation of the Spirit, whether illumination of the mind, or a touch on the aflections (fuch as may be in temporary believers and apoflates, as is clear. Mat. xiii. 20, 21. Heb, vi. 4, and downward) is converfion : there is a great difference betwixt a common work or gift of the Spirit (which in a large fenfe may be called ^r^rfbecaufc freely given) and the faving work of grace, which before we called a peculiar work: and oft-times that common operation of the Spirit is quenched and put

out ; therefore the apoftle, 1 ThelT. v. 19. exhorteth thu%^fetich not the Spirit. 3. When we fpeak of an effeftual bringing forth of faith by this grace of God, we would not have you think, that we fuppofe no re-ludancy to be in man in fo far as he is unrenewed; for though where grace effeQually worketh, faith follows necelfarily, yet corruption being in the man, it is difpofed and apt to thwart with, and to oppofe grace, and the will hath its averfenefs tc. yield. But the meaning of the doctrine is this, that though there be fuch a Itrong power of corxuption in the man to whom grace comes, and on whom it is put forth j yet the power of grace is fuch, that it powerfully mailers and overcomes corruption, and wins, the heart to believe in, and to engage with Chrifl:, though (to fpeak fo) there be fomething within that drives to keep the door fliut on Chrifl ; yet when it comes to that, Cant. v. iii. He puis in bis fingers by the hole of the lock, and makes the rnyrrhe to drop : The heart is prevailed with fo, as it is effeflually opened, as the neart of Lydia was to receive the word that Paul preached. Thus, notwithftanding corruption's oppo-fition, grace gains its point; and the Lord never applies his grace on purpofe to gain a foul, but he prevails. 4. When we fpeak of the power and clfect-unlnefs of grace in conquering and gaining the heart and will of the fmner to believe in Chiift Jefus, we do not mean that there is any force or violence done to the will, or any exerting of a co-adive power, force-ing the will contrary to its eflfential property of freedom, to clofe with Chrift : but this we mean, that though corruption be in the heart, yet grace being infufed and a^lcd by the Spirit, the pravity in the will is fweetly cured, and the will is moved and made to will willingly and upon choice, by the power of the Spirit of grace Inking in the (Irong hold. This great work is wrought by an omnipotent fweetnefs, and by a fweet omnipotency : and it needs not at all feeni

flrange;

ftrange ; for if a man in nature, be by the power of babitual corruption, made neceffarily to will evil, fo that notwithftancling he doth freely and willingly chufe evil : why Ihould it be thought ftrange or ab-furd to fay, that when a principle of the grace of God is iafufed into the foul, and acted by the Spirit of God, it hath fo much influence, power, and efficacy as to prevail with the will, it keeping ftill its own freedom, to make it willing to embrace Jefus Chrifl, and yet not at all thereby wrong that eifential property of of the will ? Sure, grace is as powerful as corruption, and the Lord is as dexterous a worker, and can work as agreeably to the nature of the creature in this gracious work, as the creature can in its own finful actings. So then we fay, when the Lord is pleafed to apply the work of his grace to convert a finner, that work is never frultrated, but always hath neceifirily the work of faith, renovation, and converfion follow-

ing It.

Secondly, We fhall a little confirm the dottrine ; and the grounds of confirmation are thefe. i. 7'he exprefs fcriptures wherein this truth is afferted, as John vi. 44, 45. It is faid in the 44. verfe. No man can come to me except the Father draw him : And on the contrary, it is exprelly fet down, ver. 45. // is zvritten in the prophets^ they JJjall be all taugJjt of God ; e-very man therefore that hath heard and learned of the Father cometh unto 'me : And this being contradiftin-g-uiflied from external preaching, and being that which is called drawing, ver. 44. he knits believing to it, and makes believing, called coming, a negefi'ary effect of it, that to whomfoever Gcd gives that inward lef-fon, they flrall come; which confirms the doclrine, that whomfoever the Lord teaches and fchools by his grace, and calls effcCfually, they do neceffarily believe. Another palfage we have, Phil. ii. 12, 13. Wcrk oat the ivork of your falvation in fear and trembling ; for it is God that worketh in you both to zuill and

19

to do of bis goodpleafure ; where the anoftle makes the work of grace not only to work ability to will and to do, but to work alio to will and to doadually : And grace never worketh io luill, and leaves the man unwilling, but necelfarily fuppofeth the man's clofmg willingly with Chrifl, on whomhew-ks thus. A id. Ground of confirmation is drawn irom thcfe ex-preflions, whereby this work is fet forth, and the pro-mifes comprehending it in God's covenant, wherein it is called ihe. giving of a new heart, a heart of fufjy the writing of the law in the heart, the putting of his spirit within his people, and caufing ihcm to walk in his Jiatiites, kc. Jer. xxxi. ';^'t^. Ezek. xxxvi. 26, 27. And it is impoffible to conceive ari::;ht of the fulfilling of thefe promifes without including the effeclt The giving of the nev/ heart is not only a perfuading to believe, but the aclual giving of the new heart, whereof faith is a fpecial part; which promife is peculiar to the ele6t, though the offer of it be more large, and be further extended: And what can that promife of God's writing the law in the heart be, but an effedu-al inclining of the heart to the will of God? or inward renovation contradiflinguiihed from the external miniftry, that can only hold out his will in a book, and fpeak it to the ear. 3. This may be cleared and confirmed from the nature of the work of grace, which is fuch a miglity work and fo powerful, as it is impoffible it can be fruftrated, or difappointed ; unlefs v^e fay that grace in God, or the grace of God is not fo powerful as corruption in us, which were blafphemy-: To this purpofe the apolUe prayeth in behalf of Chrif-tians, Epli. i. 19,20. that they may knov/-tyZ't?//>//'^ exceeding greatmfs of his pozver to us- ward who believe, according io the working of his mighty pczoer which he wrought in Chrijl when he raifed him from the dead: He fpeaketh fo in this high (train, to fet out both the .cxceedinc: flubbornnefs of our nature that needs fucli a work, and the exceeding great power of the grace*

of

of God that worketh irrefiflibly, not only in the con-verfion of the ele6t at firft, but in all the after a£ls of believing; fo Eph. iii. 7. the fame apofHe fays, Jc-cord'nig to the gift of the grace of God given unto mc by the cjfi'dual lijorking cf hisp-.zvcr ; and Col. i. 29. According to his luorking which workcth in me mightily : The jnjwer that workcth in believers is God's omnipotent power, which worketh efFeclually and mightily ; and if this power be exercifed iii the continuing and promoting of faith, as faid before, it mufl be much more exercifed in the begetting of faith : Yea, and what need is there that he fhould exercife it, if not for this end, that where he exercifeth it, it may alfo prevail ? A 4th ground of confirmation may be drawn from the Lord's great end which he hath before him in this work; and that is the gaining of glory to his grace, and to have the whole work of converfion attributed to it: And if this be his end, he mult and will prevail by his grace in carrying through the work in order to this end; If it were left indifferent to man to yield or not to yield to God as he pleafeth, the whole weight of the work of converfion fhould not lie upon grace, man's mouth fhould not be flopped ; but when that queftion fhould be afked, Who hath 7nade thee to differ ; and what hnfl thou, 0 7nan^ but what thou haft received? He fliould flill have fomething to boafl of, and the work of his converfion, fhould at beft be halved betwixt grace and his own free-will: This would neceffarily follow, if grace did not carry through the work, and fo God fliould mifs his end. A 5//' ground of confirmation is taken from the con-fideration of God's decree, of the covenant of redemption betwixt Jehovah and the Mediator, and of the power and wifdom of God in carnying on this work, which we put together for brevity fake: from all which, it is clear, that there is, and muft be a ne-ceffary connexion betwixt the work of grace on believers, and the elTed j and that it is not in the power

er of man's free-will to refift it, which indeed is not freedom, but bondage, i. Then, we fay, that if we confider the decree of elcdion, we find that where grace is applied, faith and converfion mult follow; otherwife, if the work, of grace were not effedual to convert, God's decree fhould be fufpended on the creature's free-will, and be efFeilual, or not cfFedual according as it pleafed ; and is that a little matter to make his decree depend upon, and be effe<5lual, or not according to man's pleafure ? That which fccures his decree, and makes it infallibly to take efTed, is, that he hath effeftual means to bring about his decree. 2. If we confider the covenant of redemption, betwixt Jehovah and the Mediator, we will find that upon the one fide the Mediator particularly undertaketh for them that are given to him, that he fhall loofe none of them ; and upon the other fide, we have (to fpeak with reverence of the majefly of God after the manner of men) the Father's obligation to make fuch perfons in due time believers, that Chrift the Mediator may fee of the travel of his foul, and be fatisfied, according to that promife made to him, Pfal. ex. 3. In the day of thy power thy people JJoall be will'mg ; and that other, Ifa. liii. II. He jhall fee of the travel of his foul ^ and he fatisfied, by his knowledge fhall my righteous fervant juf--tify many, &c. and accordingly himfelf faith, John vi. 37. All that the Father hath gi-vcn to me fDa I I come tin-to me ; where it is clear, that thefe who are given muft neceffarily come: and he alfo faith, John x. i6. Other fjeep have /, which are not of this fold, them alfo 177iuji bring; and it cannot be fuppofed without horror and blafphemy, that this determinate, folid, and fure tranfaction, having all its means included in it, and being, as to its end, fo peremptory, fliall as to thefe laws, and that end, and as to their being carried through, not be in God's hand, but in the hand of man's free-will ? if it were there, O ! how uncertain and loofe would the bargain, and God's defign Vol. I. No. 3. L 1 in

Vfe of this

266 ISAIAH Llil. I. Serm. 15.

in begetting faith, and in bringing fouls through grace to glory be! 3. If we confider the Lord's power, in beginning and promoting, and his wifdoin in carrying on of this work, his power whereby he raif-elh the dead, and his wifdom whereby he leads from death to life ; is it pofiible to conceive or imagine thefe to be applied by the Lord in the converfion of a fin-ner, but this dodrine muft needs hold, that the work of his grace powerfully applied, hath always faith and converfion following on it, and that the Lord leaveth it not to the option of elect fouls, to believe, or not to believe as they pleafe ? He mufl: not, he cannot be fruftrated of his end and defign, but he mufl bring them to a cordial clofure with Chrid by faith in order to their falvation.

Ufe I. The fird Ufe ferves to fix you in the faith is great truth, p.nd. though we ufe not, neither is it needful to trouble you with long quedions and de-b[ates; yet when the like of this do6lrine comes in our \Vay, efpecially in fuch a time, when the pure truths of God, and this among the red, are oppofed and called in quedion, it is requifito that a word be fpoke for your confirmation and edablifliment; and we would henoe have you fixed in thefe two. 1. Of the impotency of nature in the beginning or promoting any thiii^- of the work of grace which belongs to the fird branch of the doclrine. 2. Of the effecbualnefs and irrefidiblenefs of grace; that wherever God beget^ and brings in a foul, he does it by his own pow-er'ful grace ; and wherever he applies that work, faith and converfion necelfarily follow, which belongs to the fecond branch of the doftrine : and we would rather fpeak a little to this, becaufe it is quedioned by the enemies of the grace of God, than which there is nothing they fet themfelves more to dethrone and de-bafe, and to exalt and cry up nature and free-will, as if it did fit on the throne, and grace behoved to come and fu])plicate it j and as if it might accept or rejeft

its will at pleafure, as to tbe converfion of a finner. In oppofitioii to which, this dodrine holds good, that wherever the Lord applies his grace, he effedualiy iinifhes the work of faith and converfion, and there is no foul that can utterly refift it; and wherever the Lord applies this grace, the grace that converts one cannot be fruftrated by another. Thefe things we hold in oppofition to the direct afTeition of the enemies of grace, whereby they make the work of converfion, not ultimately to terminate on grace, but on man's free-will; and how dangerous and damnable this error is, may eafily appear. For, i. It overturns and runs crofs to the whole ftrain of the gofpel; for if we loofe but this one pin, in making faith and converfion not to depend on grace, but on free-will, then the whole fabrick of grace falls down flat; then God (liould eleft us, becaufe we were to ele£t him, contrary to the fcripture; which tells us, that he elefls us, and not we him ; and that our clofmg with him by faith, depends on his eleding of us : It overturns our free jufHfication by grace, for fuppofing faith comes in with juRification, as it doth, none being juRified but by faith, and that believing is of our felves, and that it is in the power of man's free-will to clofe the bargain ; all is not here of grace, our junification is not free, but fomeway depends on free-will: it overturns the perfeverance of the faints ; for if believing depend on free-will, then our perfeverance depends on it alfo ; for if the man's free-will change, he may fall back and break his neck in a manner, at the very threlhold of heaven ; whereas if it be the work of grace (as indeed it is) that brings forth faith, and carries it on ; and if this work of grace cannot be fru-ftrated or reftrained by the malice and hardnefs of heart, to which it is applied, becaufe it cures the liardnefs, and removes that malice; then certainly this error cannot fland : And we are pcrfwaded when we plead thus for grace, we have the bed end of the

L 1 2 debate,

debate, and the fureft ground to go upon, mofl for God's honour, and molt for the comfort of believers. 2. This error thwarts with the glory of the grace of God ; for it is an error that ftrikes at the richeft and and mofl radiant diamond of the crown of the glory of Chrid ; it places eletlion and the effecluallnefs of God's decree as to effectual calling, faith, julHfi-cation, and perfeverance on the perfon himfelf, and makes God and Chrift to be in man's debt, and reverence, to make his decree elFeftual ; whereas it is the glory of grace to have all flcfh in its debt, as having loved freely, elected, called, judified, fanctified, and carried on the work of grace till it end and be per-fcded in glory freely, which is the fong of the redeem ed. Rev. i. 5. 6. Unto him who bath loved us^ and wajhcd us from our fins in his own blood, and hath made lis kings and priefls unto God and his Father ; to him be glory and dominion : If eternal love be free, then the expreffion or manifeflation of it in making us kings and priefls unto God, is alfo free. 3. This error is exceeding deflruftive to the confolation of God's people: Is it not a comfortlefs dodrine that founds their believing and perfeverance on their own free-will ? If ye were to make the bargain of grace, whether would ye think it more comfortable and fure, that the effeftualnefs of believing and perfeverance fhould hang on the grace of God, or on your own free-will ? efpecially confidering the pravity of your "will; doleful would your condition be, if free-will ■were the bans or foundation ; and God ufed no more but external perfwafion : How fpecious foever this opinion feems to be, becaufe it puts it in man's option to believe, and convert himfelf, or not, as he plea-feth ; yet it overturns the whole (train of the gofpel, and quite eclipfeth the glory of grace, and cuts the very throat of your confolation, and is the great ground of Poperv, Pelagianilm, and Armlnianifm, to which ye would therefore fo much the more advert;

and

and we do the rather fpeak to it, that ye may be guarded againfl: it, and that ye may be fettled in the truth, efpecially fmce the fame errors are a reviving in another fliape in thefe davs, as is manifeft: in that foolry of Quakers, who talk of a light within them, and talk fo of that light, as if it were of power fuf-ficient to convert and guide them, if it be not refifted. As alio that other conceit of being above ordinances, implies fomething of the fame error, which ye fliould fet yourfelves to abhor, as that which the devil is again labouring to fow the feed of amongft us, and labour to be confirmed in the truth ; for if there be any truth at all in Chriftianity, thefe are two main truths; the utter inability that is in mens heart by nature to ex-ercife faith in Chrift ; and the efficacious and irrefifti-ble power of the grace of God, in the begetting of faith where it is begotten ; which when we (hall all appear before the tribunal of God, will be,found to be fo ; and none will have a mouth opened to oppofe them. And what abfurdity, I pray, is there here, notwithftanding all the clamour of corrupt men ? that God hath refervcd this work of converting finners by his grace to himfelf, and hath not put it in the hand of their own free-will; which fuppofeth men to have a flock within themfelves, and hath many fearful ef-feds following it, tending to the depreciating of the grace of God, and to the drawing men oiT from de-pendance on Chrifl;, and to the giving of them ground of boafting in themfelves, and of vanity and fecurity ; all which this doctrine of God's grace overthrows, and flops the mouth of the creature from all vain boafting, to the high exaltation of God's free, fovereign, and efficacious grace, and to the great comfort of his people.

Ufe 2. The fecond Ufe ferves to commend the grace of God to the hearers of the gofpel, and efpcially to believers. There cannot be a greater commendation given to it than this, that it works elTeclually; and

indeed

«7o ISAIAH LIII. I. Serm. 15.

indeed it could not be called grace, I mean, faving grace, if it (hould want this effeft, even to lave fuch as it is applied to; but this highly commends grace, that if there be mighty corruption in us, there is a itrong arm of grace put forth by him for perfecting that which concerns us, not with (randing this great ftrength of corruption. And if ye think yourfelves not to be believers, and think this doctrine to be hard, that ye cannot believe without this grace, and yet would fain believe ; confider that as none can believe, neitlier can believers ftand without grace ; fo grace can help you to do that which ye cannot do, which is the commendation of grace, and fhould make it more lovely to you: This gives encouragement to any poor foul, that is, as it were, in the place of the breaking forth of children, and layeth greater ground of confidence that they fhall come fpsed, than if they had it in their own hand; and ferves to obviate that grand objedion of fouls that would fain be at clofing with Chrift, and cannot come to him, here is a powerful arm reached forth to draw them.

Ufe 3. The third ufe ferves to humble believers vi-ho have any thing of the work of grace, and fo to work them up to thankfulnefs to him that hath communi-. cated any of it to them. Is there any of you that have grace, who hath made you to differ from others ? It was not yourfelves but free-grace, and therefore ye have reafon to acknowledge it wich thankfulnefs, and to fay. If this fame dodrine had not been true, I would have been a flranger to God all my days, and remained under the dominion of Satan and fm with thefe that are in nature; and with David, Pfal. xvi. 7, to fay, / blefs the Lord^ ivho hath given me counfel^ jiiy reins alfo inftrutl mc in the night-feafons. This coun-.fel was not the common advice that all got from the •word preached, but the inward counfel of the Spirit that made his reins inftrud him, and made liim inwardly to follow the advice that the word gave him

outwardly; and it is this inward work of the Spirit that keeps in the life of grace, as well as begets it; as it is, Pfal. Ixxiii. 23, 24. Neverthelefs I am conti^ nually with thee, thou haji holden rne by my right-hand^ thou J]?alt guide me ivith thy coujifcl, and afterwards receive me to glory ; who7?i have I in heaven hut thee, he. wyjiejij and my heart failcth, but God is thejirength of my heart, and my portion for ever: The Pfalmift glories in this, that the work of his being carried thro', did not depend on his own flefh and heart, but on God, who was the flrength of his heart, and his portion for ever. If believers would confider what they were in their natural condition, and hov/ much they are obliged to the grace of God, that with power was applied in their converfion, it would Itop their moutli as to boafling; make them admire grace, and found forth its praife: and they would think graces fweet way of prevailing, to be no coitclive forcing of their will, but the greateft part of their freedom: and fo far would it be from being looked on as a violating or wronging of their will, that it would be eflemed their truefl: and greateft liberty : We are perfuaded that the faints in heaven count it no bondage that God bath-fo fully freed them from all corruption, that they ferve him with delight, and do fo neceffarily; and fhall any fojourning faints here below, count it wronging of their will, that God takes fuch pains on them, to fubdue corruption, and to bring them to iome meafure of conformity to them who are above ? God forbid.

Ufe 4. The fourth ufe of it is, To let us fee, what great ground of encouragement there is here for the hearers of the gofpel, to fet about the work of believing, and what ground there is to make them all utterly inexcufable, who Ihall continue in their unbelief; which may be thought fomevvhat ftrange, when we fay that no means can he effectual for working of faith, without the effedual grace of God be applied. But

let

let thefe two be put together, i. That though we be infufficlent of ourfelves, and though alb outward means be of thenifelves ineffectual, that yet there is a a fufficiency in the grace of God. And 2. That this grace (liall be powerful to work faith in the hearers of the gofpel, if they make not themfelves guilty of fruf-irating this grace in the offer of it (as they may do.) Thefe then who will not believe, will be found mofl inexcufable. But to return to the main intent of this life, we fay, that the encouragement lies here, that though we be unable, we have an able Mediator, and grace is powerful; and therefore we fliould with the greater encouragement fet about the work of believing, as the apoftle reafons, Phil. ii. 12, 13. Work out your ozon falvation 'with fear and trembling, for it is God that worketh in you both to do will ayid to do of bis good pleafure : Ye might poffibly think it had been more encouraging to have faid, ye are able of your-felves to will and to do ; but certainly grace is a more encouraging motive than any thing in the creature ; fay not then, ye cannot, will not do, for that excufe is taken away by God's offering to work both in you by his grace; but let me exhort all, both thefe that are begun to be believers, and thofe that are to begin to be believers, to be fo far from difputing themfelves from it, as that they rather encourage themfelves to work out the work of their own falvation with fear and trembling ; becaufe God's grace which ye have in your offer, is fo powerful to work the work, and "will admit of no utte^- oppofition from corruption in you, if ye receive not the grace of God in vain that is offered to you in the'gofpel. If grace were fo weak as we might call it back at our pleafure, and if it were but a helper in the work of faith and converfion, as Arminians make it, what encouragement could we have from it ? And as to pra6lice, is not this doctrine as encouraging? What advantage or comfort is it to undertake any thing in our own firength, which, is

none

none at all ? Is not this much more encouraging, to undertake in the ftrength of God's grace ; knowing that the fame work of grace that begets faith, is as ef-fedlual to carry it on, and to make us perfevere in it, and to enable us to every good word and work ; let grace work then, and take a proof of it, and ye fhall find it powerful. The Lord himfelf give you wifdom fo to do for your falvation and confolation.

SERMON XVI.

Isaiah LIII. i. -And to whom is the arm of the LO RD revealed ?

IT is difficult to walk evenly and fledfaflly under the pure dodrine of grace, and neither thence to take occafion to give way to loofenefs and carnal liberty, nor to become faint and difcouraged, and fearful at the way of God ; corrupt nature is ready to abufe the bed things. That word which we have, 1 Pet. iii. \6. that there are many that ivrcji and pervert the fcripture to their own deJiruElion^ holds true, not only of dodrinal herefies, but it holds alfo true in refpe£t of men's pradice, or practical errors; for fome hearing of the impotency of nature, and of the power and perfection of grace in bringing about its defigned ef-fed, are ready to think that they need to do nothing, alledging that if grace undertake the work it will be wrought, and if not, it will not be wrought; and thus atheifm and profanity fteal in fecretly upon the heart, and the fweet doctrine of grace is abufed, and perverted by fuch to their own deUruCtion : There are Vol. I. No. 3. M m others

others again, who, it may be, will not dare fo to contend with God, who yet have their own fainting and difcouragement when they hear of this dodrine, and think it hard that they themfelves can do nothing, and fear that they will never get to believe, becauic they cannot do it of themfelves j thefe alfo fail, and make not the right ufe of grace.

Ye remember the queftion which we propofed to fpeak a little on the laft dodrine, to wit. That feeing both thefe branches of it are true, that except grace concur, the mofl powerful preaching of the gofpel will not beget faith ; and that wherever the work of grace goes along with the gofpel, there faith is begotten ; what is called for from the hearers of the gofpel as the ufe of this doclrine ?

Before we come to anfwer this queftion more particularly, we would \Ji^ premife this word in general, that none fhould account the preaching or hearing of the word to be ufelefs or fruitlefs, albeit that without the work of grace, men cannot yield the fruit which it calleth for from them ; for our blefled Lord Jefus, Ifaiah and Paul preached this doclrine of grace, and the neceflity of the Lord's arm to be revealed in the converfion of fouls; and yet they taught the word in feafon and out of feafon, and were gathering in fome, and to fome this do6lrine was made the favour of life unto life ; though to others (through their enmity and .corruption) it became the favour of death unto death. To conclude therefore, the inconfiftency, or to deny the confiftency of thefe two, to wit. Of the necellity of preaching the do6lrine of grace, and ol the preiling in fermons the pradlice of holy duties, and the ufe of ordinary appointed means, would reach this dreadful length, even to condemn the prophets of old, yea, and our blefled Lord Jefus himfelf, who fays, John vi. 44. after he had preached long, ]>!o man can come to me except the Father who hath fcnt me draiu him ; and verfe 6^,-—Therefore I faid unts yoUy that no man

can

can co?ne to me^ imlefs it be given bini of my Father. And will any think that his hearers, who accounted this with fome others, hardfavings, and from that time ivcnt back^ and ivalked no more ivith him^ were excufable in their doing fo ? Or that his pfeaching was iife-lefs, needlefs, or impertinent, as having a tendency to tempt men to abandon all ufe of means, becaufe he preached this do61rine of the impoffibility of believing in him, without being drawn by his Father's arm ?

But fecondly, We fhall a little more particularly, in anfwer to the queftion, fpeak. Fir/?, To what ufcs people fliould not make of this doftrine, or what things they (hould abftain from, as tending to a wrong ufe of it. Secondly, To fome confiderations for prefling this dodrine, and removing from it the conflruftioii of hardnefs that we are ready to put upon it. Thirdly, To what is the native ufe it calls for j and, Lafilyy To fome confiderations to prefs this.

For thtfrji. When we fay to all that hear this goA pel, that there is a necelllty of a powerful work of grace e'er this word can be profitable, ye fliould, \Ji. Abftain from, and lay afide curiofity, in feeking fatis-fying anfwefs to all thofe objedions that are moved a-gainlt it, and abfurdities that it is loaded with by the devil, and man's proud nature, and learn to ftoop to, and reverence the fovereign dominion of God, and his deep and unfearchable wifdom and knowledge, in this fovereign way of his grace, as the apoflle doth, Rom, xi. 33. 0 the depth of the riches both of the ivif-dom and hno'Jukdge of God, boiu unfearchable are his judgments, and his ivayspajifinding out? ye fliould alfo confider that other word, Rom. ix. 20. Who art thou that replicft againji God? or expofhilateft with him ? Shall the thing formed fay to him that formed it, Jl'hy hafi thou made me thus ? It is good to enquire and feek to know the ufe the Lord calls for of this doftrine with fobriety ; but there is an enquiring to fatisfy curiofity, which the Lord abhorrcth, as we may gather from, M m 2 Kxod,

Exod. xlx. 2 1. where the Lord being to deliver his will, faith to Mofes, Go down^ charge the people, (a word of peremptory command) leaji they break thro* unto the Lord to gaze, and iiuniy of them perijh. The Lord is not difpleafed that his people fiiould endeavour to behold, and take him up aright; but when their end is not good, but to fatisfy an itch of curiofity, it difpleafes him. Tiiis may be ufeful in many cafes, and particularly in this we have in hand, to teach us fobriety in feeking to know the way of God's grace, as the Lord would have his people, Exod. xix. waiting for as much of his mind as he thought fit to acquaint them with, and to write on the two tables of ftone, but he would not have them break in over the boundary or march which he did fet to them, left: he fnould break through on them, and they fhould be made to perifh. So would he have men in their ftu-dying the knowledge of his ways, and particularly of the way of his grace, to keep his meafures, and to contain themfelves within the limits that he pleafeth to fet them. 2. Abft:ain from carnal fretting at and ex-pofUilating with the way of God, w-hether in the high-cil degree, of upbraiding grace and fnarling at it, that ye ihould not have the ftock in your own hand ; or in an inferior degree, having a heart inwardly dif-content, that ye are not more able of yourfelves than ye are to believe, which is the thing that the apoft:le oppofeth, Rom. ix. 20, 21. Shou/d the thing formed fay to him that formed it. Why hafl thou made me thus ? Hath not the potter paver over the clay, &c. efpecially fince none can anfwer that queftion with any juft re-fledlion upon God ; who is to be blamed, for that de-fcd or inability ? Or whence did that inability or defect in man's nature proceed ? God was gracious, free, and liberal, in making man perfecl; and vi'hofe fault is it that it is otherwife.? 3. Abftain from, and beware of drawing defperate conclufions as to the giving over the ufe of the means, or of becoming more lazy • ' ' ahd

Serm. 16. ISJUH LIII. i. ^.yy

and fecure In tlye duties of holinefs, and in the practice of piety, becaufe of the neceflity of this grace; but on the contrary, be the more diligent and fevious, that ye have fo much need of grace, and that of your-felves ye can do fo little, or rather nothing that is truly good without it. . ,

I know that profane hearts are very fertile of arguments to plead this point of negleft of means, and will readily fay, what is the fruit of diligence, and the prejudice of lazinefs ? the one will do us no good, and the other can do us no ill, feeing it is grace that doth all the work. But, i. By your lazinefs ye mar your own fruitfulnefs, and that through your own fault, and make this addition to your guilt, that ye not only continue gracelefs, but do fo thro' your fm wilfully. 2. Ye may draw on to your natural impotency, habitual and judicial hardnefs of heart, and blindnefs of mind ; it is on this very ground that many ears are made heavy, many eyes made blind, and many hearts made fat; and is that a little or light matter ? 3. Tho* ye may think this little, yet that which will bear the weight of your fentence at the day of judgment, will not be your natural impotency, or that grace was not made efficacious to your converfion, but this will be it, that when God fent out his word to win you, and offered his grace for enabling you to yield, ye did malicioufiy and deliberately reject it. So that it will never be i'uffered to come to this, T was unable; becaufe the word was wilfully rejected before it came to this.

But Seco}idI)fy Becaufe there are fonie others pofli-bly that have more ferioafnefs in the ufe of means, who, tho' they dare not quarrel with grace, yet it sieves and difcoura;:es them becaufe thev can do fo little, and they are made heartlefs to eflay, and hope-Icfs to come fpeed ; and it may be, that this is in fome whom the Lord allows not to draw any fuch conclufion, but vv-ould rather have encouraged ; wc

vtoul<J

tvoLild fay to fuch, that they would beware of fainting, or being difcouraged; as if that were impolfible to God and his grace which is impoflible to them ; they would by all means beware of fitting down, and flack-ening their hand in duty, becaufe they can do fo little. "We know there are fome that need not much to bd fpoken to for fatisfying them in this point, but there are others who are affected with this dodtrine, to whom the Lord allows more tender ufage, and would not have them to faint, nor be difcouraged ; you that are fuch (if any bej may know that there is ground for us to prefs this, and that we may remove the con-llrudion of hardnefs from the fovereign way of God's grace, wherein he hath thought fit to draw men unto an abfolute dependance on himfelf. In the difpenfing of it, we fhall propofe thefe few confiderations. i. That (which was hinted at before) never a man that hath heard this gofpel when he comes to count with God, fhall have it to fay, that the reafon why he did not receive and embrace it, was his impotency and inability, but the real reafon fhall be found to be his willful rejeding of it; and upon the contrary it fliall be found, that there was never one that would in ear^ nefl have had (Irength to run the way of God's commandments, and faith to grip to and embrace Jefus Chrifl offered in this gofpel, that for want of ability came fliort; and if fo, what reafon is there to complain ? if none want faith, but fuch as would not have him, and if none that would have him complain of their want of him, upon thefe two we. have great ground of encouragement to them that have a fm-Cere affection to him, and there is no ground for people to fit up or fall lazy in purfuing after u^ni-on and communion with him in the ufe of means: None fliall have caufe to complain of their want of him, but fuch as with their own confent gave him o-ver ; and any that would fain ha^'e had him, fliall not V-iih him j for this real willingnefs to ciofe with Chrifl,

being

being a work of the grace of God, and it being no lefs power that works this will, than the power which doth etfedluate the work of converfion, and bring it toperfedion ; he that begins the work will perfed it 5 and therefore in this cafe, nien had mote need to re-fied upon their unwilHngnefs to have Chrift, and to clofe with him on his own terms, than todifpute their impotency and inability. 2. Confider what they have been whom the Lord hath brought through, were they not fuch as had as much need of grace as ye Jiave r Had they not the fame corrupt nature that ye have ? Were they not as impotent and unable to do-for themfelves ? Could any of themfelves do more than ye can ? Confider all them that are before the throne, was it not this fame grace of God, and not their good nature, nor their free-will that did the work? And they were not exprefly, nor by name included in the promlfes more than ye are; and ye are not exprefly excluded more than they were ; the Lord brought forward the work of grace in them that fame way that he dealeth with you ; by the preaching of his word, he brought them firfi: to know their fmfulnefs, impotency and weaknefs; to know that there was need of a Saviour, that their falvation was not of themfelves ; neither was it in them to make right ufe of the Saviour, and falvation offered, but in the power of his grace ; and what if he be doing fo to thee ? and if that condition be hard and hopelefs now, it had been a hopelefs and hard condition to thofe many that are now before the throne. 3. Confider, that there is no queflion but grace is effe<5lual to carry on the work, and to make it go through : all the difliculty and diflatisfa^lion is, becaufe God keeps the application in his own hand, which the man's heart would have in its hand ; and which of them, do you think, is molt fure and encouraging ? all your fainting and difcouragement refolveth in this, becaufe ye can do fo little J if ye be in good earned defirous to have

grace

grace through the work of faith and converfion, would ye poflibly make choice of another, or better hand than God's to put it in ? Is it not as fuitable and fare, that his vvifdoui fhould contrive and lay down the way, as it is to his power to fet it forward, and to the freedom of his grace to make application of it, and all more fuitable and fure than if it were in your own hand ? May ye not think fhame to be difcouraged on this ground, becaufe any thing ye do ye muft needs get it from God ; and that fliould be an obdrutlion in the way of godlinefs, which is a main encouragement to it ? Is the Lord an upbraidei ? Is there any that can quarrel with him as niggardly in difpenfm^ of his grace? Doth he not give to all men liberally^ ana lipbraideth no man ? And doth it not become him well to have the condud and guiding of his own grace? 4. Confider how many the Lord hath given grace to already ; and how he hath given it freely, furprizing-ly, and unexpeftedly ; if ye could bring forth any-proof that never one got good of God, ye might have a pretext for your difcouragment; but when as many as are before the throne are proofs of his being gracious to fmners, when fo many have gotten good of God before you, and when there are feveial, who to your own certain knowledge, are daily getting good of him fenfibly, freely, and unexpectedly, who were as undifpofed to believe as ye are, and as faint and difcouraged as ye are ; and when he fays that. He is found of them that fought him not; is it not as likely that a poor creature that is longing for his grace fiiall be fatisfied as well now as ever ? according to that word, Matt. v. 6. Blc(Jld are they that hunger and ihir/i after righteoufnefs^ for they Jhall be filled; the foul that fain would have holinefs Ihall get it. I know there will be a queflion made here, and a new objection ftartcd, whether this longing or hunger be real or not ? but if your longing and hunger be not real, it will not trouble you much to want; it is not to en-

courage or comfort fuch, that have no real longings that all this is fpokeli; we know there is more need to make fome vomit up the conceit of their abilityj than to encourage them againll any feen and felt inability. There are many, alas ! that think little of the grace of God, with whom the error about univerfal grace would agree well, they having a prefumptuouS conceit of faith, and that it is not fo difficult a thing to believe as is alledged ; we muft profefs that we have not much to fay to fuch for their encouragement^ only we would let them know, that there is a time coming when God will refute and filence them : but as for fuch as fee their inability, and are put to any meafure of fuitable ferioufnefs and lotiging in earnefl after believing, the Lord allows that they be (Irength-ened and encouraged ; and to fuch we would fay this, if their miffing of Jefus Chrifl grieve them, if it be their burden, that they cannot believe, and if their longing, hunger, and thirfl:, be fome pain and piece of exercife to them^ fo as other things relifh not with them, they are fo taken up with that; and if they had their fouls choice, it would be this, even a fatisfying fight of union and communion with him ; their longing and hunger is real, and we may turn over that juft now cited word to them, Blejfed are they that hunger and thirji after righteoufnefs^ for they floall be filled ; this hunger and third was never begotten without fome fpiritual phyfic from Chrift the phyfician^ who hath made provifion for fatisfying it; and as we ufed to fay of the natural life ; he that gives an appetite provides food : fo we may fay of this hunger ; he that gives this fpiritual appetite, gives always the food with it; would to God there were many enlarged appetites to receive, our Lord would, no doubt, be found ready to fatisfy them all. If the mouth were wide opened, the affections enlarged, and the foul fick under hunger and third for Chrift and holinefs, that ficknefs ffiould not be found to be unto death. Vol. L No. 3, N n but

but to the glory of the grace of him who is the great healer.

. For the //^//:<^ thing that we propofed, to wit, That feeing there are many ways how men may go wrong, and yet none fliouki give over hope, what is the native ufe and exercife that this dodrine calls for ? I fliall fpeak to this, firfl: in general, and fecondly, in fome few fleps or particular directions, i. Then in general, ye fiiould confider that place, Phil. ii. 12, 13. Work out the work of your own fa hat ion with fear and irembling^ for it is God that worketh in you both to will and to do of his good pleafure; where it is clear, that the exhortation given to them, to work out their fal-vation. Is drawn from this fame dodrine of the efficacious work of God's grace working in them to will and to do as the great motive ; God, faith he, worketh in you to will and to do, therefore work ye out the work of your own falvation. There are in this general exhortation four things implyed; the firfl is the very entry or beginning of the work of falvation, that is, the exercifmg of faith in Jefus Chrift ; it is (?i God, therefore work out that work; as if he had faid, believe to the faving of your fouls, as the word is, Heb. X. ult. For it is God that works the will in vou. The fecon,d is the work of repentance, that is alfo taken in here, for his bidding them work in fear and tremblings refpeds their linfulnefs, and necelfarily implleth repentance. The third is their aiming at perfeftion in holinefs, the putting forth thenifelves in improving of all means, and in the exercifmg of all duties for that end ; work out, fays he. And fourthly, it looks to the manner, that it be not carnally, or in carnal confidence, but with fear and trembling ; and if it fhould be aikcd, how doth that conclufion flow from this dodrine, it is God*s work, or he works in vou to will and to do, therefore work ve out vour falvation ? men would rather think the conclufion fhould be, fmcc God doth all this, do ye nothing:

^ . .^ . No,

No, but the juft contrary conclufion is drawn, and it hangs on thefe two. 1. On the efficacy of grace, it is God that works to will and to do, it is his grace that (trengtheneth you ; and where he works the will, he works the. deed ; where he begins a work, he will alfo finilh and effecluate it, therefore take ye encouragement to work; as if he had faid, fight well, for ye have a brave fecond, though it be not proper to call grace a fecond: Set yourfelves to the exercife of holinefs in earneft, and God will make it go on with you. 2. On the confideration of finfulnefs and weak-nefs in them, which fliould make them work in fear and trembling; as if he had faid, feeing it is God, and the efficacy of his grace that doth the work, be not ye vain and prefumptuous: the firfl: part- fays, it IS God that works, and not yoli, therefore be ye the more holily confident: the fecond part fays, it is not you, but.God, and therefore do the work wirh fear and trembling; and both tend to this, that men fnould be ferious in minding and profecuting the work of their falvation, from the firft (lep to the lad, in fear and trembling, on this ground ; that though they have nothing in themfelves, yet there is enough in God and his grace to do their work. How is it then, or what can be the reafoR, that we in our hearts do draw the juft contrary conclufion to that which the Spirit of God draws here from this ground ; when we have the offer of grace, and hear of the power and efficacy of it, it fhould as to our part provoke us to be more bufy, reafoning thus with ourfclves, that though our corruption will foon overcome us, yet it will not, it cannot overcome grace; and though the exercife of faith be above our reach, yet it is not'above the reach of grace; though we be weak, yet grace is flrong, and therefore we will work it out. And on the other fide, we ought to continue humble, and in fear and trembling work it out, becaufe it is not we, but grace, that doth the work. If grace were well confidered,

N Ji 2 there

?84 ISAIAH LIII. I. S^rra. \6,

there is nothing that would more ftrengthen mens hands to work ; and on the other hand, there is no thing that would make people more watchful, and to •walk in holy fear, confidering that we are poor beggars, and through our unwatchfulnefs, or conceit, ?ind prefumption, may mar the difpenfations of his grace, efpecially if we grow fecure, and ungratefully forget what we receive from him.

2. I come now to fome fteps or particular direct lions implied in this ufe, becaufe it will be alked, what then fhould people do ? And before I touch oii particulars, take thefe two caveats in the entry, i, That we can propofe nothing to be done by you, nei-neither can ye do any thing of yourfelves that is a gracioys aft or deed. 2. That we underftand not that any thing can be done by men in their natural ftate, that doth infer or procure, and far lefs deferve the giving of grace to any ; but feeing God hath given (iire£tion to us how to walk in order to the working oi]t of our falvation, v/e fay, j. That it's fafe to us to walk in the way he hath direfted us to walk in, and in the ufe of the means he hath prefcribed, and much more fafe than to l^y them afide. 2, That there is a greater fuitablenefs betwixt the ufe of the means, and the finding of grace, than ther^ is betwixt the neglect of means and the finding of it. 3. That it agrees well with God's way in bringing about the converfion of finners, to bring them piece and piece forward ; fometimes bringing them to the ufe of external means, and to the perfonnance of outward duties ; fometimes convincing them of fin, and letting them fee their need of Chrifl; fometin>es difcovering the worth that is in Chrift ; and bringing them to fall in love with him e'er they a<!^ually ciofe with him j and making them in their practice to follow any ap, pearance or glimmering of light that is let out to them, and to go fuch lengths as that light difcovereth to be ;he way, an4 make it plain as to their d\pty,

Now

Now for particular dire<5tions, we would, i. Bid you ftudy to be fixed and ell:abli(hed in the faith of thefe general truths that relate to man's finfulnefs and mifery, and infufficiency in himfelf, That in us, thai fs, in our JieJJ) dzvelkth no good thing ; that naturally we are dead in fins and trefpafles, and cannot quicken ourfelves j and in the faith of the neceffity and powerfulnefs of grace, and that its Chrifl: that muft give and work faith, and that grace can do the buli-nefs, and prevail where it is put on work ; ye fliould alfo confider, and believe the great hazard of mifling grace, and the advantage that cometh by it; ye ihould meditate on thefe thefe things, on the fcriptures that hold them forth, and on the experiences of the faints that confirm them, that ye may not only have a glance and tranfient view of them, but may be confirmed in the faith and truth of them. 2. Content fiot Yourfelves with a general faith of the truth of this dodrine, but labour to be fuitably affeded with thefe things that y-e believe ; and tho' every afie-^ednefs be not fpecial grace, yet I fpeak to them that are ready to lay the blame and fault on the grace of God, and yet were never affefted with their own graceieflhefs: ye fliould (ludy to be affe^ed with the graceieflhefs of your nature, and let it put you to fome fandified dif-quiet and trouble, till with Ephraim ye be made to Jffiite upon your thigh, and till ye be put to a holy deliberation and confulration about your own condition ; a man that is under the hazard of a civil penalty, will think on it again and again, it will affect him, and he wiU not be at reft tUd he be without the reach of it; much more {liould y« be affedled with the hazard that your fouls arc in through fin: ye are not excufable, fo long as ye come not this length. 3. Add to this diligence in the ufe of all outward means and duties, whereby, and wherein the Lord ufeth to c(?mmunicate his grace, abounding always in the work of the Lordy ^s the apoftle exhorteth, i Cor. xy. 58. Be diligent

in

in fee ret prayer, reading, medltatiGii, conference, felf-examlnation, hearing, keeping good company, and the like, which indeed hypocrites may do, yet they ceafe not tor that to be duties. 4. Be fincere and ferious in the ufe and performance of thefe means Sind duties; that which I mean, is a moral fmcerity and ferioufnefs, fuch as a man will readily have in a civil caufe that he hath depending before a civil judge, or in hearing of news, or the like, which is a thing that may be, and is often found in men that are void of a principle of grace ; and yet people are very oftea defective in this, and make themfelves exceeding guilty before God, becaufe they come not this length. 5. .Take heed and beware of entertaining any thing that holds and bars out grace, or of doing any thing that may mar or quench the working or moving of grace ; if ye cannot get Chrift entertained in your heart as ye fnould, be fure to give it to no other ; if ye cannot get corruption thruft out, nor mortified, watch againft the rifmg or harbouring of that which ye know to be corruption, and againft the entrance or rifmg of fuch evils, as ye knov/ will keep or put away the beloved ; guard alfo againft the neglecting of fuch means, as by the neglect whereof ye may grieve his Spirit. 6. Study and feek after a com-pofed frame of fpirit in your ordinary walk, and e-ipecially in duties of worfhip : Carnal mirth and jollity, loofe company, and fuffcring the heart to go a whoring after the things of the v/orld, do not only provoke Chril'l as they are fins, but indlfpofe us for duty, and mar the exercife of grace where it is, and keep it back where it is not; therefore the wife man faith Eccl. vii. 3. That forrow is better than laughter ; for by the fudnefs of the countenance the heart is made better. Carnal forrow is not to be commended, but Ib-ber fcidnefs, or a grave and compofed frame of fpirit is better than a light and unfettled frame, it being very hard, if not impollible to keep the heart right even

where

where there Is grace, but where there is fome coun-terpcife ; and it muil be far more impoiTible to keep it right where the work of grace is not, or but in the very firft beginnings of it; and tho' I do not call this compofednefs of frame, Grace, yet it keeps men ia fome capacity, yet as it were, to receive grace. It is faid, Lam. iii. 27, 28. That it^s good for a man that he hear the yoke in his youth, he fttteth alone and keepeth Jilence, becavfe he hath horn it upon him, he puts his mouth in the diiji, if fo be there may be hope : For tho' croiies are not always bleffed to converfion, yet we may fee nov.' and then that fad times are the beginnings of better times ; even in hypocrites, their fad times ordinarily are their beft times. 1 neither defire nor allow any to bring crolTes upon themfelves, yet Iwould defire all to make the beft ufe of any crofs they are under, and to be acquainting themfelves with their fin and infirmities, and with their hazard, and fuch o-ther things as may effed: and compofe them without nourifliing difcouragement and anxiety; and to love as well to fpeak and hear fuch things fpoken of, as may provoke to fighing and fadnefs, as thofe that may provoke to laughter : I faid of laughter, (faith Solomon, Eccl. ii. 2.) it is 7uad, and of ?nirth, ivhat doth it ? and Prov. xiv, 13. E'ven in laughter the heart is for-roiiful, and the end of that mirth is heavincfs : Though oft-times our laughter may be fo fmful, yet it readily more indilpofeth us for any fpiritual duty than forrow doth; the heart is like a clock, whereof when the inner wheels are fet a reeling, it-is not foon put right and fettled. 7. I v/culd propofe Ephraiin's example to you, Jer. xxxi. 18, 19. And defire that ye would in the fight and fcnfe ve have of your fmfulnefs, weak-nefs, and fillynefs, bemoan yourfelves and your fad condition to God, put up that prayer to him. Turn thou me^ and I flmll be turned: Thefe words flowiag from fultable fenfe are good ; and then follows, after that I was turned, I repented: It isobfeivable, that in

the

the very entry he is gracioufly taken notice of by thet Lord, fit rely I have heard Ephraim bemoaning himfelf thits : So it is with God's people, when they confider how great flrangers they have been to God, how fin-iiil and flubborn, and how impollible it is for them to mend themfelves of thenifelves, they retire them-i'elves into fome corner, and there bemoan their cafe, and cry out, O! what a fmful nature is this, and when will it be amended! / am as a bullock unaccuflom* ed to the yoke, fays Ephraim, and the Lord tells, he heard and obferved it; when poflibly he thought he "Was fcarcely, if at all praying, but rather fighing out as it were a fhort ejaculation to God, O! that I were amended! the laft word of his prayer is, Turn thou me, and IJhall be turned, or convert thou me, and I Ihall be converted: He fees that when all is done, he mufl cleanfe his hands and leave the matter to God ) I cannot, but thou canft work the work, and it ends fweetly in words of faith, for thou art the Lord my God; and where words of faith are after ferious exer-cife, that exercife hath often times faith going along with it; hence are thofe words. Lam. iii. 20. Iffo be there may be hope : Pfal. cxix. Incline mine heart, open mine eyes, &c. and Luke ix. 13. How much more will your heavenly Father give his holy Spirit to them that afk him ? It is good to pray for the efficacy of grace, and to offer ourfelves fubjeds to be wrought upon, and ©bjeiEls to receive what grace offers to us.

As we began thefe diredlions with a word of caution, fo we would clofe them: Do not think that thefe things in a natural man, following his fmful dourfe, will bring forth grace ; neither conclude, that where thefe things only are difcerned and no more in fome perfons, that there grace is wanting. It being to help fuch forward that we mainly fpeak to them : only in fome, i. Keep clean and clear the light ye have. 2. Improve the ftrength bellowed. And 3. What ye have not, put it over on God, and feek from him,

who

who hath grace to give for working that in you ; and it would feeni that in reafon ye (hould refufe none of thefe three, l. We fay, keep clean and clear your light, for if ye detain the truth of God in Unright* eoufnefs, and make as it were a prifoner of it, by fet-ting a guard of corrupt affedions about it, ye may bring on blindnefs. 2. Improve what flrength ye have, for if ye improve not your ftrength, were it but in natural parts and endowments, that makesi you inexcufable, when fpiritual and gracious qualifications are denied to you, for ye have procured this to yourfelves. Are there not many things that y^ thought yourfelves able for, that ye never ferioufly oiice eflayed ? Much more might have been done as to repentance, love to God, charity to others, and the like: And when ye have not flfetched yourfelves to the utmofl; in thefcj there are fure many things left undone that ye might have done. 3. "What ye can-iiot do, or find yourfelves unable to do, put it ori God to do for you, ferioufly, humbly, fingly, and felf-deriiedly ; for if ye come not to God with thai* which ye are unequal and unable for, ye are dill fliort of your duty, and without excufe. Take thefe then together^ improve any ftrength ye have according ta any meafure of light God hath given you ; and coming to God thro' Jefus Chrift, feek what ye want from him, and leave the acceptation of your perfons and of your performances on him. This is the refult of all that We have fpoke of this doflrine of grace, that ye! may not take occafion from the way of God's difpen-fmg grace, to continue gracelefs, which if ye do, it will be ground of a moft grievous challenge againfl you ; but that you may fee an excellent confiftency betwixt the fovereignty of grace, and your going a-bout the means appointed of God in order to faith and converfion, and the (ludy of holinefs ; that ye may go on in the ufe of thefe means, with an eye to grace, irl the fenfe of your own infufficiency to think as of your* Vol. I. No. 3. O o fslves.

fetves, fo much as a good thought, leaving all your duties at Chrill's feet, walking before him with (lopped mouths ; when any thing is wanting, (landing at his door and begging it from him ; and when any thing is received, afcribing nothing of it to yourfelves, but giving him all the thanks, praife, and glory of it. To him be praife for ever.

SERMON XVIL

Isaiah LIII. Verfe 2, 3.

Verfe 2. For be Jhall grow up before him as a tender plant.y and as a root out of a dry ground: be hatb no form nor comelinefs ; and ivben wejhallfee him, there is no beauty that wejhould defire him.

Verfe 3. He is defpifed and rejected of men ; a man of farrows, and acquainted with grief; and we bid as it were our faces from him : he was defpifed, and we ejlcemed him not.

N the former Verfe the prophet hath alTerted the rarity and fcarcity of believing the gofpel, and receiving of Jefus Chrid offered therein, who hath believed our report? faith he, who hath made Chrifl ? And to whom is the arm of the Lord revealed ? To whom hath this gofpel been made e(Fedual by the power of God for the engaging of their hearts to him ? In thefe two Verfes he gives a reafon as it were of this, which runs upon thefe two. i. The low appearance of our Lord Jefus Chrid in refpecl of his outward condition, it hath no outward beauty, fplen-dor nor greatnefs to commend it, but is attended

with

with much meannefs, and with many affliftions. 2. The itching humour of men who are taken up with worldly grandeur, or greatnefs and glory, and make little account of any thing that wants that; as if he faid, it is no wonder that Chrifl: get few to believe on him, and that few receive this gofpel, for he will not come with much worldly pomp and grandeur, which the men of the world greatly affed; and are much taken up with.

To open the words a little, we (hall firfl confider

the matter of this reafon and then the confequence of

it; or what influence it hath on mens offending at

Chrifl, and continuing in their unbelief: only we

/>^ (hall p«nnit two or three words to both.

That which we premit firfl is this. That the he that is here fpoken of, is our Lord Jefus Chrifl who in the New Teflament hath this text applied to him, for albeit there be no be fo exprefly mentioned in this chapter before, yet in the 13 Verfe of the former chapter, to which this relates the be that is fpoken of here, is called the Lord's fervant ; and it is faid of him that he /hall be exalted^ and made very high ; and it is not unufual to fpeak of Chrifl Angularly by a relative without an antecedent, as Cant. i. 2. Let him kifs me with the kijfes of his mouth ; becaufe Chrifl to believers is fo fmgular an one, that whenever he is fpoken of by way of eminency and excellency, as here, they cannot miflake him, or take another for him. 6V-condly, this want of form and comelinefs is not to be underftood of any perfonal defeat in our Lord*s human nature, but in refpe£l of, and with reference to the trad of his life, and what accompanied his humiliation, to wit, that it was low and mean, without that external grandeur, pomp and fplendor of outward things, which the world efteem to be com-linefs and beauty. 3. Where it is faid, Heflmllgroiv up before him^ hz. It relates to the hearers of the report of the gofpel concerning him, or to the man that O o 2 believes.

believes not the report fpoken of before ; and fo re-r hues to the words of the firft verfe, who hath believed our report? which is certainly meant of the man that hears of him, and to whom he feems nothing worth, becaufe of his mean and low outward condition; for if we fliould apply it to God, we cannot fee how it will fo well infer the fcope, and be the reafon of the iinbelief aiTerted formerly, for which end it is brought in here.

We come now to open the words a little, and here we would know that Chrill's low condition is two ways fet down in thefe two verfes. i. In the 2d ver. In refped of his want of the abundance of the things pf this world, 2. In the 3d ver. In refpeft-of the acceffion of outward erodes and afflidlions ; for not pnly doth he w^nt credit, refpect and efleem, but he hath contempt, defpight and reproach ; Not only wants he great riches, but he hath poverty, and is \r\ ;i poor and low condition. The firfl verfe exprciTeth him negatively, to be no worldly great man ; The fe-cond verfe ejcpreffeth him pofitively, to be a mean anddefpifed man, i. Then thefe words. HeJJmll^roiv ■^p as a plant out of a dry ground, are expounded by the words following, He bath no form nor comelixiefs ; For as flirubs or fcrogs growing up out of dry ground ihrink and wither, when trees are planted in a fat foil are frefli, fair and beautiful: So (hall it be with Chrift: when he comes forth (faith the prophet) to the eyes of the world ; he Oiall, as it were, be like a fhrub in the edge of a heath- Our Lord had perfonal and much divine comelinefs in him, as we may fee, John i. 4. Where he faith that the word was made flejh, and dwelt among us, and we beheld his glory as of the only bigot ten of the Father, full of grace and truth ; but the comelinefs here fpoken of, is that outward ftate, pomp, and fplendor v/hich great men in the M'orld ufe to have, which Chrift wanted : This is confirmed by the following words. And whe?i we fhall fee him

there

t/jcrc is no beauty that we JJiould defire him. There is in rneji naturally a delight and complacency in that which is beautiful to the natural eye: but, faith he, there fhall be no fuch thing feen in Jefus Chrifl: when he cometh; and therefore no great wonder that few believe on him. And that he faith ive^ it is either according to the phrafe ufed in fcripture, to make fome very hard thing digeft and go down the better with the hearers, whereof the fpeaker is not guilty j or it is his expreffing what is the humour generally in 3II men naturally ; as if he had faid, had even we who are elecl and godly, no more but carnal eyes we would think no more of Chrifl than others; for we iliould get no fatisfaclion to carnal reafon.

The fecond thing whereby his low condition is fet out, is in thefe words, lie is defpifcd ajid rejeSled of men, he. Not only fhall he want that which carnal hearts and eyes feek and look after, but he fhall be 'Lo very low, that men fliali fet him at nought, mock and reject him: and what wonder then that he be not believed on ? A 7nan offorroivs ; as for the courfe of iiis life, it fhall be fpent in forrows ; and acquainted zuith ^rief; he fliall not be a man that fhall be a llranger to croft'es, griefs, and heavinefs, but he fiiall be familiarly acquainted with them, and they with him; and ice bid as it iverf our faces from him ; a confequent of the former. As men will not give their countenance to them whom they defpife; fo, faith he, we fhall think fhame to fee or look at him; he fhall be the ob-jed of men's contempt and fcorn, and we fliall not fo much as countenance him; he flrdU be defpifed and fet at nought by Herod and the Roman foldiers .• ayid ive efteemcd him not: That is, v/e the people of the Jews, who owe him more refpcft, elteemed him not. And hence he concludes, that it is no wonder that but few believe on him. And fo in the words following he goes on to defcribe his humiliation, and to remove the offence that might be t^ken at it j Sure/y

be

S94 ISJIAHLUL Verfei,^, Serm. 17.

be bath borne our griefs^ &c. as if he had faid, There is no fuch cauie to fhun and Rumble at Chrill for his lownefs and bafe outward condition; for it was not for himfelf but for us that he became fo low, and therefore it did not become us to think fo little of him; his griefs and foriows are human infirmities that he fubjected himfelf to for our fake; for the wrath of God which he fuffered for us is fpoken of afterwards. And becaufe there is great difference betwixt Chrifl's bearing of infirmities, and our bearing of infirmities, he being like to us in all things, except fin ; I (hall for clearing of this, name three diftinftions given by di-. 'Dines when they difcourfe of this fubjed.

J. They diflinguifli and put ji difference betwixt the taking on of infirmities, and the contracting (9/" infirmities. The taking on of infirmities, is the affuming of the effed: without the caufe, the infirmity without the finful defe£t; contracting of infirmity is the drawing on of the defeCt, with, and by the caufe. Now, we draw on the caufe with the effed ; Chrift took on the effect, but he had no finful defedt in him to draw on fuch infirmities; he might have taken on the nature of man without the infirmities, if he had fo pleafed, but he took on the nature and infirmities without the caufe. 2. They diftinguilh betwixt thofe infirmities which are fimply natural, fuch as man might have had though he had never finned, and thofe infirmities which flow from man's nature, as fallen and corrupted. The firfl fort may be called pajjtve, and relate to fuffering, as to be hungry, thirfiiy, weary, fenfible of that which hurts the body: The fecond fort may be called adive^ and are finful, as flowing from fin, and tending to fin, as inclination to ill, and indifpo-fition to good, dulnefs as to the knowing of God's mind, is>'c. Our Lord took on the firft fort of infirmities that are fimply natural, and may be without fin ; but he was free of the other that imply corruption in the nature : He was in all points iewpted like as we.are^

yet

yet ivithoitt ftn, faith the apoftle, Heb. iv. 15. 3. They diftinguifh infirmities into thofe that are called natural and common to all men as men, and thofe that are perfonal and acquired, as flowing from fome defeat in generation, or are drawn on by fome intemperance, groffnefs in the life and converfation. As fome families are fubjeft to difeafes that come by generation; others draw on difeafes by whoredom, drunkennefs, and the like. Now our Lord was free of thefe laft; becaufe, being conceived by the Holy Ghoft in the womb of the Virgin, there was no defeft in his generation ; and being blamelefs in his life and converfation, he could acquire none of thofe infirmities ; and therefore the infirmities which he bare are of the firil fort, that is, fuch as are common to all men, and to men as men. And hence we think it probable which fome fay, that as our Lord was not fick, fo he was not capable of ficknefs, being fo perfed in his confti-tution or complexion; which nftikes for the glory of grace, and faith. That our Lord behoved to die a violent death, there being no principle in him tending to a natural death, though notwithftanding he died moft willingly to fatlsfy juftice for fmners. And this may ferve to explain thefe words. That he was a man of forrows, and acquainted with grief.

We come now to obferve fome things from the words. And i. From the condition our Lord is de-fcribed to come to the world in; obferve. That the Mefliah, the Lord's fervant that was to redeem his people, was to become man. This is here fuppofed and prophefied of, as the firft ftep of his humiliation, he is called a man ; and it is an aggravation of it, that he was to be a man of for rows : Or taking our Lord Mefliah to be already come, we may take the ohferva-tion thus, that the Lord Jefus Chrift, the eternal Soa of the eternal Father is alfo a true and real man ; a common truth yet a truth fundamental to the gofpel,-whereof we are not to think the lefs or the worfe, becaufe

caufe It Is a common truth : When the fulnefs of time came (faith the apoflle, Gal. iv. 4.) God fent forth his Son made of a ivo?nan, made under the law; who, as it is, Phil. il. Thought it no robbery to be equal isjith Cod, yet took upon him the fhape of a fervant, and was made in likenefs of men, and being found in fafhion as a man, he humbled himfelf, and became obedient, kc. So Heb. ii. 14. it Is faid of him, That forafniuch as the children are partakers of flejh and blood, he alfo himfelf Ukewife took part of the fame, &c. Andver. 11. Both he that fanilifieth and they that are fanclifed are all of one, for which caufe he is not ajlsamed to call them brethren ; and ver. 16. He took not on him the nature of angels, but he took on him the feed of Abraham, wherefore in all things it behoved him to be 7nade like unto his brethren ; he was made evgn like unto us in ail things except fin. And if we look to the way of grace^ there was good reafon for this, that the Redeemer of fmners,-behoved to be man. ° x. If we confider the interpofed or adjoined threatning to the covenant of works, The day that thou eatefi thou fh alt fur ely die ; there mud be a fatisfaclion to juftice, and the curfe threatened muft be borne. 2. The curfe mud be borne by man ; the nature that finned mull die ; the party offending muft: Satisfy in his own perfon, or In a furety. And 3. By our Lord's becoming man, i. He came to have a right, as being near a-kin to finners, to redeem them. And 2. By this the law hath right to purfue and ex-aft the debt of him. And 3. By this grace hath ac-cefs to commend the Redeemer of finners to finners, ileb. ii. 17, 18. and iv. 15, 16. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priefi, &c. And that we have fuch a Redeemer, it makes God fecon-cileable, and grace to have accefs, 1 Tim. ii. 5. There is one God, and one Mediator bettueen God and man, the man Chrijl 'Jefus, and this gives man accefs to come to God. 4. This makes ths myft:ery of godllnefs to

fhine

fliine the nlore radiantly, and the wifdom and love of God to (lilncthc more confpicuounythrou.qh it, 1 Tim. iii. 16. Without contro^oerfy great is the my fiery of godli-ncfs^ God manifejied in the ficjh : iind John i. 1 4. The ivord was made jlefh^ and dwtlt amon^ us, and we beheld his glory^ kd

bye I. It ferves to he a prop and foundation to our faith ; we rhay fay of this truth, as the apoftle, fpeak-ing of the refurredion, i Cor. xv. 14. faySj IfChriJi be not rifcn^ then our preaching is vain, and your faith is vaini If Chrifl were not man, our preaching and your hearing were in Vain* 1. By this we have an e-vidence that our Lord is the true Mciliah, who was to become man. 2. By this We fee a clear way how he was liable to our debt, and how his latisfaclion is communicable to us. And 3. In this alio we fee a maiii and moft attraftive argument to draw fmners to Cbrifl for the a6tual applicaiion of his purchafe : Our Lord Jefus is man, our brother, made of a, woman, made! tinder the law : O ! this puts a fweetnefs and lovelinefs On the Mediator, to commend him to fmners for the engaging of ^heir hearts to him;

And fhereforCj as a fecond ufe of it, feeing there is a Man-Mediator, 1. We pray you, men and women^ negled not fuch a falvation as is to be had by his becoming manj but let this argument prevail with yoii to make ufe of him, that he is a true man : And we may lay, when this Son of man comes in the clouds to judge the world, it will be one of the greateit aggravations of the fin of unbelievers, that he came thus low as to be mart for the good of men, aiid yet was not made ufe of by theuK 2. Sinners that would come to him, may on this ground be confident and cheariul: The Steward of grace is a friend, he is a man, rheii brother, and claims kindred to ihcm, that honellly aim to do the \v\\\ of his Father, IVhofoevcr Jhall do the will of my Father, faith he. Mat. xii. the fame is my brother, fifler, and mother. Sinners wrong Vol. L No, 3. Pp Chriit

Cnrifl and themfclves often times, when they fland aloof from this cordial of confolation, that by Chrilt's becoming man is allowed them. Indeed if we were immediately to go to God, who is a confivuingfire, it were no wonder that we Itood at a didance ; but when God is in the Mediator Chrifl:, God-man, to reconcile the world to himfelf, as the word is, 2 Cor. vi. Lei us, as the apoftle faith, Heb. iv. ult. come boldly vnlo fhe throne of grace, that ijoe may obtain mercy, and find grace to help in time of need. O ! make this ufe of it, becaufe he is a friend that fits on the throne.

2d')', Obferve, That our Lord Jefus did not only become man, but a man in an exceeding low and af-fli'ited condition. It had been much for the Son of God to have come in the fliape'of a man, though he liad been emperor of the whole world ; but he thought not that meet; for fmce it was his errand in his tirft coming, not to judge, but to fave the world, became net to be miniftred unto, but to minifler ; and therefore John xiii. 12. he waiheth the feet of his difciples. We may take both the branches of the doctrine together, our Lord Jefus not only became man, but he was a man witlicut all worldly grandeur or pnmp, in a low and mean condition ; and not only dicl he want that grandeur, but he had much afflidlion, (hame, and forrow in the place of it. Need we to prove this? a-ny who are acquainted with the hiftory of the gofpel know it; he was for the whole tract of his life, not only in a low condition, but a man of forrows, griefs, and affiitlions ; under much perfecution, contempt, and reproach. We might inftance this i. In his birth. 2. In his life. And 3. in his death. I'he meannefs and lownefs of his condition, and the afflictions he met with appear clearly in all thefe, wherein ye may behold the glory of grace and of truth; for the more low he became, the more doth the glory of grace (hine, and the more alfo doth the glory of truth, in that he fulfilled all righteoufuefs.

I. Then

1. Then for his low condition, and that i. In his birth, he was not born of any of the greateft queens; however, the birth of Mary was noble, yet ihe was in a mean condition, efpoufed to a carpenter; he was not born in a great palace, but in a common inn, which too being taken up with guefts, his mother was thruft out, or conftrained to betake herfelf to a (table, where our blefied Lord is brought forth, and laid in a manger, crib, or ftall, out of which the beads eat their meat, for his cradle; neither was the room hung with rich hangings and tapeftry, as the rooms of great ones ufe to be. 2. In his life he was low; for no fooner is he born but his mother is forced to flee away with him to Egypt; he dare not be feen; and when he returns, he cohabits with, and ferves his fuppofed father and his mother, was obedient to them, ran their errands, and wrought their work ; therefore he is called, Mark vi. the carpenter» There is no outward or worldly pomp and grandeur here, and thus he was for the fpace of thirty years. And then when he came to his public miniltry, he hath no great men for his followers and difciples, but a few poor fifl-iermen, over whom he exalts not him-felf loftily, but humbles himfelf to wafh their feet, and to ferve them. And to hold forth this a little further, ye may take notice of lome fcripture expref-fions to that purpofe ; as namely that of Luke ix. 58. I'oxes have holes^ and the birds of the air have ne/is^ but the Son of man hath not where to lay his head; that of John i. 10, II. He ivas in the worlds and the tvorld li-as made by him^ and the ivorld knew him not ; he came unto his oivn^ and his oivn received him not ; tho* he could have made a thoufand worlds at a word ; yet lo low was he, that he had not a foot of ground to lay claim to, or to lean his blcffed head on. And if we look to Luke viii, we find that he was provided for in his neceflity by fome few women, fuch as Mary Magdalene, Joanna, Sufanna, and others, who mini-

P p 2 Jired

Jlred to hi?n of their fuly'iance ; he lived upon the charity ol others ; and yet i Cor, viii. By his -poverty he made many rich : And when he went from place to place, his diet was often a feeking, neither do we read of any great cheer he had, but of Tome barley loaves and fiflies: And often the difciples were fent to feek for meat for him. And 3, When it comes to his death, O! how very low is he brought there? When he is crucified, they hang him up betwixt twq thieves, as the moft notorious malefaftor of the three; and he could hardly come under greater reproach than was call: upon him at his death; and as a dead man being jeally dead, he is laid in the grave and buried, as if death had gotten the viclory over him ; and fo he dies a molt fhameful death, after he had lived d, inofl mean and abjeft life. ,

2. For his alHided condition, it is clear if we con-fider, what troubles did accompany him in his life, and at his death. No fooner wao he born, but he is perfecuted by Herod, fo that hinUelf and his parents mufl needs flee down to Egypt, and they being but poor folks, behoved in fo long a journey to meet with many difficulties: That they were but poor may be feen by Mary's o'Jeving after her purification. And when he came forth in his public miniftry, at his, very entry to it, he was moft terribly tempted of the devil, taking occafion of his hunger after long fading ; and all along the exercife of it, what contradidiori did he meet with fron-i the fcribes and Pharifees ? liow did he travel on his feet from place to place? Ofteri fubjecl to wearinefs and fainting ; fometimes men will not fq much as give him lodging, which he fulFers patiently, and rebukes his difciples for their impatience and prepoflerous zeal, Luke ix. Many calumnies and reproi^ches were call upon him ; He was called Bee!zehid), a deceiver^ a friend of publicans pidfiv.ncrs ; How did fome of his h^iends, according to the tleih, fnarl at him, and offer to bind him as j\

mad-

mad-man ? What plots and confpiracles were laid and rnade to take away his iifti ? And when it came to the upfhot of all, Peter fhamefully denied him and all the other dil'ciples forfook him, and fled. Many other things befel him, as may be feen in the hiflory of his fuft'erings, written by the evangelifts. We read that he wept thrice, to let us know that it was his frequent and familiar exercife ; and a little before his death we read that he was in a great agony, and did therein fweat blood, and offered prayers with ftrong cries and tears, but we read not that he did laugh, or that ever any wordly mirth was found in him, which clearly makes out this truth. That he was a man of for" rows^ and acquainted with grief.

For Ufe, it would require the tongues of men and angels to fpeak of it, it being the mofl: remarkable and foul-refrefliing fubjeft that ever the world heard of, even that of which the angels fmg, Luke ii. 10, J I- Good tidings of great joy ivhichjljall be to all people, that unto you is born in the city of David a Sa" viour, ivhicb is Cbrifi the Lord. And this jloall be a fign to you^ ye fljall find the Babe wrapped in fivaddling cloalhs, lying in a ?nai}ger, Sure we fliould not fing lefs, but more than angels, men being more concerned than angels in thefe things ; and therefore, i. Behold, believe and wonder, that he ' that was rich be-' came poor, that we through his poverty might be ' made rich ;' that ' he that was Lord of all became ' fervant to all ;* that he * that was the infinite God, ' the exprefs image of his Father's perfon, and thought; ' it no robbery to be equal with God, yet humbled * himfelf and became of no reputation; and took oa ' him the form of a fervant,' &c. Behold, we fay, believe, and wonder at this, 1. In refpedt of the caufe it came from, to wit, everlafting love; he did and fuffered all this mofl willingly, there was no con-ftraint on him, but as it is, Pfal. xl. ' He delighted ^ to do his Fi^ther's will j h^ had power to lay dowa

« his

' his life and to take it np again.* 2. In refpedt of the end, it was not to add to his own glory; for as God, his glory being infinite, it was not, neither is, capable of diminution or addition ; but he became poor that we might be made rich ; he was a man of forrows, that we might be made to rejoice; he wept that we might laugh ; he wanted that we might have: Is not this love (tooping thus low to be wondered at ?

* God commendeth his love to us.* faith the apoftle, Rom. V. 8. ' That while we were yet fmners Chrift

* died for us ;* and faith himfelf, John xv. ' Greater

* love hath no man than this, that a man lay down

* his life for his friends ; but when we were enemies

* Chrid died for us ;* were it then an unfuitable ufe 6i this doftrine, to be beholding, believing, and wondering at his love, and to be often thinking and faying, ' What is man that God fhould be mindful ' of him,' as to fend the heir of all things, his own Son into the world, as his great ambaflador and com-jni^ioner, to negotiate a peace betwixt himfelf and rebel-fmners, which he was to purchafe by becoming fo very low, and by fuffering fo very much .''

2. See in this the great evil and hurt of fm, and the difficulty of making peace with God and a fmner vho hath provoked God, Is it a little matter that jmade our Lord condefcend and (loop fo low ? O ! if men knew the evil of fin ! and that e'er juftice could be fatisfied, the Son of God behoved to become man, and a deeply humbled man : The fword of his avenging judice, behoved to awake againii: him, and fmite rhe man that was his Fellow, rather than that fin fliould go unpunifhed, and jufHce fliould want fiitis-fadion! Beware llightly to boalt and brag of mercy, or to think it eafy to make your peace with God ; and remember, that // is a fearful thing to fall into the bands of the li'ving God.

3. See in this, much condefcenfion in our blefled Lord Jefus j and a motive as well as a copy of patience

tience in him, who is content to be made of a woman, made under the law, and takes on a mean and afflicted ftate of life in the world. It is a wonder that Chri(t's members fhould take fo ill with a mean, fuf-fering, and hard lot, feeing their lot is far, very far from the contempt, reproaches, forrows, weights, and griefs that accompanied their Head and Lord ; and it is a fhame that believers minds and hearts fiiould be fet fo much on thefe things, that he who was and is their Lord and Mafter, and the Heir of all things, polfeffed fo little of; or that they fliould place their happinefs in whole or in part in the enjoyment of thefe things, or their mifery in the want of them. More patience under the crofs, under watchings, vvea-rinefs, reproaches, Iffc. would become us much better ; our bleffed Lord Jefus had a great many more.

4. Take this to be not only a motive to patience in refpefl of outward things, but a ftep and ground of encouragement to go forward to Chrifl: with every want fpiritual and temporal. It is much that our Lord became man, but it is more that he became a man under griefs, affli(5lions, forrows, and temptations, and was fubjecl to death itfelf; and that he hath bowels of fympathy from experience of thefe temptations, vexations, and forrows, as they are fm-Icfs, as is clear from Heb. ii. and iv. at the clofe ; he knows what hunger, thirft, poverty, contempt, reproach, and perfecution are; he knov^s what it is to be fet upon with the violence of a temptation, though there was no fm in him to comply with it.

5. Obferve here a mod real Saviour, fmce he is a filtering Saviour. Why did our Lord become thus low ? but that he might come under the curfe in the feveral degrees of it, for the fatisfying of juftice for our fms. And fee in every part of Chrift's fuffering, a reality of the grace and love of God ; a reality in the covenant and bargain of redemption ; a reality in Chrift's fatisfying of juftice, and performing his engagement

gagement according to the tenor of that tranraclion. And feeing there is a reality in (his Saviour, and in his fuffering and fatisfying of divine juftice^ and in the price that he paid to the full; Put not this Saviour again to open jloame^ as the word is, Heb. vi. 6. Tread not the Son of God under foot ^ neither account the blood of the covenant an unholy thing ; do not dcfpite to the Spirit of grace, as it is, Hebv x. 29. He hath fuf-fered enough already, let him not be a fufferer again;-O! grieve him not by your unbelief, but give hint credit by adventuring your fouls on him upon his own terms; yoii yourfelves will have the advantage, and he the glory. This is the pure fitnple truth of the gofpel; do not only receive it as a truth, but receive him that holds it forth, and let your hearts clofe with him, and your faith feed upon him, ivho became poor, that ye through his poverty might he made rich. Happy they for evermore who are made rich through his poverty, and miferable are they, and much more miler-able eternally will they be, whofe practice faith, that they think they have another way to be happy than by his fuffering and fatisfadion, and in difdain reject both him and it»

SER-

SERMON XVIIL

Isaiah LIII. Verfe 2, 2,-

Verfe 2. For he JJoall grozu up before him as a tender plants and as a root out of a dry ground: he bath no form nor comelinefs ; and when wefhalifee hi?n, there is no beauty that ivefoould dcfire him.

Verfe 3. He is defpifed and rejeBed of men ; a ?nan of forroius, and acquainted ivith grief; and we hid as it were our faces from him ; he was defpifed, and we ejteemed him not,

F our hearts were fuitably tender, the reading of of thefe words, knowing of whom they are fpoken, would fome way prick and wound them : It is hard to determine, (though it may be we fhould not make the comparifon) whether there is more grace in our Lord's condefcendence, or more wickednefs and per-verfenefs in the unkind and ill treatment that he gets from finners : But furely there is much grace on the one fide in his coming fo low, and much wickednefs and perverfenefs on the other fide ; for what meets he with, even the bleffed Jefus, Wlm is the glory and prafe of all his faints ; yea, the brightnefs of his Father s glory? He is defpifed and rejeded, and we efleemed him not : Even when he thus humbled himfelf, and took on him our nature, and was and is profecuting the work of our falvation, and evidencing his grace in an unconceivable manner.

Thefe are the two things that are fpoken of here, , his condefcending to be a man, and a meer man ; and which is yet more, a jnan of forrows, and acquainted with grief; which if wc believed, and knew really

Vol. 1. No. 3. Q^q what

/

3o6 ISAIAH LIII. Verfe 2, 3. Serm. ig.

Tvhat he were, that it was even he, by whom all things •Lucre created, ivho is the beginning of the creation of God, the firji born of every creature ; yea, he for iuho7n all things were created, for whofe glory the world and all things in it were made and continue; he for whom all things are as their laft end, and through whom they are preferved in their being, and governed in their operations, and (liall be feen to tend to his glory in the clofe ; we would certainly wonder more at this his condefcendence : And yet alas, it is he that is defpifed and rejected, and that we hid, as it were, our faces from, and would not give him our countenance : It is he by whom the world vv'as made that is defpifed, and we efteemed him not. And this is the fecond thing in the words which we are now to fpeak to, even the abominably linfuitable meeting that men give to our Lord Jefus, who hath fo far condefcended, as to leave fome way his Father's glory, not to receive a kingdom of this world, but to be trod upon in it as a worm: He is defpifed and rejected, and we will not entertain him, nor make him welcome when he com-eth : We efeemed him not.

Only take this advertifement for clearing of the words, and for grounding of the doftrine, that this that is fpoken of Chrid's humiliation, and man's (tumbling at it, is not precifely to be reftridted to his humiliation in his own perfon only, and mens ftum-bling at that, for it is given as the reafon of mens (tumbling and offending at Chrilt in all times : But it is to be extended to Chrilt in his gofpel and ordinances throughout all ages, and fo it comes in as the reafon why fo few believe on him. If ye a(k the reafon why men do not now believe and receive Chrift in the offer of the gofpel ? Here it is, for we ejleemed him not, for he jhall grow up before him as a tender plant : He fhall be mean and contemptible to the men of the world, and in an afflicted condition, therefore he is Bot elteemed, therefore he is not believed on.

Thefe

Thefe two are the main dodrines to be fpoken to here, i. That Jefus Chrlfl who thus condefcends and humbles hinifelf for the falvation of loft fmners, is not cfteemed, but defpifed and undervalued, which is implied in the words, nvhen we Jhall fee him, there is nu beauty that wc jhould defire him ; and is more clearly holden out in the following words. He ivas defpifed^ and we ejleemed him not. 2. That this undervaluing and little adeeming of Jefus Chrift, is the great ground of mens unbelief, or the reafon why men do not believe on him, even becaufe they think him not worthy the receiving ; two very clear truths in the words and in experience, though as fad in their confequents.

As to the I. "Which is this, that our Lord Jefus Chrift is ufually and ordinarily exceedingly undervalued, and little efteemed of by the men of the world, to whom he is offered in the gofpel: There are two things implied and fuppofed here in and about the dodtrine, that will clear it, and be as two reafons of it. I. That he hath no form nor comelinefs, and no beauty whereof he fliould be defired ; which holdeth out this, that men are ordinarily taken with, and feek after worldly grandeur and greatnefs, fplendor and beauty ; that is it that filleth mens eyes, and is that which Chrift wanted. This we fay is one reafon why Chrift is fo little thought of, even becaufe he cometh not with external pomp, obfervatlon and grandeur, nor with great temporal gifts to his followers: That which mainly is defirable to natural men, is that which hath earthly beauty in it; a very deceitful con-iideration and ground, though fuch an one as men are often carried away with, and therefore they defpifc and reje^ the Saviour. 1. Which is another reafon of the do£lrine, and alfo clearly implied, that our Lord Jefus Chrift's humiliation and coming fo low for man's fake, his very condefcending and ftooping for their good, is the great ground of their ftumbling at him J and becaufe of that he is the lefs thought of: C^q 2 Evett

Even the very height of his grace, and that great flretch thereof that the Son of God became thus low as to become man, a mean man, and a man of for-rows, is a greater ground of (tumbling to men, than if he had never become thus low : Now thefe two being fuppofed, and thus explained, the doctrine is clear ; to wit, that Jefus Chrift that became man, and performed the fatisfaftion due to the juftice of God for our fins, is ufually and ordinarily difefteemed and undervalued by them to whom he is offered in the gof-pel. 1. It was fo under the Old Teftament, and is fo likewife under the New: What is almoft all the gof-pel fpent on ? but to hold forth Chrifl upon the one fide to be a man of forrows, and upon the other fide to fiiew that men efteemed him not: How was he undervalued at his birth, when his mother was thruft out to a ftable, and he laid in a manger ? And no fooner doth he appear in the exercife of his public mi-nidry, but his friends offend at him, and look on him as a diflracled man, Mark iii. His countrymen contemn him, and were offended at him, Mark vi. Is not this, k\y \.h.Qj, the carpe?itcr, the fon of Mary, the brother of James and Jofes ? And how was he efteemed, or rather difefteemed and undervalued at his death ? So that it is faid; A6ts iii. 14. ' They denied the ho-

* ly and juft one, and delired that a murderer lliould

* be granted unto them :' They rejected the prince of life, and chofe Barabbas ; and judging him not worthy to live, they cry aivayivith him : Hence our Lord faith. Matt. xi. ' Bleffed is he that is not offended in ' me,' which infinuates that there were but very few to whom his humiliation proved not a flumbling block. 3. It we confult experience we will find this to be ti ue. How little is he thought of among Turks ? a-mongfl whom his precious name is blafphemed, tho* they pretend more refpecl to him than meer heathens do : How little is he thought of among the Jews, who call him a deceiver ? And if we come nearer, even to

the

the ChiHtlan church, and to fuch as profefs their faith of his being the eternal Son of God, equal with the Father, that he is Judge of quick and dead, and that they look for falvation through him ; yet if it be put to a trial, how few are they that will be found to e-fteem of him aright ? fmce there are but few that believe the report that is made of him, but few that receive him as he is offered in the gofpel, few that have but fuch refpeft to him as to prefer him to their idols, and that give him the firfl and chief feat in their hearts: And if we confider how little eager purfuing there is after him, that he may be enjoyed ; and how indifferent people are, whether they have or want him : how many things men dote upon and prefer to Jefus Chrift, as the Lord complains, Jer. ii. 13. 'My ' people have committed two evils, they have forfaken ' me, the Fountain of living waters, and have digged to * themfelvescifterns,even brokencifterns that can hold ' no water;' the thing will be clear beyond all debate. We may take in another branch of the doftiine here, when he faith. We cjlecmed him not; and it is this, that even believers are ia fo far as unrenewed, inclined, and not without culpable accellion to this fame fin of undervaluing of Jefus Chrlfl:; it is indeed true that the apoftle Peter faith in his firft epifUe, chap. ii. verfe 7. To you thai believe he is precious; which place, though it confirm the firll part of this doftrine, that to them that believe not he is not precious, but a itone of {tumbling, and a rock of offence; albeit that believers being compared with unbelievers, have fome precious efleem of Jefus Chrilt; yet if we confider the corrupt nature that in part cleaves to them, the degree of their elumation of him, and that it is but very little and low, in refpecl of what it fliould be, and the many peevifii fits, to's and fro's, up's and down's that they are fubjed to, fo that though they were juft now fredi and lively in the exercife of their faith, and of their eflimation of Chriif, yet

within

within a little, even by and by, they give way again to their jealoufies; the doftrine will alfo hold true of them, We ejicemed him not.

We (hall give thefecond do&rine (and then fpeak to the ufe of both jointly) which is this. That there is nothing more culpably acceifory to the abounding of unbelief, than the poor thoughts and little eftlmation that men have of Jefus Chrilt; the undervaluing of him is the great ground and reafon why they believe not on him : And on the contray, if the hearers of the gofpel had higher thoughts, and a more precious efteem of Chrift, and valued him according to his invaluable worth, there would be more believing in him than there is. When the gofpel comes to invite men to the wedding. Matt. xxii. When Chrift is praif-ed and commended as to what he is, what he hath purchafed, and what he freely ofFereth to fmners; it is faid. That thofe who were hidden^ made light of it, CvTid went away one to his farm^ another to his merchan-dize^ &c. When Chrift was fpoken of, and the offer of life made through him, they undervalued and de-fpifed it, and made light of the offer, and therefore turned their backs, for they thought more of the houfe, of the oxen, of the farm, and of the married wife, than they thought of him. Afts xvii. When Paul is preaching Chrift at Athens, the philofophers, and orators, thefe learned heads, defpife and defdain him as a fetter forth of fome ftrange and uncouth God. If we compare this with its contrary, it will be further clear, to wit, wherever there is an eftlmation of Chrift, it proves a help to faith and a ground of it; fo vvhere-ever Chrift is defpifed, difefteemed and undervalued, it conceives in men, and is a ground to them of thefe three, i. It cools or rather keeps cool their love and and affe^lion to him ; where he is difefteemed and undei*valued, he cannot be loved ; and people in that cafe become like thofe that are brought in Jer. xliv. 17. faying, // was better with us when we did bake

cakes

cakes to the queen of heaven : The Lord is counted by them to be as a wildernefs and land of darknefs ; and they fay, as in Jer. ii. 31. We are lords, and will corns 710 more unto thee : And when men efteem not Chrift, they feek not after him, they care not for an intereft in him, they truft not to him : When a man valueth a pearl, he will readily fell all that he hath, that he may buy it 5 but that which is not efteemed, there will be no care to copie by it. 2. It hath influence to obftruft mens giving him credit, which is of the very effence of faith, fo that, where he is not efteemed of, he is not, he cannot be believed on; the former fays, that \ve will not be married to him; this fays we will not believe him, nor truft the reality of his offer : Where he is not efteemed of, he is not taken to be really in good earneft, and faithful in what he fays : His offers are looked upon as having neither folidity nor reality in them, therefore, Rev. xix. thefe two are put together ; firft, it is faid, Biejfed are they that are called to the marriage fupper of the Lamb ; and then it is fubjoined, T^hefe are the true and faithful flyings of God: So that when Chrift is not efteemed of, he is not thought worth the crediting and trufting to. And it is on this ground that the Lord founds his controverfy with his profefiing people, Jer. ii. 5,

* What iniquity have your fathers found in me, that

* they have gone far from me, and have walked after

* vanity, and are become vain ?' They undervalued, his word, they thought him not worthy of credit, and therefore they turned the back on him : The fame is infmuated by the Lord, Mic. vi. 3. ' O my people, ' what have I done unto thee, and wherein have I ' wearied thee ? Teftify againft me.* 3. This little efteem of Chrift weakens hope or expedation of any good that men may have from him ; when we efteem him not, there is no expedation of getting our needs fupplled, and our wants made up by him, nor of attaining in him the happinefs that we would be at, and

ther&.

therefore there are no ferious addrelTcs made to him for the Himc. Thefe three, love to him, truft in him, hope from and through him, being the prime graces in a Chriftian, when they are weakened, unbeHef moft certainly in fo far prevaileth : And it being Chrifl's worthinefs, and the eflimation thereof that gives ground to all thefe ; then fure, when he is not efteemed but undervalued, thefe mufl alfo fail in their exercife. Now laying all thefe together, there can hardly be any thing more culpably acceffory to the a-bounding of unbelief, than the undervaluing of precious Jcfus Chrilt; it is impofTible that he can be cordially welcomed where he is not at all efteemed.

As for the ufes of thefe doctrines, they are of large extent, ferving to make manifefl a root of bitternefs, that undoes multitudes of fouls, and which men and women will not eafily be perfuaded to believe. Let this therefore be the firft ufe of it, To difcover a great fm that is incident to the hearers of this gofpel; a-mong many other things that may be charged on them, this is one and not the Icaft, even little eiteem of Je-fus Chrift ; fo little, that when he is fpeaking, they count him fcarce worth the hearing: Hence is the flumbering and fleeping of fo many when he is preached to them, which holds forth fomething of the nature of all men and women ; this defpifmg, undervaluing, and thinking little of Chrift, is a fm that may for a long time cleave faft and clofe to the hearers of the gofpel; it may be ye will think this a ftrange and uncouth charge, and that whoever difefteem, ye do cer-tainlv efteem him much ; but it were better ve were

J •' J

ferioufly and humbly faying with the prophet here, He was dcfpifcd^ and ice ejiecmcd him not: There are many who never once fufpect themfelves as guilty of, or chargeable of this evil; for vvhofe convi»51:ion, let me fpeak but a few words : Is there not fuch a bitter root in you ? If it be natural to all men and women, how comes it to pafs that ye are free of it ? Is there

nothing;

nothing of the feed of the ferpent in you ? And if thcire be, will there not be hatred at the iced of the woman in you ? Are ye any other fort ol hearers than they weie to whom this was fpok-n ? Were tliey not hearers of the gofpel as well a.'^ ye ? lie here fpeiiks of hearers of the gofpel in ail ages, and yet ye will dif-dain to take with this fni, and will account it to be an uncouth, if not an unjuft charge and imputation^ to fav of you that ye are undervaluers and defpilerg of Chriil;: but the reafon of it is twofold, the fird whereof is, Becaufe ye know not what Chriit's worth is, and therefore ye do neither efteetn him, nor know*-that ye difcfteem and undervalue him : whereas they who have won to Aime knowledge of his worth are ahvays, or very often complaining that thty cannot get him fuitabiy thought of and elleemed. The fe-cond reafon is, Becaufe ye know not ycurfelves, and therefore ye take felf-love and eftimation of yourfelves to he love to him and elfiniation of him ; ye think yourfelves fo well, that ye cannot endure to think that ye vvant any grace or good tiling ; and eftimation of Chrilt being a good t-hing, and ye tliinking that ys could not hold up your face and own the reproachinf:^ and defpifing of him, ye will net let it light that ye want this grace and good thing, a precious efleem of him : But there is no greater evidence that ye are ly* ing under the power of the deceit and delufion of youf own hearts, that your natural diifemper and fever is not cooled and cidmed, but that ye arc ftiil roving in nature; and therefore, though ye be living in enmity at God and Chrift, yet ye cannt>r be made fenlibie ' of it. We really think it fomevvhat ftrange, that men and women fhould live tvv'cnty, thirty, forty or fifty years under the gofpel, and yet never be brouglu to groan under this enmity, nor to lay to heart this fm of undervaluing Chriit : But if it be a truth that none naturally do love and eilecm him, then certainly many of you are grofly miitaken, that think ye elteem high-VoL. I. No. 3. R r ly

/

314 ISAIAH LIII. Vcrfe 2, 3. Serm. 18.

ly of hira : Ah ! your fancied elheem of Iiiin will be counted an undervaluing ot him.

And if ye aik, What is it to undervalue Chrifl, or when is he undervalued? I anfvver, He is undervalued. I. When he is not matched with or married, when the match with himfelF, whereof he maketh offer, is not clofed wdth upon his own terms ; for what, I pray, can hinder the ending of a bargain, or finifiling a marriage-contracl, efpecially when it is fo full, free, and rich, on the propofer and fuitcr's part, but either that people think it is not fit for them, or that they think nothing of it at all r And this is it that hinders clofmg with Chrill:, Pvlatt. xxii. They made light of it, and went away, kc. and Pfal. Ixxxi. My people would not hearken to ?)i)> voice, and Ifrael woidd none of me. 2. When any thing is made equal to Chrifl:, much more when any thing is preferred to him, he is / undervalued and not efteemed of; when he gets little or none of people's care and labour, little of their time, little of their love and delight, few or none of their thoughts, l^c. but they are quite carried away after other things ; for whei-e the treafure is, there the heart will he aljo ; and were Chrifl; our treafure, and precious in our efl:eem, our hearts would be more fet on him ; but it is llrange, fad, and even aftonifliing to think, how little our fpirits are excrcifed with the thoughts of Chrift, how little they are taken up with longing for him and delighting in him, and yet we will think that we efl:eem him. 3. Our Loid is undervalued when he is not made ufe of, and employed, and trufled to as an able and fufficlent Saviour. If there be a learned and fidlful phyficlan in a city in all or mofl: difeafes, or an able lawyer to plead all caufes; if men have difeafes to be cured, and caufes to be pleaded, and yet do not employ fuch a phyficlan or fuch a lawyer, but go to fome other, though far lefs ftillful and able, they undervalue him; it is even fo here, when ihqii have many fins, and they feek not to

him

him for pardon, many, not only temporal wants, but alfo and mainly, many fpiritual wants, and do not acknowledge him in them, neither leek to him for fup-ply of them, many predominant evils ; and they feek not to him to mortify them, many fnares and temptations, and they do not make ufe of him to prevent and lead theni by them, and many fpiritual caufes to be pleaded before God, or at his bar, and they do not employ him as advocate to plead for them. 4. He is undervalued when men think not themfelves happy enough in him, nor fafe enough in bargaining Vvith him, and when he doth not fatisfy and fully content them, as if he were yea and nay, and as if all the pro-mifes were not yea and amen in him ; when he is not credited entirely, and reded upon, he is not edeeni-ed of, hence he complains, John v. Ve will not come to me that ye might ha-ve life : and Matt, xxiii. How often would I have gathered you and ye ivoidd not ? He would, to fay fo with reverence, fain do them a good turn, but they will not truft him. O ! how much undervaluing of Chrilt is there even among believers, when they hold and draw with him, entertain jealou-fies and fufpicions of him, fcarcely credit him, and when they do at any time credit him, are in a manner ready to take back their word again. How often are creature-comforts over-valued by them ? And how often are the confolations of God of fmall account with them ? Thefe, and many other ways are they, even they, in fome confiderable meafure and degree guilty of undervaluin'T of Chrilt.

o

Ufe 2. Take with this fm, acknowledge and feek pardon for it; it were a good token of fome tender-nefs, to be mourning for enmity againfl: Chrift, and for undervaluing of him, as well as for drunkennefs, fornication, theft, or any other grofs fin. And where that gracious and right mourning that is fpoken of, Zech. xii. 10. comes, it will be in fpecial for this undervaluing of Chrifl to the height of piercing of him-^.

R r 2 Wc

We would afli/any of you that think ye repent, if this fnj of flighting him hath pierced you as it did thofe, Acb ii. ? It may be, fomc think themfelves fo cleanly and perfect, that yc have not many (ins to mourn for, O ! dreadful miitake ; but though ve had no more, is not this enough that ever there fliould have been enmity in your bofom to Chrift ? And fhould not this prick you ta the very heart, that ever ye fhould have lb undervalued him ? But readily they that fee fevi^efl fms in thj^mfelves, will own this fin leail.

life 3, It ferves to be a warning to all men in na* ture, to confider what their condition is. Do ye that have t])is enmity, and are undervalners of Chrift, know what is in your hearts? And do ye confider what poituie ye \vill be found in, if grace make not a change in the day of Chrilt ? ye will be found amongft thefe defpif^rs and haters that would not have him to reign over ihem. How will ye dare to appear, or in. what pollute will ye appear before him, when he whom ye dsfpifed Ihall come in the glory of his Father will all the holy angels with him, and fliall fit vpon the throne of his glory ? And yet appear ya mult, Hpvfc' will the confcience then gnaw, and the heart be aiFrighted ? How will challenges awaken, yea lling and prick you on this ground, that the Son of God, the Heir of all things, the Lord of lords, and King of kings, who propofed marriage to you, was undei'valued, and a match with him made light of, and that a thing of nought was put in his room and place? Will not this be a horrible accufation in that day ? And if ye would confider what will be their po-llure that mocked and buiieted him, and plucked olf his hair, that nodded with the head, and cried aha, 'cind bade him, come dow^n from the crofs, that did fcourgc him, and hang him upon the ciofs betwixt two thieves ; fuch a poilure will all of you be in who have defpifed and direiicemed him ; ye will meet with 4hat fanxe fad feutence, Bring out iheje mine e?icniies

ikit

ihal would not thnt Jpouhi reign over them, andJJay them before mc. O ! what a (Iraag^ punifliment, fup-pofe ye, will that be, when the Saviour of finners fliall Itand by and look on, till he fee vengeance executed on finners that defpifed him ? Think on it, for there is inch a day coming, v-'hen ye muft all appear before hiin, and when your accounts will be cafl: up, Suifer not yourfelves to be cheated into an opinion that it will be accounted a little fiii to be found under this guilt of defpifmg Chrilt, and let not one of you put it off himfelf, and over upon another ; they will be found delpifers of him that would never own it, nay, even many.that have preached him, and that would have been angry at prophanity in others, as may be gathered from Matth. vii. 22.

The \th Ufe ferves to commend this to you as a piece of your duty, to ftudy to know Chrill:, and to have the fuitable impreffion of Chrill and of his worth, as the great means contributive to the bringing you to credit him, and believe on him, and to the removing a main obitrucllon that hindeis your faith, and that is the undervaluing of him; for if undervaluing of him be the great caufe of unbelief, and that which mainly obllrufts faith, then the eileeming of hiin from a due impreilion of his worth, muft be a great means of, and help to faith ; and the more he be ef-teenied of, the more will he be believed on. It hath an attractive virtue \o draw finners to love him, a fcrewing virtue to fcrew up tiie affcclions towards him; and withal a fixing and eitabllfliing virtue to fettle and flay the foul upon him by believing. The foul that from the right imprelfion of his worth efleems him, know^s that it may truft to him, for he is holy and true; and hence it is, that the great thing that believers take to ground their prayers upon, is fome excellency in God, fome one or other of his titles and attributes upon which they fix, to bear them up, under and againfi any difliculty that preffeth hard upon

them

them. This fixes alfo their hope and expedation of attaining to any good thing that they want through him : And therefore upon the one fide we would commend to you the ftudy of Chrifl's worth, and upon the other, an high eitimation of him, as that which will fix your faith, and love, and hope on him. This we fee to be in a high degree in Paul, Phil. iii. / account all things^ faith he, to be but lofs and dung for the excellency of the knowledge of fmn, and his tranfcendent worth ; ye (hould not think it lofl labour, to read and ftudy thefe places of fcripture, that fhew what our Lord Jefus is in his perfon, natures, and offices, that ye may have the faith of his God-head fixed, and may be clear as to the excelling fulnefs that is in him ; as namely that of, Ifa. ix. 6. To us a child is born, to us afon is given, the government fl:)all be upon his fhoulders, and his name Jhall be called. Wonderful, Counfellor, the mighty God, the everlajling Father, the Prince of peace ^ cf ivhofe kingdom and government there foall be no end. And to fludy his excellent properties, his eternity, omnipotency, faithfulnefs, mercy, l5'c. common to him with the Father and Holy Ghoft; and the excellent qualifications that as Mediator he is replenifhed with ; being full of grace and truth, and in all things having the pre-eminency; See Col. i. John i. 14. and Heb. 1, 2, 3, ^c. The reafon why we prefs you to this, is not only that ye may have a more clear theory and contemplation ; but alfo and mainly that your afl'eclions may be dilighted in him, and that your faith may without Itop or hefitation come to give him credit. Ignorance of Chrifl breeds difeftimation, and difeflimation makes you not to give him credit, and thus ye are kept at a diftance from him.- There is no fludy more pleafant, more precious, and more profitable. Here then is a tafk for you that aflc what ye fliall do ? even to read and fludv the excellency of Jefus Chrift, and to labour to have it well fixed in the imagination of the thoughts of your hearts ; it will

give

give you notable diretlion what to do, even that which is well-pleafing to God, and may be very profitable to you through his blelling.

Ufc 5. See here the great neceiTity and conveniency of ftudying the difefleem of Chrift that is in us, as well as of If udying the worth that is in him, and vi'hat he hath out of love fuffered for us : Thefe two are put together in the text; it being as needful for us to be as well acquainted with the one as with the other. We fhall give you this ufe in two fhort dodrines ; the firll whereof is. That it is a neceifary duty for the hearers of the gofpel to Ifudy thoroughly, and to be convinced of, and clear in their difefleem of Chrifl, as well as of his worth and excellency, becaufe it awakens repentance, and maketh it flow, and thoroughly humbleth the fmner, when he findeth this defperate wickednefs and perverfenefs to be in himfelf, and maketh him truly to loath and abhor himfelf; and un-lefs this defperate wickednefs be feen and felt, that great and bitter mourning fpoken of, Zech. xii. lo, will never flow forth.

The 2d. is. That where folk have any jufl eftimation of Chrifl and of his worth, and are fenfible of the evil of unbelief, there will alfo be fome fenfe of the fm of undervaluing of him ; and the more fenfe they have of the evil of unbelief, they will be the more fenfible of their undervaluing of him. And will with the prophet here cry out. He was dcfpifed^ and we ejlecmcd him not: And from both thefe ye may fee the necefTity of fludying to find out this corruption ; the fearch and difcovery whereof will let you fee into the evil and perverfenefs of your nature, and fo deeply humble you; and alfo ferve highly to commend Chrifl and his grace to you ; and without the difcovery of this corruption, it is impofTible ever to be humble thoroughly, or to have right thoughts of Chrifl and of his grace.

Ufe 6. It ferves to let us fee the necefTity of believing in Chrifl, and of the imploying of him j becaufe

therQ

e

%2Ci JiAIAH LIII. Verfe J,, 5. Serm. 19.

there is no other way to be free of the challenges of undervaluino- of and not cfleeminjj^ of him, but by receiving of him, and believing on him.

A yth life may be added, and is. That the more there be that defpife Chriil, and the jG^reater difficulty there be in believing on him, the more realon have they to be thankful in whom he gracioufly works any fuitable eftimation of himfelf, and brings them to believe on him. Thofe who have got any glimpie of his glory which hath lil'ted him high in their eliimatlon to the drawing forth of their faith and love after him, fliould praife him for it. It is he, and only he that o-pened your eyes to fee him, and gave you that efti-raation of him, and circumcifed your hearts to love him ; let him therefore have all the praife anfl glory of it. This is the word of God : and mav he himfelf blefs it to you thro' Jefus Chrifti

SERMON XIX.

Isaiah LIII. Vcrfc 4, 5.

Verfe 4. Si/rcly he hath home our griefs^ and carried our for r 01V s : yet ive did ejleem him Jiricken, fm'iitcn of God^ and afJided.

Verfe 5. But he was wounded for our tranfgrcjfiom^ he ivas brufed for our iniquities : The chaftfement of our peace was upon him, and with his Jtripcs we are healed,

^HIS is a moft wonderful fubjed that the prophet is here difcourfing of, even that which concern-

eth the fuflerings of our blefled Lord Jefus, by way of predidion fevcral hundreds of years before his incarnation. It was much that he was to be a 7!utn of Jorrows, and acquaintedivit/j grief; but this was more, that be was dcfpifed, and ivc ejiecmcd him not. There is wonderful grace upon the one fide, that our Lord became fo very low ; and wonderful contempt and enmity on the other fide, that we defpifed him, and ef-teemed him not, even becaufe of his lownefs.

In the words now read, and that follov.-, the prophet fets himfelf to remove the offence that men took at our Lord's humiliation, by ihewing them, that although he became fo low, yet he was not to be the lefs eileemed for that: And the ground which he lays down to remove the offence is in the firft words of the text, which in fum is this, that there was nothing ia himfelf wherefore he fhould have been brought fo low, there was no fin in him, neither was there any guile found in his mouth, but he.was gracioufly pleafed to take on him that which we fliould have born; and -therefore men ought not to flumble, and offend ac his (looping to bear that which would with its weight have cruflied them eternally ; and that he did this to make their peace with God. In the 6tb verfe, he fliews how it came to pafs that he (looped fo low. All ive, faith he, lih Jheep have gone ajtray, a?id turned every one of us to our ozvn ivay, and the Lord laid on him the iniquity of us all. We had lolt ourfelves, but God in the depth of his eternal wifdom, love, and good-will, found the way to fave us; wherein, to fpeak So, a covenant was tranfacled betwixt God and the Mediator, who becomes anfwerable for our fins, which are transferred on him. I'rom the yth verfe to the io/Z>hegoes on, (hewing the execution of this tranfaclion, and how the bondfman performed all according to his engagement; and from the \oth verfe to the clofe, we have the promifes made to him for his fatisfadion. The fcope is, to remove the fcandal.

Vol. I. No. 3. S f of

of the crofs, fo to hold out our Lord's pmTiiinj^ the work of" fatisfaftion to the juflice of God for eled fin-ners, and the good fuccefs he had in it.

In the ^th and c^th verfes we have three things, i. This ground alTerted, Surely he bath borne our griefs^ and carried our forrowsi 1. Mens enmity aggravated from this, Vet ive did ejiecm him Jlricken^ fmittcn of God, and afflicted. In the very mean time that he condefcended to (loop fo low for us, and to bear that which we fliould have borne, we efieemed him but little, we looked on him as a man under a plague. 3. This is more fully explained, ver. 5. But he ivas wounded for our tranfgrcJJiQns, he was bruifed for our iniquities^ he was fo handled for our fms; and the chajiifement of our peace was on bini^ that which made our peace with God was on him ; By his" Jlripes we are healed^ the ftripes that wounded and killed him, cured us.

We have here then rather as it were a fad narration, than a prophefy of the gofpel, holding out a part of our Lord's fuiferings, yet a clear foundation of the confolation of the people of God ; it being the ground of all our faith of the pardon of fin, of our peace with God, and of our confident appearing before him, that our Lord was content to be thus dealt with, and to give his back to thefniiters, and his cheekf to them that pluckt off the hair.

We fhall clear the words in the affertion, which will ferve to clear the words of the whole chapter, and al-fo of the doctrines to be drawn from it. i. The thing that Chrift bore is cdWedi griefs andforroivs^ by which we underftand the effects that fin brings on men in the world; for it is the fame that in the ^th verfe is called his being wounded for our tranf\re[Jions^ and bruifcd for our iniquity : It is a wounding that iniquity caufeth, and meritorioufly procureth ; it is not fin itfclf, but the effe6t of fin, to wit, the puniflnnent, the forrow and grief that fin bringeth with it, called

griefs

griefs andforrows ; partly becaufe grief and forrow is neceffarily joined with fin, partly to fhevv the extremity and exceeding greatnefs of this grief and forrow, and the bitter fruits that fin brings with it. 2. How is it faid that Chrift hath borne and carried their griefs and forrows? By this we underftand not only Chrift's removing them, as he removed ficknell'es and difeafes, as it is faid, Matt. vlii. 16, 17. but alfo, and mainly, his actual and real enduring of them, as the phrafe is frequently ufed in the fcripture; That man Jhall beat-bis iniquity, or he fhall bear his fin, Lev. v. and many other places ; it fets out a real inflicting of the pu-nifliment that fin deferves, on him. 3. That it is faid our griefs, and our forrows, it is not needlefly or fu-perfluoufly fet down, but to meet with the offence that men take at Chrift's humbling himfelf fo low. As if he had faid, what mean you to ftumble at Chrift's coming fo low, and being fo afflicled ? It was not for his own fins, but for ours, that he was fo handled; and they are called our griefs and forrows, i. Becaufe we by our fins procured them, they were of our de-fervlng, and due to us, the debt was ours, though he, as our furety, took it on himfelf. 2. Becaufe, tho* the elect have diftin£t reckonings, and peculiar fins, fome more, fome fewer, fome greater, fome leffer, yet they are all put to Chrift's account; there is a combination of them, a gathering of them all on him, as the word is, ver. vi. He hath laid on him, or made to meet on him, the iniquities of us all.

The meaning then of the alfertion is this; furely this is the caufe of Chrift's humiliation, and this makes him not only to become man, but to be a mean, poor man, and have a comfortlefs and alllicted life in the world, that he hath taken on him that punifhmcnr, curfe, and wrath that was due to us for our fins; and therefore we ought not to be oifended and ftunibled at him.

Now becaufe Socinians, the great enemies of Chrift's S f 2 fatisfaction;,

fatisfaclion, and of the comfort of his people, labour to elude this place, and to make Chrifl; only an exemplary Saviour, and deny that he really and actually did undergo thefe griefs and forrows for the fins of the ele6l; we fliall a little clear and confirm the expo-fition we have given. The queftion is not about taking away of fm, but about the manner of removing it. They fay that it is by God's pardoning of it without a fatisfaclion. We fay it is by Chrifl's fatisfadlion ; fo the difficulty in expounding the words, is, whether to expound them of Chrifl's removing our forrows and griefs from us, or of his bearing of them for our fins, and fo really taking them away : And that this fcripture means not a fimple removing of them, as he did remove ficknefs. Mat. viii. 17. but a real taking them on himfelf, and bearing them in order to the fa-tisfaftlon of the juftice of God for our fins; we fliall give thefe reafons to confirm it: i. Becaufe thefe words are to be underflood of fuch a -bearing of forrows and griefs, as made Chrifl to be contemptible and defpifed by others : This is clear from the fcope ; for they are given as a reafon why Chrifl was rejected and defpifed, as a man of forrov/^, and acquainted with grief; and why men fnould not Humble at him for all that; becaufe it was for them. Now, Ifihe had only removed forrows from them, as he did ficknefs, it had not been a caufe of his forrow and grief, nor of any man's flumbling at him, but had rather been a caufe of his exaltation in mens efleem ? But it is given here as a caufe of that which went before in the fiifl part of the 3^/ ver. and alfo a reafon why men Ihould not flumble at him, and withal an aggravation of their guilt who did flumble at him. Now it is clear, that the ground of the Jews defpifing and mocking him, was not his removing of ficknefles and difeafes, but his feeming to be given over unto the power of death. 2. Becaufe that which is called here benrhif^ <^ forroivs and griefs^ is in the words following called

a being

a being icounckd for our tranfgrejfiom, which Imports not only that he was wounded, but that our iniquities were the caufe of his being wounded, and that the defert of them was hiid on him. 3. This wounding is holden forth to be the ftripes whereby lue are healed; and all we like Jljcep ha've gone ajiray, and the Lord hath laid on him the inqinties of us all; we did the wrong, but he made the amends j. and it was fuch a wounding as proves a cure to us, and makes way for our peace and reconciliation with God; and fuch, as without it there is no healing for us; for by his firipes we are healed; it is by his fwallowing up the river and torrent of wrath that \vas in our way, and would have drowned us eternally, had not he interpofed for us, that we efcape. 4. Con-fider the.parallel places to this in the New Teftament, and we find that this place holds forth ChriR's real snd actual bearing of our forrows and griefs: I fliall only name three ; ihtfirji is that of 2 Cor. v. 21. He hath made him to be fin for m, who knew noftn, that we might be made the righteoufnefs of God in him ; which can be no other way expounded but of ChriR's being made an offering and facrifice for our fins ; he not being a finner himfelf but becoming our furety, and engaging to pay our debt, and to pay down the price for the fatisfaftion of divine juftice : he is reckoned to be the finner, and our fins are imputed to him, and he is dealt with as a finner. Kfccond place is that of Gal. iii. 13. Chrift hath redeemed its from the curfe of the lazv, by being made a curfc for iis, as it is written, curfcd is every one thai hangcth on a tree. The forrows and griefs that Ifaiah fays here, he fnould bear, and there expounded by the apoflle, to be his being made a curfe, or his bearing of the curfe that we fliould have born ; it is not meant fimply of his removing the curfe from us, but it alfo fets forth the manner how he removed it, to wit, by his own bearing of it himfclfj being nailed to the crofs, according

10

'^iS ISJfAH LIU. Ver/e4,^, Serm. 19,

to the threatening given out before. The third place is that of, 1 Pet. ii. 24. W/jo, bis ownfelf bore our fins in bis own body on the tree ; where there is a direft reference to this phice of Ifaiah^ which is cited for confirmation of what the apoflle faith, and every word is full and hath a fpecial fignificaiion and emphafis in it, He bis ownfelf bore, the fame word that is here, and oicr fins and in his own body, and on the tree ; intimating the loweft (lep of his humiliation, by whofe ftripes ye were healed; for ye were as Jheep going a-ftray, he. By his bearing of our fins the burden of fin was taken off us, and we are fet free.

I know that place of Mat. viii. 17. hath its own difficulty, and therefore I fliall fpeak a word for clearing of it; he hath fpoken, verfe 16. of Chrift's/^d"^/-ing all that were fick, and then fubjoins in the 17th verfe. That it might be fulfilled which was fpoken by Ifaiah the prophet, faying, Himfelf took our infirmities and bore our fickneffcs ; whereupon thefe enemies of Chrifl would infer, that this place of fcripture hath no other, nor further meaning, but of Chrift's curing of fome fick people, and of the deputed or committed power which he hath to pardon fins; but we fuppofe that the reafons which we have already given makes it clear, that this cannot be the meaning of the place, to which we fliall add firfl a reafon or two, and fecondly give you the true meaning of it.

The reafons why this cannot be the meaning of the place, are, i. Becaufe Acts viii. 32. this fcripture is fpoken of as being daily a fulfilling by Chrifl; and therefore it could not be fulfilled in thofe few days wherein he was in the fiefli upon earth. 2. Becaufe this bearing of our griefs and forrows is fuch a piece of Chrill's humiliation, as thereby he took on himfelf all the griefs and forrows of all the ele£t at once, both of thofe who lived in Ifaiah's time, and of thofe M-ho lived before, and fince his time, and therefore cannot be rejflricled to the curing of temporal difeafes in

days

the days wherein he was on earth ; nay, not the pardoning of the fins of the eledt then living, there being many eleft before and fince comprehended in this his fatisfa£tion for the fins of the elect that were dead, and to be born, as well as for the fins of them that were then livincr.

2. For the meaning of the place, i. We are not to look on Chri(l*s curing of fickneifes and difeafes. Mat. viii. 16. as a proper fulfilling of this place, Ifa. liii. 4. but as many fcriptures are fpoke of by way of allufioa to other fcriptures, fo is this; there is indeed fome fulfilling of the one in the other, and fome refem-blance betwixt the one and the other, and the refem-blance is this, even to fhew Chrift's tendernefs to the outward condition of mens bodies, whereby he e-videnced his tendernefs and refpeft to the inward fad condition of their immortal fouls, whereinto they were brought through their fin ; the great thing aimed at by the prophet. 2. If we confider the griefs and forrows that Chrifl: bore complexly in their caufes and effects, he in healing thofe of difeafes and ficknefles-i bore our griefs, and carried our forrows; becaufe when he took on our debt, he took it on with all the confequences of it; and fo, though Chrift took on no difeafe in his own perfon, for we read not that he was ever fick; yet in taking on the debt in common of the eledl, he virtually took on all fickneifes and difeafes, or what they fuffered in the difeafes, or fhould have fuffered, he took it on together; and hereby he had a right, to fpeak fo, to the carrying them olT, he had refpect to the caufe of them, to wit, fin ; therefore to fuch as he cured, he fays very often. Thy fins be for^ pven thee; he ftudied to remove that in moft of them he did deal with ; and fo looking on our Lord as taking on our fins complexly, with the caufe, as having a right to remove all the effects of fin, evidencing it-felf in the removing of thcfe difeafes, whereof fin was the caufe, thefe words may be tlrus fulfilled ; and fo

they:

they arc clear, and the doctrine alfp; we have here no mere exemplary Saviour that hath done no more but confirmed his doctrine, and given us a copy how to do and behave, but he hath really and atlually borne our forrows and griefs, and removed our debt, by undergoing the punilhment due to us for fin.

Obferve here lit. That fm, in no flefli, no not in the elecl: themfelves, is without forrow and grief j tribulation and anguifli are knit to it, or it hath thefe following on it; or take the doctrine thus. Wherever there is fin, there is the caufe of much forrow and grief, it is the plain alfertion of fcripture, Rom. ii. 8, 9. Indignation and laratb^ tribulation and anguijh upon every foul of man that doth evil; which one place, putting the four words together, fays, i. That there is forrow mod certainly, and infeparably on every foul that hath finned. And 2. That this forrow is exceeding great, (which may alfo be the reafon why this forrow is fet out in two words in the text) therefore four words are ufed by the apoftle to exprefs it. It is not our purpofe here to difpute, whether God in his juftice doth by necellity of nature punifli the fm-ner ? Thefe three things confidered, will make out the doctrine, which is. That there is a neceflary connexion betwixt fin and forrow, and that this forrow mufl needs be very great; i. If we confider the exceeding unfuitablenefs of fin to the holy law of God, and how it is a diredt contrariety to that moil pure and perfe6t law. 2. If we confider the perfectly holy nature of God himfelf, The righteous Lord^ faith the Pfalmift, Pfal. xi. 7. loveth righteouficfs ; and the prophet, Hab. i. 13. fays. He is of purer eyes than he can behold evil, and he cannot look upon iniquity ; and tho* we need not to difpute God's fovereignty, yet it is clear that'he is angry with the wicked every day^ Pfal. vi. II. and he will by no means clear the guilty, Exod. xxxiv. 7. and that there is a greater fuitablenefs in this inflicting forrow and grief on a finner that walks

con-

trary to him, thaii there Is in {hewing him mercy ; and there is a greater iuitablenels in his fliewing mcr-ty to an humbled finner, that is aiming to walk holily before him. 3. If we confidef the revealed will of' God in the threatningj who hath faid, Tbe day that thou eatcjl thou jbalt furely die. We may fay there is, as they fpeak in the fchools, a hypothetic neceffity of grief and forrow to follow on fin, and that there is a neceffary connection betwixt them ; and this may very • Well Hand with the Mediator's coming in, and inter-pofing to take that grief and forrow from us, and to lay it on himfelf; but it was once ours becaufe of our fin.

If it be afl'Led what grief and forrow this is ? We faid it is very great, and there is reafon for it; for though our atS of fin, i. As to the fubjecl that fins, man: And 2. As to the ad of fin itfelf, a finful thought, word, or deed that is foon gone, he Jinite; yet if we confider fin, 1. In refpect of the object a-gainft whom, the infinite God. 2. In refped of the abfolute purity of God's law, a rule that bears out God's image fet down by infinite wifdom, and that may be fome vi'ay called infinitely pure ; and fin, as being againft this pure rule, that infinite wifdom hath fet down ; and 3. If we confider it in refpecl of its nature, every fin being of this nature ; that though it carinot properly Wrong the majelfy of God, yet as to the intention of the thing, and even of the finner, it v/rongs him ; fin in theic rcfpecls may be called in/i-niie^ and the wrong done to the majefiy of God thereby, mav be called infinite ; as thole who built Babel, their intention in that work breathed lorth infinire Vv^rong to God, as having a direct tendency to bring them off from deperidance on him ; and fo every fin, if it had its will and intent, would put God in fubor-dination to it, and fet itfelf in his room; and there* fore fin, in fome refpeO", as to the wi ong againfl God, is infinite.

Vol. I. No. 3. T t 2. Ob*

2. Oh/crvc, That the real and very great Ibrrow that the fins of the eleft deferved, our Lord jefus did really and a<5lually bear and ftift'er ; as we have expounded the words, and confirnied the expofition given of them, ye have a clear confirmation of the doclrine from them. i. Griefs and forrows in the plural number, fliew intenfnefs of forrow and grief. 2. That they are called ours^ it fliews our propriety in them, and 3. That it is faid Chriit bore them; thefe concur to prove the dofftrine, that the fame forrow which the fins of the eled deferved, Chriil bore: It not only fays, that our Lord bore forrows, but tho forrows, that by the fins of the elect were due to them ; and fo there was a proportionablenefs betwixt the forrows that he bare, and the forrows they fhould have endured ; he took up the cup of wrath that was filled for us, and that we would have been put to drink, and drank it out himfelf; fuppofe that our Lord jiad never died (as bleffed be his name, there is no ground to make the fuppofirion) the cup of Ibrrow that the eleft would have drunken eternally, vi-as the fame cup that he drank out for them: It is true, we would dillinguifh betwixt thefe things that are ejftnti' ally due to fin as the punifhment of it, and thefe things that are only accidentally due to it; the former Chrift bare, but not the latter. To clear both in a word or two, 1. Thefe things effentially due to fin as neceffa-rily in the threatning. The day thou eaicft thou jhalt Jurely die; and in the curfe of the law according to 'that, * Curfcd i&every one that abides not in all things * that are written in the book of the law to do them,* are death and the curfe, thefe are elfentially the defert of fin ; in which refpedt it was not only neceffary that Chrift fhould become man and fuffer, but that he fliould fuiTer to death, or Ihould die; and not only fo, but that he lliould die the curfed death of the crofs, as the threatning and curfe put together hold out: And as to all thole that he underwent, and met

with

with before, and at his death, they were the accom-plifliment ol the ihrtatning due to us, and fuhilled in and by him in our room ; fo that as he himfelf faith, J^uke xxiv. 6. ' O fools and How of heart to believe ' all that the prophets have fpoken ; ought not Chriit

* to have fufiered thefe things, and to iiave entered

* into his glory?* Therefore he behoved to be in agony, and to fweat great drops'of blood, to be crucified, and die, and to be laid in the grave. 2.^The things which we call accidentally due to fin, are mainly two. I. That horrible defperation of the damned in hell, where they gnaw their tongues for pain, and biaf-pheme God. This we fay is not properly and elfen-tially the defert of fin, but only accidental. 1. In re-fpeft of the creatures inability to bear the wrath that fin deferveth; and hence arifeth not only a finlefs horror which is natural, but a finful defperation. 2. Add to this inability of the creature, the enmity thereof, wherebv it cometh to thwart with and contradict the will of God ; hence the defperation not only arifeth, but is increafed : Now, our Lord Jefus not being fimply a creature or a man, but God and man in one perfon, he was able to bear the forrow and wrath due to the ele6t for their fin; and their being no quarrel, nor ground of any quarrel betwixt God and him, on his own account, though he had a finlefs horror at the cup of his Father's difpieafure, when put to his mouth; yet he had no finful defperation. The fecond thing accidentally due to fin, is the eternal duration of the wrath or of the curfe, becaufe the finner being a mere creature, cannot at one flitpck meet with the infinite wrarh of God, and fatisfy ]uf-tice at once, therefore the Lord hath in his wifdom and juftice found out a way of fupporting the creature in its being, and continuing it for ever under wrath, becaufe it cannot, being finite, fatisfy infinite juftice : Bur our Lord being God ana raan, being of infinite worth and value, and of infinite ilrengthj was •au'j'xo

T t 2 fatiiifv

fatisfy jufllce, and bear at once, that which the eled: could never have borne; yet he had the eflentials of that which fin deferved, to wit, Death and the curfe to meet with, and did adually meet with them, as the hiding of his Father's face, and the fufpending and keeping back, of the confolation, that by virtue of the perfonal union flowed from the God-head to th^ man-head : And he alfo had the adlual fenfe and feeling of the wrath of God, the awakned fword of the juflice of God actually fmiting him ; fp that men wondered how he could be dead fo foon. We fliall only add a word or two of reafons for clearing and confirming the dodrine; and for proof of it, thefe three things concur, i. That fms defert by God's appointr rnent, is to have forrow following it, 2. That by God's appointment according to the covenant of redemption, the Son of God undertook thyt fame very debt that was due by the ele£l. And 3, That it was God's defign not to pals one of their fins, without far tisfadlion made to juftice, but to put at the furety for them all; for the declaration of the riches and glory of the free grace of God, when the finner is delivered, and not put to pay : And for the declaration of the holy fe-verity <\nd juftice of God, when not one farthing is owing, but the furety muft needs pay it; and that both thefe meeting together, there may be to all generations; ^ (tanding and fhining evidence of the unfearchable riches both of God's grace and of his juftice.

This is a fweet doctrine, and hath Fuany maffy, fub-ftantial, and foul-refrefhing ufes: Out of this eater comes meat, and out of the ftrong comes fweat. This being the marrow of the gofpel, holding forth, not only Chriit's fufterings, but that he futfered not at random, or by guefs, but that he fuffered the forrows and griefs that we fhould have fuffered ; and though the equivalent might have been received, yet he would ii:^eds uudcigi^ tl.<* fame fufferings in their eflentials; Yfliich may excsedingly coufirrn the faith and hope of

believer?;

believers in him, of their exemption and freedom from the wn\th and curfe of God, feeing he fufFcred the fame that they fliould have fuffered, had not he interpofed betwixt them and it, as their bondfman. and furety.

Ufe I. Hereby we may know what an evil and bitter thing fin is, that have fuch effects ; would to God we could once prevail this far with you, as to make you conceive and believe, that fin hath forrow and grief infeparably knit to it, and that the finner is miferable and liable to death, and to the curfe of God: And there is no difference but this, that finners are infen-fible how rniferi^ble they are, and fo in greater capa* city to be made obnoxious to that mifery. Do yq mind this, O finners. That God is angry with you e-njcry day ? That indignation and wrath, tribulation and angiiiflj^ is to every foul of 7nan that docs evil? Tremble to think upon it ; Many of you pafs as good people who will be found in this roll : And would ye know your condition, and the hazard that ye run ? It is of wr?.(h and the curfe of God eternally with defperation and blafpheiny : And if that be mifery, fin is mifery, or brings it.. And the day comes when there fliall be a ftorm from heaven of fire and thunder, that will melt the elements above you, and not leave a ftone upon a (tone of thefe flately buildings on earth about you, in which day finners will be confirmed in the belief of this truth, That it is an evil and bitter thing tQ depart from the living God,

To prefs this ufe a httle ; there are two forfs of fin^ ners, who'■if they would fobcrly let the truth of this doclrine fink in their mindSj they would fee their folly. The firft fort are thofe who lie quietly under by-palt guilt unrepented of, as if the forrow were paft, be-caufe the ad is fo, but think not fo, will the juft God avenge fin on his Son, and will he let it pafs in you ? You that will grant ye are finners, and are under convictions of fm, had n^ed to t^ke heed what follows it:

As ye treafure .up fm, ye are treafuring up ivraih a-gainji the day of wrath : O wrath is a heaping up in Itore for you! A fccond fort are thefe that go on in {ixxy whatever be faid to the effefts of it, and will confidently put their hand to it, as if there were no (ting in it at all, and drink it down as fo much fweet liquor; but thefc ftolen drinks that feein fweet in fc-cret, will be vomited up again with pain, torment and forrow : And either it fliall be grief and forrow to you in the way of repentance, or eternal grief and forrow, when the cup of God*s wrath fhall be put in your hand, and held to your head for evermore.

IJfe 2. By this we may fee a neceflity of making ufe of the Mediator Jefus Chrift. It is God*s great mer-C}' that he hath given a Mediator, and that the Mediator is come, and that he hath taken on him our debt: What v^ould our eternal perifiiing and wallowing in lielTs torment with devils have been, to his fufFerings? This dodiine therefore faith, that there is a neceflity of making ufe of him, and receiving him ; and therefore either refolve to meet with this forrow in your own perfons, or betake you to him, that by his inter-pofmg it may be kept oft" from you ; weigh thefe two, that forrow, death, and the cuife neceifarily follow fin : And that Jefus Chrift hath died and undergone that eurfe for eled fmners, and then ye will fep a ne-eelfity of being found in him, that ye may be free of the curfe, v,'hich made Paul make that choice, Phil. iii. 8, 9. I count all things dung that I may win Chrijt^ and be found in him. Oft-times the allurements of the gofpel prevail not to bring fmners to Chriil; but if its allurements do not prevail, will not the confidera-tion of the vengeance of God perfuade you ? However in thefe two doctrines ye have in fum this, the curfe of God following fm, and a free and full Saviour hold-en out to you, by whom ye may fliun the curfe, ye are invited to make hin\welcome : Choofe you, death and life are fet before you, whereby you are put to it,

whether

whether ye will adventure to meet with the ciirfe, or to make him welcome: Now God himfeif make you wife to make the right choice.

SERMON XX.

I s A I A PI LIII. Verfe 4,

^*

Verfe 4. Surely he haih home our griefs^ and carried

our forrows : yet ive did ejleem him Jirickcn, fmitt en

of God, and afflided. Verfe 5. But he ivas ivounded for our tranfgrejfmis, he ^ laas bruifed for our iniquities : The chaftifement of

our peace was upon him^ and with his firipes we are

healed.

TF we had the faith of that which the prophet fpeaks \_ here, and the thorough conviction, who it is of whom he fpeaks, we would be in a holy tranfport of admiration and ailonifliment at the hearing of it; that it ifs he who is the Prince of life, that was bruifed and wounded; and that thefe bruifes, wounds and firipes are ours, were for us, and the price and fatisfadiou for our iniquities to divine juflice : And yet that even he in the performing of all this, is reproached and defpifed by thofe, whofe good he is thus purfuing and feeking after, oh how fhould it be wondered at!

Thefe words, as we fnewed, hold forth thefe three

things. I. The caufe or end of Chrifl's fuffering;

furcly he hath home our griefs, and carried our forrows,

which is to remove and take away the fcandal that

might arife from Chrift's humiliation, defcribedin the

foregoing

$3^ tSJIJII Llil. Va/e 4, 5. Sernl.' 2cr.

foregoing words : lie was low indeed, but there was no guile in his mouth ; it was for no quarrel that God had at hinifelf, but he undertook our debt, and therefore carried our forrows. 2. The aggravation of mens enmity and defperate wickednefs.; that yet not-withftanding all this, We ejleemcd him fmitten of God, and affllcltd. 3. We have the expofition of the firfl part more clearly fet dov/n, But he was ivounded fot-our iranfgreJJiGns^ he was briufcd for our iniquities^ &C< Where more fully he expounds what in the beginning of the 4th verfe he aflferted.

We expounded the fird part of the words, and fliewed that thefe griefs and forrows held forth the due defert of fin, called ours, becaufe they are the due and particular defert of our fins, and that which they procured, and that ChriiVs bearing them, was not only meant of his taking away, or removing from us forrows and griefs, as he did difeafes; but of his real undergoing of that which \ve fliould have undergone^ even fuch a bearing as made others think him fmitten and plagued of God, and fuch as wounded and bruif-cd him, even fuch as made him become a curfe for us, and fuch as procured healing to us ; all which proves that it was a real undergoing of forrow and grief.

We Ipoke to two dodrines from this part, I. That fin hath forrow necelfarily knit to it, and never want-eth forrow following it. 2. That Chrlft Jcfus undertook the fame forrows, and really bare thefe fame griefs that fin procured to the eleclj or that by fin were due to them.

That we may proceed to obferve fomewhat more, and for clearer accefs to the doctrine, we fliall fpeak a word to a queition that may be moved here.

What is meant by thefe words, oiir^ we, and us ? He hath born our griefs y the Lord hath laid on hira the iniquity of us all; by his flripes we are healed. And the rather I would fpeak to this, becaufe throughout the chapter we find thefe i>ro?ioufis very frequent.

Wc

Serm. 20. ISAIAH lAW. Vcrfe 4, s ?>?^7

We know In fcripture our and us are fometlmes extended to all mankind. So luc are all loft in Adam, and fin hath a dominion over us all; and that part of the words, verfe 6. All ive like foecp have gone ajlray^ may well be extended to all mankind ; fometimes it is to be reftridlted to God's eleft, and fo all comprehends only fuch and all fuch : And in this refpecl Qur^ us and ivi^ and all^ are contradiftinguiflied from many others in th^p world, and take not in all men, as (ral. iv. 26. "Jeriifalem which is above is free^ which is the mother of us all; which is fpoken in oppofition to the bond-woman and her children fpoken of before: So that this our^ us and we^ are not to be extended to all individual men in the world, as if Chrift had fa-tlsfied the juftice of God for all; but it is to be applied to God's eled, feparated in his purpofe from others, and in God's defign appointed to be redeemed and fa-tisfied for by Chrift : And the words being thus expounded, they lead us to this dodrine, that Jefus Chrift in bearing the puni(hment of fin, had a particular and diftind refpect to fome definite finners. For confirmation of it, we (hall not go out of the chapter, the fcope whereof we would clear a little : And if we look through the chapter, we find five grounds to clear that thefe words are to be thus reftricled.

For 1. We are to expound this univerfal with re-, fpect to God's purpofe and covenant, the contrivance of the eleds redemption, and to the death of Chrift, the execution of it; and fo thefe words, our^ us, ivCy all, are and muft be reftricled to thefe, and in them we are to find out who they are: Now whofe thefe are, we find clear, John vi. 37, 39. in the ^y. ver. where he faith. All that the Father hath given me fiall come unto me, and ver. 39. This is the Father's will which hath fent mCy that of all which he hath given 7ne J Jhould lofe nothing: It is in a word thofe whom the Father hath given to Chrift, and as many as are given will believe. And certainly thofe that are given to Chrift to

Vol. I. No. 4. U u be-

be redeemed by him, are the fame vvhofe iniquities the Father makes to meet on him : And thefe are diftin-guifhed from thofe not given, John xvii. 6. 11. and are called bis Jheep, John x. 15, and 17. Therefore doth my Father lo-ve me, becanfe I lay doivn my life, to wit, for my flieep. And all the fhain of this chapter being to Ihevv God's way of contriving and profecuting the work of redemption, and Chrift's executing thereof, according to the covenant of redemption : All this fpoken of Chrift's fufFering muft be expounded according to that engagement. 2. Whereas it is faid, ver. 8. For the iranfgrejftons of my people was he ftricken ; it is certain, this our and us and ijuc, for whom Chrift w-as ftricken, muft be reftrifled to God's people ; that is, his peculiar people, who are his by electing love as Chrift faith, John xvii. 6. Thine they were, and thou gaveft them to me : They are not his, as all the world are his, but are contradiftinguifhed from the world as his own peculiar, purpofed, defigned people. Sure all the world are not God's people in this fenfe, therefore they are called his fheep, and contradiftinguiftied from thofe who are not his fheep, John x. 17. and therefore we are to look on thefe words, our, us, and we, as of equivalent extent with the peculiar people of God ; he carried the puniftiment of the fms of all God's people that are his peculiar eledion. 3. So ver. 10. ' When thou flialt make his foul an offering ' for fm, he ftiall fee his feed :' Hence we gather this, that thofe whofe iniquities Chrift bare, arfe Chrift's feed, and for them he purpofely laid down his life, as thofe whom he expefted ftiould be faved to fatisfy him for the travel of his foul, and for no more ; and thefe cannot certainly be all the world, there being fuch contradiftinttion betwixt Chrift myftical, or his feed comprehending the eleft, and the feed of the ferpent comprehending the reprobate and wicked, who are faid to be of their father the devil: Thofe are Chrift's feed who are fpirituiiUy begotten of him j and thefe

doubtlefs

doubtlefs are not all the world, and for thefe only he fufFered; fo that our fins here, are the fins of all the feed. 4. Look to ver. 11. where it is faid, * By his ' knowledge fliall my righteous fcrvant juftify many ; ' for he fliall bear their iniquities:' Where it is clear, whofe fins they are that Chrifl: bears ; it is theirs who are juftified by his knowledge, or by faith in his blood; and juftiftcation by faith in his blood, and redemption by his blood, are commenfurable, and of equal extent. Now, it being certain as to the event, that not all the world, nor all in the vifible church, are juftified by the faith of Chrift; it muft alfo be certain, that the fins of others who are not, nor fhall not be juftified, were never purpofely born by Chrift. And this ground, as all the relt, will be the more clear, if we confider that it is given as an argument why they muft be juftified, becaufe he hath borne their iniquities. A ^th Ground may be gathered from the laft words of the chapter, ' He made interceflion for the ' tranlgreflbrs:' Whence we may reafon, that Chrift's interceflion and his fatisfaftion are of equal extent, he fatisfies for no more than he interceeds for: Now, it was not for all the world, nor indefinitely and by guefs for all in the vifible church that Chrift did interceed, but for them that the Father bad given him out of the world, John xvii. ver. 9. and 6. Thine they vjcre^ and ihoii gavejl them me^ and ver. i o. All mine are thine, and thine are mine : Chrift's death being the ground of his interceflion, and it being by virtue of his death that he interceeded, his death and interceflion muft be of the fame extent: He interceeds for fuch and fuch finners, becaufe he hath payed a price for them, that there may be a good account made of them at the laft day.

The I. iffe of it ferves to clear a great and precious truth concerning God's covjjiant, and dilcriminating love, whereby he hath put a difl'erence betwixt fonie and others. 2. It ferves to ftir tlicm up who are thus

U u 2 difi'er-

differenced, to admire at, and to commend his love, who hath been gracioufly mindful of them, when o-thers are paft by. 3. It ferves alfo to clear other fcrip-tures, and this fame chapter, and to teach us not to make common to all, the privileges befiowed on fome peculiar ones ; and to guard us againfl the vilifying and prophaning of our Lord's fufferings, as if he had no fpecial and peculiar defign in them, or as if they might be fruflrated in the dclign of them, contrary to the proniife made to him by the Father.

And therefore here to obviate an objection which is made from the 6 verfe, All ivc like Jhcep have ^one a-Jlray : Whence fome would infer, that it is all, who like (heep have ftrayed, whofe iniquities Chriit hath born : We fay, That that all is not intended to comprehend them whofe iniquities Chrift hath born onlv, but to hold out the extent of iiraying; or the meaning is not, to fnew that his fuffering and fatisfying of juftice, extended to all that Itrayed ; but to fhew ihat the ele6l for whom he fuffered, had all of them ftrayed, as well as others : And this is like the reafoning which the apolUe ufes, 2 Cor. v. 14. If one died for all, then ivcre all dead; the meaning whereof is not, that. Chrift died for all that were dead, but that all for \vhom Chrift died were once dead ; fo here while it is faid, All ive like Jheep have ^one ajiray ; It is to fliew that the elecl ftrayed, and efteemed him not as well as others, and had God's curfe Iving on them'as their due, till Chrift interpofed and took it oft" them as well as others. The point might have alfo an ufe for conrtrmation, but we infift not on it.

1. Surely he hath borne our griefi, and carried our forroius, that is our griefs and forrows who are his elect, his people, his feed, who flee to him for refuge, and are juftined by his knowledge, or by faith in him, and for whom he maketh i-itercefiion. Hence obferve, that believers {hould endeavour to ftrcngthcn them-felvcs in the faith of this, that jcfus Chrift hath borne

ihcir

ibcir griefs and i'onows, and hath fatisficd jufllcc for them in particular ; they fliouid (ludy to be in cafe on good ground with the prophet, to fay, Surely be haib born our griefs^ and carried our forrows, to make it fare that they are in the roll of elect believers, and juflified perfons: To fay with the apoRle Paul, Gal. iii. 13. He ivas made a curfc for us'. And with the fame apoflle, 2 Cor. v. ult. to fay. He ivas made fin for us, tbat we mi'/bt be made tbe rigbtcoufnefs of God In bim : And to fay with the apoRle Peter, i Pet. i. 24. ]Vbo bis oivnfcf bare our fins in bis own body on tbe tree : They fpeak always by way of application : So thefe places whereby we confirmed the doctrine, that Chrifl really bore that punifninent of the fms of the eleft, are e.^preflcd in an applicatory way : And that notable place, Gal. ii. 20. where, as if it were not enough to fay, he loved us, and gave himfelf for us, he draws it nearer and more home, and faith, Wbo loved mCy and gave bimfef for me. But that ye may not rniflake the point, my meaning is not that every body fliould olf hand make application of Chrift's death : O ! the prefumption and defperate fecurity that deflroys thou-fands of fouls here ; as if there were no fuch diftinc-tion as v/e held forth in the firft doctrine, nor any barr to be put in the way of that fancied univerfal ap-j^lication of Chrifi's dying for all Inmcrs; whereas we ihewed that it was for his fneep, and thofe given to him of the Father only, that he died, and for no more : But this is my meaning, that (as it is, 1 Pet. i. 10.) ye would give diligence to make your calling and clcclion fure., and that in an orderly way ye would fe-cure your intercfl in (Mirill's death ; not to make this the firfl: thing that ye apprehended for the foundation of your faith ; that he died for you in paiticular ; for that were to come to the top of the flairs, before ye begin to fct foot on the firff flep : But the orderly way is to make fure your fleeing to Chriff thro,ugh the fenfe of fm, by your clofing with him on his own

t;crms.

terms, anel your having the characters of his people ingravcn on you : And then from fuch premifes, ye may draw this conclufion as the refult thereof, Surely he hath borne our griefs^ and carried ourforrowi: Then, yc may be fatisfiedly confirmed in this, that when Chrift tranfadled and bargained with the Father about the elect, when he prayed, and took the cup of his Father's wrath and drank it out for them, he minded your names, and was made a curfe in your room. The reafon is drawn from the advantage of fuch a doctrine, as having in it the confolation of all the promi-fes of God ; for we can never comfortably apply, nor be delighted in the promifes, till we come to make particular application of Chrifl's purpofe and purchafe in the work of ledemption. This is it that rids marches, and draws a line betwixt us and reprobate men, and that keeps us from the fear of eternal death that purfues them : And it gives fome ground of hope to lay hold on, and cleave to as to our enjoying of Chrift's purchafe. Fknow there is nothing that men had more need to be fober and wary in the fearch of, and in the fecuring themfelves iii, than this; yet by the fame command that injoins us, to make our covenant-date, our calling and eleftion fure, we are bound to make our redemption fure: And having at fome length fpoken of the way of making fure our believing, on the firll verfe we need infifl: the Icfs on this, of making fure our redemption by Chrift.

The I life ferves for information, to let 3'ou know, that there are many profeffing Chriftians, that account this a curious, nice conceit, to ftudy to be fure, and. to make it fure, that Chrift in his death and futferings minded them in particular ; others may think it im-poftible: And all may think it a very hard and difficult thing, and indeed fo it is. But yet we would have you to confider, 1. That fimply it is not impof-fible, eUe we fhould Hiy, that the comfort of the people of God were impoffible. 2. That it is no curious

thing,

thing, for the Lord doth not lay the obligation to curiofity on any, though we could wilh that many had a holy curiofity to know God's mind towards them, that they might not live in the dark about a bufmefs of fuch a concern. 3. That the fccret of the Lord is luitb them that fear him, Pfal. xxv. 14. and even this fame fecret concerning redemption is with them, a?id he willfhcw them his covenant: And indeed it would be no fmall matter to have this manifefled.

And therefore as a 2d. iife of the point, we would commend to you the fludy of making this fuie; for it hath many notable advantages attending it: It would provoke to humility, and to thankfulnefs to him that loved us, and waffjed us from our fins in his own blood: It would give us a comfortable and chear-ful Chriftian life; it would warm the heart with love to God, and to Jefus Chrifl; who hath thus loved us as to give himfelf for us. When we commend this to you, it is no uncouth, nice, needlefly curious, or unattainable thing, nor would we have you when ye cannot attain it, to fit down difcouraged; neither would we have you take any extraordinary way to come by it; nor wait for any new light but that which is in the Bible; nor would we have you refolve to do no other thing till ye attain to this: But this we would have you to do, even to make faith in Chrifl fure, by lleeing to him, and calling your burden on him, by cordially receiving him, and acquiefcing in him ; and then ye make all fure : The committing of yourfelves to him to be faved by his price payed to divine juftice, and refting on him as he is held out in the gofpel, is the way to read your intereft in his redemption : And this is it that we have, Gal. iii. and ii. 19. where it is difputed at length, that we are heirs of Abraham by believing, and by the law, faith the apoftle, / am dead to the law, that 1 mi^ht live unto God: I am cru-cifcd with Chrifl; ncverthclcfs I live, yet not I, but Cbrijl lives in me ; and the life which I live in the jlejh

is

is by the faith of the Son of God: Hence he concludes, Who Icvcd 7iit\ and gave hinfcf for me : And this he proves in the hid words, / do not frujiraie the grace of Cod, I do not difappoint it; I nuir it not in its end and defign : It is (as if he had faid) feeking a loll fin-JM.T to lave, and I give it a lofl (inner to be faved : For though God's decree he the firfl flcp to falvation, and the work of redemption follows on it, and then believing on both; yet to come to the knowledge of God's decree of eledion, and of our concern in the covenant of redemption, we look downward, and feek firft to know, if we have a right to make application of that which was thought upon long fince concerning us ; and this we do by reflefting on the way w-e have come to believing: If we have been convinced and made fenfible of fin, and of our loft condition by nature ; if we have not fmothered that conviclion, but cherifhed it; if we have not run to this or that duty, for fatisfying divine jufiice, and for making our peace thereby; but were neceffitated to betake ourfelves to Jefus Chrift, offered in the gofpel for the falvation of fmners ; and if we have clofed with him as he was offered ; and if we have done fo, we may thence conclude that he hath loved i/s, and given himfelf to fave Its : Becaufe he hath humbled me for fin (may the fe-rious foul fay) and given me this faith to believe in him; and this is his promife which I reft upon, that I fhall be faved. Or thou mayeft try thy intereft in his redemption thus; whether am I one of God's people or no ? Whether do I walk like them ? and fo go through the marks and figns of holinefs, afking thy-felf. What fmcerity is there in me ? What mortification ? What humility ? meeknefs, love to God and his children? And what fruits of faith in new-obedience ? Thefe two, faith and holinefs, are the pillars that bear up the houfe of afiurance : Working and not refting on it; believing and yet not growing vain and light becaufe of it, but fo much the rather ftudying

holinels:

holinefs: And to go on betwixt, and with thefe two, till we come to read God's mind about our elcdion and redemption ; for neither believing nor holinefs can make any alteration in the bargain of redemption, yet it will warrant our application of the bargain, and clear our intereft in it: As the apcftle Peter plainly infmuates when he thus exhorts. Give diligence to make your calling and eleSlion fure. How is thi-.t ? Will diligence make God alter his decree of eleclion, or make it any furer in itfelf ? No, by no means, but it will afTure us of it; for by fo doing an entrance foall be nii^ niftrcd unto us abundantly into his everlafting kingdom ; by giving all diligence to add one grace to another, there fhall be a wide door opened for us to go into heaven. And there is no hazard in commending this doclrine to you all, even the ftudy of fiiith and holi* nefs, thereby to come to the knowledge of God's fe-cret council concerning you.

And therefore as a third ufe of this point, know that all of you that prejudge yourfelves of this comfort of your interefl in Chrift's purchafe, do bring the blame of it on yourfelves. If any fliall prophanely object^ if God hath purpofed fo many Oiall get good of Chrifl's fuiferings, and more, what will my faith and holinefs do, if I be not elected ? And how can. my unbelief, and negligence prejudge me, if 1 be e-Iccled ? We lliewed in the former ufe^ what faith and holinefs will do ; and we tell you here, what your unbelief, and negligence will do, and it is this, it will feclude you from all the bleifnigs of the covenant, and bring you under the fentence of condemnation ; for as the conditional promife looks to the believer and unbeliever ; fo it is not (thrift's purchafe, nor the difference God hath made in his purpofe of election, that is the caufe whv ye are damned and not juflilied ; but ye are damned becaufe ye tranfgreiTed God's law, and when falvation was offered to you thro' Chiifl:, ye would not clofe with the offer : x\nd are ye not juf-

VoL. I. No. 4. X X titled.

tllied, becaufe ye betook not yourfelves to him for rightcoufncfs, but continued in your fin, and in feek-ing righteoufnefs by the law : For ahhougli this uni-verfal be not true, That Chriji died for all men, yet this univerfal is true, that ihey are all jujiified that by faithJlee unto jefus Chrift for refuge. Hence thefe two are put together, John ix. 37. All that the Father hath given me jhall come unto me, and him that cometh I will in no ivife caft out; for I came down from heaven, not to do my will, but the Father''s will that fent me. If it fhould be aiked. What is the Father's will ? He an-fwers. This is the Father's will that fent ?ne, that of all that he hath given me I fhould lofe nothing. There are (are as if he had faid) fome committed to me to be redeemed by me, and I will lofe none of them : And left it Ihould yet.be objecled, but I wot not, if I be given to Chrill to be redeemed by him ; he adds, Ayid this is the ivill of him that fent me, that every one that feeth the Son, and believeth on him, may have everlaft-ing life: In which words, we have two wills, to fay fo, both having the fame promifeand effeft ; the firlt relates to the fecret paction of redemption, ver. 2,^, And the fecond is his revealed will pointing at our duty, ver. 40. And fo if any fliould fay, I know not if I be given to Chrill, I know not if I be eleded ; this anfweria here given. What is that to thee ? It is not to be fearched into at the firft hand, and broken in upon per faltum, and at the broad fide ; That is God's fecret will; and that which is his revealed will belongs to thee, and that is, to fee that thou believe, and if thou believeft, the fame promlfcthat is annexed to believing is annexed to eledlon, and they fweetly tryfl together,, and are of equal extent, to wit, believing and to be given to ChrKl: And therefore let me commend it to you, to hold you content with God's revealed will. For it is not the ground of your faith, I mean as to its clofing with Chrill, That of all given to Chrill, he Ihall lofe none j But this is the ground

of

of it, That every one that feelh the Son, and bellev-€th on him, lliall have everlafting life : And we may-add this word as one motive amongfl others to faith and holinefs, that by your fludying of thefe ye may turn over the words of the prophet here to yourfelves, and fay, Surely he hath borrie our griffs, and carried oitrforrows ; and that of the apoftle. Gal. ii. Who loved 7ne^ and gave hiinfelf for me ; alfo, that word of Peter cited before, His oiimfclf bare otirf.ns in his ozun body on the tree. And O ! what confolation is there I

I'he 4.th ufe of it is. To commend the practice of this to the believer that hath indeed fled to Jcfus <^hrift ; and to fiiew the great privilege that they have who are fuch: The practice of it is, that believer,-? fliould feek to be eflabliflied and confirmed in the particular application of Chrill's death to themfelves, not only to know that he fufl'ered for the elect and for believers, but for them in particular, that, as it is Heb. iv. 16. They may come with boldncfs to the throne of God, and confidently aflert their interell:; and, as it is Heb. vi. they may grow up /o the full ajfurance of hope unto the end. We fuppofe there are many believers that dare not difclaim the covenant, and their interefl in Chrift, who yet are fearful to make this particular application, ycfus Chrijl hath loved me, and given him-felf for me; but if they could knit the eflefts, with the caufe from whence they came, they might attain to it; for the man that can fay, I am fled to Chrid for refuge, he may alfo fay, that he purpofely laid down his life to pay my debt; and he is warranted of Chrifl: to make this application oi' his particular intention towards him : Upon the other fide, the more confolation ho. in this to believers, it fpeaks the greater ground of terror to unbelievers, becaufe of the prejudice they fudain by the want of this. And as many of you as make not faith and hollners your fl:udy, ye lie out of the reach of this confolation that flows from Chriil's bearing the griefs and forrows of his own:

X X 2 And

And therefore let the profane, fenfclefs multitude that know not what it is to die to the law, or to live to ho-linefs, as ye would not commit facrilege, ftand back, and not dare to meddle with this redemption, till ye (loop and come in at this door of faith and holinefs. And let as many as are in this way admit of the con-folation ; for it is the Lord's allowance upon you : But for others, if ye prefume to take hold of it, the Lord will wring it from you, and let you know, to your cofl, that ye had nothing to do with it.

SERMON XXI.

Isaiah LIIL Ver'/e 4, 5.

Verfe 4. Surely he hath borne our griefs, and carried our forrows : yet we did ejieem him Jiricken, /mitten cf God, and affliSled.

Verfe 5. But he luas zvoundedfor our tranfgrejftons, he ivas brvifed for our iniquities : The chaftifcvlcnt of our peace %vas upon hini^ and luith his Jlripes we are healed*

THESE words, and all this chapter, look liker a piece of the hiilory of the gofpel than a prophecy of the Old Tellament; the fufferings of the Mefli-ah being fo diredly pointed at in them. We fhewed that this firfi: part of the 4//? verfe holds foith the caufe of his fulferings, and it is applied to our Lord, Matt, viii. 17. and 1 Pet. ii. 24. As for the fecond part of the verfe in thefe v»'ords. Vet we eftcemed him fmitten cf God-, firicken and aJlUlcd; thcfc who arc acquainted

with

with the gofpel, cannot but know that it was fulfilled in him ; and it is an aggravation of their fin who did fo undervalue and defpile him, that though he condef-cended to come fo losv for us, yet we ilighted him ; and even then when the greatefl love vi'as let out, we abul'ed it, and made it the rile of the greatefl malice : And for the ^th verfe, it is applied by Peter, i Pet« ii. 24. This whole chapter then being fo gofpel-like, and diredly fulfilled in Chrift, we may draw this general dodrine from it.

That our Lord Jefus Chrift who was born of the virgin Mary, fulFered under Pontius Pilate, was crucified, died, and was buried, and rofe again the third day ; is the very fame Mefliah that was prophefied of in the Old Teftament, and was promifed to Abraham, Ifaac, and Jacob, whom the fathers before his coming in the iieih were waiting for. And though this may be looked on as but a very common and ufelefs doctrine, yet it is the main ground and foundation of our fairh ; we take many things for granted, wherein if we were well tried and put to it, we fhould be found uncertain, and in this among the reft. Now for confirmation of it, this fame argument will make it out; we fliall not purfue it at length, but in the piofecuting of it fhall tie ourfelves to this chapter : The argument runneth thus, if in Chrift Jefus, that which was prophefied of the Mefliah, and promifed to the fathers, have its fulfilling and accompHfhment, then he miift be the fame Mefliah that was prophefied of, and promifed to them ; for thefe things fpoken of the one and only Mefliah, can agree to no other: But whatever was prophefied and ipoken or promifed of the Meliiah to the fathers, even to the leaft circumftance of it, was all fully accompliflied and fulfilled in Chrift; therefore the conclufion laid down in the doctrine follows, to wit. That our blelfed Lord Jefus is the fame Mei-fiah that was prophefied of and promifed to the fathers, and whom before his coming they were looking for:

So

^So ISAIAH LIII. Verfe 4, 5. Serm. 2r.

So that that queftion needs not now to be propofed, ' Art thou be that fhould come, or do we look for a-

* nother ?' ' Go,' fays Chrift, Mat. xi. 4, 5, 6. ' and

* tell John, the blind receive their fight, the lame

* walk, and the lepers are cleanfed ; the deaf hear,

* and the dead are raifed, and the poor have the gof-

* pel preached to them, and blelTed is he whofoever ' jfliall not be offended in me j* blelfed is he, who be-caufe of my humiliation is not flumbled. Now not to make a rehearfal of the general prophecies in fcrip-ture, all of which are exactly fulfilled in Chrift, we fhall only fpeak to two things here for making out the argument propofed. i. That this chapter fpeaks of the Meffiah. 2. That what is fpoken in it, is literal-Iv fulfilled in Chrift.

I. That this chapter fpeaks of the Meffiah ; tho' of old the blinded Jews granted it, yet now they fay it fpeaks of fome other ; but that it fpeaks of him thefe things will make evident, i. If we look to the 13th verfe of the former chapter, where it is faid. My Scr-'vantjhall deal prudently, he jhall be exalted and extolled, and be 'very high ; there our Lord Jefus is fpoken of as the Father's Servant, or great Lord Deputy ; and the Jews themfelves grant that this is meant of the Meffiah; and there is nothing more clear than that what is fpoken in this chapter relates to him, who is called the Lord's Servant m the former chapter, as we ihewed before. 2. If we look to the defcription of his perfon, it can agree to no other; for it is faid, There was no guile found in his ?nGuth, he ivas brought m a lamb to the JJaughter, and as a foeep before the (hearer is dumb, fo he opened not his mouth, he. he had no fin of his own, which can be faid of no other ; therefore this chapter fpeaks of him. 3. If we confidcr the ends and effects of his fufferings, they do alfo make it rlear ; the end of his fufferings; for it is for the tran-fgreffions of his people, and as in Dan. vi. 27. Heiaas to be cut cfj\ but not for himfelf; the effects, He Jhall

y£'(? />/> feed, and ^y Z»/j knowledge jujiify many. The New Teflamenr is full to this pnrpofe, there being no fcripture in all the Old Teftament more made ufe of, nor oftener applied to Chrid than this.

2. What is fpoken in this chapter is really and literally fulfilled in Chrill, and we may briefly draw it to thefe^W heads, all which we find clearly fulfilled in him. i. To his fufferings. 2. To the ground of his fufferings. 3. To mens account and eftimation of him. 4. To the promifes made to him. 5. To the effects that followed his fufferings. \Jl, For his fufferings it is faid. That he fhould be a ?jia?i offcrroivs, and acquainted with grief; that he fhould be defpifed and rejected of men, and not he efteemed ; that he fhould be looked on asfiricken, fmitten of God, and affiid:ed ; that he fhould bear our forrows and griefs, and be ivounded for our tranfgreffions ; that he fhould be op" ■prefjed and afflicted, and brougljt as a lamb to tljefJaugh-ier ; that he fliould be numbered amongft the tranfgref-fors ; and, that he fhould die and be buried, andmaks his grave ivitb the iviclied and with the rich in his death : all which are exadly fulfilled in him. And the clearing of his fufferings, whereof we fpoke before, clears this, that not only he fuffered, but that he was brought fo low in fuffering. 2dly, For the ground of his bufferings, it is faid to be for the fins of his own elect; He bore our griefs and carried our forrows ; he was wounded y^/r our tranfgreffions, and bruifed for our ini' quities ; there was no guile found in his mouth ; the greated enemies of our Lord could impute nothing to him; Pilate was forced to fay, that he found no fault in him : All which fhew that it was for the tranfgreffions of his people that he fuflered. Z^h'-, As for mens little efleem of him, it is alfo very clear ; for he was defpifed and rejected of men ; we hid as it were our faces from him ; he was defpifed, and we efleem-ed him not ; the world thought little of him, and we that are eleft thought but little of him. And what is

more

more clear in the gofpel than this ? where it is told, that he was reproached, buifetted, fpit on, defpifed ; they cryed, Away with him, crucify him ; he trufl-ed in God, let him deliver him ; but God hath for-faken hiin. A-thly^ As for the promifes made to him, he fliall fee his feed, he fhall prolong his davs, and the pleafure of the Lord fhall piofper in his hands, he fliall fee of the travel of his foul, and be fatisfied, and by his knowledge fliall many be juftified, '<^c. What mean all thefe, but that he fhall die, and rife again, and have many converts, that God's woik fhall thrive well in his hand, and that he fhall have a glorious kingdom, and many fubjeds ? Which is called afterward his having a portion with the great, and his dividing of the fpoil with the ftrong : All this was ac-compiifhed in Chrifl, when after his refurreclion many were won and brought in by the gofpel to believe on him.

And tho* the Jews and Heathens concurred and confpired to cut off all Chriftians, yet his kingdom fpread, and hath continued thefe fixteen hundred years and above, ^thly^ As for the etfecls that followed his fulferiiigs, or the influence they had on the elecl people of God ; as many converts as have been and are in the world, as many witneffes are there, that he is the Mefliah ; every converted, pardoned, and reconciled foul feals this truth. Hence i John v. 7, 8. it is faid. There are three that bear witnefs in heaven^ the Vather, the Word, and the Holy Ghnjl^ and thefe Three are one ; and there are three that bear witnefs on earth, the Spirit in his efficacy, the Water, in the fandifying virtue of it, in changing and cleanfing his people, and the Blood in the fatisfying and juilifying virtue of it; and thefe Three agree and concur in one, even this one, to wit. That Jefus Chrifl is the Son of God ; and then it follows, he that believeth hath the witnefs in himfelf, becaufe he hath gotten pardon thro' him, and therefore can fet his feal to this truth, and fay, truly Chrift is the Mefliah. The

The ?//6' is. To exhort you to acquaint yourfelves with ihcle things that ferve to confirm this truth ; the book of the Ads of the Apoitles, and the epiiile to the Hebrews are much upon it, to hold out, and t9 prove Chrift Jefus to be the true Mefiiah, and Saviour of his people. If this be not made fure and certain, we have no firm j^round for our faith ; and tho* it be fure'in itfeif, yet-fo long as it is not fo to us, we want the confolation of it; and there is a tv/o-fold prejudice that comes through our want of thorough clear-nefs in, and afTurance of this truth. 1. To the generality of hearers, there is this prejudice, that they are fo carelefs and little foHcitous to reft on him. And as it made the Jews to reject him, who to this day flum-ble at him on this fame very ground, that they know him not to be the Meflsih, the Chrifl of God, in whom is accompliflied all that was fpoken of the Mef-fiah ; fo Chriltians not being thoroughly verfed in it, they do not reft on him, nor clofe with him as the true Mcffiah. 2. There is a prt^judice alio from it to believers, wdio have only a glimmering light of Chrift's being the MefTiah, they come fliort of that confolation. they miglu have, if they were fixed in the fairh of it: There is this great evil among Chriflians, that they ftudy not to be folidly clear and thoroughly verfed in this point; {o that if they were put to reafon and debate with a jew, if there were not a witnefs within themfclves of it, the faith of many would be exceedingly fliakcn.

2. From this, that the prophet never fpcaks of Chrift's fufl'erings, but he makes application of them ; he carried cur griefs, he was wounded for oi/j' tranf-grelTions, Is'r. Ohfcr-ve, That believers fliould look on Chrift's fufierings as undergone for them, and in their room and place : We cleared before, i. That Chrift fuffered for fome pecujiarly, and not for all; and 2. That believers fhould endeavour the clearing of their own interelt in his fiifienDgs, and that they

Vol. I. No. 4. Y y have

^-^54 ISAIAH LIII. Vcrfe .u 5- . Serm. 2r.

have a r!<;ht to them : Now we brieily add this 3c/ a-kin to the lormcr ; that believers, and fiich as are fled to Chrlil for refuire, ihould look on his fufferinjis as undergone for them ; and the fame fcriptiires which we cited to confirm thefe, will coniirm this: The rea-fon why we woukl have you confirmed in this, is, be-caufe, I. It is this only that will make you fuitably thankful, it is this which is a notable ground of that fong of praife. Rev. i. 4. To bm that hath loved us, and zjajtdcd us from our Jins in his o'un blood, he. 2. This is a ground of true, folid and ihong confolafion, even to be comforted in the applicatory faith of ChrilPs purchafe. 3. It is the Lord's allowance to his people, which they fhould reverently and [hankfully make ufe of, even to look on Jefus Chriit, as wounded, pierced, and lifted up on the crofs for them ; and by doing this according to his allowance, there is way made for application of all the benefits of his purchafe.

3. From the fcope (looking on the words as fpoken to remove the fcandal of the crofs) obferve (which may be a reafon of the former) that men will never conceive of Chrill rightly in his fufferings, except they take him as fuifering for them, and in their room: This looking on Chrift, leads i. To conceive highly of the glory of his grace, and condefcending love to fmners. 2. It leads to Chrilt's faithfulnefs, who came to the world on our errand, accordincr to the ancient tranfaftion in the covenant of redemption, as he is brought in, faying, Pfal. Ix. Lo, I come; in the volume of thy book it is 'written of me, I delight to do thy ivill, 0 God. 3. It leads to a fixed belief of God's holinefs, juitice and goodnefs, in exacfing fatisfac-tion of his own Son. and in accepting that fatisfac-tion. 4. It gives a right view of the way of grace, and lets us Ice it to be a moft real thing : God the offended party accepting of the price, and Chrift paying it. Thu< ,h. believer's faith gets a fight of Chrift iatisfying, as if he faw his own debt fatislied by him-

felfj

ielf; it fees him undergoing the curfe, and juflice in-Aiding it on hirn, that the believer may go tree.

The ufc is, To fhew the neceffity of ftudying the well grounded ajDjjHcation of Chrifl's fufferings for us; much of the reafon why Chrid is not more prized Hes here, that he is not looked on as paying our debt; o-therwife when challenges ot the law and of juftice take hold on the foul, if Chrift were feen interpofing, and faying, A body hq/i thou prepared unto nie : And if judice were feen exacting, Chrilt performing, and God accepting his fatisfaclion, and that in fign and token that jultice is fatisfied, he is raifed from the dead, juflitied in the Spirit, and is entered in poffef-fion of glory as the believers fore-runner in their name : It would afford precious and lovely thoughts of Jefus Chrid, and humbling thoughts of ourfelves : Therefore there is a necellity, if we would confider his fufferings aright, and prize and efteem him, that we endeavour to make particular application of them to ourfelves on good grounds. 2. Upon the ether hand know, ye who have no ground to make this application, that ye cannot efleem aright of him or his iufferings, nor of the grace that iliined in them, be-caufe ye have no title to, nor can, while fuch, have any clearnefs of interefl: in them. 3. For you that would fain ha»e a high efleem of ChrHl, and yet are all your days calHng at this foundation, never think nor expert to win rightly to efteem of him, fo long as ye fear to make application of his purchafe ; and therefore that ye may love and praife him and efteem rightly of him, labour to come up to the making of this application on folid and approved grounds.

4. More particularly from this part of the aggravation, Tet ive cflccmcd him ffr'icken^ fmittcn of God, and afflided: We have a fourfold confirmation of truth, or four precious truths confirmed, i. That our Lord Jefus in his fufferings did really fiiffer, and was really brought low in his fufferings, fo as on-lookcrs thought

Y y 2 him

him a mofl: defpicable man, and one that was ftricken and finitten ol God, and afllicted: Ot this we fpoke on the beginning of the 4//^ verle. 2. We have here an evidence of the exceeding great freenefs of grace, and of the love of Chrill in his fuflferings, in fo far as he bare their forrows, and payed their debt that counted him fmitten : There was no good thing in us to de-ierve or procure his fufferings, but mofl freely he underwent thefe fufferings, and undertook our debt, Rom. V. 8. ' God commends his love towards us; in • that while we were yet fniners, Chrlfl died for us :* and verfe 10. ' While we were yet enemies, we were ' reconciled by the death of his Son :' Can there be a greater proof of infinite and free love than appears ia our Lord's fufferings ? There was not only no merit on our fide \ but on the contrary, defpifmg, rejecting, being afliamed of him, reproaching him, kicking a-gainll him, and rubbing of affronts on him ; Paul and others having their hands hot in his blood.

life I. Confider here, behold and wonder at the free love of God, and rich condefcending love of Chrifl; he (lands not at the bar and prays for them that were praying him to pray for them : But as it is in the end of the chapter, it was for trani'greffors ; it was even for fome of them that were feeking to take away the life of the Prince of life, and ror other tranf-greffors.

2. Know that in them to whom the benefit of Chrifl*s death is applied, there is no more worth than there is in others who do not fliare of the benefit of it: It is the opinion not only of hereticks, but fome way of many ignorant profeffors, that thofe for whom Chrift died, are better than others : But here we fee a proof of the contrary ; he dies for rhem that accounted him fmitten of God : And this he doth for two rcafons, i. To fliew the riches and freedom of his grace, that could overcome man's evil and malice, and outreach the height of the defperate wickednefs

that

that is in man, and (lands not fto Ipeak fo) on Hep-ping (cones, but comes over the greatelt guilt of fm and enmity in the creature. 2. To comfort and encourage his followers when engaged to him, againft and out over their grolTcfl failings and greate(t mifcarriages ; he that loved them when they were defpifing and re-jetting him, and fpitting in a manner in his very face : Will he now give up with them when they have fome love to him, for this or that corruption that (lirreth or breaketh forth in them? Thus the apodle reafons, Rom. v. 10. If ivhcn ice iverc enemies ice were recoU" died to Godbi the death of his Sou, much more being re* conciled ivejhall be favedhy his life : We were enemies when Chrill: gave himfelf for us, but through grace we are fomewhat better now; enmity and defpite in lis was then at an height, now it is weakened, re-ftiained, and in fome meaiure mortified : And if while we were at the height of enmity againd him, he died for us to reconcile us to God ; how much more now being reconciled, may we expeft peace and fafety, and all the benefits of his purchafe through him : Thus there is a notable confolation, from his bent of malice that was fometime in us, compared with the victory that grace hath now gotten over it; and the gradation is always comfortable, to wit, that thofe 1u(lS that once did reign, and were without any gracious oppofiiion made to them or any proteflation entered againlt them, prevailing it may be publicly, are now oppofed and protefted again ft : And if Chrift (lood not on the greater, will he ((and on the lefi'er ? And our Lord allows this fort of reafoning Co much the more, that he may thereby ftrongly engage the heart of the believer a'j[ain(l fm, and to the admirinjr of grace, withal to the ferious itudy of holinefs.

3. It ferves to let you know how much ye believers are engaged and obliged to grace, and what thanks ye owe to it. i. Look to what fatisfies for your debt, ye pay not one farthing of it, our Lord Jefus payed all.

2. Look

2. Look to the moving caufe, it is to be attributed to nothing in you, but ahogether to free grace: Some poor dyver may by his pleading prevail with an able and pitiful hearted man to pay his debt: But there was no fuch externally moving caufe in you to procure this of,Jiim, but he freely and willingly, and vi'ith delight payed our debt when ye were in the height of malicious oppofition to him, doing all that might fear him from it: And had it been poilible that man's malice, defpifrng and defpite could have fcarred him, he had never died for one fmner; but he triumphed o-penly in his grace over that, and all that flood in his way.

4. We have here a confirmation of that truth that holds out man's malice and defperate wickednefs; And can there be any thing that evidenceth man'a wickednefs and malice more? Than i. To have enmity againfl Chrift, 2. To have it at fuch an height as to delpile him, and count him fmitten and plagued of God. And 3. To be at the height of malice even then when he out of love was condefcending fo low as as to fuffer and fatisfie juflice for him ; ye may pofli-bly think that it was not ye that had fuch malice at Chrifl ; But faith not the prophet, We ejleemed him Jtniiicn cfGod? Taking in himfelf and all the elett, which might give us this obfervation, That there is nothing more defperately wicked, and filled with piore enmity againll Chrid in his condefcending love, and againfl God in the manifeftation of his grace, than when even eleft fouls for whom he hath fufl'ered, de-fpife him, and count him fmitten of God and afflicted : It is indeed very fad, yet very proritable, to walk under the deep apprehenfion, and foul-preffure of heart-enmity againfl God and.Chriit. Are there any of you that think ye have fuch fmful and wicked natures that difpofe you to think little of Chrill, to de-fpife and rcjed him and his grace? God's eled have this enmity in tlieir natures : And if fuch natures be

in

in the ele£l, what iniift be in the reprobate who live and die in this enmity ? If this were ferioufly conli-dered and laid to heart, () but people would be humble, nothing would ailed the foul more, and (lound to the very.heart, than to think that Chrift fufFered for me, through grace an ele6l: and a believer ; and that yet notwithflanding I fhould have fo defpifed and rejefted him, and accounted him fmitten of God and afllicted : Let me exhort all of you to look back on your former walk, and to lay this enmity to heart, for the day is coming when it will be found to be a biting and confcience-gnawing-fin to many. 4. In that he aggravates their enmity from this. Obferve this truth which is alfo here confirmed, that there is nothing that gives fm a deeper dye, than that it is againft grace and condefcending love, that is, againfl Chrill: when fuft'ering for us, and offered to us : O ! That makes fin to be exceeding finful, and wonderfully abominable ; and thus it is aggravated, Heb. ii. as greater than the contempt of Mofes his law : And Heb. vL It is accounted to be a crucifying the Son of God afrejb, and a putting him to an open jhawe ;' and Heb. x. It is called a treading him under foot; an accounting the blood, of the covenatit to be an unholy things and a doing defpite to the fpirit of grace : Thefe two lafl fcriptures look mainly to the fin againfl the Holy Ghoft ; yet fo as there is fomewhat of that which is faid in them to be found in all unbelievers, for defpifing of Chrift : • It is a fin fomeway hateful, even to the publicans and finners to hate them that love us, to do ill to them that do good to us; how much more finful and hateful is it to defpife and hate him who loved us, fo as to give himfelf for us, and when he was giving himfelf for us ? There are many fms againft the law that will draw deep, but this will draw deeper than all, even finning againft grace, and the Mediator interpofing for finners, and manifefting love to them : And the reckoning will run thus, Chrift was manifefted to

you

you in this gofpel as the only remedy of fm, arfd fet forth as crucified before your eyes, and offered to you in the gofpel, and yet ye defpifcd lilm, and efteenied him not: And let me fay it to believer.-;, that it is the greated aggravation of their fm : It is true, in foine refped, that the /ins of believers are not fo great as the fms of others, they not being committed with fuch deliberation and full bent of the will, nor from the dominion of fjn ; yet in this refpecl they are greater than the fins of others, hecaufe committed againii fpe-cial grace and love actually communicated ; and therefore when the believer confider.s, that he hath requited Chrift thus, it will affecl him mofl of any thing, if he has any fuitable tendernefs of frame.

5. Fronr confidering that it is the prophet who ex-preOfes this aggravation, we may obferve, that the believer who is moft tender, and hath beR right to Je-fus Chrift and his fatisfaction, and may upon bell ground apply it, will be moft fenfible of his enmity, and of the abominable guilt there is in defpifing and v/ronging of Jefus Chrift ; therefore the prophet brings in himfelf as one of thofe that by Chrift's ftripes were healed, owning his guilt, zoe dcfp'.fed and rejecfed him, we efteemed him not, wc judged him fmitten of God: The reafon is, becaufe intereft in Jefus Chrift makes the heart tender ; and any wrong that is done to him to affecl us the fooner and the more deeply, the fcurf that fometime was on the heart being in a mcafure taken away ; an intereft in Chrift a-wakeneth and raifeth an efteem of him, and produc-eth a holy lympathy with him in all the concerns of his glory, even as the members of the body have a fellow-feeling with the head : Make a fuppofition that a man in his madnefs Ihould fn>ite and wound his head, or wrong his wife, his father, or his brother; when that fit of madnefs is over, he is more affected ^vith that wrong than if it had been done to any other member of his body, or to other perfons not at all,

OF

br not fo nearly related to him : 'I'here is fomething of this pointed at, Zech. xii. lo. The^ JJoall look upon h'lm 'whom they have pierced^ and mourn for hlm^ as a inan doth for his only foil: As if he had faiti, the itrokes they have given the head ihall then be very heavy and grievous to be borne, and will be made to their feeling to be afrefli; they thought not much of thefe Avoundings and piercings of him before, but fo Iboii as their interelt in him is clear, or they come cordially to believe in him, they are iincerely alfcfted with the wrongs done to him.

The ife is. That it is a mark, to try If there be indeed an intcreft in Chrift, and if it be clear '. The man whofe intered is clearelt, i. His wrongs done to Chrifl will prick him moft, if the wrongs be done by others they affect him ; if by himfelf, they fomeway make him to faint: Hardneis of heart under wronging of Chiift, is too great an evidence that there is little or no ground for application of his fatisfacftion, but it is otherwife, wheil wrongs done to CMirifl: affed us molt. 2. When not only challenges for fin againft the law, but for fins againft Chrifl: and grace offered in the gofpel, do become a burden, and the greateft burden. 3. When the man is made fenfible of fecret enmity at Chrifl, and is dilpofed to muiter up aggravations of his finfulnefs on that account, and cannot get himfelf made vile enough ; when he hath an holy indignation at himO^lf, and with Paul counts himfelf the chief offinncrs : Even though the evil was done in ignorance, much more if it hath been againfl: knowledge : It is no bad fign when fouls are brought \o heap up aggravations of their guilt for wrongs done to Chrift; and when they cannot get fuitable exprefljons fuiiicienrly to hold it forth, as it is a bad fign to be foon fatisfied in this : There are many that will take with no challenge for their wronging Chrifl, but he-hold here how the prophet infills, both in the words before, in thefe, and in the following words j and he

Vol. I. No. 4. Z z can

^Cri ISA IAII UII. fcrfe 4, 5. Serm. 21.

can no more get off the thoughts of it, than he can get oiFthe thoughts oFChrilt's futierings.

6. While the prophet I'aith, when Chrifl was filtering for his own, and for the reft of his peoples fins. We cjicemed him ?iof, but judged him Jmllcn of God ; ohferve briefly, becaufe we haden to a clofe, that Je-fus Chrift: is often exceedingly miitaken by men in his mod: glorious and gracious works ; can there be a greater mii'fake than this ? Chrilt fuifering for our fins, and yet judged fmitten and plagued of God by us, or which is more even Chrift jeius is often fliamefully miftaken in the work of his grace, and in the venting of his love towards them whole good he is procuring, and whofe iniquities he is bearing.

The life of it fcrves, i. To teach us when we are ready to pafs cenfure on Chrift's work, to fland ftiil, to animadvert on, and to correct ourfelves, left we conltruct unfuitably of him : He is much wronged as to his public work ; as it he were cruel, when indeed he is merciful ; as it he had forgotten us, when indeed he remembers us ftill : And as to his private work in particular perfons, as if he did fail in his promife when he is mo(t faithful, and bringing it about in his own way. And 2. (which is of afrinity to the former) it is a warning to us, not to take up hard conltructions of Chrift, nor to mifconftrue his work, winch when mifconftrued, himfelf is miltaken and miiconftrued. How many think thiu he is breaking when he is binding up, that he is wounding when he is healing, that he is deftrovinsx when he is humblinij ? Therefore we iliould lufpend palling cenfure till he come to the end and clofe of his work, and not judge of it \)\ halves ; and then we fliall Ice there was no fuch ground for mifconftruing him, who is every day holding on in his own way, and fteadily purfuing the fame end that he did from the beginning •, and let him be doing io. To him be praife for ever.

SER.

SERMON XXII,

Isaiah LIII. Vcrfe 5,

Verfe 5. But he zuas ivoiindsdfor our tranfgrc/Jiom, h^ ivas brii'tfcd for our iniquities : The chajiifcmcnt of our peace ijuas upon him, and ivith bis. Jiripcs luc are. h(^akd,

T Is hard to fay whether the fubjed of this verfe, and aimed of this whole chapter, be more fad or more fweet; it is indeed a fad fuBject to read and hear of the great fufferings of oyr blelfed Lord jefus, and of the defpightful ufage that he met \vith, and to fee fuch a Hood of malice fpued and fpit out on that glorious farrh : So that when he is bearing our griefs, and carrvinu: our forrows, we do even then account him plagued, fmitten of God, and alHicled, and in a manner look upon it as well-deferved : Yet it is a moft fweet fubiedt, if we either confider the love it comes ' from, or the co,mfortable effeds that follow it; tha* hath been the rife, the caufe, and the occafion of much f)nging to man, here below, and is the caufe and occafion of fo much fmging among the redeemed that are this day before t,he throne of God ; and as the grace of God hath overcon^e the malice of men, fo we are perfuaded this caufe of rejoicing hath a fweetnefs in it beyond the fadnefs, though often we mar our own fpirituai mirth, and know not how to dance when he pipes unto us.

Thefe words are an explication of the 4//; verfe, where it is alVerted that Chrifl^s fuiterings were not for himfelf but for us, from, and by which the prophet having aggravated mens malice, who notwith-

'Lz Z lUuding

t

flariding cfteemed him not, yea judged him fmitten of God, he comes again for furthering and carrying on this fcope, to ftiew more particularly the ground, end, and eflecls of Chrilt's fufierings ; where ye fliould remember what we hinted before in general, that men will never think nor conceive of Chrifl's futferings rightly, till they conceive and take hijn as fuffering for them ; and when we confider this, we think it no wonder, that the moll part efleem but little of the fuf-ferings of Chrid, becaufe there are but few that take him under this notion, as (landing in their room, and paying their debt, and as Ijeing put in prifon for them when they are let free.

In this 5^/^ verfe, we have thefe three, i. A further expreliion of Chrifl's fufterings. 2. The canfe of them, or the end that \\^ had before him in them. 3, The benefits and fruits or effefts of them.

There are in the words four expreffions which I fliall clear, i. He loas wounded, to fhew the reality that was in his fufferings, he was adually pierced, or as the word is ren(;lered in the margin, tormented, and the caufe is our tranfgrcjftoyis ; and while it is faid. He was ivounded far our iranfgrejfions, he means, i. That our trai^ifgreffions procured his wounding, And 2. That his wounding was to remove them, and to procure pardon to us. 2. He ivas hru'ifed, that is, preffed as grapes in a wine-prefs, he underwent fuch a wounding as bruifed him ; to fliew the great guilt of fin, and the he^vinefs of wrath that would have come Q\\ us for it, had not he interpofed : And the caufe is our iniquities ; and thofe two words tranfgrcf-Jions and iniquities Ihew the exceeding abomina,blenefs of fm ; traiifgrelJions or errings pointing at our common fins, iniquities or rebellions pointing at greater guilt. 3. The chajlifement, or as the words will bear, the difcipline of our -peace tvas upon him; it fuppofes firft. That we by nature were at enmity with, and men^ics to God, Sccoudly, That before our peace

could be procured, there behoved to be a fatisfadtion given to juflice, the Mediator behoved to come under difcipHne and chafUfeinent. 4. And by bisjiripes lue arc healed ; he was fo whipped, that the marks of the rod remained behind ; the lirft benefit looks to pardoa of fin, and peace with God in the fiift three expref-fions; the fecond in this lafl expreffion, looks to our fimdlification and purging from the dominion and pollution of fin; by Chrill's becoming fin for us, there is a vvay made to wafh us from all the guilt of fin, and from all the foul fpots and (lains that were on us by fin, and he hath thus procured holinefs to us; we come eafily by it, but it cofl Chriil dear, yea, very dear.

Thefe very fad, but mofl fweet, and foul-comfort* ing words, hold out a fliort fum of the fubftance and marrow of the gofpel; and becaufe they do fo, we Ihall fpeak of them fummarily together ; and yefliould the more ferioufly attend, efpecially fuch as are more ignoiant, that by the reading and opening up of this Verfe ye may be brought and kept in mind of the fum qf the gqfpel ; and to make the matter the more clear, I fhall endeavour to make the doctrines drawn from it, as fo many anfwers to fix or feven queftions. As i. What is man's condition naturally, and what is the condition of all them that get no benefit by Chrifl's death ? 2. How is man redeemed and freed from that condition; 3, By whom is he freed, or who makes the fatisfadion ? 4. How doth he perform that fatis-fadion ? 5. What are the benefits that flow from, and come to us by the fatisfaftion performed ? 6. Who are the perfons for whom Chrilt hath performed the fatisfaclion, and to whom he hath procured thefe benefits ? 7. What is the way how thefe benefits are transferred or derived to thofe perfons ? And putting thefe h\'t\\ together, we may have a fhort catechifm jn one verfe.

I. Tl^euwhat is man's condition by nature? ly^.

:,66 ISAIAHUW.Vcrfe S' Serm. 22.'

He is under tranfgreflions. 2^/y, Under iniquities. yfly^ At enmity with God. And ^tbly. Under wounds 3nd loathlbme difeaics of a finful nature : In a word, man bv nature is a finner, guilty, greatly guilty, under God's wrath and curie ; and at enmity with God, of a moft finful and abominable nature, even fick \vit*h, and loathfome, becaufe of fin. The firft is implied in this word. He was is;ounded for our tranfgrejfions^ that is our common fins; the fecond is holden out in the next word, He was brulfed for our iniquities^ or rebellions, which holds out great guilt; the third in that word, The cha/iifement of our peace was upon hiin, which fuppofes that, we were once without peace with God ; the lad word, By his Jlripes we are healed, fup-pofeth, that we continue in that condition filthy and polluted, and polluting ourfelves more and more, greedy to drink in fin, and wounding and fickning ourfelves by fin. Now lay thefe four words together, they clear this truth to our judgment, and fcrve to point out to us the neceffity of a Mediator. Again, confider them in a fecond notion, and they tell us, that even the eledl: themfelves, are by nature in the (ame finful find rebellious condition with others, at enmity xyith, and under the curfe of God, and abominably polluted before they be wafhed and healed, as the apoftle aiierts, Ephef. ii. We are by nature chiU dren of wrath even as others ; and here it is plainly declared. He iva^ wounded for our tranfgrejj'ions, he was bruifedfor our iniquities, &c. Some are ready to think (as was hinted before) that the eled by nature were better than others, or that God forefaw they would be better than others, and therefore he eleded them. This piece of Arminianifm is in ^11 naturally ; but this text in down-right coiuradiclion to fuch a ground-kfs conceit, anfwers and aflerts that by nature they are even like others, a^ the apoftle faith, Rom. xi, 32. God hath concluded them all under unbelief that he might have mercy en all. All the eled as well as o-

thers.

thers, are concluded under fin and wrath, that the •way of obtaining any fpiritual good, might be by mercy and free-grace alone.

2. How are men freed from this finful and mlfera-ble condition ? Anfiucr^ \. In general before the quarrel can be taken away, and their peace can be made, there muffc be fatisfaclion, which is implied in thefe words. The chajlifcment of our peace ivas upon h'un ; which fuppofes the neceflity of a fatisfadion made or to be made, in refpect of God's decree and comniin-ation, who faid, 77^6^ day thou finnc/i^ thoujlyalt d'lc^ and curfcd is every one that continues not in all things ivriiien in the law to do them. 2. And more particularly, there muft be a fatisfaQion; becaufe there is 1//, The juflice of God that hath a claim by a (landing law. 2c//v, The holinefs of God that mufi: be vindicated. And 3fl'/j', The faithfulnefs of God that muft be performed and come to pafs what it hath pledged itfelf for, as well in reference to the threatning as to the promife ; for thofe words. Hath he/aid^ and will he not do it ? relate to the one as well a8 the other ; there is a great miflake in many, while they leap im-med'ately to mercy, without minding the necelilty of a fatisfaciion to provoked juflice, and on this ground that God is merciful; which, if it were an argument good enough, it would fay, that all, even the reprobate may get mercy ; but we fhould confider the way that God hath laid down for fmners coming to mercy, and how that before peace can be made, he will needs have fatisfaclion to his juflice.

3. Who maketh the fatisfaclion ? The text fays, it is he and him; he was wounded for our tranfgref-fions, the chaftifemcnt of our peace was on him ; and who is this he and hiin? It is in general the MefTiah, who was then to come, he who was conceived by the Holy Ghofl, born of the Virgin Mary, who fuffered and was crucified, who died and was buried, and rofc the third day j even he, who having the nature of

God

-^86 ISAIAH LIII. Vcrfe 5. Sefm. 22.

God and our nature united in one perfon, lie his oivn-felf bare our fins in bis body on the tree, as is laid, 1 Pet. ii. 24. and he ivbo kncu no fin, ivas made fin for us, that we might be made the righleoufnefs of God in him ; as it is, 2 Cor. v. ult. even he of whom the apoftle hath been fpeaking here, while he fays, We, as am-baffcidors for Chriji, as though God did befcech you by us, ive pray you in CljrifCs ftead be ye reconciled unto God : And when we fay it is Chrili that is meant, we are to underfland it as well negatively and exclufively, excluding all others, as pofitively including him ; when we itiake him to be the only Saviour, we exclude all that men can do, with their penance, prayers, good works, and all that angels can do ; neither man nor angel could fatisfy divine jultice, anii make cur peace with God; and therefore it is laid, Ads iv. 12. Neither is there fal-vatioji in any other ; for there is no other name under heaven given among men ivhereby we muft be faved, but the name of 'Jefus, where it is clear that all others are excluded, as it is, Pfal. xl. 6. Sacrifice and offer-' ing thou wouhleft not. Sec. neither penance, performances, nor any other thing will do it; but it is faid, Lo, I come, in the volume of thy book, it is written of me, I delight to do thy will, 0 my God. Take this then as another ground of ra\ ing knowledge, that it is our blelfed Lord Jefus that fatisfies juftice, even he who being God, was conttnt to become man, and is God and man in one perfon ; he, and he only undertaking the debt, fatisfies juftice.

4. How does he fatisfy juftice? Anfw. He was •wounded for our tranfgrcjfions., he was bruifed for our iniquities, the chaftifemcnt of our peace was on him, and by his ftripes we are healed t In which words obferve tnefe three things, i. In Chrift's fatisfadion for us there is an atlual undertaking, he becomes furety, and enters himfelf in our room ; when all other things are rejeded, angels, men with their facrifices, thouf-inds of rams, ten thoufand livers of o} I, and the

fruit

fruit of the body, then our Lord Jefus comes In and undertakes, Pfal. xl. 7. Lo, / come, he fatisfies for our tranfgreflions; which fuppofes that juftice could not have demanded our debt of him if he had not undertaken it; therefore Heb. vii. 24. he is called the furety of a better ieftament; for he comes in our room and place, and undertakes to pay our debt; even as if a man under debt were going to prifon, and another able, rich man fhould undertake to pay the debt, although the debt fhould lie by for a while unpayed, yet the creditor will get a decree on the furety for payment of the debt when he pleafes to fue him ; i^ Jefus Chrifi: enters as bondfman for our debt, and becomes liable to the payment of it. 2. Chrifl's performance and payment of the debt according to his undertaking, implies a covenant and tranfadlon on. which the application is founded, which we fliewed was alfo implied in the foregoing words, verfe 4. He hath home our griefs^ and carried our farrows. God the Father, Son, and holy Spirit, are the party wronged by fm. Jefus Chrift confidered perfonally' and as Mediator, is the party undertaking : The terms are. That he fhall fuffer, and fatisfy juftice for us, and that we (hall go free, that his paying fliall be our freedom, that the debt which he pays for us fhall not be exa£led of us in perfon, 2 Cor. v. ult. He lubo knew noftn, was made fin for us that we might be made the righteoifnefs of God in him ; and here, the chajlifc-inent of our peace was on him ; it was transferred from us to him, that by his firipes we might be healed; by his (tripes and wounds health was procured to us. 3. Our Lord Jefus in fulfilling the bargain, and fatisfy-' ing juftice, payed a dear price; it was at a very dear rate that he bought our freedom ; he was wounded, bruifed, fuffered firipes and puniflmient: So that ye may take the anfwer to the queffion in fum to be this, our Lord Jefus performed and fatislied for all that was due by us, by undertaking our debt, and paying a . Vox. L No. 4, A a a dear

dear price for fmners, according to the covenant of redemption ; he came under the law, and the law (truck at him as furety, and he anfwered its demands, and fully and condignly fatisfied the juftice of God for us.

As for that queftion, Whether Chrift might not by one drop of his blood have fatisfied ? and fuch like, we think them very needlefs, too curious, and little or not at all edifying ; but if it be afked, Why Chrift paid fo much ? \vq anfwer, i. It behoved Chrift to pay a condign fatisfaclion to juftice. 2. It was meet that he fhould pay all that he paid. Firji, We fay, it behoved to be a condign fatisfaftion: For ly?. It behoved to be a price equivalent to all that the elect Ihould have futfered, had not he interpofed. 2dly, It behoved to be proportionable to the juftice of God ; for God having laid down fuch a way of fliewing mercy, that his juftice ftiould be falved, there behoved to be condign fatisfadion for the vindication of juftice; which was done by Chrift's fuffering to the full undoubtedly ; if we confider, i. The excellency of the perfon that fuffered, God and man in one perfon. 2. If we confider the nature of his fufferings, that they were exceeding great, heavy, and preffmg. And 3. If withal v.^e confider the manner of his fufferings, that it was with much readinefs and chearful-iiefs of obedience to the Father's will: That fuch and fo excellent a perfon fliould fuffer, and fuffer fo much, and fufter in fuch a way ; this fure makes condign fa-tisfadion, and fo juftice is thereby fully fatisfied, and made as glorious as if all the eledt had fuffered eternally : Therefore we fay, that his fufferings were a condign and proportionable fatisfa6lion to juftice for them whofe debt he payed, by this juftice is completely and glorioully fatisfied. Secondly, We faid that it was meet that he ihould pay all that he payed, and fo it is, if we confider, i. The excellency of immortal fouls, a little price (as all that men or angels

could

could have payed would have been the fmeft gold, fil-ver, or precious ftones) could not have done it, The redcnipticn of the foul is precious, and ceafeth for ever, to wit, amongfl; all the creatures, Pfal. xiix. 8. 2. The feverity of juflice on the jufl: account of fin, called for fuch a price. 3. God's end, which Vv'as to make both his grace and juflice glorious, required, and made it meet that our Lord fliould fuller condign-ly, and in his fufterings fufter much, even all that he did fuller; and in this ye have an anfwer to this que-ftion, why Chrift fuffered fo much as the lofs (to fpeak fo) of his declarative glory for a time, outward fuffer-ings and inward fuft'erings, even the bruifing and fqueezing that his foul was under, which made him to fay, that // 'iuas heavy unto death, and exceeding for-roufuL Let not fmners then think it a little or a light thing to get a foul faved, the redemption whereof ceafeth for ever as to us or any creature: Behold herein the glory of grace eminently fhiaeth forth, when there is fuch a price payed for that which in fome refpeft is of fo little worth ; and alfo the glory of juftice, when fo great a price is demanded and paved down for Its fatisfadion, by fo worthy and excellent a perfon ; and let none think little of fin, the guilt whereof could not be otherways expiated, the challifement of our peac" behoved to be on him.

5. What are the benefits that come by thefe fuf-ferings? Anfiv. 1. The benefits are fuch, that if he had not fulFered for us, we (hould have fullered all that he fuffered, ourfelves. 2. More particularly, v/c have firft, peace and p.^rdon of fin. Secondly. Heal-ing by his fufferings ; fo that if it be af^ed. What procured pardon of fin and peace with God ? We an-i'wer. It is Chrifl's fufferings: Or if it be aiked. What is the caufe of God's jufiifying finners ? We anfwer. It is Chrifl's fatisfaclion or fuftering ; and it is (by the way) much to be regretted, that fuch is the ignorance of fome, that if a quefl:ion be propofed in di-

A a a 2' vers

vers words and expreffions; as if it fliould be a(ked. Wherefore are we pardoned ? Wherefore are we juf-tified ? which is one and the fame, they know not how to anfwcr ; but here ye are called to remember, tliat Chrift being wounded, and his bearing th« chaf-tifement due to you, is the caufe of your pardon and juflification. 2. Healing looks to fanclification, as we hinted in the expofition ; fo that if it be afl-ied. How comes it to pafs that a fmner is made holy ? we have it here anfwered, That tho' efficiently it comes by the Spirit, and be his work, yet meritorioufly it comes by Chrid's fufferings he bought it, by hisftripes ive are healed: And under thefe two words, peace and healing J we take in all things needful or pertaining to life and godlinefs ; for by peace the enmity is taken away, and we are reconciled to God, as Eph. ii. 14. he is faid to be our peace, and he who came to /peak peace to all that are afar off and near, and alfo by peace we underftand all the effeds of peace : I. Pardon of fm, juflification, adoption, communion with God here and hereafter, peace with our own confcience and with the creatures, eternal peace and glory, and all thofe good things purchafed by Chrift's death : For the Hebrews under peace comprehended all good things : And under healing we take in fanc-tification (as dillinguiflied, tho' not divided from thofe other things mentioned) dying to fm, and living to lighteoufnefs, with thefeveral degrees of their advance and progrefs, and the making of us to be without fpot and wrinkle, or any fuch thing, fo that we have much advantage by ChrifVs purchafe, and much prejudice through the want of it. By his death we are kept out of hell, and admitted to peace with God and every thing that is good ; we have liberty to pray for all that is good ; and are brought in his own way and time to the pofieflion of it; it is by the blood of fprinkling that we have a new and living way made

patent

patent to us unto the moft holy, and hollnefs, in the way whereof wc enter in thither.

6. To vvhotn hath Chrift procured all thefe good things ? The text faith, its our and ive^ the chaftife-ment of our peace was on him, and by his flripes ive are healed, to wit, the eledt. Whence obferve, i. That the benefits of Chrift's purchafe redound only to the elett, there is a certain felecl number to whom they are applyed, and not to all indifferently, it is only of as many as are healed, whofe chaftlfcment he hath born: It is only they whom the Father hath given him, to whom he gives eternal life, and they diall never perifh, John x. 28. They are effedually called, juftitied and fandified. 2. Obfcrvc that what Chrift jefus hath purchafed, and the benefits of his purchafe, redound, and are extended to them that are guilty of hainous fms; to them that are under tranf-greflions and iniquities, that are at enmity with God, and under many pollutions, and moft loathfome fpiri-tual difeafes ; to them who contemned and defpifed Chrift, and judged him fmitten and plagued of God, as is clear from the foregoing words ; and to them which have gone < ftraying like loft fneep, as is clear

from the words following.

(.J

This points at thefe two or three very ufeful things. I. That the eleft are by nature, and before Chrift do them good, no better than others. 2. It fhews the freedom of the grace of God that comes over that, and freely gives pardon, peace and healing to them. And 3/y, it ferves to ftrengthen a fmner's faith, who is fcnfible of his enmity and fmfulnefs, and to be a ground of encouragement to him, to ftep to, and lay hold on Chrift's purchafe, becaufe it was for fuch that he died; he may humbly, yet confidently fay, Chrift died even for iuch as me, for them that wounded and pierced him by their tranfgrelfions and iniquities ; for them that were at enmity with God, Iffc. And alas I am fuch, and will therefore on the call of the gofpel

come

come to him, and on his own terms endeavour to call myfclf on him.

7. How are thefe benefits, this juftification, pardon of fm, peace and healing, and all that is comprehended under them, derived from Chrifl to the finner that by faith fleeth unto him for refuge ? Anfwer, Thefe two generals will clear it. i. They are derived to us juftly and in a legal way; Chrifl fleps in our room, that we may come in his room. 2. They are derived to us freely, he was wounded and bruifed that we might go free; he endured ftripes that we might be healed; he got the buffets and bare the burden, and w^e get the benefits; there is not a grain-weight of it laid on us as it is fatisfadory to divine juflice. To clear this a little more about the deriving the benefits of Chrift's purchafe to us, there mufl be arefpeft had, I. To the covenant of redemption, the ground of his fuffering for us. 2. To the covenant of grace and reconciliation wherein the offer of thefe fufterings, and the benefits purchafed by them to us, and the term of both is made.

I. I fay, that refpect mufl be had to the covenant of redemption, wherein it was acled in the council of the God-head, that the Son of God fliould become man, and fuller, and condignly fatisfy divine juflice by paying the price due by the elecl, and that that price being laid down, it fhould be made forthcoming to them for whom he paid it, and be reckoned theirs, :uid they fet aftually at liberty, when having recourfe thereto by faith ; and here there is a legal ground for transferring Chrifl's purchafe to and upon us ; the bondfman latisfying, we the debtors are on that account abfolved in his own order and method, and liave a right to feek the application of the price, and the benefits purchafed by that price ; Chrifl Hands in our room at the bar, and fentence pafTed on him to pay our debt ; he fatisfied according to his undertaking for us: And upon the other hand, we are brought

in.

in, and the fentence of juftification palFed on us on that account: He, faith the ajx)ftle, who knew no fin, is made fin for us, that in him we may be accounted righteous, and may be declared free (as we are) by virtue of his fatisfaftion.

But it may be objeded here, What! Are we then abfolved from the very time of Chrifl's death and fore-ward ? For anfwer, we would diftinguifli betwixt a right to the thing and a right in the thing (as we ufe to fpeak ;) betwixt Jus a J rem andyW in re ; the eledt from Chrifl:*s death forward, and before too, have a right to the thing, but not in the thing, as to the application of it to themfelves; an eleft perfon by virtue of Chrifl*s fatisfaftion hath a legal right to his pur-chafe before beheving, but when he comes to believe, the obflru£lion is taken away that hindred his application, and then he hath a new right not only to, but in Chrifl's purchafe; even as a perfon that is mi?ior or mad, may have a right to a great poflefiion, but by the law he is fecluded from the ufe of it till ha come to majority, and have the ufe of reafon; and this diflin61:ion we have as one of the claufes of the covenant, John vi. 39, 40. where firft: in the 39/-^ ver. Chrift fays. This is the Father'*s will that fent me, that of all that he hath given me, IJhould lofe nothing, hut Jfjould raife it up again at the loft day : It is the Father's will that eternal life be given to as many as are given to Chrifl on his fatisfadion, and Chrift hath purchafed it to them by his fatisfadtion abfolutely as to the event; and therefore they have an acceflible-nefs to it, a right to it, and cannot but partake of it; yet not fimply, but in the way that he hath laid down : And therefore idly. In the 40//-> ver. he faith. This is the will of him that fent me, that every one that feeth thi Son and believcth on him may have etertial life ; by believing they come to the application of that to themfelves which they had a legal right to before by Chrifl's death.

2. Refpeft

2. Refpecl muft be had to the covenant of grace, which is not quite another thing than the covenant of redemption,, but the making offer of it, and the benefits contained in it in the preached gofpel, when Chrift fends out his ambaffadors to woo and invite finners to Chrilt, and to bring them to the application of his purchafe; and it is by clofmg with, and receiving of Chrift's offer that the actual cure comes, and that by Chrifl:*s ftripes our fores are healed : Even as when a child that was minor becomes 7iiajor, he comes to have a right to poffefs the fame lands or fums of money by the fame law that gave him a legal or fmiple right to them before; or he comes to have a right in that, \\'hich before he had a right to : So eleft fouls that have a right to Chrift's purchafe before believing, while they are mad in nature, are under the curfe and wrath threatened in the word of God for not believing; but when they come to believe, they come to get an extract from the fame word of their right in Chrift's purchafe ; becaufe the words fays. He that believes^ is pajl from death to life, aiidjhall not come into condemnation; and fo the fame word that did condemn before believing, doth now abfolve upon a fmner's believing ; and we come at this abfolution by receiving Chrift's offer in the covenant of grace : And if it be afked. How comes it that the receiving of Chrift's free offer in the covenant of grace, gives a right to Chrift's purchafe ? We anfwer, It is by virtue of the covenant of redemption, wherein it is fo tranfafted betwixt God and the Mediator ; fo that there is the offer of the covenant received, and the covenant itfelf that concur for making over and deriving a complete right to wretched finners in Chrift's purchafe.

Let the ift ufe of this be for our inftruclion and information, which is the end why we have chofen in this way by this fliort view to give you in a very ihort fum, the marrow of the gofpel j and if ye remember

member thefe few queftions, ye may be In a capacity not only to anfwcr us, but ihroui'^h grace to excrclfe faith on C'hrift; and uc think ye will all readily grant, that thofe who cannot at all anfwcr them, fliouid not go to the Lord's fuppci : v\nd therefore that ye may retain them, we fliall Ihorily rofunie them. 1. What condition is man in by nature ? Anfiv. Under fin and mifery, even under the curfe of God ; or thus, every-man is a finncr, and liath a finful nature, or, he is under tranfgreflions and iniquities, is naturally loaih-fome, wants peace with God, and hath need c)f healing ; let this in the firfl; place fink in your hearts. 2. How is man freed from this finfulnels and niiicry ? Aufxu, lie cannot be free from it, till there be a condign fatisfadion made to divine julilce, wounding and bruifing mull be to procure healing, and chaltlfement mufl be to bring about our peace. That word, Kxod. xxxiv. W}jo loill by no means acquit the gui//y, fhould always be remembered, and faith fliould look to a Saviour for fatisfadion. 3. Who can fatisfy ? Anfw. Neither man nor angel can <\o it, no penances,. • no prayers nor performances of any mere creature will do it, but he only that was wounded and bruiied, he who by nature is the Son of God, the exprefs image of the Father's perfon, and who, in reljuft of hi^ human nature, was born of the virgin Marv, like to us in all things except fin ; it is he thai lali^iies jultice, and it is by no other way that we get paidon arid peace ■with God, and holinefs. 4. What way doth Ghrifb fatisfy jultice, and make peace betwixt God autl tinners ? Anfiv. He entered himfclf in our room, and as furety undertook our debt, ililfered the condign pun-ifhment that was due for our fiiis, and paid the price that we fhould have paid ; he in a manner left heaven and became man, led a mean life in the world, drank the cup of his father's wrath, was wounded, bruited, chaltifed, and died a curled death, whereof his hanging on the crofs was but a fign. 5. WMiat bcnrhts Vol. I. No. 4. B b b come

\()G ISAIAH U\\. Vcrfc S' Serm. 22.

come to us by his lufFerings ? Anjkv. Pardon of fin, peace with (iod and healing ; the confcicnce by his blood is Iprinkled froiii dead works, the perfon ablblv-ed, reconciled to God, made whole, and made at laft to be without Ipot or wrinkle, or any Ivich thing ; and this is not as Paj)iits blalphemoufly fptak, a putative elied:, but a mod real one. 6. Who are made partakers of this pardon, peace and heali}ig ? Anfio. The elecl have right to it, and by believing they make the application ; therefore it is faid here, our zndk we. And we may look upon the prophet fpenking in the name of all the elect, or in the name of the believing vlecf, who on believing are aclually healed. The elect ihen are healed, and the way how is by faith n:kaking application oi Jefus Chrift. y. How in juitice can he ])e condemned that Avas free of fm, and bow can we be abfolved that were guilty? AnJ'nj. He in jufUce was condemned, becaufe as our furety he came in our room, and undertook to pav our debt; and on the fame ground we wretched finners, mav in his way make application of his purchafe; becaufe it was on thefe terms that he undertook the debt, that we might be fet free ; and it is on thefe terms that it is oHered m the gofpel; that feeing he hath paid for eled iin-ners, they may upon the hearing of the otVer, clofe vith it. But how may the finner applv if ? Anfiv, Not only becaufe it is free, and freely olfcred, but by cleaving to it by faith, as the prophet doth here ; it is not only to apply it fimplv, but to itep in and reft upon it in the terms it is ollered ; io that as on the one part Jefus Chrift became really liable to fufFering, and fatisfied for our fins, when he faid, £0, I ccme^ in the *vohnnc of thy book it is written. of me^ I delight to do thy It///; fo upon the other part, the believing finner comes to apply the price paid, by embracing rhe price, and acquiefcing in the fatisfaction, and laying hold o-f it as his own, and by his being brought to fay in faith. Let his wounding be my pardon, let his chultifement

be

be my peace, and let his ftripes be my heallnp;: J^y this means as the law had a right to Chrill ior his paying the elect's debt, fo they by believing get a right to the promife of pardon and healing ; for if the bargain was fure on the one fide to piocure woujidingto Chrift, as if he had been the fmner himfelf; fo on the other fide, the bargain is as fure; the believer is fet free, and may be as really comforted, as if he had a righteoufnefs of his own, or never had fniiied.

Ufe 2. Therefore there is here wonderful matter of confolatipu to believers, that what was juftice to Chriit is grace and mercy to us, that which was pain to him, is pleafure to us ; his forrow or»r comfort, his woundr ing our pardon, his ftripes our healing, hfc.

Ufe 3. As ye would riot prejudge yourfelves of thefe benefits which Chrift hath purchafed, make your peace with God through Chrift. If your pardon and peace be not obtained this way, ye will never get it, but ye fliall be made to pay your own debt, and be liable to wrath eternally, b^caufe of inability to pay your debt to the full: Therefore (lep to, and make the offer welcome, how fmful and undone foever ye be ; the more fenfible ye be, ye are the more welcome; this is the particular ufe of the doctrine. O 1 let thefe things fink in your hearts, that ye are finners, great finners,. under wrath, and at enmity with God ; that Jefut* Chrift is the Saviour of loft finners, and that there is ijo way to pardon and peace but by clofing with him, and laying hold on hi* fatisfii^ion ; that ye niay be drawn to caft yourfelves on this evcrlafting covenant, for obtaining the benefits that Chrift hath purchafed. And himfelf blcfs what hath been fpoken for this cud and ufe.

B b b 2 S E R.

SERMON XXIII.

Isaiah LIII. Vctfe 5.

Verfe 5. Bi/t he icas zccunded for our tranfgrejfwns^ he was bruijcd for our iniquities : The chaftifcment of our peace ix^as vpon him, and with his flripcs we arc healed,

T were no fmall progrefs in Chriftianlty, to know

and believe the truths that are implied and contained in this fame verfe ; the Lord by the prophet is giving a little conipend of the work of redemption by his faving of Tinners from death, through, and by the wounding of the Mediator. We ilid a little open the meaning of the words, and gave a funi of the docliines contained in them, at lealt of fome of them which do contribute to this fcope.

The prophet is here fpeaking of Chrifl's fufferings, with refped to the caufe of them, and the effect that followed them, and fliews how this was indeed the miflake and blafphemous imputation that we had of, ai^d vs^ere ready to put on him, even to judge him fmit-ten and plagued of God for his own fins ; whereas God hath another defign ; he was altogether without fin, but he vvas wounded for our tranfgreflions, he was bruifed for oz^a* iniquities; we were at enmity with God, and he took on him the chalHfement of our peace ; and this is the effect, to procure healing to z/j-.

We fhall now fpeak a word to three doclrincs further befides what we fpoke to the la(t liay, which are thefe, I. rjiat there was an eternal defign, plot, and tranfa^ilion betwixt God and the Mediator, as to Chrill's fuffcring for the redi;cniin!^^ of ^;lcct finners before

fore he acliially fuffered. This the prophet fpeaks of as a thing concluded ; for the caufe of his fufferings was condefcended on, and the end and fruit of them was determined, which implies an antecedent tranfac-tion betwixt the Father and him for putting him in the room of fmners; and by this tranfadion juftice hath accefs to exaft the payment of this price; he in-terpofed, and the Father exa£Vs of him the payment of their debt, and feeks fatisfaclion from him for all that he bargained for. a. That this tranfaction or defign concerning the redemption of elect fmners, is in refped of Chri(l*s fuffering and fatisfying of juftice, < fully and adually peformed, he undertook to be wounded and bruifed, and he was accordingly adilually wounded and bruifed. The tranfaclion, as to the engagement in it, and efficacy of it, took place in Ifa'iah's time, and before his time ; but as to the a6lual performance of what the Mediator engaged himfelf to \ fuffer, it is fpokcn of prophetically by him as a thing done, becaufe to be done; and now it is done, and indeed long ago. 3. That the fatisfying of juftice by> the Mediator's fufterings according to his engagement, proves as eftedual to ahfolve, juftify and heal thofe, even the grofteft fmners, that come under this bargain and tranfaction, as if they had actually fuffered, and paid and fatisfied their own debt themfelves; Their fms are pardoned through his fufterings ; their deadly wounds are healed by his ftripes, as if they had ne-» ver had a wound ; their count is ftruck and crofted as clean out, as if they had never had any debt; they are acquitted and fet free as if they h^d never been guilty.

Thcfe three ckclrincs lie very near the life of the gofpel, and the propliet in this chapter, and particularly in this verfe, often mentions them. Our pur-pofe is only fliortly to explaii) them to you, as a ftiort fum and compend of the tract of the covenant of redemption: Thcjirji of them ftiews the rife of tho

worl^

work of redemption : The/€co?id fhevvs the means by which it is executed. The third holds out the ellecl and confequence, and the end of all.

For theJirji then. There was (we fay) an eternal tranfaclion betwixt God and Jefus Chrift; the Mediator, concerning the redemption of finners. His atlual redeeming, by being wounded and bruifed, fuppofeth this ; for the Son Is no more liable to fuffering (not to fpeak of his fuitablenefs) than any other of the perfons of the blefled Godhead, had there not been an antecedent tranfaclion; there was no obligation nor tye on him to be wounded, and to enter into the room of finners as their furety, for payment of their debt, if there had not been a prior engagement; neither could his wounding and bruifmg have proved ufeful, or have brought healing to us, if this prior engagement had not been. And this is it which we call the cavcnani of redemption, which we would not extend fo as in all things to ftretch it to the properties of thofe covenants and bargains which are amongfl men, it being in fome refpe(5t an expreilion ufed to make grace more difcernable to us that can conceive fo little of grace's way. This tranfadion or covenant of redemption is fometimes called the Father^s ivill and Ins law; as Pfal. xl. 8. I delight to do thywill, 0 my God, yea thy law is ivithin wv heart; and John vi. 38. It is called fo, / came from heaven, not to do mine oion ivil/y hut the will of him that fent me ; fo alfo John xvii. 14. it is called the Father's work in one refpect, and the Son's work in another. / have finifjed the work thou ^aveft me to do, which is the profecution of the fame contrivance ufually called a covenant; becaufe as to the ellentials, it halh the nature of a covenant, to wit, two parties agreeing, and terms whereupon they a-gree ; and i>s well ordered in all things for profecuting and carrying on the defign of faving lofl finners ; called, Ads ii. 2:^. the determinate cotinfcl and fore-know-»€dgc cf Cod f there was a plot and defign in God's

counfel

counfel concerning Chrift's i'ufferings, whereof his fufFerings were the execution.

To clear it a Httle, we .ihould confider thefe five things in it. i. The parties. 2. The matter about which it is. 3. The life and occafion of it. 4. The terms wherein the form of it ilands, or the means whereupon it is undertaken. 5. Some properties -of this covenant.

1. For the parties, upon the one fide is God e((en-tially confidered, or all the three Perfons of the glorious Godhead, Father, Son, and Moly Ghoft, who are all concurring in this covenant, it being the act of the determinate counfel of God ; and in this refpect God is the party to whom the fatisfa£lion for loft fm-ners is made, and he is alfo the party condefcending to accept of the fatisfaQion. And upon the other fide, the party engaging to make fatisfa£tion, is Jefus Chrift, the fecond Perfon of the bleffcd, dreadful, and adorable Trinity, perfonally confidered, now becoming the Head of the elect, that he may have them all with himfelf to be one myllical bcxiy. In the firft re-fpecl, all the three Perfons, that liune one bleifed God gives the command, or requires a fatisfaclion of God, and concur as the infinitely wife orderer of the decree ; and in the fecond refpecl, Jefus Chrill as Mediator,-undertakes to mak^ fatisfadion, Pfal. xl. 6, 7. Sacri-

Jice and offering thou didjl not dcfire: God as it were making the ofi'er, what can, or fliall be given to me for the redemption of finiiers ? facrifice and oiferiags will not pleafe, nor are accepted by me : Then follows the Mediator*s part, Xo, / come, in the 'voliims of thy book it is written of 7He, I delight to do thy will^ O my God; for though in the firft refpe£l, all the perfons in the Trinity be on the one fide, being of one will j yet in the other refpett, Chrift Jefus as Mediator comes in on the other fide to do his will.

2. As to the matter about which this covenant Is, it is about the fatisfying oi' jufticc, and making of

peace

peace between God and loft fmners ; it is that we might be pardoned, jufUfied, have peace made witli God, and be healed. It is true, there Is an end a-bove and beyond this, even the glory of God's rich j^race, and condefcending love, that (loops lo low to iave finners ; but finners pardon, and peace with God, and their healing, is the immediate end : Or it we come rearer, the matter about which it is, is the redeeming of the elect, for thele words in the text, ice and us, are of equal extent with them that are juflified and reconciled, and whom he actually healeth by hi*-wounds and Itripes, fo that whoever they be who are never juflified and healed, they are not comprehended in this bargain.

3. The rife an^ occafion of this covenant may be gathered from thefe three, i. There is the fuppofing of man's fin and fall; for whatever eledion doth, redemption doth mofl certainly fuppofe man to be lofl: and under fin. 2. There is God's decree, not to pardon fin without a fatisfadion. 3. There is God's e-Jcction preceding, or his purpofe to fave fome for the glory of his grace, which are the clei^t, who are laid to be given to Chr'ift. Thefe three are the rife and occafion of the covenant of redcmpiion : iMan hath

• finned, the threatning nuiit be executtil, and jullice fatisfied ; and yet God hath for the gloi y of his grace, elected a certain number to life, and tliar mult needs fland firm. AxmX thefe three feeming 10 thwart one with another, gives the occafion and rife to rhe excellent and admirable contrivance of this way ; how the loft finner fhall be faved, yet fo as jufUcc llrall be fatisfied, and not wronged in the leaft, and juftice fo fatisfied, that yet the decree of election by grace Ihall fland.

4. As for the terms (wherein the form of the covenant ftands,) and the means by which thefe ends may

' be brought about; to w it, how the redemption of loll iinners may be attained, juftice may be fatisfied, and

the

the glory of grace made to (liine ; and how any thing that makes thefe feem to jullle and thwart, might be guarded againft; and that was it which (to I'ptak fo with reverence) put God to the confultation about it.; which fhews the excellency oF the covenant of redemption, and the deep draughts that are about it, for o* therways and properly God needs not confult or ad-vife : They are fhortly thefe, i. God's offer to redeem man, if his ju(lice may be fatlsfied ; and if any refpon-fal perfon will become furety and undertake to pay the eleds debt. 2. The Son's accepting of the offer, and undertaking or engaging to pay their debt, upon condition that his payment and fatisfaOion (liall be accounted the elects, and accepted for them. 3. The Father's acceptation of this engagement and undertaking according to his offer ; and the Mediator's accepting of it, and acquiefcing in it, he holds the bargain, to fpeak fo, and fo ic is a fealed covenant. The firfl is comprehended in thefe words, Sucri/ices and offer-ings thou d'ldjl not dcfire^ Pfal. xl. infinuating that God did defire fomething : The fecond in thefe words, Mine cars thou haft opened^ then faid /, Lo^ J come^ in the volume of thy book it is written of nie, I delight to do thy will^ which implies the Father's acceptation as well as Chrifl's undertaking ; and it alfo points at the way how the fatisfadion is made effeclual; efpecially if we compare thefe words of the Pfalm with Heb. x. 5, 6. we will find that they rekite to Chrifl's humiliation in general, for it is in the Plalm, Mine car hajl thou opened: But in Heb. x. 5. it is, A body haji thou prepared me : And where it is faid in the Pfalm, / delight to do thy-ivill, the apoflle fays, By the ivhuh luill we are fanctified. The Father makes the offer on the terms of a fatisfadion to jultice ; the Son as Mediator accepts the offer, and undertakes for the' elcci; here am I, to do thy will on the fame terms that the offer ,is made; and the Father accepts of the Son's engagement, according to that word, Matth. iii. This is my Vol."!. No. 4. C c c hcloved

beloved Son in whom I nm well pleafed; he oflers him-fclf furety tor finiiers, and the Father is content to accept of hii;i as their furety : In the one reipecl it is called i\\*i lather s plcafure, ver. 10. of this chapter,

1 >/ it pleafed the Lord to briiife him^ kc. becaufe the terms were To propofed ; and in the other refptft, it is called the Mediator's pleafure, or fat isfaction, ver. 11. becaufe the condition propofed is fatistying to him, The p'eafure of the Lord foall prcfpcr in his hand ; Pie undertakes to pay, and God accepts of his undertaking, and obliges himfelf to abfolve the believer : And the words following. HeJhallfee his feed^ and the travel of his foul, and be fatisfcd ; and by his knowledge

fjidl my righteous Servant Jujiify many : are pron-iiies made to him on fuppofition of his making fatisfaction :

2 Cor. V. ult. The firft part of the tranfatlion is, He hath made him to be fin for us, that knew no fin ; and the other part of it is. That we might be made the righte-oufnefs of God through him : He accepting of the bargain, obtains a right to a jiiftifying and abfolving. fen-tence by virtue of his fuii'cring, for which caufe thefe words are added, in him, or through him : This (hews ihe clearnefs of God's juftice in proceeding wirh the Mediator, the ground of Tinners juftification through him, and gives finners a warrant to make ufe of C^hrill's fatisfaclion as theirs, becaufe it was fo agreed upon in the council of the God-head.

5. AVe come now to fpeak a little to fome properties of this covenant, and (liall content ourfelves with three or four .of them that make for the fcope, as, i. The ju'iHce and equity of it. 2. The faithfulnefs of it. 3. The freenefs of it. And 4. The wifdom that fhines in this bargain ; and fo pafs by the reft.

1. The juJUcc and equity of this tranfatlion may appear in thefe refpefts. i. That the Father fliould be Satisfied, and that he that was wronged fhould have his honour reftored ; that the threatning given out in his law fhould take elFeft, that the foul that Tins fliould

ia

in hisiown, or in the furety's perfon die; ^nd that a fuitable recompence fhould be made to juflice before the finner (hould be abfolved. 2. Juflice appears in" this refpe£l:, that when the Son of God, the Mediator, offers to l)ecome man, and to endure and fuiTer all that the eled fhould have fuffered, his fufferings fljouJd be accepted as a fatisfaclion ; becaufe the juf-tice of God, yea, the holinefs, power, and greatnefs pf God, are as glorioufly manifefled in Chrifl's fatis-fadlion, as if man had fuftered ; nay, there would not have been fuch an amends and fatisfadion made to juflice, even if all creatures had fuffered : Juflice by this means hath more fatisfaclion than it could have had otherways; and hereby the holinefs of God, and the feverity of his juflice, as well as the condefcend-ing love of God, is the,more manifefled, that he him-felf fhould condefcend to fatisfy ; therefore Rom. iii, 26. it is faid. That he might,be juji, and the juftijlcr (if him that hclieveth on Jcfus : God is juO:, in that he will not only have fatisfaftion, but an equivalent fatis-fadion for the refloringof his juflice to its declarative glory, wherein it fuffered by man's fall. 3. Juftice appears in this refpeft, that the Mediator fatisfying; juftice, thofe for whom he fuflered fhould be acquitted, and h^ve the fentence of abfolution pafl in their favours ; which the rather w^e fhould take notice of, that we may know the redemption purchafed and be-(lowedbythe Mediator,-is by an exacl fatisfying of juflice, and not:by removing of our fins, as he did our difeafes, noi" by pardoning of t"hem by an authority committed to him ; but, as I faid, by a real anc^ aclual fatisfying of the juflice of God for them ; therefore Luke xxiv. it is faid, He behoved to fuffer thefe ihuv^s^ and then to enter into his glory^ there was a ne-ceflity of it, becaufe of the juflice of this covenant, for the Son, not onlyto become man, and be in a low condition, but to become a curfe, and to die the curfed death of the crofs.

C c c a ^ fc-.

A fecond property h faithfulnefs oh all fides: Faith-fulnefs on the Father's fide in his word and promife to the Son, All that are given of the Father are made to come to him, and there i^ nothing loft^ John vi. 37, 44., 41J. faithfulnefs on the Son's fide, performing all according to his undertaking, fulfilling all righteouf-nefs : Therefore when in the oiie word he fays, Deliver me from this hour : In the next word he fays, But for this cdufe came I unto this hour : It was my errand into the world, and now I am to go about it by nn4 by. And I lay down my life for 7ny fheep myfelf nomaii laketh my life from me-, but I have pozuer to lay it down^ andpoiver to take it up again : His faithfulnefs alfo appears in keeping all that are committed to his trull. None of the?n JImiII perijh, but he fha^l raife them up at the lafi day ; therefore he is called the good ox faithful Shepherd.

3. It is a/r^^ covenant. Itisytt/?, as betwixt God ^nd the Mediator ; but as to the elect, it is mo^free : By his wounds we have pardon, and by his ftripes we have healing;; The chajlifement of our peace ivas on him .' There is not one grain weight or worth to be fatisfied by us : He was made fin for us,; he was made the curfe, even the wrath-pacifying-facrifice and offering, that we might be made the righteoufnefs of Gody not through ought in purfelves, but through hi?n, 2 Cpr. V. ult.

4. It is a mod wife contrivance. For if the Son had not become man and Mediator, how could juftice have been fatisfied, or the elecl pardoned and healed ? They could not fatisfy for themfelves, and no creature coiild fatisfy fox them ; therefore the only wife God finds out a \Yife means for fuch an end, as is the faving of the eleft, in a way wherein juftice and mercy, or fi^ee grace, fweetly kifs each other, and whercr in they bpth fhrne forth confpicuoully and radiantly.

That vvhich we would fay in fhort concerning this

I^Qvenant^ ;s this; Thi^t Jefus Chrif^ haih undertnkeri

■*'■" ' ' ~' "" to

to pay the ele£l:*s debt, and hjith ftepped into their, room; and God hath imputed unto him their fin, and accepted of a fatisfu^ion froni him for them. And all this in a legal and juft way, fo as there is ac-cefs before the throne of God, for them to plead for' the application of his righteoufnefs by virtue of this covenant; that ^s really and faithfully as Chrift: per-farme4 his undertaking to God, and his fatisfaQion \vas accepted for theni, they may as really and on good ground expeft the application of it to them; for tho* all be of grace to us, yet it is a bargain on juft andle-gail terms betwixt God and the Mediator: Therefore there is a title and right in juilice for the eledl wheit they come to Chrift, that his fatisfa^ion fliall ftand for them, as being me^nbers of his body, and in whofe rooin and place he is fatisfied : Hence it is faid, 1 John' ii. I. IJ" any man Jin, zve have an Advocate with the Father, Jefus Chrifi the righteous: And whereon is this righteoufnefs founded ? The next words tell us^ He is th^ propitiation for our fins : He hath payed the price that was due by us,' and we may feek the application of it to us according to the tranfa^ion paft betwixt the Father and him, uow performed; which is the next point.

The 2d dodrine is, That this tranfaftion and defigfl concerning the redemption of Tinners, is not only un-flertaken, but fully performed, as is clear. Acts ii, 23. Him being delivered hy tJ>€ determinate counfel of God, ye have taken, and hy v^icked hands have criiciji-' ed andjlain : The eternal purpofe concerning this is now executed: As to the efficacy of his fufFerings, He is indeed the Lamb Jlain from the beginning of the •world; becaufe neither the Son's undertaking was queftioned by the Father, nor the Father's promife queftioned by the Son ;• To fpeak fo with reverence of fuch a myftery, the Father before his coming trufts Jiim upon his engagement with thefalvation of fo mar l\y cleft fouls a^. he had given him : And the Son con*

fidered as Mediator, trufts the Father with the juflii-; lying of them, according to the promife made to hinr-in the iitb verfc of this chapter : But the adual performance of the undertaking was not till Chrifl futier-e,d. This aclual performance of the covenant comprehends thefe/hi ngs fliortly. I. That as this plot aqd defign of redemption was laid down, fo it hath the performance by all the parties covenanting: It is actually performed according to the terms of it. 2. That it hath the real eiTeds covenanted for, actually and really brought about. It hath fome things real and efteiSual following it, to fpcak fo, whereof CJhrifl's adiial fufFering was a part, and a main part. ^/ITayit is performed by all parties according to the terms, and hath its real efted; in thefe refpects, i. Chriitjefus hath according to this covenant, filled himfelf before the bar of juflice, and undertaken pur 4ebt. 2. Juflice hath purfued Chrifl for our debt, and hath exacted payment of it from him: Th^ cup that belonged to us was put in his hand, and he was jnade to drink it, in which refpecl it isTaid, He. was wade a-curfefor us. Gal. iii. The fword of divine juf. tree awaked againft him, and did fmite him. 3. Je-fus Chrifl according to his undertaking, doth accept; of the claim, undergoes the debt, and fatisfics juflice. Therefore when he Hands in our room, as if he had been the guilty perfon, he opens not his mouth to Jultify himfelf; he fays not, thefe are not my fins, but is as dumb, as the fheep is before the fliearer, be-caufe he was our furety : The everlafling covenant, to fay foj flood regiilred over his head, and he is made to count for all that was due by, and to us. 4. It is performed in this refpecl, that the Father purfues not the elecl on this account to be fatisfied of them, who as foon as they accept of the covenant, are adually juflified and abfolved ; indeed while they are in nature the fentence flill itands y curfed is he that finneth and believeth not; Yet by virtue of his performance of

of the tranfaftlon they have a legal right to juftlficai tion, and the promijfe to him (lands good, that the elect by his knowledge fliall be juftified, and it hath an aclual performance in all them that believe j they are really made free as he was made the fmner. 5. Iii refpect of the manner, i. It is performed exadly according to the covenant, even as it was agreed upon, that for fo many he (hould fuffer and procure eternal life, and fo it is ; eternal life is given to fo many according to the condition of this covenant and bargain-2. As it was a bargain wherein jurlice was to be iatis-fied ; fo it was exactly fatisfied, Chrift Jefus gets noi-thing down, not one farthing is remitted, but fatis-fics all, pays down the full price, he drinks out al! the wrath contained in the cup, till it come to that fweet word, uttered by him amongfl his lad words on the crofs, // is jinijhed.

The 3<Y doctrine is. That though ele£l finners be as well fmners by nature, and as grofs finners as others, yet by virtue of this covenant, and upon condition of their accepting of it, they may obtain, and do actually obtain peace with God, pardon and healing, as if they had never finned, or as if they had fatisfied the juftice of God themfelves: This is the very end of this tranfaction. He was wounded for our tranfgrejjions; bruifed for our iniquities^ the chaftifemcnt of our peace ivcfs upon hifu^ and by his ftripes ive arc healed: His wounds, bruifes and ft:ripcs effedually procured jufti-fication and healing to us. And this is the ground of that which we call imputed righteoufnefs^ and (hews how it comes to pafs, that we are made righteous hy the righteoufnefs of another, fcornfully called puiati've righteoufnefs by Papifls: But confidering what is in the former doctrines, and in this, we will find it to be a clear truth on which our juftification, and the whole weight of our falvation hangs ; that the believing finner clofing with Chrift's fatisfaction is as effectually abfolved froiij fm, as if. he had never finned 5

Chria'3

Chrifl*s fatisfadion becomes as really his, as if he had payed the debt hiinfelf: And if" we confider thefe three, i. The great defign of the covenant of redemption betwixt ,God and the Mediator, 2. The faithfulncfs of God in this covenant, in performing his part on the terms on which the Mediator hiid down a price for the elecl. 3. The excellency arid elBcacy of the price payed with refpeft to the covenant: We will iind that there is clear accefs in law, or according to the decree of God manifefled (the decree is called a Jaw, Thy law is within, tny heart) for the giofl'efl fin-jiers that come under this bargain and clofe with this covenant, their obtaining peace, pardon, jullification and healing, is as if they had never fmned, or had fa-tisfied themft^lves, and that they may conhdently ex-peQ: it on this ground.

1. I fay, if we confider the great end and defign of the covenant betwi^xt God and the Mediator, we will find it to be the juftification of the eleft: Chvill fuf-fered not for any fm that was inherently in himfelf; he had no fm, there was no guile fou^id in his mouth ; no quarrel betwixt God and him on his own account, but he was wounded for our tranfgreffions, the chaf-tifement of our peace was on him ; to make peace betwixt God and us by his wounding, was the great defign of the covenant of redemption : And can that de--/ign hold, if his fatisfacl;ion come not in the room of .ours, and (land not for our fatisfadion and payment ? In man's law the furety paying the'debt, proves valid for the principal debtor ; and when this is the defigii of God in the covenant of redemption, how to get the debt of bankrupt finners payed, and themfelvcs (et at liberty, and when this is found out as the means ; A body haji thou prepared for me; the covenant mull •jbe as real ou the one fide as it is on the other : That is, as refil and etfedual to make the believer in Chrift .juft, as it was real and effeclual to make Chrift: to be Accounted the fmner, and to bg 4«alt with as fuch.

We

We may clear it further in thefc two. r, Bylookiitg to Chrilt typified in the offerings under the law : When the finner came' with his offering, he laid his hand on the head of the heafl, efpecially of the fcape-^ goat^ to fliew that Jefus Chrifl who was to come to be both PrielT: and Sacrifice, was to bear the fins of the elecl, as they were to be fet free : That he was to lay his neck down to the knife of jiiftice that the ffroke might be kept off our throat. 2. We are fo jufiified by Chrift as Chrifl: was made fin for us, now our fiiiS became really Chrift's, not that he was made the fm-ner inherently, that were blafphemous to be thought or fpnken of; but he was reckoned the finner, alid "was fubRituted in the room of finners, as if he had been the finner, and was made to fatisfy for original fin, and for aclual fin ; as if he had been guilty of them by committing them : Therefore, 2 Cor. v. ult* he is faid to be made, fin for us^ and Gal. iii. To be made a curfe fur its ; and i Pet. ii. 24. To hear our fins in his own body on the tree : And if he fuffered for us, and if we partake of his righteoufnefs, as he did of our fins; then our juulfication really follows, and we are abfolved and made righteous through his fatis-fadtion clofed with by faith, as if we had never finned : The parallel is clear, 2 Cor. v. ult. He was made fm for us who knew no fin ; that we might he made the righ~ teoufnefs of God in him; fo that Chrift was made fin, in the fame manner as we are made rierhteous: That as legally as he who had no debt, was made liable to our debt, fo as legally we partake of his righteoufneff;, and are declared free: Even as the debtor is legally freed from the debt which his furety hath paid, and cannot be liable to it; fo the believer, by Chrift's fatis-fadlion is freed from the debt of fin, and abfolved and declared righteous. And though this may feem ftrange and a wonder, to be a finner, and yet in fome refpeft free from fin, under guilt, and yet abfolved ; yet Chrift's fatlsfadicn is as real and effcQual as to the Vol. I. No. 4. D d d believer,

believer, as if he had fntisfied himiclf, becLiufe his Inrcty hath fatisfied for him.

2. If we coiifider God's faithfuhiefs in this covenant in performing his parf, according to the terms of it, the matter is clear ; for as the Mediator hath performed hi.s part according to his engagement; fo it is im-pofiihle bv:t God muit perform his, and muft accept of the fatisfadion in the name of the eieft, and upon their believing jiiftifv them ; for as it was the Father's ^vlll, that he fhouid hiy down his. life for his fhcep, {o it was the will of the Father, Son, and Holy Ghofl, that believers in him Hioald through his fatisfaclion have eternal life, John vi. 39, 40. when he had faid before, ' I came not to do my own will, but the will

* of him that fent me ;' he fubjoins, ' 'i'his is the Fa-

* ther's will which fent me, that of all that he hnth

* given me I fnould lofe nothing, but flioiikl raife it ' up again at the hifl day;' where the fatisfaclion that Chrifl fliould make is implied, and'it is a great one. And what fatisfaction Tnall he have for that ? even the falvation of the elect, ' This is the will of

* him that fent me, that even' one that feeth the Son,

* and believeth on him, may h^u'e everlafting life,

* and I will raife hin:i up at the lad day.' And verfe •10/// of this chapter, it is clear that he (liall not want fatisfadion ; for ht' jhall fee of the travail of his foul^ and be fali.fud; and what is the lalisfa^^ion ? ih his knozdcdvc Jhall my ri^^hleous Servant jujlify many; he fliall be the caufe of the jufHfying of many, and they fhall be actually abfolved in due time. And what is the ground of it ? For he Jhall bear their iniquities ; and therefore as God is faithful, he fliall get that which he merited and purchafed for them, applied unto them.

3. If wc confider the excellent and equivalent price-that Jefus Chrifl hath paid, and that with refpeCt to the covenant, wc have a clear ground why the believer may expe<^ and be confident to be abfolved and declared

clared free; it is no mean price, gold, filver, or precious flones, but the blood of him that \va:> and Lj God ; which we fay fliould be confidered not fimpiy, but with refpect to the covenant, and to the ejid wherefore he fulfcred and flied his blood ; for though it be no comfort to a fiuncr fimply that Chrift: fulicr-ed, yet when he confidcrs that it was for this end, to wit, that juftice might bo fatii^fied, and that thofe for whom he latisfied might be juftilicd, and made free_; the believing fmner may hence reafpn, if there was a reality in juftice purfuing of him as my furety, and a reality and efficacy in his fatisfaCl;ion ; ai^d if it was full and complete, fo as juftice was fully fatisfied with it, then there was a reality of mercy, pardon, juftifi-cation, and peace with God, and of healing to and for me, they being made good to me upon the condition of believing : And in this refpeCt, though it be grace to pardon fm as to us, yet it is juftice in God to give Chrift the fatisfaclion fpr the travail of bis foul, as weU ,as he gave God fatisfadion to his juftice. And the equivalent of that vihich the eleO: fliould have paid, being paid to juftice by Chrift their furety, the Lord cannot, nor will fliun or fliift the pardoning of a believing fmner according to the covenant.

The ufcs are five, i. Of inftruction, whereby we may have a map of God's way of faving finners, and of the way of finners coming to get falvation through. Jcfus Chrift.

2. To ftir us up to admire the love of God contrive ing fuch a defign for the falvation of loft fmners, and the love of God that gave his Son, and likewlfe the love of the Son that engaged to come, and hath con:^ and paid the debt.

3. It gives a notable warrant to the faith of a Tinner to take hold of, and ciofe with Chrift, and to reft: u^ pon his fatisfactlon for juftification and healing ; be-caufe he hath God and the Mediator covenanting for this very end, the Mediator encaging to fatisfv, and

0) d d Ji 'God

>|H4 ISAIAB LIII. Verfe 5. Serm. 23.

God engaging to receive the fatisfaction, and to jufti-fy all thofe who fhall accept of it, and reft upon it.

4. It is therefore a notable ground of encouragement, and of exhortation to take hold of Jefus Chrift, and of his fiitisfadion. People fliould not be feared at him, but truft their falvation to him, and be fure the bargain will not fail j as it is fure that the Mediator hath fatisfied, it is as fure that his fatisfadtion fhall be inade good to believers in him,

5. Tq reprove the neglefters and defpifers of Jefus Chrift, and of this offered falvation through him ; when he hath taken the threatning and curfe of the law on himfelf to make out the promife to them, it muft be a great aggravation of mens guilt to flight him. It ferves alfo to comfort a poor fmner that hath many fms and challenges, and knows not how to be rid of them. The covenant fays, our fms are transferred on the Mediator, that we might be fet free 5 Chiilt Jefus covenanted on the terms of juftice to make way for us, to covenant on the terms of mercy, God covenanted uith him to purfue our fin in him, and J"\e covenanted to impute that fatisfaclion freely to us, Hence is that never enough noted faying, 2 Cor. V. 19. God was in Chriji reconciling the world io himfelf: It is juftice on his part, he fatisfied for pardon of fm, and peace to them ; but on the eledl's part it is grace, God is reconciled to them, not imputing their fin to them, but it is for Chrift's fatisfac-tion that he freely forgives them their fin 5 fo tha^ what coft him dear comes moft freely to us ; and this is no fmall ground of comfort to a confcience preifeU Tvith fin. God fix thef(^ things in your hearts!

SER-

SERMON XXIV.

Isaiah LIII. V^rfe 5,

Verfe 5. But he was wounded for our iranf^rcfflonSf he was bruifed for our iniquities : The chaftifement of our peace was upon him^ and with his Jlripes %vs are healed.

F there were more deep convi6Hon amongft us of our natural deadnefs in fin, and of that fearful condition that naturally we lie under by our liablenefs to the wrath and curfe of God, all men and women having by nature God's curfe, as the fentence of the law regiftered againft them; the reading of fuch a text, wherein a v/ay of remedy is holden forth, would be more welcome to us ; and we are perfuaded that fuch a thorough conviction would not only make the word more lovely and delightfometo us, but more plain and eafy to be underflood by us, and one fermon would thus be more profitable and effeclual than many are to you while in a fecure condition ; when people are not under the deep and due convi6lion of their fin and mifery, they have no ferious thoughts, that th^ preaching of the gofpel concerns them in particular, and that their fouls in need of that which is fpoken to them therein.

Ye may remember we fpoke fomewhat from thefe words for clearing the way of making peace betwixt God and finners, and for holding forth the way that God in his infinite vvifdom hath laid down for fetting of poor finners that are lying under the curfe, free j for this end there was an eternal tranfaction and covenant entered into by the Father and the Son ; the

Fathox

Father demanding, and the Son accepting, and fatis-fying as Mediator and the finners furety what was due to juftice for the fins of the eledl, as was determined in the council of God ; from which bleffed bargain all our falvation (lows as from the fountain, and runs down as a river to us.

Tiiat which now we are to fpeak a little to, is fome profitable t/fcs which are the fcope of all, and tend to lead you to the knowledge of the ufe of fuch doctrine, and not only to know it, but to engage you to make fuitable pradical improvement of it.

There are feveral forts of i/fes that flow from this verfe whence the preceeding doctrines have been drawn.

. The ly? fort is for information, which ye who are more ignorant, who have not fo much light in you as to difcover the way to heaven, fhould efpecially take heed to, tho' they be ufeful to all: And iji. Ye fhould know and be informed in this, that all men and women, without exception, are lying under tranf-greffion and iniquities, and liable to be fmitten and curfed of God till thefe be taken aw^ay ; but this hav, ing been fpoke of before we need not infift on it now i But the truth is, neither law nor gofpel hath gained thus much ground on the great part of you, as to bring you really to know, that naturally ye are dead in fms and trefpalfes, and till this be received and di-gefted, other truths cannot toanypurpofe profit you.

2dlyy Ye Ihould know and confider the neceffity of a fatisfa£lion to the juftice of God before finners can be freed from fin, and from the curfe and wrath of God that they are under and liable to, by reafon of their original corruption and adual tranfgrefiions. Po ye think that Jefus Chrift did needleily enter into the covenant of redemption, and engage to fatisfy, and actually and really did fulfcr and fatisfy juftice ? if men might come fo eafily to heaven as many fup-pofe, it had been needlcfs. Would God, think ye,

have

have wounded the Surety, his own dear Son, if thofe who lie under fin and wrath might have by another way fatisficd jultice and rcflored him his honour? Nay, ere their peace could be made this behoved to be ; and yet I much doubt, if any do think that there is any fuch diftance betwixt God and them, which a word of prayer, or confeflion, or fome penance cannot remove. This is, alas! the woful ignorance of many that live under the gofpel; but ye ihouid know that a fatisfadion behoved to be, and fuch a fatisfac-tion as was equivalent to the wrong done, and fuita-ble and fatisfying to him that was wronged by fm, and that among all the creatures it could not be found ; Yea, ye may read from this, the dreadful effects of fm, and what a horrible thing it is to have yourtranf-greflions to account for with God yourfeives. If fia brought fuch heavy things on the Surety, what will it bring on the fmner, who hath all his days ftood u-pon terms with God, to fpeak fo, and would not make peace with him when he wasearneflly invited to it ? Yea, we may from i\{k know, what is that mod horrible, dreadful, and cmifounding fentence which is abiding ail of you tlmt lland it out, and do not make your peace with God through this fatisfaclion of our bleifed Lord Jefus, when he ihall be made eternally to bear the wrath that fin deferves, which yet is in-tollerable.

3<'//v, Ye fliould hence know, and fludy to be clear and diilincl: in your knowledge of this precious truth, how a fmner that by nature is under fm and wrath, and hath ground every day to look for it, may be freed from that curfe and wrath. To prevent which, the Lord hath made a covenant with the Son, who is appointed Mediator for making peace betwixt God and finners, by fatfsfying his juftice for them, and by paying the fame debt that was due by them; fo that this wrath is prevented, and their peace is made by virtue of thi^j covenant; of redemption, wherein thefcf

twc^

two claufes are agreed and concluded upon betwixt thefe two infinitely refponfal parties, i. I'hat Chrill HwiII become the fmner, and be handled as a finner ; though there was no fm in hi:n. 2. That the elect finner that by nature was the child of wrath even as well as others, fhall be freed from the wrath to come by virtue of his fatisfaclion. Thefe are the two pillars that our falvatiou is built upon, and that our peace and reconciliation with God How from ; by his wounding and bruifing we are pardoned, The chajitfcmcnt of Gur peace ivas on hhn^ and by his Jlripcs wc are healed.

To clear this a little ; this covenant fliould be con-fidered, i. As it looks to the parties and their fevcral anions. 2. As it looks to the execution thereof in all the fleps of it.

For the^/y?. There are three parties that concur in their own place, i/?, God is the party orfended, and he is here bruifing and wounding the Mediator : he is the judge, and ffands ready to execute the fentence that (lands in his law againft fmners, if he get not an equivalent fatisfadion. 2dly^ Jefps Chrid the Mediator is the party wounded and bruifed ; the Mediator's part is to fatisfy julHce, to pay the price and perform the fatisfaclion refolved upon in the council of God, of fuitable and fufficient value for the redemption of the elecl, according to his engagement; and he is actually wounded and bruifed : God determined what fliail fatisfy, Chrifl Jefus accepts of the determination, engages to fatisfy, -and does actually fatisfy for elect Tinners. A yl party is. We poor fimicrs. He was wounded for our tran^^reflions, ^c. It is the elect fmner, or the finner, uho being made in due time fenfible of fin, and afraid of wrath, and who being kindly touched with the apprehenfion of it, and cleared as to the firmnefs and freenefs of the covenant, and as to the fulnefs of ChrilVs fatisfaction, doth by faith flee unto Jefus Chrill: and fubmit to his fatisfaction, and betakes himfelf to that only for righteouf-

nefSf

nefs. Chrift lays down the price, and the believing fmner pleads for intereit in It, and for the benefit of it, and by faith gets title to an abfolver from his debt and guilt. If it then be afked. What is the thing whereby a fmner is pardoned and juftitied, reconciled to God, and delivered from u'rath, and healed ? I anfwer, It is by believing in Jefus Chrift. If it be a-gain afked, What is the ground or reafon, why the believing fmner obtains that favour i* I anfwer, Be-caufeour Lord Jefus hath fufficiently fatisfied for, and fully paid the debt of fo many as are brought to believe on him. If it be 3 J/y afked. How comes it that Chrift's fatisfaction becomes a ranfom, and is accepted for fuch and fuch a believer? I anfwei:. It is by virtue of the eternal covenant of redemption, or tranfadlion made betwixt the Father and Son, wherein it was agreed, that his fuffering and fatisfying juftice, fliould be accepted for believing fmners, as if themfelves had fatisfied, according to that of, John vi. 39, 40. This is the Father''s will that fent me, that of all that he hath gi'ven ?}ie I Jljoidd lofe nothing ; and this is the ivill of him that fent me, that ivhofoe-ver fceth the Son, and be-lieveth on him, tnay have evcrlajVing life. So our believing is the firfl immediate flep, whereby we come to obtain pardon of fm and peace with God : Chrift's righteoufnefs or fatisfaftion, is that'whereon our believing founds itfelf; yet fo as it hath a refped to the eternal covenant of redemption, whence both Chrift's fatisfaction and our believing do flow, and without which we could have no warrant to exped: righteoufnefs through a Mediator ; for unlefs we knovtr- that (llnift hath fatisfied jultice for elecl finners that fliall believe on him, we cannot reft on him for righteoufnefs ; and unlefs we have an eye to the covenant of redemption, we cannot expeft that his fatisfaftion will be accepted for us. And, therefore, if we will trace thefe fb-ps back again, the firit rife of our falvation is in the council of God ; the profeculion of it is in Vol.. I. No. 4. E e e Chrift's

Cltrid^s fairsfac^ion ; and the application of iiis fatis-faction is by our fleeing to it, and accepting of it by iaith ; and therefore we fliould learn in our looking and ftepping up to heaven, to look to thefe three in this order ; we Ihould firft begin at iiiith, and in believing we flio-uld confider Chrift's fatisfaction, and from thut we fhould afcend to the rife of it, to wit, the covenant af redemption, and the terms of it; aH which pivt together, give a very clear ground of expecting righteoufnefs through jefus ChrifL I fhallil-luftrate it by a fcripture-fnnilitude, wherein I fhaJI fhew you how all thq three concur, yet fo as there is a, difference in their concurrence. Ye know that under the law there were cities of refuge appointed, which were types of Jefus Chrift, in whom we find a fhelter ; in thefe cities of refuge, confider tliefe three that concurred for faving the perfon that had comniitted man-ikughter: i. vGod's determination appointing fuch a thing, that the man-flayer being within fuch a city, fliould be fafe from the avenger of blood ; and this gave the rife to the other two that follow. 2. The city itfelf as a (lielter or refuge to the man-flayer. 3. The perfons fleeing or running to hide themfelves in it. Now the fafery of the perfon of the man-flayer did flow^ from all the three. -1/?, The law appointing fuch a city, was the ground. 2^/y, The city was the fhelter. 3<:///, The perfon^s atElual running to the city, gave him a claim and title to the privilege of the city ; for though the former two had been, yet if he had not fled to the city, he had not obtained the ben-trtit of fafcty : Y^ven fo, the believer that would befav-t'd, is to confider thefe three, 1. God*s determining luch a war of falvation to elect finners by a Mediator. :i. The Mediator privileged as the city of refuge for this end. And, 3. The fmner*s fkeing to him, ■which is his believing on him, and his feeking and pleading for the benefit of Chrifl's fatisfiiclion according to the terms of the covenant* Now^ fuppofe a

perfon

perfon to flee to the city of refuge, he is prefervcd in it, jultice cannot follow him further thjln the gates, becaufe he hath the benefit by.,God's determiiyitioa and appointment of the city for fuch an end ; for he mufl: flee into it ere he can plead far the l:)enefit of the city. So, fuppofe a fmner to be fled to Jefus Chrift by faith, he may plead for exemption from wrath, by God's determining and appointing a Mediator for fuch an end ; and the Mediator J^fus Chrift hath this privilege conferred on him, that he that thus flees unto him fhall be fafe ; yet it is alio fuppol^^d that fuch a fmner hath fled to him, elfe he could not expert fafety through him, cotwithilanding God's determining the Mediator for fafety. Thus we would have thefe three put together; and yet, as Vv'e faid, they differ; for God's determination is the efficient caufe and fountain of all; Chrift's fatisfaclion is the meritorious caufe; and our believing is the ground on \vhich we have right to plead for the benefit of his fa» tisfaclion ; even as the man that fled to the city of refuge, his fafety was not by any virtue in his running, but by God's determination, yet his running to the ' city was requifite as the means; and except he run or fled to it, he could not plead for the benefit of the city ; fo our believing giv^s us ground to plead a right and title to Chriff, and his fatisfadion, wiihout which we could not have that right.

But 2J/r, Becaufe one will conceive this under one notion, and another under another : To clear it therefore a little further, v/e fhall again confider in the covenant thefe three fteps. 1. The determrnation of it, as it is enacled in the council of the -God-head, which in fum is this, that fuch and fuch perfons fliali be fatislied for by the Mediator, and his fatisfaclion accepted for them. 2. The execution of this covenant, where we take in all our Lord's fuflerings • all the ftroaks and wounds that juflicc purfued him with, as furcty for the elect:; and God's accepting and juf* E e e 2 tifvinfT

tifying of him, and declaring his accepting of him and being well fatisfied with what he did and fuffered by his rjiifing him froiTi the dead. 3. The application of his purchafeby his accepted fatisfaftion, which con-fifls in thefe. i. That thofethat were given to Chrill on this condition, that his fatisfadlion fhould ftand good for them, fhould be jiiftified and faved, that is, that in due time application of his fatisfaction fhould be made to the perfons given him to be faved by him ; which takes in Chrill's making interceflion, that renewing grace, faith, '^ffc. may be given to fuch per-Ibns. 2. That the work of the Spirit, who as the fanftifier, begets faith, and p.£rfwades to embrace Jefus Chrift, fliall be given them. Then 3. Follows the believer's atlual coming to Chrift, being fweetly and powerfully drawn to reft on him and his fatisfadion ; whereupon follows the application of the fentence of juftification and abfolution that refults from the former : So that whereas it was before, Curfed is he that contiyiues not in all things written in the lazu : Now it is. He that believeth on Jefus Chrift hath eternal life^ and fhall never come into condemnation : All thefe go and agree well together. The covenant as the ground, Chrift's fatisfaclion as the meritorious caufe, and the application of his fatisfadion by faith, which entitles and gives the believer a right to it.

The reafon we have fo much infifted on this, is, That we may teach you to join, (with refpecl to the covenant of redemption,) Chrift's fuffcring, and your believing together; it will not be faith that will juf-tify, that is, without refpeft to the covenant -, neither will the covenant and Chrift's fatisfaclion juftify without faith ; yet ye fhould fo put them together, as the glory of falvation through grace may not lie on faith, but on God's everlafting love, and on Chiift's fatisfaclion. And indeed it is no little praftice for a foul fenfible of fin, in the exercife of faith, fo to lay the weight of its fLdvation on Chrift and the covenant,

as

as it neglects not running to Chrifl by faith; and fo to lay hold on Chriil by faith, as it lays not the weight on faith, but on Chrift and^the covenant. As in the comparifon before ufed, fuppofe a man that had killed another unawares, had been taken before he ran to the city of refuge ; God's determination was not the caufe of that, but his not running, or his not coming at the city ; fo it may be, that fome are apprehended by thejuftice of that God that are lefs fin-ful than others; yet the reafon or caufe is not in God's covenant, nor in ChrilVs want of worth, but in the perfons not running, or not fleeing to Chrifl: as to the city of refuge, and therefore they are not heard to plead for immunity by virtue of that fatisfaction before the bar of God.

A 2(/, Sort of i/fcs are for exhorting and encouraging ftnners to come to Chrifl:: There is here then, 1. A clear ground to our faith, and a plain way o-pened to heaven, and a mighty encouragement to per-fwade finners to lay hold on Chrifl;, and to take this wa.y for obtaining of life : This text opens, as it were, the gates of the city of refuge, and points out the way how to efchew the wrath which is to come : There is a way here laid down in the wifdom, juflice, goodnefs and grace of God, which is made offer in the gofpel; and fmce it is fo, we befeech you that ye would not receive this grace in vain, but feeing there is a covenant well ordered and fare, a Mediator and a ranfom provided, and a way laid down how to come to Chrili by faith, let all of you who come under the conviction of fin and apprehcnfion of wrath, fl:ep to and clofe with him, and plead for pardon by virtue of his wounds, and for healing through his flripes with refpecl to the covenant.

There are thefe four things here that will forve to give ground for this application, if we conuder, i. 'i'he great ground of faith that is here. 2. The great reafon we have to make ufe of this ground. 3. I'iie

great

great encouragement we have fo to do. And ^thly. The great nccellity we have to make this appUcation. A little to each of thefe: But we fliall premit one word to all, and it is this, that as there is a poflibili-ty of God's being recAiciled, though for the prefent ye live at a dillance from him, the ufe will by way of exhortation reach you ? or if ye be brought to greater nearnefs under the fni of fenfe, and have fome feri-oufnefs in feeking after God, it will reach you for con-folation : In a word, we would exhort all; and it may convince fome, and comfort others : But to the fn ft thing we propofed, we declare and proclaim this as a true and faithful faying, that there is here an everlaft-ing covenant, wherein the falvation of the eleft is concluded through Chriil's fatisfaftion to juflice for them, and a wav laid down for making peace betwixt God and all them that will thoroughly renounce their own righteoufnefs, and lay hold on this fatisfaction, even fuch a way as procures junification and healing to them: And for your confirmation confider in ge-zieral, if it be poffible that this covenant of rederap-tion, the fufferings of the Mediator, and the promifes made to believing, can be for nought; did the Father purfue the Surety fo hotly for Jiothing ? Or did the Surety pay fuch a ranfom for nothing ? No certainly, if it Had not been to communicate pardon and peace, with healing by his wounds and itripes to them who were liable to condemnation, and under the dominion of fill, neither of thefe would have been : And therefore for grounds of your faith more particularly, fee here, i. A fall fatisfadion. God hath made way to finners peace with himfelf, by fatishing himfelf fully in Chrill the Mediator for the fins of eled believers, fo that a finner that in the fenfe of fin betakes himfelf to him, needs not to fear any after reckoning, be-caufe whatever might make for our peace, was fully laid on him, fo that we may.with holy and humble boldncfs fay, That wc are not come to the mount that

might

7}iif^ht not be touched, nor to blacknefs, and darknefs and iempeft, and the found of a trumpet ; but ive are come unto mount Zion, the city of the living God, the heaven-ly fcrufalem, and to ftfus the Mediator of the new covenant, and to the blood of fprinkling : Our invitation therefore to you, is not to bid you come and count for your own debt yourlelves, but to come and accept of Chrift's payment of it, and of his fatisfaction, wiiere-by juflice is completely fatisfied. 2. See here as another ground of faith, the juflice of God, not with re-fpe6b to us, but to the bargain betwixt the Father and the Son, who are the principal parties, and we, to fpeak fo, but parties accidentally in this covenant, the covenant being primarily and mainly betwixt God and the Mediator. The juftice of it appears in this, that it hath refpeft to a covenant which is fulfilled on all fides, and therefore the eleds believing and taking hold of the Mediator's fatisfaction, cannot but be accepted as if he had payed the debt himfelf. The Father, to fpeak fo, had the difpofmg of the bargain, and what fatlsfaftion his juftice was to receive, to his own mind ; and as it was juftice on the Son's fide to fatisfy according to his undertaking, fo it is juftice oa the Father's fide to pardon and be at peace with the finner that by faith flees unto Jefus Chrift. 3. See in this bargain not only juftice, but mercy. As it is juft, fo it is a gracioufly free bargain ; which is wonderful, aiKl may feem fomewhat ftrange, if not paradoxal, yet it is nothing inconfiftent with the way of grace ; it is juft that the Surety fhould pay the debt, and yet that debt is moft freely and frankly pardoned as to us : It is juftice in the height as to the Mediator, but free grace as to us in the Kclght; we come to it freely and without price, though it coft him dear : And that is one of the Mediator's undertakings that it fhould be free to his feed, John vi. 40. This is the luill of him that fc'nt me, that he who fceth the Son and bclicvcth on him Jhould have eternal life. 4. Confider the

reality

reality and furenefs of the bargain. It is fiich as cannot fail, having I'uch pilhirs to lean on, the faithfulnefs of God engaged on jull and equal teilns, and the glory of God as the end ; and having a mofl neceflary and certain elfcQ, to wit, healing to all to whom the fo-vereign medicine is applied: This ftability and furenefs of the covenant flows from God's engaging to the Mediator, and the Mediator's engaging to God ; from the Mediator's fatisfying, and the Father's accepting oi his fatisfadion, which being confirmed by the blood of the teftator, it becomes a teflament which cannot be anulled altered or changed. And if all this be fo, let me put the queflion, is there not good ground here to exhort the hearers of the gofpel to believe in Chrift, and on believing to look for life through him; and a moft folid ground laid down whereupon to build the hopes of eternal life? And therefore feeing this is the upfhot of all, that life is to be gotten freely by faith in Jefus Chrifl, improve this way of falvation for making your peace, under no lefs certification than this, even as ye Ihould efchevv reckoning with divine juftice in your own perfons for the lead farthing of your ifebt.

If it be objefled here by any, i. "We are at enmity "w;th God, and cannot fatisfie: I anfwcr. This text tells you that fatisfatlion is not fought from you, but from the Mediator who hath ulready given it, and the Father hath accepted it for all fuch as fhall by faith plead the benefit of it. 2. If ye fhall fay, we know not how to come to God, we are fuch as cannot ftep one foot forward, and fo very fuiful and miferable, that we know no fuch tranfgi eifors and wretches as we are : I anpiucr. Was it not for fuch that the Mediator tranfaded, even for fuch as we, tranfgreffors, rebels, defpifers of him, and fuch as judged him to be fmit-ten and plagued of God ? If he had been furety only for righteous people, there had been fome reafon for fuch an objedion ; but it is for finiiers, for mofl heinous

iioLis finners: Nay, this way of reafoiilng and pleading fays on the matter, that Chrill: needed not have laid down his life. 3. If it be faid, we ate fo finful and backfliding-, fo filthy and polluted, that we think we are not within the reach of healing : I o ■'(kver, this reafoning, if it were true, would be in eft'eft to fay, that ye are not within the reach of God's grace, and of Chrid's fatisfaclion, which is not only injurious^ but even blafphemous to the grace of God, and to the fatisfaclion of the Mediator ; if your fm be ugly and horrible, he faffered horrible wrath ; he was wounded, bruifed, chaflifed, hfc. 4. If it be faid further, we can do nothing for olirfelveSj we cannot come to Chrift, we know not what it is to believe, or if we can do any thingj alaSj all our goodnefs is as the morning cloud and early dev/ that foon pafTeth a-way. I aujkver^ The covenant is not tranlacted be* twixt God and you, but betwixt God and the Mediae tor, and the ground of your peace, as to the" procuring caufe, depends on the Mediator's performing his part of the covenant in your name: and further, as for your believing, it is a piece of the Father's engagement to the Mediator, and muft certainly be made as effedual as the Father mufl keep his word to the Son^ according to thofe promifes of the covenant, / luill ■put my law ifi their hearts, and write it iri their mindsy they Jhall all know me ; and they Jliall be all taught of God : And thy people Jhall be ivilling in the day of thy power, and the like i All thefe promifes were in the covenant betwixt the Father and the Son ; and the application of them is but their execution as to us ; and therefore feeing fuch a city of refuge is cafl open to man-flayers and tranfgrefTors, ftep humbly and boldly forward and run into it. There is yet a fifth cbjedion, which fome poflibly will flick at, and it i$ this, we know not whether we fliall believe or not, ior we know not if we be in the covenant or not : I anfiver, would yc.have thought that he who had com-VoL. I. No. 4, F f f milted

initted man-flaughter would have reaibned well if he had realont'd tiius ; I know not it that city of refuge was appointed or hiult for me, and when the gates of it were ca(t open fhould Ikar to enter in it on this account ? When it was told him that it was appointed foj: fuch : .juft fo it is here : And fuppofe one fhould fay, 1 cannot believe, it is as it fuch a man Ihould fay, J cannqt, 1 will not run to the city ; nay, rather tho* he had been feeble, yet would he have creeped or not go to it as he could ? even fo here. In a word, a man Ihould not difpute whofe name is in the covenant, but (hould flep forward to the Ihelter and refuge ; as it is, Heb. vi. 18, 19. where the apollle borroweth the fame fimilitude, and fays, ' God hath confirmed ' his promife by an oath, that by two immutable ' things, in which it was impoilible for God to lie, * we might have ftrong confolation who have fled for ' refuge to lay hold on the hope fet before us.' Men in their natural condition are compared to the man-ilayer, lying under the ilrol^ie of the law^, or under the hazard of being purfued by the avenger of biood ; Chrilt is compared to the city of refuge, and the heir of promife being purfued, what (hall he do ? Will his fcledion fimply fave him? No, but he mud flee unto Jeiub Chrilt as to his city of refuge : And therefore, by all means run and flee to him, as having this fear, lead the avenger of blood purfue and overtake you ; and if ye cannot run fo fall as you would, yet run as ye can ; and ye have this advantage, that the city of refuge is not far off, it is near you, even at your door, as the apoftle fpeaks, Rom. x. The ivord is near thcc^ ill thy mouth and in thine heart: The lamell amonglfc you has Chrid in your off'er, that ye may enter into him, as into a city of refuge, and that he may come in and fup with you ; fo that though ye cannot lift your feet fo nimbly in running to him, if ye can but in good earned roll yourfelves upon him, ye diall be fiife : Seeing then that this way of falvation is fo full,

fo

fo free, fo equal an4 effectual, take heed leafl ye prejudge yourleIves of it.

idly, To prefs this yet a little further, confider what good reafon ye have to run. Receive but this one word, ye are finners lying under the curie and wrath of God, and have ye any other way of obtaining pardon, or of making your peace ? And if ye believe that ye are finners and under the curfe, is there not need that ye (hould run to a (helter from it ? If we were preaching to angels that had never finned, there might be Ibme reafon for their flighting or laying little weight upon fuch a word of exhortation, but feeing ye are finners, and liable to God's curfe, why do ye flight a Savipur, having fo much need of him ?

■ T^dly^ Confider yet further, that ye have encouragement to run, and nothing to difcourageyou. What prejudice is in believing ? There is no prejudice at all in this way, but many advantages ; doubtlefs falva-tion will not fail them that believe. Yea, we may add from the words of the text, for encouraging to this, that the man or woman that is fenfible of fin, and afraid of wrath, hath the covenant to look to, for begetting and carrying on the work of faith in theiu with powers for if it be true that all the means are in the covenant, as well as the end ; and if we may lay flrefs on the covenant for the effect, to wit, the pardon of fm, and healing, then we may alfo lay hold on the covenant for furthering us to that eife^f. I fpeak not this as if people could of themfelves a£l faith on the covenant, before faith be given them; but I fpeak it to encourage yoiing beginners, that think they have no faith at all, that they may a£l what they have, and may look more and more to the covenant, to be enlightened, quickened, and ftrengchened, and that they may fay with the poor man in the gofpel. Lord, I believe, help my unbelief; and with the ipoufe. Cant. i. Draw me, and ivc will run after thee. ■ Aihly, And finally, for prefling of this, confider

Fff2 the

the abfolute neceflity that ye are under of making ufe of this way of falvation, of getting your peace mad^ by Chrift's fatisfaftion, and your wounds healed by his ftripes; there is no other way, but either you mult venture on a reckoning with God on your own fcore, or accept of his fatisfaQion. There were never any covenants made by God with man but thefe two, a covenant of works for perfe£lly righteous people, by vhich covenant no fmner was ever able to come to life; and a covenant of grace wherein Chrifl: is made fm for us; and as many as flee by faith unto him, are made the righteoufnefs of God through him ; and therefore either betake yourfelves to this way, or re-folve to account with God yourfelves without a Me? Viator and Surety ; or if you think it a fearful thing to account thus with God ; and if it be certain, that many have been condemned for taking the way of works ; let me earneftly intreat you to welcome and make more ufe of Chrift's righteoufnefs, for obtaining pardon of fin, and peace with God: This way will do, when the other will quite fail you; but as for them v/ho take this way, I will adventure to fay in his name, that as certainly as Chrift was fmitten, as certainly lliaU pardon and healing come to them, even to as many as fly to him, and by believing lay hold on him. And on the other fide, I fay in the fame name to all of you who take not this way of falvation, that ye fhall moft certainly be brought to reckon with God yourfelves without a Mediator, and to undergo his curfe according to the tenour of the covenant of works. Thus this text fets before you life and death, God's bleffing asd God's curfe ; life and God's bleffing, if ye betake yourfelves to Chrift, as to your alone city of refuge; and death and God's fearful curfe, if ye do it not. God himfelf make you wife to make the right choice!;

s i. R.

SERMON XXV.

Isaiah LIII. Verfe 6.

Verfe 6. All we like Jloeep have gone aftray, ive have turned e-very one to his own way, and the Lord hath laid on him the iniquity of tis alU

YE have in the former verfes fomewhat of our Lord's fuffering, and of his fuffering for finners, that he was wounded and bruifed, "iffc. In this verfe the prophet proceeds to clear how this came to pafs, that Chrift Jefus was made to fuffer for the eleft, the feed that God had given him ; which he doth by laying down the occafion and fountain-caufe whence it proceeded, i. The occafion of it in thefe words. All we likeJJjeep ha've gone ajlray ; all the elect, as well as others, have wandered, and every one of us has turned to our own way ; we had dripped ourfelves of all right and title to eternal life, and had made ourfelves liable to God's wrath and curfe through our finning. 2. The fountain-caufe is, The Lord hath laid on him the iniquity of us all; when we had all ftrayed, Jehovah took^ our Lord Jefus, as the facri-fices under the law were taken, and put him in our room, and laid on him the punifliment due to us for our fms, and a<fbually purfued him for our debt.

So the words are an anfwer to that queftion. How comes it to pafs that our Lord Jefus fuft'ered thus for fmners ? it is anfwered. The elect had made themfelves liable to the wrath and curie of God, through their ftraying; and to keep them from that wrath, God 4efigned ^nd provided his Sqh Jefus Chrift to be the

Redeemer^

^^(i ISAIAH LTIL Verfe 6. Sefm. 25.

R-^deemer, and according to the covenant of redemption laid on him the puniihment due to them lor their iniquities; in a word, their fin, and God's appointing him to be Surety, made him liable to fatisfie for all their debt.

The firft part of the word holds forth our natural difeafe. The fecond part holds forth God's gracious cure and remedy.

' ; In i\\zfirjl part we have thefe three, i. The natu-Hi Itate and condition of all men and women, even of the eleft themfelves (who are mainly to be looked on here) all ive have ^one ajlray, 1. This is illuftrat-ed by a fimilitude. We have gone ajlray like Jheep* 3. It is amplified, Every one of us hath turned to his oiun way. Several words being put together to fet forth the defperate finful condition, whereinto the e-led as well as others had brought themfelves.

1. Our natural ftate and condition is fet down in this wdrd, Jlraying. To Jiray, is to wander out of the way, to go wrong, to be bewildered; for God hath fet a rule to men to walk by in the way to life, the rule and way of holinefs; and whoever walk not in that way, do go affray, and wander out of the right way.

2. This is as I faid, illuflrated by the fimilitude of fheep. The comparing of the elecl: to fheep here is not at all to extenuate the finfulnefs of their flraying ; tho' fometimes the innocency of that creature in fome other comparifons is infinuated ; but it is to hold forth the ignorance, fpiritual blindnefs, and brutiflmefs of their ftraying ; the fcripture ufually pointing out that beafl to be difpofed and given to wandrlng ; and both nature and experience tells us, that in a vvildernefs where there is greatefl hazard, they are readied to run into danger, fuch is their ignorant and foolifh inclination ; jufl fo are the elecl by nature.

3. It is amplified by this, 'That every one haih turned to his own way, . Before, it was gollectively (tt

down

down, J/l ive have gone ajlray ; but now left any fhould extol himfelf, it is diltributiveiy fet down, Eve-ery one, even Ifaiah, Jeremiah, and others I'uch, not one excepted. This turning to our own way holds, forth two things, \ft. It is called our own way, to diftinguilh it from God's way, as it is, Pfal. Ixxxi* 11. He gave them up io their own hearts lufts^ and thc-y. walked in their own counfeh ; that is, in their own inventions, or according to their own will, humour, and inclination, idly. While it is faid, that every one turns to his own way, it is to (hew us, that befide the common way that all fmners have to turn away from God, diftinguilhed from God's way, every Tinner hath his own particular and peculiar way, whereby in his way he is diftinguiflied from another fmner. There is but one way to heaven, but many ways to hell, and every one hath his different way ; fome have one predominant luft, fome another, but they all meet here, that every one takes a wrong way of his own.

Confidering the fcope, we fliall fljortly and paffing-ly hint at two general obfervaiions, whereof the \ft is this, that it contributes much for peoples conceiving-and confidering of ChrilPs fulierings aright; people ought to conceive and confider of Chrift's fufferings aright, and be well acquainted with their own finful nature and difpofition. Men will never look rightly on Chriit's fufferings, nor fuitably efleem him, nor make him, and the doctrine that holds him and his fufferings forth cordially welcome, except they have fome fenfe of their fmful nature and difpofition. Hence it was that many of the Pharifees and hypocrites of that time, wherein the Lord exercifed his miniftry a-mongft the Jews, never made him welcome, nor prized his fuBerings ; whereas among the publicans and fmners many were brought to believe in him.

Not to infift on the nfe of this, only in a word, fee here a main reafon why Jefus Chrift is fo meanly thought of, and the report of his fuffering is fo little

entertained

entertained and efteemed, even becaufe fo few walk under the due fenfe of this, that like lofl: flieep they have gone aftray.

The 2d general ohfervalion from the fcope, putting both parts of the verfe together is this, that we fhould never look on Chrift's futferings but with refpecl to the covenant of redemption, and God's tranfading with him as our furcty ; therefore the lad part comes in. The Lord hath laid on h'nn the iniquity of us all; for albeit we know that Chrifl: hath fuffered much ; yet if there be not an eye to, and fome acquaintance with the covenant, the rife of his fuft'crings, and God's hand and end in his fufferings, it will be to no pur-pofe; therefore when Petpr is to fpeak of his fufferings, Ads ii. 23. He premits thefe words, ///;;/ bein^ delivered by fhe determinate counfel and forc-knozvled^e of God, and then fubjoins his being crucified : Looking on Chrift's fulTerings with refpe*!:!: to the covenant. I. It lets us know that Chrifl's fufferings came not by guefs but by the eternal counfel of God, and bv virtue of that tranfadlon betwixt the Father and the Son, and this takes away the fcandal off them, which the prophet fets himfelf here to remove. 2. It gives faith uccefs to make ufe of his fuffciings when we look to him as purpofely defigncd tor this end, 3. It holds out the love of God, Father, Son, and Spirit, towards ele6l finners, That whofoever God looked angry like on the Mediator, as perfonating them, and fuftaining their room ; yet that Jehovah had the de-vifmg and defigning of thefe fufferings, and that he fent his Son to fuffer thus, it holds forth wonderful love.

3. And more particularly, from the firfl part of the words, which is the main thing to be marked, Obferve, That all men, even the eledt themfelves not excepted, are naturally in a moll: finful and defperate flate and condition; fo that if ye would know what they are by nature, this is a defcription of their flate.

All

All we i UkcJlKcp, have gone aft ray ^ and every one bath turned to his civn way ; and when it is called our otvn way, there needs no other epithet to fet forth the def-peratenefs of it. That which I mean is this, that all men are naturally under thefe two, 17?, They are under guilt before God, Eph. ii. i, 2. Dead in fins and trefpafes^ children of wrath^ and heirs of condemnation, liable to the curfe of God by virtue of the covenant which Adam broke, idly. Which is moftly aimed at here, there is in every one a fmful nature, a finful-nefs or finning fin, and inclination to fin, every one hath a ftraying humour; {o that although the fimili-tude of flieep agree not to them in that fenfe, for (lieep are innocent creatures^ yet it agrees to them in this fenfe, that they are filly foolilh creatures ; and in this refpect it is faid, Gen. vi.t^TThat all the imaginations cf the thot^ghis of the heart in man are only evil continue _ ally ; and Eph. ii. i. Thjey are faid to be dead in Jin, not only in refpecl of their being obnoxious to God's curfe, but in refpe^l of the natural deadnefs of their fjuful nature, and want of fpiritual life. So Rom. iii. 9, 10. and forwards, the apoflle defcribes the fmfulnefs of man's nature at large, not only in refped of its guilt, but of its inclination to fin, and fays that their throat is an open fepulchre; infinuating thereby, that men naturally are like to a tomb, and that the corpfe within the tomb" is death and fin, and that all that comes from tjhem favours of that; their feet arefiuift to Jhed blood, with their tongues they ife deceit, kc. Every member and part of the body, and e-vcry faculty of the foul is bent to that which is evil. Thefe three may further confirm it. i. If we loqk in general to what the fcripture fpeaks of men by nature, Eph. ii. I, 2, 3. Rom. iii. and v. they being, as it is, Ifa. Ivii. penult, as tl>e ragingfca timt cafis out dirt and mire continually ; it is always moving and working one way or another, and more efpecially in a fi:orm ; fo that thoujijh at one tide ye fnould fvveep the fhore Vol. I. No. 4. ^ S S never

never fo clean, it will be as foul and dirty the next tide that cometh; fo are tliefe hearts of ours, (as Peter fpeaks, 2 Epift. ii. and Jude ver. 23.) foaming out their own flmvie. And James faith, chap. iv. 5. The fpirit that dwells in 7is lujicth t9 envy ; it hath as great eagernefs after, and as great delight in fin, as a drunkard hath after drinking. 2. Experience alfo confirms it, if you confider all the men and women that ever were in the world (our bleffed Lord Jefus being excepted, as not defcending from Adam by the ordinary way of generation) and that will be found true which the apoftle hath, Rom. iii. There is none that doeth good^ no not one ; And that which is fpoken. Gen. vi. Alljicjh hath corrupted their way. And what is the fpring of all the al^ominations that are in the world, and the rife of thefe^fparticular evils that are in believers and faints mentioned in fcripture, as in David, Peter, and others ; but this fame corrupt nature, this body of death, as it is called, Rom. vii. 14? All which ftrongly prove a fire to be within, when there is fuch a fmoke without. 3. We may confirm it from well-grounded reafon ; for it cannot be otherwife ; if the l"oot be of fuch a nature, can the branches be o-tberwife ? Who can bring a clean thing out of an unclean thing ? No, not one. Job xiv. 4. when Adam fell, the root was corrupted, and the branches cannot be frefli; the fountain was defiled, and the ftream cannot be clean and clear. Hence when Adam begot Seth, an elect in whom the church was continued, it is faid, that he begot a fan after his own likenefs. Gen. V. He himfelf was created after God's image, but begat children after his own image.

Though this be a commonly received dodrine, yet it is not without good reafon infilled on fo much here and in other fcriptures; we fliall therefore fpeak a little to thefe four iifcs of it.

The \Jl ufe of it ferves for information; and we may make it a looking-glafs wherein we may fee clearly

ly our own moft finful flate and condition. Would ye know what ye are by nature ? This text tells you, that hot only all men have ftrayed, but that each of us, or even' one of m hath turned to his own way ; but knowing how ready we are to fhift the challenge, we fhould be perfuaded that we are by nature liable to God's curfe for Adam's fin, dead in fin, and inclined to all evil, fheep are not readier to go the wrong way, and will not more readily flray if they want a (hepherd, than we are inclined to do. There is a common word in many of your mouths, that we are all finners by nature; but when it is fearched into, we find that there is much ignorance among you of what it means; many count themfelves to be finners, only becaufe of their being guilty of the firft fin, and fo put no difference betwixt the firft fin and original fin, which is an effect that flows from, and follows upon the firfl fin: The firft fm was Adam's deed, and is legally ours, being imputed to us; as it is, Rom. V. Death reigned over all, even over them that had not finned after the fimilitude of Adam's tranfgref-fioji; becaufe Adam in his ftanding and falling ftood in our room, reprefenting all mankind that was to come of him: But original fin is inherent in us, and cleaveth clofe to us, and is that which we are born in, and grows up with us; and therefore ye fliould diftinguilh thefe things, that ye may know that ye are not only guilty of Adam's firft finful deed, but that ye have a prefent finful and corrupt nature, though it be not always alike exercifing and aQing irfelf. Others again look only upon their nature as inclined to evil, and look not on it as that which makes them liable to wrath, by reafon of the firft fin; but ye fliould put them both together, and know that your finfulnefs doth not confilt only in an inclination to evil, but your finfulnefs lies mainly in the bias that is in you, and fo naturally leads you out of the way^; and it is not only our actual ftraying and going wrong G g g 2' that

that ye fliould take notice of, but alfo and mainly of our finful nature that inclines, difpofes, and fets us on work to go wrong ; it is our filthy corrupt nature, the body ot death, the fmell and favour whereof, to fay fo, is the appearance of fome actual fin. We may clear it in a fimilitude or two ; we are by this original fin as young ferpents before they can (ting adually; or like ravenous birds before they come out of the neft, yet we call thefe ferpents and ravenous birds, becaufe they are come of fuch a kind. In our fwad-ling-clothes we have the venomous and ravenous nature, to wit, original fin in us; and in our actual finning We are like ferpents when they come to fling actually, or like ravenous birds when they come to catch the prey ; and our adual fin is a fruit of original fm ; Or take it in the fimilitude in the text, there are many flieep that never atlually ftrayed ; yet they are called ftraying fenfelefs creatures, becaufe they are inclined to ftray, and ready to flray ; or take it in this fimilitude, there are fome difeafes that follow fuch a houfe and family, fome are inclined to a confumption, fome to the (lone, fome to one difeafe, fome to another, which is from fome defeft of the body ; even fo it is here, that from a defecit of our nature, infetled by original fin, all aftual fms flow.

The 2d life is for convidion and reproof; and indeed we cannot well tell where we fhall begin here : However, the firfl thing that it reproves, is our natural pride ; though this be the finfulnefs of our very infancy, yet we are ready to look upon ourfelves as fomething. It is a true faying, though much mifap-plied, that Job hath, chap. xi. 12, Vain man'would be luife, though ?uan be born as a wild afs^s colt ; a coJt, he hath a wild humour, and is the mofl witlefs of creatures ; and this fame is it that is implied in that faying ol James iv. 5. Do ye think the fcripture faith in I'ain^ the fpirit that is in us lujielh to envy ; which faith this much, th?vt the mod part never think that they have

fuch

fuch a fpirit in them that is inclined to all evil, bent to hate God and every thing that is good. 2. It reproves the great fecurity that is amongfl the molt part, if this be a truth, that men and women are thus born under the curfe of God, and inclined to every thing that is evil, born enemies to God, and enclined to aggravate and heighten the quarrel; how comes it then to pafs, that the greatell part of men fleep as foundly and fecurely as if they were in no hazard ? If ye were all pofed and put to it, how many of you can give a folid proof that ye are reconciled, that your peace is made, that ye are changed and your nature renewed, and the quarrel betwixt God and you taken away ? and yet if we look up and down, ye are generally as fecure and quiet as if ye were born friends with God. There are but few taken with a convidion, but many are. faying within themfelves, Is yonder dodrine true of me ? as if the fcripture had fpoken in vain whatever it fpeaks of original fin. Ah! fliall never this be amended ? Will you never lay your finful-nefs to heart ? Will ye flill think nothing of that which gave the occafional rife to the covenant of redemption, and to Chrill's fatisfacllon ? All the preaching that ye hear daily, if it be not now laid to heart, it fhall be mod terrible and dreadful to you one day; and the peace that ye now have fivall end in red vi'ar and great bittcrnefs. 3. It reproves peoples exceeding great unwatchfulnefs, and their trulting to their own nature, and following iheir own counfel. The wife man faith, Prov. xxviii. 26. He that iruftelh in bis own heart is a fool. Is it not reproof worthy, for a man to be as brutilli as the very beail that perifli-eth ; as it is, Pfal. xlix. and yet to be as little watchful, and trufl as much to a man's own guiding, as if nothing of a mifguiding humour and difpofition were in him ? We may more than allude to thofe words of our Saviour here. If the blind lead the blind, jhall not both fall into ths ditch? Many of you think that ye are

inflruded

inftru6led as fcribes in the way to heaven ; and will be ready to fay, God forbid we Ihould be ignorant of that, and what have we been doing all our days, if we be yet to learn that leiTon ? But we muft tell you what ye have been doing, ye have been like fenfelefs ilieep Itraying all your days : And we would the rather fpeak to this, becaufe it is fo'neceflary to be known and believed, and yet fo little credited; for, I. Ye will never be rightly humbled, nor make ufe of Jefus Chrift, nor walk watchfully and foberly ; in a word, ye will never believe and repent, till ye know, be convinced of, and believe this to be your natural inclination, and the fmfulnefs of your nature. And yet, 2. Tho' this befo neceflary that the want of it mars the fruit of the word in you, and fermons do but harden you ; how many are there that are as little fenfible of it as the very ftones of the wall that are before us, or the boards that they lean upon ? As to your own. particular ftate and condition, I would but afk you. Is it poffible that ye could live fo fecurely, and fatisfied with your own cafe, if ye believed indeed that ye had fuch a fmful nature, and that ye were liable to God's wrath and curfe? Or would ye give fuch way to your natural fmful humours and inclinations, and fo contentedly flight Jefus Chrill, and the offers of the gofpel, as many of you do ? And yet we fee amongfl them with whom we converfe men and women not only as fecure, as if they had no fuch natures, but are even belching and foaming out their out their own fliame. We would have you therefore to be cnnvinced and know, that not only ye are fin-ners in the general, but that every one of you is fuch in particular.

To make it the more clear, I fhall give you two or three qualifications that are requifite to a fuitable con-vidion of your fmfulnefs.- i. Be particular. 2. Ye fliould be fenfible, and not only in words acknowledge that ye are finners, but ye Ihould fee and ,be convinced.

ced, that in this and this ye have finned, and ye Ihould be kindly afFeded with it. 3. It Ihould be dif-tind, not a guefling, but a thing that from the feeing and feeling of it ye fhould be clear in. 4. It ihould have fuch influence on the moving of your af-fedlions, and fuch an inward working on your hearts, as that ye may loath your nature, and yourfelf becaufe of it. We may fee all thefe in Paul, Rom. vii. 10. and forward, who tho' he was greatly renewed, yet faith he, I fee a laxv in my ?neniber.s rebelling againjl the law of my mind: He feels and. is very fenfible of that which leads him into captivity, and he cries out. Who jhall deliver me ? &c. his affedions are mightily ftir-red with it. What I da, I allow not, &c. 0 miferable man that I am, &c. If ye b'^lieve this to be a truth, and that Paul lived in the faith and feeling of it; then judge if there be not jull ground to expoftulate with mofl part of you, as being yet without the faith and feeling of that which fo much concerns you.

The 3d ufe of it ferves wonderfully to fet forth the glory of'the free and rich grace of God, that all this defign is founded, and this tranfadion entered into ; fo that Chrift comes to fatisfy, and doth adually fa-tisfy juflice for a number of fuch wretches that had gone aflray like loll fheep. This comes in as the fcope; we have ftrayed and done the wrong, but he hath paid the debt, and fatisfied for the wrong done: And from comparing this verfe with the foregoing, we may take thefe five confiderations that ferve to heighten the glory of God's grace and free-love, and to fhame believers, that are fo little wondrin'g at it^ I. Who is he that is fmitten ? His own Son ; we finned, and he was fmitten, even he who was and is the Father's fellow, the fword awakes againft him, and we go free. 2. What did our Lord fuffcr ? He -was \wounded and bruifed, the chaftifement of our peace was on him, he laid on him the iniquity of us all. Chrift's fulfcrings were not in Ihew or pretence; for he was

arraio-ned o

arraigned before the tribunal of juftice, and did really pay our debt, and fatisfy juliice for our fins. 3. Who exaiiiled this fatisfaftion ? Wlio did fmite him ? It is the Lord Jehovah, it is the Father, which makes the glory of grace fhine the more ; it is God the Father whofe heart was tender to the Soh of his love that exafts the full price t)f him ; fo that as he faid of Abraham, By ibis I know that tbau.lo'vcd/i mc, hecaufe thou hajl not with-held thy fon, thine mly fort Jfaac fram me; we may fay, By this we know God's love to the elect, when he hath not withheld,, nor fpared bis own Son from them, but kath laid on him the imqiiities of them all. 4. For whom did he fmite him ? It was for fmners, for ftraying fheep, for covenant-breakers, for fuch as had gone a-whoring from God, and were bent to fin againfl: him, I mean the ele6l. 5. When was it that he fuffered for them ? Even when they were ftraying, reieding, defpifmg, and nodding the head at him, fpitting in his face, and faying, Away with him, e-ven then he is praying and dying for them : Nov^put all thefe together, that fuch a price fliall be exacted of fuch a furety, and for fuch fmners, and at fuch a time, behold and fee therein how God,'commends his love to us, as the apoftle fpeaks, Rom. v. 8. In that ivhilc we ■ ivere yet finners Chrl^ died for lis ; when we were in our fm, not praying to him, nor in a capa-. city to pray or give him thanks for any thing that he did or fufl'ered, he then died for us: Is there any thing here but freedom of grace ? And does not this exceeding highly commend the love of God, that he exacts the debt due by us of his Son, and the powerr fu'l love of the Mediator and Surety, that at fuch a time atid for fuch tranfgreflions he fliould pay fuch at price ?

Ufe 4. Seeing this was our ft ate that we were fn-^ nets, and yet herein was the love of God commended, that he laid on his Son the iniquity of us all, is there

not

not then good ground to take with the fin, and to make ufe of the remedy, to take with fm and to clofe with Chriil ? We might take occafion here to exhort,

1. To watchfuIneCs, and to walk foberly and humbly, from this confideration, that we have fuch a nature.

2. To exhort every one to repentance, becaufe by nature ye are all in fuch a firitul ftate and condition ; it may be ground of exercifing repentance, even long after your juftification, and peace made with God who are juftified/ with whom it Ihould be as we fee it was with David. But 3i//v, Seeing by nature ye are under God's wrath and curfe, and in a ftate of enmity with him, it mainly ferves to exhort you to flee unto Jefus Chrift, and not to reft till ye get the quarrel taken away ; it might be in reafon thought that people would be foon and eafily induced to this, even to run unto Jefus Chrift, and to welcome the gofpel with good will, for preventing the curfe and wrath due to them for fm, and for fubduing of this fmful nature and inclination to ftray from God and his way; Therefore feeing there is a fountain opened to the houfe of David for fm and for uncleannefs, fmce there is a fatisfadion given to juftice for removing the guilt of fm, and fmce the Spirit is purchafed for mortifying of fm, and for making you holy; let as many as think that they have gone aftray, and have turned to their own way, as they would not be found ftill at this diftance with God, make ufe of Chrift for making their friendftiip with God; it is the word that Peter ufeth, 1 Pet. ii. uit. All zue like Jhecp have gone aftray^ but tue are now turned unto the Shepherd and B'ljhop of our fouls ; hold, O hold you near this Shepherd, and make ufe of his r]p;hteoufnefs for makintr your peace: If we could rightly underftand the words, we would fee in them, i. A motive to put us on believing in Chrift, and can there be a greater motive th^n necejfity ? We have finned and gone aftray, he

'i is the only Saviour, there is no other name given un-VoL. I. No. 4. Hhh der

der heaven whereby finners can be faved. 2. There is alfo in them an encouragement to believing : It was for finners, fuch as we are, that Jefus Chrill fuffered all that he fuftered, which may be ground of hope and encouragement to ftep forward, and if neither our need, nor Chrili's being a Saviour, and willing to make fuiners welcome will prevail, we know not what will do it: It will turn to this, and ye Will be put to the queftion, are ye fmners ? and if finners, is it not a defperate thing to lie under fin and wrath ? If ye be not finners, we have no warrant to propofe this doctrine to you, to invite or make you welcome to a Saviour ; but if ye grant that ye are finners, will ye contentedly lie under fm ? will ye be able to bear it out againfl God ? or think ye that ye will be well e-nough for all that; and if ye dare not refolve to lie under fin, I would afl-i, what way will ye avoid it ? Think ye it eafy to win from under it ? muft not the juilice of God be fatisfied ? Some of you think that ye can pray yourfelves out of fin; but if fo, what need was there of Chrift's fufferings, if a fatisfadion might have been made another way ? And if none but Chrift can fatisfy its demands, I exhort you, that by all means ye would make ufe of him, elfe ye will mofl: certainly drown and die in your fins: And this is the thing that we would commend to you, that under the fenfe of fin, and in the faith of God's conde-fcending love, ye would flee to Jefus Chrift, and give him employment for making your peace with God, and taking away your fin and fanclifying of your nature : O but this be fuitable to finners; and if ye think yourfelves finners, prejudge not yourfelves of the benefit of a Saviour,

8ER-

SERMON XXVI.

Isaiah LIII. Verfc 6.

Verfe 6. All we like jheep have gone ajiray^ ive have turned every one to his own way^ and the Lord hath laid on him the iniquity of us all.

EVERY expreffion that the prophet ufeth to fet forth the grace of God in Jefus Chrift to finners, is more wonderful than another, becaufe indeed every thing that he expreiTeth is more wonderful than another : And there is fo much grace and infinite love in the way of the gofpel, that it is hard to know where there is moft of it; whether in its rife, or its execution ; whether in the decree of God, or in Chriil*s fatisfa<Elion ; whether in the benefits that v/e enjoy, or in the way by which we are brought' to enjoy them: Sure all together make a wonder furpaflingly great, yea, a moft wonderful wonder, even a world of wonders : It is a wonder (as it is in the 5th verfe) that he iliould be wounded for our tranfgrcftons, hruifed for our iniquities ; that the chaflifcment of our peace Jhould be on hint, and that by his Jiripes we fhould be healed : And when he comes here to explain this, and to fhew how it came to pafs that Jefus Chrill fuf^'ered fo much, he holds forth another new wonder: All we like flicep have gone ajlray, he. As if he had faid, would ye know how it comes to pafs that the Mediator behoved to fuller, and fufFer fo much ? The anfwer is clear: All we, the elecl people of God had gone aftray like fo many wandering (heep, as well as others, not one /excepted j and there was no other way to recover and

H h h 2 reclaim

reclaim us but this, The Lord 'Jehovah laid on him the iniquity of us all: To recover us when we were loft, Jefus Chrift was fubftituted in our room by the eternal decree of God, iind the iniquities of us all who are his ele£t people, as to their punifliment, were laid upon him. This then is the fcope to fnew the rife of Chrift's fufterings, and how it came to pafs that our Loid fufTered, and fuftsred fo much, the occafion of it was the elecls fm, and the fountain caufe, the Father's laying of their fin on him by an eternal decree, and making him to anfwer ibr it according to that decree, for his undertaking, which was the covenant of redemption, whereof Chrift's fuflering was the execution. Thus we have the fountain whence our Lord's fufferings flowed : He is in the covenant of redemption fubftituted and judicially enacted the ele£ls Surety, and takes on him their debt; and being fub-flitute.i in their room, juftice purfues the claim, and fentence pafles againft him and makes him anfwerable and liable to the debt of their fins j v/hich fets forth, as it were, a judge on the throne, Jehovah, and two parties at the bar, m and him ; us the principal debtors, and him the Surety, Jefus Chrift in our room and place ; the law by which the judge proceeds is the covenant of redemption; and we the principal debtors not being able to pay, he is made liable to the debt, and on this ground the fentence pafles againft him for fatisfying what we were owing; and hereupon followed his fufferings: So then the rife of his fufierings is, that it was fo tranfaded by the wife, juft, and gracious God : And thus this verfe comes well in to explain and further to clear what he alferted in the former verfe. Though the words be few, yet they are the compend and fum of the gofpel: How therefore to fpeak of them, fo as to unfold them aright, is not eafy : And becaufe the devil who feeks by all means to mar the beauty of the gofpel, doth moft fiercely allault where moft of its beauty Ihines, and

hath

hath therefore ftirred up feveral forts of enemies to wreft thefe words, and to obfcure the beauty of grace that may be clearly feen in them; we fhall a little o-pen the few words that are in this laft part of the verfe. And the Lord hath laid on him the iniquity of us all ; having fpoken to the former part of it laft day. In thefe few words then, we have, i. Something fpoken of iniquity, which three parties have fome ads about, to wit, i. The eleft, m all. 1. Him, to wit, the Mediator. 3. The Lord^ to wit, Jehovah: Then we have the expr.efs a6l of the Lord, to wit, his laying on him the Mediator, the iniquity of us all. 1. As for this word iniqidly, by it is meant fometimes, I. Sin formally taken as it hath a difconformity to the law of God, and fuppofeth a fpot and defefl, and {o it is commonly taken when we pray for pardon of fin; as when David fays, Pfal. li. My Jin is ever before me; And Pfal. xxxviii. My iniquity is gone over my head: And fo it is the tranfgreflion of the law of God. 2. It is fometimes taken for the effeft that fin procureth, and fo it is in effe£l the punifliment of fin, as Lev. vii. the 18th and 20th verfes being compared together: verfe 18. it is faid, He fhall bear his iniqidty, which verfe 20. is, He Jhall be^cut qff\ and fo it is clearly meant of the punifhment of iniquity; for to bear his iniquity, and to be cut off, are the fame thing there. And that word of Cain, Gen. iv. 14. My iniquity or-punifiiment is greater than I can bear, hath a manifeft refpett to God's curfe inflifted on him for his fin, and is, as if he had faid, I Ihall not be able to live under the punifhment that is inf]i<Eled upon me, for every one that finds me will flay me ; and fometimes it is tranflated puniflwient, as in that of Gen. iv. 13. The quelHon then is this, which of thefe two is underflood . here in this text, whether iniquity or fin formally taken, or iniquity taken for the punifliment thereof? Thofe who are called Antinomians plead, that it is to be underftood of fm forinaily taken: But though it

he

be abfurd fo much as to mention this, it being fo blafphemous-like to afTert, that our blefl'ed Lord Je-fus fhould be formally a fmner, and have the fpots and defilement of fm on him, which we wonder that any Chriftian fhould dare to aflertor prefume to maintain ; yet becaufe this fcripture is alledged for it, we lliall clear, that iniquity is not here to be taken for fm formally, but for fm in the punifhment of it. And ihe^r/l reafon that we give, fliall be drawn from the plain fcope of the words. The prophet having in the 5th verfe faid. That be was wounded/or our trrnfgref-Jions^ and bniifed for our iniquities', the fcope of this verfe is to (hew how it came to pafs that Chrift fuffer-cd, and fuifered fo much; which he doth by declaring that it could not be otherwife, becaufe the pu-niiliment of all the fms of the eled was laid upon him; and that which was called wounding and bruiftng in the former verfe is here called a bearing of their iniqui' ties, (for if they were laid on him, he did certainly bear them) the fins of all the eled met on him as to their Punifliment: And this fliews how that Chrift behoved to fuffer all that he fuffered: So in the 8th verfe it is faid, He was cut off out of the land ^f the living and for th-e tranfgrejfions of my people was he ftrick-en : That which is here called the bearing of iniquity, is there called being cut off and flricken for the tranf-^rejfions of his people: And this may ferve for the fe-cond reafon of the expofition, as we have given it; becaufe when iniquities are fpoken of, they are not called Chrift's, as inherent in him, but they are called his peoples iniquities, they being formally theirs, but his judicially and legally only : Even as the debt is formally the bankrupt's, but legally the furety's. A third reafon is drawn from comparing this text with other parallel places of fcripture. That which is called bearing of iniquity here, is called, Gal. iii. 13. His being ?uade a cuifc for us, fo that his bearing of our iniquity, is his being made a curfe for our iniquity

quity, and his bearing the wrath of God due to us for our fin. I (hall illuftrate it by a comparifon, whence the fourth reafon will clearly refult, our iniquities became Chri(t*s as his righteoufnefs becomes ours; for thefe two are parallel, 1 Cor. v. ult. He was made Jin for us who knew no /in, that we ?night be made the righteoufnefs of God, in, or through him^ where, i. It is clear, that Jefus Chrifl: is fo the finner in our room, as we are righteous in his room; and contrarily we are righteous in his room, as he was the finner in our room. 2. That righteoufnefs is not fo derived to us that it is formally made ours, and to be inherently in us, but it is ours only by imputation, it-felf or the virtue of it being imputed to us : And it is upon this ground that Rom. iv. imputed righteoufnefs is often mentioned, that is, when God accounteth a a man to be righteous, though he be yet a finner in himfelf; even fo our fin is imputed to Chrift and reckoned his, becaufe he became our Surety : And tho* Antinomians have a vain notion to evade this, yet the fcripture is very clear, as holding forth a legal procedure ; the debt is accounted his, becaufe of his obligation to be anfwerable for it, and in juftice and law he is liable to it. And there is no other way that we can rationally imagine, how our blefled Lord can bear our iniquities ; for, i. It cannot (land with his abfolute purity to have any fpot of fin, or to be formally the finner; neither, 2. Is it necefl'ary that he fhould be the finner, but only that he fhould pay the penalty due by us, it being the nature of contracts a-mong men, that where the principal debtor fails, the furety comes in his room, fo is it here. Yea, 3. If Jefus Chrifl were the finner formally, it would incapacitate him to be our furety, to pay the penalty, or to fatisfy jullice for the debt of our fins: We would not have fpoken fo much to this, were it not that this fame place is preifed in a moft flrenuous manner by the abufers of the grace of God to maintain their error.

ror. So then we take this in fhort to be the nieanin<: of this part of the verfe, that Jefus ChriH: did bear the punifhment due to us for our fins.

2d/y, The three parties that have fome acts about iniquity, are, i. Us all. 1. Him. 3. The Lord "Jehovah. I. Us all^ and here we meet with the Armi-nians, another party that abufe and pervert this place, as if it were to be extended to ail men and women that ever fmned or went aftray ; For, fay they, it is the iniquity of ail them that finned that is Isid on Chrifl, and that is the iniquity of all men and women in the world: But, as we (hewed before, the fcope of the words is not fo much to {hew the univerfality of all men and womens fanning, as to fhew that all the eleft as well as others, have gone aftray, and turned every one of them to their ov/n way, therefore it is reilrided. All lue; and the word all is no broader than the word we, now the ice that is here meant, is the ice, who in the former words are healed by his ftripes ; and that fure is not all men and women that fin, but the eleft only: And verfe 11. it is they that by his knozvledge, that is, by faith in him, are juftijied\ it is thefe all whofe iniquities he bare, and no more : So that in Ihort, iis all is not all men fimply confider-ed, but us all, that are elect. And thus it is necef-farily to be reftrifted to the prophet's fcope.

The meaning of both parts of the verfe together then is, that we all, even the ele£l as well as others, have gone aftray, and turned every one of us. to his own finful way, and the Lord Jehovah made him to bear the punilhment of all our fms, and it could not but be a mighty great punifliment, and a mofl: huge and horrible fullering, when the Lord made the iniquities of vs all, his eled to meet upon Chrift.

There is not much debate about the other two parties, the firlt whereof is him, that is the Mediator Jefus Chrilt, the eternal Son of the eternal Father, the brightnefs of the Father's glory, and the espnfs ifna^e

of

I

ef bis per/on^ who being God, became man, to per* form and bring about the work of our redemption ac* tording to his undertaking*

The other party is the Lord Jehovali, the Judge and the party ofiended : as wc are the party olFend-ing, and Jefus Chrift the Satisfier* And the Lord is here conhdered eflentialiy as Father, Son, and Holy Ghdft, liaving one tonnnon e(rence and jufticej and who being all three one God, are to be latisfied, hd is Jehovah.

But how Is this punifhment ojF oiil- iniquities laid on Jtfus Chrifl ? And here Socinians make as great a buftle and ftir ^ the devil intending (if he could effe(fb it) to blow up the very foundation of the gofpel, bends all his forces againft fuch places as do hold it forth mod: lively ; but the words are clear, and mod fignificant as they are tendefed according to the Hebrew in the margin, thus. The Lordhaih?nade the inU quity of m all to meet on him ; the iniquities of the ele(Sfe are fo many brooks and rivulets of Watef, any one of* which is hard and difficult for them to pafs over. But O! when Chrifl: comes to fatisfy for them, they are brought and gathered into a gteat lake, or rathet into a vafl fca or ocean together ; they are all collecred and combined to meet on him, and he did meet with them in a mighty fhock, .--nd fure they could hot but be great fulTerings that he endured when he had fuch a Tea to pafs through ; or the fins of the elecl were like fo many companies or regiments of men, any one whereof they could never have overcome, but v.-hen Chrifl: came to fatisly divine juflice for them, nil the companies and regiments of fins, fo to fpeak, rendez-Vouzed) and were brought into one formidable afrny together to meet on Chrifl:: The word is well rendered here, were laid on him, being the fame word hi the root that Saul ufcd when he commanded Docg to fall upon the Lord's priefls^ i Sam. xxii. 18. the word is, Lay upon them, ox lay at them; as when one is an-

VoL. I. No. 4, I i i gty

gry with another, he will cry, Fall upon him\ and this ihtnvs the exceeding greatnefs of Chrift's fufferings, Avhen 'a11 the fins otall the t\e.i\ met together as a liuge and heavy hofl to fall and do terrible ext^cution upon our blelVed Lord Jefus. This then being the meaning of the words, the queflion is, Whether the Lord Jehovah did lay this puniihment really upon Chriit; or ■u'hether, as Soeinians fondly imagine, he only inter-ceeded for them? But for ^72/'icrr, i. What fort of meaning of the words would that be, I pray ? The Lord inade the iniquities of us all to intercecd on hirn, when the text fays plainly, that they were hid on him, and on the matter that he bare thetn, and exprelly fo, ver. II. For he Jlmll bear their iniquities. Yea, 2. Confider the fcope, and it comes in as a reafon why Clhrill fuffered fo much. And would that, can any think, be a good reafon for fo great and grievous fufferings undergone by Chrift, that God made him to intercede for all the fms of the eleft ? But if you look upon the words in their true meaning, they are a clear reafon why he was wounded, and exceedingly bruif-€d and chaliened, and why he endured fo many (tripes, even becaufe all the fms of all his ele6l met on him, becaufe he was made to bear the paniihment ot them all; alio the words following clear it. He ivi7s cut off out of the land, of the Uviii-^, for the iranfgrcjjion of my feople was he Jiricken ; and Gal. iii. He was made a cvrfe for us. He futfered, the jujl for the unju/i •, he actually and really fulfered that which we ftiould have futlered. If it be alkcd, What is this, to lay iniquity on Chrijl? Or how is it Aiid, that the iniquity of the elcdt was laid on him ? Or in what refpecl ? 1 anfwer, J. In refpecl; of God's eternal covenant; the punifh-iiient due for our fms was laid upon him by an eternal deliberate counfel or confultation of theperfons of the Godhead ; wherein, as we (liewed before, Chrift enters Surety for us, accepts of, and engages to pay our debt. 2. In refpect of God's actual purfuing

Chrift,

Chrift, having thus engaged himfelf, and fo putting in his hand the cup, and making him drink, and the bill of our account, and making him accountable. 3. In refpcft of God's acceptation of that fatisfadion which Chrift performed and payed down foi th'em.

This being the meaning of the words, we come to hint at fome things from them ; and the very opening of them may give us fome information in the way of the gofpel, and of a notable ground of footing to our faith. If we could rightly apprehend God making this tranfaclion with the Mediator, we might not only have a ground to our faith, but a great encouragement to come to Chf ill, and to reft on him who hath thus put himfelf in our room before the tribunal of Divine JuilJce, and it fjiould awaken and warm our faith and love towards him.

But obferve here more particularly, i. That all the elect people of God are lying under iniquity even as others. This we fpoke to the laft day, and fliall not repeat what was faid then : It is with refpeft to iniquity in the eleft, that all the bufinefs of redemption is tranfafled, and from hence as theoccafion, it hath itg rife, even from God's being offended, and from the lieceflity of a Mediator ; for this doth prefuppofe our debt, and a fentence ftanding agairift us, till Chrift in-terpofed for the removing of it.

2. From its being faid before, that every one hatJj turned to his own way y and here, that, the Lord hath laid on him the iniquity of m all. Obferve, that every orke of the elecl befide the common ftate of fm wherein all arc, hath his own particular guilt that is in his own way ; this is clearly holden forth here, while it is faid, that not only like JJjeep we have gone ajlray^ but that every one bath turned to his ozon way ; which as it holds forth a way in them all dillerent from God's way, fo alfo a way in every one of them fomewhat different from another's, way; and this is called a %ualkin^ in the counfel cf our own hearty Pfal. Ixxxi. ar-^

I i i 2 a pwn'3.

ti man's own fore^ 1 Chron. vi. 29. and a man's owii iniquity, Pfal. xviii. 23. becaule it is in a fpecial manner his. To clear it a little, confidcr that fm is peculiar to a believer, or may be called his own way in thcfe reipcfts j ly?, In rcfpeft of his being more addicted to one fin than another, which is ufually call, ed a man's predominant. 1 wo men may both beco* vetous and pa/fio'nate, but the qne of them may be called a covetous man, bccaufe he is efpecial|y giveri to that fm of covetoufnefs; and the other may be called a paffionate man, becaufe he is efpecially given to paffion. 2dlyy In refped of fome peculiar aggravating circumftances; though we dare not particularly determine as to perfons, yet if we look through all mei; and women, it will be readily found that ;herc is fome fm, which in refpe£l of fome or feveral aggravations, is. 5n fome a greater fin than it is in others; and hereby God hath given ground of hum^iliation tq all. There is not a man, as we jufl now hinted, but ufually he hath an evil which is at a greater height in him than in another ; as for inif ance, one may be given more to the fm of drunkennefs, another more to hypocrify, another more to uncleannefs, lffc> I do not fpeak fo much here of the divers kinds of fm, as of the feveral aggravations of this or that fm that they are given to ; fuch and fuch a pian may have aggravations that wiU argue fuch a predominant evil in him far beyond what it is in others < And it is from this ground that a believer not in a complimenting way, but moft really and fmcerely doth call and account himfelf the chief of Jinncrs ; becaufe there are fome aggravations that heighten his fin above the fm of others, or above that fame f n in others ; as a weak believer may have one good thing in him more commendable than is in a Itronger believer; fo the Wronger believer may have one fm, that in refped of its aggravations, may give him ground to look on himfelf as beyond others in

We U

Ufe I. It ferves much for our humiliation, in as far as this adds to our finfulnefs^; there are none of us, but befide the common way of finning incident to all, we have fomething that is peculiar to ourfelves, we have our own %oay, wherewith we are chargeable above and beyond others; v/q will all readily grant that we are finners, but who of us will own our particular and peculiar guilt that doth more eafily befet us ? Who amonglt you are as doves of the valleys every one mourning for J/is own iniquity, for his own plague anu fore, that by feveral circumllances may be aggravated as to its finfulnefs beyond the fin of others, ilfe 3. The fecond ufe which is the fcope, ferves to fhew the exceeding greatnefs of Chrifl's fuft'erings» O! What a Ihock, he endured, when he had not on^ ly all the common fins of the eledt to fatisfy for, but when all their peculiar fins with their refpedive ag* gravations, rendezvoufed and met on him ? It ferves likewife to exalt the free grace of God, and the con-defcendency of our bleffed Lord Jefus who took \xx all together in his making fatisfaftion for them when there were feveral forts of them, as if every one of the eled had been fet to invent a new fin ; what great and fore-fuft'ering was here, when he condefcended to drink the cup that had the direful effects of all the fins of the eleft, wrung into it ? When not only in genc^ ral he takes on him the fins of the ele6t, but this and that man's particular fins, which were all reckoned and fummed up in Chrid's account, and for which he was made to fatisfy ; and wherein juftice proceeded equally and equipollently ; this notably confirmed the reality of Chrift's fatisfadion, by fuffering what all the elect fhould have fuffered eternally, or the e-quivalent of it; for if there had not been a propor* tional fatisfa6lion in his fuffierings, wherefore ferves fuch an enumeration of his fufferings ?

Ufe 3. The third ufe ferves to inform us how much we are iii Chrift's debt ^ and wha^ a great encourage*

weiU

menl we have to believe; and withal, what notable ground of conlblation believers have. I fay, i. It fiievvs how much we are in Chrifl's debt. When we take a view of all our' fins, and confider that there was a particular view taken of them in the covenant of redemption, not only all our common fins, but even all the particular and peculiar fms of believers were reckoned unto Chrift the furety, and put on his account, and he engaged to fatisfy for all, and pay the whole reckoning; doth it not lay a great obligation on us to him who counted for the lead farthing of our debt ? We, like a number of bankrupts, did CGntra6l the debt, and the accompt was put in his hand, not only (as I jufl now faid) of all our common fms, but of this and that particular fin with all their feveral aggravations, and the finful circumftan-ces that.did heighten them ; and hefatisfied for them all: And of this we flionld take fpecial notice ; for it may readily deceive us to look upon the covenant of redemption as a bargain in general; becaufe there is a particularnefs in it, to fhew not only the fovereign-ty, but the exadnefs of juftice, and alfo the riches of God*s grace, and of the great condefcendency of Chrift's love to eled: finners. 2. It is a great encouragement to believe. For even thofe fins that would frighten ferious and exercifed fouls from coming forward to Chrift, were all counted for and put on Chrift's fcore, and were all fatisfied for by him. 3. It is a notable ground of confolation tobeHevers when they are ready to think that their particular fins are unpardonable, They think that reckoning might be made for all their common evils; but as for this moft finful and fhameful unthankfulnefs, this defpifing of his grace, this woful unbelief, tffc. It ftares them in the face, and they know not well how that will be done away. But believers in Chrift who are forrow-fully and fadly perplexed on this account. Is that ^our own way ? Jt is tranfaded en Chrift's fcore with

the

the reft : Every one of us hath turned to his own ivay^ and the Lord hath laid on him the iniquity of us all ; O! impregnable ground of itrong confolation ! which is d.s good news from afar country, a non-fuch cordial to a fainting foul,

3. Obfcrve here, That an elect believer, will not only be feniible of fm in the general, but of his own particular and peculiar fnifal way ; or thus, it is a good token when people look not only, on fin in common, but on their own peculiar fniful way ; or thus, that men fliould conlider their finfulnefs, not only in common, but in particular with its feveral . aggravations. The fcriptures which we citl^d before do confirm this, as Pfal. xviii. 22. I kept myfelf from mine iniquity ; and 2 Chron. vi. 29. where faith Solomon, When every one fhall know his own fore and his own grief \ or, as it is, 1 Kings viii. 38. The plague ff his own heart. This implies thcfe two things, i/?, A diftintl fearching for \\ii ; when a man not only looks on himfelf as a finner, but looks on his fin by reafon of feveral aggravating circumftances as beinjj above and beyond the fin of others, and abhorreth and loatheth himfelf as the chief of finners; as David doth when he faith, Pfal H. Agoinjl thee, thee only have I finned y he is not their extenuating his fin, as if it were done only againft God, but aggravating his fin, as the words following fhew, and I have done this evil in thy fight ; as if he had faid. Thy concern in the matter doth moft alfefl and aillift me. Thou lovcft truth, or fincerity, in the inward parts \ but I have been (alas) all this time juggling and greatly playing the hypocrite, which makes it to be a wonderful great evil ; and Pfal. Ixv 3. Iniquities prevail a^ gainft me ; and as Paul doth, who calls himfelf the chief of finners^ i Tim. i. 15. idly. That believers before converfion, yea, and in refpeft of their na-. tural inclination even after their converfion, are wo-fully inclined each of them to a finful way of their

own.

own, called Ecclef. xi. The ivay of a man's own hedrt: And of this believers fhould be fenfible not only of their finfulnefs in general, and of their particular acls of fin, but of their peculiar fmful ads, and that for thcfe ends or ufes.

1. It feives deeply to humble people, and to prefs them forward to repentance. When we confider our own way to be fmful beyond others, and that fuch a man hath fmned, but his fm hath not fuch aggravations as mine, this makes the foul to blufh, and to fay, as it is, Pfal. xl. 12. Innumerable evils have corn-pafjed me about^ mine iniquities have taken hold upon me^ fo that I am not able to look up^ they are more than thg

hairs of mine head., therefore iny heart faileth me ; he wonders at himfelf how a man can be fo given to fin, and every day to add one new fmful ftep to another, and never to weary and give over ; this makes him to blufh and to be afliamed, as it is, Ezek. xvi. 63. the remembering of common fins, and of this or that particular aO: of fin, will not fo effecl this ; but when a .finner remembers, that fuch a fin hath been his own way^ that humbles and flops his mouth exceedingly.

2. This adds a peculiarity to the grace of God in the believer's eflccm, and maketh it fo much the more amiable and adniirabic to him ; as it Is with Paul when he faith, i Tim. I. 13. Eifr. / ivns a blafphcmer^ and a perfecutor, and injurious, ncverthelefs I obtained fiier-cy, and the grace of God was exceeding abundant towards me. This is a faithful faying, and worthy of all acceptation, that 'Jcfus Chriji came into the world to fave fm-tiers, of whom I am the chief-, howbeit for this caufe I obtained mercy, that in me he might fhew forth all long-fuffcring, for a pattern to them that 'JJjould hereafter be^ lieve on him. 1 was, as if he had faid, fingular in finning, but grace was eminent and fingular in fhewing mercy, and hath cafl a copv thereof in me that is fingu-larly eminent. The pecuiiarnefs of believers fin, as it

makes

makes them know the aggravations of it beyond others, fo it makes them exalt grace the more.

3. It ferves fomeway to difcriminate a found believer from a hypocrite, and a right fight of fm from that which is not fo. It is not fo much to know that we are fmners, for the Hght of a natural confcience will tell men that, efpecially when their lives are fo bad j but it is more to know, and rightly to take in the pe-culiarnefs that is in our way of finning, to difcover the many windings and turnings of the deceitful h-eart in following of fuch a fm that it is addicled to. This makes a believer think that there is no body's heart like his. We fee ordinarily that but very few, if any, that are natural men, will own freely the peculiarnefs of their way-of finning ; and even when they will own this, that they are finners in general, yet they fliun to own that they are given to fuch a fmful way of their own, and the particular turnings and windings of their own hearts to that way ; but few will grant that they are given to defpifing or flighting of Chrift, or to hypocrify, felf-feeking, lying, isfc. I will not be. peremptory here, to fay that every body muft know what is this one peculiar finful way; for fome fee fo rnany predominant fins in themfelves, that they hardly can prich upon one more than another ; nor upon the other fide will I pofitively fay, that they are all gracious that fee one fin more than another to carry fway in them ; but this I fay, that it contributes much for the humbling of the finner, and for exalting of free grace; .and that believers will fee many windings and turnings in and to their own vvay, that others who are not believers will not fee, and will fee one predominant after another ; whereas a natural man, though he compUmentingly call himfelf ibe chief of fiimcrs, ,yet he doth not really think himfelf to be fuch, but rather, if he be given to drunkennefs, to filthinefs, or the like, he will readily fix upon David and Lot, ior fome others of the faints to excufe or extenuate it;

Vol. I. Nc. 4. K k k but

but the believer can get none to compare himfelf in the point of ilnl ulnel's. Iniquities prevail over me, faith David, in rhe fingular number; but when he fpeaks of the parcio]iing and purging away fin, he fpeaks in the plural, allbciating others with himfelf, As for our tranfgrcjfiom, thou Jlmltpurge ihe?n aivity, Pfal. Ixv. 3. 4. Confider your fmful way as it is the occafion of this tranfaction, and of the laying of our iniquities upon Chrift, as the refult of it, and we have this fweet obfervation, that the eleft are confidered in the covenant of redemption as foully and vilely fmful, and with all the aggravations of their fms and fmful ways; fo that they cannot be fouler and more vile in time, than they were confidered to be when they were given to ChriO: to be fatisfied for by him: How were they then confidered? The text tells us e\en2is/tray-ing foeep: But that is not all, they are confidered as fuch who have had tbeir own peculiar way of (fraying from God, and have turned afide to, and run on in their own finful %vay : Thus the Lord confidered the ele£l in the covenant of redemption ; thus Jefus Chrift <:onfidered them in the undertaking for them, even with all the feveral aggravations of their fmfulnefs; fo that they are not, nor can be worfe in time, than they were confidered to be before time: This is fo ordered by the Lord for thefe ends. i. That julfice might be diftinclly, exadly, and fully fatisfied. And that it might be known that it is fo, he would needs be rellored to his honour, to his declarative, or ma-nifefled honour and glory, which fuffered by man's fall, and by the many great and varioufly aggravated fms of the elect, and would have his juftice, as 1 faid, fully fatisfied: And therefore as there is a volume of a book, wherein all the ele£l are written, for whom Chrifl fhbuld fatisfy, fo there is a volume of what, and for what he fliould fatisfy, that there may be a proportionable fatisfaftion and price told down to juftice. 2. That believers may have a more full view

'cf

of the way of grace, and of Chriit's undertaking for them. When jefus Chrid undertook our debt, he had a full view of the fum he was to pay, he knew what he had to pay to the laft farthing, and what his peoples fins would coft him, and yet he was not unwilling to engage to fatisfy, but did fatisfy according to his engagement to the full. 3. It is alfo ordered fo for this end, even to confirm the believer's faitL, when he cometh to take hold of Chrift, and of the covenant; and when this objeQion mutters within him, dare fuch a finful wretch as I take hold of Chrill, who have been thus and thus polluted with fin ? Yes, faith the text, for thefe fins fo and fo aggravated -, for they were not unknown to the Father, nor to the Mediator when thou waft bargained about: Nay, thefe fins with their aggravations were exprefly con-fidered in the covenant of redemption, and there is no fin already committed, or to be committed by thee in time, that was not confidered before time: What was your poflure, believers, when Gdd paffed by, and caji the Jkirt of his love oi^er you /* Were you not cq/i out in the open field, ivalloiving in your oiun blood, ivitb your navels uncut, having no eye to pity ycu, he. as it is, Ezek. xvi. And wherefore I pray is this fet down? Jh^t for all to let you know that ye are no worfe in time than ye were confidered to be before ye had a being; alfo, to argue the love and grace of God in Chrift, and to draw you in to him, that fince God and Chrill the Mediator in the tranfaclion about your redemption, ftood not on your finfulnefs, ye may not ftand on it when ferioufly fenfible of it, but may fub-luit to his righteoufnefs, and fay. Be it fo, Lord, I am content to take what thou freely Oiiereft. And the more finful and loft ye be in yourfelves, when fuitably affected therewith, the more wonderful is the grace of God in the plot of your redemption, the more ftrong is your confolation, and the greater ground of believing have ye; your fins do not fur-K k k 2 prize

prize God, nor the Mediator; the bargain was made before your fins were committed, and therefore the price njufh reach them, even when they are all fum-med up together: He was content to accept of them fo as to fatisfy for them ; and blefled be he for evermore that accepted of the bargain, and paid the price according to his undertaking !

SERMON XXVIL

Isaiah LIIL Ferfe 6.

Verfe 6, All we like Jheep ha,ve gone aftrayy we have turned every one to his own way^ and the Lord hath laid on him the iniquity of us all.

N the former verfe the prophet hath aflerted mod: wonderful truths, and very concerning to the people of God, and yet fuch truths as will not be eafily digelled by natural reaion. i. That our Lord jefus was put to fore and fad fulferings. He was wounded and bruijed^ Sec. 2. That thefe fad futferings were for us the ded: ; it was for our fins, and what was due to the elect, he was made to bear them. He was wounded for our tranf'^rejjions^ he was hridfed for our iniquities. 3. The end of thefe fufferings, or the ef-fed: that followed on them to us, was pardon of fin, peace with God, and healing : The chaftifancnt of our peace was on him, and by his ftripes we are healed.

And each of thefe being more wonderful than another, therefore the prophet goes on to clear their rife,

which

which is no lefs wonderful; how it came to pafs that he fuffered, and fuflered fo much, and that we have fuch benefit by his fufferlngs: It could not, as if he had faid, be other ways, for it behoved our Lord Je-fus to fuffer, and to fufter fo much, and for us ; neither was it unreafonable that it (hould be for our benefit, For tve had all like loft Jfjcep gone aftray^ and every one of us bad turned to his own way : And there was no way of relief for us, but by Chrift*s ftepping into our room, and interpofing for us, and engaging to pay our debt; and by virtue of that interpofitioi^ and. bargain. The Lord hath laid on him the iniqtdty of us all: and therefore, i. Would ye have the reafon of Chrifl's fo great fufferings ? here it is, the ele£t had many fins, and he interpofing for them, their account was crod out, and they were reckoned on his fcore. 2. If the caufe and reafon be afked, how it came to pafs that Chrifl: fuffered fo much for us ? here it is an-fwered, He undertook to fatisfy for our iniquities, and God imputed them to him; even as if a debtor were purfued, and one (hould flep in and be furety for him, and being enacted furety, fliould take it upon him, to become liable for the debt; the exading it of him is the laying it on him : But 3. If it be afked, how it comes to ^:\h that his fuffering becomes our healing, and brings peace to us ? It is anfwered, it was fo tranfaded and agreed upon ; he was content to pay all our debt, and the Father accepted of his payment for ours; our bleffed Lord Jefus engaging and fatisfying, the elecl are fet free, and iuftice be-taketh itfelf to him as rlie refponfal party. This is the fcope of the words, though they^are but few, yet ex^ ceeding full and fignificant, as holding forth the fountain and fundamental grounds of the gofpel: We (hall confider them in thefe three refpeds, i. As they im-ply a covenant and tranfadion, whereby the elecls fin are transferred on Chrifl, and his righteoufnefs is made applicable to them j Chriil undertaking to pay

their

their debt, and Jehovah accepting thereof, and pro-mifing that his fatisfaftion made on the behalf of the elect, ftiall be applied to tjiem. 2. In refpe£t of the cffefts, which are two-fold, which though they feeni contrary the one to the other, yet they are well con-fiftent together, and fubordinate the one to the other : The \ft is, julHce on Chrift's part; he fatisfies for the debt due by the elecT:. The id is, Mercy and grace to the eleO:, which is alfo implied ; but comparing thefe words with the former, it is very clear ; he is wounded and bruifed, and they are healed, the chafliiement of their peace was on him, the imputing of their debt to him is the caufe that it is not imputed to them. 3/i/r, In refpeft of the influence that the eternal covenant hath on thefe effe£ls, it lays down the way how thefe may be juftly brought about, which is the fcope of all, even to (hew how Jefus Chrifl; being the innocent Son of God, and without fin, was made liable to the debt of the elects fin ; he became Surety for them, and is made liable on that account to fatisfy for them. It is clear to us alfo, how his fufferings flood for theirs; which may feem to be un-reafonable and unjuit among men, that the fufferings of an innocent party (hould ftand for the guilty : it was fo articled in the covenant of redemption, that the Son, as Mediator, interpofing and undertaking to pay the eleds debt, the Lord Jthovah, the Creditor, ihould not reckon it on their fcore, but on the Mediator's, and that he fiiould count for it. The prophet in this verfe all along is touching on the fweet and plea-fant firing of this notable plot and contrivance of God concerning the redemption of ele£l finners, called the covenant of redemption ; "which, if thefe words be con-fidered with refped to their fcope, they do in all the parts of it clearly hold forth ; and therefore the clearing of it, being the clearing of a main ground of our faith in reference to Chrilt's futTerings, and to the way how they are made good to us, and as to the benefits

that

that come by them to us, we cannot fpeak too much nor too often of it, if we fpeak of it fuitably to the furpaliing exceJlency of the matter. ■

The^'r// doclrine fuppofed here, is, that there is an eternal covenant and tranfacl:ion betwixt the Lord Jehovah and the Mediator, wherein the method concerning the redemption and falvation of the elect is contrived : There is an eternal covenant pall betwixt God and the Mediator, wherein all that is executed, or will be, concerning the eleCl (till the day of judgment) was contrived : There is nothing relating to the elects falvation, but it was in this tranfadion exactly contrived and laid down, even as it is in time executed : And it is called a covenant in fcripture, and we call it fo, not ftriclly and properly, as if all things in covenants among men were in it, but becaufe materially and fubftantially it is fo, and the refemblance will hold for the molt part; the Lord having laid down in it the plot of man's falvation in a legal way, fo as his grace and mercy may be glorified, and his juflice fatislied, hath put it in this form, fo as it may bear the name of a covenant: Wherein we have r. Mutual parties, the Lord Jehovah^ the party offended on the one fide, and the Lord Mediator, the party engaging to fatisfy on the other fide; which fliows the freenefs of the redemption of the elecl as to them, and alfo the certainty of their falvation: And like-wife, the immutability of God's purpofe, for the parties are not mutable creatures, for on the one fide is Jehovah, and on the other fide the Mediator, who is confidered as incarnate and the head of the elect. This whole fcheme was contrived there, to wit, in the council of the God-head, for promoting of that great end, the glorifying of the grace and jiiftice of God in the elctts falvation. 2. What is it about? Even a-bout this, hov/ to get the elect faved from the curfe, to which on their forefeen fall and finning, they were made liable j redemption, 'ncceflurily prefuppoling

man's

man's fall and the covenant of works to which the certification and threatning was added. The foul thai Jim Jhall furely die^ and the ele£t prefi fpofed as fallen as well as others, arc certainly liable to the curfe, except a fatisfa<5lion for them do intervene ; fo that the elc6l are confidered as having finned, and as being in themfelves loft. And what is the Lord Jehovah and the Mediator doing, what are they about in this •covenant ? It is how to get the punilliment due to the elect for their fins removed from them: And thefe perfons m all in the text, are all the elect, wherein "there is implied a particular confideration of them that are defigned to life and falvation, and a particular confideration of all their fms, and of their feveral aggravations, that there may be a proportion betwixt the price paid, and the wrong that God hath fuitain-ed by their finning againft him. 3. The occafion of this covenant, and the reafon why it ■behoved to be, is held forth in the firfl words, All lue like jheep have ^one aftray, and turned e'uery one of m unto his own ivay: The ele6l as well as others had made themfelves, through their finning, liable to God's wrath and curfe, and they were uncapable of life and falvation till the curfe was removed : So that there is a let and obftruclion in the way of the execution of the 'decree of eledion (which muft ftand for the glorification of God's grace and mercy, primarily intended in all this workj and till this let be removed, the glorification of God's grace is and will be obilruded ; for the removal of which obftrudtion there is a ne-ceffity of a Redeemer, for the elecl are not able to pay their own debt themfelves: Now that there may be a Redeemer, and that a price of redemption may be laid down, there is alfo a neceiTity of a covenant, otherwife redemption cannot be, if a tranfaftion do not precede, on which the Redeemer's interpofing is founded. 4. What is the price, what is the ftipu-lation, or that which the Mediator is engaged to, and

that

Serm. 27 ISA1A H Ull. Verfe 6. j^Sy

that which provoked juflice requireth ? It Is even fa-tisfadion for all the wrongs that the fms of the elect did, or were to do the majefly of God : Their fins deferved wounding and fmiting, and the capitulation runs thus, that jultice fliall get that of the Mediator, that the eled may be fpared. And comparing this verfe with the former, upon the one fide, our Lord Jefus gives his back to bear their burden, and engages to fatisfy for their debt, and to undergo the punifli-ment due to them : And upon the other fide, Jehovah accepts of this offer and engagement, and lays the burden of their debt on him; and as the Mediator puts himfelf in their room for payment of their debt; io he lays it on him, and accepts* of it. 5. The end of this great tranfadion, to wit, of the undertaking on the Mediator's part, and of the acceptation on the Father's part, is, that the elect may have pardon and peace, and that by his ftripes they may be healed: That juftice may fpare them and purfue him, and that the difcharge of the debt purchafed by him, may be made as good to them, as if they had payed the debt themfelves, or had never owed any thing to juitice.

Hence dediidions may be made holding forth feve-ral points of truth, as, i. Concerning the exadnefs of the number of the elect. 2. Concerning the virtue and efficacy of the price which the Mediator hath payed, and the fulnefs of his fatisfaclion. 3. Concerning his imputed righteoufnefs, which is, or may be called the laying of his righteoufnefs on us, as our iniquity was laid on him; he is counted the, fin-ner by undertaking the elects debt, and the eleft by receiving the offered righteoufnefs in the gofpel, are accounted righteous by virtue of his fatisfying for their debt. 4. Concerning the ground and matter of that wonderful foul-fatisfatlion and raviflijTient that is here ; that God fhould be thus minding the falvation of the elect, and thus i contriving and ordering the work of their redemption, that their debt fliall be payed, and yet nothing, to fpeak fo, come out of their purfe; ■ Vol. I. No. 5. L II and

and that by fo excellent a means as the intervention of the Mediator, and that this fhall, notwithftanding the dear price payed by him, be made good to the €le£t freely.

life I. O ! look not on the falvation of finners, and the bringing of a fmner to heaven, as a little or light thing, it being the greatefl work and mofl wonderjful that ever was heard of; yea it is in effect the end of all things which God hath made, and of his preferving and guiding the world in the order wherein it is governed, even that he may have a church therein for the praife of the glory of his grace. We are exceedingly culpable in this, that we value not the work of redemption as we ought, and that we endeavour not to pry into, and confider the admirable and deep wif-dom of God, that goes along with and Ihines brightly in this whole contexture. Who could ever have found out this way ? AVhen the elect were lying under God's wrath and curfe, that then the Son of God fhould undertake to fatisfy for them, and that the majefty of God fliould be fo far from all partiality and refpedt of perfons, that he will purfue his own dear Son for the elects debt when he undertakes it: This is the rife of our falvation, and the channel wherein it runs; Oi rare and ravifhing, O I admirable and amiable, O! beautiful and beneficial contrivance 1 bleiied, eternally bleiled be the contriver.

Ufc 2. The fecond ufe ferves to (lir us up to know more of the way of falvation under this notion of God's covenanting with the Mediator; not thereby to oblige God to man's law and forms, but for helping us to the better and more eafy underftanding of thefe great things ; and that we may fee that the falvation of the ele£l is fure; forafmuch as it is laid down by way of bargain, tranfaftion or covenant betwixt Jehovah and the Mediator, whom the Lord will no more fail in performing the promlfe made to him, than he hath failed in giving the fatisfadtion required.

Thi^

This fhould help both to clear and confirm the faith of believers, and Itrengthen the hope of all who are lied for refuge to take hold of him, in the certain expectation of thofe things engaged for in the covenant, feeing there is as much reafcn to think, that Jehovah will make good his promifes to the Mediator, as there is to think that he hath performed all that he engaged himfelf for.

The 2d thing here is, the native efFed or fruit of the covenant, and that which the prophet aims at, even to fliew ho\v it came to pafs that Chrill: fuffered fo much, becaufe it was fo covenanted, dated and ordained, becaufe he was by a prior contrivance and contratl fubllituted with his own hearty confent in the room of the elect, who had many and great fins to count for ; whence ohferve^ That by virtue of this eternal covenant that paft betwixt God and the Mediator, the complete punifliment that was due to ail the eledl: for their fins in the greatefl aggravations was laid upon Jefus Chrifl: 'Jcbo'vah laid upon him the ifii-4^idties of us all: This is frequently mentioned in this chapter, as particularly in the words going before, He carried our forroivs^ he was ivound-ed for our tranf-grcjfions^ and bruifedfor our iniquities^ &c. And it is fufficiently confirmed in the New Telfament, as 2 Cor. V. He who knew no fin, was made fin for us : He had no fm in himfelf, but by virtue of this covenant, he was made the facrifice for our fins, and made to bear the punifhment thereof: And Gal. iii. 13. He hath redeemed us from the curfe of the law, he himfelf being made a curfe for us.

There are two words which we fhall a little clear in this dodtrine; and fecondly, give fome reafons of it; and then thirdly, we fliall fpeak to fome ufes from it.

I. For the two words or things ,in the dodrine to

be cleared, they are thefe, Firfi, What we mean by

this, when we fay, iniquity is laid upon Chriff. The

fecond is, How is it laitl ujion him? us to the firll,

L 1 1 2 whea

when we fay, iniquity is laid upon Chirift, we mean thefe things briefly, i/?, That our Lord Jefus is really made accountable, and liable to juftice for thofe iniquities, as if they had been his own, by virtue of this covenant; he having engaged to God's juftice to pay the elects debt, his engagement makes him liable to it. idly. We mean that not only our Lord Jefus is made liable to our debt, but really he is made to fa-tisfy for it. In fhort, we have done the wrong, but he makes the amends, as if he had done the wrong himfelf. The juji fatisfies for the unjujl; he in ivhofe inoulh there was no guile, was made to iatisfy for guilty fmners as if he had been the guilty perlbn himfelf. By the fms of the cleft God's declarative holinefs fuf-fered ; creatures malapertly brake his command, and his juftice was injured. The creature contended for the viftory, and that even after the curfe was pronounced, and they had believed the devil more than God : But our Lord Jefus comes in and makes the jimends, and the holinefs of God is vindicated by his obedience, and his juftice vindicated by his fuffering. The elett have deferved wounding ; but fays the Mediator, let the wounds which they deferved come on me, let them be mine; and thus he makes reparation of the wrong done ; and though the eled be fpared, yet hereby the Lord is known to be as really and as much a hater of fm, and as juft in fulfilling his threat-nings, as if the elect had been fmitten in their own perions; becaufe he puniflied fm in his own Son; vea, bv this means he is feen fo much the more to be holy, fevere, pure and fpotlefs, that the Son of God fweetly fubmits to his becoming man, and to thefe terrible fufferings for fatisfying divine juftice. Here, O ! here the fpotlefthefs and fcverity of the juftice of God, as alfo the greatnefs of the glory of free grace and love ftiine forth confpicuoully. 3^/)'} It implies this, that really there was a converting and turning of that wrath, and of thofe fufterings proportionably

on

on Jefus Chrlfl:, which juflice was to have inflicled on the eledl eternally, if he had not interpofed for them ; and taken that full cup that was given to him, and put in his hand, which would have been an eternal hell to eled finners; but they are made to meet on him in one great fea; he had it to drink, even the dregs of it; in which refped, Gal. iii. 13. he is faid to be j?iade a curfe for ut. The Lord will not pafs from one farthing of what was due to him, and will be fatisfied with no lefs than .proportionable fatisfa£lion to that which was due to juflice by the eleft themfelves^ thouoh the Surety was his own only Son. Therefore it behoved Chrift to come under the curfe, in which fenfe he is faid to be ?nade a curfe for its, which fup-'pofeth that he endured the fame curfe and puniftiment due to the elefts fms in all the eflentials of it. lie behoved to die, and to have his foul feparate from his body for a time, and for a feafon to want in a great meafure the comfortable manifeilations of God's favour and prefence, and to have wrath purfuing him, and horror feizing upon him, but our bleifed Lord being fpotlefs and without fin, and having a good confcicnce, was not capable of thefe, in fome fenfe, accidental circumllances, of unbelief, finful anxiety and defperation, that finful finite creatures are liable, to when they come under v/rath.

The fecond word or thing to be cleared in the doctrine is. How are inquiries laid upon Chrift Jefus ? They are laid upon him in three refpefts: i. In re-fped of the eternal tranfadion betwixt Jehovah, and him as Mediator fuftaining the perfons of the elect; even as one man hath another's debt laid on him, when by a law-fentence he is made liable to it; fo is Chrifl: made liable to the elefls iniquity, when their account is blotted out, and the debt as it were written down in his account to be fatisfied for. 2. In re-fpecl ofjuftice purfuing him for it; when he becom-cth furety and full debtor for the eled, he is put to

pay

pay their debt to the leafl farthing ; the Lord mufters lip againll him his terrors, and commands bis Jkuord to aivake^ and to finite the man that is his fellow. But ^dly and mainly, In refped of his aclual undergoing the curfe and fuftering which the elect fhould have fuffered ; for it is not the work of a court to pafs a fentence only, but alfo to fee to the execution of the fcntence; not only are orders given to the fword to awake and fmite, but the fword falls on and fmites him aftually ; and tho' from the apprehenfion of the anger of God, as man, and without the fenfible and comforting manifeflation of his Father's love, and bis feemingly forfaking him for a time, he prayed, Father, if it he pojfiblc, let this cup-pafs from me ; but it could not be, therefore he fubmits moft fweetly to it; and not only is the cup put in his hand, but the dregs of wrath are, as it were, wrung out into it, and he mufl needs drink it up ail; which manifeflly appears in his agony In the garden, when he is made to fweat blood; and in his complaint (if we may fo call it) My foul is exceeding forroiuful, and lahatJJjall J fay ? and in thofe llrange words uttered by him on the crofs. My God, my God, ivhy haft thou forfaken me? All which tells us plainly, that not only was he enafted furety, and had the fentencQ pafl: on him, but that really he fatisfied and had the fentence executed on him ; that in his foul he was really pierced and wounded, and that with far deeper wounds than thofe were which the foldiers by the fpear and nails made in his body, before the eletls difcharge of their debt could be procured and obtained. More of his particular fufferings the following words hold forth : But it is clear, that he fuflered really, and fuft'ered much ; that not only he undertook to pay, but that he was actually purfued, and made to lay down the Jeaft farthing whatever was due to juftice by the eleft. And this is the caufe, whv thefe words are brought in as the reafon why he fulfered fo much, even be-

caufe

caufe fo many and fo great fins, with all their aggravations were laid upon him; and if his fuiFerings were not great, and undergone for this end, to fa-tisfie for the eleds debt, that they might be fet free, the prophet's fcope would not be reached, neither would there be a fuitable connexion betwixt the latter and the foregoing words.

As for the fecomU to wit fome reafons of the doctrine, we. fhali briefly give you thefe three, why the clefts fins are laid on Chrifl, and put on his account, and why he was made to lie under the compleat pu-nilliment of them, by virtue of the covenant of re*-demption. ly?, Becaufe it did much contribute to the glory of God ; for he had defigned in his eternal council, that his grace fhould be glorified in the fal-vation of the elecl; and that his juftice fhould alfo be glorified in puniil^ing of fin, either in themfelves, or in their furety ; and as free grace and mercy muft be glorious in faving the cleft, and juftice in being fatisr fied for their fins ; fo it is to that end, that fince th« elcft cannot pay their own debt, their furety muQ: pay it, and pay it fully, that the Lord in exafting fa-tisfaftion from him in their name, may be known to bejuft. 2dly, This way makes much foj* the coii'-firmation of their faith who are believers; for what can juftice demand that it hath not gotten ? It is fully fatisfied. And then for their confolation ; feeing the Father put his ovvn Son to fufter, and to fo great fufferings for them, what is it that they may not confidently expeft from fuch a fountain ? 3<5?A', This ferves to hold forth the wonderful great obligation of the eleft to God, and to the Mediator ; for the greater their fin was, the more he fuifered; the greater their debt was, the more he paid ; and their obligation is the greater to him ; and they ought the more to love him, and their duty for his fake ; as it is faid of the woman, Luke vii. She loved muck, for much %uas forgii'en her: So this way of paying the elefts

debt.

<^ebt, calls and ftrongly pleads, and alfo makes way for much warm and tender love in them to Jefus ■Chrift.

In the yl place, We come to the u/es of the dodfinc : To which I fliall prcmlfe this word of advice •to you, That ye would not look on thefe things as taftelefs and unfavory ; for had we not had thefe precious truths to open to you, we fhould have had no preaching to this purpofe, no ground to fpeak of life to you, nor the leafl hope or ex'petlation of life. And indeed it may be fadly regretted, and that a-mongft a multitude of profefTing people, that thefe fubftantial truths of the gofpel are fo tallelefs, and and little relifliing to the moft part of men, which too evidently appears in the unconcernednefs, wearied, and gazing pofture of fome, and in the fiumbering and Ileeping of others in our publick affemblies. If our hearts were in a right frame, half a word, if we may fo fpeak, to this purpofe, would be awakening and alarming to us. However, this is a great privilege in itfelf: Heathens may, and do know fome--thing of moral duties; but it is a privilege which we have and they want, that the fundamental truths of -the gofpel. are amongfl us and not amongfl: them.

The firft u/e ferves to let us fee the brightnefs of the glory of grace and truth, of mercy and juflice ihining clearly here. Can there be any greater mercy, and more pure than this, that the Lord fhould be gracious to fmners, and to great fmners, that had turned every one ofihe?n to their own luay, in providing a Mediator, and fuch a Mediator, in providing fuch a help for them, and layhig that help upon one that is mighty^ and that he fnould have done this of his own accord (to fpeak with reverencej when the ele£t were in their fms, and when there was nothing to be the impulfive or meritorious caufe of it. :And that the i'ather fhould have laid this weight of puniflmient on Chrift, the Son of his love, and purfued him at this

rate

rate of holy feverity for finners debt ? O ! what grace and mercy fhines here? and 2. The fpotlefs juftice of God doth alfo here wonderfully manifeft itfelf; O! how exa«5l is juftice, when it will not quit a farthing even to the fecond Perfon of the Godhead, when he became man, and man's furety ? But fmce he hath put himfelf in the room of fmners, Tbe Lord maketb all their iniquities to meet on him ; this is matter of admiration to men and angels, to confider how juftice and mercy run in one channel, and ftiine in one covenant, the one of ihcm not encroaching upon the other.

Ufe 2. *We may gather from this, fome knowledge and cl^arnefs in the very great fufFerings of our Lord Jefus Chrift; for thefe things are here put together, I. That he fuffered for all the eleft, m all. 2. For all the fins of the eleft, and for all the fms of the ele(5t in their higheft and moft aggravating circum{tances> the particular reckoning of them all, as it were, being caft up, they are all put in one fcore. 3. All thefe met together upon him at one time, like the ocean, from all parts, or even like fo many regiments, or rather armies of men, all meeting together, and mar-fhalled to fall upon him. One fin were enough to condemn, the many fins of one is more, but all the fins of all the eleft are much more ; they deferved to have lain in hell eternally ; but he coming in their room, all their fins met as the violent force of waters on him. What then muft his fufterings be, when he was fo put to it for all the fins of all the elecl, and that at once ?

Ufe 3. We may gather hence a juft account of the truth of Chrift's fatisfadion, and a ground of refutation of the Socinian error, a blafphemy which is molt abominable to be once mentioned, as if our Lord had fuffered all this, only to give us an example, or as it* there had not been a proportionable fatisfadion in his fufierings to our debt, nor an intention to fatisfy juf-

VoL. L No. £?. M m m tice

lice thereby : Every verfc almoH:, not to fay every word in this chapter refutes this; if he hud not fatis-titd for our fins, why is he faid to be here on the matter put in our room I And if his fufferings had not been very great, what needed the prophet to fhew (he reafon of his great fuiferings, in all the fms of the eled their meeting on him ? There was fure a particular refpec^ had to this, even to fhew, that the meeting of all thefe fms of aH the elect together upon Chriif, did caufe and procure great and extreme fuf^ ferinfTs to him: he fuffered the more that thev had fo many fms, feeing their many fms are given for the caufe of his fo much fuftering.

life 4. Mere is great ground of confolation to believing fmners. Out of ibis eater comes visat^ and out of ibisjlreng eames pujeetnefs. The more and fharp and bitter thefe fufferings were to Chrift, the report cif them is in fome refpecl the more favoury and fweet to the believer, whofe effeclual calling difcovcrs his eleclion. And indeed I cannot tell how many grounds of confolation believers have from this doctrine. But i/?, If they have tinned, there is here a Saviour provided for them. 2d!y^ This Saviour hath undertaken their debt. 3^^//, He hath undertaken it with the Father's approbation. 4//^/)', As he hath undertaken it, fo the Father hath laid on him all their iniquity, ^thly. All the eleft came in heie together in one roll, and there is but one covenant, and one Mediator for them all. The fm of the poorefl, of the weakefl and mean-eit, is tranfafted an him, as well as the fm of Abraham, the great friend of God, and father of the faiths ful, and the falvation of the one is as fure as the fal-vation of the other. All believers from the flrongeft to the weakeft have but one right or charter to heaven, but one and the fame fecurity of the inheritance. 6//j/)', The Lord hath laid on him all the iniquities of all the cled with a particular rcfpecl to all their aggravations, and to all the feveral ways that they have

turaed

turned to fin ; their original fin, and their actual rranfgreUions, with their particular predominants, as to their puniihment; and there is reafon for it, be-caufe the eie£t could not fatisfy for the lead fin. And it is necefiiiry for the glorifying of grace, that the glory of the work of their falvation conies all on the Mediator's account, and none of it on theirs, 7//j/v, All this is really done and performed by the Mediator, without any fuit or requeft of the eled, or of the believer, at lead as the procuring caufe thereof. He buys and purchafes what is needful for them, and pays for their difcharge; and they have no moie to do, but to call for an extraft, and to take a fealed remif-fion by his blood. As to the application thereof, the itfes that follow will give occafion to fpeak to it.

Ufc 5. Since it is fo, then none would think little of fin; which checks the great prefumption that is amongft men and women, who thir^k little and light of fin, and that it is an eafy matter to come by the pardon of it. They think there is no more to do, but barely and in a counterfeit manner to confefs, they have finned, and to' fay, God is merciful, and hence they conclude, that God will not reckon with them : But did he reckon with the Mediator, and that fo holily, rigidly and feverely too, and will he, think ye, fpare you ? If he ' dealt fo with the green * tree, what (Imll become of the drv ?* Be not deceiv-€d, God will not be mocked.

And therefore 6lbly as the clofe of all, fee here the abfolute necelfity of ihariag in Chrid's fatisfaction, and of having an intereft therein by this covenant derived unto you, elfe know that ye mull count for your own fins ; and if {o^ woe eternally to you. Therefore either betake yourfeives to the Mediator, that by his eye-falve ye may fee, that by liis gold ye may be enriched, and by his garments ye may be cloathed, that the fliame of your nakednefs do not appear: And that ye may, by b-eing jufiified by his M m m 2 knowledge,

knowledge, be free from the wrath to come, or otherways ye muft and fliall lie under it for ever.

Thus ye have the fulnefs of God's covenant on the one fide, and the weightinefs and terriblenefs of God's wrath on the other fide laid before you : If ye knew what a fearful thing his wrath were, ye would be glad at your hearts to hear of a Saviour, and every one would nin and make hafte to be found in him, and to fhare of his fatisfaition, and to be fure of a difcharge by virtue of his payment of the debt, and they would give all diligence to make fure their calling and election, for that end. The Lord himfelf powerfully perfuade you to do fo.

SERMON XXVIII.

Isaiah LIII. Verfe 7.

Verfe 7. He ivat opprejfcd, and he was afflided, yet he opened not his mouth ; he is brought as a lamb to the Jlaughter, and as •? Jheep before her Jhearers is dumb, fo he opened not his ?nouth.

THOUGH the news of a fuftering Mediator feem to be a fad fubjett, yet it hath been, is, and will be, the great fubjedt of the gofpel, and of the gladdefl tidings that ever fmners heard ; this being the great thing that they ought in a fpecial manner to know, even JefTis Chrift and him crucified. The.prophet here takes a fpecial delight to iufill on it,, and

in

in one vcrfe after another ha,th fomething new of his fuft'erings.,

Having in the former verfe fpoken to the occafiort, ground, and rife of his fufferings, to wit, the elefts llraying like fheep, their wandring and turning c-very one to his own way, and the Lord's laying on, him the iniquity of them all; the elect that were given to Chrift, being naturally at an enmity with God, and having run on in the courfe of their finful nature to the provoking of God; and their being no way for them to efcape the wrath which by their fins they had deferved, till the Lord found out this means, to wit, the fecond Perfon's interpofmg as their Mediator and .furety, and engaging to pay their debt;. on which followed the making over all their iniquities to him, according to the tranfadion made about them ; which tranfadion being laid down, as we have heard, the prophet proceeds to fhew Chrift's executing and performing of the tranfaftion ; and becaufe it might be thought that it was fo great a matter, as fhould have much grievous fuffering followin'g upon it, to take on all our iniquities; he anfwers. That notwithftanding all that, yet he took them on, and that very willingly and chearfully; or becaufe it might be thought, that the former \vords look as if God had laid the punifhment of our iniquities on him, and that he had not taken it on hiinfelf, the prophet tells us, that it is not fo, but that there was a mutual covenant betwixt God and the Mediator; and that the Mediator was a«? well content to boar the iniquity of the elect as the Father was content to lay it on him ; and that though he was oppreffed^ aillic-ted, and fuffercd many and grievous llrokcs, yet he repented not the bargain, but went out refolutely in paying the ranfom of the ele'il as fingly, as ever a Iheep went to the ilaughter, or as it is, dumb before the Jbearer,fo he opened not his mouth to fpeak againft it.

I'here are three things aflerted here that ferve fo

make

make up the fcope, fuppofmg the tianfaftion to have gone before, 1. The Father's exafting the elects debt of the Mediator. 2. The Mediator's yielding and fa-tisfying. 3. The manner how he did it, and that was willingly, readily, and chearfully. We fliall firft open the words a little, and then fpeak to fome doctrines from them, referring the itfes to the conclufion of all.

!. Where it is faid, He loas oppreffed, the words fignify to exad. ; and we fmd it three ways applied in in fcripture, i. To the exafting of tribute, 2 Kings xxiii. 33. Where it is faid, That Pbaraob-Nccho put ibe land to a tribute of an hundred talents offiher, and n talent of gold; it is the fame word that is here. 2. Sometimes it is applied to the exading of debts ; as when a man is feized by an officer that has a writ out againlt him, and imprifonment follows upon it; fo Deut. XV. 2. When the Lord tells his people. The creditor fball not exad of his neighbour, nor of his hro-iher, in the year of releafc. 3. It is applied to the ex-ading of labour, as Ifa. Iviii, 3. l^e exad all your la-hour ; and Ex'od. i. 11. The word tajh-maftcrs comes from the fame root. This being the ordinary figni-fication of the word, it is turned here opprcjjing figuratively; becaufe fuch exactors and taik-maflers in their rigorous ufage of thofe whom they exacl upon, are often oppreffive; and their being no noun prefixed to the words in the original, they may ftand a-s well thus, // ivas exacted of him ; that which he was engaged to pay, he was fully exacted upon for it, to the lead farthing; or take the words as they Hand here, lie was opprefTed, that is, (as we ufe to fpeak) Jireffed or dijlre(j'ed for our debt; he was not only engaged, but according to his engagement he was put hard to it to fatisfy. 2. It is faid. He ivas affliflcdy which is fometimes rendered to anficer : And thefe two agree very well together ; he was exacted upon, and he anfwered the debt ; as when a bill of exchange

for

for fuch a fum is drawn upon a man, and he anfwers it. And this cxpofition runs welt and fmoothly withi the words following, 7'et be opened not his mouth, lie u/ed no defence to exclude or fhift the debt: He faid not that it was not his, but he anfwered it indeed, and in a word faid nothing to the contrary ; or taking the words as they Itand here tranflated. He was ajfilcled; they fignify the e}fe6l that follows on his being exacled upon: Tho* it brake him not, yet it brought him very low, even to an afliicled condition. The 3. Thing is, that tho' he was brought thus low, and tho* it was not for his own, but for other peoples debts (which ufually troubles men moft) Ttt be opened not his month; to fliew his wonderful condef-cendency, and the great love froni which it ilows. He paid the elects debt with as good will, and as pleafantly, as if it had been his own proper and per-fonal debt. Tho' he was the Son of God, and God equal with the Father, and might have brought legions of angels to dedroy his enemies ; yet as the lamb brought to the Jlaughier, and. as thep^eep before the Jhearer is dumb, fo he opened not his mouth. And it may be that there is not only here relation or refpe^l had to the Oieep as it is an innocent, harmlefs, fimple, eafy creature, and untowatd and refradory, as a bull or ox ufeth to be, but alfo refpect had to it as it was made ufe of in the facrlfices. And lb the meaning is ; he yielded his life willingly when none could take it from him, for performing the indenture, if we may fo fay, and for fatisfying the tranfadion-pall betwixt Jehovah and him.

So, having fiiown you how it comes to pafs, that Chrilt fullered, and fullered fo much, and was brought fo low under his fuffering: And having told you, that he engaged to pay. the elects debt, and that the Father had laid their iniquities on him ; lelt any might think, that the Father would have Ipared his own. Son, no, faith the prophet, He ivas opprejjld, and,

not

not only fo, but afflicicd and humbled ; and left it fhould have been thought that the Lord Jehovah had better will to the bargain than the Mediator had : It is added, that he did fatisfy the debt as wilHngly as the leather laid it on him, as thele limilitudes made ufe of plainly hold forth.

Take thefe obfcrvations from the words, i. That our Lord Jefus having entered himfelf Surety for fin-ners, was really put hard to it, and juftice exafted the debt of him which he had undertaken and engaged to pay: read the whole flory of the gofpel, and it will make out this; it is faid by himfelf, Luke 24. // behoved the Son of ?nan to fuffer thefe things^ arid then to enter into his glory ; he mull needs go to Jerufalem and fuffer; and when the cup is in his hand, and his holy human nature, having a finlefs fear at it, makes hini pray. Father, if it be po^fib/e, let this cup pafs fro?n 7m, yet feeing here was a neceflity, that either he iliould drink it, or that the eled fhould perifh, in the very next words, he fweetly fubjoins, Not my will, but thy will be done. And fo hotly and hardly was he purfued by juftice, that he muft needs come to the curfed death of the crofs,■ and adually die: As if death had gotten a piece of dominion over the Lord of life, he is laid in the grave: So Zech. xiii. the Lord faith, Awake, 0 [word, againft my f^cpherd, ond a gain ft the man that is my fellow, fmite the floep-hcrd; where we fee, that when the good Shepherd and great Bifhop of fouls, hath undertaken for the clefts debt, juftice gives a commifiionas it were to its own holy revenge, to purfue the man that is God's fellow for that debt: That which we defign to confirm in the dodrine, is not only, that our Lord Jefus fuf-fered, but that his fullering was by juftice its exacling of him the debt of the elects lin, according to the engagement that he came under to the Father ; for the fcope is to fliew, not only that he fuftered fo great things, as oppreifed and brought him very low ; but

alfo

alio that he was put by juflice In thcfe fad fuffenngs, to pay the debt that he had taken on him. For confirming and clearing of this, ye may confider, i. The titles wliich he has in fcriptur.e, he is called the Surefy of the hater tejlamcnt^ or covenant, Heb. vii. 22. and by thjt title he is fliev/n to have Hood in our rooul, and nnfwerGd for our debt: And he is called the Lamb that takes away the debt of fin by the fucrijke of him-fcf: He ftepped Into our place, and kept off the itroke of the fwoid of jufiice that would have lighted on u<;, had he not intefpofed. 1. Confider the titles wliich h'u fvilferings and death have, Heb. ix. 12. he is faid to pnrchafe (to wit by it) dcrnd redemption for us. And Rom. iii. 24. we are faid to be jujiified ihrougb ihc redemption that is in "Jefus : We were ilaves to the devil, fubjcft to the curfe, and adjudged to fuifer for the wrongs that we had done to judice: And his ihB>, fering is called redemption, becaufe as the man that redeems the captive, gives a ranfom for him, fo he intcrpofed r^^nd payed a ranfom for us; it is alfo called a propitiation, i John ii. 2. He is the propitiation fof our fins, to wit, pleafing to Cod, and accepted of him in the room of all the elect: And this word propitiation, as it fuppdfeth God's being difpleafed with the ele^L before ChrKl's fatisfaction, fo It plainly holds forth his being well pleafed with them on the account of his fatisfaclion. 3. Confider thofe fcriptiires that fpeak not only of Chrift's fulferings, but of their end and fcope, even the drawing of him down, to fpeak fo, into the clefts room, as verfe ^th of this chapter. He luas luonndedfor our tranfgrcjfi'jus, Sec. he had the ftroke, and we have the cure, 2 Cor. v. 21. He ivas made fm for us 'who knew no fin, thai 'due might he r.iade the rightioufnefs of God through him. We ate finners, and Chrifl is ready to purchafe righteoufnefs to us : And the way how he dorh it, is by ftepping into our room, and becoming our furety, and he engaging as fuch, the Jav.' reaches him on ihat ground j fo Cal. iii. Vol. I. No. 5. N n a Ua

He bath redeemed i4s from the ciirfc of the law by being ?)tade a curfe for us : We were under the curie, and liable to be purfued by it, and our Lord Jefus beconies a curfe to deliver us from it. Confidering then the end of God's covenant, which is to glorify his jultice and grace, that Tinners may know it is an evil thing to fin and depart from God, and that grace is a very coftly thing, whereunto he hath made accefs through the vail, which is his flelh ; and confidering Chrifi's undertaking, without which they could not be fet free, it could not be otherwife. I'his is a truth that hath in it much of the marrow of the gofpel, and tends much to humble us, and is alfo very much for our comfort: what was juftice feeking of Chrili when he fuffered and was in an agony ? If thou be a believer or an eled finner, it was even exading thy debt of him : and would it not atfect an ingenuous debtor to fee his furety dragged, haled, and hurried to prifon for his debt ? Even fo, if we could look on Chriii's fufi'erings as fo many fummons arrefting him for our debt, it could not but affecl us with much furrow for our fins, that brought him to tl.is, and with much love to him, who was conter.t to be fo dealt with for them ; and no doubt this is one of the reafons why he ivill have his death remembered iill he come a'^ain^ even that we may fee our obligation to him, and be luitably ali'ccled with it.

idh^ Obfcrve^ That the debt of the elecls fins was with a holy feverlty cxacfed of Chrid to the very full worth or value : This proceeding was, as to ('hrifl, by way of judice. If we look to the purchafe that he made, to wit, the eleds fouls, he laid down as good in their room, or if we look to the tranfa£lion or bargain going before, whatever was in the ftipulation, he payed and fatisfied to the full, nothing was remitted or given him back; or if we look to the curfe due to the eleO;, that was inflicted on him, and he himfelf was made a curfe for us, looking on the curfe fimpjy

.as

as penal, and what was bitter in it, this certainly fhews his condefcendency in his fufferings fo much the more.

^d/y, Ol'/ervc, That our Lord Jefus was brought excetding low while the debt of the eledl was exaded of him : He was put to exceeding fore afiiiclion, much firaitned and ftreiled by the juitice of God exacting of him the debt due by elett Tinners. We fpoke to fome words before, which is an evidence of this, as /je was wounded^ bruifcd^ chajllfed^ &cc. And now we fee here the effed when juftice puts him to it: After he hath taken on the debt, he is tried, flripped naked, pinched ^nd di(trefled ere he get it payed : If we confider our Lord Jefus as God, he is utterly incapable of any fuch thing ; but if we look on him as Mediator, God-man, God did much withdraw from him the influence of his comforting prefence, while he Iaa4 the cup of wrath in his hand, fo he is brought exceeding low, and fadly afflicled. And thefe huv con-fiderations ("under which we may fee him paying our debt) may clear it, i. That he laid afide the glory for a time that he had with the Father before the world was, which therefore that it may be rellored to him again, he prayeth John xvii. 5. it having been as ta the manifeltation thereof in his perfon eclipfed, interrupted, and darkened for a feafon : Hence the apoltle fays, Philip, ii. that be emptied h'wifelf^ and became of no reputation ; as if his glory had not been difcernable for a time ; he that is judge of quick and dead, is himfelf judged; he that created heaven and earth, hath not whereon to lay his head : Though all the kings of the earth hold their treafures of him, yet he was fo poor that he lived upon the alms of others^ for ivomcn mini fired unto Lira, 2. Not only hath he -3^ being that is mean and low, but he is cxceedin^gly af-flided, he fuli'crcd hunger; he is purfued, as if he had been a thief or a robber; a band of men come and apprehend him in the night, as if he had been 1 N n n 2 malefa(^Qr

nialefaflor or evil-doer, and drag him away to the civil judp^e; his back is fmitten, his face is fpit on, his head torn and pricked with thorns, fentcnce is pafled upon him, he is condemned and fcourged; and when he cannot bear his own crofs, fhis body, being a true human body, is fo faint and infeebled,) it is accounted a favour that he gets one Simon to help him to bear it, or to bear it after him; which is not marked, to (hew that they did him any kindnefs or courtefy beyond others, but to hold forth the low and weak condition he was brought into, that he was not able to bear it himfelf; and not only fo, but he mufl come to death, and to the fliamcful and curfed death of the crofs; he dies very quickly, further to point forth his lovvnefs, which was fuch that death overcame him fooner than the others, becaufe he had no other things to wreftle with. 3. In his name he fuffered, he was reproached, nodded at with the head, reviled, iTiOcked, fent about as a fpeclacle from Pilate to Herod, back again from Herod to Pilate: He had a fcarlet robe put on him in derifion ; the high-priefts alfo derided him ; the Jews wag the head at him, and count him not at all worthy to live, and therefore prefer a robber and murderer to him. 4. Confider his inward fufferings, O ! thefe were far more piercing; juflicc laid claim to his foul, thcfarroivs of hell compajfcd him ; his foul h heavy unto the death; he fiveats blood, and crys, Jf it he poffble that that wrathful cup might pafs from him ; anj.i on the crofs with a pitiful voice, My God, my God, ivby hafi thouforfiken me? Which, by the way, is not an expreflion of any quarrelling complaint or difcouragement, but of fmlefs nature, when he is arraigned and made to (land before the tribunal of God, afl-ecled with the horror of divine wrath, and cannot eafily endure, that there Oinnld be a cloud betwixt God and him : But thefe foul-fufferings of his, will h\\ in to be fpoken to more particularly after-yards, only we fee here, that he was aOlicled, and in

his,

his lufFerings was greatly humbled and brought very low. And Indeed confidering that all the clefts fms were laid upon him, and that julUce was exaftintj all their debt of him, he could not be otherways but be* hoved to be exceedingly alllictcd and fore diftrefled.

4//;/)', Obferve, That as much as our Lord fufter* ed, yet he did mod willingly and chearfully undergo it all. He thwarted not with it, he repented not, he grudged not, flinched not, nor drew back ; or, which is to the fame purpofe, our Lord Jefus in his lowefl: humiliation and aflliction, and all along in his deeped fuffering (liewed exceeding great willingnefs, de-. firoufnefs and heartfomenefs: That word was always true of him, I delight to do thy ivill, 0 my God : And the prophet holds forth this as a great wonder, that though he was opprefled and alHicted, yet he opened not his mauth. We fliall for clearing of this, propofe thefe confiderations, i. In his undertaking of the engagement, his willingnefs appears. When burnt ofr ferings and facrifices would not do it, and when thera was no obligation on him to do what he did, then comes in his free offer and confent, and that with delight, Pfal. xl. Then /aid J, Lo I come ; in the volinm of thy book it is written of me, I delight to do thy zuilly 0 my God: Where we fee there was no extorting of a confent from the Mediator againfl his will, but a, delightfome offering of it; and that word of his, Prov. viii. is very remarkable to this purpofe, Rcyoic-ing in the habitable parts of the earth, and my delight ivas with the fons of men: The contemplation and fore-fight of his incarnation and fuffering for the e-lecl, was (to fpeak io) refreihing to him, and made him leap as it were for joy, ere the world was made, and before they had a being. 2. Confider the great things that he undertook. Not only to be man, but a poor mean man : \x. had been much for him to havq humbled himfelf to be monarch of the whole world, as his I'ain i\i\d prophane pretended Vicar the Pope of

RomQ,

Rome claims to be ; yet he not only will not be fo, but emptied b'uufelf^ and became a •warm in a manner, and no nuni^ an ouf-cnjl of the people : O [ fuch a proof of his love! And when he took the cup, that bitter cup, and faid, Father, if it be poJjibJe, let this cup pafs from me, leafl it fhouM feem a thwarting with the work of redemption, and with his Father's will therein, he fays, let it come, Father, n^t my will, but thine be done. 3. Confider the manner of his fuft'er-ing, and we fliail fee a further proof of his willing-nefs. How little pains takes he to efcape them ? yea, when Peter labours to difuade him, Matt. xvi. from fuffering, he difdains and rejefts the fuggeftion with a feverc check, Get thee behind me, Satan, thou art an (yffcnce unto me, thou favoureji not the things that be cf God, but of men: And when his difciples faid to him, (refolving to go, up again to Judea) John xi. 8. Majicr, the J civs of late fought to fione thee, and wilt thou p thither again ? he will needs go up notwithdanding ; and when they were going up to Jerufalem, Mark x. 32. He went before d.\\ the xtiY, to wit, at a fwift pace ; and Luke xii. 50. he fays, / have a baptifm to be baptifed with, and how am I Jiraitned tUl it be accovipUJhcd? Never did men long fo much for their marriage day, and for the day of their triumph, as our Lord Jefus did to get the eledH debt payed, and their difcharge extrafted and drawn rut. 4. Confider his eafmefs and willingncfs to be taken. He goes forth, John xviii. to meet the band of foldiers that came with the traitor to apprehend him, and afks them again and again, whom feck yc? A.nd fays as often, I am he : He will not fufler his difciples to draw a fword in his defence. Matt. xxvi. but when Peter drew hisfword, he bid him put it up frgain, for he could have commanded m.ore than twelve legions of angels ; but it behoved him now to fuller, he came for another end than to oppofe his fufferings: And hence he fays, John. x. No nun takes my life from

7ney

vie, but I lay it down of nivfclf, and ba-ve poiver to take it up again : It was neither jiitlas nor Pilate that took hivS life againft his will, but he willingly laid it down ; tor either the elcd behoved to die, or he himielf : And fnice it is fo, as it he had laid, then behold here is my life, take it, and I will lay it down, that they, poor creatures, may go free ; and ibeirfore docs my Father love mc^ fays he, bccaufc I lay down my life for viy Jheep ; not bccaufe it Is taken from me againil my will, but bccaufe 1 willingly and of inyfelf lay ic down ; and when he is brought before Piiate and Herod, and they lay many things to his charge, Matt. xxvi. 6. and Mark xv. He held hispence^ i'o tliat it is faid, that Pilate marvelled. Matt. xv. he thought that he could not but have much to fay for himfelf, as all men in fuch a cafe ufe to have, but he anfwered nothing ; or as it is in the text, TW be opened not bis mouth-, the reafon was, becaufe he could not divert the courfe of judice, nor mar the Lord's defign in the work of the ' elecls redemption tlii^ough his death and fuiTerings. He came not into the world, to accufe Pilate or the Jews, and to juflify himfelf, though now and then, for the conviction oi enemies, and lor his own necef-fary vindication, he dropt a word, but being engaged for the elecl, he will needs perform ail that jullice called for ; and in this willingnefs he hhth a refpecl to two things, I. To the Father's fatisfatlion ; for his willing fullering is that which makes it a facrifice acceptable and wcll-pleafnig to him. 2. To the elects confolation, that they may know they had a willing Saviour that had no necellity laid on him to fatisfy, but fatisfied willingly. And from thefe two arifes a third, even the glory of the Mediator's fatisfaclion, for herein his love to the ele£l (bines brightly ; 1 lay down my life for my fl^eep ; this is the heart-alluring commendation of his fufferings, that with delight and pleafure he underwent them, as if he had been pur-chafnig a kingdom to himfelf.

Now,

Now, to come ro the life of all tlicfc dodrines; Avhen they with the things contained in them are compared, we profefs we cannot tell you what excellent ufes they yield. Would to God ! we wei'e all in fuch a frame as the eunuch was in, when he read this fcrip-ture (as the divine hiflorian gives us an account, Acts viii. 32. and forward) who when Philip had begun to preach to him on this excellent fubjetl, was fo takeli, that before the fermon or difcourfe was at ah end, being holily impatient at any longer delay, he fays to Philip, Here is icatcr^ ivhat'hinders me to be baptiz.ed? I fay again, would to God, we were all in fuch a frame, .and that this were the fruit of fuch a doctrine as this to many of you, nay, to all of you !

Ufe I. Wonder, believers, at the exaccnefs and in-finitenefs of the grace of God, and at the hcart-atfeft-ing, and foul-ravilhing love of the Mediator! At grace in God that fpared the debtor, and exad:ed payment from the Surety, the Son of his love. Ex-■ercife your love on the Mediator that paid fo much, and fo willingly and chearfully for you. If any fub-jecl be pertinent for our though.rs, while we are about to celebrate the facrament of the Lord's fupper, certainly this is pertinent; concerning a crucified Chrilt inflating Iiimfelf in our room, to pay our debt, and doing this of his own accord, without the folicitation or interpoling of any creature, and doing it withal fo freely and chearfully. Was ever the like ot this love ' heard of, for one, and more efpecially for fuch a one, , to fiiffer fo much and fo chearfully, unrequired ? We would have you conhrmed in the faith of this great and fvveet truth, that he had never better will, nay, never fo good will to eat, as he had to fufter, and fa-tisfy juflice for you, though at a dear rate. He fays, John iv. It was his meat to do the Father's will that fcnt hlni^ andtofinijli his work. Have ye fuitable thoughts of his love when ye read the gofpel ? Have ye kew him in the word (landing before Pilate in your room,

not

not anfwerlng when he is accufed, and Pilate marvelling at his filence? And did Pilate marvel, knowing, and being convinced of his innocency ? And have ye never marvelled, or marvelled but a very little ? Sure, your little marvelling at his filence, is the more fadly marvellous, that the caufe of his filence, when he was charged with your iniquities, with fuch and fuch a piece of your mifcariiage, with fuch a vain and roving heart, with fuch a wanton look, with fuch a profane or idle word of yours, with the horrid fin of your having fo abufed, flighted, and neglected him, Iffc, that the caufe, I fay, of his filence at fuch a terrible accufation and charge, and not vindicating himfelf, or faying, Thefe faults, mifcarriages, and tranfgref-fions are not mine, as he might have done, was pure love to you. O! Is not this ftrange, and yet moft true ? Then wonder more at it.

Ufe 1. Here is llrong confolation to believers, and wonderful wifdom in the rife and conveyance of it, in uniting, juftice and love; out of which the con-folation fprings; juftice exading upon, and diftref-fing the Son of God, and he fatisfying juftice ^o fully, that tho' all the eleft had fatisfied eternally in hell, it had not been made to fhine fo fplendidly and glorioufly; juflice alfo on the Mediator's part in yielding and giving fatisfadion, tho' it fliould opprefs and break foul and body : And yet love, both on the Father's and Mediator's fide ; on the Father's fide there is love, in finding out this v^ay of fatisfadion tg his own juflice, when there was no cure, but by the wounding of his own Son ; and yet he was content rather to wound him, than that the eleft fliould fuf-fer, and be wounded eternally ; and love on the Mediator's fide, who willingly yidds, and undertakes their debt, and will not hide his face from fname and fpitting. What may not the believer cxpedt from God, when he fpared not his own Son for him r And yt'hat may he expe(^: from Chrift, who fpared not

Vol. 1. No. 5. O o o • himfelf

himfelf for his fake? Who is that good Shepherd, that laid down his life for the flieep, and held his tongue, and quarrelled not with thofe that fmote him? Will he quarrel then with a poor finner coming to him, and pleading for the benefit of his fatisfaction ? No certainly; but as the word is, Zeph. iii. 17. He ivill reji in his lovCj or as the word fignifies. He will be dumb orjiient in his love ; he will not upbraid thee, nor throw up thy former mifcarriages; he will not fay reproachfully to thee. Where waft thou fo long playing the prodigal ? He is better content with thy recovery, than ever he was difcontent, or ill pleafed with all the wrong thou didft unto him.

life 3. This word of do(5lrine lays down the ground whereupon a fniner fenfible of fin, may build his expedation of peace with God. The tranfaftion concluded and agreed upon, is the ground of his com-ing, and the exacting of the price according to the tranfadion, is the ground of his expeftation of the benefits of Chrift's purchafe. And there is juf-tice for it, as the apoftle intimates, Rom. viii. 34, 35. Who Jhall lay any thing to the charge of God's ^elect ? It is God that jujl'ifielh ; ivho is he that condem-neth ? It is Chrijl that died, yea^ rather that is rifen a'^ain, &c. And upon this follows the believing foul's triumph. O ! But there is much need to be throughly acquainted with the mutual relations that are betwixt Chrift and the believing finner, with the ground of their approaching to him, and with the good they are to expert through him.

life 4. This word is made ufe of, i Pet. ii. 21. to give us a notable and non-fuch pattern of patience. Chrijl aJfo fujfered for us, leaving us an example, that we /Jjou/d follow hisjleps ; he did bear all wrongs patiently, and put them up quietly, and opened not his mouth ; he could have told Pilate and Caiaphas what they were, but he fpoke not a w^ord but one to the high-pricft, notwithftanding all his provoking carriage.

rlage, and a very meek one too. If I have fpoken evil^ bear ivitnefs of the evil, and f well, why, fmiteft thou me? Among other copies that Chrift hath given, take this for one, make him a copy and pattern for patience. It is to be regretted, that people are fo unlike to Chrift in this refped; they think it a dif-dainfiil thing to put up an affront, but will fcorn and banter at it. But, what if Jefus Chrift had been of that temper and difpofiiion ? {\i it be fit to make fuch a fuppofition) ye had been without a Redeemer, and had periflied for ever. When he calls you to be followers of him, and to fufter patiently, as he did, tho' moft unjuftly, as to men ; for you to think or fay that you fcorn it, and that ye are not fo mean-fpirited ; what is it elfe, but to think, and to fay on the matter, that the blefled Jefus in his patient and filent carriage under all the injuries that he fuffered, though very unjuftly, from men, fliewed himfelf to be of a mean, and low fpirit, and that ye difdain to follow his way. O! intollerable, proud, and blafphemous refledion! The many contefts, the many high refentments of wrongs done to them, the great grudging, fretting, and foaming that there are in Chriftians, fay plainly, that there is little of the meek and patient fpirit of Chrilt in, and amongft us j and that many of us know not what fpirit we are of

O 0 0 2 S E R.

SERMON XXIX.

Isaiah LIIL Verfe 8.

Verfe 8. Hewas taken from pr if on ^ and from judgment^ and who Jhall declare bis generation ? For he was cut off out of the land of the living, for the tranfgrejfion of ?ny people was he ftricken.

*E need not tell you of whom the prophet is fpeaking here, every verfe, and every word ahnofl do make it manifeft, that he fpeaks of Chrifl the Saviour, and indeed it can be appHed to none other. It is the fame verfe, A<5lsviii. 24. from which Philip proceeds to preach Chrifl to the eunuch. .The prophet hath been largely holding forth Chrift's fuf-ferings in the former verfe, and we conceive he alfo takes occafion to fpeak of Chrift's exaltation and deliverance from thefe fuiferings. It is true, as if he had faid, He was brought to prifon and judgment. He was indeed flraitned and laid very low, but prifon and judgment did not keep him ; He was taken, or as the vi'ord is, he was lifted up from both ; and as defpica-ble as he was in mens eyes, yet he wa^ not fo in him-felf; for who fjall declare his generation? There is a wonderfulnefs in him vi'ho fuffered that cannot be reached, but mufl: be left with admiration. And a wonderful glory whereunto he was after his humiliation exalted ; and there is a reafon of this given for preventing of olFencc. If any fliould fay, How then could he fuffer, and be brought fo low in his fuft'er-ings if he was fo glorious a perfon t He anfwers. It is

true.

true, that he was caft off out of the land of the livings but for no offence in himfclf, but for the tranfgreflioa of God's elecl ivas he ftrickcn ; or, as the word is, Theftroke was upon him ; and this, as we conceive, is given as a reafon of his exaltation. Becaufc in the loweft fteps of his humiliation, he condefcendcd to fulfil his engagement to the Father, in fatisfying juf-tice for the iins of the ele6l, according to that of, John X. 17. Therefore doth my Fathor love ?ne, bccaiife I lay down my life, that I might take it again ; becaufe, according to his engagement, he fuffered for the Ims of his eled people, therefore he could not but have a comfortable and glorious deliverance.

There are thefe three things in the words, i. Somewhat aflerted concerning Chrilt Jefus, He was taken from prifon, and from judgment, 2. Something hinted which cannot be expreffed. Who fJjall declare his generation ? 3. There is a reafon given in reference to both. For he was cut off^ &c. which we fhall expound when we come to it.

For theyfr/?, He was taken from prifon, and from judgment: We conceive thefe words have a refped: both to his humiliation, and to his deliverance from it; the one being clearly fuppofed, that he was in prifon, or ftraits, and brought to judgment; and the other being expreffed, that he was brought from prifon and from judgment, i. Prifon here may be taken generally for nny ftrait, or preffure that one may be brought into, which we conceive both the words, and the prophet's fcope will clear ; Chrift never having been properly in prifon, at leafl: not for any confider-able tin\e, but was (traitned and fore diftreffed ; he was taken from prifon and judgment, being in his humiliation, and in his fufferings in the rogm of the eleft purfued by the law and jullice of God. 2. Judgment is taken-paffively, for judgments paft on him, and it refpcds not only the procedure of Pilate, or of the chief prieft, and of the fcribe^ and Pharlfees,

but

but a judicial procefs, which the juflice of God led againft him, in which refpeft he anfwered fas the words after will clear) for the fins of God's people. The word, He was taken, fometimes fignifies to deliver, as a captive is delivered, when he is taken from him that took him captive, as it is, Ifaiah xlix. 24. Shall the prey be taken from the mighty, or the lawful captive delivered? To which the Lord anfwers, //, or he fliall be taken.

So then, the fcope or meaning of the words is, that the prophet fubjoins a narration of Chrift's exaltation upon finifhing of his humiliation, as it is ufual in the fcripture to put thefe together, and in this order, as namely, Phil. ii. 8, 9. ' He humbled himfelf,

* and became obedient unto death, even the death of ' the crofs; wherefore God hath highly exalted him,

* and given him a name, '<^c\ He was exceedingly flraitned and put to a pinch for the elefts fms, but death had no dominion over him ; he had a glorious deliverance; he was taken out and fet free from the prifon, or ftraits wherein he was held, and from thofe judgments that paffed upon him. The reafon of the expofition is drawn from the plain meaning of the words, which muft run thus. He was taken from judg' ment, the very fame which is in the following expref-fion. He was cut off out of the la?id of the living, that being the ordinary fignification of the prepofition

from; the meaning mud be this, that he was taken out of the condition wherein he was: It agrees alfo befl: with the fcope of the very next words, WhoJJoall declare his generation ? Wherein he propofeth an admirable aggravation of this delivery.

The fecond thing hath a connexion with the former, and therefore attend to a word or two for the clearing of it. What to underftand by generation here, is fomewhat difficult to determine, the word in the original having feveral meanings, yet generally it re-fpedls one or the other of thefe two, as it is applied

to

to Chrifl, i/?, Either the time paft, and fo it Is iifed by many, to exprefs and hold forth Chrill*s Godhead, and fo the meaning is, tho' he was brought very low, yet he was, and is the eternal Son of God : Or, 3. (as commonly it is taken) it refpetts the time to come, and fo the meaning is, who fhall declare his duration, or continuance ? Generation is often taken thus in fcrlpture for the continuance of an age, and of one age following another fucceffive-ly, as Jofiiua xxii. Thi^ altar jhall be a witnefs to the generations to come. So then, the meaning is, he was once low, but God exalted him, and brought him through all his fufferings j and who fliall declare this duration, or continuance of his exaltation ? As it is, Phil. ii. 8, 9. He humbled himfelf^ &c. Therefore God hath highly exalted hi?}i. As his humiliation was low, fo his exaltation was ineffable, it cannot be declared, nor adequately conceived, the continuance of it being for ever. There is no inconfiflency betwixt thefe two expofitions ; his duration or continuance after his fufferings, neceffarlly prefuppofmg his Godhead, brought in here, partly to fhew the wonderfulnefs of his fuf-fering, it being God that fuffered ; for the man that fuffered was God ; partly to (hew Chrift's glory, who notwithftanding of his fuffering, vi^as brought through it, and glorioufly exalted. And thefe reafons make it evident, i. VxThatever thefe words do fignify, Who Jhall declare his age or generatiofi F Yet certainly it is fomething that can be fpoken of no other, but of Chrift, and that agrees to him fo, as it agrees to no other. Now if we look fimply to the eternity of his duration or continuance, that agrees to all the eled:, and will agree to all men at the refurreclion ; therefore the prophet mud have refpe£l here to his continuance and duration as he is God. 2. Becaufe, IVho JJ:iall declare his g£7ieration ? is brought in here, to fnew the ineffablenefs of it, and fo to make his fufferings the more wonderful j it was he fuffered, whofe

con-

continuance cannot be declared. 3. It Is fuch a continuance as is brought in to fhew a reafon why death could not have dominion over him, nor keep him, according to that, Rom. i. 4. He was declared to be the Son of God with poiucr, according to the fpirit of hoUnefs^ by his rcfurreclion from the dead ; and the reafon fubjoined to this will fome way clear it; for he was cut off' out of the land of the living, for the tranf-grcjfion of my people zuas he ftricken ; thereby infmuat-ing, that becaufe of the great work which he had to do, there behoved to be fome fingularnefs in the per-fon that did the work, who, notwithftanding of the greatnefs and diificultnefs of it, came through it, and was exalted. However it be, the prophet's fcope being to fet forth Chrift's humiliation and exaltation, his humiliation before, and his exaltation after, which is, as we faid, ordinary in fcripture ; we therefore conceive the meaning we have given is fafe, and agreeable to the prophet's fcope.

We may obferve three things from the firfl part of the words, i. That our Lord Jefus ChriH in his performing the work of redemption was exceedingly ftraitned and opprelfed, or as the word is elfewhere rendered, bound up, and (Iriclly confined, as men who are in prifon. And by thefe ftraitnings we mean not only, fuch as he was brought into by men, whereof we fpoke before, but efpecially thofe that were more inward ; and being amongfl; the lafl fteps of his humiliation, more immediately preceding his exaltation, and fpokcn of as mofl wonderful, we conceive they look to thofe prelTures that w^ere upon his fpirit j and we iliall inlhance feveral places of fcripture that fervc to difcover them to us. The firil is that of John xii, 27, 28. N01U is 7ny fold troubledy and what fhall 1 fay ? Father, five me from this hour ; here our bleflcd Lord is troubled in fpirit, and fo pinched and hedged in, as in a prifon, that he is in a holy nonplus what to fay. The 2^ fcripture is, Matt. xxvi. 38. My foul is

ex'

exceeding forroiiifIII^ evpn unfe death, which is like the expreirions ufcd by the apoflle, 1 Cor. xi. 8. [Wc were prelfed above meafure, above ftrength, infoniuch as we defpaired of life, and we had the fenttnce of death in ourfc-lves;] there was nodcHverance obvious to human fenle ; fo is it here; wherein we are not only to confider his foul-vexation, but that his foul-vexation was very great, extremely flraitning, vexing, and in a manner imprifonin;^- to him. The T,d fcripture is, Luke xxil. 24. [Fie being in an agony prayed more earneftly, and his fweat was as it were great drops of blood falling down to the ground ;3 there was fuch a driving, wreiUing, and conflidling, not with man without him, but with inward preflures on his fpirit, that he is like one engaged in a duel with a mighty combatant, fore put to it, very far beyond any thing that we can conceive ; fo that he fiveat great drops of blood, and fays, Father, if thou be will-ing remove this cup from me ; nc-verthelcfs., not my ivill hut thine'be done. It is in Matthew, If it be pojfible ; and thereafter, If it be not pojfible, whigh fliews, there was no getting from the hold that law and juflice had of him, till they were fully fatisfitd^ and thofe dreadful words uttered by him on the crofs. My God, my God, ivhy hajl thou forfiken mc? Thefe words difcover that from the finlefs human nature of Chrilt, the comfortable and joyful influence of the Godhead for a time was in a great meafure fufpcnded, (though the fultain-ing power thereof was exerciied mightily on him ;) fo that he looks on himfelf fomeway as forfaken and left in the hand of the curie.

To clear this a little, we would confider thefe pref-furestliat were on our Lord's Ipirit, ly?, In refp^ct of tlicir caufc. idl\. In rcfpect of their eifects. ♦

\Ji, In refpecl of their caufe ; there is upon the one part, his undertakiag for the eled as their furety ; and God's juflice purfuing and holding him confined oa the other part, fo that he cannot decline ilanding at

Vox.. I. No. 5. V p p the

the bar of juflice; becaufe, as it is, verfe 6. the fins of all the eleft met upon him ; and he having, as it is, verfe 7. the bitter cup in his hand, which by his engagement he was obliged to drink, he (lands there by the decree of God, and by the covenant of redemption, bound to fatisfy; and being purfued by wrath and juflice, thefe words come out of his mouth. Father, if it be po^ftblei ^^^ ^^^^ ^^P depart from nw, yet not my ivill, but thine be done; his engagement binding him, and wrath purfuing him, he (lands betwixt thefe two as a prifoner ; and upon thefe two, th& Lord laid on him the iniquity of us all; there was a demand made, and he anfwered for them ; for in thefe verfes, the fteps of our Lord's humiliation are dcfcribed out in a legal way, as before the bar of God's tribunal.

2 j/y, This being our Lord's condition, we fhall confider the effects of this pieffure of fpirlt, which may be done in iht^o. four heads, i. He was under the fcnfe of great foul-pain, forrow, and trouble ; for the cup of the wrath of God being bitter, which he was to drink, it could not but deeply fling his holy human nature, wmc^h was the procuring caufe of his agony, and that which made his foul forrowful, and brought out the bloody fweat. 2, Befide his grief and forrow, these was a'holy horror ; for confidering the oarty that he h^d to do with, it was impotlible it could be otherwife ; impolTible for a finite, though a finlefs creature, to look on an angry God, and on wrath poured forth into the cup, which it muft needs diink, and not have a horror at it; it were not becoming the finlefs human nature of our blefled Lord» Kot to be aOlicled with a holy and finlefs horror at that mofl bitter cup, whigh brought out that fad cry. Father, let this cup depart from me :■ AVhich did not ■ proceed from, any diflike he had tp fulfil his enga^e^ ment, or from any un,\villingnefs, or unfuitable re* fentment that he had fo engaged himfelf, but from an apprehended fiiilefij.difproportionablenefs, tofpeak fo,

in

in his finite, finlefs^ human nature, to encounter with the wrath of his Father ; to which tliough he mort: willingly yielded, vet in itfelf it was dreadful. 3. There was a flraitning, or holy fear, as if there had been In him a finlefs difpute or debate, [[\Vhat will become of this? Can a man get.through this? (tho* he was God as well as man) llow will this be borne f This looks as if death would get the vidory ;]] Thus it is faid, Heb.-v. 7. hi the days of -bis Jiefn be offered up ftrong cries and fvpplicaiions iv'ilh tears^ and was heard hi that be feared; he put up Itrong cries to be delivered, not from dying, but from the power of death, and was heard in that he feared, to fhew a holy care to prevent death, could that have been, and a finlefs fear of it, left it fhould fwallow him up. 4. There was a pinching and flraitning from love to th^ leather, and to the doing of his will; and, from love to the eleft, and to their falvation, v.'hich punied'hiin forward to perform and fulfil his engagement; accordingly, Luke xii. 50. he fays, I have a baptifm to be baptized 'icitb^ and boic am I ftroitncd till it be ac* complifl)^d\ and hence It was that thofe words were uttered by him, Father, not niyivill, but thine be done ; and therefore, though he had pov/er to command twelve legions cl angels for his relief, yet^ if we may* fo fpeak, love fo binds his hands that he will not ufe his power for his own deliverance. But to guard this doctrine from miftakes, take a foutfold advertlfemehC concerning this inward foul-piaching, which, will lielp to clear fomcwhat of his foul-futiering that foU loweth. And i. Th.ink not th^it there was any finful or unfuitable confufion or perturbatiori of mind ia our Lord, fuch as ufeth to be in us, thete being no dreg of corruption in his mind to jumble or dlfcom-pole his holy human nature. 2. Beware of thinking that there was any fretting or anxiety In him, or any * difcontentednefs with the engagement; his exprefllon^ flitfw forth the contrary; for, faith he^ / could com-P p p a Pian4

??ij?i(i tzi'ck'C /r^iof/s of an^^e/s, yet he would not do it.

3. Think not that there was any jealouiy in him of the Father's love; though there was a fufpeniion of the comfortable and joyful fenfe of it, yet there was not the lead loofing of the lairh of it, as is clear by his doubHng of thefe words, A/y God, my God, when in his faddefl: dKtrefs he cried out a:-; being forfaken.

4. Ye (liould not look on this, as holding forth any diftruit as to the event. { have, faith he, power to lay down my life, and I have power to take it up a-gain; and 1 will rife again the third day; he knew that the covenant of redemption betwixt the Father and hini ftood iirm and fure: But it is the conlldera-ti(m of God's now coming as the parry to exacl: tiie clecls debt of him, and his (landing at the bar to an-fwer for it, which puts him in this agonv ; and though confidering Chrill as man perfonally united to the Godhead (whereby he was kept from fniking) he had no diftrull to be carried through ; yet confidering him as man fuffering, and that (to fpeak lo with reverence in fuch a divine fubjecl) there was an eclipfe of that feii-fible joy that proceeded from the two natures together, it is not pollible to conceive of Chrili: in this condition, but wrath and anger mult be fome way dreadful or terrible to him.

The ufes are \ft. To evidence the truth of what our Lord fufTered, and how feverely he was pinched and ftraitned. It was not the fcribcs and Pharifees purfuing him, nor the fokliers buffeting and mocking of him, and carrying him to the high-priefl's hall, ' and from Pilate to Herod, and back again, that fo much troubled him ; but there was a higher hand that he had to look to, and a judge and court to which he uas now anfwering, that was very above theirs.

And therefore, as a 2 J ufe of the doctrine, Think It not fuch a light thing (as many do) to fatisfy juf-tice, or to give God a ranfom for fouls. Ye fee how it fli-aitned the Surety, and put him as in a prifon.

Uu-. I

iJnrpeakably deceived are they who think that two or three formal words wHl make their peace'VNith God, and that they will flip into heaven ; be not carried away with this delulion, but confider fcriouf.y what will become of you, if ye be put to aniwer for your own debt, when he handled, the Surety, his own Son, fo rou^hlv. Ye that will deep on, and fcorn to let any word prick you, the jultice of God fhall prick you, and put you to ftraits, out of which ye fliall not be able to extricate youifelves ; and he fh;\ll appear like everlading burning, when the pireat day of his wratli conies, anil when it fhall be faid bv you. Who can jicind before it? or abiile it ? It were good that ye who are mod atheiitical, and who with a ibrt of triumph and gallantry will needs deftroy yourfelves, would lay this to heart, and remember that the day comes when vc will be broug-ht co this bar ; and crave-ly confider what a hell this will be, to have the def-peratenefs of the deliverance fealed up in vour coniciences; and the evidences of God's hatred, and thofe aggravations that (:ur i.ord's holy nature could not admit of, in your bofom. When wrath meets with corruption, and corruption with wrath, and when thefe mingle, how dreadful will vour cafe bel

3(//r, Let believers fee here how they are obliged to Chrift ; confider what he hath paid, and Vv'hat the fatisfacfion of juflice for you cofl him; men are ready to think that it was an eafy thing to fatisfv jultice, and to drink of the brook by the ivay ; but if fin-ners were fenfible of challenges for fin, and if they had they had the arrows of the Almighty diinking up their fpirits, they would think otherwife of Chriit** drinking up the cup of wrath for them, not leaving io much as one drop of it. It is but the threatnings with fome drops of it that any of you meet within your foul-exercifes. O! believing finners, are ye not then eternally obliged to Chrilt, who drank up this cup of wrath for you?

4//!'/)', There is notable confolation here to poor fouls that would fain make ufe of Chrift, as, i. That Chrid.hath ftcpped through this deep river, or rather fea before them ; and if the cup come into their hand, it is empty : Freedom from the wrath of God is a great confolation, and yet it is the confolation of iheiu that are fled unto him for refuge. 2. It is comfortable to them in their comparatively petty fl:raits and difficulties, when they wot not what to do, when the law feizeth and juflicc purluetli, and when the conf-cience accufeth for fni, to confider that Chrift was a prifoner before them. Hiough he had no accufation for his own debt, yet he was accufed for ours, that he might be a compallionate high prieft, being made like to us, but without fm ; jullice purfued him, the law arrefled him, wrath feized on' him ; fo that when we are fet upon by thefe, he will be tender of us, for he knows our frame, and that we cannot bear much ; and therefore on this ground a believing fmner may go with boldnefs to the throne of grace, becaufe Chrilt the furety who hath payed his debt, is there. It Is a fliame for believing finners to walk fo dejededly, even under thofe things that are terrible, as if Chrift had not gone through them before them and for them. 3. There is confolation here when they are under anv heavy crofs and diiiiculty : As there is alfo ground for patient and pleafnit bearing of . it, becaufe it was another for-t of prifon that Chrift was put in for them ; ye may, I grant, lainent over the long want of fenfible prefence, it bjing natural to the believer to mifs it, and to long lor it, but ye fliould not be difcouraged under the want of it, nor complain as the Lord's people do lament \ fs ibere any forroiu like unto my forroiu ? But fubmilfively and contentedly bear it without fretting, feeing our Lord bare fo much for you.

^ihly^ There is here a notable encouragement to believe, and a notable ground for the believer to expect

peel freedom from fin, and from the punifiiment that it deferveth, becaufe Chrifl: payed dear for it. Wherefore was all this fullering, but to pay the believer's debt ? But when we come to fpeak of his deliverance, it will clear this more.

2. While it is faid, that he ivax brought from jttdg' vient^ which fuppofes and implies, that he was once at, or under judgment, even the judgment of God, who is his great party all along : He laid on him the iniquity of us ali ; and verfe 10. It plcafed the Lord to bruifc him : He was the Creditor that caufed him to be taken and arreted; obferve, that in all the foul-vexation, in all the preflhre of fpirit that our Lord fullained, he was (landing judicialiy before the bar of God, and was judicially proceeded againfi: as the elecls furety ; there was no bringing Chrill to judgment, had he not engaged to be a furety, and had not God laid on him our iniquities, for it was for no debt that he was owing himfelf, but for what by his engagement as the elecls furety he came under, and was made liable to. That which 1 mean by his being brought to judgment, is not only that he fufferedand was occafionally condemneii by a court of men, or by a human judicatory, which was rather like a tumultuary meeting, or a company of men in an uproar, than indeed a court; but whatever was before men, there was a legal and judicial procedure before God. For clearing thereof ye fhould confider, i. The account whereon he fuffered, and was brought before God's court of judgment, to fpeak fo : It was not for any thing that the fcribes or Pharifees, or Ei-late had to lay to his charge; it vas envy in them, the former at leafl, that moved them in what they did ; but the next words tell us, what it was. For the tranfgrejjion of my people icas he Jirickcn. The priefls and people took no heed of this, but this was indeed the ground of his judicial arraignment before God ; the elect were ia their fins, and he by the covenant of

redemptioa

redemption ftood liable for their debt, becaufe he had undertaken for fhem as their furety. 2. Confi-der who was his great party in his fufferings; it was not Pilate and the Jews, he cared not fo much for them, but it is God, and therefore he crys. My God^ Tny God, 'ujby haji thou forfaken me ? And therefore he makes his addrels to God, Father^ if it be po[fiblc, let this cup pafs from 'nie ; he cared not for aafwering them, but looks to a higher hand, and upon himfelf as Itanding before another tribunal; therefore it is faid, ver. lo. 2~ct itpleafed the Lord to hruife him ; he looked not to Pilate, but to the Lord purfuing him. 3. Confider our Lord's fubmiflion to his being brought to judgment, not, only nor chietly before men, but before God ; there/ore lays he, John xii. 48. Father^ Java vie from this hour ; but for this caufe come I to this hour: Come then Father and let us reckon ; he looks not only to the prefent difpenfatfon, but alio to the ground wlrence it came, and to the end that God had in it: For this caufe came I unto this hour, even to have my foul troubled, and to be put to anfwer for the debt of my eletl people according to my engagement ; Lo, Iconie, faith he, in that often cited fortieth Fla'm, in the -columc of thy book it is written of mc^ I delight to do thy zuill. Confider ^thly. The eifcfts of his bringing to judgment; a fentence palfes, 1 Tim. iii. lilt. [Great is the myllery of godlinefs, God mani-fefted in the fieih, julUtied in the fpirit,] not before Pilate, but in God's court; having faristied for the ciVcls debt according to his und^Jrraking, he gets an abfolution, which reaches not only to himlVlf, but to all them whole pelfons he fullained, as is clear, 2 Cor. V. uit. [He was made fin for us who knew no fin, that we might be made the righieoufnefs of God in him3 the eleifls obtaining eternal redemption and abfolution by his deadi, and the refpeft that his fatis-faCtion had to their juftificarion, clears that he flood there judicially at the bar of God in their name to anfwer

fwer for them. And there are three jfleps of this his judicial anfwer, i. He gets the bill of the elects debt put in his hand ; [though there was no guile in his mouth, yet it pleafed the Lord to bruife him, he laid on him the iniquity of us all; and for the iniquity of my people was he Itricken,] thefe are the perfons that he undertook for, and for their debt he anfvvers ; the verity of the facl is clear, for they are under guilt; the law's claim is clear, for it is broken, and upon this the bill is put in his hand: Hence it is faid, [he died for us, he was made fm for us, and he died for our fins.] 2. As the bill is put in his hand, fo a fen-tcnce pafles accordingly, he is found liable to the elefts debt, and muit anfwer for it, as the former word is, [It was exacted on him, and 2 Cor. v. ult. He was made fin for U5, and Gal. iii. 13. He was made a curfe for us,] that is, by the fentence of juf-tice he is charged to bear the curfe. 3. The fentence is executed as it was part, the cup is put in his hand, and not only is he charged with, and doomed to the curfe ; but actually he is made a curfe, and all this as judicially fuflaining the perfons of the ele6t, as their Bondfinan and Surety.

Here we have fomc fweet and profitable ufes. i. See here and underltand the way of redemption contrived, fo as it runs on mercy and juftice, mercy to the elect, and juftice to the Surety, their debt being fully exaded.of him.

2. It learns us how to eftablifli our faith, and alfo gives us ground of believing. But to make it diftin6t; juftice niuft: be fatisfied, without which no mercy could be Ihewed to the finner, and God hath laid down the way by the Surety's interpofing; even as it is among'men, the Bondfinan being imprifoned and fatisfying, is the debtor's liberty; and as God hath condefcended to deal with us by way of covenant, fo he condefcended in the covenant of redemption to proceed legally and judicially with Chrift, that we might

Vol,. I. No. 5 Q^q 4 have

have the clearer underftanding to make application of it.

2. Are there any here that look for redemption through Chrift, and hope that their fins were in the roll given to him; O! how warming fhould this be to your hearts ? And how fhould it make them to melt in love and godly forrow, to behold Chrift Handing at the bar of juflice, and that for you ? O ! what an afpeft would his fuft'erings have on us, if we were clear about our interefl in him, and could hear him in our name, faying, [Father, here am I, if thou take me, let thefe go; thy will be done, for this caufe came I here to anfwer for my peoples debt, to own the charge given in againft them, and to undergo thy fen fence for them ; then fays jitjiice, thou muft pay their debt; content, fays he^ here am I; and fo he gives his back to the fmiter and his cheeks to them that plucked off the hair, and hides not his face from fhame and fpitting.] If we were clear that our fhare was there, and that our iniquities came in among the reft to make up the bill, and if we could difcern him aright fo ftraitned in fatisfying for us, would we not think ourfelves eternally obliged to him, to hate fm, and to glorify him in ottr bodies and fpirits ivhich are his? As it is, i Cor. vi. ult. If indeed ye be Chrifl's Cas ye profefs yourfelves to be) he pays dear for you ; and if fo, will not this lie upon you as a juft debt to him, to glorify him in your bodies, and in your fpirits ? For both in body and fpirit he payed for you.

4. It is a notable ground of confolation to believers againft diffidence and fear to appear before the throne of God ; becaufe our Lord Jefus Chrift hath been before us, and in our name, hath anfwered for us to the full, and hath fatisfied all that juftice could crave of us. What wakens terror at death, and makes the thoughts of Chriil's appearing to be dreadful, but our looking on our appearing at the bar of God ? But it

is

is a comfort to us, that Chrift our Surety was brought to prifon and to judgment, and was ah'b brought from both ; yea which is more, and without which the con-folation is but divided, he was brought to both for us, and he was alfo brought from both as our Surety, as Surety for all them that betake themfelves by faith to him: He was carried to prifon and to judgment as Surety for the eleft, and he was purfued as their Surety, and therefore his payment of the debt as Surety muft be accepted in the name of them, for whom he payed the debt: Our Lord Jefus not only died and was laid in the grave, but he went further, he was even at the bar of juftice exacted upon and fentenced, and the fentence executed upon him, elfe, woe had been unto us. On this ground is that triumph, Rom. viii. Whojlirdl lay any thing to the charge of God's elc8 ? It is God that jttjii-Jies : Who Jhall condemn? It is Chriji that died, yeara-ther who is rifen again, he, and it is faid, Rom. vii. That we arc delivered from the law, being dead to that wherein we were held; the law had us in prifon, and the door bolted againfl: us, and bad laid us in irons, but our Lord came, and (as Sampfon did in another cafe) carried the gates and bars to the hill-top, He fpoiled principalities and powers, and triumphed openly over them on the crofs, fo that now, the prince of this world is judged: Thefe are the true and faithful fayings of God: We have through Chrift accefs, and may with boldnefs come to the throne of grace, having him an high-priefi who is touched with the feeling of our infirmities, and was in all things tempted like as we are : He knew not only what it was to be hungry and thirlly and weary, to be pained, and to die; but he knew what it was to come before the terrible tribunal of God, and to be arraigned for fm, though not for his own fin, and what it was to be fentenced and to meet with wrath ; which gives to finners a fafe and refrefli-ing (heltcr under him, as under the fliadow of a great C^q q 2 rock

rock in a weary land. This is the great defign of the gofpel, to make offer of the benefit of thefe fufferings to you, and to pray you in Chrift's flead to be reconciled to God. Now may God himfelf perfuade

you to It!

SERMON XXX.

Isaiah LIII. Vct/c 8.

Verfe 8. He was taken from pr'ifon^ and from judgment ^ and ivbo JJjall declare his generation ? For he was cut off ont of the land of the li'ving, for the tranfgrejjion of my people ivas he firicken,

Er' VERY flep of Chrifl's way to finners, and every \j word whereby it is expreff, is wonderful: And therefore it is no marvel that the prophet dvoth by way of admiration put in this word, And who J):all declare his generation ? We fhewed you that we conceive thefe words to be thofe that exprefs the prophet's turning of himfelf from Chrifl's humiliation to his exaltation : He hath infilled long in fetting forth his wonderful abafement, and humiliation, which thefe words import, He was brought from prifon and from judginent: Which look not only to his external imprifonment, and to his coming to judgment before men, but alfo, mainly and principally, to the (traits that he was brought into, and his arraignment before -God's tribunal, and fo to the caufe of his fuffering, to wit, for the trayfgreffion of his people^ as the words following hold forth, which was not the caufe of his cenfure before men, but the procuring caufe of what he met with from, and before God,

But

But though he was brought to prifon and to judgment, to death and to the grave, yet they did not, they could not detain him ; He luas taken, or as the word fignifies, he was Hft up from prifon and from judgment, being the fame word that followeth, He was cut off' out of the /and of the living, which luppofes a turn and change from his humiliation to his exaltation, and thefe words, Who jhall declare his generation ? let forth the unconceivable and^ unexpreffible glory-that Chrifl is exalted unto. So Ads viii. 33, 35. where thefe words are cited, it is faid. In his humilia^, iion his judgment was taken away : That is, in the lowefl (tep of his humiliation, his judgment, or that to which he was adjudged, was taken from him, and he was declared free. However, fmce in thefe words our Lord's humiliation is implied, and his exaltation expreffed as following on it, we think it fafefl to un-derftand it fo. The words put together hold forth the high degree of Chrifl's glorious exaltation, fo as his generation cannot be declared ; He was taken from prifon and from judgment, and glorioufly exalted in another manner, and to another degree of glory than either angels or believers are, or can be capable of: For he that is exalted is God,.whofe generation cannot be declared; ' death having no more dominion ' over him,* and he ' having the keys of hell and of

* death :' In a word, we take this, ' Who fliall de-

* clare his generation ?* moft immediately to relate to Chrifl's exaltation as Mediator, and to the glory wherewith he was inverted, and to the dominion that he hath over all creatures; vet confiderinfr that the prophet's fcope is to fet forth this as wonderful; and confidering that the firft (lep of his exaltation is his refurretlion, whereby, as the apoftle fpeaks, Rom. i. 4. he was declared to be the Son of God with power ; his refurredion being fmgular in this refpe£l, that he rofe by his own power ; and confidering that A*^s viii. T^^. Philip, began to preach to the eunuch fefus

Chrift

Chrlfl; as the objed of faith : We think it reafonable to conceive, that he preached Chrift to be God, from this text, fo as the eunuch might have a folid foundation for his faith ; and alfo anfwer the fcope, which is to fet forth the wonderfulnefs of Chri(t*s love to eled fmiiers, who being God, yet condefcended to come thus low for faving of them. We may take in his Godhead immediately, from which as the former fteps of his humiliation received worth and efficacy, i'o he was thereby fu Gained and born up under all thofe fufferings whereby his people are faved.

From xhtfrft and fecond expreffions put together, we (hall draw three doctrines relating to three main articles of faith.

The I. whereof is this, That our Lord had a deliverance from, and viftory over the loweft and moft pinching parts of his humiliation and fuffering; fo that though he was at prifon and judgment, yet he was lift up from both, and had a glorious deliverance. This takes in three things, which the fame grounds will confirm, 1. That in his lowed eflate and (teps of humiliation, he was fuliained, and carried through ; fo that all the alTaults which he was put to endure and encounter with from all his enemies, wicked men and devils, did not overcome him. 2. That as he in himfelf was born through and fuftained ; So in refpeft of God's bar at which he was arraigned, he was ab-folved and fet free : He fo came through by paying of the debt, that he had an abfolution, as it is, i Tim. iti. ult. Great is the myjiery of godlinefs ; God was mg-nifejl in the fcjh, ju/iified in the fpirit: Our blefled Lord Jefus being fullained by the power of his Godhead, was carried through in his fufferings, payed the elefts debt, and received the fentence of abfolution, even as a pcrfon (to fpeak with reverence in fuch a fubjed) having payed the debt for which he was imprifoned, is abfolved and fet free. 3. It takes in our Lord's adual delivery, he not only received the

feu-

fentenpe of abfolutlon, but was aftually fet free; fo that a6 he was pleafed to put himfelf in prifon and in llraitJ for us, fo he was brought from every ftep of hi3^ humiliation, fro?n prifon and from judgment, from deaih and from the grave ; he nailed the hand-writing which was againfi us to his crofs, (as the apoftle faith. Col. ii. 14, 15.) And-having fpoiledprincipalities and powers, he made a Jhew of them openly, triumphiyig over them in it: And as it i», i Cor. xv. at the clofe, he took the fling from death, difarmed it, and trode upon it: And there was neceffity for this, even fuch necefiity, that it was impolfible it could be otherways, as we have it, AQ:s ii. 24. // was impojjihle that he could be holden of death. This will be clear if we con-fider thefe things, i. The perfon that fuft'ered, he was*not an ordinary, nay, nor a meer man, but God man; as is clear, A6ts ii. 27. cited out of Pfal. xvi. where it is faid. Thou wilt not leave my foul in hell, neither wilt thou fujfer thy holy One to fee corruption. 2. The end of Chrift's fufferings, which was to fatis-fie for the debt, of his people, there having been no reckoning on his fcore or account, he being ftill in God's favour, and his holy One in whom his foul delighted all along his fufferings:' His fufferings being for the fins of his elect, and he being to make application of his fatisfaclion, and of the purchafe made thereby to the ele6l for whom he fuffered and purchaf-ed thefe things, by his intcrcellion ; there was a ne-ceility that he fliould get the vitlory of all, other-ways he (hould not have been a perfect and complete Saviour, Able to fave to the uttermofl thofe that come unto God by him, as the apoftle fpeaks, Heb. vii. 25. Bui fuch a high priefi became us, who is holy, harmlefsy undejiled, feparaie fromfinners, and made higher than the heavens. 3. It is clear alfo, if we confider the nature of the covenant, and of the promifes made to him therein, upon his engaginjT and undertaking for the elect, as particularly verfe 10. of this chapter,

' He

* He fhall fee his feed, and prolong his days, his

* duration fhall be for ever; the pleafure of the Lord

* Avail profper in his hand, and I will divide him a ' portion with the great, and he fnall divide the fpoil ' with the (Irong :' Our Lord's exaltation and victory over death being on the Lord's part conditioned to him the Mediator, as well as he engaged to fuiTer, hence it is faid, Pfal. ex. ' He (hall drink of the brook

* in the way, therefore fliall he lift up the head.*

The ufes are two, The 1. whereof ferves for clearing and confirming our faith in a fundamental article of Chriftianity, without which it were both needlefs for us to preach, and for you to hear or believe, and that is, that our Lord Jefus fullered, and alfo got the vidlory over fuftering, that ' he was raifed from the

* dead, and declared to be the Son of God with pow-

* er;' intimating, that juftice had gotten full fatisfac-tion, in evidence and teftimony whereof he was declared free, which is a main thing that believers have to believe, even that we have an exalted Chrift, a raifed up Saviour, who could not be detained by all the eleQs guilt in prifon. 2. It ferves to be matter of ftrong confolation, it puts life in all Chrifl's offices and qualifications, and in all the promiies made to believers; to wit, that our Lord Jefus is a living Chrifl, *• over whom death had no dominion,' and he overcame it, ' now to die no more ;' fo that, as it is, Heb. vii. 25. ' He is able to fave to the uttermofl

* thofe that come unto God by him, feeing he ever ' liveth to make intercellion for them :* There is nothing that a foul need or can defire, but it is to be had in him: And if we look to particular inflances, much confolation will arife from this ground; for 1. Hath a believing fmner to do with accufations at the bar of juflice ? Is it not unfpeakable confolation that their debt is paid ? Hence it is faid, Rom. viii. 33. ' Who fliall lay any thing to the charge of God's ' eled? It is God that iuflifies j who fliall condemn ?

' Itv

• It is Chrift that died, yea rather that is rifen again :* It is that which gives proof of complete payment of the elefts debt, and defiance to any accufations to come againft the believer to his prejudice, becaufe Chrifl hath not only died, but is alio rifen; juftice being well pleafed with his fatisfa(5lion, he is let out of the prifon. 1. If the believer hath to do with corruption, with the devil and with many enemies : Is it not ftrong confolation that our Lord is rifen, and that ' the prince of this world is judged,' that Satan is trodden under foot; and that ' he fhall an4 ' mu(t reipn till all his enemies be made his foot-ftool ?' 3. Our Lord's refurredlion hath a twofold further confolation with it to believers, i. It ferves to be a ground for the exercifing of faith on him, that as he is rifen, Rom. vi. fo may we expect that being fpiri-tually dead with him to fin, we Ihall be raifed ivith him to nciunefs of life. 1. It is a pledge of believers exaltation and complete victory over death and the grave, and over all enemies ; for Chrift being railed as the common head of all believers who are his members, they by virtue of his fefurredion, and by that fame efficacy (hall be raifed ; and it is impoffibie that they can lie under corruption. This is our great confolation who are believers, and live under the gof-pel, that we have not thefe things as a prophecy of things to come, but as a plain hiftory of things in part done, and by and by to be completely accom-pliHied. 4. It hath alfo in it confolation in relpecl of temporal difficulties. What are they all ? they are not fure as Chrift's were ; and the day is coming when believers ffiall have deliverance from them all; and therefore fmce our Lord is rifen, let no believers be afraid of any changes whatfoever.

idiy^ Ohfernjc^ That our Lord Jefus being raifed up from his ftate of humiliation, is inverted, and put in a moft excellent and glorious condition, even fuch as the prophet cannot exprefs, Who cp,n declare his gene"

Vol. I. Nc. c, R r r rulion ?

rLition ? faith he. Who can declare how glorious he ^s now? look to two or three Icriptures to confirm this, 1. That Eph. i. 20, 21. ' He hath fet him at his

* own right hand in the heavenly places, far above ' all principalities-and powers, and might, ^nd do-' minion, and every name that is named, not onlv in ' this world, but alio in that which is to con^e, and *■ hath put all things under his feet, and gave him to be

* head over all things' to the church.* Our Lord's throne is exalted far above angels and archangels, even out of fight. I'he 2il is, Phil. ii. 9. where hav-; ihg fpoken of his humiliation, it follows, '■ Where-' ' fore God hath highly exalted him, and given him ' a name which is above every name, that at tlie

* name of Jefus every knee (hould bow, of things in ' heaven, and, ^r.' his exaltation is fuch as hath a dominion and fupremacy with it over every name ; He having J as it is. Col. i. 18. in all things the pre-i'?ninency. The 3.'/ place is, Heb. viii. 1. ' Of the

* things v^hich we have fpoken, this is the fum, wje ' have fuch an high prielt who is fet on the right hand ' of Majefty in the heavens ;* where ChrilVs exaltation is fet forth to be fuch as hath exalted him to the right-hand of the MaJelK' on high.

Becaufe this is one of the great articles of our faith, to wit, ' That Chrill rofe from death the third day, ' and afcended into heaven, and is fet down on the ' right hand of God ;' we Ihall add a little more to clear it. And i. We (hould know that this exaltation of our Lord is not to be underftood of his exaltation properly as he is God, in which refpect there is no alteration in him ; though his declarative glory was vailed for a time during his humiliation, yet in himfelf, as he \vas God, he was dill glorious and blelfed over all. 2. When we fpeak of Chrid's exultation as Mediator, and as man, we do not mean that his. human nature hath lod the elTential properties of a cre;iturej as if now when exulted he were

wholly

*»vhoIly or only God ; or as if the properties of the human nature wer^ fwallowcd up in the Godhead; this would be inconfiftent with his being true man, and would niarr and pbftruft our confolation exceedingly : But his exaltation confifteth, 1. In the manifeftatiou and declaration of the pcrlon that was humbled and brought low, to be God omnipotent, onniiprefeiU, all-fullicient, infinitely wife, powerful, juft, <lfr. For though thefe properties agree not to the human nature, yet they agree to his perfon, and they are mani-

t fefted to be in him without queftion. 2. The exaltation of the human nature of Chrift-man, it is to an unconceivable height of glory, fuch as the human nature united to the divine nature is capable of, by very many degrees beyond any thing that the elecl, whether angels or men are capable of; the perfonal union making him capable of far more glory, and his excellent otTices callin'j: for it. ?. This exaltation confifts in his abfolute dominion and kingly power, which is more obfervably, directly, and plainly manifefted iir the days of the gofpel-adminillration than it was under the law ; fo that now he is clearly known in re--fpe^f of his kingly-office to be God in our nature, cloathed with our flefii, and to be Iinmanuel, God with us ; and that this Immanuel hath n/I f)owei»'ifi heaven and earth committed to him ; he hath the keys of hell and of death, and is King of ki/tgs, and Lord of lords, is exalted far above principalities and powers, and is given to he head over all thiw^s to the church. In which refpecl that is mod properly to be underllood when it is laid, that he is fet on the right hand of God ; fo that now Jefus Chrilt, God and man in one perfon is in the higheft glory, and in abfolute dominion, neareft unto God, far above that which angels or faints are capable of. As kings ufe to fet their great-efl courtiers, and miniflers, whom they would honour mot!:, on their right hand, and as Solomon fet his mother on his right hand ; fo is our Lor4 fet on the

R r r 3 ri-rhi

right hand of God in highefl glory. It is true, that, as God, he hath an ablolutely lovereign and independent kingdom ; yet, as Mediator, God-man, he hath a difpenfatory kingdom next unto the Father in glory. 4. This exaltation confifts in Chrift*s being furnifhed with qualifications fuitable to that glorious condition wherewith he is inverted. And though thefe qualifications of the man-Chrift be not fimply infinite, yet they are far above what we can conceive; and the qualifications of the perfon God-man are infinite, in which refpect he is omnipotent, all-feeing, and infinitely wife to provide every thing that may be for the good of his church and people, and to prevent what may tend to their hurt, he being omniprefent, ^c.

The 7<fes are three, i. This fhould waken and rouze our fpirits to an high, holy, and reverent efleem of Chrili; he is God above all gods. King above all kings ; he hath got a name above every name, that at the name of Jefus every knee JJjould bow, not fuperfti-tioufly when he is named, but holily and reverently to think of him, and to worfliip and ferve him. We conceive among many faults and evils in believers, this is a root-evil, even low thoughts of the glorious Chrifl; fo that becaufe he hath become low to lift us up, we are ready to think the lefs of him. But O { that we could behold the glorious condition he is exalted unto, and could look upon him as e'er long we fhall, ' coming in the clouds with power and great

• glory, in the glory of his,Father, and all the holy

* angels with him ;* it would furnifli us with reverent thoughts of him, tho' not to hurt faith and confidence, yet to breed holy awe and reverence in us towards him.

The id life ferves to fhew what a formidable party they have to contend with, who flight our Lord Je-fus Chrifl, what lofs they fuflain who lofe him, and what a great aggravation their fm hath who fm againfl him. Ye that flight, refufe, and oppofe him, do ye

know

know whom ye refufe, and whofe dominion ye fpurn againft, and how hard it will be for you to kick a-gainft the pricks ? Do ye know your lofs who lofe him, and how i? will aggravate your guilt who de-fpiie him ? The more glorious Chrill is,, the greater will the fm of the unbeliever be; therefore beware what ye are doing ; ye have a mighty great and ftrong party to deal with; and when the great day of his wrath comes, and when he fhall appear in his glory, how will you be able to abide the lead touch of it ? It will aggravate your fm and heighten your mifery, that he whom the Father exalted was undervalued by you; that ye fcorned to take a direction from him, or to fubmit to a cenfure drawn forth in his name, and faid, at lead by your praftice, ' Let us break his bands

* afunder, and cad away his cords from us.* But he

* hath fet his King on his holy hill of Zion,' for all that, and ' he that fits in heaven will laugh, the Lord

* will have you In derifion.* Think on it ferioufly, and know that he is no mean perfon whom ye flight and defpife; and tho' this may now feem lefs than other fins, yet it will one day lie heavy on your con-fcience, above many, yea, above all other fins.

The 3<i ufe ferves to be a motive and encouragement to them that hear this gofpel to receive Chrid, and for the confolation of believers, who have received him. I. It ferves to encourage you all to receive laim. He is no mean perfon that courts you, but King of kings^ and Lord of lords ; and if ye think it a happinefs to be for ever with him, then let it move you to clofe with him ; if ye do fo, ye fliall be made glorious as he is glorious, a due proportion betwixt the head and the members being kept, ye fliall fit on the fame throne with him^ and behold his glory ; as he prayeth, John xvii, / will that tbcfe whom thou hafi given me, tmy be with me, to behold my glory ; this is certainly a great privilege; if Chrid be glorious, he caUeth you to iharc with hira in the fame glory. 2,

It ferves for the confolation of believers, who have received bini. Ye have an excellent Mediator, a molt glorious Head afid Hufband, and a mod excellent <io\vry, and yc ihall know it to your fuperabundant iatisfaction and joy in that day, when, as it is, Pfal, •xlv. Ye fliall be brought unto the Kintjj in raiment of needle-work, andJhii/I enter into the King's palace, and Jhare of bis glory, and fee him face to face, and fit with him oh his throne, even as he hath overcome, 3nd is fet down with his Father on his throne. Labour to be ftedfait in the faith and hope of this good, glorious, and defirable day that is coming, when we fhali not only fee, but partake of, and be fully and for ever poffefled of that which eye hath not feen, ear hath jiot heard, neither hath it entered into the heart of man>ro conceive of.

3. }^rom the words, as we ejipounded them, ob-fcri'C, That our Lord jefus Chrift who fuffered, and was in his fuilerings brought very low, is God. We fivA ordinarily in. fcripture, efpecially through the l>*Q-w Tcllament, thefe three going together, 1, Chrill's humiliation. 2. His exaltation following on that. And 3, His Godhead. His humiliation is not readily Ipoken of without his exaltation, nor his ex-;dtation without his Godhead ; becaufe it is impoflible to feparate Chriil's exaltation from his Godhead ; his exaltation being the evidence of his Godhead ; and the prophet's kope here being to fet forth Chrift's exaltation ; and Philip preaching of it to the eunuch from this text, it is doubtlefs the contemplation of Chriil's Godhead that occaiioncth this admiring exclamation, Who Jhall declare /.'is generation? Which we apj)ly, not fo much to the ineliablenefs of his ge-jieration, sm to its i^eing an evidence that he is God. 'I'here are three or four ways whereby the fcripture confirms this. Let medefire you, by the way, not to look on this as a little momentous, or but a cofnmon flpC^Tiiic. And fince there jire many fo igiiorant, that

wc

\vc lliouki be afhamcd to tell, what \vc hear from foine of you concerning the OoUhcacl of Jefus Chriii, \c lliould take better heed to it, being a main pillar of ChriAian religion, without which our preaching and your taitli are vain ; for he is not htlievcil on at ail, if ye relt not on him as God. But to prolecute what we propofed, to wit, thole feveral wavs whereby the feripturc conlirnis this truth ; and to this purpole coia-fider, i//. The exprefs titles and names that are given-to him in fcripture, and fome fcripturc-fayings of Uhn which hold it forth ; of w.hicli we ihall Pive three in-(tances, the firft • is that of, Ifaiah ix. 6, y. wherey, when Chrift is prophefied of, it is faid, ' Unto us a

* Clhild is born, unto us a Son is given, and the go*, ' vernment fhall be upon his jQioulders ;' and what is he? ' He fliall be called. Wonderful, Counfellor, the ^ mighty God, the everlailing Father, the Prince of

* peace ; of the increafe of his government and peace ' there fhall be no end.' Here we have thefe three, his humiUation, exaltation, and Godhead ; his humiliation, ' Unto us a Child is born, unto us a Son is ' given. His exaltation, * Of the increafe of his go-' vernment and peace there fhall be no end, upon the ' throne of David and his kingdom, to order it, and ' to eftabliih it with judgment and with jullice ;' and his Godhead is interjccfed and put in betwixt thefe two, in the names and titles given to him, ' Wonder-' ful, Counfellor, the mighty God, the everlailing ' Father,* not as perfonally taken, but, as the word fignifies, The Falbcr of clcrnit}\ from whom all things have their being ; and for the famereafon, chap. vii. 14. he is called Inrmanuel, God iviih us. A 2^:/place is that of, Phil. ii. 6. ' Who being in the form of

' God, thought it no robbery,' he did God no wrong, ■ ' to be equal with God ; he made himfelf of no re-' putation, and took on him the form of a fervant, ' ts^f. Wherefore God alfo hath highly exalted him, ' and given him a name above every name, "isfc* A

3 J place.

3c/ place, is that of, Ileb. i. 2, 3. ' God, who at fun-' dry times, and in divers manners, fpoke in times

* pafl unto the fathers by the prophets, haih in thefc

* lad days fpoken unto us by his Son, whom he hath

* appointed Heir of all things, by whom alfo he made

* the world,* and what is he by whom he fpake to us ? ' who being the brightnefs of his glory, and the ex-

* prefs image of his perfon, and upholding all things

* by the word of his power, when he had by himfelf

* purged our fins, he fat down on the right hand of

* the Majefly on high.* There is much of Chrift's excellency holden forth here ; he is the brightnefs of the Father's glory, and the exprefs image of his perfon ; the beam of the fun is not liker to the fun*s light, the imprefiion of the feal on the wax is not liker to the feal, than the Son is to the Father, (nay, theiive-lieft refemblances fall infinitely (hort of a full and ex-ad refemblancej the Father and he being the fame God, and he being compared with the Father, not fnnply as God eflentially taken, but as the fecond perfon of the Trinity compared with him who is the firfl perfon. O deep and adorable myftery !

A 2d way to clear and confirm it, is to confier his works, oft-times joined with his name: the works of creation, providence, redemption, and guiding of his church. So we have it John i. i. hi the begining was the word:, the fubftantial word of the Father, the Son of his love, called the word, either as expreffing the Father*s image, as a man*s word exprefleth his mind, or becaufe as a prophet of the church he hath revealed the Father*s will. It is faid that this word was not only with God, but %uas God ; and then follows in feveral verfes together his works, the works of creation. All things were made by him, kc. the works of providence are attributed to him, John v. 17. My Father worketh, and I work, and the work of redemption, and his glorious going through with it, declare

hirai

him to be the Son of God ; for none but God could redeem his church.

3^/v, For clearing and confirming of this truth, we may take the exprel's confeflion of the faints in fcrip-ture, whereon there is much vyeight laid, and I fhall name but five or fix of their confellions, which to this purpofe are exprefly and fully recorded. The firft: is that of Matt. xvi. 16. Who7n do men fay that 1 am? Peter anfwered, Thou art th£ Son of the living God; and Chrift fays, Blcffed art thou, Simon Barjona, f.efiy and blood hath not revealed that unto thee, hut my Fa* ther which is in heaven ; to let us know, that it is not fuch a little thing to believe Chrifl's Godhead as many take it to be; and then he calls himfelf the rock on which his church is built. Chrift's Godhead is the foundation of Chriftianity. A 2d is John i. 49. in Nathanael's words. Chrifl tells him, Before Fhilip called thee, when thou waji under the fig-tree, I favj thee; and he having got this p«oof of Chrift's omni-fcience, prefently breaks out. Rabbi, thou art the Son of God, thou art the King of Ifracl; and that is the lirft thing his faith evidenceth itfelf in. A 3^ place is John vi. 6'], 68, 69. where, when Clirift is faying to the twelve. Will ye alfo leave me? Simon anfwered. Lord, to whom fl:)all we go, for thou hafi the words of eternal life, and we believe and are fure, that thou art the Chriji, the Son of the living God, There is much in thefe words. We believe and are fure that it is fo. A ^th place is, John xi. 27. and it is Martha's con-feflion. Tea, Lord I believe that thou art ChriJl, the Son of God, which foould come into the world. The ^th place is that of John xx. 28. when Chrift bids Thomas reach hither his hand and put it into his fide, his glory ihincs fo full in his face, that he cries out. My Lord, and my God, and his faith is fummed up and comprehended in that. The laft place that we Ihall name is that of Acts viii. 37. and it is the

Vol. I. No. ;:. S f f eunuch's

eunuch's confefTion, / believe that "Jefus Chrijl is the Son of God, which is the Turn of his faith.

The ^tb and laft way of confirmation of this great truth, is drawn from the worfliip which is due unto him, and hath been given unto him. He is the object of faith, John xiv. 11. 7^e believe in God^ believe alfo in me. He is the objed of prayer, -A6ts vii. 59. They Jioned Stephen calling upon God, faying. Lord Jcfus receive my fpirit: And frequently clfewhere in fcripture he is prayed unto; tho' thefe two are not too curiouf-ly to be feparated.

Ijfe I. The firft ufe ferves to ftrengthen your faith in this, that our Lord Jefus Chriil who fuffered for fniners, and is offered to them in the gofpel, is God equal with the Father, and fo he is to be clofed with, and refted on as the brightnefs of the Father's glory. The reafon why we would have you confirmed in the faith of this, is not fmall; for it is a mofl neceffary thing, and v/ithout the faith of it, all the work of our falvation will hang loofe; neither can we have any claim to eternal life ; and therefore we defire you particularly who are ignorant hearers, and who have the name of Chrifl often in your mouths, and yet know not what he is, to know, remember, and believe, that he that is the Son of Mary, is alfo the eternal Son of God, being God before he was incarnate, and before the world was made, and the maker of all that was made.

Ufe 1. The fecond ufe ferves to let you know, that tho' it be a raofl neceffary thing to be confirmed in the faith of this truth, that Chrift is God, yet it is a greater difficulty to believe and be perfuaded of it, than the mofl part take it to be; many fad proofs whereof we have in peoples words, and more in their pradice. Flcflo and blood, faith Chrift, Matt. xvi. hath not revealed this unto thee. It is a wonder whence fo many peoples faith comes, who never found any the leail difficulty in this j and it is a wonder that fo

few

few are thoroughly grounded in the faith of it; fo that if they were-called and put to it, they durll not give their oath that he is God ; yea, if we would look on a Uttle further, we fliould find, that the faith of this is but fcarce amongft us, not to fpeak of the grofs ignorance of many, who will fay when aflvcd, that he is not equal with the Father, or that he was made God, and other fuch-like expreflions will they have, that are abominable to be once named amongll Chrif-tians; men, through their ignorance, falling into damnable herefies on the matter, and yet not knowing that they do fo. As if our blefled Lord were made a God, and net the fame God with the Father ; for the proving of him to be God, proves him to be the fame God, there being but one God.

Ye fhould confider for convincing you that it is thus with many of you, i. The little fear that is in men and women of the majefly of Chriit as God ; they durft not walk with fo little -fear of him, if they believed indeed that he were God. What made the Jews with the fcribes and Pharifees to fpit upon him and defpife him ? but becaufe they wanted the faith of his Godhead. And have not ye the fame nature in you ? Ye live in a place where the faith of Chrifl's Godhead is profefled, and is notqueftioned ; but your praclice fays to beholders, that ye believe it not, becaufe ye fear him not. 2. That your fouls do fo little welcome the offer of the gofpel; that tells that ye believe him not to be God. 3. That ye do not place your happinefs in believing on him, and in the way of holineis; ye fay in effect, of what ufe is Chrift ? ye care not for him. Hence it is that fo many live contentedly without him, and are not felicitous about the enjoying of him. 4. Even in believers there is much unbelief of this truth, which is fadly evidenced by this, that they do not fo blcfs themfelves in him, and that they do not fo reckon themfelves to have got a good portion, and to be "made up in him, as David

Sff2 doth.

doth, Pfal. xvi. where he faith, and holily glorieth, T/je lines arc fallen unto me in plcafant places^ &c. and by the frequtnt difcouragement that is incident to believers, as if Chrift had not the guiding of then\, and of what concerns them, or could not guide all things well enough for their good. If he were believed to be God, it would qualh temptations, banifli difcour-ai^ement, comfort under croffes, fweeten every condition, induce to holinefs, reflrain from fm. And in a word, it cannot be told what is contained in this one truth when folidly believed. For what can poffibly be wanting to the believer in him that is God ? He hath the fulnefs of the Godhead to fupply whatever they want, and fuitains the relation of a hufband to the believer to make it good to them. And he is furniflied with fuitable qualifications to make the application thereof. What then could be wanting if this were thoroughly believed, that he is God ? Let me fay it to you, the faith of this would provoke to more holinefs, and to fhidy more the power than the profeffion of religion, and would help us to live a more comfortable life in every condition.

SER-

SERMON XXXI.

Isaiah LIU. Verfe 8.

Verfe 8. He ivas taken from prifon, and from judgment^ and who JJoall declare his generat'mi ? For he luas cut off out of the land of the livings for the tranfgrsjfion of my people '■jjas he ftricken.

THESE words are a proof of that which we dlf-courfed in the letlure concerning Chrift's wonderful love to his people, than which no man hath greater, that a man fhould lay down his life for his friend; but he hath commended his love to us, in that while we were yet enemies he died for us. ^

This is the great commendation of Chriit's love, and what will he refufe to his people, who in his love hath done fo much for them ?

In the former part of this verfe, we fhewed that there was a hint given of Chrift's exaltation, of the exaltation and glory of the Mediator following after his loweft fuft'erings. An ineffable and inexpreffible glory, which the prophet rather paffeth with a fort of filence that infilteth on the declaration of it. Who fid all declare his generation ?

We come now to the lafl: part of the words, ' For * he was cut off out of the land of the living, for the ■ tranfgreflion of my people was he ftricken.* They are added as a reafon of the former, and the one part of them is a reafon of the other. He faid before. Who Jhall declare his generation? Who can fufficiently declare and unfold, how glorioufly the Mediator is

exalted :

exalted : And he gives this fo"r the reafon of it, For he was cut off out of the land of the living ; the fum of ■which is, tluit he humbled hiiiifi^lf, therefore God hath highly exalted him, as the apoftle reafons, Phil. ii. 9. So that this is not added as being polterior to his exaltation but as a reafon fliewing the connedlion of his exaltation with his humiliation. And lell it ilio'ild be a Humbling to any, that this glorious per-fon fulfcred death, he gives the reafon of that alfo, which (Irengthens the reafon of his exaltation. For the tranfgreJJio7i of my people was he firicken ; or, as the word* is. The flrcke zuas on him, he fuifered not for any wrong in himfelf, but for the fins of his own elecl people. The firit'particularly looks to Chrill's death, which was a prophecy in Ifaiah's time, but is now an hiftorical narration to us, we having the gofpel as a commentary on it. To be cut off out of the land of the living^ is to have an end put to the natural life, which is ordinarily done by death. But cuking off here fig-niiies to be taken away, not in an ordinary, but in an (extraordinary way, to be removed by a violent death, by the ftroke of juftice.

We may make thefe two obfrvations for the confirmation gf tv.o articles of our faith. For looking on it, I. As a prophecy, we may obferve. That our Lord Jefus behoved'to fulFer and die; it was prophefied of him. That he JJjall be cut off out of the land of the living. And Dan. ix. 26. it is plainly and clearly affcrted, that the Mcfftah ffould be cut off, which being compared with the hiftory of the gofpel, we have it as a truth fulfilled ; for our Lord Jefus was cut off, and as he himfelf fays, Luke xxiv. // behoved him to fuffer thefe things, and to enter into his glory ; and fup-pofing the ele6l to be finners, and the cuffe to be added to the covenant of works. The day thou eatc/i thou jhalt furtly die; fuppofing alfo the Mediator to have engaged, and undertaken to fatisfy juflice, and undergo that curie for the elect, there was necelfity

that

that he Ihould die; as it is, Gal. iii. 13. Chrljl hath redeemed us from the curfe of the law^ being made a curfe for us, which curfe was evident in his death ; for it is written, Curfed is every one that hangeih on a tree.

1. Obferve, That our Lord Jefus behoved to die a violent death, and not an ordinary natural one ; which this expreliion, and that other in Dan. ix. clearly hold forth; and confidering that his finlefs nature was not liable to death, and that he had not thofe principles of dying in him, difpofing him to die, that we fmful miferable mortals have in us; and confidering withal that the Lord Jehovah was (to fpeak fo) pur-fuing him as finners furety at the bar of jufiice, it was me^t, yea neceffary, that our bleffed Lord fhould not die an ordinary death as men die ordinarily, through weaknefs or ficknefs on their beds, but a violent death.

Vfe. It ferves to be a confirmation of this truth, that the Meffiah behoved thus to die ; therefore we fay in the belief He fuffered under Pontius Pilate, zaas crucified, dead and buried; which fliews, ift. The reality of his fatisfaftion, and the compleat payment that he made to jufiice, when he lays down that price which the finner ought to have laid down, idly. It fhews the reality of our Lord*s fufFerings, and that they were not imaginary, but that as he was a real and true man, fo his fufferings were mofl real; his foul was feparated from his body, tho' the union betwixt both his body and his foul and the Godhead continued flill. Z^ly-> It holds forth a proof and confirmation of our faith in this, that our Lord Jefus is the MefTiah that was prophefied of, and promifed, in whom all the fuffeiings in his foul and body that were fpoken of, to go before his death, were accomplifli-ed, and in whom this was alfo accomphfhcd, that, he was cut off out of the land of the living. So that if we look rightly on the fcriptures, our Lord's fufferings will be fo far from being matter of ftumbling, that

they

they will rather be a clear, convincing, and an evident proof, that Jefus of Nazareth is the true Mefliah, and that in him, all that was fpoken concerning the IVIefliah is fulfilled and come to pafs.

It is matter of great confolation to believers, that our Lord Jefu?", who is now exalted, died, and fo death is fpoiled, and there needs not be any great fear for them to engage with it. This Ia?2d tf the living is not their reft, within a little they muft be gone hence ; our Lord was cut off from it, and that by a Ihamefui death, on the behalf and for the fake of others, and not for himfelf; and therefore his death cannot but be made good for them for whom he underwent it, and their petty fulierings need not much difturb them. Thefe plaineft truths that are moft ordinary have in them much fpiritual fap, juice, and life, to ftrength-en faith, and to furnifh confolation to believers : And if they were rightly underftood, and fed upon by iaith, O how lively might they be ? And were there no more but thefe two words in the text, O how much confolation do they yield in life and in death ? Our Lord is gone before believers, therefore they may be greatly encouraged to follow him.

The lalt part, or the laft thing in the words, feems to have fome more obfcurity in it, and therefore we Jhall infift the more in opening of the fame.

For the tranfgre/Jion of my people zvas be Jlricken. Thefe words do not look to the reafon why Pilate and the priefts condemned him; for they had no thought of the fins of God's people; though Caiaphas Humbled, as to himfelf, by guefs, on a prophecy of his dying for them. But they give a reafon why he was cut ojf out of the Itmd of the living ; and look to the court and tribunal of God*sjullice, before which he was Handing, and by which he was to be fentenced to death, for the tranfgreffions of God's people, and alfo abfolved ; he was thus ftricken in refpect of God's purpofe and defign.

For

For clearing of tbefe words, it may be enquired, I//, What is meant here by ?ny people'f idly^ What is it to hejiricken ox /mitten for them ?

For the i/?, My people, it is a difcriminating or differencing of fome from others: And therefore, by my people here is nor meant, i/?. All the world, or all that ever lived and had a being, we find not any where in fcripture that thefe are calltd fny people^ or God's people; but whenever w^/)C(3/>/<r is fpoken of, it is ufed to fet land-marks betwixt his people, and other people that are not his, as John x. 26, 27. ' Ye believe not ' becaufe ye are not of my fheep, my fiicen hear my

* voice, and I know them,' which fuppofeth that fome are his, and others not fo his; and fo my people cannot be all the world. Neither idly^ can it be meant of the whole vifible church, who in refpeO of the external adminiftration of the covenant, are fometinies called his people, as all Ifrael are. There is a narrower boundary drawn, John x. 26. where they that were only externally in covenant with him, of them he fays, Tc arc not 7ny JJr^ecpj to (hew, that his reckoning there mud not go upon external profelfion ; and verfe 16. fome that were not for the time profefiing themfelves to be his people, are reckoned ; Other fl:>eep I have ivhich are not of this foki^ them alfo I miijt bring in. Nor 2)^ly, can it be limited to them that were adually converted and believers; for he fays, as I juft now hinted, that ' he hath other flieep that are not yet

* brought in,* and he is faid, 'to gather together in-' to one the children of God that were fcattered ' abroad,' John xi. k,2. So then, by ?7iy people muft be underflood thofe who in God's eternal purpofe are feparated by the decree of elet^ion to be his own, even thofe whom he hath chofen to glorify himfeif in and by them through his grace, and to glorify them with himfeif; even thofe fpoken off, John xvii. 6. Thine ihcy ivere, and thou gave/} them me. I'hey are the people who were tranfaCted for in the covenant of redemp-

VoL. I. No. 5. T t t tion.

tion, anJ that were given by the Father to the Son, to be redeemed by him ; it was for their ^im, even for the fins of the ele(^'t, that our Lord Jefus wa^ flrickeiu

As for the 2J, "What it is to be Jirichcn for their ir.inj\niJion\ the meaning is, tlie meritorious caufe of their (Iroke was on Chrill, which intimates to us, that his fufFerings and death were procured by the fins of th.e eled of God; his drake, or the firoke that was upon him, as the word is, was the amends that juftice j^ot for their fins. In a word, the ilroke that the e-leds fins procured and merited, ' Took him out of,*^ or away from, ' ths kind of the living,, brought him ' to prifon and to judgment, and made his foul an * olfjring for fin:* Neither can this beotherways un-derftood, for it is not faid that for their good, or for their behoof onlv, or to be an example and pattern of patience only to them, he was ftricken, as feme |];rolly erroneous and profane men expound the words, but for their traifgrdjion ivas he Jlricken^ that is, it was their guilt, which he having undertaken and en-p-aged to fatisfy for, made him" liable to this (Iroke.

In this part of the words thus opened, we have two notable points concerning the covenant of redemption. 1. The party for wdiom it is contrived and intended, and that is the elecl, or God's people. It is not all \.\\Q world, nor all the vifible church-members that God tranfa6led forjn the covenant with the Mediator, but im people^ the elect of God ; they were fo confi-dered in the tranfaclion and in the execution. 2. The great price that was fought or required, that was offered, and that was agreed upon for the redemption of the eleci:, to wit, the death of the Mediator, even his dying the curled death of the crofs; this is the fum, for the tianfgrefiions of God's people, the firoke was upon him ; God's defign being to glorify his grace in the falvation of fo many, fin having intervened to bring them under the curfc j there is upon the one

part

Serm. 31. JSjIIAH LTII. Verfc n. c^,-,

part the Lord's giving of them to the Mediator to be redeemed by hiii), and upon the other part the Mediator's accepting of them on the terms pr^'^pofed, he is content to fatisfy for them, to take the flroke on him-fe!f deferred by them, thcit they may go free ; each of tliefe may be oonfidered feveral wavs lor furnifiiing of fvveet doclrincs.

I. From the firft: of thefe obfcrvc, that thefe are fome differenced from others in refpeft of God's piir-pofe, fome chofen of God for his people out of the red of the world. From hence it is, that fome are God's people ere they be born, and ere Ghrifl die for them, John xvii. 16. Thine they %vere^ and thou gav' e/l them me : I'hey are fuppofed to be God's people In fome peculiar refpccl, ere they be given to ChriO: to be redeemed by him. In a word, the Lord hath an elecl people, or a people chofen to falvation in his eternal purpofe and decree, an elefl people, or a people chofen out of the world, which in ^his rcfpcft others are not his people, or are not eleded. There are four qualifications or properties In this doftrine, which will ferve to clear it: i. V/hen we fay there is fuch a decree of election, we fay that it is a difcri-mnatlng or differencing decree, wherein or whereby there is a taking of lome, and not all; a taking of one, and a leaving another ; taking of Ifaac, and a leaving of Ifhmael ; ^ taking of Jacob, and a leaving of Efau ; as it is Rom. ix. And this difcrimination or differencing, hath thefe four fteps, i. There is a difference in God's purpofe, in refpcft of the end, wliile all men are alike before him, fome are defigned x?i eternal life, and others are rot; therefore, Matt, XXV. 34. It is faid, Co?ne ye hLfJed of my Father^ inherit the kingdom prepared for you from the foundalion of the isjorld; And in this refpeft the hook of life is fi\id to be opened^ Rev. xx. 12. 2. M'his difference is in refpect of God's offering and giving of them to the ]\Iediator in the covenant of rcdcmntionj whcreiii T t t 2 fome*

fome, and not all, are given to Chrift, John xvii. 2. That he Jhould give eternal life to as many as thou haft given him out of the world: Where it is clear, that fo , many are given to him in reference to whom he is to exercife his offices. 3. There is a difference made in relpect of Chrifl's undertaking and executing his offices for them, he accepts of them, John xvii. 9. For iheir fakes I find ify mjfelf I have feparated myfelf to the office of Mediator, and do offer myfelf for them, that they alfo may befandifed; and I pray for them^ I pray not for the world: It is of them that he maketh that fweet account, John vi. 39. This is the Faihers ivill that fent tne, that of all that he hath given me I fhould lofe nothing, but fJjoidd raife it up again at the lajl day: And of whom he faith, John x. 28, 29. I give unto them eternal life, and they Jhall never perifh, neither floall any man pluck them out of my hand: He anfwers, and is accountable for them, and for them only, but for none other as being redeemed by him, and to be made partakers of his glory. 4. This difference is in refpeft of the promifes made upon God's part to the Mediator in favour of the eled, and of the benefits that flow to them from the covenant: He hath not promifed to jullify all, nor to make all believe, but fome only. He, as it were, faith to the Mediator, thefe I give thee to be redeemed by thee, and on the laying down of thy life, and fatisfying for them, I promife to make them believe, and that through faith in thee, they ihall be juftified, therefore faith Chrift, John vi. 44. Murmur not among yourfelves ; no ??ian can come unto me, except the Father who hath fent me draw him : And who are they that ffiall believe on him? See verfe T^y. ' All that the Father hath given

* me fhall come unto me, and him that cometh I will

* in no wife caff him out,' but will make him dearly welcome : And verfe 45, ' Every one that hath heard

* and learned of the Father cometh unto me;' and John xvii. 2. ' That he fhould give eternal hfe to as

* many

* many as thou haft given him.' Thus ye fee what is meant when we call this a diftinguilhing decree. 2. We fay that it is a definite decree, both in refpecl of them that are numbred, and that is, fo many, and no more ; and alfo in refpcft of fuch a man and fuch a woman in particular, in fuch a place, and not all per-fons; for they are all particularly defigned, and are therefore faid to be written in the Lamb's book of life. It is not all who are forefeen to beheve who are eleft-ed, as if election did follow believing, as the caufe of the decree ; but it is fuch a number whom the Lord engageth to the Mediator to draw, to teach and make them believers. 3. We fay it is a decree that is free y as to all merit in them whom it reacheth ; and it is free in thefe three refpefts, i. In refpe£l of any thing in the perfon or perfons elecled, who are fuppofed to be lying as the reft of the world ; therefore it is faid of Jacob and Efau, Rom. ix. 11. The children being not yet born, neither having done good or evil, that the piirpofe of God according to eledion might ftand, &c. That is, God refpe<5led not the doing good or evil in his electing of the one, and pafting by the other. 2. In refpeft of Chrift's fatisfa6lion and redemption, which prefuppofeth this decree to be, and is the means by which it is accompiiftied, fo that we are redeemed becaufe we are elected. The eled were God's people when Chrift did undertake and engage for them ; and in this refpecl eleftion is a fountain-grace, and Chrift's death is not the caufe of eleftion, though it be the caufe of all the benefits that follow upon it. 3. It is free in refped of God's abfolute fovereignty, who a6ls herein according to the purpofe of his own will, having no reafon without himfelf, as it is clear. Mat. xi.

* Even fo Father, becaufe it feemed good in thy fight ;* And Eph. i. 11. ' Being predeftinate according to the

* purpofe of him, who worketh all things according

* to the counfel of his own will.' As the potter hath power over the clay, and makes of the fame lump one

vefTel

Si6 ■ rSAUHUU. VcrJl'S, Serni. 31.

veflel to honour, nncTanother to difhonour as he pleaf-cth ;' fo the Lord acts mofl fovereignly in the decree of eledion. 4. W'e fay that this decree is abfolute and peremptory ; which is not fo to be underftood as if it admitted of no means in the execution of it: But this is the meaning;, that the performinc; and bringinc^ 'cibout thereof depends on nothing without God, neither can it be poflibly frudrated. Thefe flieep can never be plucked out of his hand, neither can they perifli, but mud needs all and every one of them adu. ally enjoy that which it decreed for them by his decree, elfe they could not be called God's people, if they might not be his. Thus you fee what is the meaning of thefe words r::y people^ that is, his elecl people in or by tl)e decree of election.

I fliall briefly give you fome few grounds from fcrip-ture to clear and confirm this truth : The 1. whereof is taken from the names that the people of God have, from the expreflions that are ufed in making mention nf them in fcripture, which wall infer all that hath been faid. As namely tliey are C2i\\tdi my fbeep, John X. his iheep that he knows, by name, \vhich cannot be otherways ; they are called the elcdion of grace, Rom. xi. 5. ' At this prefent time there is a remnant, ' according to the eleftion of grace;' and verfe 7. ' Theeledion hath obtained, and the reft were blind-* ed :' It is impolllblc but the eleci muft obtain, there being an infeparable connexion betwixt the decree; and the end thereof; they are faid to be ivritten in the LamJj's bock of ifs before the foundation of the iporld, before there was any mention of themfelves, or con-fideratlon of ought in themfelves, they are faid to be loved and beloved, and ordained to eternal life, Ads; xiii. 48. As tnanf as ipere ordained fo eternal life, be-, lleved, where believing is niade a fruit and etiedl of this decree of eledion, it is fo fiir from being a caufe ^hereof; they are cA\ed b/e//ed of the Father, Matt, XXV. and thofe whom he blelfeth cannot but be bl '*•

Serm. 31. ISyllAHUlL Vafc S. ss?'

fed ; they are called fuch as are given to Chn/}, holding forth a peculiar diiFerence of them from others; they are called the people, ivbom he foreknew and pre-dcftinalcd^ Rom. viii. 29- ' V/hom he did foreknow,

* them he did predeltlnate,' Ij^c. and Rom. xi. 2.

* Cod hath not calt away his people whom he fore-

* knew :' Every one was not fo foreknown ;- for Chrilt will faV to many at the great day, depart from me; I never knezo you. Titles and names of this kind a^c frequent in the fcripture, whereby God diltinguiflieth fome from others, which luith its rife from God's pur-pofe and decree of cledion. A id ground is takc;i from the oppofition which the fcripture nu •■.tth betwixt the eltil and others who are not elc»:leil, which Ihews clearly that election cannot be underliood ot all, as if there were a general and conditional eleclion : Hence it is faid, 'j'aiob have I Icvcd^ and F.fait have I hated \ the ele<iting of the one is oppofed to the rejecting of the other : So John x. the Lord fays oF lome. That they are his Jheep, and of others, They are not ?:jv

jheep : And Rom. ix. the apoiUe fpeaks ol" fome ' vef-' fels of mercy which are before prepared for glory,' and of fome ' veifels of wrath fitted fur deltrudion :' And 2 Tim. ii. 21. fome are faid to be vc/Jlb cf honour, fome of diJJjc'nour ; fome are ordained to eternal life-. Ads xiii. and * ibme are ordained of old to that ' deftruction, as Jude fpeakcth ; k>v>^e are ' written ' in the Lamb's book of life,' and fome not. Rev. XX. and wherefore is all this fpoken ? but to let us know that God hath fieclv and fovereignly in his decree put a difference betwixt fome and others, which as it began, if we may fo fpeak, in God's eternal pur-pofe, fo it will continue in the event; which is a 3J ground of confirmation ; and it will be clear, if wc compare God's purpofe and decree with the event and effed ; lor as a thing is in the event and effed, fo God intended and purpofed in his decree it fliould be ; thus ihii Lord's fmal fentence at the day of judgment,

is but the refult of his eternal purpofe: The book of life containing the names of all the elect was written, before the eledl exifted ; and as it is faid, Ads xv. ' Known unto God are all his works from the begia-' ning,' fo In a fpecial manner, and in a peculiar way this great work of redemption, and they that were to be redeemed were particularly known and written down in the book of God's decree ot eledion. Hence it is faid, Rom. xi. 7. ' Ifrael hath not obtain-' cd that which he feeketh for, but the eledion hath « obtained ;' and John vi. 37. ' All that the Father ' hath given me, fhall come unto me:' And John x. 28. ' I give my fheep eternal life, and they (hall never perlfn.* There is Rom. viii. 30. a bleffed harmony of things from God's purpofe and decree of election, even to eternal glory, which is the refult of election: And it being very clear that fome are admitted and owned by Chrifl in the great day, and others not; this makes it clear, that there was a difference in the decree betwixt thefe fo admitted and owned before the U'orld was, and others not owned nor admitted; ef-pecially confidering that this difference at the great day cf judgment is drawn from the decree of eledion. Matt. XXV. ' Come ye blelTed of my Father, inherit, * the kingdom prepared for you before the founda-*■ tion of the world was laid :' As if the Lord had faid, there was a purpofe and defign of bringing you to heaven before the world was. A 4//? ground is taken from the nature of God's covenant of redemption, which holds forth clearly the truth of this dodlrine concerning eleftion in all the Ifeps of it. As i. In God's making the offer and gift of fome to the Mediator ; it is only fome that he gives, and not all. 2. In Chrifl's acceptation of the otTer and gift: He prays for fome, he fandifies himfelf for fome, and for fome he fatisfies, and not for all. 3. There is not a pro-mife in all the covenant of redemption, whether it be of grace or of glory, but it is intended for the ele<^

only,

only, and not for all. ' I give unto them eternal life, and they fjiall never perifh,* John x. ' Thy people ' fhall be willing in the day of thy power,' Pfal. ex, 3.' Chrifl's undertaking' is for them only, John x. ' Other (heep I have, which are not of this fold, them ' alfo I mufl bring in :' There is a neceffity for the bringing of them in and no other, becaufe he undertook for them and for no other. We the rather take notice of, and infill fo much on this, becaufe it will much ferve to clear the following dodrine concerning the redemption of the ele£l; for if there be a diftin-guiHiing of them from others by the decree of eledion, then there muft be a diflinguilhing of them from others in Chriil's laying down of his life for them and not for any others: Election is the key of all: There is fuch a people, and they are the obje£t of the covenant of redemption, whofe good is fought after and agreed upon therein, and not any others.

life I. It ferves for the confirmation of an important truth, and we would not have you to think little of any part of truth. We Ihall not here follow the fub-tile cavillings of adversaries againft this truth, only we would have you confirmed in the faith of it: For 1. If ye be not clear and eftabliflied in the faith of this truth, ye will be in great hazard, not only to have your evidences clouded, but to obllru6l and Hop the whole current and trad of grace, fo that grace fliall be a common thing, heaven and happinefs ihall go by guefs, redemption fliall be univerfal, Is'c. But let this trath be once eflabliflied, that God hath a peculiar people for whom the Mediator tranfaded, and thefe errors will vanifli and fall to the ground. For it is the love of eledion from which all the reft of the benefits that come to the eled flow; and this love is peculiar, therefore there cannot be a common application of it. It is the peeuliarnefs of grace that commends it to the fouls of believers, and makes it wonderful to- them : That God fliould have taken notice

Vol. I. No. 5, U u u of

ol" them, tliat were by nature fcparute froni Cod as Veil as otlitrs ; that their cafe being connnoii, liis l.uve ilioiild be peculiar, is indeed juft and gi;eat inatCeT of .wonder; hence comes in that long. Rev. v. 9. ' Thou

* had redeemed us to God by thy blood, cut.of eveiy

* kindred, and tongue, and people, and nation :-Kol all of every nation, people, tongue and kindrecj arc redeemed, but Tome out of every one of thefe. Let this then be received as a folid truth, that the Lord in his eternal purpofe hath made a difference ancj reparation of fome from others, which is the great ground of the title that God hath to thefe fome. ■;,,

2J/)', Cleai'nefs in this truth ferves to keep the liearts of Gpd's people in. awe of him, to lift himjup very high in'their elteem as fovereign over the creature: And, if any fhould quarrel with God and fay^ %Vhy did God fo ?. That of the apolUe comes well; in for an anfwer, JVbo art thou, 0 man^ thai rcplicji a^ gciinft God? It is his fovereign pleafure who is fupl-etne potter, and hath power overthe clay to jnakc one vtfjeL to honoWy and einotber to dijhonoiir. When the loul cloth thus conceive of God as having all mankind before him as' a lump of clay, and choofnig put of ir, and writing up one man and not another, it mull needs in a tranfport of admiration fay, ,'0!. what a great and fovereign God mull he be, who did determine and writedown the eternal condition ol men before ever the world wa.s!

3^/;', Thisy/r//'preacheth to the people of God won-. derful grace, when they, having got their calling and cleclion made fure, come in and read their names \vhich v^ere in God's decree of election before they liad a being. And 2. It is to them matter of exceeding great .confolation. i'V/y?, I. fay, it preacheth wonderful grace that freely choJ'e them.; and that when thoufands pf. great men, and noblemen vverc paifed by, fucli a poor creature that was half alool in com-jiarifon with them, Ihould be chofen j, acpordting to,

that.

Serm. 31 JSAUllUW.Verfe^. SA^

that, I Cor. i. * Not many wife after the ?ie{U^ not

* many mighty, not many noble hath God called, ' but he hath chofen the foolilli thmgs of the vvorUI,

* weak and bafe, and things that are not, to make thein kinqs and priefts unto God and his Father. Secondly^ It is matter of exceeding great confolation to them, that it is free and fure. Free, even fo free that it (fops the mouths of boafters ; for what 1 pray, have the elecf more to fpeak of as a ground for boaft-ing, than a Pagan in America, or one in hell ? ' Who ' made thee to differ, or what haft thou, Oman, that ' thou haft not received?' It is election that madethcs difference. And it is furc^ for their falvation is founded on God's purpofe and decree, which is the folid reft of a believer; kindnefs began not on our fide, but on God's, as Chrift fays, Tc have not chofen mc^ ■but I have chofen you^ John xv. 16.

4. It fpeaks forth this, that all of you had "need to make your calling and ele<5lio!i fure. This is the very hinge of the believers confolation, even to have the proof of it in your confciences, that ye are enrolled among the elecl:; and fo labour to have the evidence of this decree, that ye mav fee and read your names in it. Hence many ftreams of confolation flov/ out: If it be fo with you, then ye were given to Chrift; C'hrift undertook to fatisfy julfice for you ; ye ftiall have faith and more fal;h, ye fliall have repentance and fanclification, and alio heaven and glory at the-end of your courfe.. If it be faid, this is much, how iliall it be brou-ght about ? we anfwer, it is not impof-fible: And to make it out, hear but two words, that arc both dirct^^ions and marks, the prai!:"!ice whereof will give a folid proof of your enrollment in God's book, whence all thefe great and glorious things have their rife, 1. Where there is a yielding to Chrift's call in the gofpel, and a falling in with him, that evi-denceth eleftion ; for it is certain that none fliall, or can come to Chrift and believe in him but the eleft, y u u 2 and

542 • IS A J AH LIII. Verfe 8. Scrm. 31.

and whoever are elecled mult and (hall come, fooner or later, John vi. 37. ' All that the Father giveth me ' fhall come unto me;' and John x. 4. ' His fheep

* follow him, and know his voice :* They accept of and make welcome ChrilVs call in the gofpel, and they that accept of it arc elecled. So that there is no need of any new revelation about the matter, neither needs there any torturing anxiety to know, how to come by thy name in the roll of the eleft. Try it by this; if thou haft given obedience to the call of the gofpel, if thou haft in the fenfe of thy need of a Saviour fled unto Jefus Chrift, and oti his own terms accepted of him ; by this thy tenure or holding is fure: And by this thou haft an evidence that thou art an e-Ie6l. For his Iheep come unto him and hear his Voice; and as many of you as truly believe on him, and have betaken yourfelves to him for life and falva-tion, have the feal and witnefs in yourfelves, that your names were in God's book before the world was. But if this be not, debate, difpute and queftion as ye will about it, whatever may be afterwards, ye have no evidence for the prefent of your election. 2. Where there is real holinefs, or a real ftudy and endeavour to be holy and more holy; it is an evidence of election, and of a perfon*s being enrolled in the volume of the book of God's decree, becaufe holinefs is a fruit of eledi6n, as is clear, Eph. i. 4. ' According

* as he hath chofen us before the foundation of the

* world, that we fhould be holy ;* never a perfon is really holy but fuch as God defigned fhould be holy. To this purpofe the apoftle having, 2 Tim. ii. 21, fpoken of eleclicn, ' The foundation of the Lord ftands ' fure, having this feal; the Lord knows who are his,

* and let every one that names the name of Chrift de-

* part from iniquity ; but in a great houfe are not on-' ly veftels of gold,* Z'ifc. he fiibjoins, * If a man ' therefore purge hirofelf from thcfe, he flrall be a vef-' fel unto honour, fandified/ l^c* not that election

dcpendeth

dependeth on man's holinefs, but by his holinefs he ihall be manifefled to be, and accounted an eleft vef-iel, and may warrantably conclude himfelf to be fuch ; fo that true holinefs brings people to be acquainted with the great fecret of election, and gives them bold-nefs to make the application of it. There is nothing that men readily defire more to know than this, whether they be elefted or not: Here is a fure way to come by the knowledge of it, even to fludy to believe, and to be holy j and then we may be confident that our names were written in the Lamb's book of life ; but if we defpife faith in Chrift and holinefs, whatever may be in God's purpofe about us, we have for the time no ground to conclude that we are elefted. May God himfelf fix us in thefe things that have fuch mighty confequents depending on them!

SERMON XXXII.

Isaiah LIU. Verfe 8,

Verfe 8. He was taken from pr'ifon, and from judgment^ and who J}}all declare his generation ? For he was cut off'out of the liind of the living, for the iranfgrejjioj^ of my people was hejfricken,

THE prophet hath been long in defcribing Chrifl'a fufterings, and hath fliown what height they came to, even to prifon and to judgment, and to death itfclf^ ' He was cut off out of the land of the living,*

Now

Now he puts in a'word to fliewwherefore all this was^ or what was; the procuriii;:^ caiifc that brou'Tht all this rulFerin.nj and forrow on Chrili:, which alfo was the end that he had before him in it, in thcfe word^j * For the tranfgrellion of my people was he ftricken/ We fhewed that by my people here, was not meant all men and women in thewnrld, nay, nor all men wh6 are externally called in the vifible church, but his eleft only j thofe whom he hath chofen to be his peo-i pie, antl ieparated from others by an eternal decree of cleclion ; we fliewcd ^Ifo that thefe words, For ih^ trnnf^rejjhn of my people was hejfricken^ do not only contain a renfon of Chrift's extream fufferings, evert oi his being brouirht to prifon and to jmh^mcnt before men,-but alfo and mainly of his being brought fo before God, and of his being ad off: For the fins of God*s peo]>le are not .laid to his charge before men, but before God they are; and fo it does iriiply an influence that the fms of the eled: had upon Chrift's fofferings, and a refpecl that his fufferings had to their fins; the ele<:b fins procured thefe fufferings, to him, and his fufferings were undcgone by him for the fatis-fying of jadice for tlreir fins, and for the removing of them.

I ihall not infiH: further in the expofition of the tvords, having opened them the lad: day, but fhall hint at a few doctrines from them ; and becaufe they iire general and nvjre doclrlnal, I fhall be the fhorter in {"peaking to them. "J'hough it may be ye do nof regard them much, yet they are not a little for your edification ; and if ye were luitably fenfible of fin, jtnd of your hazard, there is no doclrine conqerning the covenant of redemption, but it would be ufeful and re-frefhing to you.

There are feveral things implied here concernin^sj the ellicacy of ChTiil'.% death, r.nd concerning the extent of It, as its laid down as a price for the fins of the ©Ictt', which I fliaU'firff only fpeak a little to, and then

come

come ,t9 thofe doclriaes that iare^mprc clireftiy.hd4 fqrih ii>_the words. .' . !.•„■/ '1 . < ■■■>{

..^;l..{ ,Tt»en, it is .iiwj^lipd, .^hat; tliere is a people of God fepar^ted from others, and xhofen by him, on whom he intended anlJ;purpofed before the world was, tO; glorify, his grace. (The yery delignatiou that they have here cl-ears this : It is mv people, not only of the Je\vs, nor my people of the Cicntiles, but my people both of Jews, and Geiitiles-, as ^^^i^iftfays, John x. CthirJIoeep have l,%u/jicb are not cfthisfold^ them I mvjt luring in. .:■.?.'• •• ..,.',. " ' •

j,.|2.; It is implied that this decree of election isantef^, cedent to, and goes before the covenant of redeiiiptioiv in order'of nature, it tiovvs not from Chrid's death as the effect of it, but is prior to it;;,-,for if Chrilt's death, be the means or price (as indeed,it is) whereby the fuis pf God's eled people are latislied for, then the decree, of eledion mult precQde it; only we flK^uld beware how we afcribe to God any priority or pofterlority in his decrees in order of time, for he is infinite in wif-. c|om and forefight, and able to look on all things, with one view" and to decree things infinite In number at once, which we cannot conceive of, nor com-s prehend. But this we fay, that confidering the order of things, the decree of ele£lion is not a fruit or elled of Chrill's death, but prior to it ; and Chrift's death follows as a means to make it effectual: He is, :\ppointed to fave the eled from their lins, and from: that which rheir fins deferved \ Fur the iranf'^rc[Jion of. 7ny, people ivas be ftncken : They were God's people by election before Chrill's engagement to futfer and fatisfy for them, niuch more before his adual fuff-er-j iiig ; and'fo their eledion cannot be a fruit and.efii^Q^ of his fuifcring. , .••.,j'.

,. Ufe, It lej;ves to vindicate this truth from an error and miftake of the Arminians, who, as they overthrow; the, defign of grace in the, falvation of fmners, in other fleps, thereof, fa'do they in this, in making

■ Chrill'ii'

Chrifl's death to precede eledlion, and ele(^Ion to follow it. But, as we hinted before, the decree^ of eleclion is fovereign, being an act of grace abfolute-ly free, the Lord in it having defigned fome foi* manifefiing the glory of his grace upon them as the end, he hath taken in Chrifl's death and other means for the promoting of it.

3. It is implied here, that even the eledl ot God*i people are coniidered as fmful in the covenant of redemption : ' For the tranfgreflion of my people was he flricken;' they were confidered as finful as well as others, when they were engaged for. We need not dlfpute, whether th-ey were confidered as finful in th^ decree of eleO:ioh, it not being necelfary in this place,-nor profitable for you, but fure in Chrifl's undertaking for them they are confidered as fmful; for God fent not Chrift, neither came he into the world tcy purchafe life and falvation for righteous men, but he tvas fent and came to lay down his life as a ranfom for rttati)', to wit, flnners; and therefore it is given as the reafoa of hisjiame, Matt. i. 21. 'Thou fhalt call his ' name Jefus, for he (hall fave his people from their ' fins.'

life I. It ferves to humble the ele^ greatly, who: when ever they come to receive gracfi, they have it mofl freely, for they were no- better by nature than others whom God paft by, as is- clear, Eph. ii. i.

* We were dead in trefpaifes and fins, and were by na-

* ture children of wrath, even as others:' Peter and Paul were by nature children of wrath as well as Judas. And David was a child of wrath by nature, as well as Saal; when this tranfadion concerning the Work of redemption was agreed upon and concluded betwixt thefe mofl refpcnfal parties.

^'1, It ferves alfo much for the encouragerriet of a believer, who is fenfible of fin, and afraid, of wrath, a^id in that poflure betakes himfelf to Chrifl for refuge i thoug^h his belief ihould make him fay

•with

with Peter, Depart from me, for I am afinful man, 0 Lordy yet this confideration may hearten him to draw near, that Chrift was ftricken for fmners, for the tranfgreflions of his eled people; yea, if there had not been fm, and if the covenant of works had flood, there needed not to have been a Saviour, and therefore Tinners have here a foHd ground to lay hold upon, for life and falvation.

And therefore as a 3^ ?^ of It; it is aft unfafe af-fertion, befide the curiofity of it, that Antinomians maintain, which is, that though man had never fallen, yet Chrift would have become man j for we fee here that Chrift's becoming man, and his being ftiicken, flowed from his being Surety for ele(5l fmners; and his being Surety flowed from the covenant of redemption concerning ele£t fmners. To be wife without, or befide and above what is written in the fcripture, it is vanity, pride and folly.

4. It is implied here, that fin wherever it is deferves ftrokes, even the fins of the elecl: Yea, we may add this to it, that not only do the fms of the eled deferve flrokes in themfelves, being branches of God's law ; but that there is an adual curfe ftanding againft them till it be removed: And God's threatning. The day thou eatjft thou ffjalt furely die, infers a neceffity of ftrokes. This we fay is clearly implied here, becaufe the Mediator entering himfelf Surety for the ele£ls debt behoved to be fmitten ; and when he was fo fmit-ten, fure fin muft deferji'e much : We fpeak not of an abfolute neceffity; but God having revealed to man his duty, and added a threatning, that in the day he fliould eat he fhould die, there is a neceflity In refpe£t of God's truth, faithfulnefs, and unchangeablenefs, who had fpoken the word, that ftrokes fliould follow fm, for fin cannot be removed till the threatning be fatisficd.

Ufc. This may point out to us that fm is no little noi light thing, neither is the obtaining of pardon an

Vol. I. No. 5. X x x eafy

t-aly bufmcfs, whatever men generally think of them. There are many iaJ flrokcs that follow fni, which will hotly purfue fniners who are not in Chrift. O 1 do not then make light of fin, which is the fountain of fo much milery and woe to the fmner. If ye knew how exceeding bitter wrath and the curfe is that follows fni, ye would as foon go into a flame of fire as ye would meddle with it: If ye believed that word to be true which is in, Exod. xxxiv. He iviH by no means clear the guilty : And if ye believed God's faithfulnefs that is engaged to make good his threatnings, quarrels with fm would be more itrong and vehement.

5. It is implied here, that though the elects fms deferve wrath, and that there mull be a fatisfadion ere they can be removed, that yet the elect cannot fa-tisfy for themfelves ; For the tranfgnjftons of my people laas hcjiricken ; Chrifl behoved to be fmitten ere their fin could be removed : If the eled could have done their own bufinefs, they needed not to have been fo much in Chrift's debt, nor to have given him thanks for his undertaking. But this is brought in to hold forth the condefcendency of his love, that when no other thing could do it, he intcrpofed as Surety. The abominablenefs of fin was fo great, that the majefty of God, his infinite holinefs and his fpotlefs jultice being wronged, and the finite creature not being able to make amends for the wrong done, did require this: For all mankind, yea all the holy angels could not fa-tisfy for the wrong done by one man to the infinite God ; therefore he fays, / ajii the Saviour^ and there is none elfe: He gives defiance to all Hiviours befides himfelf. None can redeem his brother''s foul from deaths nor give a price fijjicient for ity the redemption of it ceaf-elh for ever among the creatures.

Life. Study then to be fuitably fenfible of this. Yc may pofllbly think it to be but a common doctrine, but alas, ye walk not under the due and deep conviction and fenfe of it: Hence it conies to pafs that fo

few think themfelves debtors to Chrifl:, and that fo few make their addrefs to him. A\k the mo(t part how they think they iliall get to heaven? They will readily name many things and ways ere they will rely upon Chrill and believe in him: If they have done a fault, they fay they will make amends, or they will pray for pardon ; and they think that v/i!l do the bufi-nefs. Such have this language in elFect, that either there is no need of fatisfaction for fin, or that they can fatisfy for themfelves.

6. It is implied here, that though the elect have fmned, and cannot fatisfy for themfelves, yet it is ne-cefl'ary that a fatisfaction be provided for them. I do not fay fnnply that whoever hath finned mud have a fatisfaction made for them ; for the Lord hath left legions of angels, and many thoufands of reprobate men and women v/ithout hope of a Saviour, or of a fatisfaction ; but confidering God's purpofe to bring many fons to glory, and his decree of election which muii needs ftand, and that the elects names are written in the book of life ; it is impoflible that they can continue under the curfe, but muft be fatisfied for, and redeemed from it. For the tranfgrcjjion cf my people ivas heJlricken : My people have finned, and mufl be rc-deetned ; on fuppofition of the decree of election our Lord undertook that great work, the elect cannot pe-riih, fin cannot draw them utterly away from God ; not only ihall not externals, fuch as devils or men, peri'ecution, tribulation, ijfc. interpofe betwixt them and life, but not even fm itfelf that is within them ; his decree being peremptory muft ftand, as he fay;^, John X. / /jiive other Jhcep xvhich arc not cf this fohi, them alfo I inujl bring in : God's purpofe cannot be frultrated or altered, therefore of nccellity their fm,; muit be fatisfied for.

7. It is implied here, that for this end, to wit, that the elect might be laved from fin, and that God's decree of election might fland fure, Chriit Jcfus became

X X X 2 Surety

Surety, and did undertake to fatisfy for their fins, otherways he could not have been liable to be ftricken for them. That he was for the tranfgreflion of God*3 people flricken, is as much as to fay that he was engaged for them ; as it is, Heb. vii. 22. He was made Surety of a better tejiament: And Pfal. xl. 7. Theji/aid I, Lo, I co7}ie, in the volume of thy book it is writ en of me^ I delight to do thy will, 0 my God. Thcfe things being fpoken after the manner of men, and borrowed from, the bargains or tranfadions that ufe to be a-mongfl them, we may conceive the bufmefs thus, (hinted before) there is the Father's refufing of fome-what. Sacrifice and offering thou didfi not defire, and his propofmg of fomev^hat elfe, and that is, that the Mediator would engage for the elect: And upon the other fide, there is the Mediator's offer to undertake, and his actual undertaking and accepting of the Father's propofal, when facrifices and offerings, when thoufands of rams, and ten thoufands of rivers of oyl will not do it; Lo, I come, faith he : And then for a conclufion of the engagement and tranfaction, there is the Father's accepting of his undertaking, he is content to take his fufferlngs as the price for the elects debt J hence John xvii. he faith, Thine they were, and thou gavejl them me ; that is, thine they were by election, and thou gavefl them me to be redeemed by me : And Heb. x. 10. it is faid, that // is by this will that we are fandified; that is, by the will of the Father, that the Son fliould be Surety.

life. Look upon the work of redemption as a great, gracious, and glorious work; about the defigning and contriving whereof, the Father, Son, and Holy Ghod were employed, to fpeak with reverence before the world was.. He might have made worlds of angels, and of finlefs men and women at a word, and yet he hath gracioufly condefcended to this way for redeeming of the poor elect. We are, alas, finfully dirpcfed to think little of the falvation and redemotion

* of

of a foul; but It is a great matter in God's account, the deepefl of vvhofe confultation (if we may fo fpcak) is taken up about it, and in the contrivance whereof the manifold wifdom of God confpicuoufly fhincth forth ; and as in other things therein, fo in this, that there was an ancient undertaking and engaging by Je-fus Chrifl in the room of the eledt as their Surety.

8. While it is faid, For the tranfgrejfion of my people was he cut cffandjiricken, it implies that Chrift in his undertaking for the elecl did oblige himfelf to undergo all thofe fufferings that were due.to them, and even the fufferings of a curfed death, which was the curfe threatned againft man for fin; the day thou eat-eji thou flmlt furely die. And though Chrifl becoming Surety, the party is altered, yet the price is ftill continued to be the fame, as is clear. Gal. iii. 11. He was made a curfe for us, that the blejjing of Abraham might come on us Gentiles : Whereby the juflice of God is vindicated, and he hath accefs to fliew mercy to the cleft without any the lead imputation to it; nay, this way is more for the vindication of God's juflice, and for the making of his faithfulnefs to (hine, that Chrifl became man, and died for the eiecb, than if the curfe had fallen and lain on all the eled themfelves ; and it is a greater reflraint on finners to hate fin : I fay again, that thereby the pure and fpotlefs juflice of God is vindicated, and his faithfulnefs more demonflrated, when he will needs fo feverely, and with fo much holy rlgidnefs exacl of the Surety the elefts debt to the leaft farthing, than if they had fufFered themfelves e-tcrnally. It fliews forth alfo both the manifold wifdom and riches of the free grace of God : there being a decree of election for faving of many, and for bringing them to glory ; and they being under fin, there is another decree and threatning that goes forth for curfing the finner : and thefe two feeming to be altogether irreconcilable, the queflion comes in on the one hand, how is it pofuble that a finner under the

curfe

curfe can be faved ? and upon the other hand, how is it podible than an elect of God can be damned ? The wifdoni of God loofeth the knot; fpotlefs juftice is fatisfied by taking hold of, and falling on the Surety : wonderful grace and love vent themfelves in pardoning the linner, and accepting of a ranforn for him ; and manifold vvifdom manifefts itfelf in knitting thefe two together, fo as none of them can witnefs its ef-fetl; but all turns to the manifeftation of the glory of grace at length ; it cannot be that the elect flvall be damned, yet here flands the threatning of a jult God, and his curfe ready to be executed, but here is the reconcilation ; the curfe is executed on the Mediator, whereby God ihews himfelf to be a hater of fm, and an avenger of the wrong done to his jultice ; and the elect finuer is pardoned, whereby God manifeft-cth the freedom of his grace, and his wonderful con-delcending love.

But nov.- we come to a 6i/j doclrine, which is more directly held forth in the words, and it hath two branches, that our Lord Jefus his death and fufferings is a proportionable price and fatisfa£tion laid down for the fins of the eletl:, and for them only. This is in the exprefs words of the prophet: If the queilion be aiked, wherefore fuftered Chrifl all this ? He an-fwers, he fuffered it as a price for tranfgreflion : If it be afked again for whom, or for whofe tranfgreflion did he fufFer ? lie anfwers, not for all men and women in the world, but. For the tranfgrejjion of my people was be ftrkkcn^ or the ftroke was on him for their tranrgrefTions. The firlt branch of the dodrine is to this purpofe, that Chrifl's fuftering is intended to fa-tisfy for the tranfgreilion of God's elected people, and with refpedt to fatisfying, for their fins did he faller. And if we take thefe to be truths that we marked before, as implied in the words, this will natively and neccilarily follow : If he engaged to be Surety for the elects debt, then his laying down his life, muil be,

on

Serm. 32. ISA U H Llll. Ver/e S. ss?i

on the fame account, and for the fame end. Now, when we fpeak of Chrift's laying down a price to fatis-fy for the tranfgrefiions of the elei5l, we mean not only this, that his fufferings and death have a value in themfelves to fatisfy for their fms j but that they are fo intended by him in undergoing of them, and that they are fo accepted of God according to his purpofe, and according to the tranfadion that pall-betwixt Jehovah and the Mediator. They are not only (as So-cinians fay) to be a confirmation of the dodrine which he preached, and to be a rule and example to us of patient fulfering, and of giving obedience to the death, as he did ; but its alfo and mainly to fatisfy the juftice of God for our debt. So then this wicked tenet of the Socinians is exceeding derogatory to the futFerings of Chrilt, and to the matchlefs love that fhined in them, yea, even to the whole defign of redemption ; for if Chrift's fufferings be not a fa-tisfaction to juftice, we are left without all juft plea and apology for ourfelves at God's bar; and if we have none, then that curfe looks the wakened finner full in the face. The day thou eatejl thou Jhalt furely die: And whoever men in their fecurity may pleafe themfelves with fuch dreams, and think that a fatis-faclion to juftice is not needful; yet if the confcicnce be once wakened, it will not be quieted without one j and if mens faith give not credit to God's threatnings, they can have but little, or rather no comfort at all in his promifes. There is therefore a neceflity of a fatisfaclion ; and if Chrift's fufferings be not the fatis-faftion, there is not another, and {o the whole work of redemption is overturned. So then, though Chrifl in his fufterings hath left us a copy how we (hould fufTer, yet that is not the only nor the principal end ot them; but it is contrived in the covenant of redemption, and intended by the Mediator, and withal accepted by Jehovah, that they fhould be the meritorious caufe of pardon to the eleft, and the price of their redemption.

This may be further cleared and confirmed, i. From the phrafe that is ordinarily made ufe of in fcripture. He fuffercdfor the fins of his. people : And in the text, for the trajfgrejjions of my people was he ftrickcn : Their fins had a pecuHar influence in bringing the ftroke on him; and what influence I pray could they have but as they procured the ftroke to him ? And if his ftrokes were procured by our fins, then the defert of them was laid on him, and his fuf-ferings behoved to be the curfe that we eledt finners fiiould have fuffered ; fo when he is called their Surety, it tells us that he undertook their debt, and his laying down of his life is the performance and fulfilling of his undertaking as Surety. And confidering that their debt was exaded of him, and that he was arraigned before God's tribunal as their Surety in their room; and that this could be for nothing elfe but to anfwer for them as being their bondfman; his fufferings muft be intended as a fatisfa6lion for their fins; for the elefts fins were not the caufe why Pilate, the people of the Jews, and the fcribes and Pharifees purfued him to death; but for cur fins he was arraigned before God's tribunal, and being our Surety he was called to reckon for them, and they were put upon his account. 2. It is clear alfo from the names that his fufferings have in the fcripture, where they are called the price of our redemption, a buying of us, a propitiation for our fins that pacified God, Rom. iii. 25. and 1 John ii. 2. Kfacrifice oi' ten, and ranfom. Matt. xx. 28. The Son of man came io give his life a ranfom for many^ that is, for all his elett people, to relieve them from the bondage they were under, which plainly fhews the refpedl that his fufferings had to our fins, that they were a propitiation for them to God. 3. It is clear, if we confider that Chrifl's death as to its obje6t is for the tranfgref-fions of all God's people, of all the ele6l that lived before he fufl'ered, whether they died in their infancy

or

or at at^e, and for all that lived or fhall live and die after his fufrering, to the eud of the world. Now, what benefit could redound to them that died ere Chrilt came in the fleih by his fulferings, if it were as bocinians fay? For his death could not fure be a pattern of patience and obedience to them ; but the efficacy of his death was from ihe beginning of the world : He was ihll in that fenfe the Lamb ilain before his incarnation, as well as fince. And if it be not meritorious in procuring falvation to ele<5l infants, what influence or advantage can h have as to them ? Either they are not taken to heaven at all, or they are taken to heaven, and yet not in the leaft obliged to Chrilf for their being brought thither ; or if they be obliged to him, it is certainly by virtue of the merit of.his fufferings for expiating the fms of his people. 4. It is clear from this, that in this fiime chapter, and throughout the gofpel, all the benefits that come to God's people, as namely junification and pardon of fin, they are attributed to this as the caufe of them ; as verfe 11. By his kmzule-dge fljall my righ-Icous Servant ju/iify viany : And if all ihe fpiritual benefits that come to us were procured by his death, there mud neceifarily be virtue in it that procured them ; and it muft: be a price and fatisfaction in reference to (he procuring and purchanng thereof, that he laid down in his dying. 5. It is clear from the end that God had before him in the work of redemption, and in Chrifl's fufferings; which was to glorify his juilice as well as his mercy, and that neiiher of them might be clouded, or reflected upon. Now, by Chrift's death, God's juHice is glorified, and he is (cen to be juft in executing his threatning againlt fin, even in the perfon of his own dearly beloved Son, when he became Surety for finners : but if his fufFer-higs had not a fatisfaction in them to divine jultice, though there might be fome fhcvv of lliewing mercy, yet none at all ot a fatisfaction to julticej but fairh Vol. I. No. 5. Y y y the

Ss6 ISAIJH nil. Ver/eS. Serm. 35.

the apoflte, Rom. iii. 25, 26. * G.od hath fet hira ' forth to be a propitiation through faith in his blood,

* to declare his righteoufnefs, and that he might be

* ju(t, and the juftifier of them which believe in Je-

* fus.* By this, God hath made it manifeft, that he is a juft God, that none may prepofteroufiy prefume

:Upon mercy, nor dare to be familiar with fm, when it is puri'ced in the Surety vyith luch feverity.

For ufe and application, i. Do not think thefe truths to be of little concernment to you, as alas they:, and fuch like truths of the gofpel are often thought of by many, and therefore they are taftelefs to them, and it is a wearinefs to people to hear them fpoken of. And yet notwithftanding, this fame truth that we are now upon, is a great ground of our faith ; for if we believe not this, that Chri(l was a propitiation for fm, we can have no ground of truding to hiiri, or believing on him; but knowing and being confirmed in the faith of this truth, we have good ground from it to lay hold of Chrift, to expect God's favour, and to be freed from the curfe ; becaufe Chrifl: is our Surety, who undertook, and accordingly fatisfied for us, which is the thing that makes bis death to be fweet. That Chrift in his death fliould demean himfelf to leave us an example, is much, yet if we had no more by it, it would be but cold comfort, except we had it as a fatisfaction to divine juftice to reft upon. Tho' this may be looked upon as doctrinal only, yet it comes nearer to our practice than we are aware of; and though we have no Socinians in opinion and pro-feflion to deal with, yet we have two forts that are Socinians in heart amongft us. i. Thofe that go on fecurely in iin, and yet hope to get mercy, and who will confefs they are finners, but that for making an amends, they will pray and mend their life, and they will fpeak of a number of things, but it may be, not one word of Chrift or of his purchafe, or of their natural inclination to prefume, and defpifmg Chrift, as

if they had nothing yet to look to but a covenant of works without a Saviour, as if God had removed, or would remove the curfe threatened without a fatisfac-tion, fo that Chrill's fatisfaclion is not known nor reded on by a multitude of hypocrites that live in the vi-fible church. And this is eafily proved from this, that there are but very few who make ufe of him, or ftand in-awe of fin. If it were believed, thatjuftice required, and would have fatisfadion either of the fm-ner himfelf, or of a Surety in his room, and that Chrift is the only Surety, people would either quit their hopes of heaven, or be more ready to acknowledge their obligations to Chrill; and that fo many maintain the hope of heaven without a due confidera-tion of a fatisfadion to juflice by Chrift, and without employing of him, it declares plainly, that they are drunken with this error. A fecond fort are thofe, who being wakened in confcience, and fenfibleof fin, yet are as mournful, hefitating, and hopelefs to have peace through him, as if he had not fatisfied ; what elfe does the doubting and defpondency of fuch fay, but that there is not a complete fatisfadion in Chrlft's death? and that therefore they dare not truft to it, otherwife they would wonder that God hath provided fuch a remedy, and adventure to reft upon it, feeing God is as well pleafed with it as if they had not provoked him at all, or had fatisfied his juftice them-felves.

idly. It ferves to let us fee w-hat w^e arc in God's debt, and how much we are obliged to the Mediatoi, when there was a neceflity, that either he fliould ku-fer, or that we fhould perilh ; and that though his fuiicrings drew fo deep- as to bring him to prifon and to judgment, and to put him to a holy finlefs anxiety' and perplexity, that yet he yielded to it, and underwent all for our fakes. This is our great ground of confidence, and the f^rong ftay of the mind of a wakened believer; and fliould make us wonder at the Y y y 2 Father'{j

Father's love that gave the Son, and at the Son's love th^it was fo condeicending, nnd fiiouhl make our fouls, warm towards him, who, when we deferved nothing but to be harried away to the pit, was content to en-ter himfell as our Surety, and to pay our debt. It fhould alfobea motive to chafe fouls into him, knowing that where fm is, there a fatisfaction muft be, and? that there is therefore a neceffity to fly to him, and to be in him, becaufe there is no other way to get juftice. fatisfied; the thorough conviction whereof is that which, through grace, not not only chafeth the foul to, but engagcth it to clofe with Chrift, and to reft upon him, and to give him the honour of its prefer-' vation, when it is ready otherwife to fink. Now the Lord himfelf teach you to make this ufe of this doctrine !

SERMON XXXIII.

Isaiah LIII. Verfe 8.

Verfe 8. He was taken frojnprifon, and from judgment^ and who Jhall declare his generation ? For he wzis cut off'out of the land of the living, for the tranfgrejfion. of my people was he ftricken.

'IILRL is nothing that concerns us more than to ^_ be well acquainted with the dochine of Clirill Jefus, and his fuilerings ; the prophet haih therefore been fliewing much what Chrifl: fuffered in tiie former'words, and hath largely defcribed his humiliation

to

to judgment and death, For, faith he, be zvas cut off out of the land cf the living : In the words read he an-I'wers two important queftions concerning his fuffer-ings, I. To what end were all thefe fuflerings ? he ani'wers. That they were for tranfgrefTions, even to be a fatisfadion to juftice for them. The 2d quefUoii is. For whofe fins were the fuiferings of Chrift to be a fatisfadion ? it is anfwered exprefly in thefe words. For the tranfgrcjjton of my people was be Jlrickcn, or the ftroke was upon him ; it was for the fms of the eleft, and of the elect only. For this is the prophet's fcope, who having fpoken of Chrifl's fufferings and death, holds forth the meritorious and procuring caufe and end thereof; and this is the refult, defign, and fum of ail, even to be a fatisfaftion for God's eledl: people; for, as we fhewed, by God's people are not meant all men in the world, nor the Jews only, for Chrift hath many (beep befide them ; but it is God's peculiar people, in oppofiticn to the multitude, who are not his people.

The do£trine, or rather the branch of the doctrine we left off at, was this (and it is exclufive) that Chrift's death is only intended to be a price for the fms of God's elect people, and was laid down with refpcct to them ; liis death and fufferings are to be looked upon, and confidered only as a price and fatisfaction for their fms, and for the fms of none other; or thus, jefus Chrift, in his fuffering, and in the laying down of his life, had a rcfpect to the elccl^, and intended tlie removing of the fins and tranfgreffions of God's elccl people only, and of none other. We know nothing that we can make of tkcfe words, nor of the prophet's fcope in them, but this; who, as he hath been de-fcribing Chrilt's fufferings in all other refpecls, fo he doth in this; to wit, in refpect of the perfons for whom he fuffered, and of the meritorious catife, and end of his fufferings; for fays the text, for the iranf-grtjfions of my people^ that is of God's elect people ivas bejlrickciu

s6o ISA IA H LIII. Ver/e 8. Serm. 5.3.

This branch of the dotlrine is of great moment in the whole drain of grace, for if this land mark be removed, grace becomes common, and as fome call it ztniverfaJ.y and fo in elTecl no grace at all; for grace hath a peculiar channel of its own, wherein it runs towards a certain feled number, and not towards all; I do not \nean of grace taken in a large fenfe, for fo all men, as they are partakers of any mercy, or of common favours, may be faid to have grace extended to them; but I mean God's fpecial grace, favour and good will, which is extended only to the elctt, for whofe fms Chrift fuftered ; the right bounding of which dodlrine (hews forth both God's fovereignty in the difpenfing of grace, and the freenefs thereof in communicating, and manlfefting of it to whom he ■will, and which thus confidered, is efpecially engaging of the hearts of them on whom he pleafeth to manifefl it.

Ere I come to confirm this branch of the doctrine, take a word or two of advertifement in the entry, i. That Chrift's death may be confidered two ways, i. In refpect of itfelf, and as abftracled from the covenant, of redemption, wherein it is contrived as to all the circumftances of it; in which fenfe as his death and futferings are of infinite value and worth, fo they are (as divines ufe to fpeak) of value to redeem the whole world, if God in his defign and decree had fo ordered, and thought meet to extend it. 2. We are to confider his fufferings and death as a price agreed upon in the covenant, or bargain of redemption, wherein thefe two or three things concur. 1. God's propofal. 2. Chrid's acceptation, and defign in laying down his life. 3. The Father's acquiefcing therein, and declaring himfelf \^ell pleafed therewith; we fpeak not here of Chrift's death in the firfl refpecl, that is as abflracl from the covenant; for in tliat re-fped he might have laid down his life for few or more, fur fonic or for all, if it had been fp intended; but

we

we fpeak of it in the fecond refped, as it is a price agreed upon in God's purpofe, and Chrilt's delign, and in God's, acceptation; and thus we fay, that his death is only intended as a fatisfaction and recompence for the fins of the ele^ft, and was laid down for theni only.

2dly, We may confider Chrid's fufFerings and death, in the fruits of it either as they refped common favours and mercies, common gifts, and means of grace, which are not peculiar and faving, but common to believers with others, being beftowed upon all profeflbrs in the vifible church; or as they are peculiar and faving, fuch as faith, juflification, adoption, ^c. Now, when we fay, that Chrift's fufferings and death, are a price for the fms of his people, we exclude not the reprobate, fimply from temporal and common favours and mercies that come bv his death, they may have, and actually have common gifts and works of the fpirit, the means of grace, which are fome way eiiecls and fruits of the fame covenant ; but we fay, that the reprobate partake not of faving mercy, and that Chrilt's death is a fatisfaction only for the eled, and that none other get pardoa of fm, faith, and repentance, iffc. by it, but they only, it was intended for none other, and this we clear and confirm from, and by thefe following grounds and arguments, which we (hall fliortly hint at.

The firif argument is drawn from this fame afler-tion of the prophet, thus. If Chrift's death be only a fatisfaction for the fms of God's people, then it is not a fatisfadion for the fms of all; but it is a fatisfaclion only for the fms of God's people, therefore not for all; for his people are not all men, or all men are not his people, but his people are a peculiar people feparate from others, in God's purpofe and decree, as we cleared before, from John xvii. Thine they were and thou gavcji them me \ and the text fays exprefly, for the iranfgrejjions cf my people was he Jiricken ; he

refpecled

refpecled the fins of God's people, in accepting of the en<^agement, and in laying down his life, and for their iins only God accepted him ; yea, the very mentioning of" them thus here fecludes all others j and we muff expound thern excluliveiy, as taking in none other, and mufl look upon the things fpoken of them, as agreeing to no oth^r; even as it is faid, Heb. iv. There remains therefore a rejt to the people (fGod^ which is certainly exclulive of all others ; and hence, when our Lord fpeaks of them, John xvii. he oppoies them to, and cdntra-dillinguifheth them from all others ; / pray for iheniy I pray not for the worlds hut for them that thou haji given me out of the world ; to let lis know that the things prayed for to the one, are denied to the other, according to the defign of the covenant.

A fecond ground is drawn from the intentment of the covenant of redemption, where we find two things clear, i. That as to the end and conveyance of it, ihe ele£l are the only perfons for whofe good it is intended ; and if it be the eled for whom he entered into that covenant, then the advantage, good and benefit of the eleft muft be eyed in this main article of the covenant which relates to Chrift's deaih and fuf-ferings. For, 1. In the covenant of redemption, the good of the eleft is propofed and defigned by the Father, as is clear, John vi. 39, 40. This is the Father's ivill that font me^ that of all which he hath given lue^ 1 fhould lofe nothing ; and this is the Father's ivill that Jtnt me, that every one which feeth the Son, and believ* cth on him may have cverlafiing life ; which will be the more clear, if we confider the time when this is fpoken ; it is at fuch a time when many will not come to him, as verfe 36, 37. Te alfo have feen me, and he' licve not; all that the Father hath given me Jlmll come Unto me, and him that cometh, I will in no wife cafl out; for I came down from heaven, not to do mine ovoti will, but the will of him that fcnt me ; and then follows.

This '

This is the ivill of him thai fent ;//«?, kc. and verfe 43, 44. Murmur not (faith he) among your/elves^ no man can cvme to me^ except the Father that fent me draiu him : This ye heard from John xvii. 2. at greater length* 2. Look on the Son's part of the covenant, and it will alfo be clear ; for his undertaking mult be according to the Father's propofing; if the Father did not propofe all^ but fonie only to be redeemed^ then his undertaking mud be for thefe fome, and not for all, agreeable to the Father*s propofal, Pfal. xl. Then^ /aid /, Lo^ I come to do thy ivill, 0 my God: Now, the Father's will is, that he fhould undertake for thofe given him ; and it is not his will, that he fhould undertake for others, therefore he did not undertake for them« 3. Chrift's fulfenrtgs and death are the executions of the Father's will, and therefore muO: be the execution of his undertaking, according to his engagement for the elect and given ones; therefore thefe two ate put together, John xvii. 9. and 19. I pray for them, I pray tiot for the luorld, but for them which thou ha/i given me, and for their fakes I fanclfy m\fclf, that is, for their fakes whom thou had given me, and not for the world , he fandifies hinifelf for them for whom he prays, for them that are given him, and no more.

idh. This is clear in the covenant, that Chrid's death is intended therein, as all other covenanted mercies are ; that is to fay, to whom faith, effeciual calling, and juftification, &c. are covenanted for, for thefe is Chrill's death covenanted for, and for none other ; for the covenant being mutual, the pro-mife on the Father's part nuift: be of equal extent with the Son's ftlpulation; but all thefe are only p'^culiar-ly applicable to the t\t^, as benefits f.ov.ing from, and following upon Chrift's death, v.hich therefore Inull be peculiarly intended for them, as being undergone for them. Hence when Chrid fpcaks r;f faith, and effeciual calling, John vi. he fays, Aill that

Vol.. I. No. 5. Z z z the

the Tathcr hath ^ivcn nie JJ^all co?ne unto me^ and none other will, or can come ; fo jullification, pardon of fin, Sffr. are bought to the eJett, and to none others; and when the fmalleft of bleilings are covenanted, and articled for none other, but for the eled, (hall Jefus Chrifl: himfelf, that gift of God, or his death, which is the chief thing articled in the covenant, be covenanted for, or applied to any others but to them?

A third ground is drawn from Cbrift*s executing of his offices; for this part of Chrift's executing of his ofilces muft correfpond, and 'ne of equal extent "^vith all the other parts of his offices, fuch as his ef-feiftua! teaching, interceeding, fubduing to himfelf, ^r. which are no larger than the eleO, for he executes no part df any of his offices for the behoof and benefit of any but of the ele£l, he favingly enlightens no others; he fubdues none other to the faith of the gof-pel; he interceeds for none other ; his interceffion is not for the world ; therefore his death nuill: be for none other, ail thefe being comnienfurable and of e-qual extent; his interceflion being grounded on his fufterings, therefore John xvii. he lays afide the world exprefly, as thofe for whom he will not pray, and Jooks back to the covenant, as the ground of his undertaking for the eleti, given him out of the world, and not for others; and if he will not pray, nor in-terceed for others, what reafon can be given for his dying fjr others ? when he will not do the lefs, which is to pray for them, it were abfurd to think or fay, that he will do the greater, which is to lay down his life for them.

A fourth ground is this, Chrift's death is one of the pe^liar evidences of his dearefl love, beyond ■which there is none greater, and a main proof and fruit thereof, and therefore it is not common to all, but is intended for them only, whom he peculiarly loves and defigns to bring fafe to glory ; which is clear, Eph. v. 26. Hujbands love your wives, as Chrijl

laved

loved his churchy and gave hinifelf for it, he. Rom. V. 5. God cojmnends bis love to us, in that while we were yet [inners, Chrift died for us. . John xv. 13. Greater love hath no man than this, that a ?nan Jhuuld lay down his life for his friends ; there is a world of reprobates whom Chrift never loved with peculiar love, and lure for thefe he did not die ; Jacob have I loved, but Efau have I hated, faith the Lord, Rom, ix. 13. which the ;ipoftle holdeth forth, as a fort ai copy of God's dealing in reprobation and election in reference to all mankind ; and where the Lord him-felf hath fet bounds betwixt them whom he loves and hates, it is too great liberality, or rather too great prefumption for any,, under whatever fpecious pretences, to extend this his peculiar love to thofe whonj he difclaims.

A fifth ground is taken from the effed, thus; All for whom Chrift died are juftified, and freed, from the guilt of their fms in due time, but Chrift Jefu^ Jiath not purchaled and actually procured freedom to all men from their fms, all men are not juftified, therefore he laid not down his life for all; for, ». It cannot be faid, that he laid down his life for purchafmg and buying of fuch men and women, and yet that he got not that which he bought; and feeing the event tells plainly, that all are not juftiiied, and brought ta heaven, it cannot be that he laid down his life a ran-fom for all, but it mult be for the eled only, that he died. 2. To fay, that God exads double j^ayment of one and the felf fame debt, that he exads frorai men over again that which Chrift paid already foF them, retieds on the juftice and wifdom of God; and to fay that thofe perfons that go to hell are as much in his debt as thofe that go to heaven, is no lefs ab-furd; for the apoftle fays, Rom v. 10. If while w? were enemies, we were reconciled to. God by the death of his Son, 7nucb mere being reconciled, we fhallbe favcdby bii lifi} Where he plainly infinuateSp that if a perfou Z 2: z 3 ^Q

be bought by Chrifl's death, it cannot be that he can peri(h ; for il the price be paid by his death, and fo the greater thing be done, much more will the lefler, ive J})all be favcd by bis Hfe> Now this reafoning con 14 have no force, if Chrill died for any that fliall perifh; yea,verfe 11. of this chapter, it is faid. By his knoivledgo Jhall my righteous Jcrvant juftify many^ for he Jhall bear their iniquities ; where it is clear, that as many (and no more) whofe iniquities Chrifl hath taken on him and born, fnall be juftified ; for the one is given as ^ reafon of the other; if ctherways there would be no difference of the eled from others, if he could by hi^ death bear their iniquities, whom he never juilified.

A 6th ground is taken from the end of the qover nant, which is to put a difference betwixt fpeciaj grace peculiar to fpme, and fevere juftice to others, and particularly and fpecially in Chriil's death, which makes out what we affirm-; for if when Chrifl: died, many -were actually damned, it cannpt be laid that he died for thefe, nor that it was with them, a§ with believers before his death ; for it cannot be faid, that the intention of his death, in the covenant, could be beyond what it was at his death, the one being the execution of the other : And fure it could not be intended at his death for the damned ; for it would feem a very abfurd thing to fay, that when Chrift was to go and lay down his life, that he was going to fuf-fer for many, that were fuffering for their own fms in fiell, as many reprobate finners were before he came in the flelh. Can any imagine a poffibility of fuch a thing ? Our Lord was not to be fo indiflerent in his adminidrat'on, as to caff it thus away ; and can any realonably think, that at one and the fame time, the ianie punifliment ffiall be exacted from Chrift, anc^ froni th^. perfons themfelves, for whom he fuffered I Is it pofliblc that this could be intended in the cove-pant of redemption ; or is there free accefs to juftice to purfue Chriff as furety, when the principal debtor -, . ■ ■ ' ^^

is adually feized upon ? Indeed when the prmcipal is fet free, as the elec^ were before his death, there is accefs to puriue the furety for their debt; but no fuch thing can be alleged for others that were already damned : But their being taken hold of by juilice, is a proof that he anfwered not for them, nor paid their debt.

7. We may argue thus, If Chrid died for all, then either for all indifferently, and fo all were alike oblif ged to Chrifl; j or for fome more abfolutely that mud be fatisfied for, and for others conditionally, on fup-r pofition that they fhould believe; but this lad is ab-furd ; for, i. The fcripture makes not two confidera-? tions of Chrift's death. 2. It were abfurd to fay, that now it cannot be told, whether Chrift died for fuch an one or not. 3. Either that condition is bought for them, or not j if it be bought, then it mud be fulfilled; if it be not bought, then i. That perfon cannot be faid to be bought, becaufe all needful for his redemption is not bought and paid for. 2. Either that condition can Lc fulfilled by themlclves or not; if it may be by themfelves, then is free-will eflablifh-ed, and none are abfolutely redeemed ; if it cannot be fulfdled by themfelves, and yet bought by him for them, they are determined for another end, to wit, not to get it, and what wifdoin car^ there be in fucli redemption as this ?

The I. ufe ferves for clearing arid confirming of a gofpel-truth of the covenant of redemption, and for the refutation of a contrary error. As we have fome-what of many errors practically in our hearts, fo have we this amongft the reft, that Chrift died for all fm-ners, which nourilhes peoples fecurity, and their groundlefs hope of admillion to heaven : But here we fee that our Lord Jefus fo laying down his life, intended the fatisfaclion of divine juftice, for none but his elecl people ; and if fo, there are many for whom he never intended the benefit of his death. There

arq

are three particular branches of the error which this do<flrine confutes: i. Their opinion which is more wide, and takes in the fins of all men and women in the world, and giveth them an equal (hare of Chrifl'i^ fufferings ; as if in his intention in laying down his life, and in God's purpofe he had fuft'ered and died for ail, for him that goes to hell, as well as for him that goes to heaven : But if Chriif (land as furety for the eled only, then fure this opinion cannot hold; for all are not God's elet!:!:, and therefore all are not indilferently redeemed: And though it may be that fome* of you think that this looks liker grace, yet it is not only abi'urd, as being contrary to truth, but it is abfurd alfo, even with refpeft to grace ; for i. It makes grace a common thing ; a man that is in hell to be as much obliged to Chrift, as one that is in heaven ; and though it plaufibly pretends to give grace a broad and large extent, yet it takes away the power of it; for if grace be thus largely extended, it is not grace that makes the application of grace, but the free-will of the creature ; for grace, according to this opinion, leaves men to be faved, or not, as they pleafe, and leaves itfelf to be overcome by man's will, and therefore thefe errors divide not, but go together hand in hand : For where grace is made fo large, iree-will is made to have dominion over it •, and thus the ftrefs of grace and of election is laid upon it. -2. It leileneth the efteem of God's grace in the minds of people ; for thus, they think little of heaven, and fuppofe that it is an eafy matter to come at it •, and it breeds in them a fearlelfnefs of hell, and of God's wrath : And if many of you had not drunken in this error practically, ye would not be fo confident of it, nor fo oblliiiately maintain your hope of heaven without ground. Hence, alas! it is, that many will fay, God is merciful, and Chrifi: died for all finners, and for me, and fo fleep away their time in fecurity. I ^m perfuaded, that much of the fec^jrity and prefump-

tion

tion that abounds among carnal profeflbrs is from this ground, that grace is fancied to be thus broad and large. We grant, that as to the conveyance and nature of it, it is broad, but in refpedl of the ohjeds on whom it is beflowed it is narrow, though it cometh from large bowels. 3. It exceedingly mars, and di-miniflieth man's thankfulnefs, for when a mercy is judged to be common, who will be thankful for ir, as he would be, if it were fpecial and peculiar ? That which is a great ground of thankfulnefs for eledlion, effeOual calling, juftification, life, is becaufe thefe mercies are peculiar; even fo that which makes the redeemed thankful for redemption, is becaufe they are redeemed, and bought when others are left; hence is that fong of the redeemed company, Rev. v. 9. Thou art worthy to open the book, for thou ivaji Jlain^ and haft redeemed us to God by thy bloody out of every kindred, and tongue, and people, and nation : It heightens not their praife that all of every kindred and tongue, and nation were redeemed ; but this doth ft, that when the Lord had the whole world before him, he was gracloufly pleafed to purchafe, and redeem them out of it; that as it is, John xi. 52. He Jhould gather together in one the children of God, that were fcattcred abroad: 'J'hey therefore, I fay, blefs him, and wonder when they confider, that they are pitched on, who are by nature the fame with thofe that are pall: by. It were a flrange thing to affirm, that they who are in hell have as great ground of praife, and of faying. We thank thee, for thou hajl redeemed vs by thy blood, as thofe that are in heaven have. 4, I'his making of grace fo wide and large in its extent as to take in all, doth leave the people of God altogether comfortjefs. But it may be here faid, how is it that it is more comfort to believers, that grace is peculiar in faving, and that but a few are redeemed, in comparifon of others that are not redeemed, than if we Ihould extend it unto, and account it to be for

all?

all ? Or ho\v is this more comfdrtlefs to themj that grace is made ilniverfal? anfwer, i. Becaufe, if it Were univerfal, many whoni Chrilt died for, are now in hell, and what confoiation can there be from that ? A man may be redeemed, and yet perifh, and go to hell for all that: But its flrong confoiation when this conies in. If voheii ivc lOere enemies^ wc ivcre reconciled by the death of bis Son, much more being reconciled^ ive Jhall be faved by his life. If he died for us when, ive were enemies, will he not much more fave tis being friends? 2. Suppofe a perfon to be in a ftate of nature, what comfort could he have by looking on redemption, as univetfal ? He could not e^cpecl heaven bv it; for many expect heaven on that ground who will never get it: But it is a fort of confoiation, even to them that are without, to confider that redemption is peculiar to fome ; for though all get not to heaven, yet they that believe (liall have it; and fo upon their clofing with Chrlll, the confoiation prefently flov/s out imto them ; whereas, if they fhould lay it ibr a ground that Chtiit's death were imiverfal, they could never have folid ground of confoiation by flying to him. 5, This error doth quite overturn and enervate the whole covenant of redemption and peculiar love. i. It enervates and obfcures the wifdom that fiiines in it, i^ Chrifl: may buy and purchafe many by his death, who ihall yet notwithftanding perifli. 2. It enervates and obfcures the love and gracie tliat flilne in it; for it makes Chrifi: to throw away the love and grace of it on reprobates, and Jo call pearls to fwine. 3. It obfcures the freedom of it, which appears in his taking of one, and refufing another, as it is, Rom. ix. 11, 12. The children not being yet born, and having doni neither good nor evil, -that the purpife of God according io ekdion might fland, not of ivorks, but of him that call-cth ; it ivas faid, the elder flmll ferve the younger, (ai it is -written) Jacob have I loved, and Ffau have I hat-id, 4. It obfcures the iuflice of it, if he fliould buy

all.

all, and yet have but fome; for it being the defign of God to inflift on Chrift the curfe that was due to fin-ners, and to fpare them ; if this fhould be the refult of it, that many for whom he died, and took on him the curfe, fhould periih, he would have but fome of thofe whom he bought, and juflice would twice exa£t fatisfadion for one and the fame debt, once of the Surety, and again of the principal debtor that perifh-eth; whereas when Chrift becomes Surety they are fet free for whom he was Surety, and it i"S juftice that it fhould be fo. We do the rafher infift on the confutation of this error, becaufe this is a time wherein it is one of the devil's great defigns which he drives, to trouble the clear fprings of the gofpel, and to revive this error among the reft. And there is fomething of it in thofe poor foolifh creatures, who fpeak fo much of a light within, as if all were alike, and had fomething, which if they ufe well, they may get life by. This error always leads men to be mafters and carvers of God's decree, and of Chrift's purpofe and defign in the work of redemption, and fufpends th^ benefit of his death mainly, if not only on the confent of man's free-will.

A 2(1 branch of the error which this do6lrine refutes, is that which is vented by fome, who are not profeffed enemies, but in other things deferve well of the church of Chrift, which therefore fhould be our grief to mention: And it is this, that though Chrift hath not ftmply purchafed redemption from fm to all men, that yet he hath taken away from all the fins of that firft covenant of works, as if there were, as they fay, no fm for which men are now condemned, but the fm of infidelity, or unbelief. But this is dangerous ; for 1. If this be true, that Chrift's death is only a price for the fms of the eleft, then there are no fins of others reckoned on this fcore. 2. It divideth Chrift's purchafe; and never, fure, can we find Chrift's death divided, which were to fay, that he hath

Vol. I. No. 5. 4 A bought

bought a tnan in part from wrath, and not wholly ; fiich a dividing of Chrift, and of his death, feems not confident with the ftrain of the gofpel; for as there is one facrifice, fo there is one account on which it is offered. 3. It feems to infer a good and fafe condition to all them that die without fuming againft the gofpel, and fo to infants born out of the church, that never finned againfl; the covenant of grace; and it pleads much for them that never heard the gofpel; yea podlbly for all, if they be not obliged to believe the gofpel, as it is hard to fay they are, who never heard of it. 4. There are many in hell this day, who know and feel this to be an untruth, being condemned for fins againft the covenant of works; therefore he undertook not their debt, nor payed for them: And when the books (liall be opened, there will be jnany other fins found to be reckoned for, than fins againfl the gofpel. Are not whoremongers, adulterers, murderers, thieves, Is'c. to reckon for thefe fins ? It is very fad that fuch things (liould take place with men otherways ufeful; but as in other things, fo in this it is hurtful, which we fliould not fpeak of, were it not that they are fpread abroad in books, where* ivith many may be leavened.

A 3J branch of the error which this doclrine refutes, is. That Chrifl died conditionally for all hearers of the gofpel, to whom he is conditionally offered ; and this is alfo vented by the fame authors, who fay, that though he hath not bought all men abfolute^ ly, nor died to procure life abfolutely for them, yet that he did fo conditionally, and upon fuppofition that they fliould afterward believe on him. But there can be no conditional fatisfadion intended here; for 1. If rcfpeft be had only to the fins of the elect in Chrifl's undertaking, then none is had to the fins of all. 2. If the Father's acceptation of the price be ab-folute, then there is no conditional buying. 3. If it be conditional, then he fufpended the efibcl of his

death.

death, the fatlsfaOion for his foul-travel on man's will: And if this condition could not be fulfilled by man, then it is an unwife bargain, and nothing of it may come to be fulfilled, and then believing is no fruit of grace. Again, he hath either bought faiih to them as he hath done to the elect, or not: If he hath, then they reject it, and fo grace is not efficacious ; if not, he hath bought the end without the means leading to it. Or thus, if it be conditional, it is either on a condition that they can fulfd, or on a condition that they cannot fulfil: If it be on a condition vvhich they can fulfil, then it hangs grace on mens free-will, and fufpends the decree of election on their receiving of Chrilt: If it be a condition that is not in their power to fulfil, then either Chrift hath bought that condition to them, or not; to fay that he hath not bought the condition of faith, will infer a ftrange affertion that he hath bought life, and not the condition, the end, and not the means: And if it be faid that he hath bought it, it cannot be faid that he hath done it abfolutely, becaufe they never get it, or if abfolutely, then to the ele6t only in whom it muft be, and is in due time fulfilled : And fo in effect it refolves in this, that Chrift's purpofe is to be bounded and coiifined to the eled only.

There are fome difficulties and objections that will readily be here moved, which we will not enter upon, only for preventing of miftakes : It (lands in the way of fome to hinder their believing as they fuppofe, that Chriil hath died foj- fome, and not for all, and they know not if they be of that fmall number ; if we were to fpeak to fuch, we would fay, 1. God hath not elected all, and fo who knows if he hath elected them ? And he will not fiive all, and who knows if he will fave them? And fo the doubt will flick liill; if people will tlius break in upon God's fecret will and purpofe, which belongs not to them. 2. Chrift's , dying for you is not the formal groujid nor warrant

4 A 2 of

of your faith, nor yet of the offer of the gofpel, but the Lord's own will encouraging you to believe, and calling for it from you, and his commanding you to reft upon Chrift for the attaining of righteoufnefs, as he is offered to us in the gofpel. We are invited by his command and promife, for we are not firft called to believe that Chrift died for us, but we are called firft to believe in him that is offered to us in the gofpel, that is our duty: People are not condemned, becaufe Chrift died not for them, but becaufe when he offered the benefit of his death and fufferings to them, they flighted and rejected it: We are to look firft to what Chrift calleth us to, and not to meddle with the other, to wit, whom Chrift minded in his death, till we have done the firft. The word bids all believe, that they may be faved ; and fuch as neglect this command will be found difobedient. 3. Though Chrift hath not died for all, yet all that flee unto him by faith, fliall be partakers of his death, and from this ye fhould reafon, and not from his intention in dying. If ye come not to him ye cannot have ground to think that he died for you, but if ye go to him by faith, ye may expect that he will pray for you, and own you for believers. Chrift puts in that word, John xvii. They have believed thy word, as well as that other. Thine they ivere, and thou gavejl them me: And if we put thefe two together, the one will be found as fure a ground of confolation as the other. But it were but a poor comfort to fay, that Chrift died for all \ and yet that they may all, or moft, or many of them perifli for all that.

The id nfe ferves to ftir them up to thankfulnefs for whom Chrift hath fatisfied, and who are fled for refuge to him. If there be any here to whom Chrift hath manifefted fuch love, that they can fay he hath loved me, and given himfelf for me ; O ! How are ye obliged to wonder, and blefs him ? Greater love than this cannot be -, and it lliould warm ycmr hearts witli

love

love to him the more, when ye refledl on God's de-fign upon you in particular in the covenant of redemption.

l^e 3J, If Chrill intended his death and fuffer-ings only for the elecl, then few come to heaven ; fo all believers fhould be the more diligent. Be-caufe Chrift died, not for all, every one iliould aim in God's own way, to have it made fure to him-felf that Chrift died for him, and fhould engage him to be the more watchful and diligent, to make his calling and eleftion fure, becaufe as its not all that are elected, fo its not all that are purchafed by Chrift's death. Redemption is fure in itfelf, and free grace appears confpicuoufly in it; yet wifdom and fovereign-ty do alfo appear in this, that it is not of all; therefore ftudy ye to make it fure by fleeing to Chrift by faith, and by the ftudy of hollnefs and mortification in his ftrength, and through the power of his death, which will be a proof of your intereft in it. This were much more fuitable than to be quarrelling with God's decrees, as fome are brought in Rom. ix. 19. Why doth he find fault? Who hath re/ijied his will? To whom the apoftle anfwers. Who art thou that rcplicjl n^ainji God? It becomes you not to difpute with God, but to feek with more follicitude, and with holy and humble carefulnefs, to make the matter fure to your-felves. We may eafily raife ftorms by. our difputes, but fliall come to no peace by them ; this onlv can be come at by flying to the hope fet before us.

THE END OF THE FIRST VOLUME.

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