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S E R M O N XXXIV.

Isaiah LIII. Verfe 9.

Verfe 9. And he made his grave with the wicked^ and with the rich in his deaths becaufe he had done no vio* kncey neither was any deceit in his mouths

EVERY paffage of our Lord's way in profecuting the work of redemption hath fomething wonderful in it. We heard of feveral of them, efpecially in his humiliation, how very low the bleffed Surety condefcended to come for relief of the captivity; how he was put to wreftle and fight, and what great ftrengths or (Irong holds he was put, as it were, to take in. There is one ftrong hold (to fpeak fo) not fpoken of as yet, v/hich mutt alfo be flormed, and the fortifications of it pulled down by the Mediator, and that is the grave; the prophet tells us, that as he declined not death, fo neither did he decline the grave, but as he was ci4t off^ out of the land of the liv^ ing^ as a wicked man in the account of men, fo in the account of men he was taken down from the crofs with the thieves, and buried in the grave as one of them.

I fliall not trouble you with diverfity of interpretations, but fhall only hint at two things for your better underilanding of the words, in which the difficulty lieth. The i/l, is this, whether doth this relate to his

humiliation only, or to his exaltation, or to both? For it cannot be reafonably thought but his being buried with the wicked is a piece of his humiliation; but to make it only an evidence of his humiliation, feems not to ftand with the next part of the words, becaufe he had done no inolence^ &c. which is a caufal reafon of that which goeth before. But we anfwer, that there may be here a refpedt unto both ; the firfl words refpecl his humiliation, comparing them with the truth of the hillory, as it is fet down, Matt, xxvii, where it is clear, that he was deftinate in the account of men, and by their appointment, to be buried with wicked men; for they thought no more of him than if he had been a wicked man. The next words, And iviih the rich in his dcathy look to his exaltation, and the meaning of them is, that however he was in the account of men buried with thieves, and laid in the grave as a malefador or wicked man, yet in God's account, and by his appointment and over-ruling providence it was otherways, for he put a difference betwixt him and others, and gave him an honourable burial with the rich j though he was defigned by men to be buried with thieves, yet, as we have it Matt, xxvii. ^j, Jofip^y of Arimathea went to Filate^ ami begged his body^ and wrapped it in clean linen^ and laid it in a new tomb ; which in God's providence was fo ordered, both to fliew a difference betwixt him and thofc thieves, and alfo to declare that he was innocent, as the reafon fubjoined tells us, Becaufe he had done no violence^ neither was any deceit in his mouth ; and to make way for the clearing of his refurredion, he being buried in fuch a remarkable place where never ^nan had been buried before.

So then the fum of the w^rds is this 5 he was humbled in coming to the grave, and in mens account and dcflination was buried as a wicked man ; yet by God's decree and providence it was fo ordered, that though he was poor all his days he had an honourable

buria].

burial, fuch as rich men have, ' Becaufe he had done

* no violence, neither was there any deceit in his

* mouth.' God will not have it as men defigned, but will have him honourably buried and laid in his grave, that thereby there might be the greater evidence ot his innocency, and a more full clearing and confirmation of the truth of his refurreclion.

What is rendred death here in our tranflation, is deaths in the plural number in the Hebrew ; to fhew the greatnefs and teiriblenefs of the death which he underwent, and the fore fpiritual as well as bodily exercife that he was put unto at, and in his death ; fo that it was a complication of many deaths in one, and at once, which he fuiFered. 2. Where it is faid in our tranflation, that, he made his grave^ in the original it is, he gave his grave zviih the zuickcd; fo that the pronoun he may be meant, either of the Father his giving, or it may be underflood of the Mediator's giving himfelf; and fo the meaning is, thtit it came not to pafs by guefs on God's fide, but was by him w^ell ordered; and upon the Mediator's fide it fets forth his willingnefs to go to the grave, and his having an over-ruling hand, as God, in his own death and burial; as he faith, John x. 18. No man taketh my life from me^ but I lay it down myfelf; his death and burial were determined and well ordered, as to all the circumftances of both, by a divine decree and by an over-ruling hand of providence, and this agrees well with the reafon filbjoined ; becaufe he willingly condefcended to die ; God put a difference betwixt him and others, as is clear in that of John x. 17. Therefore doth my Father love jiie, becaufe I lay down my life for my jheep^ The verfe hath two parts, I. Something foretold concerning the Meffiah, and that is, That he jhall make or give his grave with the wicked, and with the rich in his death. 2. There is a reafon fubjoined, efpecially to the laft part, taken from hi^ innocency, and from the difference that was

in

in his life betwixt him and all men in the world, that therefore God put a dltierence betwixt him and them in his death and burial.

Firj^l then. This point of doBrine is implied here, that coming to the grave is a thing common and certain to all men ; 1 mean, that death, or a flatc of d^fath, and to be in the grave, in an ordinary way is common to all men; and whoever want the privilege of a burial, their condition in that refpedl is rather worl'e than better. It is fuppofcd here that wicked men come to the grave, therefore our Lord is faid to make bis ^ra^oe with them ; and it is alfo fuppofed, that ikh m'c:n come to the grave ; therefore it is faid, atid idtb the rich in his death ^ that which Solomon hath, pcclef. vlii. 8. of death, may well be applied to the grave j There is no man that hath power over the fpirit to retain it^ neither hath he power in the day of deaths and there is no dif charge in that war^ neither fh all wick-ednefs deliver thofe that are given to it; the mofk fjowerful wicked man cannot prevail over it, nor is he iible to refill and withftand it. Thofe who conquer moll of the world, are conflraincd at length to be conteirt with fome few feet of ground, and their bodies' turn inta duft. Job in the 3^ chapter of his book, fpeaks of it as common to all, to rich and poor, to hiigh and low, to the king and the beggar, 'Jill lie there as in one common place. If any wpre freed from it, it would readily be rich men; but as h is, l^fal. xlix. 6, 7, 8. their riches will not be a lanfom for them ; They that truft in their wealthy and boafi thcmfelves in the midiitude of their riches^ none of thim can by any nwam redeem his broth'r^ nor give to Vod a ranfo?n for him^ \o precious Is the foul, that the redemption (f it ecafes for ever. Amongd all mortals ibeTc is- none that can buy himfelf from coining to the ^hurth-yard, or from goirig down into the grave; i*ut were he ever fo rich and honourable, he niuit be fci4 in a pit as well as the poor man. The braved

and

and befl guilded tomb is but a grave ; that fentenc^ paflby God mufl fland and will ftand, cZ/yi thou drt^ and to diiji thou Jhalt return. The tranilation of Enoch and Elias who did not fee death, does not aher the common rule, tho' it iliev/s the fovereignty and power of God and what he can do.

life I. O ! think more on death, and on the grave. Thefe fure would be much more profitable fahjeds of thought than many things which our minds run ordinarily on. // is appointed for 7nen once to die^ and thereafter cometh the judgment. As we walk over and tread on the graves of others now, fo fome will be walking over and treading on ours e'er Ibngj and within a few years our bodies will be turned into dufl, and our dull will not be known from the dud of others that lived before us; it were good to have the faith of this more rooted in us, and that we did meditate more frequently and ferioully on it.

life 2, it reproves the pride of men and women, and their lulling after earthly vanities. When death and the grave come, where will all their brave houfes^ and cloaths, and well-dreft beds be ? And what will become of your filver and gold ? Thefe things will not go to the grave with you. As ye brought nothing into the worlds fo it is certain that ye Jhall carry nothing out of it; the coufideration whereof (hould be a re-ftraint and awe to mens exorbitant defires. The time is coming when Cii^ or feven foot in length, and two or three foot in breadth of ground will ferve the rich-eft and moft honourable 5 and within' a few years the Lord Provoft's duft will not be known from the dull of the poor man that had only a fhare of the commoii contributions; the duft of both will be alike; drefs and pamper the body as ye will, that beauty will not abide with you. Wheiefore then ferves all this pride, vanity, and braVeiy, feeing a very little time will lay it all in the duft, and then all our projeds will have an end I As Job faith, chap, xvii. My purpofes are

broken.

broken, and what did break them off? The grave (faith he) is waiting for me, I have faid to corruption, the rottennefs of the earth, thou art my father ; and to the worms, ye arc my mother and fifler ; they and I mufl lie together. Thofe that now cannot get their beds made fine and foft enough, the worms and they will lie together ere long in the grave, the chefl or coffin will not be fo clofe but they w^ill get in, nay, they will breed in their own'bodies; do we not fee this daily ? Were it not good that when you are going to the burials and graves of others, you were thinking on your lying down in the grave ? And what will be your thoughts in that hifl; day of all things in this world ? If dead corpfes could fpcak out of their graves, they would preach fliarp warning to them that are a-live, and would fay to fuch as are carrying them thither, beware of putting off thoughts of death, and of the grave. Tho' this be a common point of truth, yet few walk fuitably to it. But we are generally ia our practice, as if it were no truth at all, no more minding death and the grave, than if we were to live here eternally.

life 3. As this fliould make men fober in profperity, fo it fliould make them patient in adverfity. A little time will make us all equal, and what matter is it what our condition be, if our peace be made fure with Cod? Heathens may fliame many of us that are profeffmg Chriftians, who, by" the confideration of death, have been brought to be much more fober in their carriage, than, alas, many of us are.

2c//v, Ob/ervc, That the MefTiah behoved to come to the grave and be buried ; it was fo defigned, fore-told, and fore-prophefied of him, he made hir. grave with the wicked, and with the rich in his death. Hence the apoftle, A^s ii. 30. citing Pfal. xvi. 8. gathers, that as there was a ncceffity of his being in the grave, fo there was a neceflity of his refurrcdion out of it, bccaufc he iliguld ngt fee corruption in it,

bis fold 'was ?20t left in helU or in the grave, neither did his flefh fee corruption. And in all the evan-geiifts it is clear, that after death he was remarkably laid in the grave, and very particular and fpecial notice is taken of it. Take here briefly fome few reafons of this neceffity according to the Lord's appointment, and no further. The ift whereof is this, that the fpotlelinefs and purity of divine juftice may appear, and that therefore the cornpletetnefs and perfedion of his fatisfadion, as Mediator, to the juftice of God, may be confirmed. If he had not been buried it might have been queftioned, whether that which people fuller after death be a reahty or not: But his three days lying in the grave is a greater evidence of the unitainednefs and purity of juftice, and of its impartiality, than the imprifoning of many creatures for many thoufands of years would have been. This fhews him to be a juft God, when the fmner's Surety is not only purfued to death, but to the grave ; and therefore this is always accounted the loweft part or 'ftep of his fufferings. And in the Creed, his defcen^ ding into hell is fpoken of, which in our excellent catechifm is expounded to be his continuing under the pozver of death for a time, 2. It is much for the ma-nifeftation of the great love of God, and of the rich condefcending grace of the Mediator, who is not only content to die, but to come to the grave, and to fuf-fer death to have a kind of dominion over him for a time; fo that as death had power to feparate his foul from his body, fo it maintains that power during his ■being in the grave. His enemies, as it were, cry. What think ye of him now? And they feal theftonCy andy^/ a watch to keep him in the grave. 3. It is for the confolation of the believer, and ferves mightily to ftrengthen him againft the fear of death and the grave : So that the believer needs not be afraid of death, but may lie down quietly in the grave, becaufe it was Chriil's bed, warmed, if we mav fo fpeak, by him; Vol. II. No. 6. B ' he

lo " ISAIAH LIII. Verfe 9. Serm. 34,

he was there before him, and the grave is now to the believer no part of the curfe, any more than death is; ' the grave will not fwallow him up with a fort of dominion and right, as it doth the reprobate. 4. It ferves toconfirm the truth of the refurredion of Chrift, more than if he had never been in the grave, as the apoftle proves, 1 Cor. xv. from the beginning to the clofe, even 'till he come to that, 0 death I where is ihyjiing ? 0 grave ! where is thy victory F Our Lord by dying and being buried, hath delivered his people from both. As neither a great (tone,, nor a feal put on it, could keep him in the grave, but that he rofe again the third day, fo nothing will be able to keep believers for ever under the power of death ; and as he died to difarm death, fo his entering into the grave was to difarm the grave, and to open a door for believers to come through it, by his power who was dead and laid in the grave, but now is rifen, and alive for evermore. *

^ The tifes are 1/?, To fhew the full conformity and agreeablenefs that is betwixt what was foretold of the Mefliah and what is fulfilled ; and fo ferves to confirm our faith in this, that he is the true Mefliah, who was crucified, dead and buried. This is one of the articles of our faith foretold by Ifaiah, now fulfilled and recorded to be fo in the gofpel. 2. It fhews the feve-rity of juftice, that when any perfon is made liable to the lafli of it, were it but as furety, it will exad of him fatlsfadlon to the uttermofl; therefore when Chrift enters himfelf our Surety, it not only exads death, and purfues him till he gives up the ghoft, but after death purfues him to the grave. It will needs have the fatisfaclion of the Mediator, and he yields to it fo as to lay himfelf by as a dead man. O ! what a revengeful thing is juftice when a finner mufl anfwer to it ? When the Mediator was fo purfued by it, what will it do to others who are out of him ? Here we may apply that word, Daughters of Jcrufalcni^ lucepnotfor

?n€^ but weep for your/elves and your children ; if if be donefo to i1je green tree^ what jhall be done to the dry? When the fire of the vengeance of God (hall kindle ' that lake that burns with fire and brimftone, and when finners fhall be caft into it as fo many pieces of wood, or as fo many pieces of dry flicks, what will be their condition ? It were good in time to fear falling into the hands of the living God, which is indeed a molt fearful things Heb. x. 31.

3. It (hews the believer's obligation to God that hath fo fully provided a fatisfadion for him, and hath furniflied him with fuch a ground of confolation. Be-fide what is done for the fatisfying of juflice (which is the great confolationj there is here ground of confolation againfl all croffes, pain, ficknefs, death, and the grave. There is not a ftep in the way to heaven but our Lord hath gone it before us. We have not only a Mediator that died, but that v/as buried. O ! but this is much, when believers come to think on their going to the grave ! Will it devour them, or feed upon them for ever ? No, he hath muzzled it, if we fo fay ; they refl: in their graves as in a bed, their bodies being united to him, and their dufl mud: be numbered. It is true, the bodies of the reprobate mufl be raifed up, yet upon another account, and not by virtue of their union with Chrift, and of Chrift's victory over death in their flead, as believers are. In a word, they have many advantages that have Chrid, and they have a miferable life, a comfortlefs death, and a hard lying in the grave \hat want him; therefore as the fliortefl way to have a happy life, and a comfortable death and burial, and the grave fanftined to you,- fieek to have your intereft in Chrift made fure, then all things are yours, and particularly death and the grave, which will be as a box to keep the particles of your dufl tiil it reflore them faithfully to Chriil, to whom it mufl give an account. But as. for you that flight and do not know Chrift, ye have a

B 2 dreadful

dreauful lot of it, no interefl in Chrill: living, no union with him in the grave, nor at the refurreclion; and if you did but ferioully confider that you will die, -you Ihould alfo confider, that it is good dying and being in the grave with Chrift, and that it is a woful thing to be in it v/ithout him.

3rt'/v, Ob/crvc, That all the fufferings of our Lord Jefus Chrilt, to the lead particular circumftance of them, were ordered of God, and before-hand determined and concluded upon; none of them came by guefs upon him; that he fhould fuffer and die, and what fort of death he fliould die, and that he ihould be laid in the grave, all was before concluded and determined. When we read through the gofpel, it were g-ood to take a view of the Old-Teftament prophecies of the covenant of redemption, and of the ancient determinations concerning him, as Peter doth, Ads ii. 27. Him being delivered by the determinate counfel of God^ ye have voith luickcd hands criicifccd; God's foreknowledge and determination fixed the bounds, and laid down the rule, to fpeak fo, to thole wicked hands in the crucifying of him, without all tincture or touch of culpable acceflion to their fm ; and in looking over his futierings we fliould call to mind, that this and that was the Lord's purpofe, and that in thefe fufferings, even in every patt of them, the Mediator is telling down the pi ice that he undertook to pay : x\ll which demonftrates the verity of our Lord's being the true Melliah.

4/Z;/)', From comparing the two parts of the firfl part of the verfe together. He made his p-rave with the wicked^ as to the estimation of men, atid v^-ith the rich i?i his death, in refpe^l of God's ordering it, ob/erve. That often God hath one defign, and men another, and that God will have his defign to ftand, and in-fruftrably to take cifed; when fome would defign fhame to his people, he will have them honoured.

The i/r ?{j'e ferves to comfort God's people, when

they

they are in their lowed condition, and when their enemies are in highefl: power ; our Lord is carrying on his defign, and making his and their enemies to fulfil it. Pilate and the chief priefls, with the fcribes and Pharifees are putting Chrifl to death, the multitude are crying, crucify hi?n^ and preferring a robber to him: But in all this, they weie fulfilling what God had before determined to be done, which we fay is matter of great confolation, both as to our own particular cafe, and as to God's general guiding of the world, and efpecially of his church therein. There is nothing wherein the malice of m.en feems to be moffc prevalent, but our Lord is dill gaining his point upon, and by them ; they are all the while executing God's determination, though to their own ruin.

2. See here an exaci: correfpondency betwixt all the circumftances of our Lord's fufferings, and God's determination, and a concurrence of all of them for the promoting of it in the hidory of the gofpel. A bone of him is not broken^ when the bones of the two thieves crucified with him are broken ; a fpear is run into him, and his fide is pierced^ when they are not pierced ; and all this, becaufe it was prophefied of him, that a bone of him fl^all not be broken^ and they floalllook upon him whojn they have pierced; and when it comes to his burial, Pilate wots not what he is doing, v/heii yet he is fulfilling the Lord's defign, in giving his bo« dy to a rich man, Jofepn of Arimathea, when he afl-c-ed it from him to be buried by him, whereby the prophecy in the text is fulfilled. The wickednefs of fome, the contingent anions of others, and the ignorance of many, concur all together, to make out the lame holy and unalterable defign and purpofe of God.

And therefore 3r//r, Let us day our faith here, that our Lord is dill working in all thefe confufions, and when matters are turned up-fide-down to human appearance, our blelTed Lord is not npn-plulfed and at a dand when we are, he know5 well what he is doing,

and

and will make all things mofl certainly, infallibly, and infruftrably ta work lor his own glory, and for the good of his people.

From its tein^n; faid, that he made bis ^ro'-je luilb the wicked, as holding "forth Chri{t*s wlllingnefs to be buried (as he faith of his death, John x. '17. No man iaketb away viy life from me, but 1 lay it down and take it tip again.') ObfcrTC, That in the whole performance ot the work of redemption, even in the lowed and molt fhameful fteps of it, our Lord was a molt willing condefcender, He made bis grave witb tbe •wicked; he was a mod free and willing undertaker. When as it were, the queflion was put, Who will fa-tisfy for ele«5): fmners ? He comes in, and fays (as we have it, Pfal. xl.J Lo^ I come, in tbe volume of tby book it is written of me, I delight to do tby will, 0 my Ood\ i am here, Father, as if he had Add, I offer myfelf, and accept of the terms chearfully and with delight; / rejoiced, faith he, Prov. viii. 28'. in tbe inhabitable parts of tbe earth, before the foundation of the world was laid, my delight was with tbe fons of men. So it may be made evident, that in all the parts of his fuf-ferings, and in every dep thereof, he did mod exactly, and alio molt willingly perform whatever was carved out to him. He preached and wrought miracles, and did all with delight, as himfelf fays, John iv.- 32. // is my meat and my drink to do my Father's will,' and io finijh bis work > it refredied him' when his body was hungry and faint, to be carrying on the work of redemption in fpeaking to a poor draying fmner. If we yet look a little forward, we diall fmd that he fo longed for the fadded part of his exercife, that he is pained till it be accomplifhed. Luke :vii. 50. / have a bap^ iifm to be baptized with, and how mnl flraitncd till it he accomplifhed? His heart longed fo much for it, that he would not approve or admit of any thing that might dand in the way of it; therefore he rejeded Peter's advice with holy detcdation, with a get thee behind me,

Satan ^

Satan ; he well knew what was in Judas's mind, and yet would not divert him, but bid him do w^iat he was about, quickly. He went to-the garden where he was known to refort, and gave his enemies opportunity to take him, and would not fuffer his difciples to draw a fword to oppofe them. When he was before Pilate, he would not open bis month; when he was buffeted, ' he gave his back to the fmiter, and his ' cheeks to him that plucked off the hair, and hid not ' his face from iliame and fpitting;' becauTe he knew what was aimed at in all this, and accordingly faith. Matt. XX. 20. ' The Son of man came not to be ferv-' ed, but to ferve, and to give his life a ranfom for

* many.' When his holy human nature feared to take the cup, and when he was thereby put to pray,

* Father, if it be poflible, let this cup pafs from me,* he fweetly fubjoins, ' but for this caufe came I unto

* this hour;' and the nearer it came to his death he difcovered his dehre after it the more ; wilJ? defire have 1 defiredy faith he, or with fpecial defire have I defir-ed, to eat this pajjover with you before I fuffer: Even when he was to eat the laft palTover, and to take his. lafl farewell, and to be in readinefs for what was coming. What could have been the mean or motive to bring it about, if he had not been willing ? It was this willingnefs that Jehovah was pleafed with, and that made his facrifice to fmell fweetly to his Father^ who lo'veth a chearful giver ; and it never had been fatisfac-tory, if it had not been willing but extorted ; and therefore faith he, John x. 'No man taketh my life from me^ but I lay it down ; and / delight to do thy will, Pfal. xl.

Ufe I. See here a great evidence of the love of God, and of the Mediator ; behold what manner of love is this, that when it was not required, he fhould orTer and freely give himfelf to death, and to the grave, this is the love of a friend, and beyond it, that he Ihould have fo loved his church as to give himfelf for

her

her to death, and to the grave ; well may he fay as he doth, John xv. 15. Greater love hath no man than this,

2dh, It fheweth what great ground of confolatiou and encourak^ement a finncr hath that would fain be at Chrifi:, to believe on hini, and to expe(5l life and fal-vation through him ; our Lord was mod willing to lay down his life, and come to the grave for that end, and is it poliible, that he will refufe a finner that cornes unto liim, and that would fain (liaie in the benefit of his fuiferings, which was his great end in fulfering ? This one thing, to wit, the willingnefs that he had to fufFer ; and the delight that he had in fullering, to purchafe redemption to fmners, may be as a ftrong cordial to flrengthen the heart of a fainting finner, and a great motive and encouragement to come forward to him. Thou wilt, it may be, fay, I wot not if Chrilt loves me ; O ! confider thefe fweet words, Rom. v. 10. If he died for us while -we were yet enemies^ how much more JJoall we be faved by his life? I fhall clofe this difcoiirfe with thefe two words, the y?, whereof is, for encouragement; if there beany body here that would fain have ChrilPs love, and partake of his death : Take courage, feeing our Lord out of the great defire he had to promote the f^dvation of fmners, Gave himfelf to deaths and to the grave, will he not willingly make application of his purchafe to them when they feek it ? That he was willing to undergo all this, is a far greater matter than to receive a hnner coming to him ; and if he did all this for this very end, will he difpute it when it comes to the application ? The 2d word is, That this is, and will be a ground of convidion to a!l who think little of our Loid Jefus, and of his love, and who will not part with a bafe luft for him, and who will not make choice of him, but will refufe, reje6l, undervalue, and defpife him, with all that he hath done and fuf-fcrcd ; it will exceedingly aggravate your condemnation,

Serm* 35. ISAIAH LIIL Verfe g* tj

tion, that when he was fo willing to die for the good of Tinners, ye were not willing to live for his fatrsfac^ tion. Think on it, O! think ferioufly on it; thefe things are the truths of God, and the main truths of the gofpel, that lie very near the engaging of hearts to Chrifl:: and if fuch truths do you no good, no others eafily will. God give us the faith of them !

SERMON XXXV.

Isaiah LIIL Verfe 9.

Verfe 9. And he made bis grave with the wicked^ and with the rich in his deaths becaufe he had done novio* lence^ neither was any deceit in his mouth.

THIS IS a mod wonderful fubjecl that we have to think and fpeak of, which concerns the fufferings that our bleifed Lord was pleafed to undergo for fm-ners. And this makes it the more wonderful, when. we confider what he was made, and what his carriage was ; He was numbred with the tranfgrejfors^ and mads his grave with the wicked ; and yet he hath this tedinio-ny, that there was no violence in his hands^ nor any de* ceit in his mouth; he was a fmlefs Mediator,^ not only before men, but before God.

Thefe words confidered in thetnfeives, give us a fliort and compendious account of a holy walk, mofl perfe<5t-ly and exadly fulfilled in the converfation of Jefus Chrift; he had done no violence; or, there was no violence in his hands, that is, there was no finful deed contrary to the law of God in all his pradice and v/alk ;

Vol. II. No. 6. C . and

and there was no deceit, or guile in bis mouth, that is, no finful or deceitful expreflion : In (hort, neither in deed nor in word was there fin in him ; he did wrong to none by his deeds, and he deceived no one by his words. This guile or deceit, as it looks to the firfl table of the law, imports, that there was no falfliood or corrupt doclrine in his miniltry ; he did not beguile or feduce the fouls of any in leading them wrong. And as it looks to the fecond table of the law more immediately, it imports that he was fincere and upright, that there was no deceit, no violence, or dif-fembling in his carriage; fo that whether we look to him as God's public fervant in the miniftry, or to him in his private walk, he was completely innocent, and without all fin, as the word is, i Pet. ii. 22. Who did no f,n, neither was guile found in his mouth ; however men accounted of him, he was an innocent and fmlefs Saviour.

If we look on the words as they depend on the former, they are a reafon of that difference which in his death and burial God did put betwixt him and others. Though he was by wicked men put to death, as a wicked perfon, yet God in his providence fo ordered the matter, that he w^as honourably buried with the rich ; Why fo ? this is the reafon of it: Becaufe, though they efteemed him a falfe prophet, and a deceiver, a wine-bibber, life, yet he had done no wrong to any, neither by word or by deed, and therefore God would have thatrefpe6l put on him after his death in his burial, and fo a remarkable difference to be made betwixt him and others.

Obferve hence, 1/?, That our Lord Jefus, the High Pricji of our profcjjion, that laid down his life for fin-ners, is completely and perfeOly holy. He hath that teltimony from the prophet here, that * he did no vi-' olence, neither was there any deceit in his mouth;* he hath this teflimony from the apoflles ; from Peter, 1 Pet. ii. 22. ' lie did no fin, neither was any guile

' found

Serm. 35- ISAUHUlLVer/eg. ' 19

* found in his mouth ;' from John, 1 John ii. 5. « He ' was manifefted to take away fm, and in him is no

* fm;' and from Paul, Heb. vii. 27. ' He was holy

* and harmlefs, and undefiled, feparate from fmners.' In this refpect there is a difference betwixt him and all men in the world. And, it was neceifary and. re-quifite for believers confolation, that it fhould be To ; // became us, faith the apoftle, to have fuch an High-frieji^ i. If we confider the excellency of his perfon, he could not be other wife, being God and man in one perfon, and having the fulnefs of the Godhead dwelling in him bodily. 2. It was neceflary, if we confider the end of his offices; he being to offer up an acceptable facrifice to God, therefore muft he be holy and harmlefs, otherwife, neither the priefl nor the fa-crifice could have been acceptable. 3. It was necef-fary, if we confider the dignity of his office ; it behoved him to differ from the former priefls under the law; and if he had not been without fm, he would not have differed fo from them. 4. It wzz neceffary for the perfons for w^hom he undertook thefe ofikes; fuch a High-priefl became them, and another could not have done their bufmefs. All thefe we fhall find put together, Heb. vii. 26, 27. where the apoflle having faid, verfe 25. That ' he is able to fave to the uttermofl all

* thofe that come unto God through him;' fubjoins, "- For fuch an High-priefl became us, who is holy,

* harmlefs, "undefiled, feparate from finners, made ' higher than the heavens, who needeth not daily, as

* thefe high priefls, to offer up facrifices, firfl for his ' own fms, and then for the fms of the people.' The mofl holy of all the priefls had fms for which they were to offer facrifices, and fo had the holiefl of the people; but Chrifl was holy and blamelefs, and had no fin, and it behoved him to be fo; as I faid jufl now, his facrifice could never have been accepted for others, if he had needed to offer up facrifice for him-felf,

C 2 The

The u/es are thefe: Not to fpeak how it vindicates our Lord Jefus Chrift from all thofe afperfions call upon him by wicked men, who called him ' a glutton,

* a wine-bibber, a friend of publicans and finners, a

* deceiver,' <^c. He was holy and harmlefs, and ere long he will glorioufly appear to be holy, when thofe who pierced him fhall fee him and be confounded; I fay the 7i/es are thefe, in reference to the church and people of God: It ferves, i//, To fhew the condef-cendency of love, and the contrivance of infinite wif-dom in the behalf of finners. Such a High-prieft became us ; love condefcended and wifdom contrived, that he lliould become man and fuffer, the juji for the unjujl, Wifdom fet on work by grace provided for fmners fuch an High-pried as they flood in need of; and indeed fmners have no want here, for they have an High-prieft becoming them, and this is an evidence of it, that he is holy, har:r4cfs, undcjiled, feparate from

finners, &c, 4. It ferves to be a great ground of encouragement to fmners, to ftep to, and make ufe of Chrift's facrifice. Our Lord had no fin, and needed not to oi^er a facrifice for himfelf; and if he offered facrifice for atonement, wherefore did he fo ? It was either for himfelf, but that could not be, for he was holy, or for nothing, or no end, and to fay fo were blafphemy, or it muft be for a real fatisfaclioii for fmners, or fuch as fhould make ufe of him. And thus faith hath a fure ground to lay hold on, namely, that his fatiiifadion was real; and that it was for this end, to be for the benefit and advantage of fuch as fliould believe on him ; and therefore look upon Chrifl's fuf-fering, and upon his innocency who fufiered, and ye will find that ye have a fuitablc High-prieft, and atonement made for you ; O that is a Iweet word, 2 Cor, V. ult. ' He hath made him to be fm for us who knew

* no fm, that wc might be made the righteoufnefs gf ^ God in him.'

3t//)', It is ground of great coufolation to them that

betake

betake themfelves to Chrift. Why ? Our Lord's fa-crifice cannot but be accepted, for there was in him no guile, nothing that might make his facrifice unfa-voury ; and as it commends the way of grace to a fm-ner. To it is ground of encouragement to a fmner to expe^l to be accepted through him; for if the temptation fhould fay, thou art a fmner, and fuch and fuch a great finner; that is nothing to the purpofe, for God hath accepted of Chrilt and of his facrifice ; and if thou make ufe of his facrifice, it cannot but be accepted for thee. Here then is the confolation, that we have fuch an High-prieft as became us, who needed not to offer for himfelf, but only for the fins of the people, that is of his own people.

4//;/v, It ferves notably for our imitation. He was holy, and in his holy walking hath left us a copy to write after and to walk by; and therefore in your fpeak-ing of Chri(l*s holinefs, or in your reading of it, con-fider that he is thereby writing a copy for you^ and bidding you ' purify yourfelves as he is pure, to be ' holy, as he who hath called you is holy; learn of * him to be meek and lov/ly of heart,' to be humble and heavenly minded ; and in whatever refpe£l his life and walk is propofed to us as a pattern, fet yourfelves in his own Itrength to imitate if, and be ye follozvers of him as dear children ; whenever ye read of his obedience to the deaths of his holinefs in all manner of converfa-tion, and of his fulfdling all righteoufnefs^ let it provoke you fingly and feriouily to defign and endeavour con-lormity to him'therein in your practice.

idbj^ From the connexion of thefe two, that he v/as accounted a finner before and at his death, and that after his de^th God did put that note of refped upon him, that he was buried with the rich^ becaufe he had done no violence^ &c. bat was holy and harmlefs in his life ; Obferve^ that hovvTver holinefs may fuller as long-as holy perfons live, yet at death and after death, there is ever a teflimony of the Lord's refpecl put on it;

or

-22 ISAIAH LIII. Verfe 9. Serm. 35.

or thus, holy walkers are always feparated and di-flinguilhed from others at their death ; it's ever other-wife with them than it is with others when death comes, however it hath been with them in their life. ' He ' made his grave with the wicked, and with the rich

* in his death, becaufe he had done no violence/ &c. ,This hath been confirmed in the experience of all that

ever lived : the rich glutton^ Luke x. vi. hath the better life as; to externals and Lazarus had a poor alllicted life ; but when death comes, the rich ghitton goes to hell, and Lazarus goes to the bofom of Abraham. This is laid down as a certain truth, Ecclef. viii. 12, 13. ' Though a fmner do evil an hundred times, and

* his days be prolonged, yet furely I know^ that it ^ fliall be well with him that fears God, but it fhall not

* be well with the wicked,* there (hall be a change at death. And it cannot be otherwife, whether we look I. To the holy nature of God, v^ho hath a complacency in holinefs, as it is faid, Pfal. xi. ult. ' The

* righteous Lord loveth righteoufnefs, his countenance

* doth behold the upright:' Or whether, 2. We look to the word of God, which Ifa. iii. 10, it. bids fay to the righteous; ' It fliall be well with them, for ' they lliall eat of the fruit of their doings,* (for blef-fed are the dead which die in the Lord, they red from their labours, and their works do follow them) ' but

* woe unto the wicked, it fliall be ill with him, for ' the reward of his hands fliall be given him :* The fame connection that was betwixt Chrill's life, though a fuifcring life, and his death, fhall be betwixt the life of all his members, and their death : Jfivefuffcr zvith h'nn^ tuc JJjall alfo reign zvith him.

The ujds arc i. To let us fee what is the true way to eternal well-being, when this ihort life fhall be at an end; and it is the way of holinefs: And it alfo ferves to anfwer a great quedion, who fliall be happy at their death ? Even they that are holy in their life ; whofc hands have done no violence, and whofe mouths

have

have had no guile, to wit, with the full confent of their will, and without all gracious reludation; for abfolute freedom from thefe in this life was proper only to our Lord Jefus fmce Adam*s fall. Such may expert the Lord's countenance when death feparates their foul and body ; therefore obferve this as a mark for a trial, and fee what is your carriage, and judge accordingly ; and feeing the Lord hath joined holinefs and happinefs together infeparably, prefume not to fe-parate them.

2^//, Is it fo that holinefs hath a good and comfortable ending ? (which is the fubftance of the dodrine) it fhould commend to us the ftudy of holinefs as the moft precious, advantageous, honourable, fure and fafe courfe that a man can follow : Sc7y to the righteous^ it Jhall be well with him ; it is not, fay to the honourable man, or fay to the rich man, or to the wife man, ^r. God hath not chofen many of thefe, as is clear, I Cor. i. 26. but, fay to the i^ighteoiis or holy man, it JJyall be well with hiiiu And is there any thing that fhould have fo much influence on men, as how to be well in the clofe ? People may have a fighting life of it here, and may fuffer much, and be under reproach for a time, as Chrift was; but if thou be holy, ere thy body be laid in the grave, it fliall be well with thy foul. And as for all who have chofen the way of holinefs, we are allowed to fay this to you, that it fhall be well with you at death, and after death at judgment, and even for evermore. To them, faith the apoftle, Rom. ii. 9. who by patient continuance in well doing, feek for glory and honour, and immortality, eternal Hfe. O how many great and good things are abiding all the honelt hearted (Indents of holinefs! Eye hath not feen, nor ear heard, nor heart conceived, vi'hat they are.

3<^/y, It is ground of expoftulation with them that neglect and defpife holinefs. As it will be well with the righteous or holy, fo they {hall have a miferable-

an4

and defperate lot of it, who either defpife or neglecl holinefs. IVoe to the wicked, faith Ifaiah iii. 11. it jljall be ill iviih him. Some of you may thinlc that ye arc rich and honourable, are well cloathed, fit in fine houfes, and have rich covered tables, when the poor are kept at the door, and are deflitute of thefe things; and are ready to blefs yourfclvcs, as being well, tho' ye care not for, nor feek after holinefii: But woe unto you, for ye muft die, and go to the bottomlefs pit, and there ye will not have fo much as a drop of water \o cool your tongues in thofe tormenting flames: Neither your riches, nor honours, nor pleafures, will hold off the heat and fury of the vengeance of God, nor in the lead eafe you in your extreme pain ; but as it is, Rom. ii. 9. indignation and wTath, tribulation and anguifh (four terrible words) will be upon every foul of man that doth evil. O! do ye not believe this ? It is the truth of God, and a very plain truth ; and we are perfuaded none of you will dare downright to deny it: Holinefs will have a fweet and comfortable clofe; and the neglecl of it will have fearful cfFeds following on it. "What is the reafon then that holinefs is fo little followed ? Do ye believe that ye fhall die ? And think ye ever to come to judgment, or to hear that word ? ' Come ye blefled of my Father,

* inherit the kingdom prepared for you: For I was

* hungry, and ye fed me; naked, and ye cloathed

* me,' l^c, O what will become of many of you, when the Lord Jefus will be revealed from heaven, with his mighty .angels, in flaming fire, to render vengeance to all them who know not God, and obey not the gofpel; and will fay to you, ' Depart ye curfed

* into evcrlafting fire, prepared for the devil and his ' angels : For when I was hungry ye gave me no meat,' "isfc. This is, I grant, a general truth, yet if it be not received, we know not what truth will be received ; and if it were received, the practice of holinefs would be more (ludied; there would be lefa fm, and

more

more prayer, reading, meditation, more feeking after knowledge, and more watchflilnefs and tendernefs of converfation : Always, in this the Lord fliews the connexion that is betwixt holinefs and happinefs; and here ye have the copy and pattern of an exemplary walk.

4/M', From this, that the holinefs and blamelefTnefs of Chrid here fpoken of, is marked in him as peculiar to him ; for it fits him to be a High-prieft, and proves that only he could be the priefl that became us, and that no other could atone for us, as the apoftle rea-fons, Heb. vii. 26, 27, 28. For the laio makeih men -pricjh that have infirmity ; hut the word of the oath^ •which was fince the hiw^ maketh the $on^ ivho is confe-crated for evermore: From this I fay,.<?/y^rT'^, That all men, even the mod holy, except Chrifl (who was both God and man) are fmful, and not one of them fmlefs, while living here on earth ; and the reafon is, becaufe if any were fmlefs, then this that is faid here w^ould not be peculiar to our Lord Jefus Chrid, that he did no violence, neither was there any deceij: in his mouth. This being a fmgular character of our High-prieft, that none of his types could claim, it exclufive-ly agreeth to him, fo as it agreeth to none other. The fcripture is full to this purpofe, in afterting, that not only all men are fmners, as confidered in their natural condition, but that even believers are fmful in part; for the fame apoflle John that faith, i epift i. 3. Truly our fellowffiip is with the Father, and with his Son Jefus Chrifl, faith alfo verfe 8. If we fay, we have no fin, we deceive ourfelves, and the truth is not in us; and verfe 10. If w^e fay, that we have ;not finned, wc make him a liar, and his word is 'not in us; and i Kings viii. 46. and Ecclef. vii. 20. There is no man that doth good and finneth not^ plainlv infmu-ating, that all have need of an interceflbr. We fhall not infift on this, only from thefe words compared with the fcope, making it peculiar to Chrift to be

Vol. IL Mo. 6. ' D without

without fin, and implying, that none others are fo, but we would alfo conlider the necelhty of its being fo. I. For diilinguifhing and feparating of Jefus Chrifl from all others, by putting this dignity on him, of being/jc/y, harnilcfs^ undcfiled^ fepar ate from firmer s ; this is his prerogative, and badge of honour, above others. 2. It is neceffary forthis end, to demonftrate the need that there is of offering himfelf a facrifice for finners; and that it was not for himfelf, but for fm« ners that he offered up himfelf, and that there is a continual necellity of making ufe of that facrifice ; for if there were not a continuance of fm in part, while believers are out of heaven, there would be no need of this part of Chrifl's office; if we were holy and harmlefs ourfelves^ we needed not fuch an High-priefl. Ufe I. This may ferve to eilablifh us in the faith of this truth, that among all men there is none, except Chrifl:, that is without fm; fin is fliil abiding in them, while in this world; of none of them all can it be faid, that ihey have done no violence^ neither is there any deceit in their mouth ; none of them could ever fay, fince Adam fell, the prince of this ivorld cometh^ and hath nothing of ?ne ; yea, this is ^ fpecial qualification of Chrifl Jefus, for his prieflhood, that he was without fm, and behoved to be fo. 1 am not pleading, that fmners fhould take a liberty to fin, becaufe there is no perfedion attainable in this life, God forbid ; woe unto them that make fuch an ufe of this truth; nor do I fpeak of it to J low any to dlfpenfe with, or to give way to themfelves to fm; for we (hewed before, that Chrifl is here propofed, as our pattern, and we are bid to purify ourfehes^ as he is pure : But this we fay, that none living here on earth are without fm ; the mofl perfedt men that are on this fide eternity, carry about with them a body of deaths called five or fix timesT///, Rom. vii. that hath actual luflings, and a power, as a law of fin to lead captive, and that makes the man guilty before God.

Ufe 2*

Ufe 2. For reproof to two forts of enemies to this truth. I. Thofe inveterate enemies of the facrificeof our Lord Jefus Chriil, to wit, the Papifls, that black train that follows antichrifl, who plead for a perfe<^ion. according to the law^, as attainable in this life, laying down two grounds to prove this perfedion. i. That the inward luftings, or firft rifings and motions at lealt of the body of death, are no fin; and 2dly^ their expounding of the law, fo as it may fuit to their own. apprehenfion and opinion, ydt fo, as they fay, that every believer, or godly perfon, attains not to this perfection to keep the law v/holly, but only fome of their grandees. This the Lord hath merciftilly ba-nifhed out of the reformed churches, as inconfident with the experience of the faints, ' who find a law in

* their members warring againfl the law of their mind,

* and leading them captive to the law of fm that is

* in their members;' inconfident with the fcriptures, which clear, that none have attained, or do attain perfedion in this life, but the contrary, that in many things we offend all; and inccrnfiflent with grace, that leaves fmners flill in Chrifl's'debt, as (landing in need of his imputed righteoufnefs. This perfection they place in inherent holinefs, and habitual grace, but we infill not on it. Secondly^ Another fort of enemies are reproved here, are the old Familifls, who are owned by thofe who are called Antinomians, feveral of which miferable perfons are now going up and down amongfl us, who fay, that the people of God have no fin in them, wherein they are worfe than Papifts; for Papifts make it peculiar to fome only, but they make it common to all believers; and Papifts make their perfection to confid in inherent holinefs, but they make the nature of fin to be changed, and fay, that fin is no more fo in a believer, even though it be contrary to the law of God. We grant indeed, that the people of God are free from fin in thefe re-fpects^ I. In this refpect, that no ^\n can condemn

D 2 • them.

them, they are not under the law, but under grage; in that refpect, Rom. viii. 1. it is faid, that, There is no condemnation to them who are in Chriji. 2. In this refped, that they cannot fall into that fin zMch is unto death, as is clear, 1 John v. 17. 18. And ^dly, in this refpecl, that they cannot fo fm as to lie, or be under the reign or dominion of fin, as is evident, Rom. vi. 14. The believer delights in the law of God according to the imier vmn, Rom. vii. 22. and is not in fm, neither doth commit fin, as the unbeliever doth, for the feed of God abideth in him, and is kept from being involved in that which the corrupt nature in-clines the believer to. So then, what the fcripture fpeaks of believers being free of fin, is to be under-ftood in one of thefe refpefts. But to fay, 1. That a believer cannot fin at all, fad experience and the practice of the faints is a proof of the contrary ; or, 2. To fay, that fin in a believer is no fin, becaufe of his faith in Chrifi:, is as contrary to fcripture ; for the law of God is the fam.e to the believer and unbeliever, and fin is the fame to both, adultery is adultery, and murder is murder in David, as well as in any other man, fure, when Chrift bade his difciples pray for for-givenefs of fin daily, he taught them no fuch dodrine, as to account their fins to be no fins; for if fo, they Ihould neither repent of fin, nor feek the pardon of it, as fome are not afhamed to fay they fhould not. That which we aim at, is to clear it to be Chrill's prerogative only to be free from fin, none other in this life can claim it; and to teach believers to carry about with them daily, all along their mortnl lite, that which is for their good, even the fenfe of fin. I know it is made a jefl by fome, who pretend perfedion to the people of God, that we fiiould think and fay they have im, and are not perfect: And we are by thefe men called AntichrifHan-priefts and Jefuits, becaufe we preach that do»ftvine. But let It be foberly confider-ed, Wiicther doth better agree with Papifls and Jefuits,

to

to fay that believers arc without fm, or to fay that they have fin ; They who fay that believers, or the faints have no fin, do agree in this with the Papids, who maintain a perfedion of holinefs. or a conformity to the law in fome In this life, and who deny the luflings of the body of death to be fin ; without which opinion, though mofl grofs, they would not, nor could, with the lead fhadow of realon, maintain their dodrine of juftification by works: And yet fome now among us will needs call us Popifli, becaufe we fay that w^e have fm, and that none of God's people are without fjn in this life. This feems to be very ilrange; but that which hath been the thought of fome fliarp fighted and fagacious men, fince the beginning of our confu-fions, to wit, that Popery is a working, as an underhand defign ; is by this, and other things, made to be more and more apparent. Is there any thing more like Popery working in a myftery, yea more Popifii than 10 fay, that the motions of corruption in believers are no fms, that a man or woman may attain to perfection in holinefs here, and yet to carry on this with that fubtilty, as confidently to aver, that it is Popery to fay the contrary? Nay, if the fcripturcs they make ufe of in their papers or pamphlets be well confidered, we fhall find that not only a perfedion in holinefs and good works is pleaded for, but a poflibility of fulfilling the law, and covenant of works. As namely, I Pet. i. 15. I John iii. 3. and v. 5. and Matt. v. ult. Will ye, fay they, call yourfelves laiiits that are not purified even as he is pure r And v/ill ye call your-felves believers, that have not overcome the world, ^V. As if all that is commanded duty might be, or were perfectly reached in this life ; or as if no diltinc-tion betwixt begun, yea, confiderably advanced holinefs, and iutire perfeclicn were to be admitted. That for which I mark thh, is to (Itew that the defign of Popery feems to be on foot, the devil in fome confi-derable perfons venting thefe things, when the great

patrons

patrons and authors of them lie hid, and in the dark; and it is obfervable, which we have heard of late, that fome of their ringleaders in this time have declared themfelves expreily for Popery. Though we have reafon to blefs God, that the people in this place are kept free of thefe things; yet this truth is worthy the vindicating, and the hazard and danger is to be guarded againfl: by all of us, when this foulfpirit is driving fo hard, and prevailing with fome to publifh abroad this error in papers; and fo feeking to draw people into the fnare, lay down but thefe two principles both now mentioned, that they that have faith have no fm, and that they that want grace fhould not pray. What would they turn to, and refolve in ? Satan's defign in this is doubtlefs to make all untender, in their walk. It is ftrange, that it is not feen and obferved. What a terror and torture would it be to an exercifed and tender Chriftian, and how would it put his confcience on the rack, to fay to him. What a faith is this of yours, that cannot keep you altogether from fm, and that cannot quite overcome the world ? God be blef-fed, that hath given poor believers other and better grounds in the gofpel, by which to judge of their faith,, fo that they may own their faith as found, tho' they have a mixture of unbelief with it, and yet unbelief is always a fm, and may fay with that poor man, Lord^ I believe, help thou my unbelief,

ylly, Obferve, Tliat to the making up of a perfect holy walk, there is a necefiity both of holinefs in practice, and of foundnefs in judgment, that no deceit or guile be in the month, and that no violence be in the hands. And this is needful to be taken notice of, be-caufe many have an aptitude to think, that people may be truly holy, be of what opinion, judgment and per-fuafion they will; as if God had left tliemind of man as a bare cm])ty table or board, that he might write on it whatever he pleafed. But our Lord is vindicated here, from the fcandal of corrupt doclrine, as well

as

as from fcandals in his pradlice; and therefore as we would fay on the one hand to you, who are found ia vour judgment, and hate error, yet if ye be grofs and untender in your pradice, the foundnefs of your judgment will not prove you to be holy ; fo upon the other hand, we do fay, that though it were poflible, ye could be finlefs in your practice, if you take a latitude and liberty, as to your judgment to be corrupt, and to vent what you pleafe, you will never get God's approbation, as being holy perfons j therefore let both be joined together, foundnefs in judgment, and ten-dernefs in pradice. God give the right ufe of tbefe things!

SERMON XXXVI.

Isaiah LIIL Vetfe 9,10.

Verfe 9. And he made his grave with the wicked^ and with the rich in his deaths hecaufe he had done no vio^ -lence\, neither was any deceit in his mouth,

Verfe 10. Tet it pleafed the Lord to hruife him^ he hath pit him to grief: When thou foalt make his foid an offering for fm^ he fhall fee his feed^ he fl^all prolong his da\'s^ and the pleafure of the Lord flo all prof per in his hand.

WE were fpealdng fomething the lad Lord's day, of the innocency of our Lord Jefus, which is here comprehended, and fummed up in thefe two. I. That there was no violence in his hands, 2. That there was no deceit in his vicuth ; hov/ever he was accounted of among men, and by them numbered a-

monj

mong tranfgrefTors, yet he was not fo in very ^Q^d^ and before God.

The prophet proceeds, and anfwers an ohje6lIon, How came he then to I'ufler, if he was fo innocent ? efpecially his futFerings being ordered by God, who is faid to give his grave with the %viikecL lie anfwers the objeclion, and removes the oftence, by giving three grounds for this, ver. 10. I'et it pkafcd the Lord to bruife him^ He hath put him to grief; this is the firfi: reafon, and it is taken from the fountain when his falferings proceeded, God's good pleafure gracioufly ordered it fo; it was the good pleafure of Jehovah, that it Ihould be fo. The fecond reafon is taken from the nature, or end of his fulferings, in thefe words, luheti thoufualf make hisfimlan ojferingforfm ; though he fullered before men as a finner, yet before God it was an offering for fin, to fatisfy for, and to remove the fms of his eled: people : The word may be either, IV hen thou, or ivhcnhejhallmake hisfcnil an offering for fin: But both come to one thing, which is this. That his fulferings not fuch as befel other men, nay, nor fuch as befel innocent men ; but they were ordered on a higher defign, and for an higher end, even to be a iatisfaclion for fniners, and to make way for their freedom. A 3 J reafon is this, as his fulferings flow^-ed from God's good pleafure, and were a fatisfadion for the fms of his elecl: people, fo it hath notable and noble effects. And there are three mentioned here. I. He floall fee his feed\ he (hall have a numerous olFspring, many that fnall have eternal life from him : Men by their fulfering of death are incapacitated to increafe their oifspring, but tliis is a quickning fuf-fering, and a death that hath a numerous offspring. 1. He jhall prolong his days^ which feems to be another paradox; for mens days are iliortned by their fulferings and death ; but though he be dead and buried, yet he (hall rife again, and afcend, and fit down at the right hand of the Father, and live for ever, to

make

make intercefTion for his people. A 3^ efFedi:, which is the conclufion of all, is, The pkufure of the Lord Jhall pro/per iri bis hand; God hath ciefigned him for a work, which is the great work of redemptiorij even the bringing of many fons to glory j this is the will of him that fent him, that he fhoufd give eternal life to as many as (hould believe on him ;. and this is called God's good pleafurc^ which fhall thrive and profper in his hand : He fliall pull many captives from the de* vil, and fet rnany prifoners free j he fliall by his {\xU ferings overcome the devil, death and the grave, and all enemies; and fhall gather the fons of God together, from the four corners of the earth ; and that work fhall not mifcarry, nor be fruffrated, but thrive in his hand. So then in this text, we have much of the gofpel comprehended in few wordsj

We fhall fpeak a little to one obfervation mofe^ from the clofe of the ^ih verfe, where Chrift Jefus his fmleffnefs, and innocency are holden forth in thefe two, There was no violence in his hands^ no fmful practice in him ; and there zvas no deceit in his mouth* Which not only refpedt his fmlefs carriage before menj and fay, that he was no liar or diirembler in his dealing and converfe with theni; but alfo his dodrinej and fo fay, that there was no doclrinal deceit in him ; which is, when men lie concerning God to men^ which is a grofs fort of lying and deceiving of fouls, in making them take that for truth which is no truth, and in derooratine from the truth, and makincr them take that for error which is ti'uth ; as the apoille fpeaks of fuch, that they fpeak lies in hypocrify, Thefe words, There ivas no deceit in his mouthy reipe£t both, efpeei-ally the Ia(t, that is, the do£lrinal deceit or corrupt teaching (from which he was free altogether;) I fay they refpe6l that efpccially; becaufe he was calutnnr-ated, traduced, and called a deceiver cf the people : That is, (as if the prophet had faid) molt untrue of him ; there is no deceitful word in all his doctrine;

Vol. II. No. 6. E 'though

^A ISAIAH LIII. Vcrfc 9, ic. Serm. 36.

though It was imputed to him, yet he was mod free from it. Hence obferve, that exa^t holinefs and bhimelellnefs takes in holinefs in a man*s converfation, in refped of practice, and fonndnefs in his judgment, in refpecl of dodrine. For if our Lord be a pattern of holinefs, that which was in him as our pattern, is called for from us, even to be pure as he is pure ; Na 'violence luas in his hands^ he was no dealer, no robber, nor opprelTor, to fpeak 'io with reverence. And there luas 710 deceit in his moitih^ the word and worfliip of God were not wronged by himr. And he is holden forth for an example to us in both.

That which we would fay further on this, fhall be in a word of ufe \ where we may clear both the branches of the dodlrine, in meeting with two exceeding prejudicial tenets among men.

There are fome, who if they be not erroneous m their opinions, and fedaries, they think they are well enough, and infult over the infirmities of poor people, that fall into thefe errors ; and they will, (like thofe fpoken of j whore, drink, fleal, lie, ^^. and yet lean tipon the Lord^ and fay^ h not the Lord among m^ no fvil Jball come upon us. Such halve and divide godli-nefs, they will not be Papifis, Puritans, nor Seckriesr, but there is much unholinefs \xi their pracliice, much jelf-feeking, pride, hypocrify, formality, deceiving, coufening, falihood, and they coverall with this, that they are found as to their profellion; though only hearing, and not doing, profefirng and not praclifjng". But they fhould confider, that Chrift fliith not, bleifed :ire they that hear only, but hlcffcd ore they that do the nvill of God. O ! beware of this great deceit ; it is a piece of Chrifl's innocency and holinefs, that 7:0 vio-ience is in his honds; there was no finful thing in his pradicc, no fmful word came from his mouth, "^'e ihall never be accounted followers of Chrift, though ve give your bodies to be burnt for the truth (as it is io be feared few oi you would do) if your converfa-

tioa

tion be not fuitable, God will never accept of your teftimony. Therefore divide not thefe things which God hath put together ; let holinefs be in your practice, otherwife Papifts and Quakers, yea, the grolfefl and mofh abominable hereticlvs, ^.nd you wilj be alik^ utterly difclainied.

2. The other branch of the /{/^Is, That fuppofe there were never fo, much apprehended tendernels iri people's walk, though they were much in duty, anj though they fliould give ^11 they had io the poor, yet if deceit be in their mouth, if they corrupt the truth, and teach others fo to do, there is a want of the one half of holinefs, yea, in fome refped, of the befl and chief half of it. And the reafon is, i. Becaufe the image of God confifts 2^s much in the truth as in the practice ; nay, if practice be not conform to truth, it is no true holinefs, and where error is drunk in, there is io far an utter unfuitablenefs to the holinefs of Chrift, as well as where profanity appears in the con-verfation, For there was no deceit in his ?nouth^ 2. Becaufe l^his word of God prefcribes the dodrine of faith to be believed, as well as duties to be performed, and the right grounding of faith is a main, if not the main thing, wherein the image of God confifts, to wit, ia knowledge; and error is as inconfiftent with knowledge, jis ignorance is, yea, more, in fo far as it leaves a contrary impreffion of untruth on the foul, which is worfe than fimple ignorance. 3. Becaufe, when a perfoA mifcarrieth, by turning afide from the truth to error, he alfo mifcarrieth in his practice, at lead fo far ; the right conceiving of truth, being both the ground of our faith, and the rule of our pradice. As for inftance, let once the conceit and fancy come in, of peoples be-ing above ordinances, no confcience is thenceforth inade of fandifying the fabbath, or Lord's day, nor^ or of any other duty of worlliip; but men become al* moft, if not altogether atheifts. Yea, 4. The com^ ing in of error begets a fort of prefumptuous confi-

dence. Therefore Chriil fays, He that breaks one of ihcfe commandments^ and teacbeih men fo to do^ he Jhall be called leajl in the kingdom of God; he not only breaks the command himfelf, but he feeks to engage others to do fo likewife. So that an error from the truth, is a fm againft the firft table, and fo among the great evils; and the teaching and propagating of error, is a fin againfl the fecond table, becaufe it hazards the foul of our neighbour ; whereas violence in the hands hurts only his perfon or eflate. And 5//^/)', If we look to the rife oi error^ or whence it conies, we fhallfind it to be a fruit of the flefh. Gal. v. 19. and that which jflows from our corruption, and is therefore ranked with witchcraft, adultery, fornication, idolatry, hatred, variance, Is':. 6, If we look to the fcripture account pf it, and of the propagators of it, we fhall find that, 2 Cor. x-i. 13, they are c^W^d fa Ife apo/ilesj deceitful workers^ minijicrs of Satan^ not common fin-ners, transforming themfelves into the minifters ofChriJi^ and no marvel^ for Satan himfelf is transformed into an angel of light: For their work is to gather in fduls tq the devil, to hale them as in a net to him, to be his difciples. Or, 7. If we look to the efFedls that follow upon error, and the propagators of it, we fliall find them to be dreadful; for as it Is, 2 Pet. ii. i. Thef 4rcivj upon themfclves fwift defiri{6lion ; and chap, iii, 16. They wrejl^ or pervert the fcriptures to their own deJiruBion.* In ail thefc refpeds, error in judgment is as evil, if not worfe, than profanenefs in pradice, And if we look through the churches of Chrift, we jfiull find that there hath been more palpable havock, and deflruttion of fouls fince Anti^hrilt arofe, by his grofs errors, and damnable delufions, than hath readily been by fin in pradice, which men do not own and avouch, as they do. thefe delufions. Think therefore ferioufly on this, whoever would be pure as Chrifl is pure, fhould ftudy foundnefs in judgment, as well as tendcrnefs in pradice. And yet how many are readily

dily miftakea in this ? Who, if they meet with fome that can fpeak a few good words, and make pretences to a holy walk, though the fecond commandment be baffled and difgraced by them, and the name of God torn, and though the fourth command be made of none effect, or efteem, by them, it is thought but little of, all is covered with this, that they are good people, and of a tender' walk. But, O ! can they be good who abufe that wherein the name and image of God are moft tenderly concerned ? And will God account that to be holinefs agreeable to his law, that flights, depreciates, and vilifies the bed part of hi* law ? Let me therefore befeech you to hear me, and to join error with other fins, and look upon unfound-nefs in the truths of God, as a fruit of the flefli, and withal to look upon found knowledge in the mind, and the form of found words in the mouth, as being a duty that is called for from you, as well as other duties. We the rp.r.her take occafion to fpeak to this, becaufe the devil is feeking to turn men meer atheifts, Galllos as to the truth of God, to care for none of thefe things ; and to wear out the efteem of truth, fo as to make people look upon error, as if there were no hurt in it. It is fad that there is not more fearing at, and keeping diilance from the company of fuch, who only-give a parcel of good words, and mak§ flicws of ref-ped to piety. In this lukewarm time, there is need to guard againfl this temper, or rather diftemper ; and to look well that we halve not, nor divide the pattera and copy which God in his word hath fet before us; we fliould ftudy purity and tendernefs in our walk, and growth in found knowledge; and fhould wall^ humbly under the impreffion of our hazard. It is fad, indeed, when people are ill grounded, and yet fearce-ly difcern it. It feems to be a fifting time, and fome are already taken off their feet, who thought not fome months, or years fince to have carried it, in reference tp the tiuth, as they have don^, I; hath been God's

mercy

jS ISAIAH LIII. Verfc 9, lo. Serm. 36.

Kiercy to this place, that he hath hedged us about hitherto, at which the devil hath raged not a little. Be humbled, and have an eye to him that can keep his people, and can eftablilli them in the truth, and make them unblameable in holinefs till the coming of the Lord.

We come now to the loth verfe; and from the firft part of it, J>/ it plcafed the Lord to bruife bim^ be hath put him to grief; thefe three things arife clearly. I. That tKo* our Lord Jefus was mod innocent in his own perfon, yet he was put to exceeding fore trials and fliarp fulFerlngs. For i. He was bruifed^ to wit, like corn betwixt the upper and nether miiflones, or or like grapes in the wine-prefs; which refpedls not fo much his outward fufterings, tho* great (for a bone cf b'tm was not broken) as his inward foul-lufFerings, and the inward pretfures of wrath that were on his human foul. 2. He was put to grief was fore ftrait-ned, and in an agony; and thefe expreflions import fo much, * My foul is exceeding forrowful, even un-

* to death, my foul is fore troubled, and what fhall I ' fay V and, ' My God, my God, why haft thou for-

* faken me ?* The particulars of this grief were fpoken to before; and we ihewed in what refpecl he was fa humbled, and that he was moft fmlefs, and without the leaft carnal pafllon, under thofe expreflions, iu which the fenfe of grief vented itfelf moft in him. Only if it be here aiked, what is the reafon, why the prophet doth fo much infift, in pointing out Chrift's bufferings, and the extremity, of them, that fcarce almoft there is not one verfe, but he hath in it fome one or other new aggravation of them ; we conceive the reafon of it is, i. Becaufe there is nothing wherein the greatnefs of the love of God, and the kind-nefs of the Mediator's condefcending do appear more than in this; for the more he fuflered, the more the love of God fhincd, and his condefcendency appear-f ^d the more j thii being the great inllance, and d$.

monflratlve proof of the love of God, God fo lo^ccd the worlds thai be gave his only begotten Son^ as it is John iii, 16. O! manifold and vaftly comprehenfive/i> / what is unfokied in it, eternity will but fuffice fully to unfold it } and this being the great inftance of the Mediator's condefcendency, and of his commending his love to finners, Tbat iv/jile ivc were yet enemies^ he died for its ; as it is, Rom. v. the Lord loves to have this the fubject of our thoughts, that we may be led thereby to the foul-ravilhing, and fatisfying contemplation of love, and whence it came. 2. Becaufe there is not any one thing that lies nearer, or that b readily of greater concern to believers, than to be w^ell acquainted with Chrift's fnfferings, wherein the Lord would have his people fpiritually clear; and it is their concernment in a two-fold refped. i. As it is the ground of their peace; therefore be is called our peace and a propitiation \ for by being acquainted with Chrift's fufferings, believers have a folid ground for their faith, whereby they difcover accefs to peace with God, to pardon of fm, and juftification, the Mediator having undergone thefe fufferings for this end, 2. As it is the ground of their confolation, confidering that they have a fuffering Mediator, that hath paid the price that was due by them; even fuch an one that knows what it was to be bruifed with wrath, and is therefore very tender of, and compaf-fionate towards fouls, that are under accufations of confcience and apprehenfions of wrath. Thofe are fweet words which we have to this purpofe, 1 John ii. 1. If any man fin^ %ve have an Advocate with the Fa" iher^ Jefus Chrtjl the righteous^ who u the propitiation for our ftns^ who was content to fuiFer and fatisfy for them. O ! confider then what ye are doing, when ye read of his fufferings; for the very marrow of the gofpel, and the life of the confolation of the people of God lies here. 2. From thefe words, Tet it pleafed the Lord to bruife hinty he hath put him to grief Ob-

ferve.

fcrvt^ That the Lord Jehovah had the niain and principal hand, in all the fufferings of this innocent Mediator. It was not the Jews, nor the fcribes and Phaf^fees, nor Pilate, but it pleafed the Lord to bruife bim, and to put him to grief; as is clear, Acls iv. 27, 28. ' Herod and Pontius Piiate, the Gentiles and *- people of Ifrael were gathered together, to do what-

• ibever thy hand and thy counfel determined before

• to be done.' In all that they did, they were but doing that which was carved cut before, in the eternal counfel of God ; and therefore Peter fays, Atls ii. aj. ' Him being delivered by the determinate counfel

• and fore-knowledge of God, yc have taken, and by

• wicked hands have crucified and fiain. The Lord*s hand was fupreme in the matter, and we may gather the fupreme and fovereign influence of the Lord's hand, in thefe three refpecls, in Chrifl's futferings, I. In refped of his appointing them. It was conclu-jded in the counfel of God, what he fhould fuffer, uhat fhould be the price that Jehovah w^ould have, and the facrifice that he would accept of from his hand. 2. In refped of the ordering and over-ruling ©f his fufferings, when it came to the execution of his ancient decree. He who governs all the counfels, thoughts, and a6:ions of men, did in a fpecial manner govern and over-rule the fufferings of the Mediator. ThouE^h wicked men were folio win p[ their own defign, and v/cre (Hrred and a6led by the devil, who is faid to have put it into the heart of Judas to betray Chrift ; yet God had the ordering of all them U'ho fliould betray him, what death he (liould die, how he fliould be pierced, and yet not a bone of him broken. 3. In refpect of his having had a hand actively in them ; and as he was the chief party that purfued Chrift. It was he that was exacting the ele(fts debt of him ; therefore the Lord looks over Pilate and Herod to him, and fays to Pilate, Thou coiiJdeJi have no jpower over ?nCy except it were ^iven ihce from above ;

and

and to his Father he faid, Father^ take this cup from 7ne ; and, My God^ my God^ why hajl thou forfaken ?ne ? He was purfued as {landing Surety in our room ; in which it is faid, Rom. viii. He that/pared not his own Son: He fpared him not when he cried, but would have him drink off the cup ; and Zech. xiii. 7. Awake, 0 fword^ againjl my Jhepherd, and againjl the man that is my fellow^ fmite thejJoepherd. The meffage comes from him, and he gives the fword a charge, and orders it to fmite him. In all which refpeds it is faid, The Lord bruifed him^ and he hath put him to grief. It was this more than fword or nails, or fpear, or whip, that made him cry out; another, and a higher hand brought his finlefs foul to more bitter-* nefs, than all the fufferings he endured from men.

life. This leads us to vindicate the fovereign and holy providence of God, in that wherein men have a moll fmful hand, and are mod unexcufable. Though Judas that betrayed, and Pilate that condemned the innocent Son of God, aded mod fmfully; yet the Lord himfelf hath an adive over-ruling hand, in carrying on his own defign; and what Judas and Pilate, ■with other wicked men did, was fo far from being by guefs, that they were the executioners of his ancient decrees. And in this he is m.ofl pure and fpotlefs, in difcovcring and manifefling grace, holinefs and juf-tice, when men were ihewing their corruptions, impiety and injuflice moft. Therefore the holy providence of God mixeth no more as to any fmful participation with mens fm, in their finful and wicked adings, than the covenant of redemption mixed itfelf with the finfulnefs of them that crucified Chrift. Nay, this is a principal diamond in his crown, that he can not only govern all the natural fecond caufes that are in the world, in their feveral courfes and adings, and order them to his own glory, but even devils, and wicked men, and hypocrites, their moft corrupt and abominable actions j and make them infruftrably fub-

Vol. II. No. 6. F fervient

fervient to the promoting of his own holy ends and purpofes, and yet be free of their fm, for which they diall be accountable to him. And as it was no excufc to Judas or to Pilnte, that they did what before was decreed of God ; fo it Ihall be no excufc to any man ill a fmful courfe, that God hath a hand in every thing that comes to pafs, who yet is juft and holy in all. It may alfo (lay our hearts when tlie devil and his inflruments, are as it were, runi^ing mad, that they can do no more than what God permits, tiay fome way commiilioneth them to do. The devil could not fo much as touch one of Job's fheep, without leave afked and given. ' O the depth both of the knowledge, ' and of the wifdom of God ; how unfearchable are his ways, and his judgements paft finding out! 3, As we may fee here the concurrence of the perfons of the blefled Trinity, Father, Son, and Iloly-Ghoft; the concurrence of Jehovah with the Mediator, for carrying on the fame defign, the work of man's redemp-tion, (for it pleafed them all;) fo taking the Lord Jehovah eflentially, as the comprehending all the three perfons, we may.obferve, that the Lord is wtII pleafed with, and hath delight in profecuting the work of re* demption, though even to the bruifjng thefecond per-fon of the God-head, confidered as he became man and Mediator : not that he delio^hted in the fr.T. rings, as fuch, of his innocent Son, for he afflids not iviUing-ly^ the children of men ; but confidering the end, and the effects that were to follow, to wit, the feed that he fhould beget to eternal life, and the captives whom he was to redeem. In that refped:, it was not only not againft his will, but it pleafed him well, or as the word is in the New Teltament, // was his good piea^ fure^ alluding, as it is like to this of the prophet; hence, when Chrifl fpeaks of the work of redemption: He calleth it the Father s will and work ; the Father's %vill^ when he fays, / cajne not to do my own will^ but the will of him thcvt fcnt me ; The Father's work^ while

he

he fays, / havefinijldcd the work then govcft mc to do : i^nd here it is called his pleafure; for there was nothing without himfelf to move him to it; when he might have fuffered all fallen mankind to lie ftill in their forlorn condition, it pleafed him to give his Son, of his own good will, to redeem feveral of them.

ll/e. If we put thefe dodrines together, they afford us wonderful matter of confolation. i. That we have an able Saviour, that hath given a fufficient ranfoui for us, a price that cannot be overvalued. 2. A willing Mediator, that gave himfelf; no man took his life from him, but he laid it down of himfelf, and took it up again. 3. A willing Jehovah, contriving, and taking pleafure in contriving the redemption of elect fmners, through the death of his own Son. Which reproves, and gives check to the vronderful flrange miflakes that are often found with fome poor fouls concerning the way of peace; as fome will be ready to fay, O ! If Chrifi: were as willing to take me, as I am to take him ; as willing to welcome me, as I am to come to himii But is not this a proof of his wiilingnefs, that he was content to be brulfed, and put to grief about the work of our redemption ? O-thers have a fecret apprehenfion, that if God were as willing to receive and fave them, as Chrifi: is, they would have more confidence; but fays the prophet here, it -pleafed the father to briiife him: The Father firft contrived the plot of fmners redemption, (if we may fo fpeak) Jehovah thought it good. He loved the falvation of fmners fo well, that be was content to feem in a manner regardlefs of his own Son's cries and tears, for a time, to make way for performing that fatisfa<5lion that was due to juitice ; and he did this with good will, and pleafantly. We Paall not infill more on particular iifes. But is there, or can there be greater ground of confolation, than this ? Or is there any thing wanting here to complete the confolation? Is there not a well furnifhed Saviour commif-

F 2 fioned

i

fioned to give life to whom he will; who hath pur-chafed it, that he may give it ? and a willing, loving and condefcending God, willing to give his Son, and willing to accept of his death for a ranfom, and what would ye have more ? The party offended is willing to be in friendlhip with the offending party, and to give and accept of the fatisfadion : "What can temptation fay, or what ground is there for jealoufy to dif-cover itfelf here ? He thai did not /pare bis ozun Son, but willingly and freely gave him to death for us all^ how Jhall he not with him alfo freely give us all things ? as it is, Rom. viii. And if we were reconciled to God by the death cf his Son, when we were enemies^ Jhall we not much more be faved by his life ? as it is, Rom. v. 10. There is a great difproportion betwixt Chrift and other gifts, yea, and the gift of heaven itfelf. And fhall a poor finner have a fuffering Saviour given, and may he not alfo expecl pardon of fm, juftification, faith, repentance and admiffion to the kingdom? There is here good and ftrong ground of confolation, to them that will build on it. Let the Father, and Chrift's love to you be welcome in its offers, that his end in bringing many fons to glory, be not fruftrated by any of you, fo far as you can; though it cannot indeed be fruftrated. For the plcafure of the Lord Jhall prof per in his hand^ and he Jlmllfee the travel of hh foul^ and be fatisjled.

SER.

SERMON XXXVII.

Isaiah LIII. Ver/e 10.

Verfe 10.—When ihoujhalt make his foul an offering for fin, he jhall fee his feed, he fhall prolong his days, and the fleafure of the Lord Jhall profper in his hand.

CHRIST and his fufFerings have been a mod de-ii^htfome fubjea to be Ipoken and heard of, before ever he fuffered; and they fhould be to us no lefs now, but much more fo, even very glad tidmgs to hear, that ever the Son of God was made an offering

This verfe, as we hinted the lad day, doth fet forth Chrift's fufferings, in thefe three refpeds, that the defign of God in bruifing the innocent Lamb ot God might be the better underftood. i. They are holden forth in the rife from whence they came, or m the fountain whence they flowed, the good pkafure ot God. It pleafed the Lord to bruife him, to put htm to ^rief. Which the prophet marks, i. To (hew that all the good that comes by Chrift to fmners is from the Lord's own bofom. It was concluded, and contrived there, and that with delight, there bemg no conftraint or neceffity on the Lord to give his Son, or to provide him to be a Surety for finners; but it was his own good pleafure to do fo. 2. To (hew the con^ currence of all the perfons of the Trinity in promoting this work of the redemption of Tinners; which was executed by the Son the Mediator, to (hew, that the love of the Son in giving his life, is no greater tnan ^ the

the love of the Father, in contriving and accepting of it for a ranfoni, there being naturally in the hearers of thegofpel this prejudice, that the Father is more rigid, and lefs loving than the Son ; but confidering, that it was the Father, Son and Spirit that contrived ChriR*s fulYerings; that the Son's luiFerings were the produ£l: and confequent of this contrivance, it removeth this corrupt imagination, and prejudice, and flieweth, that there is no place for it. It doth alfo contribute notably to our engagement to God, to be thoroughly per-fuaded of the Lord\s good pleufure in the fufferings of the Mediator, as well as in the willingnefs of the Mediator to fuffcr ; he having performed the will of the Father in the loweft fteps of his humiliation. 2. They are, exprefl, and holden forth in their nature and end, they were to be an ojfering for fin ; and this follows well on the former verfe, becaufe it might be faid, how could he, that had no violence in his hands^ nor guile in his mouth, be brought fo low ? He hath anfwer-t-d in.part, by faying. It picafed the Father to brufe him, and to put him to grief But becaufe that does not io fully obviate, and anfwer the objedlion ; he an-fvvers further, that there was a notable good end in it; though he had no lin in himfelf, nor are we to look on his fufierings, as for any fin in him, yet we are to look upon them as a fatisfaclion to juiHce for the fins of others, even as the bullocks, Iambs, and rams, and the fcape-goat, were not ilain for their own Tins, for they were not capable of fin, yet they were fome way typical oiTerings, and fatisfa^lions for fin, ii\ the room of others for whom they were oMered ; fo our Lortl Jefus is the proper ofiering, and facrifice for the fins of his eled: people ; and his futiei ings are fo to be looked on by us, and this is the fcope. But to clear the words a little more fully, there are diller-ent readings of them, as they are fet down here in the text, and on the margin. Here it is, When thoupalt make his foul an ojj'ering for fin ; on the margin it is,

zvhen

li'ben his foul Jhall make an offering for fin > The reafon of the diverfity is, becaufe the fame word in the original, which fignifies the fecond perfon mafculine, ihou\ meaning the Father, fignifies the third perfou feminine, his foul fall make if elf: But on the whole, whether we apply it to the Father, cr to Chrifi:, both anfwer the fame end ; it feems to do as well to apply it to Chrift ; the former v/ords having fet forth God*s concurrence, and good pleafure to the work; thefe fet forth the Mediator's willingnefs ; as in the laft verfe, it is faid, that he poured out his foul unto deaths and properly Chrift: is the prieft that offered up him-felf; yet we fay there is no difference as to the fcope, the will of the Father, and of the Mediator, in the work of redemption, being both one ; though, as we faid, we incline to look on them, as relating to Chrift* 2. Offering for fin in the original fignifies^//!; fo that the words are, when thou /halt make his fold fin, the word being ordinarily ufed in the Old Teftament, and thence borrowed in the New, to fignify, a fin-off^ering, as Exod. xxix. 14. and Levit. iv, v. and vi. chapters, where the fm-ofFering is appointed, it is the fame word that is here, intimating that the fin-offering v/as defigned to bear their fms. They foall lay their hands on the fin, or fin-ofFering, becaufe the fa-crificed beaft was typically to have the peoples fins imputed to it, though properly no man's fin is imputed to any, but to Chrift. This is alfo clear, if we compare Pfal. xl. 6. with Heb. x. 5, 6. that which in the pfalm is rendered fin-offering, in the original is fin; but the apoftle, Heb. x. hath itfacrificeforfin: And it is the fame word which he hath, z Cor. v. ult. He ivas made fin for us, that is, an offering for fm ; by which we may fee the unwarrantablenefs of fome mens accounting Chrift to be formally a finner, becaufe he is called fin, and becaufe our fin is faid to be laid on him, which in fcripture phrafe, is as much as his being a facrifice for fin in the room of fmners.

3. His

3. His foul mzy be taken either fimply, for be JJ:aIl he an offering for fin^ the foul being often taken for the whole perfon ; or it may be taken more properly, to relate to his fulferings, called the travel of his foul, verfe if. however it is the perfon, the man Chrifl:, foul and body, that is the facrifice ; and more efpeci-ally his foul as the wrath of God was on^t; and when he fullered, his foul did undergo that wrath, as well as his back was given to the fmiter, and his cheeks to them that plucked off the hair.

4. There are two words further, which we would hint at in the expofition, for clearing of Chrifl's being called an offering for fin, i. We would put a difference between the offerings and facrifices which were for fin under the law, and this offering, which is applied to Chrift. The apoftle fays, Heb. x. That it luas impoffihle^ that the blood of bullocks^ and of goats could take aivayfin. They were not properly fm-offer-ings, but as they were types of that offering which was to come; and fo when Chrifl: is called an offering, he is diftinguifhed from all the offerings that were offered before him, by priefts on earth, in this, that his offering or facrifice takes away fm, by virtue of itfelf, according to the covenant; but thefe offerings of thofe priells that were under the law, (as is clear, Heb. ix. 13.) took not away fm by themfelves, but only fo far as Chrift who was typified by them Avas made ufe of; and from this we may fee it clear, 1. That it was by the blood of Chrift, that the fathers under the law had their fms pardoned, and that the pardon of lin was to them an effect of this offering, as well as unto us. 2. That all thofe facrifices and offerings under the law, were types of this one offering ; and not the anniverfary facrifice only, which was offered once a year by the high-prieft; which we the rather hint at, becaufe both thefe are by Socinus, that enemy of Chrifl's fatisfadion, controverted, he aiming thereby to draw fouls from depending on this

offering.

offering. 2. "What we Ipeak of Chrill's facrifice, relates to that which he performed on earth. Though he be yet a prieft^ and lives for ever to make mterce/Jio?i for us^ yet this oifering refpects that which he oiiercd while he was here in the world, and efpecialiy that: which he offered on the crofs, as it is faid, Eph. v, 2, ^ P hath loved us, and given himfclf io-x us, an offering and facrifice to God for a fweet fmeliing fa-' vour;' and Heb. x. i2. ^ This man after he had

* offered one facrifice for fins, for ever fat down oil

* the right hand of God;' and by his facrifice once offered up before, he went into the mofl holy: He hath perfeded for ever them that are fandifed ; which is aho a truth controverted by that fame enemy Soci-nus; the clearing of it ferves, not only to open the meaning of chls place, but to let us fee the efficacy of Chrift's fufferings, and tht; nature of them, that, in them, his offering, as it brings pardon of fin, and peace with God"^ does principally confifl. So then the meaning of the place is in fhort, that though our Lord Jefus had no fin, yet it pleafed God in his coun-fel, to appoint him to faffer; and that his fufferings fliould be an offering for the fins of others.

More particularly, if it be afked, what is meant by this, a7i offering for fm ; we fhall clear it from the type. And 1. It is here fuppofed, that there is fin on the perfon, and that wrath due for fin is to be removed. 2. It is fuppofed, that there is an ability in the perfon to remove the fin, and yet a neceffity to have it removed, or ^Mt he mufl fuffer. 3. There is fuppofed the intervening, or coming of fomething in the place of that perfon that is guilty of fin, and liable to wrath., 4. There is fuppofed the acceptation of that which interveneth by God, the party offended ; and fo it prefuppofeth a covenant, whereby the Lord hath condefcended to accept of that offering. Take it in the fin-offering goat, the fcape-goat, I.evit xvi. a lively type of Chriit, when he is brought into the

Vol. 11. No. 6. G congregation.

so ISAIAH LIII. Verfe lo. Serm. 37.

congrej^ation. i. The prieft muft put his hands upon him, and confefs the fins and tranfgreflions of the people over him, which fignified their acknowledgement of their fins, and a liablenefs to fuffering, becaufe of them. 2. It fuppofed their propofing of that goat, as a facritice to bear their fms, and to take them on him : Therefore it was faid, The priejls JImll put the iniquities of the people upon him. 3. The one of thefe goats was to be fent away into the wildernefs, and the other was to be killed ; and generally all the fm-offerings were to be killed : So that no remllTion of fms was without blood, and they came in the room of the Tinners, bearing as it were their fm and their punifliment. And 4. It is to be an atonement^ to wir, a typical atonement: By this means the people were to have aceefs to ecclefiaftical privileges; but they could not purify the confcience, except Chrifl: was made ufe of, who was the true atonement then, as he is now ftill for fin ; and by virtue of his facrifice according to the covenant, they were to expect for the pardon of the fins borne by him.

"We come now to obferve fome things from the words. And i. It is fuppofed here, that even the clecl, and confequently all others, are by their fin liable to God's judgment, and obnoxious to his VvTath ? there were no need of a fin-oH'ering, if this were not. The name th?t Chrift has here, fuppofes that there was fin, and that there was wrath for fin lying at the door of all men. Since man fell, and brake God's command, all men are before God like Ifaac, lying before his father, ready to be killed, his father having his hand llretched out with the knife, ready to take away his life. And our Lord Jefus is as the ram that was caught in the. thicket of thorns, whereby elecl finners are freed, and himfelf made the facrilice that was provided in their room and place* Thus in the name that our Lord Jefus bears, we have holdcn fcrth to us, the condition that all of us are in

by

by nature, if Chrift interpofe not to take the ftroke off us on himlelf, laying himfelf open to the ftroke of juftice for fin : To clear it, confider thefe three things, which will hold out, what this ftate of ours is. 1. The natural finfulnefs, and guilt that men are-l}^-ing under, which makes them naked, and to be as that wretched infant, (fpoken of, Ezek. 16.) lying in their blood, caft forth into the open field, to the loathing of their perfons. This makes God and them to be at variance, and lays them open to the ftroke of juftice. 2. Confider the interveening of the law of God, that threatens the curfe on fm wherever it is, and pronounces this fentence, that ' the wages of fin

* is death,' and fays to the finner, as it is faid to Cain, ^ If thou fin, death lies at thy door ;' and in this fenfe, fmners are not only like to malefat3:ors, taken and apprehended, but like to fuch when fentenced to death ; therefore John iii. iS. ' He that believes not,

* is condemned already. 3. Confider that men in their natural ftate, v/ho have broken the covenant of works, have juftice fome way purfuing them, to the executing of the fentence, which God in his lavv^ pronounced againft them ; and they are as thofe (liedders of blood before they fled into the city of refuge, having the avenger of b^ood follov.'ing hard at their heels; in which fenfe, John iii. 36. it is faid, ' He that be-

* lieves not, the wrath of God abides on him.' There is im actual appointment, or ordination of the curfe added to the law's fentence, till by Chrift it be removed -, and this is in fome fort holding himfaft, and taking him as it were by the throat. By the firft of thefe man is found guilty, and liable to judgment; by the fecond, he is fentenced; b\it by the third, the fentence ftands over his'head, ready to be executed, and befpeaks him thus, thou art curfed, therefore thou art a dead man.

Soberly think upon this, and m.ake thefe ufes of it, X. See here the condition of all men by nature, and

G 2 your

your owTi in particular, a very terrible and dreadful condition, wherein they are like men lying bound to b£ a facrifice to the wrath of God, the Lord's hand being Itretched out, to lay on the llroke, and the wrath of God abiding on them. Do ye indeed believe this to be your (late and condition, till application be made of Chriit's facrlfice, and till there be a laying of your fm on him by faith, that ever till then ye are liable to the law*s fentence, and that the curfe and wrath of God abideth on you ? And yet this is the Ifate and condition of all the children of Adam, that have not had Jefus Chrifl put in their room. It was typical, if the people did not bring an offering, as was prefcrib-ed, their fm remained in them ; but it is real here, fm and wrath remain here, where Chrifl is not made ufe of by faith.

The 2d uie is, for expoflularion with you, that are dill in nature, (and 1 wiHi there were fewer of you in this cafe to be fp'okeii to than indeed there is.) How comes it to pais, when this is your condition by nature, that ye are fo fecure, and that ye have little or no apprehennons at all of the wrath of God, and of the hazard of your immortal fouls ? Ah ! are there none inch here, that apprtrhend iheir hazard ? Were ye ever under ic ? And if fo, how have ye been delivered out of it ? Or who i^ come in your room ? Do ye think it nothing to live in fin, and to have the wrath and curfe of Gi>d abiding on you ? There I'.re many of you who are fleeping found now, and that difdain to take notice of the rebukes of confcience ; but as Solomon fpeaks of the man that was fleeping on the fop of the mad, and fo complaining of that, and of them that deceived hitn ; fo fliall it be with you, that can lie flill fecurely fleeping in fin, and that put by one day after another, and do not make ufe of this facrifice. All that the gofpel aims at is this, that ye iliould endeavour to have the enmity removed, and that the quarrel that is betwixt God and you may not

be

be continued and kept up ; efpecially, feeing there is a way laid down how to have your debt fatisfied for ; which if ye neglecl,' what will ye do when your day is gone ? Are there not many dying daily ; and is there not a day of reckoning coming, when the (Iroke that is hanging over your head will fall ? And feeing it is fo, why do ye lie flill, and defpife Jefus Chrift ? If it were believed what dreadful wrath is abiding many whereof your fenfleffnefs and fecurity is a part; if you did confider what a terror it will waken in your con-fciences one day, ye would certainly think it good news to have the fufferings of Chrift fpoken of, and the benefit of them offered unto you.

The 3<i ufe is, to ftir up linners to thankfulnefs, efpecially fuch of you as are bleft with effectual counfcl, to make the right ufe of this facrifice : O ! confider how much ye are obliged to God, and to Chrift the Mediator. The preaching of the gofpel is now thought ^

little of, and is taftelefs to many: But did ye know what is your ftate and condition by nature, how near ye are to hell, and how near the curfe' and wrath are unto you, even ready to take ycu, to tear and devour you, the Mediator's, interpofiiv;]^ to fatisfy for you, would make him more lovely to you ; and you that have got an intereft in him fecured, ihould think your-felves much, unfpeakably much in his'«dcbt. Hiis- %% was the condition that grace found you in, even liable to the ftroke of God's drawn fword of juflice; and our Lord Jefus on the one fide fteppcd in, and fiiid, hold. Lord, let that be on me, and let them go free ; and upon the other fide, there was God'$ good plea-fure, condefcending to accept of his offer ; and faying, Awake, 0 fivo} d I and finite the Shepherd^ and/pare the JJoeep : What oblig'ation fhould this lay upon you, to love and be thankful to God, and to the Mediator, who interpofed to keep the ftroke off you? 1 fay off you who are fmners, and apprehenfive of wrath : this b Chrift's offer, and if ye be iSed to him for refuge,

it

it is an evidence that he hath freed you of your debt, and purchafed an abfolution for you, And there is no condemnalion to yoit^ as it is, Rom. viii. i. whereas before ye were in a manner condemned already. But the truth is, our Lord Jefus is undervalued, not only ?>y them that do not apprehend their hazard, and fo do not make ufe of him ; but alfo in a great meafure by them that do apprehend it, in fo far as they give \^^ay to unbelief, and dare fcarcely trufl: to his facri-fice.

The id and next thing implied here, is, that tho' men be naturally under fin, and obnoxious to the ivrath and curfe of God, by reafon of fm, yet there is nothing that can take away that fm, and free them from wrath, but Chrift Jefus his oflering up of himfelf a facrifice for (\xi. Therefore he is fo made the offering for fm here, as it is exciufive of all other things; nothing elfe could do it, as it is, Heb. x. 14. lie by one offering hath perfected for ever thofe who are fancii-fed. The blood of bulls and of goats could not take away fm, neither is there^ as it is, AQs fv. 12. any other name under heaven given to finners whereby they canbe faved^ but the name of Jefus, I fhall not fpeak here of the nature of Chriit's offering and facrifice; but fure, though all men be under fin, and wrath by nature, therl* is no other v/ay to remove it, except by this facrifice : Thoufands of rams, (as it is, Micah vi,^ 7.) and ten thoufand rivers of oil, the firft-born of the body will not take away the fm of the foul; ChrifPs offering up of himfelf, \\\ God's account is t\\L^. only fm-offering, for the removing of fm and wrath from finners. Is it needful to prove this ? We wifli it "were not; but the truth is, it is hardly believed by men and women. Confider therefore fliortly thefe three things, and 3'e will hnd it true, i. The certainty and exadnefs of the curfe that follows fm, as we may fee, Gal. iii. jo. Cur fed is every one that continu-eth not in all ihlr^gs written in the book of the law to do

them.

ibe?n. Whatever may be faid of God's abfolute fove-reignty, whereof we will not now fpeak; God hath fo ordered his covenant, and revealed his will in his word, \h2X.tbe fold that ftns JJyall die^ if a facrifice be not put in its room. 2. Confider the ineffedualnefs of all other things to fatisfy juftice, though we fhould multiply offerings ; what cares God for thefe ? All the bcqfts on the mountains arc his^ he delights not in the blood of bulls and goats, as it is, Pfal. 1. thoufands of rams, and ten thoufand rivers of oil are reje6led. Whether we look to penances, (whereof fome fooliih-iy talk,) what can thefe do to God ? Or whether we look to mens external performances of holy duties, or to their inw^ard convictions, quarrellings with, and mournings for fm ; there is no fuitable value in thefe things, to interpofe betwixt them and God's wrath., fuppofmg that man after the fall could perform duties without fm; therefore the apoftle, Heb. x. fays that it was iinpoffihle that the blood of bidlocks, and goats, coidd take awayftn. There is no fuitablenefs nor pro-portionablenefs betwixt the blood of a beaff, and the foul of a fmner ; far lefs betwixt it and the majefty of God that is wronged by fin ; wherefore when the fuf-ferings of a fmner are lengthened to twenty thoufand millions of years in hell, the julfice of God is never fatis(ied, nor ever will be to the full; what then caB other things do ? 3. There is no other thing that hath a promife made, or annexed to it, nor is there any other mean laid down, for the removal of fm and wrath, but Chrift offering himfelf up a fin-offering, I know fome are ready to think, that though there be no worth in the thing, or duty; yet God of his free grace will accept of it. But is there a promife of God's accepting any other thing for a fatisfadion for fm, or for the removal of wrath, but Chriff's facrifice alone ? And will or can people expetl that for vv-hich they have no promife ? The fcripture is plain and peremptory in this, as namely Afis iv. 14. There is no

other

S6 ISA lAH LIII. Verfe lo. Serm. 37,

other name under heaven^ whereby a finner can be favedy but by the name of Jefus, He is the door^ John x. ,The 'way^ the truths and the life^ John xiv. The promifes are fea and ajiien in him^ 2 Cor. i. there is a greater neccility to know this, though a common truth, thaa people think of. And for ufe^ it aims at thefe two, I. Upon the one fide, to cry down all befide, that pretends to fatisfy God, or to make a fmner acceptable to him; prayer is no fm-offering; repentance, convictions, a blamclefs life, c:fr. are no fin-ofFerinr;s; thefe things are empty, and infigniiicant, as to the juitification of a fmner, or the obtaining of his pardon. 2. Upon the other fide, it points out the abfo-lute neceflity of making ufe of Chrifl's facrifice, and of the betaking ourfelves to it, for the fatisfying of God's juflice ; if there be a neceflity of the pardon of iin, and of the removing of wrath, there is then fure a necellity of clofing with Chrift, and his facrifice.

The iji of thefe ufes fpeaks to two forts of perfons, with whom the word of God hath no weight, and who, in effed think to fatisfy God with nothing, i. A profane, gracelefs, fecure company, wlio, becaufe God keeps filence, are difpofed to think that he is like themfelves, and that he will never purfue a quarrel againft them ; much like to that man fpoken of, Deut. xxix. 18, 19. Who fays in his heart he Jhall have peace^ though he walk in the imagination of his own hearty adding drunkenncfs to thirfL We have a generation of this fort among us, who flight all threatnings, as for them, (O! that God would be gracioufly pleafed to make a change on them ; or, if that may not be, that he would rid us of them ?) who will needs live fenfu-ally, and as they lift, who will needs fpeak, and do as they ])leafe, and will not be controlled ; and yet at once will boldly and confidently aflert their hope of heaven, as if they had never been fmners. Whence comes this ? Even from their fuppofing, that there is another way to heaven than God hath appointed ; they

think

think they may be faved, though they never betake themfelves to Chrift for union with him. But whether Ihall their fentence or God's fland ? There is a day coming when ye fhall know. Ye fay, ye fliall have peace j but God fays. No. Why fo ? Becaufe ye never knew what it was to make ufe of Chrift; ye had never fo much as a form, nor any the lead relifli of religion, but were and are ftill as fenfelefs as tha flones in the wall; what do ye think will become of you ? God urges as it were, the offers of Chrift upon you, and ye ftill flight him. He tells you, that there is a neceffity of union with him, elfe ye fhall never fee-heaven 5 and yet notwithftanding how many continue ftill at a diltance from him, and yet will needs hope for heaven ; but alas ! it will not be {o with you ; either think on the right way, which is by putting Chrift in your room, and laying religion to the heart in good earneft; or dream not of coming to heaven. A 2d fort are they, who are not altogether fo profane as the otherSj but will condemn them, (as indeed the practice of many is loathfome) they will, it may be, prav in their families, and will not be drunk^ neither will they fvvear, or lie, and they will walk blamelefly ; and upon thefe grounds they promife heaven to themfelves very confidently ; and yet they come not, thro' the fenfe of their fniful and curfed ftate, by nature, to clofe with Chiift by faith, and to make ufe of his facrifice. Such err on the other hand. O! when ihall we attain this, not to negleft the ftudy of holi-nefs, and yet not to reft on it, to the prejudice of this one offering. This were a pra^ice fuitable to, and worthy of profefTors of the gofpel; to be ferioufly aiming at all duties of hclinefs that are called for j and yet to be building all their expectation and hope-J from God, on the facrifice of Chrifl alone, never coming to God without bringing it along with them, and looking through it to be accepted before him. There needs no more, and nothing elfe that we can. Vol. II. No. 6. H . bring

bring will avail, nor be received at our hand, if this be neglecled# The Lord himfeli teach us this way*

SERMON XXXVIIL

IsAiAlt Lin. Veffe to.

Verfe 10,-^When ihou jkalt make his foul an offering for fin^ he Jhall fee his fecd^ he foall prolong his days^ and the pleafure of the Lord foall profper in his hand*

WHATEVER the men of the world think of it^^ it is not an eafy matter to have the juflice of God fatisfied for fin, and fo have the wrath and curfe that men, by fm, have dravi'n on themfelves removed. Offerings of bullocks, and goats, thoufands of rams, and ten thoufand rivers of oil, will not do it* The redemption of the foul is io precious, that it ceafeth for ever that way, and by all fuch means. Therefore the Lord in his wifdom hath found out the" meafts, and in his grace and love hath condefcended, that his oxvn dear Son^ his Fellow, fhall, as a Lamb without fpot, be a fm-ollering, to take avv^ay the fms of his eled world. And this is the great confideration by which we fliould underdand the death of Chrifl, as making himfclf therein an oiTering for {\i\, and in-terpofing himfclf to fatisfy divine julbce, that forgive-ncfs might be made good to us.

The do^rinc which we propofcd to be fpoken to,-the lad day, was this, That Jefus Chrifl is the only fm-oflering, by which fm can be taken away, and God fo fatisfied, as to forbear the punifhment of the fmncr, and to admit him to peace and fricndfiiip with

hinu

hi n. If we fhould enumerate, all things imaginable, and invent ways and means without number to remove fm, or to make a fmner's peace with God, there is no other means but this that will do it. As we have it, Heb. X. Chriil Jefus by bis once offering up of hiiiu Jeff, perfeds for ever tbofe who are fanBiJied; and Acts iv. There is no other name under heaven^ where^ by finners can be faved^ hut the name of Jefus,

The life is, To commend and demonftrate to us all, the necelTity of making ufe of this one offering of Chrid. If he be the one offering to take away fin, and if no other will be accepted, then there is a ne-c^fTity, that he in his offering of himfelf be made ufc of: If all be under fm, and if by the law, lin and death be knit infeparably together (as it is faid the wages of fin is death) and if freedom from fin and wrath, and peace with God, be neceiTary ; then there is a necelTity, that finners be ferious in this matter, to have a title to, and interell in this one offering, and facrifice of Chrid.

In the profecuting of the ufe, we (liali fpeak a little to thefe four things, i. To fome grounds or rea-fons, to Oiew the neceffity of finners relying on Chrid's facrifice or offering. 2. To this, what ic is to make ufe of this offering. 3. We fhall give a word of ad-vertifement, as to fome miflakes that are about it, 4. We ffiall give fome ditlinguifliing characters, or evidences, of a perfon that is making right ufe of this offering for obtaining of pardon, and for making of' this peace with God.

For xh^ firjl^ That is, the reafons to evince the neceffuy of it; the firft of them is, that which we hinted at jufl: now, If men were not lying under fin, and obnoxious to wrath, and if there were any other fin-offering, or any other way or mean to efcape the curfe and ' wrath of God .due for fin, there were no fuch neceffity, but feeing that all men are under fin, and under the curfe of God and his wrath, becaufe

H % of

of it, and feeing there is no other thing that can take away fin, then there is an abfolute necclTity ferioiiily to make ufe of, and to have an intereft in this fin-offering, 2il/v, Confider that the greatefl part of men in the world, and even of them that hear this gofpel, do not indeed make ufe of this offering, tho' they be fome way under the convidlion that they are finners, and that this is the only fin-offering to take away fin, and we fuppofe, if ye were all put to it, ye would not deny, but ye are finners, and that nothing can take away fin, but ChriiPs offering up of himfelf as a facrifice to fatisfy juftice. I'ho' fome be thus grofly ignorant, that they will fpeak of fomewhat elfe, yet generally thofe that own and maintain the truth of the gofpel, are under a conviction that nothing can take away fin ; and yet even among th^fe, there are many that never make ufe of Chrift, and of his facrifice to take away their fins, to have wrath removed, and their peace made with God. There were many Jews, who by the daily facrifices, which typed forth this one offering of Chrifl, were taught that there was no other way to come by pardon and peace with God, but by their trufling to it; and yet the mod part of them, in going about thefe facrifices, were flighters of this one facrifice ; therefore the apoftle fays of them, Rom. X. 13. T^hat being ignorant of Goers rightcoufncfs^ tbcy ivent about to efiablijh their ozvn righteovfncfs^ and did not fitbmit themfelvcs unto the rigbteoufnefs of God. It is as certain, that many that hear this gofpel, and profefs Chriff to be the only fin-offering, will be dif-owned by him on this account; therefore many are brought in, faying, Luke xiii. did lue not hear thee preach in our Jireets^ have we not eaten and drunken in thy prcfcnce? To whom he fhall fay, Depart fro7n ?ne^ I never knew yoUy ye w>orkers of iniquity ; becaufe, as }f he had faid, whatever ye profeffed, ye never made peace with God, through and by me ; and what is the Veafon, I pray, that fo many pcrilh under the gofpel,

wha

Serm. 38. IS J lA H UlL Verfe lo. €f

who in word acknowledge this one offering, and that it is it only which takes away fin; but becaufe that notwithflanding of that convidion, and acknowledgement, they never brought adually to make ufe of Chrift, and of this his facrifice, and offering; and if ye think and acknowledge, that there many that go to hell, that have the knowledge and convidion of this truth, ye muff alfo grant, that it is becaufe they make not confcience to make ufe of it. 3. Confider, that though there be many of the hearers of the gof-pel, who do not reft on Chrift, yet it is very hard to convince any of them, that they are ready to flight Chrift's facrifice : I am fure that both the former will be granted. 1. That nothing but Chrift's facrihcc can fatisfy juftice ; 2. That many do not reft on it, and fo periih, but if we come to the 3. Scarcely fliall we find one that will grant (except it be a tender body) that they make not ufe of him; they will eafily be convinced, that adultery is a iin, and that they are guilty of it, if they be fo indeed, that drunkennefs and fabbath-breaking are fms, yet poffibly, (which h more) that wandering of the mind in duties^ of wor-fnip is a fm, and that they are guilty of the fm of not making ufe of Chrift, and of his facriftce ; nay, they are fo puft up with a good opimon of themfelves, that thev will laugh at fuch a challenge; and hence it is, that fo few make ufe of Chrift's facrihce, and of his righteoufnefs, becaufe fo few are convinced, that they believe not on him ; therefore, when the Spirit comes, John xvi. It is faid, that be Jhall convince the world of fin, not becaufe they did whore, drink, fwear, &c. Though conviaions for thefe fms will not be wanting ; but beccw/e they believed not in CbriJL And hence it is, Luke xiii. 25. that thefe will not take Chrift's tirft an-fwer, I k?20%v you not; what (as if they li\id) knoweft thou not us ? We have eaten and drunken in thy prefence^ we have profeffed faith in thee, and our hope to have heaven by thy righteoufnefs; and yet he fnall anfwer

them

€^^ fSJ IA H LIII. Ver/e i o. Serm. 38.

them again exa^ly, depart from me^ 1 knozv you not ; not that there will be much to do, or any great difficulty to convince people in that day, or any room to debate the bufmefs; but he tells us by this, that many die in this delufion. And if it be a thing that people are fo hardly convinced of, have they not need to be feriouily felicitous, that they be not deceived and difappointed ? 4. Confid<-r how fad the difappoint-ment will be to Tinners one day, when they fhall be brought to acknowledge, that they knew that there \vas no other name given whereby fmners could le faved, but the name of Jefus, and yet that they flighted and rejeded him. Ye that never ferioufly minded counting and reckoning with God, do ye think on this; and that the paffing of the fentence will be upon this ground, to wit, whether ye have fted to Jefus Chrift, and made ufe of his facriuce or not? Will it not be a fad difappointment, to meet with a doleful depart frora me^ on this ground, becaufe there was fome conviction, that this was the only facrifice and iln-offering that takes aw^ay fin, and yet it v*^as not made ufe of, nor made the ground of your peace with God?

But to the idy What is it then to make ufe of this oiToring ? I know no better way than to explain it from the typical facrinces, that were under the law; and we may underftand it in thefe three: i. It implies a thorough conviction of people's liablenefs to the juflice of God for fin, and an uner inability in oiirfelves, and utter empttnefs and impotency in all other means to fatisfy for fin. Thus they that brought the facrifice to the prieit, laid their hand on the head of the beail, by which they acknowledged, that death was due unto them. So then to have a lively fenfe of x\i(t due defert of fin, that is, to have the fentence of death carried about in our bofom, to have a thorough conviction of the emptlnefs of all other means of relief, is requifite to the right improvement of Chriirs oticr-

ing. 2. It Implies this. That there be a refpect had to'the inftitution and ordinance of God, appointing this facrifice to be the mean of the redemption of fm-ners. Therefore in thofe facrifices that were oifered for fin, there was a refpe*Et had to God's covenant; wherein were not only promifes relating to external cleaning, and to admiifion to church-privileges; but promifes alfo, relating to inward cleanfing, and to the pardon of fin, which was the great end of thofe facrifices ; and the looking to the inftitction of this facrifice, is the ground that leads us to know the end of Chriili's fuiterings, and is a warrant for our faith, in the.improving thereof; being the only facrifice that expiates fin, and holds off wrath, and if thefe two things be not carried with us in the ufe of this facrifice, to wit, the convidion of fin and the liablenefs to wrath, and God's inflitution and .appointment of this facrifice, to take away fin, and to avert wrath; our ufing of it is but wilLworfhip. 3. It implies this, that ■when the finner is walking under the {tvS& of his fin^ and the emptinefs and ineffeclualnefs of all other things, to remove fin and wrath, (as David hath it, Pfal. li. 16. Thou defirejl not facrifice^ ihou delight eft not in bumf'offerings^ J there mufc be a looking to the' worth of Chrift, and of his facrifice, that is appointed to take away fin, and preferve from wrath ; and the fold's actual applying of his offering to itfelf; as v/e may fee, in the iv, v, vi, and xvi chapters of Leviticus, where there are feveral facrifices appointed to be offered for feveral fins, and particularly that of the fcape-goat^ on the head whereof, the prieft, for the people, was to lay his hands: In which v/as implied, not only their acknowledgment of fin, and of their de-ferving death; and of God's appointment of that to be a typical offering for the typical taking away of fin; but thefe two things further were implied : ift^ That they did take the burden of their fins, which neither they themfeives, nor any other could bear,

and

and laid it on Chrifi:; when juftice did purfae them for their debt, to fpeak fo, they drew a bill on Chrift, as their Surety, to anfwer it; and as they did put the debt in his hand, to be paid by him, fo they trailed the concerns of their fouls to him, and to no other. So that when God was purfuing them for their debt 5 faying, as it were, I will have payment of you, or elfe you mufl die; they brought the facrifice to the pried, fo pleafe God typically with an eye to Chrilt, typified thereby; even fo for fmners, to make ufe of Chrifl's fullerings, is in the thorough conviction of fm, and of deferved wrath, to flie unto Jefus Chrift, and to put him in their room ; being content and defirous, that he be their cautioner, and undertake for them, and fatisfy for their debt; yea, putting him actually to it, to pay their debt, fo that they have no other anfwer to any challenge for fin but this, the cautioner that I have betaken myfelf to, and put in my room, will pay this debt and anfwer for it: The 2d a£l of faith, is this, when they have betaken themfelves to him, and to his facrifice, they acquiefce in, and reft upon it alone, for obtaining of the fentence of abfo-lutlon ; which was alfo implied in the people, their laying their hands by the prielf, on the head of the facrifice ; for as it is implied, their acknowledging^ that they could not pleafe, nor fatisfy God of themfelves, nor by any other way or means; fo it is implied, that according to God's covenant, they exped-ed his abfolving of them, becaufe of that facrifice ; and that, though they were defperate by themfelves-to fatisfy, yet they had faith in God's covenant, that the facrifice they ollered, would typically fatisfy him ; even fo the believer draws the conclufion from Chrill's facrifice, according to the terms of the covenant, that he hath ahfolution ; and reds on, and acquiefces in it; and this is called trujiit]^^ or confiding in Chrifi ; •when not only he caftcth himfelf on him, but hath confidence, that the bill which he hath drawn on him

will

"Will be anfwered by him, which is founded on the covenant; in which it is faid, of all that come unto me, I will put none away ; as it is, John vi. 37. Him that cometb to me^ I will in no wife caft out; and Zech, xiii. There is a fountain opened in the houfe of David for fin^ and for iincleannefs ; On which ground believers expe£i: the benefit of wafhing, on theit- performing of the conditiori of the covenant. And when David, Pfal. li. 7. prays, Furge me^ it holds forth the a6l of faith, drawing the bill onChrifl. And when he fays^ I fhall be clean^ and white as fnow^ it fliews his confident reding and acquiefcing in Chrift, for cleanfing. And this is the reafon, why fome exprefs faith, by cleaving to Chrift; others, by confident refling on him^ or by afTurance; and there may be a truth in both ; becaufe the one looks on faith according to the firfi act of cleaving to him 5 and the other underflands faith according to the other ad of affured refling on him^ or confiding in him^ and on, or in his facrifice offered up once for all. In a word, to truft to this oncei offering for fin, is fo to make life of him, as to put him in our room, and ourfelves fomeway in his room ; not to reckon wdth juflice; nay, not to dare as it were, to count with Chrid:, but leaving Chrift, if we may fo fpeak, to reckon with juftice. Let us hide ourfelves under him, who can count to the utmofl farthing; even as when God commanded Abraham to offer up his fon Ifaac, and when he was lifting his hand to Hay him, there came a voice from heaven, Abraham^ hold thy hand^ and a ram is provided, and Ifaac is loofed, and taken down from off the altar, and the ram is put in his ftead and place. So there is here a changing of rooms with Chrift, according io that fweeteft word, 1 Cor. v. ult. He was made fin for us, who knew no fin, that we who had no righte-* oufnefs, might be made the righteoufnefs of God in him,

3. If it be fo very difTicult, and yet fo abfolutely ne-cellary to make ufe of Chrift 5 and efpecially in his of-

VoL.'lI. No, 6, , i feiing

fenng up of himfelf, for the fms of his people ; there is ground here for warning and advertifement, to walk tenderly in this matter, that this facritice ben ot defpifed, that this offering be not neglected, as we would not have fin lying at our door. And here v^e fhall hint at three forts of perfons, \^ho may be counted defpifers and negleders of this otfering. The \Ji fort are thofe, who think to make their peace with Cod, without minding the neceffity of the intervening of any one betwixt him and them; and thefe go on fevera! grounds, and are of feveral forts, i. Some are utterly carelefs how their peace be made, or whether it be made or not; they hope for it, and think to come aJ it, but cannot give an account, whether they fliali come at it or not; and they are earelefs to know the way. 2. Others go upon their prefumption; they think God loves them, becaufe they love themfelves ^ and though they know they have fm, yet they think God will not be fo ill, as to reckon with them ; they think they are fure that God loves them, but they cannot give a ground for if. 5. Others think, God is merciful, and therefore they conclude that they fhall be pardoned; they cannot conceive God to be like man in his mercy, but to be far beyond him (as indeed he is rnfmitely in fome refpeO:) and therefore, becaufe when man is merciful, he fometimes feeks no fatisfac-tion, fo neither will God, chink they; not confider. ing, that though God be merciful, that yet he will not fhew mercy to the prejudice of his juftice, but will needs have it fatisfied ; fuch think on the matter at lead, that they fhouM have got m-ercy, though Chrifl had never died. It is true, if God had not been merciful, never a fmner had gotten mercy ; yet that i^ not the ground of his fliewing mercy, othertvife all the world might expecl mercy, for he is, and ever was gracious and merciful in himfelf; and therefore there mull be fome other ground and way for obtaining of pardon ; elfc it cannot be expeded, becaufe oi

th'.i*

the alone fimple and abftrad confideration of his mercy : And yet many will needs expect it on this ground, without refpeft to the Mediator's purchafe. A id fort, are they that take the legal way for making their peace with God: Not, as if they thought to appear before God without fin, and holy, as the covenant of works requireth: But if they fin, they will make a-mends ; and it is either fomething negative, that they have not done, or fomething pofitive, that they have done, or fome external qualifications^ that they relt upon. 1. Something negative, they have not been fo ill as other people, and if they go to hell, they think few will go to heaven; they have done wrong to none; and if they were about to die, they think, and it may be fay, that they will leave a good name behind them, on the account of their harmlefs walk; like that Pharifee, they can fay, Lord^ I thank thee^ I am not like other men^ nor like this publican^ I'hey are not drunkards, or oppreflbrs, they neither curfe nor fwear; and when they fee any profane perfons, they are puft up with a good opinion of themfelves, becaufe they are not as profane as they. Or 2. They will come a further length, and pofitively do many duties upon which they reft, and whereof they are ready to boaft, with that fame Pharifee, who vaunted, I fqfl twice a week, I give tithes of all I poffefs. If an duty be performed, or any good be done by them, they are ready to truft to it. But 3. and efpecially, if there be any inward work, as if there be any liberty, or motion of the alfedions in prayer, if there be at hearing the word, fome convictions Iharper at one time than at another, if there be any fort of repenting and fad-nefs for fm, '^ffc, Thefe they think, will do their turn. It is mod certain, and might be cleared, both from the word of God, and from experience, that many hundreds of profeiTors.dadi, and perifli on this ilumbling-block, Ifa. xlviii. 1, 2. where the Lord is fpeaking of a people, that made mention of bis namc^

I 2 and

gndfivare by him^ but not in truths nor in righteoiifnefs : Of whoni he fays, that they call and count tbemfelves of the holy city^ andjiay themfches upon the God of IfraeL And the ground of it is, their relting on external duties of failing and prayer, and the like : It is expectation of happinefs grounded on fome worthlefs performances that is the ruin of many civil and difcreet men, that are not grofly profane. A yl fort, do not aUo-eether defpife and negledChrift himfelf, but they de-fpife and negled his offering; as if they would in a manner make ufe of himfelf, but not of his facrifice, as Matt. xix. and Mark x. there is a man fpoken of, that comes to Chriff, would fain be at heaven; and ;ifks, Goad Majler^ %vhat foall I da that I may inherit eternal life ? and yet he was going on the grounds of his own righteoufnefa. This is exceeding fubtile and deceitful: And therefore ye fhould take the better notice of it, and how it is fallen Into. A man may come %o Chrifl, as God, for pardon of fin, (and fome think, though mofl ignorantly, and erroneoufly, that Chrifc the Son is more compailionate and ready to pardon than the Father) and may feek pardon from him ; but jiot for his fake, or on his account 5 for there is a difference betvvixt making Chriil, the objecl of our wor-ihip, and making ufe of him as Mediator. There are many that have prayed to Chrifl as God, and fought ])ardon of fin from him, who never prayed to obtain pardon, by virtue of his offering. People may alfo defire help from Chriftc, to enable them to do duties, that ihey may thereby work out the work of their own falvation, and be helped this way to make their peace with God, who do not ground the making of their peace with God on his oilering alone. Thefe things are exceeding frequent in peoples pra<!^Ice, who wIU pray to ChrKi: for fuch and fuch things, and yet not found their expedatlon of them upon his ofFcring, or his righteoufnefs. If we would make ufe of Chrifl'a offering, fingly and rightly, we would ^fchcw thcfp^ f»nd all other wrong ways.

4. It may be afked then, what are the evidences that may give a perfon fome clearnefs, that he is making ufe of Chrift's rightcoufnefs aright, and that it is not his own righteoufnefs, nor the making ufe of Chrift only as he is God that fuftains him, I anfwer, that this indeed is a myflery : and will require fearch-}ng, and watching to obferve our own condition : and inore things concur than one or two, to make a full difcovery of it: In fpeaking to this, as we defire to ftrengthen the prefumption of pone, fo we ihall labour to fhun the weakening of the faith of any found believer. There are then ihde ftx or/even differencing evidences, or charaaers of a perfon, that is making ufe of Chrift's offering, which difference him from others; and, i. One that truly makes ufe of Chrift's offering hath not only been brought to fee his need of it: yet he fees not, neither will take with the ten-dency, propenfenefs, and inclination of his heart, to reft upon fome other thing befide it: See this difte-rence in Paul, before and after converfaon, Phil. m. Before he was converted, he ftudied, as he thought, all the righteoufnefs of the law; and no doubt oitered facrifices, which implied the acknowledgment of Cm ; and he thought that all was well with him : Therefore he fays, touching the righteoufnefs of the law, he was biameJfs : and verfe 6. Thefe things that were gain ta 77ie, Or thefe things that I placed my righteoufneis in, I thought the more facrifices that I offered, I had no more to buy my peace by; he fees, that in ftudying of holinefs, he was feeking to make a ftock in him-felf: but after his converfion, he calls all thefe, as to leaning to them, or making them any ground of his peace with God, or of his juftification before him; he betakes himfelf only to Chrift's righteoufnefs, and and counts them to be but lofs ; 1 wouki think it a good evidence for folks, not only to fee the loofcnefs of their hearts in duly, and that to be a fin ; but to fee when it croes weirwiih them, the inclination of their ^ hearts

hearts ready to account that to be gain, and to reft upon it. There is fuch an humour and natural inclination in all; and it is a good fign when it is difco-vered, and becomes a burden, and the ground of a reproof; not only that they have fmned, in this and the other duty; but that they have gone a whoring after their performances, to the prejudice of their ef-teem of Chriil:, and of his righteouinefs : Before the law came^ laith Paul, Rom. vii. I was alive^ I thought I was fufficient to do my own bufmefs; but when the commandment camt\ fin revived^ and I died. There are many that will be convinced of lin in their performances of duties, that v/ill not be convinced of this fmful inclination, to put thefe in Chrift's room. A 2c/difference or evidence is this ; one that aims to make ufe of Chrift's oifering and righteoufnefs, not only their fins will be an exercife to them, how to get over them to Chriit, but it will be their exercife alfo, how to get over their graces, and duties to him. It will be an exercife to them, not only to have fuch a fm in their duty taken av^-ay, but how \o ^0,1 over the duty itfelf, that they ftumble not on it, to the prejudice of their trufting to Chriil; whereas another man, when his duties go well with him, it is eafy to him to be above them as he thinks, becaufe he refts fatistied with them. Paul, Phil. iii. fees not only while he was in nature, that he counted fomething gain befide Chrift ; but after converfion, he finds an inclination to it; and therefore in oppofition to this inclination, he doth with a doubtlcfi cry down all things, and count them but dung and lofs for the excellency of the knowledge of Chriil:, taking in his gracious adions, as well as others; for ihe words in the text, and contey.; tells \is, thcit he is rpc;>king of duties performed by him, even alter converfion; and that he found a necelhty to cafl: awav the good as well as the bad, in the points of jullitication ; as a man that is in a (iorm at fca, hath a greater rtluclancy to caft over board filks, fat-tins.

tins, and velvets, and other fuch fine things than thaS which is more bafe, and of lefs worth ; fo he found it more' difficult, and was put to fome harder exercife,, to be quit of his duties, that they Hiould not cleave to him, than to be rid of his fms. Is there any fach ex-ercife as this amongfl people here ? To be put to wred-ling with their duties, not as being angry at them as fuch, but how to get them, as it were, caft over board, to be jealous of any good in them, or done by them, that it prejudge not their eiteem of Chrift ; to be bufy in well doing all the day, and in the evening to coun£ all their doing but lofs ; and to renounce it utterly^ as to any puffing up by it, o-r as to the making of their peace with God thereby. A 3<r/eviderk:e is this, one that is fmcere in making ufe of Chrift's facrifice;, will be exercifed and difquieted, when his duty u done, till there be for acceptance a flaying and refling on Chrifl's righteoufnefs. There are two forts thas utterly fail and fall fhort here, i. Some that are content with fm, and make lies their refuge. 2. Others that are fatisfied with duty, if it go weH with them.^ and promife themfslves acceptance on that account alone, negleding Chrifl; but the believer hath, as i juft now faid, one exercife of faith, how to be rid of fm ; and another new exercife of it, how ta be freed from reding on duty, and how to be fmcerely engag» ed unto, and to red upon Chrid ; his mind is not quiet in all his duties till he come hither, even to be found in Chrid, not having his own righteoufnefs, but his. It is a good fign when people are not only exercifed to have i\ii mortified, and duties with them, but alfo to have their peace with God grounded on Chrid, and not on duty. Hence it is, that a Chridian will fometimes be taken up a whole day in duty^ and yet have but little, or no peace, becaufe he would be over, and through all duties to reding on Chrid, which he attains not to his fatisfadion. 4^/6(y. One that is dncere iii applying of Chrid, and of his oder-

ing, hath a fear of miflaking this ofTcring of Chrifl: j and that fome other thing be put in his room, and he mifunderllood or negleded. There will not be only a fear, leaft he fin, and come fhort in the fuitabie per-Ibrniance of fuch a duty, and leail he fall under wrath ; but ahb fear and jealoufy, left in his unbelief and felf-ilhnefs he be going wrong in the applying of ChriO:^ and of his facrifice ; as is implied in the word, Hebe iv. 1. where the apofUe having fpoken of many of the Uraelires, their unbelief in the former chapter, fays, in the beginning of this; Let us therefore fear ^ leaf a ■promife hc'mg left us of entering into his reft^ any of us fi:ould fecm to eome Jhort of it^ to wit, thiough unbelief: Be holily jealous (as if he had faid) leaf as it is, chap. iii. 12, 13. there he in any of you an evil heart of unbelief, in departing from the living God: In a word, he will be fufpeding the exercife of his faith, as much as any thing. A natural man w^ill fometimes, it may be, fufpe^l his duties, but hardly will he be brought to fufped his faith, otherways he could not have the peace that he hath, fuch as k is. This may alfo be confirmed from that poor man's prayer to Chrift, Mark ix. Lord, I believe, help my unbelief He dare not well trud his own faith. 5/.'^//, They that are fm-cere in applying of Chrift's offering, not only fee themfelves fmners, but they carry along with them the difcovery of the naughtinefs of every thing that is befl in them. When they fee that which others truft to fo much fo very unfuitable, and that they are far fliort of that which thev fhould be at, thev dare not own, nor look on it to boaft of it; but it is a buf den to them, to fee fo much fm in it. It is nothing to dif-covcr fin in fome outward aclions, and in that which is dircdly contrary to God's law; but it is much to fee fin in our bcft things, as in cur faith in God, in our hn'c to him, and in our ends in holy duties. A legal man will confefs it may be readily, that he fins in every thing j but he covers all with this, that he hath

a good

a good heart to God, or a good end. The believer on the contraty fees all his good {q naughty, that it is taflelefs to him; he never has any thing to reft on^ or that can bear his burden to confide in, till he come to Chrift's facrifice.

6//6//, Such as are aiming rightly to make ufe of Chrift's offering and facrifice, efteem and think ex* ceedingmuch of it; therefore they adventure heaven, and their eto^nal falvation on it ; it is that which cheers and deHghts them moft, that Chrifl: hath flep-ped in and engaged to do that for them, which nel-. ther themfelves nor any other perfon, or thing could do. The life^ (faith the apoftie. Gal. ii.) that I noio live in the JicJJ:), is by the faith of the Son of God^ who loved me^ and gave himfelffor tne : And i Tim. i< 15* This is a faithful faying^ and worthy of all acceptdtion^ that Jcfus Chrifl came to the vjorld to favefcnners^ of ^johom I am the chief And John, Rev. i. 7. To hint that loved ils^ and wctfncd iis in his own blood, &c* But they that endeavour not, neither aim rightly to make ufe of Chrift's facrifice, think little or nothing of it; they are not made glad, tior are their hearts lifted up with fpiritual joy, becaufeofit: The good and glad news of a flain Saviour, are not the chief ground of their ccnfolation, as they are to the believer^ This evidence is fomevvhat general, yet fure, as well as the former : O ! but its matter of mtich wonder^ to the believer, when he thinks how that tvhen the ftroke of jufllce was ready to come on him, Chrifl fhould have interpofed betwixt' him and that fatal and deadly blow ; but others efteem not of it, and therefore cannot make ufe of it. ythly], They that are lightly applying of Chrift's facrifice, find h to be a difficult thing, and that which will coft them wreftling, to truft to it aright: They breathe after it, and yet attain not to that which they would be at in it. O ! as Bavid cries, Pfal. li. Purge me witp hyffop^ andlfhcdlbe clean ; wajh me^ and J floall be as white as fnow* They

Vol. II. No. 6. K kjiow

know not well how to apply it to their fatisfadion, or how to fix and exercife their faith on it; and when it comes to actual believing, and to the acling of their faith, they find it to be like a finooth and flippery 11-one, that they cannot eafily hold their ^t^t on. So Paul fays, Phil. iii. / count all things but dtwg^ that I may win Chrift^ a?id that I may be found in hi?n. He cared not what he cad over-board, that he might get to that land, even to Chriii and his rightcoufnefs; like fcamen in great hazard, who call all overboard to be on the fliore. It is even fo with the believer, he fees that there is fuch hazard to go wrong, and that it is fo difficult to be right, even to make the heart tofubmit to the way of faith, and to abide by it only, that he is content to fuffer the lofs of all things, if he may be right there : But on the contrary, a man that reds on his own righteoufnefs, let what will be a difficulty to him, faith is no difficulty to him : he may have fear to come Ihort of heaven fometimes, but he thinks that fie is always exercifing his faith : In a word, the believer ordinarily believes bed, when he hath the deep-eft, and mod kindly impreffion of his fin ; as for the •legal man, he can believe well, as he thinks, when he hath no challenge for fm, but when he is challenged for fin, his faith fails him. Now, from all that hath been faid, ye may fee the neceflity of making life of this facrifice : and how warily, and how cau-tiouily it ffiould be done ; that ye may deer a draight courfe between grofs prophanity, and prefumption, either of which will ruin and dedroy the foul : The Lord Jcfus himfelf be your deers-man, and pilot, that ye by his (kilful conduct may get into the port, and hold ofl'thefe rocks, on which thoufands of fouls fplit, and make fliip-wrcck.

SER^

SERMON XXXIX.

Isaiah LIII. Verfe lo,

Verfe lo.— Wbeti thou fl^alt make his foul an offering for Jin^ he Jhall fee his feed^ he fjall prolong his daysy and the pleafure of the Lord Jhall profper in his hand.

SIN was eafily brought into the world, a little matter brought in fin, and fo the wrath and curfe of God with it; and without any great difficulty, men can continue in fm, and lye under God's wrath and curfe ; but the taking away of fm, and the fatisfying of the juftice of God for it, is no eafy matter, that (if we may fo fpeak) did put heaven and earth both to it. There was fuch a contrivance of this *way, and fuch a means chofen, and made ufe of, that fm might be removed, and the curfe taken away, as the like was never heard of.

The intimation and manifeftation of this way, is in the firft: part of this verfe, Tet It pleafed the Lord to bruife him ; in God's council, and by his pleafure it was contrived, and the w^ay found out; and the means is fet down in thefe words. When thou fmlt make his foul an offering for fin; the Mediator, even he who was the fpotlefs Lamb of God, in whofe mouth was found no guile, was bruifed, and put to fad fuffering, to get this efle6ted; that the curfe might be removed from fmners, he was made the fm-offering.

We fliewed that Jefu.^ Chrift is the only fin-offering, by which fm is taken away, and that it is implied here J fo that it is denied to all other thin^^s oi means

K z to

to have any efficacy, virtue, or merit in them, as tQ the removing of fm, and the curfe brought on us by it; this is, 1 fay, fopeculiarly applied to Chrift's offering, thfit it is denied to every thing elfe; which, fliews, firft. How much fmners are obliged to Chrift, who, when nothing elfe could effecl it, he interpof-ed himfelf. 2. The neceflity of making ufe of this one offering, without which not one foul can be per-feded or faved: He is the alone foundation of fm^ ners peace, and of all the confolation that they can have in the promifes of God.

Now to proceed, and to hint at fome few things more from the words, wherein the end and nature of Chris's fufferings are fet forth: He in his fufterings, and offering up of himfelf, did Ifep into the room of the fmful elect, that by juftice exading of him the debt that v/as due by them, they might efcape, and be fet free. Hence obferve, i. That when there was no other thing, nor means that could fufpciently fa* tisfy divine juftice, or be a facrifice for fm, our Lord ftepped in, undertook, and became the facrifice to take away fm; according to that often cited, Pfalm xl. 7, 8. Sacrifice, and offering thou didji not dcfire^ in burnt offering thou hadjl no fleafure: He is not fpeak-ing of what God required in the law, as typical; for he required facrifices and offering in that refped, but not to be a propitiation for the fms of the eled world, btcaufe they could not do it; and then follows; Lo I co?7ie, or lam here ; ??iine ear baft thou bqred, it is Heb. X. A body haft thou given me; which fets forth his being put in a capacity to be a facrifice ; / delight to do thy wilU Q Jny God. Here there are thefe four things implied, x. A liablenefs in the eled to the juftice of God for fm, and the impofTibility of all other means and ways of relief, but by this one fa-criftce, for confidering the fentence which God had pronounced. The day that thou eateji thou Jhalt furcly ^ye : And curfed is czvry ons that continues not in all

things

tbifigs wriiten in the law, to do them ; no facrifice can be accepted but this only ; thoufands of rams, and ten thoufand rivers of oil will have no effed; he did not in that refped: require thefe, neither would he capitulate on thefe terms. 2, That when no other facrHice was fufficient, Chrift Jefus came in, and was content to interpofe, and to be the facrifice for fm; Lo, faith he, / come, I am here ready to fatisfy for my eled people ; for this is an ancient defign, and he had undertaken from eternity to carry it on, 3. There is implied here a great willingnefs, and a delightful condefcending in the Mediator, to be the facrifice ; he fteps in affectionately in the room of the cleft, as the facrifice for them, to receive the ftroke of juftlce, that they may efcape and go free. / delight to do thy -cvill, 0 my God: This is God's will, as to the work of redemption, as it is, John vi» 38. / came down from heaven, not to do mine own will, but the will of him that fent me. And John xvii. 4. / have fm/l^ed the work thou gaveji me to do\ That will and this work is all one, and Heb. x. it is faid by which (or by this) will we are fanaijled, 4- The Father's admitting and accepting of him, to interpofe in the room of them, for whom he offered himfelf, is implied here; for otherways his offering up of himfelf, could not have been a facrifice fatisfaclory to juflice, if the Lord Jehovah had not been content fo far, to relax this threatning and curfe, in reference to the party offending, as to admit of a Surety in the room of fmners, to fatisfy for them, of which fatisfacliou he accepted. All thefe things put together, make Chrift's interpofmg himfelf as a facrifice and Surety complete. / delight to do thy will, fuppofes not only God's pleafure, that he (hould interpofe, but his ac*-cepting of his interpofmg ; and this is the foundation of the work of redemption; the fentence ftands over the elefts head, curfed are the guilty, Cbrift conies ift, 51^4 iuterpofes, offering cheerfully to take on him

jS ISA IA H LIII. Ver/e lo. Serm. 39.

the debt, and fays, here am I, let the curfe fall on jjie, and let fatisfaclion be taken of me ; and this beinu; offered according to God's will, it is accepted, and thrill's fatisfadion becomes an offering in their foom.

U/e. See here the defperate condition, wherein by nature we are all lyiiig ; it becomes us well, in fpeak-in ot grace, to take a view of what we were : and it fhews ho\7 much fmners, are in Chrifl's debt, that intcrpofcd for us in this condition. Could we f- ita-biy make inquiry what cafe we were in, ui c^er the hand of judice, and its ftroke ready to fall on u ; and could we behold our Lord Jefus Chrilt inicrpof* ing for us, and the fword of juilice awaking againft him, and fmiting him for us; and the Lord Jehovah accepting of his interpoling, and making his foul an offering for fm ; and him willingly, and delightfome-ly offering up himfelf in our room; we ffiould.fee our obligation to God, v/ho was pleafed to contrive, admit, and accept of this way and means of our redemption ; and could we confider, what advantages we have by this rcdeniption, and what it coil Chrifl to obtain it; we (liouid fee ourfelves much, unfpeak-libly much, in his debt. The day is coming, when ir will be thought a favour, and when the fweet effccls of ir fliall be made fully good to them, that now cor-tiially clofe with it i and when the fruit of defpifing it, fliall be found to be bitter like gall and worm-

wood.

2. From its being fald, wben thou pjalt viahc^ or, vhen his foul fliall make itfelf, or he himfelf fhall make himfcIf an QJfcring for fin ; obferve^ That as Chrift undertook, and by undertaking interpofed liimftlf in fmners room, to fatisfy for their fms; fo his death and fuffcrings are really the performing of rhat undertaking ; and his death and fufferings are fo to be underdood and confidered by us as an offering far lin; or thus, Chrill's death is the rin-offering

th*5

that fatisfied the juftice of God, in the room of elec^ fianers; this is the fum or fab (lance of ail that is fpoken of his fudering. If then it be alked^ what was the defign of them all? Here it is anfwered, \\e. wa-? made a fm-offering: We fliail clear it a little in ihefa three or four parts, or branches, i. Chrid is properly a fm-otlering, or afacrifice for iln, he is properly the propitiatory facrifice for fin. that fatisfies the the judice of God for the fms of the ele<^. - 2. This facrifice was efpecially offered by him, in his death and fufferings, it is his fuifering and humiliation tha^G is mofl properly this facrifice, for it is that which is related here. 3. I'hat by Chrift's offering «p of him-felf, be was not only outwardly if raitned, but his foul was deeply aifeded and troubled: In fatisfying ths the fm-revenging juflice of God, both his foul and body were llraitned, and diftreifed. 4. By his fuf-fering, there is a fuflicient fatisfaciion given to judice for the fms of his people, a propitiation, or propitiatory facrifice, that makes God propitious to elecl fmners; as in fatisfying the juftice of God for fm^ all other things are denied to have any band, fo there is a fufficient efficacy and woith in his facrifice to-procure fatisfaciion> and by God it is accepted as kich } and fo there is a fair way made to- them, for whom he affers this facrifice, to efcape fm, and the wrath and curfe of God, and hereby be fet free.

As for the ift of thefe, to wit. That our Lord Je-fus, in his dying, and fuffering, was properly the propitiatory facrihce, or is properly a propitiatory facrifice for the taking away of fm ; to clear k a little, we fliould confider, \J}^ That facrifices are fundry ways taken in fcripture. i. Sometimes they arc taken improperly for duties, as alms, prayers, praif-es, "iffe, Pfal. 11. The /aerifies of^a broken heart thou ivilt not defpife. So alfo Heb. xiii. 15, 16. 2. They are taken more properly for fuch facrifices as were offered under the law \ as of bullocks, lambs, ramsv.

and

S<y ISAIAH UII. Vtrfc \o. Serm. 39*

and goats ; yet none of thefe was the true propitiatory facrifice, as is clear, Heb. x. 4. It ivas impolfihk that the blood of bidl.<;^ and goals could take away Jin, But Chrifrs facrifice is properly the propitiatory facrifice, it being by this facrifice, that believers under the Old I'eltanient became partakers of redemption, and obtained rcmiilion of fins, as well as believers do noW under the New. If it be then aiked. What is necef-iary to a facrifice properly fo taken ? I anfwer, thefe four things, (all which we find to be in Chrilt's facrifice.) ijt. That there be fomewhat fet apart to be offered to God, in tlie room of fome other things as it was in the typical facrifices. 2» That there be fome appointed to otTer the facrifice, that there be fome fet apart for that very end. 3. Thiit there be a killing or deflroying of that that is offered a facrifice^ v/hich efpecially in the fin-offering was neceflary ; to wit, th.;t it fliould be killed, or deftroyed ; as we fee in Exod. xxix. and in Leviticus frequently* This had a figiiification, and the Lord does thereby point out man*s great guilt, and the neceflity of the Mediator, in order to the obtaining of pardon ; for there could be no remlflion, or pardon of fin without blood ; as it is, Heb, ix. 22. Therefc^re the finner mafl: either die himf'elf, or have another to die for him, and in his r<3om. 4. The facrince mud be offered accof* ding to the manner pre fcribed by God, as to all the rites and ceremonies enjoin.ed. No-v we may fee all thefe in Chrill's facrifice. For i. he himfelf is the facrifice, as we find in Heb. vii. 26. ix. 26. x. to* and frequently elfewhere in that epilile} and i Pet. ii. 24. Who bis ozunfelf bare our fms^ in his oivn body on the ircc'y and when he had offered up himfelf as a facrifice, he fat doivn on the ri'^ht hand of ihe Majcfty on hv^h \ he is the alone facrifice, that comes proper* ly in the room of eled finners. 2. As there mufl be one to offer the fiicrifice, fo Chrifl Jelus is the Pricfl, that offered up the facrifice of himfelf: He is

not

not only the facrifice, but the Prieft : And in this he differed from other priefts, Heb. vii. 26. Si^cb an high Prieji became us^ who is holy^ bamikfs, feparate frotn Jinners^ and -made higher than tJ>e heaijens ; and then follows, Who needs not daily^ as thefe high-priefts^ to offer up facrifices ; jirft for their own fins^ and then for the fins of the people ; for this he did oncCj when he offered up himfef There are three things ordinarily-attributed to Chrifl, as to his facrifice^ to wit, That he w^as the Sacrifice, the Altar, and the Prieft. 1* He was the Sacrifice, in refped of his human nature, which we are not fo to underftand, as abftradling, and dividing it from his divine nature ; for tho' he fuffer-ed in the flefli, yet it was the fame perfon that was God th^-t fufiered. i. He was the Altar, by which his facrilice received a fpecial efficacy, virtue, value^ and commendation. As it is faid. The altar fan^ifies the offering ; fo Chrifl Jefus, according to his Godhead, was the Altar, which did put an efpecial excellency on his fufferings^ and made them to be of fuch worth and value; therefore, Heb. ix. 14. it is faid. That he thro'' the eternal Spirit^ offered up himfelf ^withoutfpot unto God, It was the fuffering of the perfon that was God, that made the facrifice to be accepted. 3. He was the Prieft, and that according to both his natures, each nature concurring, and that jointly, as in one perfon, to the making of the facrifice offered up to God acceptable. 3. We have in him a real deftruc-^ tion; but do not mldake the word ; it is not fo to be underftood, as if he were annihilated ; or had been utterly deftfoyed and undone 5 but the meaning is this, that he was killed, or put to death, and his foul feparated from his body: In vi^hich refpeft he ceafed to be what he was before for a time, having been really flain, dead and buried. And 4. All this was according to God*s prefcription, and appointment in the covenant of redemption ; this command" ment (faith he, John x. 18.) Z?^i'^ 1 received of my Fa-Vol, II. No. 6. L ther,

iher^ to wit, that I jhould lay down my life for my ftoccp\ and mod emphatically he fays, John xiv. 13. As my Father gave ??ie conuiumdfnent^ even Jo (mark, even fo^ mofl exadly, according to the commandment) do I. It was all, as to every circumftance, ordered according to the good pleafure of God, who was pleafed thus to bruife him, and to put him to grief.

The \Ji ifeoVit ferves, to teach us how to conceive, and conhder of Chrifl's death, and fufferings aright, to wit, even as a facrifice defigned by God, to come in the room of ele6l fmners •, and how to look upon his death, not as the ordinary death of ordinary or meer men, who by neceflity of nature die ; but to look on it as being appointed of God, to be a facri-lice properly fo taken, for the fms of his people.

2d//)', This ferves to clear feme truths, concerning our Lord Jefus his facrifice : For \v& mufl: confider it, as fatisfying to juftice, and meritorioufly procuring the efcaping from wrath, and alfo the falvation of them for whom he interpofed. It is from the grofs ignorance, or from the wicked denial of this ground, that the damnable deniers of Chrill's fatisfadion, do alfo deny the propriety of his facrifice on earth, and confme it to heaven; whereas, it is bounded to his death ; thouG;h by virtue of this one ofll'ering, he continues to interceed for us in heaven.

3<://v, It teaches fmners what is the native ufe which they fhould make of this facrifice •, they fhould look upon it, as the only facrifice to prevent eternal death, and the curfe of God ; and fo it demonflrates to us, that either jefus Chrifl mufl be received by faith, and his facrifice refled on, or we muft refolve to meet the wrath, and the curfe of God ourfelves in our own perfons.

4//;/y, It ferves to clear up to us the way and tract of grace ; to wit, how it came to pafs, that our Lord, who was innocent, and without fm, was fo bruifed,

and

and put to grief: He came to be a propitiation for the iins of his people, and placed himfelf in our room, as our Surety, as a fm-offering for us. It would doubt-lefs refolve many queilions and doubts, that arife in the hearts of believers, if this were well underftood. They may fay, we fhould have been in fuch and fuch a fad condition, this and^ihat terrible thing would have come on us, if he had not interpofed. Never enough can thofe words be fpoken and thought of, that we have, 2 Cor. v. ult. He was made fin for us^ who knew nofin^ that we might be made the r'lghteoiifnefs of God in hinu

$thly^ It ferves for great confolation to believers, who have betaken themfelves to Chrilt, and have many accufations for fin to engage with, that his death was to be properly a facrifice for fin ; and was fo accepted of God in their room : So that ye fee the right notion of Chrifl's death, is a matter of no little moment ; Chrijl crucified being the very fubftance of the gofpel. It helps much to keep alive the impreffion of our fmfulnefs, and of the goodnefs of God, and gives us direction how to efcape wrath, by putting him in our room. There is nothing wherein people more readily mifcarry, in making of their peace with God, than in not making the right ufe of Chrift, and of his facrifice and death ; fome praying for pardon of fm from him, and not for him, or for his fake, when they know not what they are faying, as we hinted before ; fome praying for ftrength from him for duty, that they may do for themfelves, not confidering that we are are juflified by his interpofmg in our room, and by faith's clofmg with him, under that confidera-tion, as appearing himfelf at the bar of jufHce ; and the Lord accepting of him in the room of eled fm-ners. This being well confidered, it gives faith much clearnefs how to know when the foul rightly aims to partake of the benefit of his fulferings.

idly^ For clearing this a little further, we f]:iould L 2 knovv'.

know, that there are, as divines obferve, four or five ways, how the death of Chrill is to be coniidered ; or how Chrift, in procuring by his death, redemption, peace, and pardon to finners is holden forth in fcrip-ture. I, He purchafes redemption, and pardon of fin meritorioufly, or he merits it by his death ; this refpeds the value of Chrifi's fufferings and fatisfac tlon ; fo that if we confider Chrift in himfelf, and the eled in themfelves, his death and fufferings are more, than if all the ele<£t had fuffcred eternally in hell. 2, His death is confidered, as a fatisfadion ; and this looks to the wrong that men by fm have done to God, That the finite creature durlt be fo inlolent as to break God's command ; it required a fatisfadion equivalent to the wrong done. Though the word faiisfa^ion be not in fcripture, yet the/^//7^:j-is; Chrift Jefus, for the reftoring of God'S honour, that was, as to the mani-feftation of it, wronged by man's fin, comes in to per-form the will of God, and to fatisfy for the wrong done him by man, that it may be made known that Cod is holy and juft, who will needs avenge fin on his own Son, the holy and innocent Surety, when he interpofes in the room of the finner, which vindicates the fpotlefs juftice and fovereignty of God as much, if not more, than if it had exaded the fatisfadion of the finners themfelves; as it is, Rom. iii. 16. To de-(lare his rigbicoufncj1\ that h(^ might he jvji^ and iks-jifjl'ificr of him that belic-veih in ycfus. 3, Chrift's death is confidered as a redemption of man from fin, the law, and the curfe, becaufe liable to a debt v/hich he can-liot of himfelf pay ; and his death was in this refped a paying of the debt that man was owing, and loofing oi the captive and iniprlfoned finjier j even as when a piece of land iu mortgaged, and a perfon comes in, ;ind pays that for which it was mortgaged : So Jefus tlhrifl comes in, and as it were, alks what arc thefe men ov/ing ? and what is due to them? It is anfwer-^d', I'hey are fuin(?is j dgath ancl the curfc arc due to

them*

them. Well, faith he, I will tal^c their debt on niy-felf, I will pay their ranfom, by undergoing all that was due to them. He hath redeemed m from the curfe of the law^ faith the apoftle, Gal. iii. 13. being made a curfe for us^ that the blejfing of Abraham might come on Its Gentiles, And fo Chrilt's death in this refpecl, is to be looked on, as a laying down of the fame price that juftice would have exaded of men : His death is the paying of our ranfom, and fatisfying of the account that was due by us. 4. His death is confider-ed, as it furthered the work of the redemption of ele6t nnners, by a powerful annulling of the obligation chat was agaiiiii us, and by a poiuerful overcoming of all enemies that kept us captive; he engaged with the devil, and that wherein he feemed to be flrongeft; he tore the obligation that flood over fmners heads, as it is. Col. iii. 14, 15. blotting out the hand-writing of ordinances that was againfl us, and that was contrary to us ; he took it out of the way, nailing it . to his crofs, and having fpoiled principalities and powers, he made a fhew of them openly, triumphing over them in it. In this refpect though his death be one of the lowed fteps of his humiliation ; yet confidering him, as in it, prevailing over the devil, and other enemies, he is to be looked on as powerfully working, and efficacioully perfecting our faivation. In the former refpecl, he pays God the debt that was due by fmners; in the latter refpecl, confidering the devil, und fpiritual enemies, as fo many jailors, keeping fmners prifoners ; he, by his death, wrings, as it were, the keys out of their hands, and fets the prifoners free. 5. Chrift's death is confidered, ris in the text, an offering and facrifice for fm : In this refpecl, it looks to God as difpleafed with man ; and our Lord Jefus interpofes to pacify him, and to make him well pleafed ; and that by the means of his death, God's peace, favour and friendfliip may be recovered to poor f;nful men. All thefe confiderations of the death of

Chrill,

S6 ISAIAH LIIT. Ver/e lo. Serm. 39*

Cfarid, are but one and the fame upon the whole; yet thus diverfified, they ferve to (hew, how unexpref-fibly rauch fmners are obliged to Chrift ; what great advantages they have by him, and what a defperate condition they are in, w^ho are w^ithout him, having nothing to fatisfy juRice, or to pay their debt with.

2dlYy We faid, that this facrificc was efpecially of-foed by him, in his death ; therefore he is faid to of-ier this faciifice on the crofs. He himfelf as Peter hath it, I, 2. 24. bare our fins in his body, on the tree; Heb. ix, at the clofe; and Heb. x. 14. it is faid, that he once offered up himfelf to bear the fms of many ; and by his once offering he hath perfeded for ever thofe who are fanctified : So that this ofiering is to be applied to that which he fuffered on earth before he afcended; and it is in this refpect, that he is a propitiatory facritice ; though, as 1 faid, the virtue thereof is (till communicated by him, now when he is in heaven.

Ujl\ This ferves to remove two errors about Chrifl's facrifice. The firft is, that which bounds and limits Chrlft's offering and prieft-hood to his going to heaven, thereby to enervate the efficacy of his fufferings and death, quite contrary to this fcripturc, wherein the prophet explaining his fufferings on earth, calleth them an offering for Jin, The fecond is, that blafphe-mous conceit and fancy of the Papifts, who account their abominable mafs a propitiatory facrifice, for taking away the fms of the quick and of the dead ; which ns it is mod horrid blafphemy, fo it is mofl expreily againll this text; for if Chrilt's facrifice, for the taking away of fin, be peculiarly applied to his humiliation and death, wliich brought with it fach a change, as made him not to be for a time, what he was before. Then certainly there can be nothing of that name, there being no other thing, to which the properties of '.\ real facrifice can agree, but to this only. y/!v, I faid, that Chrill's offering up of himfelf in a facrifice,

was

was in his foul as well as in his body, and that he was therein obnoxious to the wrath of God ; that is, as he flood Surety for the ele^:, and had the cup of wrath put into his hand, he fuffered not only in his body, but alfo and mainly in his foul, which the Jews could not reach ; and he is here holden forth as a fin-ofFer-ing in his foul; yea, confidering that it was the wrath of God, and his curfe due to the eleft, that he had to deal with, his foul was more capable to be afFe^Sled with it than his body. Hence he fays, when no hand of man touched him, John xii. 27. Now is -my foul troubled^ and what Jhall I fay? And Matth. xxvi. 3S* and Luke xxii. 44. Nozo is my foul exceeding for roufid^ even unto death ; and being in an agony he prayed^ &c. That which looked like ilrong armies muftered and drawn up againfl him, was not the foldiers that came to take him, nor the bodily death, which was quickly to follow ; but it was the Father's coming with his awakened fword, to exa6l of him the debt due by the ele61:, and to be avenged on him for their wrongs, and his being to ftep into their room, and to be fmit-ten with that awakened and prepared fword, and to offer himfelf the facrifice, as he had long before engaged. Here, O! here was the heat and ftrength of the conflicl.

Ufe, This fhews, i. What a dear price Chrift payed for fmners. 2. The feverity of the juftice of God, in exading the elects debt of the Surety. 3. How much we are obliged to Chrift, who fo willingly undertook the debt, and was fo ready to pay it, though it co(t him not only external and bodily fufferings, but foul fuffering, and put him to encounter with God's wrath and curfe. We are perfwaded, could we conceive, and fpeak aright of thefe fufferings, that there is a great myftery here : And really it is a wonder that we are not more affe^led with it, even to confider, that fuch miferable creatures who were pur-fued by juftice, and could do nothing to avert the

(Iroke

llroke of It, fliould have fuch a great glorious Perfon, :is the Son of God, interpofe himfelf on their behalf; and that the Father Ihould foare the poor finful enemies, and make a way for them to efcape, by the diverting of his jiiftice from purfiiing them, and by making it take hold of the Son of his bofom, exading the debt feverely from him. O what a wonder is this! That the Lord fhould pafs by the enemy, and fatisfy himfelf of his own Son ; yea, that God fhould even lake on himfelf the place of a midfman, and i^uisfy himfelf, that God fliould he in Chrift reconciling the world to himfelf. This, this is the wonder. Herein infinite v/ifdom, pure and fpotlefs jiiftice, holinel^ and faithfulnefs, grace and mercy, to the admiration of men and angels appear, and fhine forth mod radiantly. It can hardly be known, in which of thefe the glory of God lliines mod:, in this great and glo-rious work of redemption. But of them all, we may fay to you ele<^, and believing fiiiners, what could our Lord Jefus do more for your falvation ? I fay, what could he do more, than to offer up himfelf a propitiatory facrifice for your fins ? In the gofpel, he calleth upon you to make ufe of it, that by virtue of his facrifice, your peace may be made with God; as it is, I John ii. i, 2. If any man/in^ lae ba-ve an Ad-'vocate with the Father^ J^fi^ Chrijl the righteous ; and then follows, He is the propiiiatio?ifor our fins. This may give full ground to finners to go upon, in their application to God, for pardon and peace, even this, that he hath made himfelf a facrifice for fetting of them free, for whom he offered himfelf a facrifice. O ! fm-ners, admire him, employ, and make ufe of his inter-ccffion in the court of heaven 1 Improve and welcome thefe glad tidings, and let it never be faid or heard of, that he was offered up a facrifice, and that ye would not admit of the benefit of it; that ye would not accept of him, to be a days man, betwixt God and you, to remove all grounds of quarrel. O I For Chrifl's

fake,

fake, and as ye love your fouls, go, and feek grace to make the right ufe of his fac^rifice, in order to the obtaining of the pardon of your fin, and the making of your peace with God : Let himfelf powerfully per-fuade you to, and prevail with you, in this incompa^ rably greatefl of all concerns*

SERMON XL, ,

Isaiah LIII. Verfe iq^

Verfe lo.-^Wheri thou Jh alt make his foul an offering for

fin^ he fhall fee his feed^ he f mil prolong his days^

and the pleafure of the Lord fh all prof per in his hand^

WHERE there is any light arid knowledge of a Godhead amongfl men, there is this impref* fion on them, that it is a dreadful thing to have a coil-troverfy lying over betwixt God 2nd them unremov-ed : and upon this ground it is, that as naturally the confcience doth challenge, for the provoking of God, fo men, according to the light they have, are fet on, to feek after this, and that, and the other mean and way, to get God appeafed, and the confcience quieted ; and its like that this hath defcended to men from Noah, that the mod part of them have thought on the mean of facrifices, by them to make their peace with God ; fo the Lord taught the family of Adam, after the fall; and Noah renewed it, after his coming out of the aik ; and it h probable (as I faid) fome-^ Vol.. 11. No. 6. M " what

'cjo ISAJAH LIIL Verfc \o. Serm. 40.

what of this hath abode with, and (tuck to men, even when they degenerated and apoftatized from God^ and ofl'ered facrifices to devils, though not intentionally, but unto God in their account: and indeed it is no marvel that fiefh and blood be here at a Rand, and made to fay, IVhereivithal JJjall lue come before God? But we have this advantage by the gofpel; That in it, the Lord hath fliewed to us, what it is that fatisfieth juftice, and takes away fm, and the curfe ; and that it is even this in the text: Thou Jhalt make his foul an offering for fin : There is no other thing that a finner can bring with him, that can be accepted, or that can make him to be accepted of God.

We have hinted at fome things from the words already, and fhewed, that Chriit's facrifice is called an offering for fin^ as excluding all others and as exprefling the nature and ends of it: We fliall now fpeak to one thing more, which is the 4/Z> implied in this exprefiion ; and i: is this, That though atonement and fatisfiiclion to God can be made by no other facrifice or offering, yet there is an atonement and farisfiiction, that may be made by Chrilt's offering : Hence he is called an offering for fn : not only becaufe it excludes all others, but alfo becaufe he is accepted for that very end, as a propitiation for the fmsoftkem, for whom he fuffered, and offered Iiim-felf in a facrifice ; as this is denied to all other things (as we juft now faid) fo it is applied and appropriated to him, and his oft'ering, as Heb. x. 10. By the which will we are fan61:i{ied, through the offering of the body of Jefus Chrift, once for ail. Verfe 12. 'i'his man after he had ofiered one facrifice for fins, for ever Au down on the right hand of God. And ver. 14. For by one offering he hath pcrfeded for ever, them that are fanclified : tliis i^ the great thing that the apoflle aims at, m that difpute, not only to caft the Levitical offerings, as to the removing of fin and the curfe, and making of fmncrs peace with God, but to commend

this

this one offerings as ahk tofave to the uitermft^ all ihat~ come unto God through It : And according to this, we have that great queilion anfwered to poor finners ; ' wherewithal fliall we come before the Lord, and ^ bow ourfelves before the mod high God ? He hath

* (hewed thee, O man ! what is meet, and what the

* Lord requireth of thee,* That there is nothing but this one facrifice of Chrift, that will do the turn ; and this will do it moft infallibly, and moil fully as to the procuring of pardon of fm, and the making of theit peace with God ; fo that by the right making ufe of this facrifice, a finner may moll really exped remiilion of fins, and peace with God, and bis friendfnip, as if fm had never been -, for otherways Chrift could not be called the fin offering or an offering for fin ; if he were not accepted in room of the fmner that comes to him.

To clear it a little, there zr^four things, in and a-bout this facrifice, to make out this, and to prove, that a finner, that makes ufe of this facrifice, may expect the pardon of fm, and peace with God. The i/?, is the excellency of his offering. He offered himfelf as it is, Heb. vii. 27. and Heb. x. 10, 12, 14, the offers ing up of himfelf, and of his blelTed body on th^ tree, was another fort of facrifice than all thefe bulls, rams, and goats, offered under the law, that were but types of him. The 2^, is the excellency of the perfon, that offered up this offering which is in effed the exceU lency of the priefl. As the facrifice was excellent beyond all other facrifices, fo alfo is the priefl above all other priefls, Heb. vii. 26. Such an high prleft became ziSy who is holy^ harmlefs, iindefiled^ fcparate from fui" ners : A priefl, who is the Son, and is fet over the houfe, as the heir: and though the human nature was the facrifice, yet, as was faid before, not as ab-flracted from the divine nature, the perfon being but one, and fo the priefl offering commends the facrifice offered, ^nd raakes^ that it cannot but be accepted,

M z Th^.

The 3<i IS his willing condefcending to be the fm-of-fering, to interpofe himfelf, and to become this fa-crifice, oqt of refped to the honour of God, that his jultice might be vindicated and fatisfied ; and that thereby accefs might be made, for ihewing mercy to the heirs of falvation ; which exceedingly commends this facrifice, according to that of John x. 17. Tbere^ fore doth my father love me, becaufe I lay dozvn my life^ that I might take it again : No man taketh my life from me ; but I lay it down of myfelf^ and take it again. It commends his facrifice, that he was not conilrained to it, but did it mod willingly, and with delight. It is true, if we look to him, as the eternal Son of God, and the fecond Perfon of the bleffed Trinity, he could not but be loved of the Father, as well befor^i his incarnation, as after. But when he fays, Theren fore doth my Father love me^ it is to be underftood, on account of his voluntary condefcending, as Mediator, to do his Father's w^ill; and out of refped to his honour engaging, and according to his engagement, fa-tisfying his juftice for the ele£t. And this cannot but commend his offering, that fuch a glorious Perfon, •who was holy, harmlefs, and undefiled,, fhould out of tendernefs to the honour of God; and that the wrong done to it by fmners might be repaired ; and cut of love to the elecb, lliould condefcend to floop fo low, as to make himfelf a fm-offering. This regard for the honour of God, and willing condefcendency to futfer for the repairing of it, is abundantly valuable, above the difrefpeQ that fmners evidenced to the honour of God by their fmning. The 4/Z? is the covenant, which is the ground of this offering, and that whereby it is regulated, and the terms of it. It was not an undertaking, as a price of will-woTfliip, but according to the deliberate counfel, and foreknowledge of God ; Ayherein it was determined, that the Son fhould become furety, and be made liable for ^he debt of the eleft;, ar\cl b^ au offering for their fins,

and

and fo freedom from fm and wrath fhovild accrue to eled fmners : And all this being concluded in the co» venant of redemption, his offering conld not but be accepted for us; the Lord having condefcended on the articles of that covenant for this very end.

This doctrine is of very great and excellent concernment to finners, and were there any fuch wakening and roufing amongft us, that fouis were put to fay, and cry. What Jhali zve do to be favcd? th^ openij:ig of this truth, to wit, that Chrift is a fm-offering for finners ; and that by his offering the atonement is made, would be much more acceptable and refrelli-ing. And therefore let this be the hril nfe^ that tho* there be nothing imaginable, that can be brought before God, which will be acceptable to him, as a fatis-faction to his jullice ; yet here there is a ranfom founds by the offering whereof to God, a foul that is lying under a fenfe of fin, and apprehenfions of wrath may exped: abfolution: This is in effed that which Elihu fays, Job xxxiii. If there be an interpreter^ one of a ihoufand to Jheiv unto man his righteoifnefs^ then he is-gracious unto him^ and faith. Deliver him from going dozvn to the^ pit^ I have found a ranfom. Here is the ranfom, our Lord Jefus Chrift ftepping in, in finners room, and offering himfelf up a facrifice to fatisfy the juftice of God; fo that a fmner in applying of that, may come to be in good terms with God. • And are not thefe glad tidings of great joy, that an off:iring u provided, a ranfom paid, and a way found out, how finners liable to the curfe, may exped freedom ? It h no fmall matter, that God hath given this fubject to us to fpeak of, and to you to hear of; that the torturing anxiety of a foul driven almofl: to defpair, may have this for an anfvver ; even the blood of Jefus, that bkod of fprinkling that purges the confcience from dead works; which as it fatishes juftice, 10 it quiets the confcience of the finner, that ilies unto it, and makes rieht ufe of it* It would become fmners well, to ^ think

think more of thefe glad tidings, and to fludy to have them always renewed. There are many parts of the world, wherein men are facrifjcing beads, fome lambs, fome rams, fome other bealis; and fome it may be, the firll-born pf their bodies, for the fm of their foals ; (and which is lamentable, facrificing ihefe things to the devil, and not to God; and ye: all that will not do. For not having heard of this offering, they cannot make ufe of it, neither can their confcience ever be quiet. But our Lord Jefus hath fent this blelTed news to us, and hath (hewed us what is the fin-offering, the atonement, and propitiatory facrihce. We need not fend our children through the fire, or bring any other oli'ering to God, to ap-peafe his wrath : He hath given us his Son, and hath accepted him for a fm-offering, and hath told us, tliat this fiiall be as fuiEcient and fatisfying, as if we had made fatisfaction ourfelves. Here, O! here is the wonder, even a wonder of wonders.

Ufe 2. See here the way how we come to life by Chrid ; it is imported in this doclrine to be by Chrift's being made an offering for us. It is not our praying to him as God, nor by our holy living, nor by his working holinefs in us; (though thel'e ought, and v.ill be in fome meafure, where he is made ufe of a-right,) but by his offering up himfelf a facrihce for us, and by God*s imputing it to,us; and confidering that Chriil: Jefus is the offering in our room, and that thereby God is pacified, and fm and wrath removed, there can no other way be conceived, how we are made partakers of it, but by imputation. This will be the jnc^re clear, if we confider, that the fame way that our hns became Chrill's, the fame way his righ-teoufnefs becomes ours; or the fame way that juilice laid claim to him for onr debt, the fame way lay wp claim to iiis righteoufnefs. Now it is.blafphemous to think, that our fm became his any other way, but ;hat legally he entering himfelf as our furcty, our fm

"was

was reckoned on his fcore; even fo his righteoufnefb* becomes ours, by being imputed to us: So the apoltle fays, 2 Cor. v. ult. He was made Ji)i for tis, who knew no fin J that we might be made the right eoiifticfs of God in him^ and have his rigliteoufnefs derived to us. It were good that we (houid learn how to attain to this righteoufnefs, even by prefenting him to juftice, as Surety for cur debt; and by taking hold oi" his righteoufnefs to ground our plea upon, when we come to reckon with God for our fins: And v/e think th^t there is here a clear ground, for refuting of that way of juftification by any thing inherent in ourfelves. For if it b€ by his offering, that we are juftified, thea it is by nothing in ourlelves : Now this name that Chrift's fuiferings has, is an evidence that it is that which fatisfies God, and abfoives us, as the alone meritorious and procuring caufe ; and therefore there is no other thing that we can derive our juiiificatlon from, but his righteoufnefs only.

Ufe 3. Seeing by Chrlfrs offeiing there is a ranfom found, and an atonement made; and fmce it is'offer^ ed in the gofpel, we pray you, in the name of the Lord, take hold of and improve thi<5 offering ; let every one that hears that Chriil is x.\\& fin-offeriiig^ endeavour to have him to be their fin-offering. There are none that know, and find that they have finned, but they fliould think of a fatisfa£tion ; and here it is, and there is ground to exhort you to make ufe of it, ana to encourage you to it, becaufe this is the very end of his fuffering; and he is fully furniOied completely to ac-com.plifh it. If there were lio accefs to life by this offering, he would not be called 71 fm-cfjering, in op-pofition to all other offerings. There is ground therefore to declare this to you, that by Chrift Jefiis, life and reconciliation is attainable, and that it is actually attained by accepting of this offering. Such as accept of it, and reft upon it, fliali find acceptation with Godj and freedom from fin and wrath, by virtue

thereof.

thereof. It is a common queflion. What fliall we do? We do all wt can or are able ; but if we were fludy* ing a long time to tell you, this is it, even to make ufe of Chrifl's offering* This, and this only, will anfvver your end completely, and notliing elfe will do it.

The 4//> U/c Is of (Irong confolation to all who lay hold on Chrift, he is the fin-offering, that procures the taking away of fin and wrath, and that procures friendfiiip with God ; and there is no imputation of fm, nor condemnation to thc?n who arc in him^ Rom, viii. I. And hence is that triumph, verfe 24. Who Jhall lay any thing to the charge of God's elecl ? It is Ccd that jtfjhfieih. Who is he that will condemn ? It is Chriji that ditd^ yca^ rather that is rtfcn again^ he. It judice were coming to execute the lentence, what cau it fay to the believer? Jefus ChriO: hath (tepped in betwixt wrath and him ; and as to God's acceptation, he a-lone is counted the fm-oHering; and as thofe who under the law offered the typical facrifices^ had acce/s to the ordinances, and were fanftified, aa to the purifying of the fiefh ; fo much more is this offering able to purify the confcience, and to purge it from dead works, and to give a fair accefs to the promifes of life, and to the favour of God, to all them who make ufe of it, as if they had never finned* I know much confohuion will appear in this when Chrifl's offering is trufled to. But fome will fay, how fhall we make life of Chrift's offering? And others will afk, how fliall we know, if we have made right ufe of it ? And would to God, that fouls were beaten ofl from their pride and fecurity, and brought under the convi<5lion ot a neceflity of depending on Chriff, he would dif-cover both to them : But before we anfwer the queflion, there are two things we would prefuppofe. 1. We prefuppofe that the foul is made fenfible of its need of Chrift's fiicrifice, from the apprehenfion it hath of a quarrel betwixt God and it j and from the

fear

fear of his wrath becaufe of fin; elfe the aflving of fuch a quellion is to no purpofe: For, as we hinted before, the offering of a facrifice implies the confef-fion of guilt, fo relying on Chrifl's facrifice, prefup-pofes fenfe of fin ; e'er a foul can make ufe of his of-fering, it mufl: know its defert was utter deflru^lion* 2. We prefuppofe, that the foul is defirous to be reconciled to God^ and to have peace with him, to which end Chriil is the means; and there will be no refped had to the means, except there be a refpe^: had to the end, as it is, Heb. :si. 6. He that comes to God, mud believe that he is, and that he is thd rewarded of them that feek him diligently; where there is implied in the comer, a defire to approach to God, and an expedation of fome benefit to be had from him ; or as the word is, Heb. vii. 27. he is able to fave to the uttermoft, all that come to God by him; which implies the finner's being fenfible of his loft condition, his defire of reconciliation; and thea Chrift's offering comes in^ as the means, to bring a-bout, and obtain that end. But thefe being prefup-pofed, the great thing wherein the anfwer of the que-ftion lies, how to make ufe of Chrift's offering for the attaining of that end, of pardon of fin, and peace with God, feems to be holden forth in thofe words, Heb. vii. 25. He is able to fave to the uttermqfl^ them that come unto God by him : And therein we may con • fider finners defire of peace with God, and the right underftanding of Chrift, in reference to that end in thefe three, i. To have the breach made up with God, in refpe6l of their ftate. 2. For quieting the confcience, in refpe^l of particular accufations. 3. For the making up of their defeds in grace, as well as for the removing of fin. And as a right knowledge of Chrift in thefe three particulars, points out the way of a finner's coming to Chrift ; fo a finners going on in this way, evidenceth a right improving of him, which will ferve to anfwer both the queilions. Vol* II. No. 6. N to

fo wit, How to make ufe of Chrift's offering ? and. How to know that we are making ufe of it aright ?

For thcyfr/?, to wit, going to God by Chrift. i. It is oppofed to going to God, in our own (trength. 2, It is oppofed to trufting to any thing elfe in our coming to God, for making up the breach. 3. It implies the fmner's laying hold of Chrifl:, as the days^ iiiauy by whom he expecls to obtain friendfhip with God. There are fome fcriptural fimilitudes, whereof if we could rightly conceive^ and apply them to this purpofe, they might ferve much to clear it. There is a didance, which, like a gulf, is fixed berwixt God and man; a foul then comes to God by Chrift, as one goes over a gulf by a bridge ; hinted at by the apoflle, Heb. x. 19, 20. Having therefore boldnefs to enter into the holieft, by the blood of Jefus, by a new and living way which he hath confecrated to us thro' the vail, which is his flefn. We take the force of the fimilitude to lie in this. That as one that hath a vail betwixt him and another, whom he defires to approach to, muft go through the vail, e'er he get to that other; fo here Chrift's fiefli being the vail, he by his death hath rent it, that fmners might go through that rent, or breach, to God ; that is, when all v/as before ihut up, betwixt God and ilnners, Chrift was content, that a rent fhould be made in his body, through which they might come to God; coming to God by Chrlll in this fenfe, is to walk, as it were, on Chriffs fuil'erings as a bridge, and to have no other place or ground to (land, or walk c\x\ to God, but this. Again John X. Chrid calls himfelf the door ; I am the door ; and John xiv. to the fame purpofe he is called the ivny; to let us know, that as none can come into a houfe, but by the door, nor can come to the end of their journey, but by the way that leads to it; fo heaven being (hut up, and clofed upon finners, any that would have entry into it, mufl; betake themfelves to Chrid by faith; for by faith in him, the door is o-

pened.

pened, and the way paved to heaven. It is a good iign, when the finner lays afide reckoning by himfeif to make ufe of Chrid's latlsfadion for payment of his debt: So that if he were to appear at the bar of juftice, his anfwer wouki not be, That if he had done a fauk,. he had made, or would make fatisfaclion; nor that he prayed, and repented, and fought mercy ; but this, that he owned his guik, and macie ufe of Chrill's fa-crifice. So Paul fpeaking, when renewed, in oppofi-tion to what he was, while a Pharifee, fays, Phil. iii. That ' he counts all things to be but lofs and dung, * for the excellency of the knowledge of Chrift, that ^ he may be found in him, not having his own righte-^ oufnefs, which is according to the law, but that ^ which is through the faith of Chrift.' ^Vhen he thinks on the day of judgment, and where he will hide himfeif in that day, when the queftion fliall be afked. Where art thou ? his defire and refolution is, to give this anfwer, I am in Chrid:, Lord, I have no righteoufnefs of my own to truii: to ; I will never make mention of my painfulnefs in my miniflry, of the ten-dernefs of my walk, nor of any thing t\{t of that kind ; but I will lay hold of Chrid's righteoufnefs, and will fay. Lord, here is much debt on my fcore, but there is a righteoufnefs to which I am fled by faith, and csn this I will ground all my anfvvers. This righteoufnefs is in Chrift, as the purchafer thereof, and it is ours by faith, when we betake ourfelves to it, to make it the ground of our claim ; even as if a number of men. were purfued for debt before a judge, and one (liould come in, and fay-, I have paid fo much ; and another ihould fay, bate me a part, and I will pay the red ; and a third fliould fay, give me a day and time, and I will fatisfy j and a fourth poor man (Iiould come and fay, I have, indeed, nothing myfelf to pay my debt with, but I betake myfelf to the reiponfal Surety, who hath payed all for fuch as betake themfelves to him. This is faith's anfwering and arguing; it will never

N 2 fnift

loo ISAIAH LIII. Verfe lo. Serm. 40.

{hift the debt, nor yet admit of the final fentence of condemnation, though readily acknowledged to be de* ferved: But it pleads Chrilfs latisfiiclion, as that which will be acceptable, though the finner can do nothing of himfelf. In a word, this way of pleading is upon the one fide, an utter denying of the man's felf; and of all that is, or can be in him, for attaining of righteoufnefs; and upon the other fide, an intruding of himfelf to Chrift, for the attaining of that which he hath not in himfelf. It is not only faith, if it were poflible to feparate thefe two, to deny our own lighteoufnefs, but by the exercife of it, there muff be a coming to God through the righteoufnefs of Chrifh The 2d thing wherein the exercife of faith confifts, is in the improving of Chrilt's facritlce in reference to particular accufations of confcience ; for even when a foul hath fled to Chrid, and made ufe of his facrifice for pardon of fm, and for petice with God, it will not be free from accufations, and from new accounts; and therefore the exercife of faith is to be continued in the making ufe of this ojOfering, in reference to thefe par* ticulars, as well as in reference to the making of our peace with God at hrd ; in which refpecl, faith is called 2.J}HekU Kph. vi. 16. .When new guilt is contrad-cd, and when temptation fays to the believer, is this the goodnefs of your purpofes and refolutions, which have been like flax before the fire ? no fooner wait thou allaulted, but thou wall much foiled, aud prevailed over ; the foul runs to this fame buckler or fliield ; and though every one of thefe accufations be like a fiery dart that would fet the confcience on a flame ; yet by faith the dart is kept off, or the venom of it fucked out io that it burns not, and it makes the foul to fay, though I cannot fatisfy for the debt, yet there is that in ChrilVs righteoufnefs, whereto I fly, which can do it; and if we look to that, which entertains tormenting excrcifes, that fpeak evil of the grace of Codj wc ih^U fmd it to be this \ to wit, when fouls

come

come to difpute, and debate with accufations of con* fciences, and do not interpofe the fliieid of faith, taking hold of Chrift's righteoufnefs to anfvver for them ; for fometimes a foul will betake itfelf to Chrifl's righte-OLifnefs for peace at firft, and will look upon itfelf, as bound to keep, and maintain its own peace ; and will, upon the whole, think that it Is but a fort of baffling, or profaning of Chrid's righteoufnefs, if we may fo fpeak, to be making daily ufe of it, for anfwering of new accufations. And fuch will be ready to fay, fliould not a believer be holy ? and we fay, that he fliould, and that it were to abufe the fpirltual armour, to take one piece of it, and not all; but this we fay likewife, that when one makes ufe oi ihc fivord of the fpirit^ he may warrantably make ufe of the Jhield of faith alfo. Failing in this, that is, when Chrifl*s righteoufnefs is not made ufe of, in reference to particular accufations, it mightily indifpofeth many feri-ous fouls, for making ufe of the reft of the weapons of their fplritual warfare; and therefore, as ye (hould exerciie faith in general, for reconciling you to God, as to your (late, fo ye (hould exercife faith on Chrifl's offering for doing away of particular quarrels, and for filencing of particular accufations, which is to be daily wafhing at the fountain. In fhort, as to the other queltion, this may be a mark of a perfon that is making aright ufe of Chrid's offering for his peace, if he be daily making ufe of his offering, for quenching and filencing of particular accufations of confcience.

The 3^ thing, wherein this exercife of faith in the making ufe of Chrifl's facrifice confifts, is, in refer-ence to the defefts of our grace. We have indeed much need of Chrifi:, and he hath much good in him. for the helping of grace, for the amending of weak faith, and love, and other graces, as well as for obtaining pardon of (in, and of peace with God ; and yet oftentimes, thofe who are making ufe of Chrift in the two former refpecls, are in hazard, and ready to

think.

think, that they fliould believe more, love more, and exercife otiicr graces more, of themfelves. But we are to make ufe of him, for he!pi"ng defers of grace, as well as for thefe other things. By this, I mean, not only the making ufe of Chrill meritorioafly ; and io that we fliould look on faith, love, repentance, and every other grace, as purchafed by him, as well as peace with God ; and that we (hould make ufe of Chrifi's offering for attaining of thefe; but I alfo mean, that we Ihould make ufe of Chriii, as a prieft, to make iiis own offering effectual, for attaining all the benefits of his purchafe : confidering that he is a-ble to fiive to the uttermoff, all thofe that come unto God by him. The apollle goeth on this ground, Ileb. X. 19, 20. Seeing ive have fiich an hhgh-prieji, and fuch au offering, let, in draw near with full a/Jur-ance of faith ^ ^x. And if we aik what this is'? It is of large extent; it is even to make ufe of Chrift as a prieft, not only as the objecl of faith, and as the procurer and worker of faith, but alfo for the confirmation of weak faith ; it is a looking to him, to have the weak faith, that we dare fcarcely truft to, made ftrong, or trufling of our weak faith to him, to carry us thro% when we dare not well lean to it. In the firil refpecl we do by faith truft to Chriil*s righteoufnefs; in this laffc rcfpe£l, we truff our faith to him, and look to him not only for pardon, but for making faith, to keep its hold of him ; and as it was with that poor man fpoken of, Mark ix. who upon the one fide betakes himfv'lf to Chrift, If thou canji do any things have conipojioii on //.r, and help us ; and on the other fide, being in a holy impatiency, finding his faith like to fail and mifgive, when Chrid fays to him. If thQu canjl believe^ all things are pojjible io him that believes^ he cries out, in that his holy impatience, Lord^ I believe, help thou my unbelief; he acknowledges his unbelief, as well as his faith, and trufls Chrift with the helping of his faith, and holding together the fhreads of it, if

we

we may fo fpeak, when it was like to fall afunder. Our doing thus, evidenceth a more full denying of ourfelves, when we dare not trufl: our own believing, but as it is committed to Chrift, and when there is a depending on him, both for the benefit we exped, and for the application of it. That word of the apo-flle, Phil. iii. 12. is excellent to this purpofe. That I 7nay apprehend that for which I am apprehended of Chriji Jefus, As a-lfo that of, i Pet. i. lo. Who are kepi through faith by the power of God. So then, in anfwer to both the queftions, i. How to make ufe of Chrill's facrifice ? And 2. how to know if we have made, or do make ufe of it aright ? We fay in fhott, as to the Jirfi^ that there mull firft be a relying on his merit, for the buying or procuring of our peace, and a laying hold of it for that end. Secondly^ When temptrv tions arife, there mud be a conftant, daily flying by faith to his facrifice, as to a fliield, or as to a (lore-houfe; which he himfelf calleth an abiding in him^ John XV. 3. There mud be application made Xo Chrifl, as a pried, not only to remove daily contracted guilt, but alfo to heal the infirmity and weaknefs of our graces, efpecially of faith and love, trading him to bring our faith and love to perfedion. . It is a fweet word which we have, Pfal. ciii. He healeth all thy difeafes. As to the 2d quedion, we fay, that a perfon may look on himfelf, as making right ufe of Chrid's righteoufnefs, when he is daily depending on him in thefe fore-mentioned refpe^ls, who, if he were to appear before God, it is Chrid's righteoufnefs only that he would build on ; he Is alfo daily making ufe of him, to anfwer accufations as they occur, and dares not trud to his own faith, but as it is committed to Chrid ; confiderlng, that as faith is in himfelf, it is daily in hazard to be extinguifhed ; and we may add, that hefo makes ufe of Chrid, as that he dares not go to God without him ; as the word is, Heb. vii. 25. Them that come to God by hi?n^ be comes unto God by

Chrid,

ChriH:, in prayer, in pralfes, and in every other duty of worfliip. The apoftle to this purpofe fays, Heb. xiii. 15. By him therefore^ Ictus offer the facrifice of praife to GocL The believing foul is never right until its all be put in his hand: Though all thefe be not diftind, and explicit in the perfon's making ufe of Chrifl's facrifice; yet he expects that the application of the benefits which Chrifl hath purchafed to him, fhall be made good to him, by virtue of that fame purchafe, and that he who is the author, will alfo be tbeJiniJJ)er of his faith. The fum and fubftance of all is, to (hew, that as we have much good, by and in Chrid, if we could make ufe of it; {q he calleth us to be chearful, and comforted in the making ufe of it, and not to diminifii our own confolation, when he hath condefcended gracioufly thus to extend and enlarge it, with fo rich, liberal, and bountiful a hand.

*iS-;&^^t&^^;&i5f^i^*^^*^**^^^^5&*t&i&i&^*ife?&*

SERMON XLI.

Isaiah LIII. Verfe i o.

Verfe i o.— He JJjall fee his fced^ he floall prolong his days, and the pleafure of the Lord fHillprofper in his hand.

IT may be thought, and that very juflly, that there mud be fonie great and glorious defign in the contrivance ol" the work of redemption, that was executed by fiich a means as the fullering of the Son of

God J

Cod; and that there mull be fomewhat noble and excellent following on it, that moved the Father to fend his Son, and the Son to come for this work. This part of the text anfwers, and tells us what is the defign, He Jhall fee his feed^ he foall prolong his days^ he* He (hail communicate life to many that were dead, and fliali beget a generation, that fhall have life derived from him, as children have from their parents. And fo this is a third afifwer, for removing of that Humbling objedion, propofed in the beginning of the verfe ; to wit. How it came to pafs, that the innocent Son of God, ivho had done no violence^ and ivho had no guile in his mouthy was put to fuch fufferings ? We (hewed that there wxre three reafons given in anfwer to this, i/?. It pleafed the Lord to briiifc hira; it was the Father's good pleafure. The 2J is, from the nature of his fulferings, which was to be a fm-offering, or an offering for fm. not for his own, but for the fms of the eled. The yi is, That his fufferings (hould have remarkable fruits and effeds following them, fet down in three exprelfions, which are partly prophecies, telling what fhould be the effects of the fufferings of the Mediator, and partly pro-mi fes made to the Mediator, declaring w hat fhould be his reward for his fufferings. 1. He fhalljle his feed ; that is, many fliall receive good from his fufferings. 2. He fJ)all prolong his days; that is, he (hall out-live thefe his troubles and fufferings, and fl:iali have a glorious deliverance and reign. 3. The pleafure of the Lord fJail prof per in his hand ; that is, the work that was given him to do, and to finifh, fliall profper well, and no part of it ffiall fail or mifcarry. In the hrft promife made to him, or in the fird effe(^ that (hould follow on his fufferings, in thefe words. He fhill fee his feed^ we have thefe three. 1. A relation implied betwixt Chrid and believers; they are hisyav/, fuch as in the next verfe are (aid to be juflified by him. it i?, in fliort, many ihall obtain pardon of fm, and VpL. 11. N©, 6. O jyflihcation

juftification bv his death. In this refped it is faid, V\\\\. xlv. peniih. Injtcad of thy fathers^ JhaJl be thy children, whom thou r.mye/i make princes in oil I he earth.

2. A prophecy foretelling of the event that fliould folloTv (llirift's ruli'crings holding forth this, That our Lord leTLiS Hiould not only have a feed, but a numerous Iced, that fhould be made fure to him ; and it fecms to be an .allufion to that \vhich is fpokeii of Abraham, and of others in the Old Tcfleiment, of whom it is fiiid, they fhould have feed ; that is, that nvanv fhould defcend of them ; but there is more here ; for whereas others, while they are living-, or in their life-time beget a feed, which begetting is interrupted by death ; the death of our Lord Jefus begets his feed, or his feed are begotten by his death.

3. Confidering the words as a promife, they hold forth this, That tho' our Lord Jefus fufler, and die, yet he flrall not only have a feed, but he fliall fee his feed, hefliall out-live his fufferings and death, and fhall be delighted in feeing of them, who fliall have the good of his fufl'erings ; as it is faid of Job, that he Jaw his chiklren, or feed of the third and fourth generation ; that is, he lived long, and faw many that came of him ; e-ven fo, tho' our Lord came to death, and to the grave yet he fhould not only have a numerous feed, and many children, but he fliould live and fee them, and that not only for three or four, or ten generations, but lor very many generations; and his dying fhould neither niar his begetting nor the feeing of them. And {\\\> feci n? cf his feed, is oppofed to fuch parents -^s are dead, and who, tho' their children and poflcrity, be in want, }ct they l:now it not. From the />/? of theie, ohferve, I'hat believers are our Lord Jefus his feed, they are come of him, Avhatever their meannefs :ind lownefs be in the world ; and tho' they could not claim kindred to any of externjdiy honefl rank or quality, yet they are his feed : To this purpofe the apoftle befpeaks the believing Coriiuhians, 1 Cor.-i.

27,

27, 28. ' Ye fee your calling, brethren, how that not ' many mighty, not many wife men, after the flefh,

* not many noble are called; but God hath chofeii ^ the fooliih things of this world, to confound the

* wi.fe, ^sfc, that no flefh fhould glory in his preience :* Though ye be not of any high rank or quality in ih^ world, yet of hhn are ye in Chrljl Jefus^ who of God is made to us^ ivifdom^ righteotfnefs.^ fan6iifuaiiGn^ and redemption : In this refped Chrifl is called the everJaJi^ ing Father, Ifa. 9. 6. For he is the Father of all believers, that ever had, or (hall have life ^ who are, Pfal. xlv. penult, called liis children.

To clear this a little, you may take it in thefe four or five refpe^ts, or confiderations, in which believers are faid to be Chrift's feed, or to be defcended of him. I. In this re{pe<5l, that as believers, they have their being of him, as children have of their parents, as to their natural being. So believers, as they have fpiritual being, are defcended from him, and hold their being of him, without whom tiiey had never been believers; and rn this refpe<!:\ they are his {^q.A ; firft, becaufe he merit or ioitjly purchafed life for them, which is the thing here mainly underftood, as follov/-ing immediately upon his futferings. Secondly, Becaufe they have life from him, efficiently, as he works it in them, and by the gofpel begets them ; therefore he is faid, i Tim. i. 10. To have brought life and inu mortality to light by the gofpel, which was not known, in many parts of the world, till Chrill brought it forth ; in this refpe61:, believers are Chrifl's feed ; we are not born believers of our parents, nor have the faith which we have, from the ordinances, nor of minifters, as efficient caufes thereof; but it is from our Lord Jefus, who is the believer's Father. Thus believers have an aflinity and very near relation to Chrifi, even to be his own children : And they that would lay claim to faith, or fpiritual life, fhould fee wellj that it proceeded from love to Jefus Chrift, and

O2 thas

jo8 ISJIAH U\l. Ver/c 10. Scrm.41.

that they own themfelves indebted to hini for it. idivy They are hisy^r^, in refpedl of the likenefs that is betwixt hlni and them, or in refpett of the qualifications that are in them ; as they are faid, 2 Pet. i. 4. By the exceeding great and precious promifes^ fo be made partakers of the divine nature; they have of the fame fplrit, for the kind, that he, as Mediator, hath in him. And it is in this refpedi, that Cant. vii. i. the believer is called the Prince's daughter^ which efpeci-ally looks to the fpiritual, generous, and noble qualifications that are derived from Chrifl to the believer. Jience believers are faid to have the fpirit of fons^ when all others, though they be the greateft: in the vorld, have but the fpirit of fervants, and their ge-^erofity is nothing to that of believers, who are made partakers of the divine nature. We have not, fays the apoitle, receivedthe fpirit of fear ^ hut of faith and love ^ and of a found mind \ ah! there are many that claim J:indred and relation to Chrifl, that are very unlike him. yily^ They are called Chriil'sy?^^/, i;i relped of the care \\y^i he hath of them ; never rnother was more tender of the fucking child, than he is of his believing children ; therefore, faith the Lord, Jfa. xlix. 15. A mother may forget her fucking child^ hut I ivill not forget thee. Hence is that phrafe, even as to vifible profellbrs of the church, who refufe to liffen to the call ol^ the gofpel, which is much more eminently verified in believers, Matth. xxiii. How often would I have gathered thee as a hen doth her chickens under her wings ,^ So tender and refpeclive is he to his children, as the mother is tender of the fucking child, or the hen is cf he^ new-hatched and young chickens; for thev are, in fome refped:, come out of his own bowels; his blood was fhed to purchafe them; fo it is faid, Ifai. xl. 11. lie gathereth, the Iambs ivith hix arm, be carries them in his hofom^ and gently leads thofc that are ivith young. And, O ! what full confolation |iave fuch words as thefe in them ? And what conft-

" * Uence

dence may believing Tinners have to come to this Mediator, that is a mother, a father, a brother, and a parent, that hath begotten us out of his own bowels; and in fome refped', (as we are believers) hath as a mother conceived us in his own womb ? 4f^^b''> ^^^Y are called his/m/, in refpea of the portion which they have from him. The apoftle fays, that parents provide for their children ; its indeed eminently fo here, believers come under his care, overfight, and manage^ ment; and as a man provides for his houfliold, his children, and fervants meat in due feafon ; and the aportle fays. He is worfe than an infidel, that provides not for them of his oivn boife ; even lb our Lord Jefus, as he gives behevers their fpiritual life; fo he maintains that life, provides fpr them, and trains them up, till he enters them into the polteflion of eternal life; they are made by him Frmccs, Pfal. xlv. 16.^ intituled to a kingdom ; yea, all his children-are Kings, and fit with him on his throne. Rev. ii. ult. ^nd are made partakers of his glory, dwell as he dwells, and behold his glory. O! is'not this much, that the poor debtor that hath not a penny left him, nor to leave to another, (liould be thus dignified, as to have a claim to Chrift*s kingdom, to be an heir, and a joint-heir with him, who'is the heir of all things; for fo we come to be advanced, and to be made heirs of all things ; as it is. Rev. xxi. 7. ' He tbat overcometh * fliall inherit all things;' and it goes on this ground, Heb. i. 2. That the Mediator is appointed heir of all things; with whom, being joint-heirs, we are heirs too, and made to inherit all things. 5/^/'/, They are called \\\?.feed^ becaufe of the manner of their coming ^o the polfellion of that, which through him they have a claim to ; for they have a claim to nothing, but by being heirs to, and with him, and by believing in him : they are heirs of the promife, in fome refpecl, as Ifaac was : So then briefly to recapitulate all thefe, would ye know the wav that believers are Chrift's

' fecd^

no ISAIAH UU. Ver/e 10. Serm.4r.

JreclF 1. He be[;ets them, and tliey have their ipiritual life of him. 2. He is render of them, as of his own children. 3. They are fiirniihed with qualifications, and dilnoiitions fuitable to hjni. 4. They have a rich portion from him, and are well provided for, 5. AVhat good they get is for his fake, who is their t'arher ; here we may allude to that word, Rom. x\. Tbcy are beloved for the Father*s fake^ by a right and title to him; they come to ha\T: a good and goodly portion, they claim not to their portion, be-caufe of this or that thing in themfelves, but by their, being made heirs to Chrif^, being come of him, they come to get a right to what is his.

U/e. As all relations betwixt Chrifl and believers fpeak forth much confolation, fo doth thin, if we were in a difpofirion to apply it; this one word hath in it, and holds forth a good condition, and of a very large extent.

See here then, i/?. What We are in Chrift's debt, who are believers. It is much to be made a friend, to be freed from the curfe of God, and to have all our debts paid ; but this is more, to be his feed, to be his own children, to have our life of him, to have our provifion and portion from him. It is really a wonder, that we wonder not more at this, and other relations, that are betwixt him and believers. As namely, he is the believers Father, and takes them to be his f&ns and dair^hfcrs : He is the believers Brother, and is not a* fhawcd to call th-jni brethren : He is the believers Ha/r band^ and they are hhfpo^jfe : He is their Bridegroom^ and they are hiy bride. Such relations as thefe are pitched upon, and made choice of, to fill, if 1 may fo ipeak, the faith of the believer, and that tlie believer may i^ivd fweeily and delicately on them, till time come that the vail of fimilitudes be taken away; and they he brought to fee him as he is, even face to face \ and that thereby they jnay be helped to read their ad* vantages ^nd privileges, which they have in hirn,

' What

What can be the^reafon then, that fo few think, and efteem fuitably of the excellent and defirable condition of believers, and that words of this kind relifn not? Here is the reafon, he of whom they hold all thefe pri. vileges, and by whom they are put into this noble and non-fuch condition, is not fuitably efleemed of, and accounted precious; therefore believers in him are the lefs valued. Our hearts fliould melt iii love to him, and in forrow for offending him., at the reading and hearing of fuch expreffions, wherewiih the fcriptures of God are filled.

2^/7v, Are there any that would have a good and happy condition fummed up, and compended t- Here it is, even to have our Lord Jefus to be a Father, and to be hisfeed^ to come in as fons and daughters to him. I appeal to you all, if any condition can be put in the balance with this: Is there any honour and dignity like it, or comparable with it ? Who can claim to be come of fuch a parent as he is, who is King of kings^ and Lord of lords ^ the^ Prince of the kings of the earth ; the Father of glory his eldell and only begotten Son, by an eternal and unfpeakable generation, who, ia all things hath the pre-enunency ? AVhat is your pedigree, who will fay, and boaft, that ye are of fuch a Lord's houfe, and of fuch an ancient family and ilock ; yea, though ye were of blood royal, what is it to this ? \Vhat will become of mens gentility or nobility ot birth, yea, of royalty of birth, in that day when Chrift (hall fet his throne in the clouds ? To have this relation to ChriO:, will be more valuable and honourable in that dr.y, than to have been great commanders, ef-quires, lords, marquefTes, dukes, princes, and kings, who will all in that day (land upon the level with the poorefl: peafants, and when all honours and dignities, which are wow fo much efteemed and thirfted after, will be laid in the dull. Therefore iearn to think of this, that the nobled birth and defcent, is through faith ia Chrift Jefus; and covet, and be holily ambitious,

to

to have the qualifications of his children. Look to the qualifications, parts, indowments, and accomplifhments that ufc to accompany, or follow any houfes of natural men. Are theie any oJ- them comparable to the qualiti-cations ot believers ? Is there a (lock or race of people in all the world, i'o truly generous and noble as believers are, who are come of Chrill:, and are made valiant, through the exercife of faith in him, againfl: all oc-curiin;^ ditKculties ; regardlefs of worldly things, and taken up with, and bufied about high and noble projects and defigns; even to have heaven and glory, and God himfelf; who undervalue, and holily difdain the things of the world, which earthly worms lb much feek after, their qualifications appear efpeciallv in this, that their defii:^ns are heavenly, their minds elevated to, and fet on the bed things, and that they have a truly magnanimous and a valorous way of profecut-ing them, by (ludying the mortification of fin, and conformitv to God, when others cannot endure to cad out with, and abandon a luft ; they holily fcorn, and account it below them to have their peace Handing, or falling with the ebbing and flowing of creature-comforts, which the men of the world place their luippincfs in; their ftudy is to be pure as Chiid is ])ure. O ! in there any portion like theirs r Many of you think but little of it now, but ye will think more ot it in that day, when the earth, and all things in it fh.ill be burnt up with fire : What will the earthly portion fignify then? Ye that now have your variety of fine delicate meats, with your ale and wine at every meal, who (hall be found out of ChrKt, fliall not get a ilrop of cold water to cool your tongue, under your exquU fite and hellifh torments, when the poor man that ])c-lieved and had a hard life of it here, fliall be in Abraham's bofom, and with Chrilt at his table, yea, and on his throne with him ; and it is upon the account of their having a title to Chrifl, that they eome to all this glory, and happiaefs: O I is there any ri^ht and

titU

title like the believer's, which is founded on Cbri(l*s right and title, which is, or may be called the original right of the believer, who is kept by the power of God^ through faith unto falvation. If thefe be the true and faithful dyings of God, what is the reafon that rnea think {6 little of them ? Why is an intereli: in Chrifl fo undervalued ? Believe ye, that fuch and fo much good is to be had by being Chrift's {^td. and children ? If ye fay that ye believe it, how comes it to pafs that fo few have it for their defign, and that your defigns are fo much for this and that in a prefent world ; and that this is fo much flighted^ and that there is fo jnuch boafting and glorying in other things, and fo little holy boafting and glorying in this ?

There are two or three marks which we may gather, from the words, that may help to fhew when this claim is warrantably made, and which may evidence the groundleflhefs of the claim of many. And 1. Chrift's feed hath another original than that which th^' bring with them into the worta ; there is in them a change of the ground of their hope, and that on a new account : People come into the world finful, children of fmful parents; but when they come to be believers, they get a new life, which men cannot give ; and this new life hath new acllngs and fruits: Ah ! how many dream of a tight to Chrift, who know no other birth or beings but that which is natural! 2. They who are Chrifl's feed, carry along with them the impreffion of an obligation to, and an acknowledgment of him, in whatever good they have received, they think them-felves much obliged to Chrift, and they acknowledge him for their life, as it is, Mai. i. If I be a father^ where is my honour ? And if a mafier^ where is ?ny fear? A fon honours his father^ &c. A native and genuinely difpofed child acknowledgeth his father as his fiather, and reverenccth and loveth his father as his father ; but there are many that pretend to a being from Chrift, who think not thcmfelve§ in his debt for it.

Vol. II. No. 7. P and

and who know not what it is to walk under the con-vidion of their obligation to Chriil for their fappofed fpiritual life and being. 3. They who are Chrift*s feed, have in them a likenefs to him ; as they did once bear the imo^^e of the eartbh^ fo nozv they bear the image of the heavenly Adam ; not that they come up in all thint^s to be exadly like to the pattern ; but it is their aim, and other things that difconform them to him, are deformed, loathfome, and ugly in their fight; their old inclination is burdenfome to them, and is the continual ground of an inward contefi: and wrefU ling ; and in a manner, they are troubled at the very heart, how to keep down what is oppofite to Chrift: And when their corruption overmafters them., they are the more difcompofed, and difquieted ; they dif-cern fomething in them, that is not like to Chrift:, and thev abhor that, though it be never fo near and dear to them, even their very felf; they fee fomething alfo like to Chrift in them, and they cherifii and make much of it; they would fain experience more of .it, and have his image more deeply impreiled on their fplrits, which they reckon their greateft, yea, their only beauty.

The yi ufe is for direction to believers. If ye be Chrift's feed, ye mufl be other fort of people in your defigns, and in your depcitment and carriage ; king's children ought not to behave as others; it would be highly unfuitable, yea, even abominable to lee them walk fo trivially, and lightly as every bafe, ill-bred beggar's child doth : It is no lefs incongruous and unbecoming, that believers Ihould be taken with this and that vanity, that meer worldlings are taken with, and hunt after.

The ^^th vfe fpeaks a word of confolation to believers, and holds forth the greatnefs of the privilege of being C'hrilt's ^^^:^, It will be niuch to perluade a poor finner, duly fenfible of fin, to believe this, and that the Lord it; iu curndt, when he fpcaks thus; that

fuch

fuch an one, who hath betaken himfelf to Chrill: for life, and humbly claims right to nothing, but by vir» tue of Chrifl's right (the main thing, that our union with him is bottomed upon) who is content to be in ChrifPs debt for life, and goes not about to eflablifh his own righteoufnefs, but leans to Chrifl's righteouf-nefs for life and falvation ; that he fhould be his feed, and have all the privileges of fons derived to him : And yet it is the Lord's faithful w^ord, neither hath eye feen, nor ear heard, nor hath it entered into the heart of man to conceive, what good things are laid up for fuch a perfon, and that are bound up in thefe expreilions of our relation to Chrifl Jefus,

Ufe ^tb^ It may be alfo a quieting and comforting word to fome believers, who are in afHidion, poverty, and ftraits in the world ; that our Lord Jefus is a loving, affeciionate parent, more loving and tender hearted, than the tendered father or mother ; and indeed it may fufficiently quiet them, that they have fuch a loving overfeer, and provider, who is aifo a cordial fympathizer with them; whatever their condition be, he will not difown his ofF-fpring and feed, whom he laid down his life to purchafe.

The 6th ufe may be for incitement and provocation to all that would be happy, to place it here. An in-tereft in Chriit Jefus, by believing on liim, brings us to have inlereft in the enjoying of him, and all that is his; and can there be any more fought after, or wilh-ed for ? Are there any, but would think it a good life, to be here ? And who are they, of whom he fpeak^ fo ? It is not of fome fort of flrange and uncouth people that were once in the world, but are novv^ all out of it, and of whom there are none now in it. It is not fuch as v/ant fm, and derive their life from their own vv'orks, but it is fuch as are, i. As confidered in themfelves, dead in fins and trefpafles, and without fpiritual life and being; and who know that all the pains that they can take, will not acquire it j anj whp

P 2 i^

it may be, are quite dead to their own apprehenfion and fenfe oftentimes, and who have judged themfelves, and have the fentence of death in themfelves. 2. It is fuch as look to him for the obtaining of hfe, and who acknowledge him for any life, or livelinefs they have : And who expect it, and ufe it, by virtue of his purchafe; which is, that on which all their plea for life is founded.

Now I know, that all this will not readily clear it to fome, there are fo many things that look counterfeit like; but I am now fpeaking to them, who have fome ftirrlngs of fpiritual life, which yet are not fo lively, as they can difcern them to be the ilirrings of life ; and they have a body of death in them, which is ready to extinguifli that life ^ and often they think that it is extinguiihed already; they have convidions of their own dcadnefs, and that things arc v/rong in their condition, and are quite out of all hopes of righteoulnefs, from and by themfelves, or from any thing that they have done, or can do ; and they have fome confufed looks to Chrijft, but they cannot order themfelves in the nratter of their faith ; and duties go not fo with I hem as they expedted, and would have them. To fuch I fliall fpeak a word or two, and conclude. I. T would aik, whence comes that Itlrring of life, o*- feeling of that body of death? What is the original of it ? Will nature difcover the corruption of nature, and bring people to be out of love with corrupt nature? Certainly, where tliis is, it is not like nature, but is tlie life of Chrift; efpeclally, when it puts people to difcern their own deadnefs, to give up their own righteoufnefs, and to be content to lay their mouth in the dull, and to ily to the righteoufnefs of Chrill, if they could attain to an allurancc of it. This looks to be from Chrilt, whofe fpirit convi?2fcs the world of fln^ and of the fm of unbelief in particular j aad of righteoufnefs^ as being only to be had in Chrifl; and of judgment^ that is, of the rtaibnabicncfs. th^t

h«

he fhould have a dominion over them, and that they fliould walk in holinefs. Yet, notwithftandlng all this, they are hanging in a kind of fufpenfe, and knew not whether to look on themfelves as believers or not. They know well that it is not right wdth them, that they are loft in themfelves, and that no other way will do, but faith in the righteoufnefs of a Mediator. The thing whereat they (tick and halt, is, that they know not how to maintain the confent that they have given ; and they cannot think, that their faith is true faith, becaufe they know not how to exercife it, though they have renounced their own righteoufnefs, and reckoned themfelves to be in Chrifi's debt for righteoufnefs and life, if ever they come by them: All their difficulty is, how to go through with their believing. Now it is not of the reality o^ life, that we are here fpeaking, but of the exercife of life, and the finding out of life : And we fay that fuch an exercife fuppofes life to be, though it be not difcernable in its exercife to the foul itfelf. There are many poor creatures born and brought forth into the world, that can neither talk nov walk, but muft be carried and kept tenderly, and that are in a manner, as if they were juft brought out of the womb; i'o is it with many believers, and it were good to be in Chriil's debt for life, and for the bringing it to exercife, and by diligence and waiting on him, in the ufe of his own appointed means, to feek to come to fome diilinclnefs in exercihng of any life that he hath given. And it is no^ fmall encouragement to this, that Chu'i^i JJ^allfee bisfeed^ that he muil have faints and believers in him, which flioald make poor fouls, that have no life in themfelves, with the more confidence to commit themselves to him, upon this very ground, that the Fathei hath engaged to Chrifl, that he fhall have many fuch for his ie<dd: The which promife is performed to him, in the gathering in of poor confufed, and perplexed fmners to be in his debt for hfe, and to hold their life of him

for ever. It will fure be no fmall part of the ground of faints praife in heaven, that he not only bought life for them, but that he made application of life to them, and trained them on, till he had got them fit^ ted to fpeak to his praife ; wherein the body of death makes many a fad Itop, and makes poor believers to Hammer, as it were, while they are here. But it is good news that Jefus Chriit hath bought life, and brought it to light, and that by his gofpel, he is making application of it, and declaring that he is content to bellow it freely on all them that will acknowledge him for it.

SERMON XLir.

Isaiah LIII. Vcrfe i o.

Verfe i o.— Be Jhall fee bis fecd^ he fimll prolong his iiays^ and the pkajure of the Lord fxdlprofpcr in hi^ band,

IT was once a riddle, how that out of the ftrong could come forth meat, and out of the eater could come forth fwcctnefs. It is here mod clearly unriddled, and that in a comfortable manner: Our Lord Jefus, \.\\Q ftrong Lyon of the tribe of Judah, is put to grief and hruifed^ and his fold is ?nadc an offering for Jin; and here is the fvveet meat that comes out of it; he Jhall fee his fecd^ he fmll prolong bis days ^ &c. The fiibftancc of the words is. That by his death many fhall be brought to life : It is the fame death that hath

given

given us the hope we have of life, and all the ground that we have to fpeak of it to you ; which had never been, had he not been bruifed and put to grief*

We (hewed that here is holden forth the Lord's great defign in the contrivance of the work of redemption, and that thefe words are a further anfwer to the flunibling objedion propofed before, to wit, how the innocent Son of God could fuffer ? It pie a fed the Fa-ther to hrulfe him^ when he fnall make his foul an (jfjer-tngforfin^ kc. Which juftilies God, in that proceed-ing, and ferves to wipe away that reproach, that might feem to cleave to him. In (liort, it is this, if v/e con-fider the noble fruits, and comfortable eifeds, that followed on his fufferings, and death ; there is no ground to (tumble at God's giving his Son, or at the Son's condefcending as Mediator, to fuller, to be de-fpifed, and put to death ; and this is the firll: fruit, and effect thereof, that he Jhall fee his feed; whereby it is meant, that by his death the elect, who are given to him, do by faith in him receive a new life froni him, and are taken in, under a molt fwe.et relatiou to him, by their being begotten again, to a lively hope, through his refurredion from the dead.

We have fpoke to this particular already, that believers are Cbrifs feed which Ihews the great privilege, that they are admitted to, and their great ob-ligation to Chriit on that account, they are obliged to him for their fpiritual life and being ; as chlldrei^ are obliged to their natural parents, for their natural life and being; and infinitely more obliged, in as much as the one life is infinitely preferable to t\\c other.

There are three things more to be ohferved from the words, !. Confidering them as they Itand in dependence on the former; that God's defign in fending his Son into the world, and the Mediator's defign, in coming fo low, is to have a feed begotten to the hope of eternal life \ and to have poor fouls dead ia

themfelves.

themfelves, fharing of life in and through him, evea to have many partaking of life through his death* 2. Confidering the Avords, as foretelling the event of Chriirs death and fulferings, we have this obfervatiort from them. That our Lord's death fhall certainly procure life to many: Or thus, it cannot be, but his death rault have fruit, to the faving of fouls front death, and to the making of them partakers of life. '^. Looking on the words, as a promife made to the Mediator; we ohfcrvc from them, that the feeing of a feed, is exceeding much elfeemed by Jefus Chrift^ it pleafed him wonderful well; therefore this promife of a {q:C(\ is made to him, to encourage him to lay down his life.

We (hall fpeak a word to each of thefe, and (hall leave the conlideration of the words as they hold forth, not only our Lord's out-living his fuiTerings, but his feeing a feed after them, to the fecond eflecl that follows. He Jloall prolong his days.

For the firft doclnnc^ we fuppofe. It will be clear^ if we confider how tlie feeing of his feed is fubjoined to, and dependeth upon the former words which concern his making his /lid an ojiering for fin^ which holds forth this, Thai the great dengn of (iod, and of Chrift the Mediator in I\is fulierings, is, to beget a people to eternal life, and to make way, that fin-ners n.uurally dead in fin, may parrakc of fpiritual and heavenly life, and may be begotten to the hope of eterr.al life through hiin. And Vvhat other defign, 1 pray, could there be than this? For the Lord had nothing to procure to himfeif. There could be no addition made to the glory of God thereby ; therefore it is faid, John vi. 39, 40. ^ This is the Father's will

* that hafh lint mc, that of all thnt he hath given me, ' I fliould lofe nothing, but ffiould raife it up at the

* lad day: And this is the will of him that fent me,

* that every one that feeth the Son, and believeth on

* him may have cverladiiig life, and I will raife him

* up

* up at the lafi: day/ 1 Tim. i. 15. ' This Is a faith-' fui faying, and worthy of all acceptation ;* and what is it ? ' That Jefus Chrift: came into the world to fave

* fmners:' And that John x. 10. '1 came that they

* might have life, and that they might have it more

* abundantly.'

There are two things that we would fpeak a little to, for clearing of the doctrine, and then draw fome proper iifes from it: The \Ji is, how this can be God's defign in Chrift's humiliation, to beget many fons to life? 2c///, How Chrift*s death contributes to this defign ? For the Jirji, when we fpeak of God's defiga here, we mean not his lad and ultimate defign, but his immediate defign in the gofpel, which is fubfervi-ent to that his lafl: and ultimate defign ; to wit, the glorifying of his grace and juftice, is giving the Mediator, to. fatlsfy juflice for fmners, who are not able to fatisfy for themfelves; and he having chofen this as the means to that higheft: end, we may well fay, that this is his im.mediate defign in the gofpel, that thereby the glory of his grace and juflice might be mani-fefted. For ihtfecond^ which is, how Chrifl's fuffer-ings contribute to this end ? It may be foon cleared, if we confider that there is a two-fold let in the way of fmners partaking of life, which Chrifl's fulferings do remove. The \Ji let, is a flanding quarrel betwixt God and the elect, they having finned, and having nothing to pay their debt; this our Lord Jefus by his death removes; he pays the debt, and tears the obligation, called the band-writing that was againjl theni^ vailing it to his crofs^ Col. ii. And in this refpect, his death is called a ranfom for many ; and in the w ords before, he is faid to make his foul an offering for ftn^ on the fame account, to wit, that the principal debtor might be fet ^tgq. I'he 2d let, is man's utter unfit-

nefs to walk with God : For though the debt w^re

o

taken away, yet they have no life, but Jefus Chrifl

by his death hath laid down the method, hovv^ a fnner

' Yqj.. II. No. 7. C)^ may

may be reconciled to God, and may partake of grace here, and walk with God, in fonie good meaiure, even while lojourning in the world, and be made partaker of the life of glory hereafter; his fufterings are not only a ranfom for their debt, but alfo a bridge, fo to fpeak, to go over the gulf of diltance that is betwixt God and them, unto glory, whether he as the fore-runner is gone before them. In this fenfe, we have our graces, as the fruits of Chrift's fufferings; the life of grace, faith, love, perfeverance, is'c. We have alio protedion, prefervation, and guiding in the way, till we be brought through it to eternal life : As that word is, John vi. 39, 40. cited before. That of all ivbom the Father hath given me^ 1 Jljould lofe nothing. In the fir!l refpecl, Chrilt is Surety for our debt. In the fecond refped:, he is Surety for our duty ; in the firft refped, we are admitted into the covenant with God ; in the fecond, we are entertained in it by him, who lives for ever to make interceilion for us.

Ufe I. See here, believers, what are ye in the Father's debt for fending his Son, and what are ye in the Son's debt, for coming to die for you. You mud have bore the curfe yourfelves, if he had not borne it; but he took it on himfelf, that ye might be freed froiu it. Thus it flood with you, ye deferved to be fliut out for from (iod, to have the fword of his juflice awakened againli you. And he gave his hack to the fmiters^ and his cheeks to them that pluckt off the hair -^ and was content that the fword of jultice fliould awake againft him, and fmite him, that he might by his llripe.^ heal you, and by his death procure life to you ; yea, it Itood thus with you, and it could not be other-ways. The juflice of God being j^rovoked, and the elecl being under the curfe, as it is Gal. iii. 10. Curf-cd is every one that continueth not in all things written in the law to do them ; Ezek. xviii. 4. The foul that fins flndl die ; either they mull die, or the Surety ; and our Lord was content to be "^ fin-offerings thereby

to

to fet finners free: To be lifted up on the crofs^ that he might draw all men after hifu^ to pay their debt, which all the creatures could never have paid: And therefore, we fhould afk you, if you think heaven and glory to be of worth, and if ye think it to be a great mercy, to be freed from the wrath to come, and from the damned ft ate and condition of the reprobate angels, and of reprobate men and women in hell, and to be admitted to enter with Abraham, Ifaac, and Jacob, into the kingdom of God, and into thofe heavenly manfions; are ye not much in Ghriil's debt that-procured this for you, and at fuch a rate, that thereby life might be communicated to you, who were naturally dead in trefpaffes and fms ? Whatever the reft of the world think of it, if any of you be born again, as you ought, in a fpecial manner, to think much of it, fo ye will do in fome meafure; for ye are much obliged to Chrifl, who was content, that poor fmners fhould partake of him, and of the life that is in him-, to tafte of death himfelf, and who hath faid, Becaufa I live^ ye fl?all live alfo ; in a mod wonderful way, his death is the price, by which life is communicated to us; and it becomes believers well, to be often reckoning, what they are in his debt. It is one of God's great ends in the work of redemption, even to have linners efte^ming highly of, and much ravifhed with-his grace, and wkh his love brightly fliining in the way thereof; yet lefs confcience is made of this, than: of many other duties, by believers; we lend an ear to a practical point of dodrine^ and will endeavour to mind it; if we be bidden to pray, we wilt pray ; if we be-commanded to mortify fin, we will endeavour it, and fo in other duties : But who minds this as a duty, when we are calkd of God, to admire and praife his grace and love, and humbly to glory in him, fa as ferioully to fet ourfelves togo about it? And yet this would be a mod native, proper, and lovely ex-C'rcife for believers, even like the work of thofe^ who

fay. Salvation to our God^ that fit^ upon the throne^ and unto the Lamb^ Rev. vii. 10. To him who loved iis^ and luajloed lis from our fins in his own bloody Rev. i. 5, To be taken up with fuch fweet foliloquies in ourfelves about this fubjed, and with luch fongs of praife to him, who hath given us fo noble a being, and life, which is conveyed to us by his blood, is fure a fuita-ble ufe of this point; for if our life be of much worth, he mud be of infinitely much more worth in himfelf, and (hould be fo to us, who purchafed it at fuch a dear price.

The 2d ifcy is to exhort you, whom we fuppofe to be renewed, as fome of you now hearing me are, and O! that all of you were, that whenever ye think of enjoying of heaven and glory, ye would think alfo, whence it came to be thus with you ; O! think on that rock, out of which ye are hewen, as ye are believers, and are entitled to life, and this will lay the ^latural pvide, which, alas! too often believers have going along with their hope of life, as if they were fomething better by nature than others ; becaufe they have hope to come to heaven ; but think this alfo with yourfelves, that there are no thanks to you, but to him, Who loved you, and wafhed yoii from your fins^ in his own blood; which fliould make you walk foftly, and with a clofed mouth ; and in this cafe, every thought of your title unto, and of your hope of heaven, would be both fmgularly plealant and profitable to you.

Ufe 3. See here, that which maketh the glad tidings of Chrifl's death wonderfully comfortable is, thai; Chrifl: came and fuffered ; but if ye add this, that his defign in fuffering vyas to beget finners to a new and fpiritual life, to raife and quicken them that were dead in fins and trefpafles, to pay their debt for them, and to cancel their obligation, it makes it to be much more wonderful. Alas, we have great want pf fpiritual aticdions, that we are not more affeded ' ■ ■■ '■ ■ with

with this, even with this, that the Father fhould fend his Son, and that the Son fliould come into the world, ^nd wherefore ? Was it not even that he might have '2.fced^ that poor creatures that were dead, and without life might be quickned, and that fuch as had no hope of heaven might have it; that \\\ jfe-ich a way an entry into heaven (hould be made to fnmers, this is the Vvonuer : Do ye believers indeed believe this, that the Lord's dt{\gxi in all the work of redemption, was to bring dead fmners to life ? This is it that makes Chrifl have the name of'a Saviour^ that ih^Jhepherdbeingfmitten,' God might turn his hand on the little ones. And therefore, as a ^.th ufc^ fee here a good ground, whereupon to preach to you by the death of Chrift, the offer of life, and the remilfion of hn, as the apoftle hath it, Ads xiii. 39, 40. ' Be it known therefore to yi-ii, f men and brethren, that through this man is preach-^ ed unto you, the forgivenefs of fins, and by him all f that believe are juftified from all things, from which ' ye could npt be juftified by the law of Mofes.' And there is never a text that fpeaks of the end of Chrift's fuiterings, but it fome ways lays a ground, how a finner may have life ; and it is, as if it were a proclamation to fmners, to make the right ufe of what is offered to them. If our Lord Jefus had not fuffer-ed, there had not been a warr^ait for us to fpeak of life to you; there had been no treaty with finners, no door opened for acccA to heaven, no ground for any to call God, Father \ but on the contrary, Chrift: having fuftered, and fatisfied juftice, it gives us ground to make this proclamation to you : Be it known unto you, that through this man is preached unto you forgii'S-ncfs of fins.. All which is plain from thefe two conditions, \ft. That there is a fuft^cient price laid down for the fatisfying of the juftice of God, for the debt of eled finners. 2dly, That this is the Lord's defign, in laying of the price down, even to procure, and to ^prnmunicate life to tjiem, according to that of John

iii. iQ,

lii. 16. God fo loved the icoYkl^ that be gave his only-begotten Son, that tvhofoever belleveth on him, JJoould not perijh, but have ever la/ling life. And that of John xll. -^2. And if I be lifted up, I luill draw all jnen after me : This demonftrates, that there is a fufEcient warrant, to make ul'e of Chrift, for pardon of lin, and for obtaining of hfe, through him ; for generally the exception is one of thefe two ; either \fl, that the price will not do, and that cannot be faid ; for the death of Chrill is a price fuflicient: Or, idly, that fmners know not what is the Lord's purpofe in it, this text holds forth that, and tells us, it is, that he may have (I feed. This then is the fum of the covenant of re-demption, faith the Father, Son, if thou wilt lay down thy life, thou flmlt fee a feed, that fhall have life, thro* th; futferings; and the Lord would never have given his Son to die, if he had not regarded the falvation of fmners, and to beget, and promote life in them, through his fufferings; and to wihat end is the gofpel preached, by which life and immortality are brought to light, but that what he hath brought, may be applied to linners ?

And therefore, as a 5//? ife, wc befeech you to concur with Chrill, in the defign of his laying down his life. Is it not, think ye, great ingratitude to him, •^\\d great cruelty to yourfelves, that when the Lord \\Ad deligncd fuch a thing, by the laying down of his Wiz', that ye Ihouid, as far as ye can, (land in the way of it ? Now his defign is, to have many in his debt for life, that he may have feed, and to have poor itim^rs, that are dead and lifelefs in themfelves, acknowledge their fin, and come to him, to have jufiice fatisfied, and a right to life, by his ofleriug : And is this a prejudicial defign, or unprofitable to finners ? AVhy then iTiOuld ye Hand in the way of that ? When our Lord had defigned finners good, and hath been content to lay down his life to make life poflible to you, when all his defign in dying, is, to have finners

faved

faved bv their flying to him, the fecond Adam, that thev may get a right to life transferred to them ? Is it not'folly and macinefs for fmners, to obftrud what thev can this his defign ? The apoftle makes ufe of this argument, 2 Cor. v. 18, 19. ' He hath given us ' the word of J^conciliation, that God was in Chrift ' reconciling the world to himfelf, not imputing their

* trefpaifes unto them ; we therefore, as ambaifadors ' for Chrift, as though God did befeech you by us, ' we pray you in Chrift's ftead, be ye reconciled to

* God.' And what is the reafon ? ' For he was made

* fm for us, who knew no fin :* And for this end,

* That we might be made the righteoufnefs of God in

* him.' And is not this the fame argument that is in the text ? Our Lord was made a fm-offering, that he mightyo' a feed; and if fo, then we would intreat you, if the bleeding bowels of Chrift can have any weight with you, and If you would do him a pleafure, not to mar his defign, as far as ye can, (for he will infruftrably accomplifli his defign) and that is, to have fouls brought in, to make finners peace with God^ and that they make ufe of his fufferings for that end : Need we ufe arguments, to perfuade you to this, which is fo much for your own good and welfare, e-ven to fave your fouls ? To come, and to be reconciled to God, to make ufe of Chrift for life, to prevent the wrath that is to come, and to make heaven fure for yrmrfelves; which it is impoffible for you, honeft-ly to aim at, but God fhall have the glorv of his grace and wifdom from you ; and if this be not your aim and endeavour, God will not have the glory of his grace in you, though paftively he fliall have the glory of his juftice in puniftiing you eternally m hell. But this is not his great and proper d&^ign^ in fending of his Son; for he could have had his glory that way» though he had never fent him into the world; and therefore in his name, arid in his ftead, we do agaia and agaia ferioufly befeech, and fdemnly intreat you,

to

to give our Lord Jefus fatisfadion in this particular ; ye that are going to hell, or are in hazard of it, coine to Chri(t jefusj the Prince of life, the Purchafcr, and Giver of life, and receive life from him ; come as dead iiniiers in yourlelvcs, and by the law, to have a new gift of life, by his right: And we propofe this fnit and requcft in his name, who tells us, that he laid down his lilt*, to get a feed. This gofpel comes to every one of your doors, and fays to you, will ye be obliged to Chrift for life ? Will ye be his children f If the heart be honell, and can finccrely fay, content, Lord, and will creep undef his wings, that ye may be found in him, and may be covered v/ith his righte-oufncfs, there is good ground to expc6t a clofed agreement : l'\)r our Lord purpolely died, that he might have a fcedj and is calling upon you for this very ca^X, and will not go back from liis word, if ye be content to make an agreement with him : And therefore I would a{?.Jn fav unto vou, fhift not his call : it is his defign to have a feed, ami it ffiould be voui^; to fcek to be of that {i^tL\, 0\ let him have his errand amongc you; the offer comes, as I jud now faid, to'jveiyone of your doors, and your anfwcr will he, ?ind muft be, cither yea, or nay, either that ye are content to be his children, that his grace may be glorified in you ; or that ye are not content, and thai ye ii:ill not conic to hini^ il.Hii yc rmiv have life; as it is, John v. that ye i'corn to be ins Iced, and children: But ah! the day comes, when ye would be glad of fuch an offer, and will not have it.

But to come a little nearer in the application of this i(fe. I. Are there not many of you without life, yea, hundreds of you, that are not renewed? If ye think yourfelves to be dead, tins wordoflift\ and ialvatioii is fent unto you, and fure you have need of it. 2. There is life in Chrifl: to be had, a fair purchafe made, and a way laid, down, to bring fm-ners to have a right to life j and are not thefe two,

think

think ye, rightly appointed ? On what ground then is it bottomed ? Upon one of thefe two, or rather on both of them, implied in this phrafe, of being C/^r^V feed, I. It implies, that there be a coming to Chrifl, as void of life; and an adual trufling to him, for the attaining of life, that fmners pricked with fear, or feeling of the wrath of God, acknowledge Chrift, as the Father of their life, and trufl him with the application of life to them. 2. It implies, not only the trufling him with the application of life, biit that we commit ourfelves to him alone for it, which is implied in thofe words, John v. Te will not come un^ to ?jie, that ye might have life* The making ufe of Chrift, for the attaining of life, is implied in the word comings and that is for {lain and dead fouls to go to Chrifi:, for abfolution and life, called, Heb. vii. 25. -^ coming to God by Chrift ; and again, it is not, ye will not come unto me, that ye may buy or procure life, or work it to yourfelves; but ye will not come to me, that ye may have it^ ye will not acknowledge me for it. The firft word exprefles, where we have our life, and that is in Chrift^s fulFerings : The fecond word, how we have it, even as the child has life from the parent, we, have it fully and freely conferred on us by him: So that the fimilitude fays this much, come'to Chrift, who hath procured your life ; and truft your getting of life to him on the terms of grace. And fmce this is all that Chrift feeks of you, not to make your performances the ground of your pleading for life, but his purchafe; and that having need on your fide, and fulnefs on his fide, ye fliould come and have what ye want: What hinders your clofmg of a bargain ? This is the very thing your falvatiou will ftand or fall on \ even on your yielding to come to him, and to be in his debt for life, and on your leaning to his righteoufnefs, or not; and according as ye ad faith, or not, on him, on this refned, fo will the fentence of your abfoUuioHj or condemnation Vol. II. No. 7. R pafs

pafs in the great day : And therefore, let me befeech you yet again above any thing to make this lure ; and U'hen I fpeak of making it lure it is not only to have a glance of the thing in your minds, as many may have, to whofe door Chriil comes, when yet they will not go out of doors to him. Nor is it only to have a conviction in your judgment and confcience, of the rea-fonablenels of i^, as many of you have fo many convictions of fin, and of the necefijty of faith in your judgment, as will make you inexcufable ; ye are convinced, that fuch a thing fliould be, and there it holds ; the Lord draws you by his word, to give allent to the reafonablenefs of the offer; but ye perhaps fmother the convidon, ye come Agrippa's length, in aflenting to the truth, but come no further; ye laid your account, it may be, that ye could not favc yourfelves, and that your falvation was only in Chrilt, and ye took that for faith. But believe me, there mufl be fomething more than that, even a laying of yourfelves on him, and a making application to him. I remember of a dying perlbn, that had a good word to this purpofe, who, when it was ail^ed of him, how his faith did now differ from that which he had in his health ? Anfwered, w hen I was in health, I was convinced that I (liould believe ; but now my Hnil actually lays itfelf on ChriTt. The many convidlons that incn have, that they Ibould believe, will cleave to them, and go with them to hell, and make them the more inexcufable, that they held there, and went no further.

6////)', and laflly, it ferves to be a ground of expoflu-lation, with many hearers of the gofpel, who have lieard of this noble delign, and yet make no ufe of it. C) ! hypocrites, fovmalills, and profane perfons, what a reckoning will ye have to make, when this fhall be found on your fcore ? Ye were dead in fm, and the Lord contrived a defign to fave loft fmners, in fending Lis Son to be an ojjcringforfin^ and the Son came and

laid

laid down his life; and ye are called and invited to come to him, and to have hfe in hlim ; the glad tidings of redemption were preached, and made offer of to you ; and ye would not be content to clofe with Chrid, but would, fo far as ye could, thwartt with him in this defign, though it coft him his heart-blood to bring it about: What will come of this ? Or what will ye anfwer him for it P Ye will fay, it may be, that ye were content to concur w^ith Chrift, and Hood not in the way of it; but it will be replied, why then did ye live and die in your fin, and bring your foul to this dreadful hazard and lofs ? Your confcience and God will bear it in upon you., and ye will not be able to get it fliifted, that your deRrudlion was of ycurfeiveS", becaufe ye would not be faved ; and will that, think ye, be a fuitable and fatisfying anfwer ? That though Chrift would have faved my foul, I would not be faved by him, and then to go to hell for that: What a tormenting thing will it be in the confcience, that life was offered to me, on condition of believing ia Chrift, but I refufed, or fcorned to take it on that condition ? Think on it, what ye will think to be fent to hell, becaufe ye would not be faved freely by Chrift, and to perifh, becaufe ye would not be C/jri/i^s feed; becaufe ye would not own your guilt, that ye may have life from him: What, do ye all think that ye have life, are there none fenfible of their need of life from him ? Alas! that we fhould be put fo often to repeat thefe words, we may almoft Ipeak to ftones with as great hope of fuccefs, as to many confciences among you, that are habitually obdured, and blinded with prefumption, by the god of this world, who hath put out your ^-^j^^ ; but the day comes, when ye will find yourfelves greatly miftaken. I Oiail infift no further, feeing that ye are naturally dead in fins and trefpaffes, and feeing that Chrift's defign in^ dying is, to have a feed, as ye would not prejudge yourfelves of life, as ye would not be found to be defpife-^s of hi«

R 2 fufieringSj^

fufferings, and fuch as have trode the blood of the covenant under foot, ftudy to make fure eternal life to yourfelves, by flying to him for it; or reckon to be reputed guilty of this horrid crime of refufing him, with all the aggravations of it.

SERMON XLIII.

Isaiah LIII. Verfe 10.

Vcrfe JO.-—He Jhall fee his feed^ he Jlmll prolong his days^ and the pleafure of the Lord fnallprofper in his hand*

THERE is nQt one time that thefe words are read, but it might put to us this wondering queftioi^. For what is it that this great defign of all Chrifl's fuf: ferings hath been carrying on, and what hath been the great end of this covenant of redemption, that hath fuch fharp, fore, and fad fufferings following thereon to the Mediator, who engaged in it ? This world was made with little noife, if we may fo. fpeak, there was no engagement on God for bringing about that work, though very great, as there is in bringing about this. This then certainly muft: be quite another thing, that hath an offering, and fuch an offering, as had in it the bruifmg and dying of the perfon, that was the Son of God, who interpofed for the obtaining of it. But this anfwers the queftibn. He foall fee his feed^ j^Q, which, in fum is this, his life Ihall procure life

to

to many dead finners, and they fhall have it certainly jipplied to them; and the work of the miniftry, lo to fpeak, and of the mediatory office of Chrift (hal! thrive well in his hand; fo that there is not one foul that is defigned to life and glory, but it (ball be brought to the poifeflion of it in due time.

There are two things wliich we have hinted at the lad day, that we (hall now fpeak a word to, and the lirft of them is this, that it is agreed upon, and a concluded article in the covenant of redemption, that our JLord Jefus (hall, and mud have a feed. This is a jnofl: certain and infallible truth: It is an effed laid down here, as a necelfary confequence of his offering up. of his foul for fin. It is a determined thing, if we look, I. To the certainty of the event: Our Lord Jefus Chrift niuft have a fe^d^ to wit, believers in him; that is concluded on, and promifed to him, 2. If we look to they^^^ that he (hall have: They are particularly determined upon, to wit, how many children he fhall have, and who they (hall be: That was both a promife in the covenant, and a prophecy, as we have it, Pfal. xxii. where the Pfaimift, fpeak« ing before of Chrift, fays, verfe 30. A feed pall ferve bim, it Jhall be accounted to the Lord for a generation. And this is laid down as a folid conclufion, John vi. 37. All that the Father hath given ine^ fhall come unto, me: Which fuppofes, both a determinate number given, and the certainty of their coming: Become of the reft of the woijld what will, they (hall undoubt* edly come. And indeed, if we look to the nature of this tranfa6lior>, we will find it to be a promife, and a promife of God to the Mediator, that can neither be altered, nor accomplifhed; yea, it is a covenanted promife, made on a condition, to wit, the laying down of his life, as the ftipulation on his fide: And ths^t which he hath for fo doing from the Father oa his fide, is this, that he foall fee his feed. And when this \Sa not only a promife, but fuch a promife as is

grounded

grounded on a tranfaclion, bearing a condition, which the Son hath performed; as he himfelf faith, John XV ii. 4. / hc?vc j^ni/Ijcd the work which thou gav* eft me to do. There is a jullice and faithfulnefs in ths performance of this promife on the Father's fide to him, that he Jhall have a feed. 3. It is clear alfo, if we confider the end of this tranfadtion, which is, to glorify the grace of God by Chriil's purchafe, in the falvation of ele£t fmners ; in refpect of this end it cannot fail, but Chrilt mufl: have 2ifeed^ that the end may be attained : So then our Lord Jefus muft have, and certainly fliall have, many that Ihall partake of eternal life by him.

The I. ufc of it ferves to let us fee the unwarranta-blenefs of that doclrine, that leaves the fruit of Chrift's death, as to his feeing of a fced^ to an uncertainty, laying the weight of it on man's free-will, a thing that is very taking with natural men, and with conceited and carnal reafon. But if it were left to mens choice, to receive Chrifl or not, then the execution of the work of redemption, and the performance of fuch a promife, as this is, mufl have the certainty of it fub-jeded to man*s will, and fhould be made effedlual, or not, as he pleafes ; but it is God*s great mercy to us, that we know it is not fo: And that there is an equity here, (to fpeak with reverence of the majefty of God) that feeing our Lord Jefus hath done his part, the promife fliould be made effedlual to hin-i, that he fhould hivce a feed.

Ufe 2. It layeth a ground, ferving greatly to quiet us in tumultuous times, when the world is turned, as it were, upfide down, and we are wondering, what will become of the church that is now forely af-faulted, and made to ftaggcr ; what by the old enemy Anti-Chrift, who is beflirring himfelf mightily ; what through abounding fecurity, and formality, whereby Sritan is feeking to draw away many, fomc to error, and fome to profanity: But though Anti-Chrid,

and

and the devil, with all their emiiTaries, and agents, had faid the contrary, our Lord Jefus fliall have a feed. It may be they are not the pluraHty of a kingdom, or nation, of a city or of a congregation ; but they are To many, as fhall ferve to make good the promife. Our Lord makes ufe of this, John vi. ^iJ- and 44. where, when a number are turning away from him, he fays, ' Murmur not at this : No man can come ' unto me, except the Father that fent me, draw him ; * and all that the Father hath given me, fliall come to ' me.' I will have as many (as if he had faid) as are appointed to receive my word from myfelf, or from my fervants fpeaking in my name ; as for others, I look not for them. It is true, we fhould beware of having any fmful acceilion to the marring the pro-grefs of the gofpel, and be fuitably afTeded with any fuch thing in others ; but withal, we fhould reverence the Lord's fovereignty, who knows how to have a care of his church in the word of times. And let this quiet your hearts, amidft all i}\q tumults and confufions of thefe times, that our Lord fnall have a feed^ and that he fhall not want any of tbofe that are given him of his Father, but fliall raife them up at the laflday. '^^

Ufe '^. Seeing this is the Lord's defign; it does commend to the hearers of the gofpeU a concern to concur in this defign, if we may fpeak fo, in their public and private itations, in reference to themfelves, and in reference to others: As it is the Lord's defign, that Chrift fhall have a feed, fo we fliould make it ours. We mod fafely fide, and fall in here with the Father, Son, and Holy Ghoft, whofe defign runs on this; and to fpeak fo, they have, mud have, and fhall have a poor and fruitlefs work of it,, who attempt to thwart the Lord in his defign, whoever they be, and in whatever (lation or capacity, public, or private : As it is no wifdom, fo it will be no advantage, to flruggle or flrive with God. But here is matter

of

of great encouragement, to any that would have the gofpel profpering, religion countenanced, error fup* J)reired, the power of godiinels promoted, and profanity borne down ; that our Lord Jefas C'hrift does concur with them in the fame defign. 1 know not any other defign that a man can fall in with, without fear^ to come ihort in it, but in this ; and whofoever fails in with this, it fhall not mifgive them ; for Chrill (hall have a feed; and though we cannot, nor ought not ablblutely and peremptorily, to defign particular per-fons ; yet in the general, we ought to concur, td have the promife made to Chrifl, of a feed performed to him ; and indeed, it is no fmall privilege and prerogative, that we are admitted by prayer, or any o* therways to concur with him in the defign ; according to that memorable word of promife, concerning this matter, Pfal. Ixxii. 15. Prayer Jhall be made for birti continually^ and daily fall he be praifed.

Ufe 4. There is here great encouragement to fm-ners, that are in their own apprehenfions void of life, and have fome fenfe of their deadnefs, and would fain come to Chrifl for life, and have him for their Fa-iher: Such, I fay, are by this do6irine, encouraged to flep forward ; for it is a thing determined and pro-mifed ; and fmce it is fo, we may, and ought to effay and endeavour, that he mav have a feed^ and may be i'ure it will not difpleafe him, that we endeavour to ofl'er ourfelves to be of his feed. It is a foolilh, and yet often a puzzling and perplexing doubt, that comes m the way of ferious fouls, when they offer to come to Clirilb, that they know not, but that they may be prefuming ; if there be any acquaintance with God, and Chriil's defign manifelted in the gofpel, there is 110 ground for fuch a doubt, and fuch a foul may as well quellion, whether will God and the Mediator be pleafed, that the promife made to him o^feed be performed ? Certainly it will be difpleafmg to neither of them, but well-pleafing to both j and therefore the

fmner

finner (hould be ftrengthened on this ground, and take it for granted in its addrefles to God, that Cuch a thing is defigned, to wit, that Chrift fhail have a feed,

Ufe 5. It (hews what mud be the condition that o-thers Itand in, who do not come and make offer of themfelves to be Chrift's feed', they do, fo far as they can, thwart God's defign \ and this will be added to their account; that if Chrifl: ftouldnever have afeedy they would not for their parts betake themfelves to him, nor be of his feed; but as far as they could, would Hand in the way of performance of this promife to him. And this will be the ground of a fad accu-fation from God; I defigned that Chriit my Son ihould hdiVtfeed^ and I engaged by promife to give it to him, and ye fcorned and difdained, to fpeak fo with reverence on fuch a fubje6l, to fatisfy God fo far, as to yield to Chrift, to be oi his feed^ that that promife might have its accomplifhment in you.

I. From the words complexly confidered, obferve^ That Chrift^s having and obtaining of a feed, his having of fouls to believe in him, is a thing moft welcome and acceptable both to Jehovah, that makes the promife, and to the Mediator, to whom it is promifed. There is nothing that pleafes God and the Mediator better, than for loft fmners to betake themfelves to Chrift and his righteoufnefs for life ; it is the fatisfac-tion that he hath for the travel of his foul; it is the recompence here promifed to him ; it is, to fpeak after the manner of men, as if the Son were faying, what fhall I ^tt^ if I lay down my life for fmners ? Here the Father promifeth, thou fhalt fee thy feed; that is, many fhall believe, and be juftiiied through thy death ; and this is fo acceptable to the Mediator, that he fays, L^, / come^ in the volume of thy hook it is written of me^ 1 delight to do thy ivill, 0 my God ; and ■ Heb. X. the apoftle lays. By this will we are fancfifed ; he fought no more but this, for all his fufi'erings and

Vol. II. No. 7. S fouU

foul-travel; and that it is no lefs acceptable to Jehovah, that makes the promire, as is clear; therefore, in the lad part of the verfe, it is faid. The pleafure^ the will or the delight, of the Lord JJoall pro/per in his hands; that is, the engaging of fouls to believe, (which is God's delight, as well as the Mediator's) firall thrive, fucceed, and profper well. It is this that John xvii. Chrilt calls the fuiijhing af the work zvhich the Father gave him to do. What is that ? Thine they iDcre^ and thou gavejl them me ; it is even his ftepping in betwixt judice and them, to make way for reconciliation through his blood, and this is very delight-fome and well-pleafrng to Jehovah. It is true, this delightfomnefs is not to be fo underftood, as if there were fuch affedlions, and pafTions in the Lord, as there are in us; but it is attributed to him in thefe refpeds:

1. It is called pleafmg and delightfome to him, as it agrees with his revealed will and command: And fo it cannot be conceived, but to be pleafing to God, as that which he commandeth, calleth for and ap-proveth ; in which refpeft, the holinefs of them that will never be holy, and the faith of them that will never believe, is, or may be called pleafmg to God.

2. It is called pleafmg to the Lord, in refped of the end, and as it is a means to the glorifying of his grace, and the performance of his promife to the Mediator: For by this his grace comes to be glorified, and he hath accef^ to perform what he hath promifed to the Mediator. 3. It is pleafant to him ; becaufe in this the Lord hath a fpecial complacency, and hath evidenced in his word comparatively a greater delight in finncrs clofmg with Chrid, and in their accepting of life through him, than in many other things: Therefore it is, that he calleth for this fo preflingly; and when Chrilt is not thus madeufe of, he declares himfelf to be grieved, and that there is a fort of defpite done to him; whereas upon the other fide, he takes it (dare 1 fpeak, it with reverence) as a courtefy and honour

put

put upon him, when afoul gives up itfelf to him, and dare hazard the weight of its immortal foul on his word; in this refped:, Abraham is faid, Rom. iv. To gkie gkry toGod^ when he trufted himfelf, his foul, and all his concerns to him ; and we find, that believing is accounted to be an honouring of the Father, and of the Son, if we compare the 24th and 25th ver-^QS of John V. together.

The 17? life ferves to let you fee, that not only do the Father and our Lord Jefus Chriil call finners to believe, and warrant them to believe, and lay dov/n grounds, whereupon they may found their faith ; but theyalfo declare, that it is well-pleafmg to them, and that thofe fliall be very welcome that come. The carriage of the father of the prodigal, Luke xv. is but a little (liadow of that welcome, that a fmner in returning to God, by faith in Jefus Chrift, may expeft ; tho' indeed that parable fliews plainly, how hearty a welcome returning finners may expecl. // ivas?neef^ faith he, that w^Jhould make merry^ and he glad^ for this thy brother was dead^ and is alive^ and ivas loft^ but is found, Ufe 2. It ferves to banifli away that unworthy appre-henfion, that is in the minds of too many, that there is greater rigidity and auderity in God the Father, than there is in the Mediator towards poor finners. If we look to God as God,- his grace abounds in the perfon of the Father, as it doth in the perfon of the Son. And if we look to the Son as God, he is the fame juft God, that will not acquit the guilty more than the Father will do ; fo there is no ground for this apprehenfion which nourifnes a fort of blafphemous conceptions of the blefTed Trinity, as if they were of different natures and difpofitions, the which is moft unbecoming Chriflians. Hence it is, that many who are ignorant of God, will fpeak of Chrid, as being eafier to be dealt withal than the Father; it is a moft derogatory conceit to the divine Majefly, and unworthy of Chriflians. Indeed af we ablh'acl God from the Me-

S 2 diator.

diator, there is no dealing with him; but if we look on God, and come to him in the Mediator, there we find him eafy to be dealt with ; therefore, that which is called i\\Q fatisfsclion oi i\\Q Mediator, verfe 11. is called here the plcafure of the Lord; becaufe he delights in the performing of his promife to the Mediator, in reference to his having o^Tifeed: It is from this alfo, that fome people pray to Chriit, as if he were a different thing, or being from God ; and they would firft make their peace with Chrifl, and then by his means bring thcmfclves in good terms with God ; the Mediator indeed confidered as Mediator, is different from God, who, without him, or out of him, is a confuuiing fire : But confidered as God, he hath the fame properties, and gives pardon on the fame te,rms ; and in this refpeCL, we arc to make ufe of his own righteouf-nefs for obtaining of pardon from himfelf, there being but one God : There is occafion too frequently to meet with this error ; and I know not how many inconveniences it hath following upon it; fome think that they are always fure of Chrift's friendship, but they doubt of God's, as if the Father had not the fame delight to fave fmners, that Chrift the Son hath : And another abufe follows on the former, thaf there is no need to make ufe of Chrift but by a word of prayer to him, without exercifmg faith on his Godhead ; if there were no more to redily this grofs mif-take, this text alone might do it, if ye make ufe of Chrift's righteoufnefs, ye may exped friendfhip from the Father, and from the Son ; and if ye do it not, ye have no ground to expert friendfhip from either of them.

Ufe 3. There is here ground of glad tidings to fmners, and that which makes the covenant of redemption to be defcrvedly called the gofpcl, and that made the angels to fir.g. Glory be ioGcdin the highrfl^ peace ou earthy and good-will to men ; that there is fuch a co-veuaiu laid down, for bringing life to dead finners,

and

and that the Father, and the Mediator are delighted, comforted, to fay fo, fatisfied and well-pleafed with finners, making ufe of ihe Mediator for life. Is there then any fmner here, whofe confcience lays open to him his hazard, applies the curfe to him, and pafTes fentence on himfelf, and hath fome defire to come to Chrift, and yet wots not whether he will hold forth the golden fceptre ? Behold this text doth hold it out to fuch, and bids them come in boldly, for Chrifl makes them welcome; yea, the Lord Jehovah makes them welcome : It is the Father's and Chrifl's delight that thou come forward. If there be a do6:rIne in all the fcripture fweet, it is this; and without this, no preaching, nor point of truth would be fweet: I fay, without this, to wit, that God hath not only provided a price, and makes an offer of it, but is well content^ that it may be m.ade ufe of: Yea, and is delighted that a fmner, dead in himfelf, fhould truft to the Mediator, for obtaining of life through him. And can there be any queftion of this ? For, ly?. If it had not been the Lord Jehovah's delight, v/hy then did he make fuch a covenant ? Why did he, as it were, part with the Son of his love ? Why did he accept of a Surety ? And why transferred he on his own Son, and exacted of him the debt that was due from eled fm-ners; and made the fword of his juftice to awake a-gainfl him ? If he had not had a great delight in the lalvation of fmners, would he have taken that way, to fmite the only Son of his love, to fpare them ? If it had not been the Son's pleafure, would he with fuch delight have undertaken, and done the Father's will, in reference to tiieir falvation, L<?, 7 come^ faith he, io do thy will^ 0 ?ny God: It was the Father's will, and he had a delight in it; and it was the Son^s will and delight, fo he came, and according to his undertaking, laid down his life. 2<i/y, Wherefore elfe are thepromifes and encouragements that are given to lianers to believe? As that of Matth. xi. 28.

Come

Come unfo mc all ye that labour^ and are heavy laden^ &c. and that, 2 Cor. v. 20. where both are put together, Wc are ambajfador: for Chrift^ as though God did befccch you by us^ we pray you In ChriJVs Jiead^ be ye reconciled to God. Miniflers prefs you in the name of God, and by virtue of a warrant from him, to be reconciled, and they have Chrifl's warrant in a more peculiar manner, as the great Prophet of his church, to tell you, it is a thing that the Lord Jehovah, and the Mediator have pleafure in, even in this, that ye fhould be reconciled, ylly^ Wherefore are the many expof-tulations with fmners, that they will not come to Chrijl for life^ that they will not be gathered; that when he Jiretches out his hand all the day hng^ they will ?iot behold him^ c^c. Do not all thefe confirm this truth, that there is nothing he is better pleafed with, than with a fmner's coming to Chrift for life ? Let me therefore befeech you, by the love that you pretend to Jefus Chrifl, and in his name, and in the name of Jehovah befeech you, be ye reconciled to God ia Chrill, let him have iatisfadion ; let this pleafure be done to the Lord, even to receive life from him : This is no hard, nor hurtful, no unreafonabie, nor rigid requeft, I am fure; all that he requires of you, is, that ye would come to him and receive life ; O ! if ye could but fuit-ably apprehend this, to be that which the Lord aiins at, in this preached gofpel, that we might, to fpeak fo with reverence, put an obligation on the majeliy of God, in making fure, in this his own way, the falva-tion of our fouls; and that w^e could not do him better fervice: (But I pray take the expreilions right, for we cannot fet forth his love, but in our own language, which comes infmitely far fliort of the thing) wc could not from our hearts, refufe to grant fuch a loving, and highly rational a requcfl. As it is fure then, upon the one fide, that we cannot do that which will difplcafe him more, than to dofpife his counfel in this. Thou'^h wc would give our bodies to be burnt,

and

and all our goods to the poor, he would not count it pleafure done him, if this be not done ; we fhould look upon this, as low condefcendency, and great grace in the Lord, that he feeks no more of us, but the making fure eternal life to ourfelves, as that which will be mod pleafmg to him. It is even as if a fon fhould fay-to his father, Father, what will pleafe thee ? And the father fliould fay to his fon. Son, have a care of thy-felf, and that will pleafe me; becaufe, by our fo doing, he hath his great end ; to wit, the glorifying of his grace, and love, which fmners, by their unbelief, do all they can to mar and obftrud: To fpeak feri-oufly to you in this matter, it is a text we might fpeak to every day. Seeing he hath purchafed redemption to fmners at a dear rate, and all that he requires of you, is to clofe with him, and to feek after the application of his purchafe ; we again earneftly pray you, be ye reconciled to God, and take heed that ye receive not his grace in vain. What can ye do that will be pleafmg to God, or profitable to yourfelves without this ? Or what fruit of the gofpel can be brought forth, when this fruit is not brought forth, if Jefus Chrifl:, in his offices have not employment, and if his offering be not fled to for making of your peace; we may indeed, in confideration of this great and grave fubjed, go from the congregation partly refreflied, that there is fuch a dodrine to be fpoken of, though we cannot, alas! fpeak of it fuitably, but we ftiould be afraid, left we be found thwarting with, and running crofs unto God's good-will and defign in it, not-withflanding all the favour and grace he hath made offer of to us. It were good that vjq carried ferious meditation on this fubject along with us.

SER-

SERMON XLIV.

Isaiah LIII. Verfe 11 *

Verfe 11.— He JJoall fee of the travel of his foiil^ and Jhall be fatisfied : By his knowledge fhall my righteous Servant jujtify many: For he f jail bear their iniquities*

THIS IS a great work that the Mediator hath to do j a great price that he hath to pay down for the fatisfying of divine juftice, and for redeeming of the lofl: elect. Now what fliall he have for all the travel of his foul. Here it is anfwered, and the terms of the covenant of redemption are again fummed up ; as for the effects and fruits of his death, fpoken of in the clofe of the former verfe, he Jhall prolong his days ; that being fpoken to, from verfe 8. And the pleafure of the Lord Jhall prof per in his hand. Being fpoken to, by another lately in your hearing, from John xvii. 4. and in part by us, from verfe 10. now read over a-gain ; we (liall forbear further fpeaking to them, and come to that which follows in the 11th verfe.

In this verfe then there are thefe three things obfer-vable : 1. An offer and promife made to the Mediator, that if he will accept of the propofal, and lay down his life for redeeming of the loft ele(^t; it fliall not be fr uitlefs. He Jhall fee of the travel of his foul^ and fjall be fatisjicd, 2. The way how that fatisfattion fhall be brought about ; By his knowledge Jhall my righteous fervant jufUfy many ; that is, by faith in him ; his purchafe fhall be applied to all thefe for whom he Ihould fuffer, who thereby fliould be juflified. 3.

The

The ground of this, which alfo fhews the ^x^ay, how he fliould juflify many ; for /jeJJjall bear their iniquities ; that is by his undertaking, and paying of their debt, he fhould meritorioufly procure their abfolu-tion, and the fetting of them free. In the firfi: part, we have thefe three things implied; i. A fuppofed condition, or reflipulation on the Mediator's fide ; that his foul fhall be put to travel; which exprelTes both the nature of his fufferings, that they (hall not only be bodily, but alfo, and mainly, foul-fufPeringSj andconfiitls with the wrath of God ; which the eleds fms deferved, as the main and principal thing agreed to, and that wherein the price of their redemption lay ; and the greatnefs and extremity of his fufferings, heie called travel^ from the fimilitude of a woman in travel, and t/je travel of bis foul; this being the way foretold, "how Chrift (hould be ufed ; he fhould travel in his fulferings to procure life to his people. 1* A pro-mife made to him, that he fhall fee of the travel of his foul; that is, he (hall not bring forth wind, but (hall have a large oiF-fpring, which in the id part of the ver, is called 2. jufiifying of many by his knozvledge; that is, the fruit he fnall have of his foul-travel. 3. The ex-^ tent of this, which is his being fat isfed, and quiet; which refpeds two things: ly?. To the certain and infallible luccefs of his fuiferings; not one of the ele6t fliall be wanting; none that he hath bought life for fliall want it; he fhall have as many juRified and faved as he conditioned for. 2dly, To the great delight and complacency that our Lord hath, in performing the work of redem.ption, and in fmners receiving the benefit of it, he fnall think all well bellowed, when they come to have the application thereof, and by faith in him to be judified. From the fird of thefe, obferve^ that the Mediator, in performing \\iQ. work of redemption, and in fatisfying the juftice of God, for the debt of elecl: fmners, was not only pat to external and bodily, but alfo and mainly to'inward, fpiritual and foul-VoL. II. No. 7,, ^ T fuffering •,

fufFering; or, the redeeming of loft fmners coft our Lord Jelus much I'oul-traveland faffering; we have hinted at his fufferings often before, but this place efpe-cially fpeaks forth his foul-fufferings, and the inward anguiOi, and the agony that he was brought under ; we fliall therefore fpeak a little to this, it being moft ufeful and extenfive in the fruits and benefits of it to the people of God ; and fliall iji confirm it by fome places in the gofpel, where we have the fulfilling of this prophecy clearly holden forth to us; and 2<^/y, by a four-fold reafon : Only take this for an advertife-ment, that when we fpeak of the foul-fufJ'erings of our Lord we do not mean of any fufl'erings after death (as papifts falfly columniate us) but of thofe fufferings, efpecially that were about the time of his paflion, when he received the full cup of the Father's wrath put into his hand towards his approaching to the crofs, and when he was upon it, when he was arraigned, and "when the elect's debt was exacted of him. The firft pafiage to confirm it, is that of John xii. 27. Now is my foul troubled^ and what flmll I fay ? Father^ fave ?ne from this hour ; here his foul-fufferings begin clearly to fliew themfelves when there is no crofs nor fuffering in his body, yet he is put to fuch a ftrait, confidered as man, that he is, in a manner, nonplujfed^ and put to fay, what Jh all I fay ^ The horror of that which was begun, and was further coming on him, being beyond all expiefTion, whereupon follows that prayer. Father^ fave me from this hour ; his finlefs human nature fearing as it were to enter on it. The 2d pafliige is that of John xiii. 21. whei^ it is faid, that he began to be troubled in fpirit, and tefiified, &c. But let us come forward, and compare Matthew, Mark, and Luke together, and we lluill fee an inexprelfible and unconceivable height and heap of forrows that his foul-trouble and travel will amount to; Matthew fays, chap. xxvi. 37, 38. that he began to be forrowful and very heavy ; and in the next words, my foul is exceeding forrowfufy

even

€ven unto death ; and what made him fo forrowful ? the next words. Father^ if it be poffible^ let this cup pafs from ine^ fhew that it was the cup of his Father's wrathful juflice put into his hand, Mark fays, chap. xiv. •T^i^, that when he came to the garden, lie began to be fore amazed^ and very heavy ; a wonderful expreflion to be ufed of the Son of God ; that the perfon that was God fliould be amazed^ yet being confidered as man, he was fo. Luke fays, chap. xxii. 44, that be^ ing in agony^ he prayed more earnefily. There is a fore exercife and fad foul-travel indeed, when the fword of God's juftice awaked againft the man that was God's Fellow, and when he hath the curfe that was due to all the eled to encounter and meet with ; this was fuch a combat, the like whereof was never in the world; and the elFed: of it is. His fweat as great drops of blood falling down to the ground; when there is no hand of a man flirring him, nor any man by him to trouble him, but God, as a fevere and holy exador, putting him to pay the debt w^hich he had undertaken to pay, according to his obligation ; the inward prelTure of his foul preifed great drops of blood fiom his body. And if we will yet look a little forward to Matt, xxvii. 46. we fhali find him brought to that extremity on the crofs, that he cries My God, my God, why haft thou forfaken me ? which'though it fay, that there was ftili faith in the Mediator, in adhering to the Father as his God; yet it fets forth that great horror which he had inwardly to wreftle with, when there was fome reftraint on the fenfible comforting influence of the Godhead. Now when all the evangeliRs concur fo emphaticatly and fignificantly to exprefs the excellency of this choice, and pitching upon fuch weighty words to fet it forth by ; we may fee it to be defigned-ly holden forth, as a Ipecial truth, that the faith of the people of God may be (Irongly confirmed therein. To confirm it yet further, put thefe four together: I. The ftate that the cled are naturally lying in, for

T 2 whom

whom Chrin: undertakes, they are naturally under fin, liable to the curie ol" Ciod for the tranfgreiTion of his law, which had faid, the foul that fins fhall die, and curfed is every one that continucth not in all things written in the book of the law to do them. 3. And to this, the fuppofition of Chrift's undertaking to be the elefts Surety, and to fatisfy for their debt, whereby he li:eps into their room, takes on him their debt, and OS the word is, 2 Cor. v. ult, becomes Jin for them^ is content to be liable to, and to be purfued by juftice for their debt; and though here there be a relaxation in refpe6l of the perfons of the eled, for whom the Surety (lands good, y^t in refpe£l of the curfe and death due to them, there is no relaxation ; but the fame thing due to them is laid on him ; as it is Gal. iii. 13. he hath redeemed us from the curfe of the law, being made a curfe for us. In every thing he was put to pay the equivalent, for making up the fatisfadion due to juftice, and thefe two being put together, that eled finners were obnoxious to wrath, and that our J^ord came in their room, he muff certainly be put to fad and forefoul-fuffering. 3. Confider God's end in the work of redemption, which is to fet forth the in-conceivablenefs of his wonderful condefcending grace and mercy, in exa<fting of a fatisfaction from the Sure* ty, and in fetting the fmner free, that his grace may be fo glorified, as there fhall be a proof given of his juftice and fovereignty going along with it, and infinite wifdom being fet on work to glorify infinite grace ^nd juftice, there is a neceflity for the promoting of this end, that the Mediator (liall thus fatisfy, and the more full the fatisfadion be, the more confpicuoufly do the grace and juftice of God fliine forth, and are glorified, according to that word, Rom. iii. 26. to declare his rightcoufnefs, that he might be juft, and the juftifier of him that fliall believe in Jefus. This is the end of Chrift's being made a propitiation, that Cod may be iuauifeflcd to be fpoUdii ^ud pure in his

juftice.

juftice, as well as free and rich iii his mercy and grace; who, having given a law to man, will not acquit the tranfgreflion thereof, without a condign fatisfadion. 4. Confider, that it is a great thing to fatisfy juftice for one fm ; but that it is more to fatisfy jullice for all the fins of one perfon, which all the angels in heaven, and men on earth cannot do ; and therefore the pu-nifhment of the damned in hell is drawn out to eternities length, and yet there is never a complete equivalent fatisfadion made to juftice ; but it is ftill much more to fatisfy juftice, for all the fms of the eletl; who, tliough they be few in comparifon of the reprobate world, yet fjmply confidered they are many ; yea, even innumerable. And ou? Lord having taken all their fms on him, he is peremptorily required to fatisfy for them all; and if this be added, that he is to fatisfy for all the fms of all the ele£t at once, in a very ibort time, and hath the curfe and wrath of God due to them, muftered and marfhalled in battalions againfl him, and as it were in a great body, in a moft formidable manner marching up towards him, and furioufly charging him; and all the wrath which they fhould have drunken, through all eternity (which yet would never have been drunk up, or made the lefs) put into one cup, and given to him ; as the word is, Pfal. xc. 7. He Jhall drink of the brook in the way ; the wrath of God running like an impetuous river muft be drunk up at once and made dry by him. Thefe being put together, do clearly and convincingly fiiew, that it could riot but be an inexpreflible and inconceivable foul-travel and fuffering, that our Lord Jefus was put to.

The ufe of this doclrine is large ; and the ift life is this, that ye fliould take it for a moft certain truth, which the fcriptures do fo frequently and fignificantly hold forth ; that our Lord Jefus, in performing the work of redemption, had much fad foul-travel and for-jrovv ; the faith of this is very ufeful to demonftrate the-

great

great love of God, and of the Mediator: For doubt-lefs the more fuflering that was undergone by the Mediator, the more love appears therein to the eledl. 2. It ferves to hold forth the fovereignty and juftice of God, and the horriblenefs of fin. 3. In refpedl of God's people, it is ufeful, that they may be throughly clear in the reality and urorth of Chrifl's fatisfadion ; jie having no other end in it, but to fatisfy juftice for their fin. 4. It is ufeful to fliew the vanity and emp-tinefs of mens fuppofed and fancied merits, and of any thing that can be alledged to be in man's fuffering, or doing, for the fatisfying of divine juftice, feeing it drew fo deep on Chrilt the furety. And here two' grofs ^rrorj come to be refuted, and reprobated ; one is of the Socinians, who feek quite to overturn ChrilPs fatisfaclion; and another of the Papifts, that diminiili his fatisfa^lion, and extenuate and derogate from the great privileges of the pardon of fm, as if any thing could procure it befides this fatisfaclion of Chrill by his foul-travel^ both which are abundantly refuted by this text.

But to fpeak a word more particularly to ihe frft^ for clearing of which ye will afl^ what could there be ' to affeci the holy human foul of our Lord ? Or what was that wherein his foul-fufferings did confift ? But before we fpeak to this, we would permit this word of advertifement, that there are two forts of punlfhments, or penal effedlts of fm. The \Ji fort, are fuch as are fimply penal and fatisfying, as proceeding from fome extrinfic caufe. The 2^ fort are fmful ; one fin in the righteous judgment of God drawing on another. And this proceeds not fimply from the nature of juftice, but from the nature of a mere finful creature, and fo from an intrinftc caule of a fmful principle in the creature. Now when w^e fpeak of the foulfufterings of Chrift, which he wis put to, in fatisfying for the fins of the elcd : \Ve mean of the former, that is, fufterings that are fimply penal, for there was no iiltrinfic princi])le

of

of corrupt nature, nor ground of accufatlon in him, as there is in fmful creatures: And therefore we are to conceive of his foul-fufferings, as of fomething inflided from without; and are not to conceive of them as we do of fmful creatures, that have fm in them, whereof he was altogether free.

Having permitted this, we fliall fpeak a little to thefe two : 1. To that wherein this foul-fufFering did not confift. 2. To that wherein it did confift. For the former wherein it was not. i. We are not to fuppofe, or imagine any a6lual feparation betwixt his Godhead, and his manhead, as if there had been aa interruption of the perfonal union ; not fo, for the union of the two natures in one perfon remains ftill, though, as was hinted before, there was a fufpen-fion of fuch a meafure, at lead of the fenfible comforting influence of the divine nature from the human, as had formerly been let enjoyed thereby. And yet there was even then a fuflaining power flowing from the Godhead, that fupported him ; fo, that he was not fwallowed up of that, which would have quite and for ever fwallowed up all creatures, as is evident in his crying. My God^ my God, why haft thouforfaken me? Which flievs^s, that though the union and relation flood firm, yet a comfortable influence was much reflrain-ed. 2. There was no finful fretting, no impatience nor anxiety in our Lord, all along his fufFerings; for he did mofl: willingly undergo them, and had a kindly fubmifllon in them all; as is evident in thefe words: But for this caufe came I unto this hour : And not my will, but thy will be done, 3. TLere was not in him any difl:rufl: of God's love, nor any unbelief of his ap-' probation before God, neither any the ieafl: diflidence, as to his deliverance; for in the faddefi: and fharpefl of all his conflifts, he was clear about his Father's love to him; that the relation flood firm, and that there would be a comfortable deliverance, as his prayer before (hews, wherein he ftyles God, Father. And

thefe

thefe hardeft like words uttered by him on the crofs. My God, my God, why haft thou forfakcji me F do alfo confirm it, wherein twice over he confidently aiTerts his intereft. My God, my God: Though he was mod terribly alTaultcd, yet the temptation did not prevail over him. 4. Neither are we to conceive, that there \vas any inward confufion, accufation, or gnawing of confcience in him, fuch as is in defperate finners call under the wrath of God, becauTe there was no inward caufe of it, nor any thing that could conceive it; yea, even in that wherein he was Surety, he was clear, that he was doing the Father's will, and finifhing the work that was committed to him ; and that even under the greatefl apprehenfions of Vv^rath : Therefore all fuch things are to be guarded again ft, in our thoughts, leaft othervvays we reflecl upon our innocent and fpotlefs Mediator. But 2, To fpeak a word to that wherein it doth confift. i. It did confift, as we hinted before, in the Godhead's fufpending its comfortable influence for a time from the human nature. Though our Lord had no culpable anxiety, yet he had a fmlefs fear, confidering him as man ; and that the infinite God was angry, when he was executing the fcntence of the law againfl him, (though he was not angry at him confidered as in himfelf, but as he ftood in the room of the dtS:, as their Surety, of vi'hom he was to exact the payment of their debt) he could not but be in a wonderful amazement, as the word is, Mark xiv. 35. He was fore ama%ed. And Heb. v. 7. it is faid. When he had offered up prayers a7id fupplica-iions with ftrong cries and tears, unto him that was able iofave him from death, he was heard in that which he feared, which looks to his wrefUing in the garden. 2. He had an inexpreflible fenfe of grief; not only from the petty outward afflictions that he was under, (which may be called petty comparatively, though ihey were very great in themfelves) but alfo from the current of wrath flowing in on his foul. That cud

niuft

mud have a mod bitter relifh, and an inconceivable an(Tuilli with it, when he^was a drinking of it, as appeared in his agony, O ! as he was pained and (trail-ned in his foul, the foul being efpecially fenfible of the wrath of God. 3. It confifled in a fort of wonderful horror, vvhich no queftion, the marching up, if we may io fpeak, of fb many mighty fquadrons of the highly provoked wrath of God ; and making fo furious and formldiible an ailault on the innocent humaa nature of Chriit, that confidered fimply in itfelf, was a finite creature, mud neceflarily to be attended with. Hence he prays. Fat her ^ if it be pojftble^ let this cup de-part from ?ne; intimating, that there w^as a finlefs loathing, and a holy abhorrence to middle with it, and to adventure upon it. Though we have not hearts rightly to conceive, nor tongues fuitably to exprefs the mod exquifue fufferings ; yet thefe things fhew, that our Lord Jefus was exceedingly put to it in his holy human foul.

The 2d life ferves to flir us up to wonder at the love of God the Father, that gave his own Son, and exa6ted the eleds debt off him ; and made the fword of his judice to awake againd hiai, and to wonder at the love of the Son, that engaged to be Surety for them, and humbled himfelf fo low to lift them up. It was wonderful, that he fliould doop to become man, and to be a poor man, and to die; but more that he fhould come this length, as to be in an agony of foul^ and to be fo toded with a temped of terrible wrath, though he was not capable of tofling as mere creatures are. This being well confidered, would heighten exceedingly the praife of grace in his church, and veiy much warm the hearts of Imners. And for prefimg this tifc a little, and for provoking to holy wo'ndering at this love ; confider thefe four : 1. Who it was that fuffered thus ? even he that was withoid gttile, he that was God's delight^ his Father's Fellow, the cxprcfs image of his perfoHy he that made all things^ and who will one

Vol. "II. Nc. 7, U day

day be Judge of alL It is even he that thus fuffered. 2. What he fullered, even the wrath of God in fuch a degree and nieafure, as was equivalent to all that the eled (hould have fullered eternally in hell; which drew from him thofe exprellions which we hinted before. 3. For whom all this was, which makes it appear to be yet more wonderful. It was for a number of loit llraying fneep, ibat were turned every one to his cKun way^ as it is, verfe 6. for debauched bankrupts, that were enemies to, and contending with him ; fome of them fpitting in his face, fome of them upon the c<3nhdtation of taking away his life, as may be gathered from A<Sls ii. Yea, take the be(f of them, for whom he fuHered, even thofe he took to the garden with him, to be witnelfes of his agony ; and we Ihall find them fleeping, and out of frame to watch with him but for one hour, when he is in the height of it, and is thereby caft into a great fweat of blood. It had been much for him to have fulFered for righteous per-fons ; but as it is, Rom. v. God commends bis love to us in tb'is^ tbat lubile ive were yet/inner s^ Chriji died for us* 4. The manner how he fuffered, to wit, mod willingly and patiently; though, he eafily could have con7-nianded more than twelve legions of angels to refcue him, yet he would not, but w^ould needs be apprehended by a number of poor worms, that w^ill with many more, one day crawl at his footltool. That being the particular word of every article of the covenant of redemption on the Mediator's part, both as to the imdertaking, and the performance, / delight to do thy will, O viy God, And now, for what end are all thefe things fpokcn ? Is it think ye only, that we fliould i'pcak, and tliat ye ihould hear of them, and no more ? .Surely no, it is a wonder that this which concerns us Jo nearly, is not more aflecfing to us. Are there any here that have hope of beneht from ChrifPs fuiler-ings, or that can comfortably apply them ? Do not yc behold a depth of love h^jie^ that cannot be fathon>-

cd?

ed ? Is it fuitable, think ye, that finners, who have the hope of heaven through Chrifl's fufferings, fliouki be fo little moved at the hearing and reading of them ? He fuffers much by fmners, when his love that is ihin-ing forth in his futlerings is not taken notice of. I would put the queiiion to you, when was your heart fuitably affected with thinking on them ? Or, when did ye make it an errand to God, purpofely to blefs him for this, that he fent his Son to fuffer, and tliat the Mediator came and fuffered fuch things for you fmners ? This is a part, and a confiderable part of your duty ; and gratitude (hould conftrain you to it, and fliould not let you diminifli, nor derogate from the jud efleem of his love, though, through your own fault, ye be not fure of your interefl in it, yet his con-defcending grace is not the lefs.

U/e 3. Behold here, as upon the one fide, the exceeding feverity of juftice, and terriblenefs of wrath ; fo upon the other fide, the exceeding abominablenefs and defperatenefs of fm. Would ye know what fm is, what wrath is, how jufl and fevere the law is? read all thefe here, even in what is exacted by juftice of the furety for the ele^ls fins; the mod part of men and v/o-men, alas! do not believe how evil and bitter a thing Hn is, and therefore they dally and play with it. They know not what wrath is, and therefore they dare hazard on it; they know not how ftricl the law is, and therefore they promife themfelves peace, T/.w* iIkj walk in ihe imagination of their own hearts^ and add drunk^U" nefs to thirft. But O ! fecure finners, what mean ye? Have ye, or can ye have any hope, that God will deal more gently with you, than he dealt with his own Son, when he was but Surety, and the finner only by imputation. Ye are finite creatures, and drink in fin as the ox drinks water, and have an inward finful principle, and an evil confcience, filled with juft grounds of many accufations. Confider with yourfelves, what a defperate condition, under inevi-

U a table

table and intolerable wrath ye have to look for, who have no ground to look otherways on God than as an enemy ; when wrath was ^o horrible to innocent Jefus Chrift, who had no fin, nor doubt of an intereil with God, what will it be to you ? Certainly the day is coming, when many of you will think ye have greatly beguiled and cheated yourielves in thinking, that juftice would be fo eafily fatisfied as ye did. O I then ye will be made to know, to your lofs, the nature of fm, who would never fuffer ihele things to be believed before: The cafe of the rich glutton in hell may perfuade many, that the law is ftritl, and that fm is an ill and bitter thing, and that wrath is fore to abide. Therefore let me intreat you, as ye would efchew the wrath of God, and the lafh of his revenging jullice; beware of fm, dally not with it, as ye would not have it aggravated by this circumilance, above many, that ye ventured to commit it, upon the confideration of God's goodnefs, that in reafon fliould have led you to repentance.

life 4. See here the abfolute neceiTity that lies on fmners, who hear this gofpel, to receive Chrifl by faith, and to improve his fatisfaQion for obtaining of life through him : For one of thefe two muft be refol-ved on, either to come to this reckoning with jufiice yourfelves, or to endeavour the removal of wrath by the fatisfadion of Chriil:, there being no other way to come to freedom from guilt, and from the wrath that guilt brings with it: That Chrifl Jefus fuffered thus, as fmners Surety ; it fays, that wherever fm is, God will exacl fatisfa6lion ; and where he exacts, he does it ieverely tho' mofl: juftly; and if he exad it feverely of the Surety, what will he do with the debtor, cfpecially when he hath flighted the Surety, and defpifed the grace offered thro' him ? And therefore not only, in refped of the command, but of the confequence that will follow the difobedience of it, be exhorted, if you think not to take your hazard of wrath, to endeavour, in

God's

God*s way to get your intereft in this fatisfa^lioii which the Surety hath made, well fecured. There is here a folid ground for faith, to expe6l that this fatis-fa(^tibn will anfwer the end of all who will make ufe of it; and a mod prelTing motive to engage them that are lying under lin, to embrace, to clofe with, and to reft upon this offered fatisfaftion, that this grace be not received in vain. Is there not a teftimony in your confciences of the former, and why do ye not make life of the latter ? Will ye but once be prevailed with, to put the queflion to yourfelves thus, what if I be made to reckon for my own fms ? What horrid wrath fhall I meet with when the Mediator had fuch fore foul travel; even when there Vv'as a covenant relation ftanding dill, not doubted of, betwixt the Father and him; when formidable wrath fhall be feen palpably purfuir.g me the fmner, having no covenant-relation to fupport me ? We would not put it to your choice ; whether ye will reckon or not ; for that nmft be, and fhall be, whether ye choofe or refufe. It is appointed for all men once to die, and after that to come to judgment; and we mufl all appear before the judgment feat of Chrift: But that which we would put to your choice, is the way of coming to this judgment, and reckoning, and there are but two ways ; either ye muft come in your own ftrengrh, or ye mufl fly to Chrift's righteoufnefs, as being thoroughly convinced of the neceffity of it, and that it will procure your acceptance. The day of the Lord will difcover, that, many have fpoken of their faith, and repentance, that never really exercifed the fame. I fhall now fay no more, only remember, that // is a fearful thing to fall into the hands of the living God ; wha, when his wrath is kindled but a little, can caufe the ftoutefl: and proud-^ft of his enemies to perifh, in the midft of all their defigns and projeds : But they will all then be found iq. be happy ivh'o have put t'heir iriift in hinu

S E R.

SERMON XLV.

Isaiah LIII. Vc7'/e 11.

Verfe 11 He Jhall fee of the travel of his foul, arid

f)all be fatisfied : By his knowledge fhnll my righteous Servant jufiify many: For he Jhall bear their iniquities.

j4LL fcripture is given by infpiration of God^ and is -^ profitable for dotlrine, for reproof, for correction, for infiruclion in rightecufnefs, that the inan of God may be made perfcd, throughly fur nifl:ied unto all good works, and that his people may be ?nade wife unto falvation : Yet thefe fcriptures wherein our Lord Jefus is holden forth more clearly, are eminently ufeful, he being the foundation and ground of all, to whom the law and the prophets bear witnefs ; and they are only profitable to us, in- the eflate wherein we are, in fo far as they relate to him, and fet him forth to us. And we may farther fay, that thefe fcriptures, wherein his iuf-ferings and death are holden forth, in the richnefs and fruitfulnefs of them, are fmgularly fo ; that being' the very life of the covenant, and the very door, by, and through which, we pafs from death to life ; and whatever they be to others, fure they have a fpecial fweetnefs in them to fenfible finners; and therefore the fum of the gofpel, and of faving knowledge, is by the apoftle, 2 Cor. ii. 2. fummed up in the know* ledge of Chrifi, and of him crucified, which unfolds his %'ery heart and bowels to us.

The prophet hath been letting forth this in feveral verfes^ and hath hinted at the effefts of his fufferings

ia

in the fon'ner verfe : And now in thefe words, he puts a new title on them, calling them the travel of ChrijFs foul; not only to fet forth the exceeding greatnefs of them, but with refped to the foregoing words ; wherein it is faid, He Jhall fee his feed ; which is repeated here, when it is faid. He JJoall be fatis/ied. So that as a mother is in travel, for bringing forth of a child ; fo fays he, fhall Chrift be put to foul-travel, for bringing life and immortality to the feed given to him, to be faved by him ; and feeing he is put to travel, he mud needs bring forth, and y^^ his feed* Here we may allude to that of Ifaiah Ixvi. 9. ' Shall I bring to

* the birth, and not caufe to bring forth ? faith the

* Lord ; fhall I caufe to bring forth, and fhut the

* womb? faith thy God.'

We have fpoken of the nature and greatnefs of thefe fufferings. Now ere we proceed to any more chfervations^ we would fpeak a word further to the tfe, of this ; it being indeed an eater, out of which comes meat; and a ftrong, out of which comes fweet; thefe pangs having calmed and quieted 'the pangs, to fpeak fo, of many travelling fouls, and brought forth a bir;h at lad.

And therefore, l^efide what I fpoke to in the 7fe the lad day, I would add this. That we fliould endeavour to have the folid faith, not only of his fufferings imprinted deeply on our hearts ; that, I fay, the fufferings of a dying, blood-fweating Chrift, wreftling and ftruggling, even to his being in an agony, with the wrath of God, and putting up (trong cries with tears, may be borne in on our hearts; and that we may throughly be perfuaded of the greatnefs of the work of redemption, and that it was a moft dear and, coflly engagement to Chrift ; for it was not gold nor fdver, it was not kingdoms nor vifible worlds, nor angels that were given as a price for elecl fmners ; but it was the precious blood of the Son of God ; nay it was the bitter and (harp foul-:ra\^l, fadaefs, forrow, and

agony

agony of our Lord Jefus ; which, to fpeiik comparatively, was beyond the fhedding of his blood. And what a price do ye think this to be? That he that made all, and preferved all, in their being, and was before all things, fliould come thus low, as to be a man, and a mean, forrowful, futiering, and dying man, vta, to be a curfed man, and to go out of this life, as being under a curfcjyet being always the beloved Son of the Father ; and being even then, when at hig lowed, the Prince of the kings of the earthy and (hining forth glorioufiv, in the power, and riches, and freenefs of his love and grace. Sure this wonderful low {looping and humbling of himfelf, preachcth out the love that Itraitened and conftrained him to engage in that which was his own death, there being no hands that could have taken away his life, had he not willingly laid it down^ which he did with delight. Could we make ufe of this, there is much here to be faid for our ufe.

We Ihall draw what we deflgn to fay on it, to thefe four heads, i.'^I'o foniething for inftiudion. 2. Ta foniething for confolation. 3. To fomething for ex* liortation. 4. To fomething for reproof, and expof-tulation.

I lay, firjl^ it fervcs for b\ftruB\on^ and ye fliould from it be intruded in fevcral things, i. How to think aright of the great feverity of the juRice of God^ and of the horror of wrath, and of the dreadful eonfe-quents (jf fin, which it will inoft certainly have follow-ing on it, fi>oukl it not make your fouls to tremble, to think upon, and confider, that our Lord Jefus was brought to fuch a pafs, as to be in fuch an agony^ to be fo exceeding forrcrcful^ and even mna-z.ed ; to be fo troubled in foul, that he was thereby made io fweat great drops of bloody and to be wreflliug with fom.ewhat, that his holy human nature had a fear of? O ! the de-fert and wages of fin are dreadful, when the law pur-fucs itii coiitrovcrfy, and when juffite cxads what a

broken

broken covenant deferves. Alas! the mofl of meil believe not this, but here there is enough to convince us, what an evil thing fin is, and what a dreadful thing it is to fall into the hands of an angry God* O! that ye would think upon it, that ye may beware of fin, by all means, and may always be minding that word which our Saviour hath, If thefe things be doiie in the green tree^ what Jhall be done in the dry ? If it was fo done with him, who in the action (if 1 may fo call it) was performing his Father's will, and giving aa admirable proof of his refped to the honour of Gqd ; what will he do to the dry (ticks, the damned reprobates, who have flighted the offer of his grace, defpifed the fuflferings of a Mediator^ and difdained to be reclaimed ? Hear it and tremble^ and be perfuaded, that the horror that fin (hall bring upon the finner, when God comes to reckon with him, is inexpreflible. 2. Be inflrutled, and fee here hov/ great the difficulty is of making peace with God, when once his law is broken. A thing that is little believed by mod, who are difpofed to think that they will get God fooner pleaf-ed and pacified, than they will get their neighbour^ or mafter pacified and pleafed ; w^hich fays, that either they think nothing, or but very little of his v/rath, or that they will foon get it appealed, and that a word will do it. Hence it is, that they think, that an equivalent price is not necefiary for fatisfying the jufi:ice of God, and for preventing of his wrath ; but if it be {o eafy a th'ng 10 pacify God, and to falisfy his juilice, why did our-Lord undertake the debt? Why did he become fo low, and pay fo dear a pricC; to procure a difcharge of it ? Why was his foul put to fuch travel, w^hen no fliame, no reproach nor pain of his blelTed body could do it, but his foul in the fore travel thereof, behoved to be made a facrifice for fin ? Sinners grofly ignorant mifiakes of the juilice of God, appear palpably in this ; there never v/as a perfon that was called to it, and did undertake to remove God's wrath Vol. II. No. 7, X from

from others, but our Lord Jefus; and ye fee here what it cofl him. And what do you imagine will be the lot of others, who fliall lie under it eternally? 3. See here the worth and weight of a foul, and the great moment of the falvation of a foul; immortal fouls are of much worth ; and though men often fell them at a cheap and eafy rate, yet our Lord bought fouls dear. It is very true, fouls confidered in themfclves, are not worthy of the price laid down for them ; but being confidered with refpedl to the end for which they are defigned, to wit, the glorifying of the riches of the grace and mercy of God, and their enjoying of him, they are of much worth. Ah! that men fliould fell their fouls fo very cheap, when our Lord bought fouls fo very dear. 4. See here, the folidity, fulnefs, and fatisfaclorinefs of the price that Jefus Chrifl gave to juflice for the fouls of his people? It cannot fure but be a full and fatisfying price, that fuch a perfon (hould fuffer, and fuffer fo much, even to be put to foul-travel, for which there could be no reafon, neither could it have any other end, but the fatisfying of divine juf-tice for the fms of the eled ; and confidering thefe his fufferings in the degree of them, which was fo very high ; and in the rife of them, which was God's pur-pofe and decree ; and in the end of them, which was to fatisfy the jullice of God, and to make his grace glorious, it cannot but be a mod folid, full, and fatisfying price : So that a foul may have here a fufficient ground to build its falvation upon ; and fhemore low that the Mediator was brought by his fufferings, the more folid and fure is the ground of our faith; yet, this is the end why he came fo low. 5. See here, how greatly we are in Chrifl's debt, that when juftice was provoked, and fmners had loft themfelves, and when nothing elfe could be admitted, but all other facrifices were rejected, he was gracioufly pleafed to yield himfelf to he the facrilice, by his extreme and moft exquifite fufferings, moft pleafantly and chearful-

ly, faying, Lo^ 1 come^ in the volume of thy book it is written of me^ I delight to do thy will^ 0 my God; by the which will^ faith the apoftle, Pleb. x. we are fane-tifed, and by it we have accefs to eternal life. It had been much, if he had made a new world for /believers to dwell in, nay, it had been much, if he had provided angels to mollify and mitigate their fufterings, and to give them drops of water to cool their tongues in hell; but that he his own biefled felf, fhould decline no foul-travel, befide bodily fuiFerings, to redeem them from the curfe; how much, how unfpeakably much are they obliged to Jefus Chriil ? If we were fuit-ably fenfible of our hazard, and clear as to our intereft in thefe fufferings, it could not be, but our fouls would leap fome way within us, as the babe did in Elizabeth's womb^ on this confideration, that a Surety and Saviour hath come, and paid the price that was due by us to the juftice of God. This is a greater obligation than his making of the world for an habitation to fmners ; nay, a greater obligation than his giving of heaven to us, if abflra(5led from Chrift. O how well would it become us, in reading of thefe words, to ftand and paufe, and to fay, is it fo indeed, that Chrilt gave himfelf thus for fmners, and for me ? This is it which opens the door of accefs to God, and makes a bridge over the gwl^^ that is betwixt God and fmners. He was fmitten, that by his ftrokes and (tripes, health might be. brought to us, he was content to undergo fore foul-travel, that thereby life might be brought to us.

That which we mainly aim at in this branch of the ufe is, that ye fhould look to the mercy purchafed by this foul-travel, as your great obligation, and at what a rate you have the offer of grace, and accefs to heaven ; when he made the world, heaven, and earth, fun, moon, flars, ^r. he fpake the word, and it was done ; there needed no more, but let fuch a thing be^ and it was ; but the work of redemption was of ano-

X 2 ther

ther fort, and brought about at a high and dearer rate; therefore among all the things which thegofpel holds forth, put a high value on thofe things that are the fruits of Chiiil's foul-travel; and confider what 2^ flight it will be, and what guilt it will involve you in, that he fijould purchafe redemption fo dear, and make offer of it fo freely, and ye (hculd care little or no* thing for it. 6. Be inflruQed concerning the abfolute neceffity of being in Chrill's debt, for the right application of his purchafe ; is there any man that can merit it, or render him arecompence for it ? If not, and }f there be a neceflity of heaven and falvation, then fure there is a necedity of being in Chrifl^s debt, and of making ufe of his purchafe, for the attaining of that which he hath purchafed ; and men are not hardly dealt with, when this bleffed necefiity is impofed upon them, not to fatisfy for themfelves fforw^hatcan they bring that will be an equivalent price ?) but to acquiefc^ in his fatisfa6lion made to juftice for them, and the rather, that they cannot bind him to make application of it. People are very readily given to one of thefe two, either to miftake and pafs by the Mediator, and fo to prefume to make a new bargain for their peace, by offering to drink themfelves of the cup which Chriff drank of; for that only was the price of fouls j or if they c(teem of Chriff's fatisfa6lion, they think to oblige him, and to procure from him the application of his purchafe by their prayers and good living : But what is there in this, more than is in the former ? what price is there that can be given to him, that is equivalent to his fufferings r It mui\ therefore of necef-fity come to tliis, that as it was freely purchafed, fo it is freely applied ; and it is very fuitable for fmners to carry the faith of this along witii them in their hearts \ Jf he procured heaven to us, by his foul-futleting and travel, we cannot procure it to ourfelves ; and therefore a neceflity lies on all that would come to heaven, \Q be in CluJlVs deb; for it j and this is the unfliot of

^11,

all, that fmners may know, that they are in his debt: As for his purchafe, fo alio for the application of it.

Ufe 2. This doclrine yields much confolation, and the fountain and rife of it is, that his foul-travel bought it all, and makes way to the bringing of us to the poiTeflion of it. And in many refpeds, our con-folation depends on it; we fhali look upon it as the the rife thereof more generally, in thefe refpeds. i. That to a poor fmner lying under the curfe, there is a poffibillty of getting it put by, and kept off, that heaven is not defperate, and that the fear of coming before the tribunal of juftice is not abfolute ; for our Lord fa-tisfiedjuftice ; the price that he laid down was not for nought, but levelled at this very fcope, as the apoille hath it, 2 Cor* v. ult. He was made fin for iis^ that knew no fin ^ that wc fmners might be made the right eoif-nefs of God in, or through him ; and what itrong con-folation is this, for a fmner under the curfe of God, to have this word fpoken to him, though thou cannot fatisfy juRice for thyfelf, yet there is a way laid down to fatisfy it for thee ? The Mediator having the price that was required, propofed to him, did not (tick at the terms, but compiled with the agreement, and hath accordingly adually performed it. 2. It is a confola-tion in this refped, that not only is there a complete fatisfaclion given to juftice, but a willing Saviour, ready to make that fatisfadion good, and to make it good freely ; can there be a greater proof of our Lord jefus his love to fmners than thk ? That when they were confidered with all their debt laying on their heads, he undertook this foul-travel for them, to procure them falvation from wrath and juftice ; this is more than his giving them his word for it, though that had been enough ; it is more than the giving them his oath, thus to commend his love ; as it is John XV. 13. Greater love hath no man than this, that a man jhoidd lay down his life for his friend) hut, fays the apoftle, Rom, v. 8. lo. Cod commends his love to

us

us that luJnle ive are yet finners^ yea enemies, Chrifi died for its. This good fliepherd laid down his life for his flicep, 3. It is a confolation in this refpecl, that there is alfo a willingnefs in the Lord Jehovah, the provoked party, to accept of this fatisfaclion; and to abfolve the elecl, on account of this fatisfaclion ; for what, I pray, was all this foul travel that the Lord underwent ? But Jehovah his transferring of the debt of the elecl on him, according to the tranfadion that had paft in the covenant of redemption, he would never have made the fword of his juiiice to awake a-gainft the man that was his Fellow, if he had not been content to accept of his fatisfaclion for them that fhould make ufe of it; for we have not only the Mediator, and \\\'i> fatisfadion to confider in this foul-trav-but alfo the contrivance of the covenant called in the former words, the pleafure of the Lord^ who, while we were enemies, gave his Son, and was content to want him for a time, to fpeak fo, and to be a diftincl party to purfue him. Is not this then a good agreement, when we have a willing Mediator content to pjive the priceand fatisfaclion, and a gracious and v/illing God, content to accept of this fatisfaclion, and both of them content to make the application of it to us freely? as it is Rev. iii. 18. Here is matter of Ilrongconfolation, the ground whereof will not fail, to wit, the Mediator's foul travel, and the Lord Jehovah will not throw off the agreement, wlien the poor hnner fays I have nothing to p>ay, but there is a price in Chrift's fatif-faction offered in the gofpel, and the judge admits k for the finner that lays claim to it, as if the fmner had never fumed, or had adually paid the price hini-felf.

But 4. Look a little further, and we fhall find more confolation, though this be much, confider a finner in a tempted condition, and under fad foul-exercife, that wots not what to do with unbelief, with the devil, and with the wrath of God ; all which are like to overwhelm

whelm and fwallow him up, and the heart is like to fink ; here is the native and fuitable fountain for fuch a foul to drink at; that our Lord Jefus fuffered more, and that it was another fort of cup that he drank of, and drank up, and for thefe ends, iji^ To take away the (ling and bitternefs of thy cup, 2<^/y, To procure, and meritorioully to purchafe a freedom and deliverance from thefe temptations for thee. 3^///, Alfo, that he might be made a fympathifmgHigh-prieft, and the more compafTionate towards the perfon that (hould be fo tempted, according to that, Heb. ii. ult. for that be himfelf bath fuffered ; being tempted^ he is able tofuccour thefe that are tempted'^ be was tempted, that he might have a tender fympathy with tempted fouls ; and therefore when fuch are ready to faint, he fupports and upholds them; and when they are in hazard to turn their back on the conflict, he comes up with frefli itrength, and recruits them. So Heb. 4. 15. ' We

* have not an High-prieit which cannot be touched

* with the feeling of our infirmities, but was in all ' points tempted like as we are, yet without fm.' We have fuch an High-prieft, as was not only mocked, and fcorned of men, and fome way deferted of God, but who was tempted, though not from fm within (for he was without fm) yet to fm ; for he was af-faulted by the devil, and tempted to unbelief, and other grofs fins, as is clear. Matt. iv. though, as he faith \\\m{tVi^ the prince of this 'world hath nothing in me:, and he was not only tempted to fin, but as if he had actually finned, he met with wrath from alL There is a fweet and ftrong fympathy flowing from fuch bowels, as one brother hath towards another, but his is inconceivably beyond the tendered bowels, that the mod warmly loving brethren in all the world have one towards another ; and therefore he knows well what ppprehenfions, and ftrong temptations will attempt to beat in upon poor fouls, and can with experience fympathife with them ; it is not fo to be un-

derflood.

derftooJ, as if there were any additional degree made to his kindnefs, (kill, and grace, as he is God, thefe being infinite in him, as lb confidered ; yet his being man as well as God, or having a human nature, he hath from his perlbnal experience a lympathy, and that in a human way, though infinitely above what we can conceive, with his own, under their temptations^ and fad foukexercifes* And feeing the fcripture lets forth fuch a thing as this, that our riigh-prieft is a man that hath bowels of fympathy, it may fulliciently warrant a believer to exped much good, this and other ways from Chrift, he having grace infinite in him, as God, and a tender heart, as man, to befriend them, and to communicate, and fend forth of that grace unto them. And this is great ground of confolation to believers under any crofs and part of hard exercife, to know that we have a Mediator, who knows in experience, though not the fmful-nefs that accompanies thefe hard exercifes in us; yet what thefe fears are, of being (hut out from God, and hov/ dreadful a thing it is to be at enmity with him ;• and is like to thofe, who having come through a fore trial themfelves, are thereby the more ready to fympa-ihife with others under it. 5. And laflly, the confix deration of this may comfort believers even in their outward aflliclions; it had been another fort of croiTes that they wculd have been made to meet with, if he had not taken this cup of wrath, and drank it for them ; and therefore they fhould be comforted, and blefsGod, who hath taken this foul-travel from oiT them, and made way for a retreat and Ihclter for them in: him ; and it Ihould even fliaine believers, who arc ready to think fo much of any little inward exercife, or of outward afllidion, feeing our blelled Lord Jefus endured fo much, not only outward, and bodily affliction, but alio fo much inward trouble and foul-travel, that thereby their burden might be made light, and their voke eafy.

Ufc 3.

life 2), For exhortation. Seeing our Lord Jefus was put to fuch fore travel^ fure it lays a great obligation on them, for whom he fuffered) to endtavour to make fome fuitable and grateful return ; feeing therefore we are io much in his debt, we fhould give him a friendly meeting in thefe four particulars which this calls for: 17?, It calleth far love to him, that difco^ vered fuch love td us. adly^ It calleth for faith ; that feeing he gave fUch a price for us^ we Ihould truft our fouls to him; 3:///, It calleth for holinefs and obedience, even living to him, and to the glorifying of him that hath boiight us; This argument will^ lure Weigh ^ith you, who on folid grounds lay claim to his piirchafe. 4/%, It calleth for thankfulnefs and

f)raiie, in magnifying his grace and love that hath fo oved U^. And are not all thefe tery fuitable and becoming, that fmners fhould love him, and that thole Who love him not^ fliould ht Anathema Maranathai accurfed to the coming of the Lord ; and that finners ihould believe on him, and be obedient to him, and thankfal.

If ye believe fhis truth, this comfortable and foul tavifliing truth, let me exhort you, and be exhorted and prevailed with, to love our Lord Jefus Chriftj and to give him that anfwerable refped, meeting and welcome that becomes you: If we may plead for any thing from yo«, fure We may plead for this: If it be true that he engaged in fuch a bargain, in which, if he had aot engaged hifnfelf, we had inevitably gone to the pit; and if he bath a<^uaUy paid the price which he undertook to pay, let your eonfeiences fpeak, if it fhould not melt the hearts'of fuch, to whom the benefit of this is offered, with love to him? And if you have the faith of the do6lrinej can ye deny, but this obligation lieth upon you ? Look in oa your eonfeiences and hearts, and fee if ye be able to fl)ift it; and if ye had fuitable palaces for entertaining him in, whether ye be not bound to open to him, and

Vol. IL No. 7. Y give

give him a free pafTage to them ; and if your eyes were fountains of tears, would it not become you to wafh his feet with them, and to wipe them with the hair of your head ? Would to God that you were under the fuitable impreflion of this, and that ye were by the gofpel, and the privileges ye have by it, constrained to love the Lord Jefus Cihrilh It may be^ Jbmc of you think, if this be all that is called for, he fhall not want it: We aflure you it is called for; My fo?i, faith he, give me thine heart. But we are afraid, that though ye will confefs, that this is your duty, and that you fhould have love to him, yet the moft part of you want it: For when we fpeak of love to iChrift, it is not a pretext or apprehenfion of love, that will be taken for love, but fuch love as haih thefe qualifications, j. If Chrift be loved, he will be e-ifeemed of, as the moft excellent thing, or perfon, .the moft excellent bargain, the moft kind friend, the moft loving huft^and, and as the moft full, complete and abfolute fufficiency, or futlicient one: As he is fpoken of, and efteemed of by the fpoufe. Cant v. His countenance is like Lebanon^ excellent as the cedars ; his mouth is mofi fweet, he is altogether lovely: The heart is brought to efteem of him, and to prefer him beyond all that it can fet the eye upon. It were indeed fomewhat, if you were brought under conviction, and thorough perfuafion of this, that Jefus C^hrift is incomparably the beft thing that a fmner can have a title to; but alas I he is defpifed and rejected of men, though he be the chieftft of ten thou-fands; and men play the fool in preferring other things to him, who is infinitely worthy of the prefer-cnce unto, and of the pre-eminency above them all. A fecond evidence of love is, the hearts longing and panting after the enjoyment of him, and of the enjoyment of him, as the moft excellent obje(^l:, quite fur-palling all other objeds: And when the thirft and longing of the foul is fo carried out after him, as it

cannot

cannot be fatisfied without him, which is to he Jick of love for him, as it is, Cant. ii. 5. and v. 8. To be in a manner fainting becaufe of his abfence, and even longing for his prefence, to have the bent of the fouls defigns, and defires towards making of that glorious conqueft, whereof the apoftle fpeaks, Philip, iii. Even to count all things to be but lofs and dung, and to caft all things as it were over board, to have hi?n, and to be found in hm ; to count of hnil as the pearl of price^ and as the ireafure hid'in the feld;■ iot the fake of which, ye would flrip yourfelves naked, and fell all that ye have to buy it. 3. This love to Chrifl Jefus hath in it a fatisfying delight in him, and the fouls blefling of itfelf in him, its contenting itfelf with' him ; and its rejoicing in that fweetnefs which it find-eth to be in him, as being the only attractive objedl:, that hath fuch a lovelihefs in it, as begets fatisfadion;: which fatisfaclion begets a warmnefs in the heart to him again, even till the foul be put in a holy flame of. love to him; more of this love wbuld make Chrifl: and the gofpelmuch more fweet, and would make every one of thofe words, that exprelTeth his love in his fufFerings, to be- like marrow and fatnefs^ and would alfo make the promifesto be like breafts full of confolation; • it would withal caufe, that there would not be fuch miftakes of Chrid, nor fuch gad-' dings and whorings from him, and fuch preferring of idols to him, as alas! there are: Where this love is not, there can be no other things that willbe accep-: table. We (hall fay no more at this time, but only: this. That we do appeal to your confciences, if there be not here an excellent and nonfuch objed of iove, and is there not here much reafon to be in love with" that objed ? A very heathen zvill return love for l6ve, and Ihould not we much more do fo in this cafe ? God himfelf kindle this love in us, and ^ make us kiibw morethe great advantages of it, L ' -"1

,1 Y'2 SER'*

t72 ISAIAH LIIL Verfe iu Serin. 46.

SERMON XLVJ.

Isaiah illl. Verji ii,

Vcrfc 11.—Hi? /hall fee of the iravd of his fauk and

Jhall befatisfied: By bis knowledge Jhall my righteous

Servant jujiify many: For he Jhall bear their iniquities.

THE work of redemption is a bufmefs that wa5 very gravely and very ferioufly contrived and profecuted, in refpeft of God, and of the Mediator j there was much earneftnefs in it as to them, and yet notwithftanding (which is a wonder) men whom it concerns fo much, whofe falvation depends upon it, and to whom the benefit of it redounds, are but very little ferious in their thoughts of it. Our Lord Jefus was in travel, fore foul-travel to bring about this tvork, and that the gofpel might be preached to fin-ners, that they might have thereby a ground to their faith, to expe£l life and remiflion of fms throui^h him. Is it not then fad that we fhould fpeak and he'lir of it, and be in a manner, like the ftone in the wall, no more, or little more aft'eded with, than if it were a matter that did not at all concern us } The reading and hearing of thefe words will, doubtlefs, be a great convidion to fecure fmners, that our Lord Jefus was at fuch pains, and put to fuch foul-traviel and fufler-ing, and that yet liich fmners were never moved, nor made ferious, to have the application o( this purcha-fed redemption made to them.

The fcope of this word is to fhew the great inward foul-travels, confliOs, and ftraits that our bleffed iord Jefus had and was put to, in fini&ing the work

of redemption, and in paying the price due to the juf-tice of God, for the fins of the ele(5l. It is a wonder that ever we fhould have it to declare, and that you fliould hear of this fubjed, which is the very text, to fayfo, and fum of the gofpeh And therefore, before "we leave it, we fhall fpeak a little more to the ufe of it; and truly if we make not ufe of this doctrine, we will make ufe of none; though I confefs it is a great praclife, how to draw it to ufe, and to conform our-felves in our praflice to the ufe of it.

We propofed fome things the laft day which we could not then profecute ; as i. Something for exhortation* 2. Something for reproof and expoilulation, v.hicli rifing clearly from the doctrine drawn from the words, we may now infiit a little on them,

I. For exhortation, confidering Chrifl's fufferings and the extremity of them, and that they were undergone for fmners, we would exhort you to love him as ye ought: there is ground and warrant here to require it of you, feeing that love in his bofom came to fuch an height, that he was content to lay down his life, yea, feeing he was in fuch a hot flame of love, that the cup of wrath did not quench it, but his love drank and dryed it up. Greater love than this hath no man. It is a mod wonderful love confidered with all the circunftances, whereby it is heightened; and there is ground here to excite and ftir you up, to give him a kindly reception, and to entertain his love with love. It will furehe a great fhame, if our Lord's love flood at nothing, fo that he might do the Father's will, and finifh the work committed to him, w^high was the perfeQing the work of fmners redemption, redeeming of his loft flieep. If every trifle fliall quench love in our liearts to him; O! What a ihame, will it be in the day of judgment to many, when this man fliall be brought forth loving this idol, and another man loving that idol more than Chrift, this man loving his iuft, tha^ rniux hi& eafq, and another man his wealth

or

r7*# ISAIAH LIII. Verfe ii. Serm. 46:.

or honour, and preferring them to Chrift, and when it fhall be found, that they would not part with their right eye, nor their right hand (which are not worth the name of members ; being called fo, becaufe they are members of the body of death) for love to him : Think what they will, that native impreflion of fhe obligation that lyes upon them to love Chrifl, is wanting, and that divine and foul ravilhing influence, that his love fhould have on their hearts* It is true, ye all think, that ye love him, unlefs it be fome of them who indeed love him; but if ye could r^fletl: upon yourfelves, ye would find that ye have little or no love at all to him indeed : And therefore, for undeceiving of you, befide what we faid the Jaft day, take two or three characters of true love to Ghrifl. i. This love is never fatisfied with any degree, or meafure that it hath attained, fo as to reil f^uisfied with it. It hath thefe two things in it, a defire to be further in love, and a concern that k cannot attain at growth in it. The loving foul is difpofed to think, that its love to Chrifl: is not worthy to be called love, and it breathes after it, even to have itfelf warmed therewith to him, and to be brought to a further nearnefs to him, as we may fee through the Song of Solomon : And particularly chap vii. at the dole. There will I give thee my loves : And chap. viii. Othatihou^duert as my brother itmt fucked the breafts of viy mother. True love to him puts the foul to long for an opportunity to difcover its love towards him. 2. Where this love is, the foul will be ferious in praying for it, that it may attain it, as if he wanted it, and it will be as much alleded with the want of the lively, exercife of it, and for coming fhort in it, as it will be-for any other fm. There is no benefit that it feeks more after, then to have the heart circumcifed to love him ; and Oh! it will be accounted a grear benefit, to have love to Chriil: and as it is one of the things that it feeks in prayer, fo it is one of the things that

it eyeth in repentance: it is much affeded with the want of it, confefles it to him, aggravates the fm thereof againft itfelf, from this gfoimd, that it loves not Chrilt as it fliould. I know not if there be much of this among us, many will b^ forry if they fall into drunkenefs, or any other grofs fin, but O i How few repent of their want of love to Chrifl, and that he has not his own room in the heart. 3. Where this love is, it is very fufpicious and jealous, left the heart cleave to fome other thing, and give it room to the prejudice of Chrift. It is a fad thing, when people let their affedions go out at random, and are not afraid, left they overdo themfelves in loving the world, their pleafures and their credit, ^c. But rather they are Jike the whore in the Proverbs. Who fays. Come, and let us take our Jill of loves. Love to Chrift was a wean-ednefs from thefe things, and a jealoufy left they ufurp a room in the heart, that is not due to them ; becaufe, as John fays, there is not a confiftency betwixt the love of God, and the love of the world in the heart; and therefore it is the watchful care of a poor believer, to keep out inordinate love of the world, and of jhofe things that the heart is given to go a whoring after: Hence David prays, Pfal. cxix. Incline my heart to thy law and not to covetoufnefs, and turn away nii?ie eyes from beholding vanity. There is in too many a fort of ;-ooted confidence, that they love Chrift, and they never fufpecl themfelves of the contrary, when yet lome other thing hath his room.

idly. There is ground here to exhort you to believe on him, as the Prince of life, and a Saviour that is well fitted and qualified to give repentance and remif-fion of fins; and this is the very native ufe that flows from this dodrine, even to lay a foiid ground of faith to a foul lying under the fenfe of fin, to ftep forward to God's bar, with confidence, confidering Jefus Chrift crucified, and put to fouLtravel for eled fin-^fters, who fhpuld betake themfelves to him \ which if

it

T76 ISAIAH LIIl. Vcrfeii. Serm. 46.

it had not been, there had nm been any ground fof faith j and the lower he came in his fufferings, we have the more native and flrong ground of faith, and the flronger motive to draw us to take hold of him^ and to fix our faith on his fativsfa^fbioni To clear this branch of the ufe a little, i. Confider here a grolind for faith, in a fourfold rcfpedt, and 2. The force of the motives that arife from thefe giounds, prefTmg a fenfible finner to cxercife faith on them, or on hinl by them; and 3. The necefilty that we are under, fo to do*

For the ^r/?, j. In general thefe Is ground here to bring the heart to be lixed in the hiltorical faith cf what is fpoken concerning the truths of the covenant ; for, doth not this foul-travel of our Lord fay^ that men are lying naturally in a fmful condition, and obnoxious to wrath ? That there is a covenant pad betwixt the Father and Son^ for delivering of ele6l fmners out of that condition, and that by the fuffer* ings of the Mediator ; and that by our betaking our-felves to him: Othcrways, why did the Mediator come thus low, except it had been true that man was imder a debt that he could not pay ; and why did the Father fend his Son, e^iccpt he had been really minded, that he (hould offer himfelf up a propitiatory facrifice to God for man*s fin ? And his accepting of the fatisfadion tells plainly, that he was content^ that xhG Sureties payment fhould fland for the principal debtors. All this fiippofeth a covenant, which is as real, as if we had feen, and had been ear-witneiles of the reading over of the covenant in all the articles of it ; we wifh that many were come this length, as to be confirmed in the hiflorical faith of the general truths of the gofpel, fummed up in Chrifrs fuflerings; and there cannot be any ferious reading, or hearing of Chrifl.\s futferings, but there mud alfo be fomc confidering of their rife and end; if it be othcrways, we do but fuperficially run over

them.

them. 2. As this fhews the Lord's ferioufnefs in pref-fmg the ofier of redemption on fmners, fo it calleth you to be ferious in accepting of it, according to that in John xii. When I am lifted up, I will draw all men after 7ne. Where ChrilVs Hfting up is made attractive to draw loft fmners after him. And can there be a greater ground of faith, or a ftronger motive to per-fuade a finner to be reconciled to God, and to reft upon Chrift's fatisfadlion, in order ro that, than this, that Jefus Chrift hath purpofely laid down his life, and undergone fuffering, even to fuch an extremity, to bring it about. 3. When we fay that Chrift's foul-travel calls for faith, it requires this, and gives ground for it; that they that betake themfelvcs to Chrift for juftification before God, may confidently commit themfelves to his guiding in all other things; for will he not be tender of them in thefe, when out of refped: to them, when there was not a covenant betwixt him and them (though they were mentioned in the covenant of redemption) he laid down his life, and fuffer-eJ fuch things for them ? May we not from this rea-fon, as the apoftle doth, Rom. viii. He that fpared not his own Son, but gave him to the death for us ; how fhall he not with him alfo freely give us all things ? Can there be a greater ground for fmners that fear to truft him with all things that concern them than this ? that he fuffered fo much for them. 4. Having fled to him, it ferves to confirm our faith, and to bring us to be quiet in refting on him, and acquiefcing in him : For what more could we require for our fettlement and quieting than this, that he hath come fo low, and condefcended fo far on the behalf of poor fmners ? Therefore in all thefe refpeds, let me exhort you, and in his name, Who zvas made fin for us, that we might be made the righteoufnefs of God in him, Befeech you, not to keep at a diftance from him, but acknowledge your fin, and by faith to flee unto him, and to the efficacy of his blood: O! vield yourfelves by faith to Vol. II. No. 7. Z him

him for makin(3j ufe of him for your juftification. And a little more particularly, let me here fpeak a word to two forts of perfons, i. To them that are yet flrangers to God: 2. To them that are looking towards Chrid ; and i. For you that are Grangers to God, whofe hearts were never yet affeded with the convldion of the neceflity of believing, who can lie down and rife up without ferious thoughts of your fouls eflate, or of the necellity of niaking fure your peace with God : I befeech you, lay to heart your condition, and beware of trampling the blood of the co-'venant under your feet, let not the grace that is offered to you in this gofpel be heard and received in vain, but by the acknowledgment of fni, and of God's juf-tice to w^hich ye are liable for the fame; fly betimes to Chrifl's fufferings for a flielter from the wrath of God, that will otherwife be as a ftorm againfl: you. This we prefs as the great ufe of this dodtrine upon you, that you improve the cup of wrath that the Mediator hath drunken, for your exempting from the curfe that is due to you, and that cup that ye deferved to have drank eternally. 2. For you, who under the conviction of fin, are looking towards Chriit, let me intreat you not to ftay on this fide of the city of refuge^ hut go forward, and improve this foul-travel of the Lord for your fpiritual eafe, fettlement, quiet and comfort, as well as for keeping you from wrath, o-therways It will bring bitternefs in the end. If ye make not ufe of ChrifPs fufferings, if ye betake not yourfelves to him, and do not trull him for jultification and life, ye will make yourfelves guilty of his blood, and will be found treaders of it under foot.

And therefore, let me here fpeak a word to the fe-cond thing propofed, that is, the grounds, or reafons, or motives, that fliould prefs you to make ufe of thefe fufferings, and of the grounds of faith, that they hold forth unto you. And 1. In general, let me aik, is there not guilt, and hazard of wrath, becaufe of

guilt ?

guilt ? And if fo, why ftand ye at a diflance from the Saviour ? If it were finlefs faints and angels that were exhorted to make ufe of him, it would be the lefs wonder, that there were fo little thinking of a Medi-ator, but when it is fmners that are called upon,, and finners in fuch eminent hazard, it is indeed a wonder that there is not greater flocking unto him, and pref-iing on him: If there had not been need, would the Father have fo purfued the Son ? Or do ye think that it was for a complement that he laid down his life? which fure he would not have done, if falvation could have been had another way. 2^/y, And more particularly, as ye (hould confider the many motives that you have to prefs you to reft on thefe grounds, which we {hall draw to thefe four. i. The fulnefs and fuffi-ciency of the ground that is given to faith in Chrift's fulFerings, which the deeper they draw on his foul, faith hath the fuller and better ground to make ufe of them. 2. The power and ability that are confplcu-oufly in him, to make application of his purchafe : He hath encountered wrath, and hath overcome; he is abfolved and juftified before God, and is exalted to be a Prince and a Saviour, to give repentance to Ifrael^ and remijjton of fins : And having fatisfied juftice, and de« feated the devil; and being thus exalted, he can con-duel fafe fuch fmners as betake themfelves to him ; and thefe two confidered, to wit, a fufficient price payed for the debt of the ele6t; and a fufficient Prince and Saviour, able to fave to the utmoft all that come unto God through him, and w^ho is exalted, and fit-teth at God's right hand, to make interceffion for us; I fay, as they are a folid ground for faith to reft on, fo are they a ftrong motive to prefs believing. 3. The great faithfulnefs of God, that brightly flilnes, and wonderfully appears here, who, according to the covenant, fends his Son, and purfues the quarrel againft him, and in fo doing keeps the promife made to Abraham ; and the great faithfulnefs of the Mediator, in

Z 2 coming

coming and performing all that he undertook for the elecl; both of them are faithful in performing all that was covenanted to the lead jot thereof, as is evident by what our Lord fays, / have finiJiKd the ivork which thou gavcji mc to do. Seeing therefore there is fuch exa6l faithfulnefs in keeping, and fulfilling all that pafieth in the covenant of redemption, and of all that was promifed to the Father; and feeing the Mediator hath faid, that of all that come unto me^ he will cajl out nonc^ nor put them away, is there not here a ftrong motive to believing ? Will not the Lord Jefus be as faithful, in keeping the promife made to comers unto him, as the Father and he have been in performing of what was covenanted concefning their redemption ? The 4//', Is the great love of God and of the Mediator, that eminently flilne here, in their wlllingnefs to make the application ; as he is faithful, fo is he willing to be employed; and what greater evidence of love would we have than this, that our Lord Jefus hath delighted fo much in the falvation of finners, that he laid down his life, and endured much fore foul-travel for this very end ? We beheld^ fays John ch. i. 14. his glory^ the glory as of the only begotten Son of the Father^ fall of grace and truth. In his humiliation, he was glorious in both thefe, glorious in his truth, making his faithfulnefs to fiiine, in exacl keeping of what was agreed upon and promifed : Glorious in his grace to poor finners, in making application of his purchafe, freely and fully ; yea, the more that he was obfcured by his humiliation, the more did his grace fliine forth ; how much more glorious will he be in thefe when he is now exalted ? 3<3'/y, If thefe two per-fuade you not to believe on him, to wit, the grounds that he hath given for believing, and the powerful prefling motives to make ufe of thofe grounds; confi-der the abfolute neceffity that you lie under of making ufe of thofe grounds, without which you will never be able to avoid the wrath of God. Is there any that

can

can give God a recompence ? T/je redemption of the foul is precious^ and ceafes for ever^ as to you ; or, if any could have been able, why did the Mediator come thus low? And where fhould have been the glory of grace and truth, that hath ihined fo radiantly in his fufferings ? And therefore from all thefe be exhorted, to truft him with your falvation, by making ufe of his righteoufnefs, and by founding your plea before God on his fufferings, as ever ye would have your fouls faved; otherways ye can expedl nothing, but to fall under the rigour of juftice, and to be made to fatisfy for your own debt, to the uttermoll farthing; and when will that be ? Dare the moil innocent amongft you venture to fatisfy juftice for themfelves ? If not, is there not a necelTity to make ufe of his fufferings for that end ? Which he hath made attainable by his tearing off the vail of his own fleih, that fmners may go in with humble boldnefs to the holy of holies. This IS the end of all our preaching, and of your hearing, which when it is not fmcerely aimed at, and endeavoured to be reached, we are ufelefs in both.

And therefore, 2dly^ May we not expodulate with you, that are hearers of this gofpel, that can hear of his offerings, and of his having been in an agony for this very end, that fmners might have a warrant to their faith, and yet have never to this very hour actually fled unto him to find ihelter ? I know that many will not own this as their cafe; and therefore in more application of this ufe (feeing here iieth the great treafure of the gofpel, which, if it be not, what can be improved to any purpofe ?) We fliall fpeak a word to the generality of hearers, who are (Irangers to the right improving of Chrift^s righteoufnefs ; and tho' ye may think this to be a hard charge, and cannot well endure to he expofUilated with as unbelievers ; yet let me afk you, \Ji^ Do you think that all of you will go to heaven ? If not, but believe that, it 5^ a truth, that the moil part of the hearers of the

gofpel

g.ofpel will perifti; then, fure all are not believers; for all believers will go to heaven, and not one of them fliall periih; and tho' ye will not now believe this, the day is coming when ye fhall, if grace prevent not, fee and find it. When believers will be taken in with Chrift, and others (liut out, many of you may ^hink that this dodrine is needlefs ; the more needlefs that many of you think it to be, it is fo much the more needful, and ufeful to be infilled on with you. 2dly, If you fay you have faith, I a(k you. Whence came you by it ? I know, many of you will fay. We believed always fmce we had under/landing to know good or ill; yet, when you are put to tell what it is ? ye know not how to anfwer, nor can you give the lead fatisfying account of it; and yet you queftion not but it will be well with you, and never once feared to go to hell. And is that faith, think ye ? Alas! no ; it is a plain counterfeit, and a very cheat. Others arc ready to fay. We believed not always, yet we believe fometimes, to wit, when we do fome duties, and abflain from grcfs evils; but when accufatlons come from the neglect of duties, and for the commiflion of fins, we want it, and have nothing of it; and when death comes, fuch are forced to fay, we fear we have been beguiling ourfelves. Whence comes this ? but even from this ground, that they would never fuffer it to be told them but that they had faith ; which yet will never be accounted to be faith ; becaufe it hath not Chrift's righteoufnefs for the ground of it; and therefore when their confcience is awakened, it is quite gone; whereas true faith will in fome meafure (land it out againfl an accufation, and will abide the trial, on the account of Chrift's righteoufnefs which they have fled to. j)(^h^ We afk you this queftion, are you fure of your faith ? You will fay, you hope fo, and believe fo, and this is all vou can fay, which in cfTecl comes to this, we ground-feily prefumed fo j and it is obfcrvable, that if ye be

put

put to a fecond querdon, what ground have ye for your faith ? ye have none at all. If ye be alked, whether ye be certain that ye are believers ? ye will an-fwer, no perfon is certain, God knows that. Is not this (trange ? and hath it not in it an utter inconfiften-cy, that men and women (hould confidently aifert, and maintain their faith ? and yet when they are pu£ to prove it, they will tell you, that they are uncertain, that none can be certain of it. Therefore think it not flrange that we expoftulate with you, that ye have been fo long hearing of Chrift, and that ye have little, or rather no faith at all in the making ufe of his righteoufnefs. But to make this the more convincingly clear, we fliall give you four characters, whereby true faith may be tried and known, v/hich will ferve alfo to difcover the unfoundnefs of the faith of many. i. It may be tried by the ground that it flandeth upon ; folid faith hath for the ground of it Chrift's righteoufnefs and fatisfadion, his fufferings, the price that he payed to juftice for fmners debt; that he who knew no fin^ might become fin for its ; as it is, 2 Cor. v. ult. ye that fay, ye hope to come to heaven, and will affert ftrongly that ye believe; try it, I be-feech you by this, what is it that warrants you to believe, or, whereon is your faith founded ? Is it Chrift's righteoufnefs that gives your faith a ground ? You are ready to fay, yes, and who do otherwife ? Are there any but they expect life through Chrifl: ? But deceive not yourfelves, there are many that have fome fort of refpeQ: to Chrift, who do not at all rightly refpecl his fufferings ; many will look upon Chrift as a Sovereign, and as one that can pardon them their fms, and will pray to him for pardon of them, who yet never feri-oufly laid the ftrefs of their obtaining pardon on his death, but expect pardon immediately, without an intervening fatisfadtion ; yea, they never look upon that as needful. Others again look only to Chrift*s ability to fave, and will pray to him as to an able Saviour;

and

and here alfo by fuch, his righteoufnefs and merit is fiiut out, as if it were fuperfluous and unnecellary. A third fort look to his mercy, and think that he is \rery kind and gracious, and that as one man forgives another, fo will he forgive them; and do not refpect his-righteoufnefs, nor found their faith and cxpedation of pardon upon him, as upon one that hath fatisfied juftice by the travel of his foul, that pardon might come to them who come to him : But where true faith is, the foul begins to look on itfelf, as arraigned before the tribunal of jufiice, and unable to pay its own debt, judges itfelf, and hath not only fome part of exercifc to be freed from an accufation (which is all the faith that many have) but hath ferious exercife, how to have the accufation anfwered, by betaking itfelf to Chrifl's fatisfaclion, from thefe grounds, that a fatisfadion is given, that this fatisfaclion is made offer of in the gofpel, and that the foul is content to make ufe of it, draws the conclufion as to its pardon : it hath intervening betwixt the confideration of its guilt, and its application of pardon, both the covenant of redemption on God's fide, and the covenant of reconciliation on the fmners fide, which the foul doth eye,. as that which gives it w^arrant to lay hold on Chrill's fufferings, which the other who prefumes doth not. The believing foul fays, if this fatisfadion had not been, I could never have expeded mercy. 2. In the folid faith of a believer, there is, an application made of Chrift crucified, only as the meritorious caufe of juftification and life, fo he is exercifed in this, to be only fettled on him as fuch ; as for pre-fumptuous fouls, as they find it eafy to believe, fo they find it eafy to reft on him only ; but as the true believer hath it for one part of exercife to him, how to have Chrift, fo it is another part of exercife to him, to reft on him only, and to have him.as crucified, made the ground of his faith, as the apoftle infuuiares, when he fays, i Cor. ii. 3. / determined to know no-

iljing

thing among you^ but Jefus Chrijl^ and him crucified ; where we have three grounds of faving faith, or knowledge, i. Jefus Chrift. 2. Him as crucified ; and 3. A determining to know no other thing, but him to reft upon for life and falvation; it is in this refpecl that the apoftle, Phil. iii. doth count all things but lofs and dung, and caft, as it were, all overboard, that he may win Chrift, and be found in him. Many find it no difficult matter to reft on Chrift only, and to keep out other things from being joined with him, and never once fufpedt themfelves in this by any thing ; but the believer, (as I juft now faid) hath here an exercife and difficulty to reft on Chrift alone, and on nothing elfe; becaufe he knows nothing elfe to be a fure foundation ; and becaufe it is natural to him to reft on other things befide Chrift. 3. The true believer is taken up, not only to have a fure ground to build on, but alfo to have his own hold and building on that ground made fure. It is his exercife to have it out of quePcion, that his faith is true faith, and not prefumption; to have the grace of faith adually and really taking hold of, or apprehending Chrift ; whereas another that prefumeth, and hath only an opinion or conjecture in place of faith ; as he is in his own opinion eafily brought to Chrift, fo he finds it eafy to exercife believing on him ; he will, it maybe, grant that he cannot fandtifie the fab-bath-day, and yet he can believe ; as if believing were lefs difficult than to fanctifie the fabbath ; fo will many grant, that they cannot pray, and therefore da decline the worfhip of God in their families, who will yet confidently fay they can believe, and that they do believe always; as if believing were lefs difficult, than to pray for a quarter or half a quarter of an hour ; but where folid faith is, the exercife of it is a difficult thing, and the perfon that hath it, hath a holy jea-loufy of it, and the experience of many others, and of himfelf, fometime telling him, that he may be Vol. IL No. 7. A a miftaken.

miflaken, he is often tqjng it, and doth not, nay, he dare not trufl much to it, and is put often with that man fpoken of, Mark ix. to cry, and fometimes with tears, Lord, I believe, help thou my unbelief; he dare not trud much to his own hold ; and therefore hath recourfe to Chriil to have it fecured, and to him taking and keeping his hold for him, as it was with the apodle, Phil. iii. 12. 4. When believers have fled to Chrift, they have a new exercife, to know that it is fo indeed ; it is not only an exercife to them how to ground their faith right, how to forego all other things, and to betake themfelves to Chrid only, and to call their burden on him ; but it is an exercife to them to be clear, that it is Chrifl indeed that they reft on, or to be clear, that they have reded on him : It is no good fign, when people are foon fatisfied with their believing, and never put it to the trial; and this is it makes many go on blindfold, till they come to death, which makes a divorce betwixt them and their fancied faith, and difcovers it to be but a delufion; whereas it is a believer's work, to try whether they have, and to know that they have believed, which they come not foon to know ; and the reafon is, becaufe the fenfe of fin, the apprehenfion of wrath, and their love to God, and to Chrifl the Mediator, with their defire to enjoy him, fuller tliem not to be fatisfied till they be fure. \Ve may fee all the four together, Phil. iii. 7, 8, 9, 10. where the apodle fpeaking of his cafe, when he was a converted Chrijiian, in oppofition to what he was when he was a Pharifee, and thought himfelf to be very well, and a drong believer, faith, ' What things were gain to

* me, I counted lofs for Chrid; yea, doubtlefs I

* counted all things to be but lofs, for the excellency ' of the knowledge of Jefus Chrid my Lord, for whom

* I have fudered the lofs of all things, and ^o count

* them but dung that I may win Chrid, and be found

* in him, not having mine own righteoufnefs,' Iffc,

The

The objeft they would be at, Is Chrid ; the manner how, is, jwt having mine own rigbteoufnefs ; the means through which, is faith in him ; this is it that brings him to union with him ; and then he w^ould know experimentally, that he might know him favingly, as a believer in him, by finding the power of his rcfurreC" tion^ by having fellvzvjhip in his fufferings^ and by being made conformable to his death ; whereby he would prove, and make it out, to his own quieting and confolation, that he is indeed a believer: The believer is never right until he be in ChriO:; and it is his exercife to be entirely rid of all other things, and to reft upon him alone; neither doth he reft here, but he muil: be clear that he is in him, and that he hath feliowfliip in his fufterlngs and conformity to his death. This we would recommend to you as your main ftudy, as ever ye would comfortably evidence to yourfeives, your believing in him.

SERMON XLVII.

Isaiah LIII. Verfe 11.

Verfe 11.— He Jhall fee of the travel of his foul^ and

Jhall he failsfied : By his knowledge f jail my righteous

Servant jIfftify many: For he/hall bear their iniquities.

THE covenant of redemption is a great agreement; and \VQ may fay that it is a good engagemeir, wherein the greateft things that ever were imagined

A a 2 are

are tranfa£led ; the fum whereof is in thefe two, ly?. What Ihall be the fatisfa6tion that muft be given to the infinite judice of God*; or what fliall be the re-compence that miift be made to God for the fatisfying of his juflice, for the fins of all the ele6l; and that is comprifed in thefe words, The travel of ChriJTs fcuL That is the condition, or thefe are the terms on which only the Lord Jehovah will appoint, to fpeak fo, and he will meet on no other terms. 2dly^ What (hall be the fatisfaciion that the Mediator fhall have for all his fuffcrings, and foul-travel ? And this is fummed up in thefe words. He JJmllfee of the travel of his foul^ and fnall bcfafisficdy upon which two (lands the -covenant of redemption ; and hence it is, that all things relating to the falvation of the ele6l, are fo fure and firm, that there is no polfibility of the mifgiving or failing of whatever is here tranfacied.

We have fpoken fomewhat of the price, which the Son, the Mediator, was to give, and of the foul-travel which he underwent in the paying of it: We (hall now fpeak of the words as they hold forth the promifes made to the Mediator, and they are two-fold ; ly?, Uc jhall fee of the travel of his foul; which words being an explication of the former, and refpe<^ alfo thefe which follow ; there is a word to be fupplied, which will take in both, and it \% fruity He floall fee the fruit of the travel of his foul; that is, he cannot but have a ^^^^^ and a numerous ofl'spring, becaufe of his foul-travel, in bringing them forth ; and fo the promife, in this re-fpecl, fliews the certainty of the effe6l, that is, that he fliall moR: certainly bring forth in his travelling. The zd promife is, that ho, Jhall fee the fruit of his foul-travel, or his feed; it is much to have a feed, but it is more to fee it; it is not only this, that Chrift fhall have a numerous iduc, but that fhall out-live death, to fee and over-fee, and be a tutor to them, though by his death he purchafc life for them.

We lliall from the firll promife make two obferva-

tions;

tions 5 the iji is this, that our Lord Jefus by his fuf-fering and foul-travel, (hall certainly attain the fruit he aims at in it; his death and fufFeiings fhall not be fruitlefs, but fhall certainly have the intended fruit; whatever vv^e take the fruit to be, whether we take it from the former words, it is a feed that be JJoall fee^ or have; or whether we take it from the following words, it is xht jiiftifying of many; both thefe come to the fame thing, and it^ fhall certainly come to pafs, and be made efFedual in the upfliot of it; as the Lord himfelf faith, John xii. 24. Except a corn of wheat fall into the ground and die^ it ahideth alone^ hut if it die, it bringeth forth much fruit ; where he compares his own death to the fowing of feed, which, when fown, doth rot; and then fprings up, and hath fruit; fo, as if he had faid, my death fhall be a feed, or feed-time, whereon abundant fruit fnall follow for the good and falvation of many. This dodrine fuppofes, i/?. That our Lord Jefus had a refpecl in the laying down of his life, to the falvation of his own eled people ; or thus, that our Lord Jefus in the laying down of his life, had a defign and purpofe to fave the elect, as he often faith, I lay dowri my Ife for my fl:>eep; and here they are called ^feed^ diXid fruity and fuch as Tixt juji'ified in due time, idiy^ That this purpofe fhould by his fuf-ferings be certainly made eiredual, this being the Father's promife to him. He fhall fee his feed^ or the travel of his foid^ and fnall he fitisfied. It c:.nnot be fruf-trated ; and we may further confirm it from thefe grounds, i. Becaufe it is a covenanted and tranfadled affair betwixt the Father and the Son, and is here pro-mifed. If therefore there cannot be a failing of the tranfadlion and bargain, it mud certainly have the full effecl. 2. Becaufe the Mediator hath faithfully fulfilled his part of the covenant; and if he hath been fo faithful on his fide, then Jehovah on the other fide of the covenant, who hath in it promifed fatisfaftlon to him, for the travel of his foul, cannot but perform his

part

part alfo ; the Mediator performed his part, even until it came to thofe fweet words, uttered by him on the crofs. It is finijhcd; and therefore, as I faid, the other part, that he jhall fee the fruit of his foul-travel^ mufl alfo be performed. 3. It is alfo clear from the end and defign of the covenant of redemption, betwixt the Father and the Son, and of Chriil's laying down his life, which was to bring about life unto, and to make it good for all them that the Father had given him, and to, and for no more, and likewife for no fewer; therefore he faith. All that the Father hath given mc^ Jhall come unto me. And, I give them eternal life^ and will raife them up at the lafl day. Now, this being the end of the covenant, and of Chrlfl's death, and the means whereby the glory of grace is manifefl-ed, that life might not only be purchafed to the ele«5l, but alfo adually conferred on them, according to the Father's and the Mediator's dcfign of the covenant; Chrift jeius cannot but have the promife made good unto him, there being an engagement of, and on the Godhead (to fpeak after the manner of men) as to the reality, certainty, and fuccefs of the performance, and for making out this promife to the Mediator.

The \ft ife ferves for inftru^ling and clearing of us, in feveral things controverted by unfound men ; for if this be a truth, that our Lord's fuffcrings and foul-travel cannot but have fruit, and the fruit that he aimed at therein : Then \Jl there is a definite, particular, and certain number ele<5led, to partake of the benefit of Chrill's fulfering ; becaufe there is only fuch a particular number that is given to Chrift to be redeemed by liim, and that do actually partake of the benefit of his fufferings, which cannot fail, idly^ That Chrifl's fulferings are not intended as a price r.nd fiuisladion for the fins of all and every one ; for fo he ihould not fee the fruits of th.c travel of his foul, but fliould in a great part mlfs and loofe it, if he had intended that the travel of his foul (hould have been

undergone

undergone for Judas, as well as for Peter. 3<^//, There is here a ground for the certainty and efficacy of the grace of God in converting elect Tinners ; for Chrid Jefus cannot loofe thofe who are committed to him to be redeemed, any more than he can loofe the the fruit of his fufferings ; then fure faith is not left depending on man's free-v/ill, but is put out of queflion, as to all his own people through his undertaking, as he faith, That no wan can come io me except the Father draw him ; fo he faith, Thefe that are given me^ Jhall and mud come to me. There is a powerful draught of the Spirit of God, which is nothing elfe but the ^efficacy of his grace, by which this is made infruflable fure, and not left contingent. 4. See here the truth of the perfeverance of eled and regenerate faints, who are appointed to be fruit of his foul-travel, and a fatisfa6lion to him for the fame: for if they fliould fail, and not perfevere to the end, the promife made to the Mediator ihould not (land nor be necef-farily performed and fulfilled. 5. See here how the falvation of elecl fmners depends on the engagement betwixt God and the Mediator ; their redemption depends on his paying of the price, and their attaining the benefit of it, depends on God's engagement to the Mediator ; therefore we are faid, i Pet. i. To be kept by the power of God thro' faith unto falvation. It ferves withal to clear the fovereignty of God, and the freenefs of his grace, when fmners cannot pretend to have any hand in the work, to mar the beauty and efficacy of grace that fliines therein.

IJfei. There is here, 1. Something for the encouragement of fuch as would fain believe in Chriil. And

2. Somewhat for comfort to, and for confirmation of them, who have betaken themfelves by faith to Chrill:.

3. It ferves withal to encourage them who would believe, and yet find difficulty in the way, while they are breathing after him. It is certainly promifcd. That he flmil have a feed^ and fhall fee of the fruit of the travel

*vel of I'h foul; fuch therefore may expecl that they fhall fncceed, who would fain obtain that which is the fulfilling of God's engagement to the Mediator; for it was tranfaded in the covenant of redemption, that hi^ fufterings fhould be for the good of eled fm-ners; and that the Father fhould make application of his purchafe made thereby to them. I fay, it ferves to comfort, encourage and confirm fuch as are fled to Chrift, and find a difficulty how to get through ; for they have a good and fufficient furety to make out their faith, and what concerns their falvation ; God's promife to the Mediator fhall not be for nought, nor in vain, but fhall have its accomplifhment. If poor fmners were left to their own guiding, the a-greenient fliould never take effect; but it may encourage and comfort the poor believer, though it fliould alfo humble him, that the affair is put into another and better hand than his own ; this hath flrengthened the wavering hearts of many believers, that both fides of the covenant, as to their performance, depend on the Father, and on the Mediator; the Mediator undertaking the payment of their debt, and the Lord Jehovah undertaking to draw them to the Mediator, and by his power to bear them through, until they have all that the Mediator hath purchased for them, conferred on them.

idly^ Obferve^ That all the benefits and advantages that any have ever gotten, or fnall get, that lead to life eternal, and which concur to promote the work of their falvation, are the fruits of Chrifl's purchafe, by his foul-travel. Is a fmner brought to believe ? It is a fruit of his fufiering. Is a finner glorified ? It is the fruit of the fame. And therefore, when in the one word it is faid, He Jhall fee his feed', it is faid in the next words, HeJJoallfee of the fruit of the trai:el of his foul^ to fhew that a foul's engaging to Chrifl: by faith, whereby the pcrfon becomes one of his feed, ilows from his fullcrings, and is a fruit of the travel

of

of his foul, as it is, i Cor. v. ult. He was made finfot usy who knew no fin^ that we might become the righteouf nefs of God thro* him^ or in him ; where our righteoif-^ nefs^ and what conduces to our juftification, is derive ed from his being made fm, or a fin-ofFering for us. And Gal. iii. 13. it is faid, that Chriji hath redeemed us from the curfe of the law^ being made a curfe for us^ that the bleffing of Abraham might come on us Gentiles ; whatever is comprehended under that bleffing, as taking in both the end and means by which we come by it, flows from his being made a curfe for iis^ and from his being brought under fad fufferings, and fore foul-travel for us. In this doclrine you fliould confider fomething for clearing of it, or rather take the doc* trine itfelf feveral ways, and it will help to clear itfelf* I. Then when we fpeak of the fruit of Chrifl's fufferings, we mean, not only that jufliiication, the pardon of our fms, and our entry into heaven, are fruits of it; but that our believing, repentance, holinefs, and every thing that leads thereunto, are fruits of it alfo ; therefore it is promifed to Chrift, Pfal. ex. 3. Thy people Jhall be a willing people in the day of thy power ; and that thofe that are given to Chriil fliall come, is a promife, as well as it is a promife, that thofe that come fhall be juftified, and the one follows upoix Chrift's engaging, and performing of the engagement as well as the other. 1, If we take thedo6trine thus, that there is nothing that a fmner has that leads to life and falvation, but it is a fruit of Chriit*s purchafe ; we have neither repentance, nor faith, nor holinefs, nor any other fuch thing, but on the account of Chrift's fatisfadion. Or, 3. take it thus, whatever is needful for completing of them that are Chrift's {^t^^ whom he hath purchafed, whatever they want or ftand in need of, whether righteoufnefs, holinefs, repentance, faith, hope, ^r. all are purchafed by him, and are the fruits of his death and foul-travel. This rifeth clearly from thefe words. He Jhall fee the fruit of the travel of his foul; that is, he (hall fee finners? Vol. II. No. 7. B b believing

believing on him, and repenting for fin, avS well as he fhdU fee them glorified; which will be clear, if we confider thefe two reafons: 17?, The nature of the covenant, wherein all the promifes concerning finners falvaticn are comprehended, there being but one co-. venant of redemption, and that being a promife of this covenant, to circumcife the heart to love God, and to write his lazvs in it, as well as to pardon fin; and all the promife of the covenant depending on Chrifl's ilipulation, and thefe things in the promifes flowing from the covenant betwixt God and the Mediator, finners can have no right to any thing that is promif-ed, but by a covenant; neither can they have any ac-cefs to them, but through Chrifl's fufferings. 2dly, It is clear from the end of the covenant, that whatever finners ftand in need of, they mufl be in Chrifl's debt for it. Now, if we had faith, or repentance, or any other grace from ourfelves, or on our own account, we fhould not be in his debt for all that we need, as indeed we are, according to that, i Cor. xxx. 31. He is made of God unto us, luifdojn, to be our guide and teacher ; righteoufnefs, to be our juflifier, and the meritorious caufe of it; fanB,ification, to be the worker and procurer of it; and in a word, complete redemption, and this is fubjoined as the reafon of aH, That he that glories, or rejoices, may glory, or rejoice in the Lord; that is, whether there be a looking to faith, or repentance, or any other grace, there may be no caufe to be vain or proud of it; but that knowing thefe to be from Chrifl, as the fruits of his pur-chafe, all the praife of them may be to him alone.

The ufe of this is large ; it fpeaks fomething more generally to them that are itrangers to Chrifl, and who have fome faint defire to come to him, and fomething to them who are in him, and fomething to both. And the firfl thing that it fpeaks is this, (which we have often heard, but cannot hear of it too often,") even the great and glad tidings, and very good news, which

we

we have to fpeak of through Jefus Chrifl, that redemption is purchafed by him to poor fmners, and that through him there is accefs to life, and peace, and reconciliation with God, from which through fiit we have fallen, and run ourfelves, under a forfeiture of, and from which we had been barred up eternally, except he had fuffered. There was a wall of fepara-tion and partition (landing betwixt God and us, which by his fufferings was demolifhed and broken down, and thereby a door of accefs to God opened, even through the imil of his fiejh, Thefe fhould be refrefh-ing and frefh news to us every day, as indeed they would be, if we rightly knew, and believed the benefit of God's friendlhip; and what were our hazard in lying ilill in nature, and what was the price that Chrifl laid down, to purchafe for finners, friendfliip with God, and delivery from his curfe; that it mufl coft him fore foul-travel, ere any fpecial grace could be bellowed on finners; and that this fame gofpel that is preached to you, is a fruit of the travel of his foul; and that in making the covenant of redemption, this fame was a part of the indenture, if we may fo fpeak, that thefe good news might be publifhed in this place, and thefe glad tidings fpoken of among you : And therefore, 2. Put a great value on the means that may further your falvation, on repentance, faith, holinefs, peace with God, Effr. for they are the fruits of a very dear purchafe, and the refult of a great and fore conflicl, which the Mediator had with the juftice of God, ere there could be accefs for a fmner to any of them: There was not fo much paid to get the world created, as was paid to buy faith, repentance, accefs to God, and an entry to heaven, for apoftate finners: Nothing was paid for the one, but a mighty great price for the other. And therefore 3. We would expollulate with many of you, how it comes to pafs, that ye efteem fo little of th«fe things that Chrifl hath purchafed, and that ye eiteem faith

B b 2 in

in him fo little ; and that fo many of you take a counterfeit for a true faith, you try not if you have it, and trouble not yourfelves if you want it; and yet other ^^••ngs of little value are much efteemed of, and overvalued by you. Is there any thing comparable to that, which Chrifl: hath put fuch a price on, that he gave his own life for it, and that God hath put fuch a price on, that he promifed it to Chrifl, as a part of the fa-tisfadion for the travel of his foul ? And yet it is lightly valued by many, yea, by moft men and vi^omen. The day will come, when ye will think faith to be of more value, and will think the pardon of lin, and an intereft in Chrift's blood, to be valuable above the whole world, though ye had it, when* ye fiiall be brought to reckon with God for the flighting thereof. And therefore, 4//;/)', Seeing this is a truth, that every thing that leads to eternal life, is a fruit of Chrifl's purchafe ; take the right way to attain it: The exhortation implies thefe two, i. That ye make a right choice of, and put a jufl value on thefe things, that ye fhould chufe and value. 2. That ye take the right way for attaining of thefe things, i. Then would ye know what is to be valued and chofen? It is certainly thefe things, that God and the Mediator efteem of, and that the congregation of the firft-born efleems of. The things that Chrifl hath purchafed, and which are the fruits of the travel of his foul are mofl excellent; and therefore, mind, fludy, and feek after thefe things, that ye may lead your fouls into life eternal, feek after faith, and repentance, to have your peace made with God, to have the heart purified, to be of a meek and quiet fpirit, *which in the fight of God are of great price ^ as the apoftle Peter fpeaks, to have pardon of fin, and holinefs, for adorning the gofpr.l of God, and to have glory, that ye may fee God and enjoy him ; thefe things are the belt things. This is undoubtedly the hctttr par4 ivhich ^cill ?2cver be taken from thciUy whofe choice through grace it is ; God vviil give great eflates,

countries

countries and kingdoms in the world, to men to whom he will not give lb much faith as is like a grain of muflard-feed, nor true holinefs, becaufe they think much lefs of the one than of the other, and becaufe the one is not fo like God, nor will it have fuch abiding fruit as the other.

2d/y, What way may men take to make this choice, and to attain thefe bed and mofl valuable things ? No other way, but that which this dodlrine holds forth, if all things that lead to hfe and falvation be fruits of Chrift's purchafe, then fure it is by virtue of Chrift's purchafe alone, that ye muft come by them; pardon of fin comes by the blood of fprinkling ; peace with God, grace and more grace, the exercife of grace, and growth in holinefs, faith in all its exercifes and advantages, and every grace, come by his fufferings, as alfo doth glory, becaufe he hath purchafed thefe graces of the Spirit, as well as pardon of fin, and heaven ; often Chrifi: is not known, and pafied by here: Many think that they ihall obtain pardon of fin, and go to heaven without him ; others, though they will not own that, yet fail in the fecond, and would make ufe of him for pardon of fm, and for paying of their debt, if they could repent and believe in him ; but till they find thefe in themfelves, they fear to come unto him ; whereas the fmner that is convinced of fin, and of his hazard, would lay down this as the firfi Hep of his way in coming to Chrift, that any repentance and believing, and the making of the heart willing, to clofe with, and to cleave to him, are the fruit of Chrifl's purchafe ; and that he muft be in his debt for it, for there is no other pofTible way to have it. The firil way that an awakened and fenfible fmner fnould look unto, for pardon and peace, for repentance, faith and all things, fliould be to Chrift, and his fufferings, whence all thefe come; finners at fir ft are difpofed to look too far, and fo miftake in the order of all things 5 therefore, when

the

the fenfe of fm pinches them, and they fet about to believe, and find that their hearts are very averfe from believing, and can hardly be brought to it, then they are faint-hearted when they confider, and find that, if it flood but on this, even to confent to Chrift, they cannot do it; but then and in that cafe, the Lord remembers them, and it is his will that they fiiould acknowledge him for faith, and repentance, and for a foft and tender heart, and that they fhould feek thefe from him, as well as pardon of fin, confidering that all this is Chris's purchafe; and that there is a poilibiiity to have it this way, when they can have it no other way ; if ye would take this way, even to eye and look to Chrifl as the finifher of faith, and ;icknowIedge him for it, through his grace it fliould go better with you. This is it which the apoltle hath, Heb. xii. where he calls, to /ay qfide every weighty and the fin that cafily befets its^ and to run the race with patience that is fet before us ; and if it ihould be faid, how fhall that be done ? Even by looking unto Jefus the author and finifer of our faith \ and then follows, ivho^ for the joy that zoasfet before him^ endured the crofs^ and defpifed thejha?ne: Thus leading men into his fufter-ings, as the folid foundation of their f^ith.

life 2. See here ground for quafhing the natural pride that is amongfl men and women, as to fpiritual things; How fo ? Where is the ground for this ? here it is, becaufe all is Chrill's purchafe, which may alfo give a check to thofe, who, becaufe they have nothing in themfelves, think not that they fhall come fpetd upon this ground ; as it doth to thefe others, who have gotten fomething, and are proud of it: To clear it a little, we would confider, that there is a pride in folk, ere they come to Chrifl, they cannot well endure to be in Chrilt's debt for every thing ; they will take pardon of iin from him, but they would liave faith and Tt:pentance of themfelves, as fome money in their purfe to bring with them to him, that

they

tbey may buy it; but where will you, I pray, get faith, or repentance, if not from him r are they not his gifts, and fruit of his purchafe ? which if it were well confidered, there would be no accefs to the proud reafonings, of unbelief; dare ye fay but thefe things are the fruits of Chrill's fufferings, and his gifts? and if fo, mud ye not be in his debt for them ? And as it filenceth the reafonings of unbelief, fo it flops the mouth of the fmner and humbles him much more than if he had thefe things in, or from himfelf, and were only to be in his debt for righteoufnefs and juf-tification. 2. We would confider. That there is often fome pride and conceit in them that have faith, diC-pofmg them to think themfelves to be better than other people, but, if ye have faith, whence is it? Or who hath made you to differ ? Is it not a fruit of Chrift's purchafe ? And will ye be vain or conceited, of that which is the purchafe of another ? This is a fpiritual poor pride, that (links in the noflrils of the holy Lord, fo to abufe his goodnefs, as to be proud,' becaufe he hath bought and beflowed that which ye could never have procured, nor attained yourfelves: If then people have nothing, it is good to mind this, that Chriil hath purchafed what fmners fland in need of, and that it may be had in and from him ; and if men have anything, they fhould not be proud or conceited of it, but remember, that what they have, is a fruit of Chriil's purchafe, and that therefore there is no ground jto be proud of it.

The 2)d ufe ferves to fhew, what great obligation lies on fmners, that have any fpecial good from God, it is Chrifl that hath purchafed all; and therefore they ought to improve all that they have got, for him, who hath bought all; as it is, i Cor. vi. 20. * Ye are ' not your own, ye are bought with a price, and ' therefore glorify God in your bodies, and in your * fpirits which are Gods/ Whatever ye have of faith, of repentance, of holinefs, or of ability to ferve and

honour

honour God in your ftation, it is bought with a price^ and therefore glorify God in the right ufe thereof: We would think it not a little progrefs, and advancement in religion, if ye were brought to walk under the fuitable impreflion of your engagement to Chrift, as holding all that ye have, and all that ferves for your perfeverance in him ; for, what do we, or can we do, it is Chrift that buys all, and that confers all, we can do nothing of ourfelves but abufe his purchafe ; and were it not, ihat the firmnefs and (lability of our Covenanting depends on the firil covenant, even the covenant of redemption, tranfacled betwixt thefe two refponfal parties, Jehovah and the Mediator, we fhould quite mar and break the whole of the agreement betwixt God and us, and undo all every day, if not every moment.

The other promife is. That he /hall fee his feed^ and as we hinted before, it is one thing io have a feed^ and another thing to fee a feed. The former promife refpe£ls his having of a feed, and this to hh feeing of that feed; whence obferve, that not only is there a feed promifed to Chrifl:, but alfo the feeing of a feed, not only fruits but the improving and managing of thefe fruits; or thus, that not only is there a (eed promifed to Chrill, but the overfeeing of that feed ii alfo promifed ; he fhall have no other tutor (to fpeak fo) to leave his children to, but to himfelf; he (hall die, and fhall by his death beget a [eed^ and yet by his death he fliall become the overfeer of that fame feed, that by his death is begotten. • There is much of the dignity of Chrift's office, and" of the comfort of believers here, that Jefus Chrifl is not only the procurer of our life, but the overfeer of it: Hence isthat conclufion of theapoftle, lleb. vii. 25. Where* fore he is able io five to the utter?no/i all that come unto God by him^ forafnuch as he lives for ever to make inter ccffion for them : He hath not only purchafed life, and many good things for believers, but he is living

to

to make the application of his purchafe to them ; and therefore is able to fave to the utternioft, all that come unto God by him : Indeed, if he had been prevailed over by death, there might have been great hazard and doubt, if-not utter defpair of ever attaining his purchafe, and a great breach in our confola-tion; but when he is executor of his own teftament, and by his Spirit makes the application, what is, or W-hat can be wanting? We fhall fay no more, but here it is clear, that we have a living Mediator, as himfelf fays, Rev. i. 18. / was dead^ and "am alive^ and live for evermore : And therefore finners go forward to his fufferings, and feek the application of his purchafe, fmce he lives to make it, it will no doubt be great ground of accufation againft you, who flight his fufferings, and keep at a diftance from him, fince he is alive, and fince what is accounted of by him, even the fruit of his fufferings, is by you fet at nought, who negled:, refufe, or defpife him, and the benefit of his fuft'erings, O! what an aggravation of your guilt v/ill this be ? When he is looking on, to fee what comes of the fruit of his fufferings, and foul-travel, to be found thus to flight, and in a manner to affront him, he knows, and takes notice of the breathings of faith, where they are, and is well pleafed with them, and even with the beginnings of it; he knows alfo, who defpife him, and refufe to believe in him, and hath ali on record : God give us wifdom, to make the right choice.

YoL. II. No. 7. Co S E R.

SC2 ISA IA H LIIL Verfe 11. Serm. 48.

SERMON XLVIII.

Isaiah LIIL Vcrfe 11.

Verfe 11.— Uc Jhall fee of the travel of bis foul, and f? all be fatisfied: By bis knowledge Jloall my rigbleous Ser-'vant jufiify many \ for be jlxdl bear tbeir iniquities.

AS it Is a mofl: wonderful work that our Lord Je-fus hath in hand, and a mighty great undertak-ing that cofl him the travel of his foul, fo it may be thought, that it mufl be a very great recompence that our Lord Jefus hath to expecl, as a fatisiadion for all that fore labour and travel. This is it that the text holds forth, He [hall fee of tbe travel of bis foul ; which in fum is this, he fhall fee poor linners receiving good of hiui, juflilied by his grace, and admitted to friend-ihip with God, and that to his fatisfadion, as the words following clear. He Jball he fatisfcd^ to wir, as to that fruit, and ihall acquiefce in it, as his fatisfac-tion for all the travel of his foul.

We told you, that there were three things in thefe words, I. The price that is called for from the Mediator, in performing the work of redemption, and making reconciliation betwixt God and fmners, to wit, tbe travel of bis foul^ and the fore pinching (haits^ and preiTures that he wa3 put to, and brought under, not only in his body, but alfo in his foul. 2. The promife made to him upon his undertaking and paying of the price, He Jhall fee of tbe travel of bis foid^ that is, the fruits and elleds of his foul travel; it fliall not be for nought, but fliall certainly have fruit, he

fliall

fhall have a numerous iflue. 3. There Is here holden forth the Mediator's acqulefcence in the bargain fo propofed, that he undertaking the condition of laying down his life, on the fame terms, that he fliall fee a feed, he requires, no other fatisfa^lion, and therefore he accepts of it, and acquiefces in it, as the refult of this defign, and jhall he fatisjied.

Having fpoken\of the former two, we come now to fpeak of the third, and w^e may confider it in theie three refpeds, i. As to Chrift's defign, who is like to one that is running a race, and hath the prize before him, and in his eye; and this is implied here, that he hath fomething before him, in laying down of his life, which he fliall not mifs, but fhall reach and be fatisfied in it; fo many are given him, for whom he enters furety, on condition, that his righteoufnefs fliall be made good to them, and that none of them fhall be without, or want it. 2. As it looks both to the number, and certainty of the effects and fruits, in re-fpecl of them that are given to him ; he Jlmll befatisfi^ ed^ he fhall have, though not all men and women, yet a fuljicient number, even as many as fliall fatisfy and content him, and whatever was intended by him', in the laying down .of his life, he fliall want nothing of it, but Ijiall be fatisfied in it; and thus the words are to be aftiyt^ly underflood, to wit, of God's adual performing of that which fliall be fatisfying to the Mediator. 3. It may be looked on as the effect and confs-quent following upon the former promife ; and fo it is to be underdood paflively, for the delight that he takes in the fruit of his fufferings, and in the feeing of fm-ners have the good of them ; and fo the meaning is, that he fliall be fully contented, and thoroughly well fatisfied with, yea, even delighted, and, to fpeak fq, camforted in this, for all the travel of his foul, when many fliall be brought to believe in him, and to have benefit by him. . To clear it further, we may take the words a,s allu'4-

ingto feveral fimilitudes, as i. To that of hungry and thirfty perfons, who are faid to be fatisfied, when their hunger and third are removed by meat and drink, which implies, that Jefus Chrilt in his purfuing and performing the work of redemption, had a holy hunger and thirfl:, and this hunger and thirft are latisfied in their falvation, and what leadeth to it; as himfelf faith, John iv. 32. where he makes ufe of this fame fimilitude, / have meat to eat^ that ye know not of. 2. It may allude to a man*s taking pains in planting of a vine-yard, or orchard, to whom it is a fatisfa6tion when all the trees grow, thrive well and bear fruit; and fo the meaning is, that our Lord Jefus fliall be at vaft expence, and great labour and pains, making finners to become trees of righteoufnefs^ but that all thofe for whom he fuffered, and was at all this ex-pence and pain, fhall hold fo well, and be fo fruitful at length, that he fliall be fully fatisfied in them, and think all well beftowed ; or, 3. We may take it in allufion to a woman in travail, who is faid, John xvi. i\, * To have forrow, while her pains are upon her ;

* but fo foon as fhe is delivered, fhe no more remem-

* bers her forrows, for joy that a man-child is born. And this finiilitude is here efpecially alluded unto, therefore our Lord's fufferings are called travel^ be-caufe of the pains that he was put unto in them, and becaufe the end of them was to bring forth children, before called h'nfecd\ as if the prophet had faid, our Lord Jefus fhall be put to great forrow in fuffering, but he fliall bring forth, and as a v/oman hath joy in the man-child brought forth, fo fhall he have more comfort and delight in the bringing forth of believers, than he had forrow in the procuring of life to them, though that was very great.

From the words thus confidered, and explained, take thefe two obfervatiom^ 1. That our Lord Jefus is exceedingly delighted, fatisfied, and well-pleafed with poor finners making ufe of, and having benefit by his

fufferings.

fufferings. It is a thing mod fatisfying, and well-pleafing to him. 2. That feeing our Lord Jefus is fo well pleafed with finners making ufe of him ; there is all equity and reafon for it, that he (hould have this fatisfadion ; and this follows not only on the former, but clearly arifeth from the words; for this fatisfac-tion is allowed him for his foul-travel; and as it is juft, that they that labour fhould partake of their kr bour, and that the hireling fhould have his hire, fo it is not only fatisfying to Chrift, that fmners get good of him, but it is juft, he having purchafed it at fo dear a rate.

For the firfl of thefe, that our Lord Jefus is exceedingly delighted and fatisfied with fmners making ufe of, and having benefit by him; if there were no other fcripture to confirm it, this fame is fufficient. Would ye then know what Chrifl aims at in his fuf-ferings, what will content and fatisfy him, as a recom-pence for all his foul-travel ? It is even this, toy^^ the fruit of the travel of his foul^ to have fmners getting good of him, and faved by him, and there is nothing but this that will fatisfy him; it were a great matter to have the faith of this fettled and rooted in our hearts ; rightly to underfland what he hath fuffered, how low he hath condefcended to come, even to be a man, and a fuan offorrow and acquainted with grief to be reproached and mocked, to take on him the curfe, and to be in pain and foul-travel; and fully acquainted with what he aimed at, and defigned in all this, and what he accounted to be a recompence to him for all ; even this. That when his gofpel is. preached, fuch and fuch poor fmners, under hazard of wrath, and accufations for fm, fhould, through clofmg with him, be brought to anfwer all their accufations by this ; our Lord Jefus hath fa,tisfied juftice for fmners: and when poor fmners are. under the fenfe of an hard heart, that they fhould cafl their eyes on the fame ground for a remedy of that fpiritual

malady.

Co6 15^/^HLm. Verfe ii: Serm.^S.

xnalady, and plague, even his fuiterings, which have purchafed the moUitying of the heart, as well as jafH-lipation, and pardon ot Tin ; and when a finner is dif-confolate and dcjecled, becaufe of fin antl divine dif-pleafure, that he fhould be cheared and comforted in his fulferings; this, even this is refrefhinp;, and is de-lightfome to him : we fay, it were much to have this thoroughly believed ; that finners are not half jo de-lirous to cdme in under his fuli'erings for Ihelter and refrefning, as our I^ord Jefus is, (to fpeak with reverence) to fee them Iheltered, refreilied and thriving; the very mentioning of this ought to be as marrow to the bones.

But fof further; clearing of it, we would fpeak a word, ly?, to what this delight and fatisfaclion is, 2ry/v, to fome grounds, to confirm the truth of it,, that our Lord Jefus is indeed delighted to fee poor finders coming to*him, and having benefit by him.

For the/(//, of thefe, we did, when we was fpeak-ing of thefe words, ver. lo. tbc pleafure of the Lord jhall profper in bis band^ fliew how it was a delightfome thing to Jehovah ; and now fpeaking of it from this II ver. in reference to the Mediator, we fhall dif-courfe of it in thefe particulars, i//. There is in our Lord Jefus, not only a delight in finners having good of him, as it is a tiling he calls for, and is agreeable to his revealed will, and as being required of them as their duty, in which refpecl it is acceptable to.God, and cannot but be acceptable and well-pleafing unto him \ neither 2c//v, Is this delight only in refpecl of the end of his fuiyerings, which were undergone to make a way for, and to open a door to the throne of grace, through the vail which is his flefli: that poor finners might come to a fountain and wafli, and have accefs to God through him ; which being the end he had before him in his death, cannot but be acceptable to God ; becaufe it was his end in giving of his Son to die ; and io h is delightfome to the Mediiitor ; but

allba

alfo, 3^///, It is fo in thefe two refpecis futther, fin* ners coming to him, reding on him, and receiving benefit by him, is his delight, 1. In relpett of the honour that is done unto him ; when a fmner beheves on him, he counts it the putting of the crown on his head, as it is, Cant. iii. 11. See alfo to this purpofc, John V. 23, 24. And though there could have been a pollibility, of honouring God before, yet there is no honouring of the Mediator, till people nuike ufe of his fufferings by faith-, and it is on this ground that Chrid complains when he is not made ufe of; and therefore, when fmners truil in him by committinjj the faving of their fouls to him, and by making ufe of his offices for that end, and for his performing in them, that, wherefore they were appointed, it cannot but be acceptable and well-pleaiing to hirn. 2, In refpe£t of that fympathy that our Lord Jefus hath with his own members; for though the Mediator be. now glorified in heaven, yet he hath a human heart,, and affection (fill, though inconceivably glorious, and fo kindly fympathy with them, and is fome wav ai-fecled with iheir good and their evil; and confidering him thus, he hath a delight in the good and v^-■eU-Ia^e^ of his people ; and their being delighted in, and Hi-tisfied with him, proves a delight and fatisfaclion to him.

For the next thing, to wit, the clearing and confirming of it; it mip;ht be cleared and confirmed froni many grounds, but we (bail only touch on fome, that may make it out moll: convincingly, that its moft de-lightfome to Jefas Chrift, to fee finners making vA€ of him, and getting good of his TufFerings; and this his delight may be drawn from eternity, and carried on to eternity, i. In the making of the covenant of redemption, it was delightfome to him to enter in it, as is clear, Pfal. xl. / deligbt to do thy luill, O ;?:y GoJ^ the bargain was npfooner propofed (if we may fpeak fb to that which is eternal) but heartily it was ciofed

with

with by him ; and this is confirmed, Pro. viii. 30, 31. Where the fubftaptial wifdom of the Father is brought in, faying, Then I was by him as one brought up ivith him ; and I was daily his delight, rejoicing in the habit-able parts of his earthy and my delights were with the foils of men ; Our Lord Jefus before the world began, was delighted in the fore-thought that fuch a thing was a-coming, that in fuch and fuch parts of the world, fuch and fuch poor fmners fhould be called by his grace, and get good of his fufferings; as a man in a long journey, or voyage, may be delighted in the forefight of the end of it, before he come at it. 2. Look forward to his executing of his office of Mediator, and to his going about the work of redemption, and we will tind that he does it with delight; therefore, John iv. When he is fitting on the well fide, and is weary with his journey, and hath neither to eat nor to drink, he began to preach to a poor finful woman, and when the difciples would fain have re-freihed him with that which they had bought, he fays to them, / ha^ce meat to eat, that ye know not of; and when they begin to wonder what that could be, he fays further to them. It is my meat to do my Father^s willy arid to fnijh his work; and what was that ? a poor whorifh woman is fpoken to by him, and brought by his fpeaking to acknowledge him to be the Mef-fiah, and to accept of him as fuch ; and by thatblell-ed work, his hunger and third were fatisfied: So Luke xxii. 15. He faith to his difciples, with defire have Idcftred to eat this paffover withyoUy before Ifujfer: And Luke xii. 50. I have a baptifm to be baptifed with^ and how am Ifiraitned till it be acco?npliJ}?ed^ 3. Tho' the drinking of that cup was terrible to him, and though mockings and reproaches were not pleafant in themfelves, yet the love that he had to Tinners good, maftered all the bitternefs that was in thefe, and made them fweet. 3. There is nothing that he jnore complains of, nothing angers him, and grieves

him

him more, than when he is not made ufe of, 7^e zvill not^ faith he, John v. come unto ;;.v, that ye may have life^ to (hew that the bed entertainment that they could give him, was to come and have life from him ; and it is told us, that he was angry and grieved for the people^s unbelief and hardnefs of heart; yea, he weeps over them becaufe of this, Luke xix. all which prove the great delight that he had, and hath (till, in fm-ners benefit by him; and frequently in the Song, as chap. ii. 9. He is faid to feed among the lilUes ; there is all his entertainment that he has in the world, he feafts on the fruits of his own fpirit in them that welcome him : I (liall name but one place more, and that is, Pfal. cxlvii. 10, 11. He delights Jiot in the flrengtb of a horfe^ nor in the legs of a man^ but in them that fear him. The following words clear it more, what it is that delights him. In them that hope in his mercy^ that is, in them that draw near to him by believing; he deHghts in thofe beyond all the world.

Vfe I. It is a defirable thing to be believing this; are there any fo profane, but are ready to think, that if they knew what would pleafe God, or Chrift, they would do it ? The quedion is here anfwered, that this is pleafing, and only pleafmg to him ; if this be wanting, there is nothing that will pleafe him, even that ye make ufe of Chrid's fufferings, and employ him in his offices, for getting the good that may be had by them. This is it that ye are called to, and which de-lighteth him ; and if this be not, though ye would give him thoufands of rams^ and ten thoifands of rivers of oil^ yea^ the firfi-born of your body for the fin o^f your fouls^ it will not fatlsfy him, nor be accepted ; becaufe this alone is the fatisfadtion that he will have for his foul-travel.

I (liall a little explain this, and then profecute the ufe of it; ye will afl^: then what is the fruit of Chri(t*s foul'travel that fatisfies him ? I anfwer, that we under-(land by it, not only 1. That ye (hould aim to be at

Vol. II. No. 7. ' Dd' heaven;

heaven ; neither idly^ this, That ye be fei lous in the duties of holinefs, as if thefe were vvell-pleafmg to God, without refped: to Chrifl's futFerings; but it is the rr^ht improving of Chrift's fufferings for attaining of thefe ; when people by ihls new and living way go forward to heaven, and feek to be ferious in the fludy of holinefs; when they that could not walk in the way of holinefs, do lca?i on the beloved^ and fludy to live by faith in him. This is it mainly wherein his delight and fatisfacllon doth lye, even when a poor fmner is brought to make ufe of him for peace and reconciliation with God, for helping him in all called for duties, for his confolation, and for his admilfion to heaven in the end : And therefore they do not only fail here, who are profane, living fecurely, never minding heaven, their peace with God, nor the fludy of holinefs ; Not only thofe, who call: the law and its reproofs behind their backs, (who are loathlbme to God and Jefus Chrifl:,) are reproved but by this; thofe are alfo reproved, that do not improve the fufferings of Chrift for peace and reconciliation with God, for righteoufnefs, and for flrength, for comfort and encouragement, and who hope not in his mercy. The reafon is, .becaufe, though it were poflible they could make progrefs in holinefs, and attain to comfort and peace that way, yet it would not be thus the fruit of the travel ofChrifl's foul, he being pafl by, and fo could not be fatisfadion to him ; but where a poor fmner fees that he cannot come to God of him-felf, cannot make his peace, nor can he walk in the way of holinefs, fo as to pleafe God, and {o flies to Chrifl for refuge, and makes ufe of his purchafe; there lyeth Chrill's delight, to feefuch a fmner come and hide himfelf under the fliadow of his fufferings; and in this refped, the more hardly a finner is put to ir, it is the more fatisfaclion to him, that he in his death and fuOerings is made ufe of; becaufe this way, the linner'ji life is more entirely the benefit of his fufferings y

ferings; and that fuch a perfon hath any flrength, comfort, or peace, and is admitted to heaven; it is only through the travel of his foul, which is his great fatisfadion.

And therefore we would 2dly commend to you, that as you would do Chrift a favour, (to fpeak fo with reverence ; and O ! what a motive is this for vile Tinners, the dufl of his feet, to be put in a capacity to do him pleafure) endeavour this efpecially, that as to you, Chrift may fee the fruit of the travel of his foul, and be fatisfied, and that all his kindnefs offered to you may not be fruitlefs ; this is the great hinge of the gofpel, as to that which is prefied upon you, and this is the wonderful motive that is given to prefs it. That it is delightfome to Chrift, and therefore ye /hould believe on him: It were encouragement enough that it is profitable to yourfelves; but if ye had hearts of ftone, this ftiould move you to it, that our Lord Jefus feeks no more fatisfa^iion from you for all his foul-travel, but to believe on him, that you do not receive this offer of his grace in vain, nor be fruitlefs under it. In a word, we have here laid before, us (and think upon it) the moft wonderful, inconceivable, and inexpreifable fute and requeft of him who is the Creator, to us poor fmful creatures, and what is it ? I have been (fays he on the matter) in fore travel and pain for you ; now I pray you let it not be for nought, let me fee the fruit of it. And (to fpeak it with reverence of the majefty of God) it iliould fay this to you ; let not our Lord Jefus repent of his fufferings: For as many as hear of this offer, and do not believe him with their fouls, they do what they can, to make him repent that ever he became man, and fuffered fo much, when he is thus fliifted, and unkindly requited by ^hem, to whom he makes the offer ; and this is very home and urgent, preiling of the neceiuty of making ufe of him, when fuch an argument is made ufe of; for thus it ftands with you, D d 2 and

and his offer fpeaks this, either make ufe of Chrifl, and of his foul-travel, for faving of your fouls, that fo he may be fatisfied : or, if ye flight him, ye not only dedroy, and caufe to peri 111 your own Ibuls, but ye refufe to fatisfy Chrifl: for his foul-travel, and do what in you lies to mar and defeat the end and defiga Of his fuflerings. And is not this a great and ftrong-pufhing dilemma ? The refult of your receiving or re-jedling of Chrill will be this, If ye receive him, ye fatisfy him; if ye reject him, ye fay, ye are not content that he fhould be fatisfied. * And what can be expeded to come of it, when Chrifl fuffered fo much, and when all that was craved of you, was to make ufe of him ; and when it was told, that that would fatisfy him, and yet that was refufed ? What a horrible accufation will this be in the great day ? And therefore to prefs this ufe a little, we fliall fliew you here, 1/?, What it is that we exhort you to; and 2^//, What is the force of this motive. 1. We fliould commend to you in general, that ye would endeavour the falvation of your own fouls. This is it he cries to you, Prov. i. 22. How lon^^ yeftmplcones^ will ye love JmpUcity^ and ye/corners delight in /corning ? Turn at my reproo/ kc. He aims at this, that ye fliould have your fouls faved from wrath, and this would not be prejudicial, nor in the iffue unfatisfying to yourfelves, and it will be very fatisfying to him. 2. It is not on-ly to aim at falvation fimply, but to aim at it by him, to aim at pardon of fin, and juflification through his righteoufnefs and fatisfa6lion; and that ye would bring no other argument before God to plead, for your peace with him, but this; and that ye would aim at holinefs, as a fruit of his death. He havingpur^ cha/cd a peculiar people to him/clf^ to be zealous 0/ good works^ as it is, Tit. ii. 14. and that ye would aim to do holy duties, by his flrengthening of you ; and that ye would live by faith in him, which is your vidory ever the worlds and the very foul of the practice of all

holy

holy duties. And 3. That ye ann to have a comfortable, refrefhful, and chearful life in him, and by what is in him, as if it were your own, it being legally yours by faith in him; to be flopping your own mouth, as having nothing in yourfelves to boaft of, and, as I jufl now faid, to be chearing and delighting yourfelves from that which is in him ; and, as it is, Pfalm cxivii. Even to be hoping in bis mercy ; In a word, it is to be ftudying peace with God through him, to be ftudying holinefs in his ftrength, and to be ftudying a comfortable and chearful walkthrough the grounds of that joy that are given you in him, which is very reafonable; w^ould ye then do him a favour, and have him delighted and fatisfied, do but this, give him your fouls to be faved by him, in his own way ; come to him fenfible of fm, and founding your peace on him, though weak in yourfelves, yet ftrong in him, on who?n^ as the mighty one God hath laid help : And ftudying holinefs in his ftrength, drawing virtue from him., only to mortify your lufts ; that it may be known that Chrift hath died, and is rifen a-gain, becaufe grace ihines in fuch a perfon ; and be comforted in him. He that glorieth, let him glory in the Lord^ having given up with creature-comforts, and'confidences, with your own gifts, parts, duties, ^<;. And having betaken yourfelves to the peace, ftrength and confolation that are in a Mediator, and which run through the covenant of grace, and flow forth from him, as the fountain from whom all the graces and comforts that come to us are derived. 2^/j, For the force of the motive, confider ferioufly, if this be not a pinching ftrait that ye are put to ; if this be it wherein our Lord's fatisfaclion lies, and wherein the faivation and edification of your ovv^n fouls confifts ; we afk you, if it be any great difH-Gulty, or unreafonable thing, that is called for from you ? and if the motive whereon it is pref: be not moit juft and reafonable ? that thefe who have, or profefs

to

to have the faith of this, that it will be fatisf^i^lion to him for all his foul-travel, that finners make ufe of him, (hould yield it to him, and whether in the day of the Lord, it will not be a moft heinous, fhameful and abominable guilt, that when the bufmcfs of your own falvation flood on this, even on your own fatis-lying of Chrift by yielding, ye refufed, difdained and fcorned it, and would not make ufe of him for your peace, and would not in his ftrength ftudy ho-linefs, though your own fouls fliould never be faved, nor he fatisfied for his foul-travel; this, of all other challenges will be the fharpeft and mod biteing ; and upon the other hand, it may be mod comforting to a poor believer that is fenfible of fm, and afraid of wrath; is there, or can there bl hazard to do Chrift a pleafure by believing on him ? It is a thing delight-fome to him, and therefore, let this be one great motive to prefs believing in Chrift, among the reft, which, though it be crofs, and thwarting to the unbelieving heart, and may look like prefumption to look a promife in the face, and to offer to make application of it to poor finners felf; yet feeing it is a thing fo pleafmg to Chrift, that it fatisfies him for all his fuOerings, elfay it upon this very account, re-niembring always, that be delights in them that hope ifi bis mercy ; and to him be praife^ for ever*

SE R.

SERMON XLIX.

Isaiah LIIL Verfe 1 1.

Verfe 11.— He' Jhall fee of the travel of bis foul^ and Jhall be fatisfied: By his knowledge fhall ?ny righteous Servant jufiify many: For he Jhall bear their iniquities.

IT is a great work that our Lord Jefus hath undertaken, in fatisfying the ju.ace of God for the fins of the eled, and he hath at a dear rate, and with great expence and travel performed it. Now it is but rea-fon that he fhould be fatisfied, that fo Jehovah's fatis-fadion, and the Mediator's fatisfadlion may go together, and that is the thing that is promifed here in thefe words; what this fatisfaclion is v^hich is promifed to him, as the great thing in which he dehghts, and by which he is fatisfied, in the undertaking and performing of the work of redemption, it is alfo fet down here. He Jhall fee of the fridt of the travel of his foid^ and fo all be fatisfied; which in a word is this, he fliall fee many who had perifhed, if he had not faf-fered, having benefit by them ; who, by his taking on him the curfe and by his undertaking his foul-tra-vel, fhall be freed from the curfe, and made to partake of the benefits, privileges, and comforts that he hath bought with fo great and precious a price.

We propofed this as the main dodrine from the words the laft day, that it is great fatisfadion to our Lord Jefus, to fee finners making ufe of, and having benefit of his fufierings. Or thus, That finners making ufe of Chrifl's futlerings for their good, is his fatisfadion

tisfaclion for all the foul-travel and fufFerlngs that he endured ; be Jhall fee of the fruit of the travel of his foiil^ and fmll be fatisfied. I fhall infifl no further in clearing and confirming this, but come to the ufe of it; and if any point of doctrine have ufe, this may have, and hath it, to the rejoicing and making joyful the hearts of lofl fmners, that our Lord Jcfus fhould fulFer fo much, and feek no more fatisfadion for all; but to fee finners improving his fufferings for their good, to have a feed brought forth by his foul-travel, and to have them receiving life by his death, and the blelling of his bearing of the curfe, and yet this is it that this doclrine fets forth.

We may reduce the ijl ife to thefe/^f^r, from and by which we may learn, and know in fome meafure how to anfwer this quef^ion ; feeing we have heard fo much of Chrifl's fuffering and foul-travel, what fliall we give Chriil for all that ? How fiiall we fatisfy him ? If there were any afl'efted fuitably with thankfulnefs from the hearing of Chrift's being brought fo low, by his fad fufferings, this would be, and could not but be their queftion. Here is an anfwer to it, That our Lord Jefus fecks no more as a fatisfciclion for all his fufferings, but that ye improve them for your good. This will delight and fatisfy him ; ye cannot do him a greater pleafure, nothing will be more acceptable, nay, nothing will be acceptable to him, nor received from you, but this, even to fee you coming to him, making ufe of his fufferings For your own good ; that as to your particular concern, his fuffering may not be in vain, and for nought; but that ye improve them, and fo improve them, as that ye may not live and die in the (late that ye would have been in for ever, had he not futlered; that is, under the dominion of fin and Satan, under the wrath and curfe of God in an anxious, heartlefs life, without God, and without hope in the world. It is even this in a word, thiit hearing of his fad fufferings, and of the defign of

them.

them, ye may betake yourfelves to him for pardon of fin, for fandification in both the parts of it, and for confolation, and that in the end, ye may have your fouls faved, on the account of his fuCerings, and by virtue thereof; 1/? then. Ye fhould feek to be reconciled to God, as the apoRle, 2 Cor. v. 20, 21. exhorts, We, as ambajjadors for Chrijl.^ and In his Jiead^ befeecb you to be reconciled to God. And the argument where*, by it is prefTed, is the fame that the dodrine holds forth ; for be was made fin for us who knew no Jin ^ that we might be made the righteoifnefs of God in him. Hence it follows alfo, chap. vi. i» We befeech yoii^ receive not this grace of God in vain* Are there any of you, who are convinced that Chrift (hould be fatisfied, and that he fliould not be at all this travel and pains for nought ? And that think ye would fain fatisfy him, if it were in your power ? Behold^ our Lord harh told you what will latisfy him ; it is not thoufanas of rams, nor ten thoufand rivers of oyl; but that his fufteringa be fo improved by you, as the native fruits of them may follow and be found in you ; that confidering the woful cafe ye are in by nature, ye may make ufe of his fatisfadion to divine jufHce, as the alone atone* ment, and may by faith take hold of it as'the ground of your peace ; if this be not, Chrift will be to you aS if he had never fuffered. zdly, it calls for hollnefs and mortification of fin ; this is much preffed^ Rom. vi. from verfe 2, to 14. and by this fame argument, to wit, that feeing Chrid died for believers, we fhould die with him, that being it wherein the power of his death appears, even in the mortification of our luih^ which he came to dertroy: But when people live as they had v/ont to do in their profanity and IdofenefSj there is nothing of the travel of his foul to be feen in them. 3^/)', Chrid travelled for the confolation of his people : And this is another fruit of his death and fuf* ferings, that thofe who have betaken themfelvcs to Chrili, may comfort themfelvcs on this grou;id) that \oL. II. No. 7. E e once

once, and that ere long, they will have the maftery over a body of death, and will get both Satan and it bruifed under their fruit through him ; ' who was de-

* livered for our offences, and lofe again for our juf-

* tification, and, who hath blotted out the hand-writ-

* ing of ordinances that was againft us, nailing it to « his crofs ; and that through the vail, which is his

* fiefh, there might be a way made to us, unto the ' mod holy,' and that v^'ith confidence we might approach to God, and in his fuiferings filence all our accufations. And, indeed, believers are behind, and greatly at a lofs, who have betaken themfelves to Chrift, and yet live as anxioully and uncomfortably, as if they had not a llain Mediator to comfort themfelves in, who, by his fufferings, foul-travel, and death, hath made a purchafe of {o great things for them. And in a vv^ord, the upfliot of his fufferings is, to have the fouls of believers in him, carried unto heaven and kept there perfect, till the body be raifed ; and in a perfed flate be reunited to the foul, at the great day, according to that of the apoflle, Eph. v. 26, 27. ' He gave himfelf for his church, that he ' might fandify and cleanfe it, and prefent her to

* himfelf a glorious church without fpot or wrinkle,

* or any fuch thing ;' and when fouls are not taking the dght way to heaven, he hath nothing of the travel of his foul from fuch, more than if he had not undergone it, or not fuffered at all.

life 2. If this be Chrifl's fatisfa6lion for all the travel of his foul, to fee fmners having good of his fufferings, then if any motive be weighty to move people to give him their fouls to fave; this muft fure have weight with them, even that thereby he may have fa-tisfaclion for his foul-travel; and therefore we would exhort you on this ground, to give him your fouls to be faved by him, in order to his fiitisfadion. And what is fpoken in common, take it as fpoken to every one of you in particular, men and women, old and

young,

young, rich and poor ; if ye would do Chrifl: pleafure, give him employment for pardon of fin, for peace with God, for fanclification, for confolation, and for accefs to heaven ; or, if ye would know what motive we (liould ufe to perfuade you to make ufe of this gof-pel for all thefe, take this for one, and a main one, that it will fatisfy, and even, to fpeak with reverence, comfort Chrift for all the travel of his foul, and for all the hard labour that he endured; even as it fatisfies a fuiter for all his pains and patience, in waiting after many refufals and flights when he gains the woman's confent, and when the match is made up. So it will fatisfy him, when he fees fouls, by virtue of his fufter^ ings, brought to believe on him, and to lay the flrefs of their falvation upon him ; for then he fees it was not for nought that he laid down his life: And truly if this motive prevail not, I know not what motive will prevail.

But to make it the more clear and convincing, con-fider thefe things, i. What it is that Cbriil feeks, when he feeks fatisfadion for the travel of his foul, he even feeks your benefit and good: If he had fought that which would have been painful to you, ye would, I fuppofe, have judged yourfelves obliged readily to have gone about it, had it been, as we ufe to fpeak, to have gone through the fire for him ; but now, when this is all that he feeks, that by making ufe of his fulferings ye may bejuftified, made holy, comforted in your life, and brought to heaven at your death, fliould it not much more engage you to give him this fatisfadion ? 2. Who feeks this fatisfadion, and to whom it is to be given ? Is it not to our Lord Jefus Chrifl: ? There is very great weight in this part of the argument, that by believing on him, and making ufe of his fufFerings, we not only fatisfy and fave ourfelves, but make glad the heart of our Lord Jefus Chrift, who being conlidered as God, needs no fatisfaclion, neither is capable of any additional fatisfadion from crea-

E e 2 tureSj

tures, he being infinitely happy, and fully fatisfied in the enjoyment of his all-fufficient felf; nothing from without can be added unto him ; yet he having con-defcended to become man, and Mediator betwixt God and man, to reconcile loit fmners to God, he is gra-cioufly pleafed to account it fatisfa6lion to him for all his foul-travel, to have fmners believe on him for their good ; and if there be any weight in the fatisfaclion of one that is great and good, and good to us; this hath weight in it, that our doing fo will fatisfy him, that is niatchlefly great and good, and fuperlatively fo to fin-nerj. 3. Confider the ground on which this fatisfac-tion is pleaded for, and it will add yet more weight to this argument. It is fatisfaction to him for his foul-travel. And can any from their hearts think, but he fhould be fatisfied on this account ? Is there not reafon for it ? ' Who,' as the apoftle fays, i Cor. ix. 7. ' goeth a warfare on his own charges ? Who ^- plants a vineyard, and eats not of the fruit thereof?

* Or who feedeth a flock, and eateth not of the milk

* of the flock ?' Ah ! fhould our Lord Jefus beflow all his labour and pains for nothing ? And further, 4. Whofe fatisfadion is it that is fought ? (this confider-ation is fomewhat different from the 2d, and fhould not therefore be looked on as any tautology) Is it not his who is Lord of all, and will one day be Judge? When, if we had all the world, we w^oiild give it to pleafe him, and who will pronounce the fweeteft or faddefl fentence upon us, according as we have fatisfied hini in this, or not; confidering that it is he who defires this fatisfadion from us, fhould there not be any holy diligence, eagernefs, and zeal to have that performed, that will pleafe and fatisfy him, efpecially when the improving of his fulferings may do it? But 5. from whom requires he this fatisfadlion ? Is it not from them, who, like flieep, have gone aflray ? From thofe w^ho have many iniquities lying on them, and are lying under the curfe of God by nature ? From

thofcj

thofe, who mufl either be healed by his flripes, or elfe they will never be healed, but will die of their wounds ? May not this make the argument yet the more ftrong, that he is not feeking this fatisfadion of ftrangers, but of his own people, nor of righteous perfons, but of fmners, who are lying under the curfe, and whofe happinefs lies in giving him this fatisfadion ^ And when it is thus with you, that either your fnis mull be taken away by him, or clfe ye mud lie under them for ever ; that either he mud bear the curfe for you, or ye mud bear it yourfelves; if thefe things be obvious, as indeed they are : O! Give him the fatisfadion that he calls for, and let him not be put to fay, as it is, Ifai. xlix. 4. / have laboured in vain, end/pejit myjlrengthfor nought^ and in vain,

^dly^ To prefs this yet a little more (although It Is matter of grief to xis, that there fhould be need to prefs that fo much on us, which is fo profitable to us, and fatisfying to him,) even that we fhould make ufe of him for our fpiritual good and advantage. Thefe confiderations will add weight to the argument, r. What efteem Chrift hath of it ^ he thinks it as it were to be a payment, and a fort of compenfation for all his labour and fufterings. The price w^as not gold nor filver, nor any fuch thing, which he gave for fmners, but it was his precious blood, his own life, who was the Prince of life, and the Prince of the kings of the earth ; and O ! What a vaft and infinite difproportiou is there betwixt his life, and all our lives; and yet he accounts it a fufHeient reward, if we will but give him our fouls to be faved by him, in his own way, and will make ufe of his death and fufferings for that end ; and if it were pofiible, that we could think little of our own falvation, and much of Chrifl's fatis* fadion for his foul-travel, ought we not to think much of our own falvation, in reference to his fatisfadion ; and now, when he hath joined thefe together, fo that we canngt pleafe nor fatisfy him, except we

give

give him our fouls to fave, and cannot fatisfy him, but that in doing fo our fouls fliall be faved ; iliould it not induce us to make ufe of him for that end ? If he had commanded us to run here and there, and to undergo fome h-»ng and very toilfome voyage, or fome hard piece of labour, or to beltow of our means and fubftance, yea, all of it to pleafe him, it had been very leafonable on his part to have demanded it, and mofl unreafonable on ours to have refufed it; but our Lord lays weight on none of thefe things, as feparated from the laying the flrefs of our fouls on his righteouf-nefs : The realbn is, becaufe the making ufe of his righteoufnefs, and the improving of his fuiferings for our junification and falvation, fhews, that he in his fuiferings is eileemed of, and he feeks no more but that. 1. Confider how good leafon ye have to fatisfy Chrifl, and yield to him, and to improve his fuffer-ings for your own falvation ; is there any that dare fay the contrary? Will not hiftorical faith fay, that there is good reafon for it ? If there be any love to him, or to your own fouls, will it not plead for this ? If ever ye think to be pardoned, is there any other name given whereby ye can exped it ? Is there any hoiinef?, or comfort but from him, any hope of heaven but thro' him ? And will not this bind the confcience of any, that is not defperate, to judge, that he from whom all this comes fhould be fatisfied ? 3. Confider at what a rate he hath purchafcd thefe benefits of tht pardon of fin, of peace with God, of fandification, and of the hope of heaven, l^c. And how he hath brought them about; did he not engage in the covenant of redemption, and hath he not performed all that he engaged for, in taking on him our nature, in being in an agony, in fweating drops of blood, in being buffeted, mocked, reproached, and in dying, to procure life and peace to finners ? If we could rightly difcern his fafferings, and the benefits that we have by them, it would argue, that there is-

good

good reafon, that he (liould have a kind acceptance, who hath done and fufFered fo much to obtain thele for us. 4. Confider the cheerful way of his fufferingsy and of his laying down of the price, how well pleafed he was to undergo all for his people, fo that he fayeth, John X. No man taketb my life from ;;/<?, but I lay it doivn of myfelf and take it up again^ Pfal. xl. I delight to do thy zuill, 0 my God; And Luke xii. / have a baptifm to be b apt [fed wltb^ and how am Iflraitned till it he accomplijhed ? And, Luke xxii. With deftre have I defired to eat this pajjover before Ififfer : He opened not his mouthy in order to his delivery, fo well did he love the falvation of finners. Now, what if a meer and ordinary man had done fomething to the hazard of his life for you, would ir not plead with the moft carnal perfons, having the lead meafure of natural, or moral ingenuity, to fhew him fome refpeet; the very heathens will love thofe that love them, much more ought ye to fatisfy him in what he requires, who hath done fo much for finners. 5. Confider what he feeks as a fatisfadion ? (hinted at .before) if it were a great matter, or which v/ere to your prejudice, there might be fome (liadow of reafon to refufe; but when it is no more but to make ufe of his fuii'er-ings ; for your good, how can it be refufed ? its in this cafe as if the patients heahh would fatisfy the phyfician, as if a poor man's receiving of a fum of money would fatibfy the rich friend, who is pleafed to beitow it ; or, as if one that is naked would fatisfy another, by putting on the cloaths laid to bis hand by him ; v/hat reafon is there to refufe fuch oifers T and yet this that Chrifl calls for, is, even as if the phyfician fhould fay to his dying patient, I will be fatisfied greatly, if thou wilt take this potion that is for thy recovery, health and cure, and I will not be content, if thou take it not, though the ingredients coiL myfelf very dear ; befides that, it is for thy good, and will recover thee J or, as if the father Ihould fay to the child, I

will

viil not be content, if thou put not on fuch a fine luit, that coit me To much money ; in a word) That which makes the finner happy, is that which latisfies him. 6. Confider, if Jefus Chriil p^ct not this fatis-faction, what will become of it, if ye plealc him not in this, he will be highly dilpleaied, no other thing u'ill fatisfy him, though ye fhould pray and weep an hundred years and do many good works, if he get not this fruit of his foul fufftrings, to wit, that ye improve them for your fouls good and falvation, he will be continually dilpl'cafed ; therefore its faid, Pfal. ii. Ki/s ihe Son, leajl: he be angry ; and this is nothing elfe, but to make ufe of him in his ofiices ) and it fays, that there is no way to pleafe him, and to efchew his anger but this ; and indeed, if ye anger him, ye anger him that can be your belt friend, and greateft foe. 7. Confider further, how our Lord Jefus feeks, and prelTes for this fatisfaftion from you ; he fends forth his friends and umbafiadors, to wooe in his name, and to befecch you to be reconciled, and told you, that it will not be thoufands of rams, nor your iirft-born, that will do the bufmefs, but that ye muft humble yourfelves, and walk with God, which ne-celfarily fuppcfeth the ufe-making of Chrift : if there had not been fuch lin, in not improving his fatisfac-lion, but when he pleads fo much, and fo often for this, and intreats every one in particular to fatisfy him, faying, as it were, let me fee of the travel of my fuul, let me have this much fatisfa<ftion for all my fuflerings, that ye will make ufe of my righteoufnefs; and when he is fo very ferious, in befeeching and in-treating, it (hould, no doubt, make us more willing to grant him what he feeks. 8. Ye fhould look up-on this, not only as a difcourfe in the general to fm-ncrs, but ye (hould alfo look on it, as addrelTed to every one of you in particular ; and therefore remember, that ye will all be called to give an account of this matter, and it will beall;cd you, what became of

fucjii

fuch and fuch an offer of grace, and whether ye gave him the fatisfadion that he called for, or no : According to that word, Ads xvii. 31. * He hath appointed

* a day, wherein he will judge the world in righteouf-

* nefs, by that man whom he hath ordained, whereof

* he hath given affurance to all men, in that he hath

* raifed him from the dead.' He would have judged the world though Chrifl had not come; but he wiii have a day wherein he will call all the hearers of the gofpel to an account, efpecially as to this, to wit, what welcome they have given to Chrill; and feeing fuch a day is coming, when people will be called to an account, what ufe they made of him, with what face will many come before him, when it ihall be' told them, that he craved no more fatisfadion from them, for all that he fuffered, but that they would have improved his fufferings for their own good, and that yet they would not fatisfy him fo much ? Doth not this fay, that there is need, that we (hould look well what fruit there is of his fufferings, that there may be more than if he had not fuffered at all. 9. Confider the great ftrefs that will be laid on this fm, of refufmg to beheve, and to fatisfy him in this, to wit, in improving of his fufferings, above all other fms* This is a fm that will be found to be againft equity, thankful-iiefs and ingenuity, that when he had done, and fuffered fo much, he was fo ill requited; yea, it will be found to be a wilful and malicious fm, that, when your good and his fatisfadtion were joined together, ye would rather cluife to dellroy yourfelves, than to fatisfy him in faving yourfelves, through your making ufe of his fufferings: There are two remarkable words to this purpofe, Heb. vi. 10. it is faid of iuch, that ihey crucify to thcmfekces the Son of God afrcfio^ and put him to an open foamc^ that is, they do dilpleafe and anger him, and do what in them lies to cad reproach upon him, as if he were no Saviour at all, or an in-fuflicient Saviour, to put him to futfer over again, in

Vol. II. No. 8. F f his

his wanting of fatisfa£lion for his fufferings ; as it is a great pain for a mother to be in travel, but it is another, and in fome refped, a greater pain, if the child die in the bringing forth : In the x. chap. ver. 28. it is called, a treading under foot the Son of God^ and an ac-counting the blood of the covenant to be an unholy thing ; and in the 26th verfe before it is faid. There remains no more facrifices for fin^ but a certain fearful looking for of judgment^ and it is upon this very account; (as we did at another occafion, make ufe of thefe two fcrip-tures to a like purpofe, and did give a caution in our application of them againll miilakes) for what greater indignity could be put on him, than, when his fatis-fadion depends on the improving of his fufi^rings, yet people will not do it ? As nothing pleafes him better than to improve his fufferings, fo on the contrary, there is no fm that doth difpleafe him more, than when they are not improved : And if ye will not now believe this to be a truth, yet, when the Lord fhall call you to account for it; ye will find it to be a mod certain and fad truth ; that he called you to believe, and yet ye would lie (till in your unbelief, ignorance and profanity ; that ye deltroyed your own fouls, and made his fufferings as ufelefs, as to you, as if there had never a door been opened to fmners to heaven by them : Is there any of you that will be able to anfwer this accu-fation ? If not, then let him have this fatisfaclion, by improving of his fufferings, that he may find, to fay fo, that his death had not been for nought, as to you : Study to have him great in your efteem, and to have your fouls faved by the virtue and efficacy of his fufferings, otherways the accufation will be unanfvverable ; confidering, that he declared, that this would fatisfy him, and ye knew that this would have pleafed him, and removed the quarrel and faved yourfelves; and that withal, by this means, a comfortable fentence at judgment might have been procured to you, and that yet ye difdaiued tg do it; And therefore fmce it (lands

ib

fo with you, be intreated to be in earnefl:, and more in earnefl in believing, and in the great work of having your own fouls faved, which he hath thought fo much of, elfe it had been better for you, that ye had never had a delightfome hour in the world; and fad will the encounter be, that ye will have with him, and with your own confcience, in that day, when it fhall have this to tell you, that ye cannot now exped any good, or favour from the Judge; becaufe, when he would have faved you, ye would not have it fo, but would needs bring on your own damnation; and therefore we fay again, either give him fatisfadion, by improving of his fufFerings, and by being in earned in the matter of your falvation, or, refolve to meet with a mod terrible purfuer of the quarrel againfl you, the wrath of God is dreadful, but much more the vengeance of the Mediator, who, becaufe ye would not give him his will in your falvation, he will have it in your ruin and deftrudion.

4. There is here a fweet word of confolation to poor fouls, that fain would have fin taken away, and are afraid to prefume ; our Lord will never be angry, that ye make ufe of his fufferings for your own good ; nay, he accounts it a fatisfa<Slion to him, that ye improve them ; that when ye find yourfclves arrefted for fin, ye put it on his fcore, and draw a bill on him to pay your debt; that when you find yourfelves under that, which to you, looks like the dominion of fin, ye look to his crofs, for virtue, to crucify, kill ancj fubdqe it; if therefore, as I have often faid, ye wouldt do him a favour, or pleafure, make ufe of him; be aiTured, that the more weight ye lay on him, ye do. him the greater pleafure 5 and this is all the amends that he feeks, for all the wrongs ye have done to him ; and all the fatisfa^lion that he feeks, for all the good kindnefles he hath done to you, is, that ye come to him, thus to make ufe of him ; and it^ is good reafon,

F f a^ ' eveiv

even all the reafon in the world, that he have this a-mends made him, and this fatisfaclion granted to him.

SERMON L.

Isaiah LIII. Verfe 11.

Verfe i i.-^HeJJmllfee of the travel ofhisfouU andJIoaU befatisfied: By his knowledge Jhall my righteous Ser^ 'vant fufiify many j for he fmil bear their iniquities.

THERE are two things of great concernment for men to know, for fmful men to know (if any thing be of concernment) the one is, how the juftice of God that is provoked may be fatisfied, or what it is, by^ which provoked juftice is fatisfied: And the other is, what the way is, how we come to have that fatisfaclion applied to us ? Qr, what is the way to get the benefit of it made ours ? And both of them are anfwered in this verfe clearly and fliortly : The firft is held forth in the firft part of the verfe to be the travel of ChrijVs foid^ which bath a fpecial refpe^^ to the covenant of redemption, and to the condition on which it is accompliftied and performed, that is, his fouUra* ^el^ under which all his fufferings are comprehended ; the other is, in the latter part of the verfe: By his knowledge fhall my righteous Servant jufiify many^ for he pall bear their iniquities. This holds forth, 'in fhort, the gofpel; nay, how a finner may be brought to have the benefit of Chrift's fatisfaQion 5 thefe two be-ing the fum of the gofpel, to wit, Chrift's purchafe, and the application of it to fmiiers.

In

In this lafl part of the verfe, we have thefe five things to be confidered, which exprefs this, i. The great benefit that Hows from ChrifPs fufterings, and it \% jujliftcation^ which in a word is thus much, to be abfolved, acquitted and fet free from the guilt of lin^ and from the curfe of God, jiiftifying here being op-pofed to condemning ; fo that when it is faid, They Jhall be jujlified\ The meaning is, that thofe that were before obnoxious to the curfe, and that were by the law to be condemned (according to that word, GaL iii. 10. Citrfcd is every one that abides not in all things ^mritten in the law to do ihem^) Ihall now through the benefit of Chrifl's fuflering, be declared free, and fet at Hberty, even as a debtor by the interveening of a refponfal furety. a. The parties made partakers of the benefits, and they are called many ; though they are few, being compared with the world, yet in them-felves they are many ; ney Jhall come^ or many (hall come, From the eaji and from the weji^ and from the fouth^ and from the norths and flmll fit down with Abraham^ Ifaac and Jacobs in the kingdom of heaven : And comparing this Vi^ith the lafl words of this verfe, it fays, that they are as many as thofe are whofe iniquities he bare, and the payment of whofe debt he undertook. It is not to be taken univerfaliy for all, but for fome fingular fele6led perfons, whofe iniquities he bare. 3. The fountain from which, or from whom this benefit flows to many : It is the Lord's righteous Servant, he Jhall jujlify many, where the efleft is attributed alone to him. 4. The way how Chrift jufli-fies ; it is not fimply, by forgiving (as he indeed hath power to forgive fins,) but meritorioufly, to wit, by his fatisfying for them; therefore it is added, for he Jhall bear their iniquities ; he fliall take on him their fins, and pay their debt; and therefore, when they come before the tribunal of God, the guilt of their fins is taken off them through his merit. 5. The great means by which this benefit is derived to thefe

many j

o ISA IA H LIII. Ver/e i r. Serm. 50.

many; It is /ify ^/V knowledge^ which is not to be taken fubjeclivelyy for the knowledge that he hath, but objec* tivclvj that is, he, by making hiinfelf known by believing ; or, it is by his knowledge^ not aclivcly^ but faj/ively taken ; not his knowledge, whereby he doth know, but that whereby he is known : It is in a word, by faith, according to that, Philip, iii. 8, 9, lo. lac* fount all thingSy faith the apoftle there, lofs for the ex* (ellcncy of the knozvledge of Cbrifi Jefus^ &c. and he expounds what that is in the next words, that I may be fmind in him^ not having my own righteoitfnefs^ which is according to the lawy bid the righteoitfnefs of God, 'which is by the faith of him: Thefe may afterwards be more fully cleared, as we come to fpeak of them more particularly.

There is here then a brief compend of the gofpel, and of the way of fmners reconciliation with God ; fo, that if ye would know, j. How a fnmer is juftifi-cd, or wherein it confiRs ? Here it is, it confifts not in the infufmg of grace, nor in the fandifying, or making of a profane perfon holy, though that doth accompany alv.-ays and follow j unification ; but in the abfolving of a fmner from the guilt of fm, or in acquitting th^. guilty, 2. Would ye know the reafon of this, or how it comes to pafs, that the juft God can judify an ungodly fmner ? It is becaufe of Chrill's righteoufnefs, and of his fatisfying juftice, or paying of the fmner*s debt. 3. Would ye know how it comes, that this man and not another comes to h^ve Chriffc's fatisfadlon made his, and hath his debt thereby taken off? It is by his knowledge, and by faith in him, (called knowledge here^ becaufe it neceflarlly pre-fuppofcs the knowledge of him ;) it is by acknowledging of him in his oifices, and by fubmitting and betaking of ourfelves to him by faith, becaufe it is articled in the covenant of redemption, that his righteoufnefs fhall be made good to all them that by faith betake themfelves to him for fl\elter j fo that hereby

the

the ungodly are declared righteous ; becaufe, through the Sureties payment and fatisfa<Stion, their fiu is not imputed to them, and they are declared free, becaufe of his paying of their debt for them. 4. Would ye know the reafon of this, how it comes, that faith juf-tifies in its refting on Chrift ? It is not becaufe of any worth in itfelf, nor becaufe of any account that'is made of its worth, but becaufe it relts on Chrift^s righteoufnefs, and takes hold of the benefit of Chrifl's purchafe: Therefore it is faid, becaufe he jhall bear their iniquities^ becaufe by faith they take hold of his fufferings and fatisfaclion, whereby their fni is taken away, and God becomes well pleafed with them for his fake. This then is a mod material place of fcrip-ture, and we had need in entering upon it, to have an eye to this righteous Servant^ that he would be pleafed to make the meaning of it known to us, and to give us the right underftanding of this great myf-tery.

Firft^ In general obferve here, in what edate men are naturally, and as ab(tra£ted from Chrift ; they are unjuftified, and lying under God's curfe, obnoxious to his wrath. This is fuppofed, confider men then in their natural eftate, this is it, they are even obnoxious to the wrath and curfe of God, which is ready to feize upon them, for their breach of God's covenant, and for provoking of him by fm. If men thought fe-rioully on this, how could they lleep, or have peace; not knowing when they may be arrefted, and put in prlfon, till they pay the uttermoft farthing, which will never be. O ! that ye knew and believed this, who are ready to defy any that w ill offer to charge you with one penny of debt, and who walk up and down without all fear of your hazard. Lay your natural eftate to heart, and ye will have quite other thoughts of yourfelves.

2dly^ Obferve the way how freedom from this debt of fin, and liiiblenefs to the curfe is derived ^ and ta

this.

this, many things concur, each of which hath its own place, i/?, The Mediator and his fatisf'aQion ; this is the ground of the freedom, idly^ The covenant of redemption, and the promife made to the Mediator in it. He Jh all fee his feed^ &c. He Jhallfce of the travel of his foid^ and jh all be fatisficd^ by his knoivlcdge fjall many be ji{/iified, &c. Wherein it is covenanted that thofe for whom he futfered fliall be pardoned and fct free ; and it is this that gives finners accefs to exped the benefit of Chrift's fufferings ; otherways, though Chrift had fulFered, they had not been the better for his fufferings, if this covenant had not been, which gives them warrant to lay hold on the fame; e'er faith can afl on Chrifl*s fufierings, it muff have this reafon laid down, that it hath a warrant by virtue of this covenant to lay hold on them. 3i//y, The knowledge and olfer of this myflcrious contrivance of grace, is alfo neceffary, and doth concur to bring about this freedom. This muft be inanifelfed, that there is fuch a covenant, wherein the ground is laid down, and a warrant given, by virtue of this covenant to make ufe of Chrift's fatis-faclion, and to obtain the benefit of it. This is implied in that word, his knowledge ; fo Rom. x. it is faid, Hoxvjhall they believe in him of ivhorji they have not heard? which fays plainly that there cannot be faith, except knowledge preceed. I obferve this the rather ; becauie many think to come to heaven without knowledge, and fo continue fiill in their igno-lancc; but before faith can be found there muft ne-celTarily be fome meafure of knowledge of thofe things, that arc neceflary to be known; As, that we are fmners, and that we are loft in ourfelves, that Jefus Clhrilt is the alone propitiation for fin, and that according to the covenant of grace, they that believe on him fhall be abfolvcd and fet free. 4thly^ There is a concurring of faith, for taking hold of this benefit of oifcrcd falvation through Chrift, how faith concurs

curs with Chrifl's fatisfadion, in order to the making of our peace with God, we fhall not now ftand to fpeak particularly; only in general, it is by his knowledge that it juftifies ; for, though he have fufficient righte-oufnefs,. and though the covenant give warrant to take hold of it, yet, if there be not an a6lual taking hold of it, it will not profit us: Therefore, Rom. iii. 22. and ix. 30. it is called. The rigbteoufnefs which is by faith in him ; And Rom. iv. 5. the'apoftle faith. To him that workcth not, but believeth on him that ju/ii/ietb the ungodly, his faith is counted to him for rigbteoufnefs. it is not faith without it's objeft Chrifl, nor the objed Chrifl without faith ; but it is faith taking hold of him as its objed, by which we have accefs to plead for abfolution ; without Chrift our faith will do us no good, and without faith Chrifl will not profit us; for without faith we have no title to Chrifl: And each of thefe fhould be put in their own room and place; Chrifl in his room, and faith in its room ; as the con-dition on which his purchafe is made oP/er of to us.

More particularly, let me, _/r/? confider the title that Chrifl has in thefe words, he is called the Lord's Servant, and his righteous Servant,

\ft. As for Servant, it has a refpedl to him as Mediator, as this whole chapter with chapters xHi. i. and Iii. 13. do abundantly clear. Chrifl Jefus then, is Mediator, i, e. the Lord's Servant; or he, in performing the office of Mediator, is his Father's Servant; (o the Lord calls him, Pfal. Ixxxix. 19. when he fays, / have laid help zipon one that is rnighfy, I have found David my fervant, &c. for he is there fpeaking of Jefus Chrifl, with whom the covenant of grace, as with the head of the confederate party, is principally made. It imports thefe four, which may be as {o many reafons of this defignation, i. An humiliation, and inferiority in refpecl of God, as it is faid, PhiL il. He humbled hinfelf, and became of ?io reputation ; in which refpecl, he himlelf fays, that ifjc Father is

Vox. IL Nc, 0. - G o; greater

greater than he ; and that he is fcnt^ that he came not to do his own w'lll^ but the will of him that font him. This holds forth a great wonder, in the difpenfation of grace, that the Father's Fellow and Equal, he that was Lord and Mafter of all, fliould become a fervant in the work of redemption, for the faving of fouls. I'his mufl fure be a great work, wherein the bon becomes a fervant; as it muft be a great wonder, that grace fo far condefcended, as to make him, who is the Prince of life, to become a fervant; and we fhould view it as a much greater, and far more momentous concern, thnn we ule to do, to have a foulfaved. 2. It imports his prerogative, as being fmgularly and etninently God's Servant; he is called, Heb. xiii. 20. The great Shepherd, So may he be called the great Steward, and Deputy over the Lord's houfe ; fo then, he is a frngubar, choice, and non-fuch fervant; ' Be-

* hold,* fays Jehovah, Ifa. xlii. i. ' my Servant whom

* I uphold, mine elecl in whom my foul delighteth/ Though all be God's fervants, yet in this refped, he is fmgularly a fervant, as he is great Lord deputy, made head over all things to i\\Q church, who was before all things, and is preferred to all things. This is very comfortable to believers, to confider, that though our Lord Jefus be a fervant, yet he is a choice and fmgular Servant, /\dmini(trator, and Steward for their good; it being for them that he becomes a fervant. 3. It imports the particular taik, or work that is laid on him, and the commiliion that he hath got, to follow, and profecute that work, which is the main rcafon of this defignation of a fervant; becaufe he is intrufted v/ith carrying on the great work of the redemption of elect fmners ; therefore he fays, ' I came

* not to do my ov/n will, but the will of him that fent

* me, and to fniiili his work; and I have liniflied the

* work which thou gavefl me to do;' becaufe he is particularly intruded with the bringing about of that work. He hath got fo many given him to redeem

and

and ftve, to whom he is appointed a Shepherd, a Head, and Overfeer or Biihop; therefore he calls hinilelf the good Shepherd: And is called by the apo-flie, the Shepherd and B'ifoop (or Overfeer) of fouls \ and of all that are given him he lofeth none, but mak-eth account of them all: And this is yet more conv fortable, when we confider that Chrifl is not a fervant fimply, but a fervant commiirioned to gather in fouls, to bring home the loft flieep of the houfe oflfraelj this is his office, and fervice, even to fatisfy for the fms of fuch, to deftroy the power that the devil hath over them, and to fubdue fm in them. 4. It implies this, that the work which he performs in the redeeming of fouls is fo acceptable to God, and doth fo mightily concur and co-operate, to the promoting ojf his defign, that the Lord owns every thing that he performs, as performed by his great Ambaflador; .and by him, who hath the truft of all the affairs of his houfe committed to him ; fo that our Lord Jefus, in performing the work of redemption, cannot but be acceptable to Jehovah; becaufe it is a performing of that with which he hath intrufted him; therefore, John iv. he fays, that /"/ is his meat to do his Father*^ ivill^ and to finifh his work; and to this purpofe, he fays to his fuppofed father, and to his mother,' Luke ii. 49. ]Vi/i ye not that I mufi be about my Father*s biifi" 72efs ? It is his bufmefs, and becaufe it is fo; it is fo accounted of, and comes to be fo in the end ; ancj therefore, in the \oth verfe of this chapter it is faid^ The pieaflire of the Lord Jhall pro/per in his hand,

idly^ As for his being the Lord's righteous Servant ^ he is not only a fervant, but an excellent fervant; not righteous fimply, as he is God only ; nor righteous fimply, as he is man; but righteous in the admi^ niftration of his offices, and in the difcharge of the great truft committed to him. Whence obferve, that pur Lord Jefus in performing of the office and work pf mediation and redemption, is moft truly and faiths

ful: There is not any the leafl: fault or failing in his performing of it; he is the Lord's fervant, that never wronged his mafter, who never mifcarried in his coni-iniirion, nor mifmanaged it in the lead. Saith he, / have friijloed the work which thou gavejl 'me to do. If we look a little to the qualifications, that fliine eminently in the adminiftration of his office, they will make out this; for he adminiflers them, i//, Wonderful wifely. 2dly^ Very tenderly. 3^^^, Mod diligently and effeclually. 4ihly^ With all faithfulnefs. Thus doth he entirely and holily, without the leafl degree of unrighteoufnefs perform all the trufl committed to him, and that both towards God, and towards the fheep ; fo as he is eminently, by the Lord's own teftimony, his righteous Servant^ with whom he is well-pleafed, and cannot but be well-pleafed. It will not be needful to feparate thefe qualifications of his fervice, in the adminiflration of his olEces. In fpeaking to them, we fhall only defire you to take notice of fome few places of fcripture that hold them forth ; the firfl whereof is that, Ifa. xl. 11. * He Ihall

* feed his flock like a fhepherd, he fliall gather the

* lambs with his arms, and carry them in his bofom,

* and gently lead thofe that are with young.' Never 0iepherd was fo careful of his flock, for he feeds them, and in feeding them waits diligently on them, and takes them to thofe places where it is befl for them to feed. He thinks fit now and then, it is that the dogs fhould hunt them, yet he is lb loving and tender of them, that he gathers them with his arm<?; and he is fo wife and fkilful in conducting them, that he gently leads them that are with young; that ^s, fuch of them as are in pangs of the new-birth, he w^ll by no means over-drive. Well then may he have this name, of the Lord's righteous Servant, The next place i^, Ifai. xllii. i, 2, 3, 4. ' Behold, my Servant

* whom I uphold, my eleft in whom my foul dellght-

* cth, 1 have put my Spirit upon him, he Ihall bring

* forth

^ forth judgment to the Gentiles, heiliallnot cry, nor f lift up, nor caufe his voice to be heard in the ftreet, ^ A bruifed reed lliall he not break, and the fmoaking * flax ftiall he not quench, he fliall bring forth judg-< ment unto truth, &c.' Is there not here a wonderful commendation that the Father gives to the Son, and that the gracious Mafler gives to the righteous Servant in his offices. He is his eledt, choice Servant, in whom his foul delights, he does not cry, nor lift up his voice; he is bufier about his work, than in mak^ ing any noife about it; there is no frowardnefs in his way, but he is tender af fouls that are like to a bruifed reed, and fmoaking flax; he will not breaK the one, nor put out the other; where a foul is weak, or ^vounded, he will not break 01 bruife it, by a rough touch, or w^ord ; and where there are the leaft breathings of fmcere defires after him, he v/ill not quench, iior ftifle them ; though the talk be great that he hath in hand, he fails not in going thro' with it; he defifls not from it, nor is he difcouraged under it, notwith-ftanding of all the wrath he hath to meet with in his way ; therefore when the cup is in his hand, of which his holy human nature in fome fenfe feared to drink, yet he takes it pleafantly, faying, But for this caufe came I unto this hour^ and profecuted his wxrk coura^ gioully and conftantly, till he bring forth judgment to victory, and till he gain his point; this fhews him to be a moft choice and faithful Servant. A n^d place is Ifai. lii. 13. ^ eh old my Servant fhall deal prudently^ &c. It cannot be imagined, what a fpiritual, fafe, and fkilful way he hath in the faving of fouls, and how wdfely and prudently he purfues that work. There is a ^th place, Pfal. Ixxxix. 19, 20. / have laid help, upon one that is mighty^ I have exalted one chofen out of the people^ I hav'e found' David my fervant; the enemy ■fhall not exad upon him^ he. He is fo wife and powerful, that the devil fhall gain no ground of him, but he fhall gain ground of the devil, and defeat him; fo

that

that we come after only to gather the fpoll. ' He is ^ able to fave to the uttermoft' (as It is, lieb. vii. 26.) all that come unto God through him.' And near the clofe of that chapter it is faid, ' Such an High* ^ priefl became us, who is holy, harmlefs, feparate ^ from fmners, made higher than the heavens.* Thefe are his qualifications, he is an holy and harmlefs High-prielt, a fweet and innocent Mediator, by whorri there was never any hurt; his ill was never heard of, in the place where he was; he is undefiled, pure^ and fpotlefs, in the management of all the truft com-irritted to him ; there was never any thing done by him, of which it could be faid, that it might havcf been done better ; he is feparate from fmners, and fo another kind of High-pried than thofe who were before him; and all this, both as to God, fo as he could fay, and go to death with it, // is finijloed *, and as to them that were entruiled to him, fo as he could iay. Of all that thou haft given me^ I have loft none ; he makes a full and faithful account of all committed to him.

This is a plain, and yet a mofl ufeful truth: Far «fe of it; behold here, and wonder at the way of grace, that not only gives a Mediator, but fuch a Mediator, who is faithful over the houfe of God, This is the very life of our conlolation, that we have an able Mediator, a good Shepherd, a wife, prudent, tender one, and faithful; and indeed, it would well become us to wonder more, that the Lord, in the way of his grace, hath thus condefcended ; and it fhould exceedingly provoke us to be thankful on this account, that not only there is a way of grace, but fuch a way of grace found out and ellablifned, whereby we have fuch an high-prieft, that manages all fo well, and fo fkilfully. O have ye ever fultably prized this, that God hath given fuch a righteous and faithftd Mediator and fervant ? I fear many fufFer this mod obferv-ahl^ difpenfation to p^fs without due obfeivation ;

tha*

tho' the Lord Jehovah fpeaks not of him, without commending him, yet wretched and ungrateful we, can, alas! fpeak of him, and hear him fpoken cf, with hearts very little affected. Believers may b€ aihamed of this, we think lamentably little of him, we efteem not fuitably of him ; when we fee him, there is fcarce any form or beauty feen in him wherefore we fhould defire him, we do in a great meafure undervalue this Way of the adminiftration of grace^ that (hould be in a fpecial manner ravifhing to us^ that we are thereby brought under fuch conduct and

management

The id life is for believers comfort and encouragement. O! they are happy, that have committed themfelves to him, as to a faithful (liepherd and over-fcer : They may be fure that he is a notable and non-fuch overfeer, as might be more fully cleared, if we did defcend to the particulars of believers wants. Have they little grace? Is it fcarce fmoaking? He is not a rigid taik^mafter, like to the Egyptians ; nay^ nor like to the law, he quenches not the fmoaking flax. Are they {daggering, becaufe of apprehended or real weaknefs, and their hearty (liaking as the trees in the wood, or rather like fo many draws ? They may with comfort give him the overfight of them ; he will not break the bruifed reed ; he will bear the heaviefl end of his own yoke. Have they a (Iraying difpofition ? Are they like young wanton lambs leaping out from the reil ? He will gather them with his arms; and when he takes a rougher way, yet grace ihines ftill in it. Are they fainting and dying away ? He will take them into his bofom ; he will lead the blind ; he bears the weak ; he hath a way of fupport-ing his own that is mod tender. ' My grace,' fays he to Paul, ' is fuflicient for thee; my flrength is made * perfed in weaknefs.' Are there any of them with child (to fpeak fo) or is their bringing forth quick and lively \ He gently lead^ thofe that are with young,

and

and will not fuffer them to mifcarry, in the bringing forth ; he will ' not put new wine into old bottles, he

* will not caufe to travel, and not make to bring

* forth.* The Lord hath given believers fuch a fer-vant as they Itood in need of, even a righteous fervant, fuited every way to their condition, who will not be behind, nor wanting, in looking to the lead of the flock under his care and over-fight.

It ferves therefore, in the 'r^d place, to reprove the fufpicions ahd jealoufies that believers have often of Chrift, who are difpofcd to fay with the Pfalniiil, Pfal. Ixxvii. ' I faid, my hope and my flrength is pe*-

* rifhed from the Lord, will the Lord cail off for

* ever ? Will he be favourable no more ? Is his mer^

* cy clean gone for ever ? Doth his promife fail for

* eVermorc ? Hath he forgotten to be gracious ? Effr.' Nay, the jealoufy and unbelief of fome ferious fouls "will fometimes talk at this rate, I may give it over^ this work will never do with me. Beware, I befeech, you of this; for the language of it is, that our Lord is not a righteous fervant. Let therefore your fpirits be calmed, and pray the Lord to command a calm in them which are committed to him. Befpeak your fouls, as David did his, Pfal. xlii. ' Why art thou ' caft down, O my foul ? And why art thou difquiet-

* ed in me ? Trufl in God,' for he is faithful, as if he had faid, that hath the over-fight of me. And eilay with Paul, to be in a frame to fay, ' I know whom I

* have believed,' and fo (liall not be afliamed ; ' I

* am perfuaded that he is able to keep that which I

* have committed to him, againft that day.' I know that he is fuch a Chrifl, that I commit myfelf to, who is fkilful, tender, and faithful, in keeping that which is given him. And is not this a mofl comfortable ground of quietnefs, that our Mediator is fuch as cannot mifcarry ? And may it not (hame believers, when either they adventure upon any thing themfelves alone without him ; or, when they commit themfelves

to

to him, and yet do not fo entirely trull him, but en-tertain fufpicions and jealoufies of him, and think, becaufe their fpark is not a fire, or a flame, but fmoaks only, that therefore it will die out, and be utterly quenched, as if he could not keep it alive, and increafe it; and becaufe they cannot guide themfelves, think that they will utterly mifcarry, as if he had not arms to carry them. Indeed prefumption is to be abhorred, but fuch as are fled to him, fhould truft in him fo far as to keep up their hearts in him, and fhould liudy to be chearful in him, and to walk up and down in his llrength. This is certainly called for from you; therefore be content to be borne by him, where you cannot go alone yourfelves.

Ufe 4. Is he fuch a righteous fervant ? Then let me fay, are there any of you that need to fear, or to have the leaft hefitation, to commit yourfelves to him ? And fhould it not be a motive to prefs you to believe in him ? For he fays, John vi. 39, 40. that it is his coni-miffion and fervice to keep them, which are committed to him, and to raife them up at the lad day, and to give them eternal life; and he is righteous and faithful in performing of it. If fo, then commit the falvation of your fouls to this righteous fervant;

* commit your fouls in well-doing to him, as unto a

* faithful Creator.' Never be at peace, nor at eafe, till ye be under his charge and keeping ; and though ye be as little Iambs, weak, or heavy with young, it is the lefs matter; if ye be of his flock, ye fhall be preferved. Is it pofiible that ye can be right if ye be from under his care and cuflody ? Nay, it is utterly impoilible, that ye can be fecure, but under his care ; and it is as impoiTible, but that ye mud be fafe, if ye be under his care and overfight. And therefore endeavour to be within the reach of it, and count yourfelves happy, when you do fmcerely trud in him, and believe that ye are in great hazard, when yetrufl moft to yourfelves. What a fliame will it be to many.

Vol. IL Nc. 8. li h ^ who

who have heard that Chrid was fuch a fervant, and yet they would not accept of his fervice to bring them fafe to heaven ? Thus it (lands with you, to whom he is fpoken of in the gofpel, ye (hall be found either to have accepted or rejeded him, according as by faith ye yield yourfelves to him, or by unbelief ye refufe to accept him : Let not this word flip, as many have done. And the Lord himfelf make you wife, to make choice in time of the fervice of this righteous fervant, for your juflification and falvation !

SERMON LI.

Isaiah LIIL Verfe 11.

Verfe 11.— By his knowledge Jhall my righteous Servant jujiify many^ &c.

IF we had fuch thoughts of the falvation of our own fouls, as the Lord had, and dill hath of the falvation of fouls, we could not but be more ferioufly concerned about them, and more affeded how we may have them faved. This work of the falvation of fm-ners before the world was (to fpeak with reverence) did concern the perfons of the glorious Godhead; and was fingled out, and made choice of, as an employment worthy of the Son of God, who was chofen for this very work, that by him many might be jufliti-ed and faved; for the accomplifhment of which, he became a fervant: Mull it not then be an excellent

work.

work, that none but he could be trufted with, who is Heir of all things, and by whom the world was made ?

We fhewed you the meaning of thefe words the lafl day, and obferved two things from this defignation, that our Lord has here. 1. That our Lord Jefus in the work of mediation, and of the redemption of fin-ners, -was God's fervant, not fo much to denote his being inferior, as Mediator to the Father, and thereby to hold forth his being commiflioned for this fer-vice, and the Lord accepting of him in it. 2. That our Lord Jefus did excellently difcharge this trull: committed to him. Therefore he is not only called a Ser^ *vafjt, but ?ny righteous Servant, as having mod faithfully acquitted himffelf, and as being fully approved of, and accepted in the truft committed to him. When the Lord fpeaks fo of Chrift, it ought mightily to engage us much to love God, who hath given fuoh a faithful Mediator and Servant, and alfo Jefus Chrifl, that condefcended to take the truft of poor fmners fal-vation, and that doth fo kindly difcharge it. There are fome things here, that may be briefly hinted at, and then we fnall come more clofely and particularly to the words.

ly? then, Obferve, That it is a privilege and prerogative to be God's fervant; therefore it is mentioned here as a part of the Mediator's privilege. It is true, he was Angularly and eminently a fervant, even the Lord's choice fervant, in whom his foul delighted, and does delight^ above what any other can be capable of; yet to be a fervant to God, to take diredion from him, to do his will, to feek his honour, and give obedience to him in what he caileth for, is certainly a privilege, and a great one; yea, it is fpoken of as a privilege of glorified faints in heaven. Revel. xxii. 3. His fervants jhall ferve him ; and if it be a privilege in heaven, we fhould think it fo here on earth. And yet if the language of our hearts were H h 2 known.

known, there would be found a fecret difdaining of, and repining at the fervice of God, and a faying on the matter, ' Let us break his bands afunder, and * call away his cords from us.* But know ye what vou are doing ? Even difclaiming and defpifmg that which is your great privilege. All thofe that are in heaven, and all thofe who are in a right frame on earth, count it their privilege to be his fervants: And we are commanded to pray, Thy will be done on earth as it is done in heaven ; or, be thou ferved on earth, as thou art in heaven. Therefore it ought to be accounted of, as a privilege, as a great and glorious privilege, to be his fervants.

2dl]'^ obfcrvc^ That the Lord can tell exa£lly and infallibly, how every fcrvant carries himfcif; who are idle and flothful, and who are good and faithful fervants ; who are righteous fervants according to their r.Teafure, and who not. Will he take notice how Chrilt carries himfelf in his fervice and truft, and will lie not take notice of others ? Moll certainly he will; and therefore, Matth. xxv. and Luke xix. he calls the fervants to a reckoning, to whom the talents are given ; and as they have made ufe of them, and improved them, or not, fo doth he commend and reward them, or not. There are none of us, but have got one talent and trufl or another, and no doubt, there will be much to recken for. I am afraid, that when he calls us all to an account, though there will be fome to whom it will be fald. Well done^ good and faithful fervant^ there will be many of whom it will be faid. Thou evil and floth fid ferv ant ; and ih^ flothful fervant will be found to be the id fcrvant^ and amongll other aggravations of his guilt, this will be one, that he was unlike to Chriit the righteous fervant.

3<://v, ohfervc^ Hiat the right improvement and dif-charge of the truit committed to us, and of our fervice to God, is a commendable and honourable thing. It is recorded here to Chriil's commendation, that he

was

was a righteous Servant^ eveii faithful over the houfe of God, in all things; and proportionably is the commendation of the ordinary under-fervants, when they, in their places and flations perform their fervice ho-neftly and faithfully, fo as they may be accepted of God on his account. The day is coming, when every man's work will be rewarded ; and as we fow, fo fhall we reap. In that day, if we had all the world, we would give'it, to hear that word from Chrifl's mouth. Well done ^ thoicgood and faithful fervant : But few will have that teflimony. You think it much now, to have a name of fidelity amongfl men, and to be ef-teemed fuch as keep your word, and will not break your promife (and it is good in fo far, that it be fo) but many fuch will be found to have broken many a word to God, and fallified many a promife. Think upon it, and lay it to heart, that it v/ill be better to have a word of teflimony from God in that day, and to have it faid to you by him, faithful fervant, thou improvedll well the little that I gave thee, it was laid out, and expended not fo much to buy or build fine houfes, as it was for me, and my honour; whatever place, fiation, capacity, 01 employment thou waft in, thou endeavouredft to do good in it; and when thou couldell not do my work, for my people, and for my honour, thou v/aft praying for them ; and when thou hadfl an opportunity to hear my word, thou didfl not flight, nor let that flip. This, 1 fay, will be better than a great name, and tefiimony from, and amongft men. But alas! we fear that it fliall be faid of many, you had many opportunities of getting, and doing good ; but what ufe made ye of them ? It had been better that ye had never heard them, it had been better that ye had been in want, than to \\'.\\<z had all thefe riches; and to have had none, rather than to have had fuch and fuch a lucrative, or gainful place and employment Vv'hich yc improved not lor God. It is a fore matter, that we fhould preach, and yoii

fiiould

n^ ISAIAH LIII. Verfe 11. Serm. 51,

fiiould hear thefe general truths of the gofpel, from day to day, and that yet they do not fink into your hearts. You will not readily deny, that there is a day of reckonhig coming; and that it will be a great favour to be recommended of him in that day ; and yet how few do by their practice evidence, that they lay weight on it ? It is very fad that religion (hould be fo trifled with ; many of you will come to church, and feem there, and in your other carriage, as if you were going to heaven, when in the mean time, you have iew feiious thoughts either of heaven or of hell. But in a day wherein ye fhall ftand trembling before his tribunal, and fhall there receive the fentence of an evil and llothful fervant, ye will find to your lofs, that thcfe truths were of great moment, though now you take but little notice of them.

4//j/y, In general cbferve, That it is only proper and peculiar to our Lord Jefus to be God's approved fervant, fo as to he without all ground of reproof in the difcharge of his duty and truft; and indeed there is no righteous fervant, in this fenfe, but he only, who, according to the very rigour of the law, was fuch ; the law could not charge him with any the lead violation of it, or want of conformity unto it; for be fulfilled all rigbteoifnefs. We fpake to this on verfe 9. and fliall not now infifl on it; only it is a fore matter, that this truth fliould be called in queflion, and called an untruth in thefe days; and that men iliould fay, that this defignation and title is not proper to Chrifl, but that it is common to all true Chriftians, as if they were all free from fin ; and that not by the imputation of ChrifPs righteoufnefs to them, but by their own doing of righteoufnefs. Lord fave us! what an high injury is this to the Son of God ? and what grofs ignorance is here of the corruption of man's nature, which in the beft and holiefl of meer men, is never in this life finally expelled, as the fcriptures of the Old and New Tcitament moft convincingly

vincingly clear ; and what an injuring is.this of the truth of God, which holds forth our Lord Jefus, as chofen to be, and who is defigned by this name, T/je Lord's righteous Servant '^ Now,, if there were anymore properly fo called, we could not fay that it were meant of him. But it is not very profitable to infift in fpeaking of thefe dotages and fooleries.

But to come more particularly to the benefits that flow from, and come by this righteous Servant^ and from the fervice intrufled to him, and fo faithfully managed and difcharged by him, By his knowledge^ faith Jehovah, he jlmll juftify many ^^ that is, his fervice is to abfolve finners, and fet them free from the guilt of fm, and from the curfe that naturally they are under and liable to.

Looking on thefe words in the connexion with the former, we fhall obferve three or four things, e'er we come to the more clofe and particular confideration of them in themfelves.

The \Jl of which is this; that the juftifying of .many fmners, even of all the eled, is the fpecial trull committed by Jehovah, to the Mediator ; it is in this efpecially wherein^ his fervice confifts. Would ye then know, what is the employment of this righteous fervant? It is even this. He Jloall juftify many, he fhall procure their abfolution from the .guilt of fm, and from the curfe of God, and fhall fet them free from the judgment which the law hath againfl them, whereby they are obliged to the curfe, for difobedience thereunto. This we may confider, 1. As it relates to God; and fo it imports, that the juflification of fmners is very acceptable to him ; for it is that for which he hath given a commiilion to the Mediator; and what he hath commilFioned him with, the performance of it mud needs be acceptable to him : Therefore, that which is here called the Lord's fervice, is called the Lord's pleafure, verfe 10. to wit, to fee a poor fmner brought in by the Mediator, and on the

account

■24S 'ISAIAH LIII. Verfe II. Serm. 51!

account of his fatisfadlioii juftificd ; he is pleafed with it, and takes it well. 2. It may be confidered as it has refpe6l to the Mediator; and fo it fhews the Mediator's dcfign and work ; it is that wherein he is employed, even to have elect Tinners brou<>ht from under the curfe of God, and freely juflified through himfeif. So that if ye would know what is the fum, and effed of Chrift's errand, and work in the world, here it is, ■He came to fdve finners \ as it is, i Tim. i. 15. He came io feck and to fave that ivblcb was lojl; to bring home the loft Iheep on his (houlder, to feek and to fmd the loft goat, and to reclaim prodigals; as it is, Luke XV. this is his meat and his drink, his work and Lufinefs; as himftlf fays, John iv. 34. My meat h to do the luill of him that fent me^ and to fnijh his ivorh And Luke ii. Know ye not that I mufi he about my Father''s bufinefsl Which is to refcue poor fmners from the devil, and to engage them to God, that their fms may be pardoned. 3. It imports the Mediator's meetnefs for this fervice, that he is furniflied, fitted, and qualified for, as well as concerned with the jufti-fying of fmners, and fetting them free before the throne of God. He hath all fulnefs in him to pay their debt; therefore. Rev. iii. 19. he bids fmners come and buy of him eyefalve^ gold, and white raiment ; be hath eye-falve for the blind, gold to enrich the poor, garments for the naked ; and, in a word, every thing that is needful for finners. It is comfortable to hear that Chrift is a fervant; but to hear that this is his fervice, to juftify fmners, and that he is fo well fitted for it, makes it fo much the more comfortable : i\nd were we fuitably fenfible of fin, and did we throughly believe this truth, our hearts would laugh within us, as Abraham's once did, to know that this was given to Chrift in commiluon, to juftify finners; ;md that he is fo well fitted for this undertaking, that he is commilfioned about, and employed \\\ ; efpeci-ally now, when he is fo bufy about his work and employment y

ployment; for though he be afcended on high, yet he hath received gifts for^ and given them to vun^ even for the rebellious^ that God the Lord might dwell among them^ as it is, PfaL ixviii. compared with, Eph. ivo This is the end of the miniftry and ordinances, evert to further this work of the juilification of Tinners, that by acknowledging, and making ufe of Chrift, this work may be brought about^ and this effect made to follow ; this is the end of fall-days and facramental-opportunities, even to engage periihing finners to come and treat with him about the concerns of their fouls. Thefe are fpecial reafons for putting him to exercife his ofiice in jullifying them; and this day this fcripture is fulfilled in your ears, and you (liould entertain it in your hearts, that our Lord jefus is pur« fuing his eommiffion, and performing his fervice,' keeping up the treaty, and inviting and perfuading fmners to eonie to him, that the pleafure of the Lord may profper in his hand. And therefore know afftir-edly, that this is it^ that Chrift is employed iri, and concerned about, even to have fmners freed from the guilt of fm, and from wrath by his righteoufnefs. It is not only, nor mainly^ to have them brought to the church, and to his fupper, or to have them made for-' mal, and to abftain from curfing, fwearing, and pro-phanity, (though thefe will follow ofcoitrfe) but it is Mohave them brought to hlmfelf,^ andjulfified. And we have thefe two v/ords to fay to you further on this matter;- i. Thefe is here good ground ef encoutage-ment to a poor foul, that would fain make ufe of Chrifl for pardon of fin. This is even .it that Chrift-is entruftfcd with, it is for this end that he is commif-fioned of the Father ; and will he no'r^ thiiik ye, dd that which he is entiufted with, and for which h^ is-mainly fent; This is, faith he, John vi. 39. the will of him that feat me^ that every one th.it feeth the Son^ and^ believeth on hint, fiould have everhijling life ; and that I Jhoidd raife him iif) at the laft day ; which is in fum, Voi. IL Nc, i. ' \i thai

that by his knowledge many fhall be jufiified. And it is added. For hejhall bear their iniquities^ to anticipate and anfwer an objedtion: for a fenfible fmner might fay, how can I be juftified, that have fo many fins ? Here is a folution of that doubt. He Jljallfatisfy jor ihem. All thefe words are full of confolation, being the he^rt and life of the gofpel, as any thing that c( mes f > near to Chrift's commiiTion, and unfolds fo mi ch of it, is. A 2^, word is this, that ye millake Chrifl*s irrand, work, and fervice very far, who think to contiit him with this; who would give him the name of a Saviour, and yet would be faving of your-felves without him ; who would compliment him, as it were with fair pretenfions, but will have none of his phyfic, or of his cures, nor will renounce your own righteoufnefs, and make ufe of his for your jufti-fication. This (hews one of thcfe four things, either that he is not commilTioiied, and trufted for this end ; or that he is not meet for that truft ; or, that he is not faithful in it; or elfe that ye can do the work tvithout him, and that there is no need of his office ; and which of all thefe can abide the trial before God ? And yet it fhall be upon one of thefe that ye fhall be found to have defpilVd Chrift, and to have refufed to permit him, (fo far as ye could hinder, and obftrud) to do his Father's bufinefs; and if ye refule him, there will be a mod dreadful reckoning betwixt God and you.

2dly^ obferve^ That this particular trufl concerning the juftifying of fmner:?, our Lord Jefiis doth moflt lighteoufly, diligently, fkilfully, tenderly and faithfully difcharge. ft was his Father's will that he fhould be baptifed, and fulfil all righteoufnefs; and more efpecially that he fliould juftify many. In this he is very fkilful, and faithful, and it is on this account he is called the good Shepherd^ and that he is faid to lay doiun his life for his Jhcep ; that he is called a faithful High Frieft, and is faid to be one that is able tofave

to

io the uttermoji thofe that come unto God through him; and that he is holy, harmlefs, and feparate from finners^ fit to make peace betwixt God and Tinners, another fort of pried than Aaron was, or any that were before him; he is in a word, fuch an High Prieft as became us, and as we ftood in need of, who needed not to offer facrifice for his own fins, he had no more to do, but to fatisfy for us. The prophet Ifaiah, chap. xl. 11, tells how tender he is in bringing fouls to heaven, he gathers the lambs with his arms, he carries them in his bofom, and gently leads thofe that are with young: And chap. xlii. 5. that a brutfed reed he will not break^ and the fmoaking flax he will not quench. And it is faid, I John ii. If any man fin, we have an Advocate with the Father, and who is he? ^efus Chrift the righteous ; righteous in the faithful managing of his truft, by making finners peace with God. Would ye know then, in what refpefts, or, on what account it is, that Chrift is called a righteous Servant ? We an-fw^er, in thefe refpeds. i. Though we have tranf-greifed and broken the law, yet he hath not, and God will not frown on him. 2. In this refped, that he pleads for no finners pardon, but he can fully pay their debt, and hath done it; if he feek one thing from God, he yields in another, and according to the covenant of redemption exactly proceeds; for he is a propitiation, he feeks nothing but he pays for it, and wrongs not him in the leaft who hath trufted him ; the Lord Jehovah is not a lofer, but hath his honour reftored by him. 3. In refpeO: of his keeping faith to the perfons that have need of him, for whom he hath undertaken; he is not only faithful to the raaf-ter, but to the children and fervants \ he owns and acknowledges them, when they come to him under their neceflities; he is to them every way fuitable and anfwerable to his place and truft, in doing good to fmners.

Ufe. Had we fenfible finners to fpeak to, finners I i % groaning

groaning under a body of death, with pricked hearts crying out, what fhall we do tor the wrongs that we have done to God ? Sinners under a holy fear, leafl: they fpoil and mar the agreement, and fo hazard their own fouls, had we, (I lay) fuch fmners, to fpeak to ; there is good news here to them. The trufl of faving fouls is committed to a faithful fnepherd, it is not committed to yourfelves, for if fo, it had been a doleful truft, but it is committed to him, that hath the fheep by name given to him, to be kept by him, and he will not fuffer them finally to mifc^rry ; and what more would ye have ? A falvation, and a price is much, but it is more to have a Saviour, to make the application of his purchafe, a bilhop of fouls to juftify, and carry fmners through, to make it fure before God, and to make it good to them ; the fmner may reft fatisfied, which in the fenfe of fin hath betaken himfelf to Chrifl: to be juftified by his righteoufnefs, and for obtaining of pardon, and for making the application of what by his fufferings he hath pur-chafed. We can but fay little to this purpofe to you, v^ho care not for your fouls, and are not fenfible of your fm, for he came to fave fmners ; and if any fuch do truft him with the falvation of their fouls, he is faithful, and will not fuffer them to perifh.

3<^/y, From corpparing thefe words, by his knowledge he fhall julHfy many, with the former, he fhall fee of the travel of his foul, and fliall be fatisfied; "we obferve, that our Lord Jefus is never fatistled withi fmners, nor content, till he be employed by them in this piece of fervice, even to juftify them by his knowledge, or by faith in him;'he has not fatisfaclion 'for the -travel of his foul till this be, and this is it "Avhich fatif^lies him : He cares not for compliments, gi-'eat profeiTions of refpc£l of religion, and Hofanna\s ■without this: He wept over Jerufalem, notwithftand-ing of thofe, becaufe of the want of this: He carc^ 'nor for Martha's cumberfome fervice,. but is content

with

with Mary's fitting down to hear and receive his word^ if he has not this employment, no other thing will content him, as we may fee in thofe three parables, Luke XV. When the loil flieep is .milfing, he is not fatisfied till it be brought home ; the making of the houfe clean will not pleafe him, if the loll piece of money be not found ; the finding whereof occafions thofe words. Come and rejoice with me. And when the prodigal returns, then, and not till then, are uttered thefe joyful words: This my fon was dead, and is alive ; he was loft, and is found. Then comes the mirth, and all the minftrels employed.^ ^Would ye lay the hair of your head under Chrlft's feet ? Would ye give him thoufands of rams, and rivers of oil, and the firft-born of your bodies, for the fm of your fouls? All thefe will not pleafe him, if ye have net yourfelves juftified by his knowledge, nothing •will content and fatisfy him but that. The reafons are, i. Becaufe he has not his work intruded to him, on any other terms; (if I may fpeak fo) for as the Father delights to fee the work which he hath trufted him with, profpering, fo doth he. 2. Becaufe he has not the native truft and honour of his office, till he has this, but counts himfelf to be like to an ambaffador, who comes to court a wife for the king bis mailer, who is well entertained, but receives a refufal of what be came for. It was the difciples commendation, John xvii. That they received his word ; and though all other things could be, if this be not, he never has true refped. 3. Becaufe without this people can never love Chrift; for it is this benefit of juftification, and pardon of fin, that much engages to love and praife him : Becaufe (the redeemed fay and fing. Rev. v. ix.) i/mi hafi redeemed m to God by thy blood; thou art ivortby. to receive all fraife^ dominm, power, aj?d glory. It is impolhble that they can have a fuitable elbeem of him, and love to him, who are not juftified by hiiii y and therefore they that

believe

$54 ISAIAH LITL Ver/e ii. Serm. 51.

believe not on him to juftification, are called defpifers

of him^ and treaders of the blood of the covenant under

foot ; and they fall under that fad complaint which is

made, John i. 11. ' He came unto his own, and his

* own received him not; he was in the world and the

* world was made by him, and the world knew him not.* There is then a neceifity laid upon you, either to give him employment in this, or to lie under his difpleafure, and to be made accountable for (landing in the way, fo far as ye could, of his fatisfaction. The Lord hath fo ordered the way of his grace, that not only doth he invite and allure finners, but alfo he lays ftrong bonds on them for their good, and leaves it not indifferent to them, to make ufe of Chrilt, or not, for their juilification; but they mud either take this way, or have God and the Mediator to be their enemies, in the greateft meafure, and in the higheft degree; chufe you then, whether ye will fatisfy Chrift Jefus or not ? If you fay, how (hall he be fatisfied ? the anfwer is, even by your betaking of yourfelves to him, and by improving his righteouf-nefs, for your peace with God, and for your juftification before him ; humbly pleading guilty at the bar of juftice, and begging pardon, and acceptance on the account of his fatisfa6lion, and by faith difcover-ing your difcharge and abfolution, that fo the application of his purchafe being obtained, the confcience rnay be quieted thereby. And do ye think this a matter to differ with Chrift about ? That he would have you juftified, and that ye will not; that he would have you wa(hed in his blood from your fins, '^nd that you had rather lie ftill in them : Think ye this reafonable ? And yet thus it ftands with you, and w^e declare it to you in his name, that Chrift and you (hall never be friends, except on thefe terms; that ye acknowledge your fins and natural enmity acrainft God, and welcome heartily the news of a Mediator, and embrace his righteoufnefs, trampling

your

your own under your feet, as to all expeflation of juftification by it-, that in a word, you do by faith take hold of the oiier of lalvation through him in the gofpel, refigning yourfelves abfolutely to him, and founding your humble plea before God thereupon. This is the fhield of faith that quenches the fiery darts of the devil, and that which gives wings to the foul, to flee to heaven upon ; and we know well this is no unfriendly meffage, nor evil bargain, and you may have it of him ; he is indeed a wife and very ikilfal manager of fouls, that commit themfelves unto him. Why do you not then in his own wav^ hazard your fouls on him ? Were fmners hazard known, and what folid confidence they may have, in putting their fouls in Chriil's hand, they would be thronging in upon him, to lay hold on his offer, which is like a banner difplayed, and fpread out m this word of the gofpel, to which every one may put his hand. This is the very fum of the gofpel, to pray you to be reconciled to God, to admit of the Mediator and to give him a commiffion, (to fpeak with reverence) or rather to entreat him to make your peace, that is, to commit the faving of your fouls to him, that if juftice were purfuing you, ye might be found in him, not having your own righteoufnefs, but his, and in him have one anfwer to all accufations, not thinking yourfelves the lefs fure, that you have given up your own righteoufnefs, and betaken your-felves to his, w^ho knows but fouls might get good at fuch a time, if this were made ufe of, and believed. O! So faithful as he is, he dare give his word and feal, that he will take care of you ; and this is hi^ end in the word and facraments, that fmners might be brought to trull in him, in giving him the employment to juftify them; that they being in themfelves poor, may come to him for gold to enrich them ; being naked, may come to him for garments to cloath them J being ungodly, may come to him that he

may

cisS IS J LI 11 LIIL Vcrfc i i. Serm. 5 i.

may jaftify them. J3ut alas, people are for the moii part fenfelefs and regardIcfs of their fin and inifery^ and therefore he has no employment from them 5 many are very brave and fecure here, and have no legal bar on them to keep them from the facrament of the Lord's fupper, who yet have ileepy and fenfelefs fouls, and are ruining and deftroying themfelves. This we aflure you is the condition of many of youj who never made a right ufe of Chriftj and of his righteoufnefs, and yet will boaft of your faith, and of your good heart to God. Away with your old prefamptuous faith, acknowledge your unbelief and prefumption; fay not ignorantly, that ye will do as ye can, though ye cannot do as ye would ; you are unfound at the heart,- miHaken about your fpiritual ilate^ and knew that the devil by a deceitful heart is fpeaking out of you fuch language^ for its enemies we ar«? commiilioaed to reconcile, and it is loft fm-ners that Chrift came to feek and fave; and ye fee not yourleIves to be fuch ; and therefore you care not for fuch offers of grace: But ah! many of you, if grace prevent not, will have a.cold welcome from Chrift at that day, and will be made fadly to fmart,^ for the flighting, of many precious opportunities^ which God did put into your hands, the which to ini-prove ycu hiid no hearts^

SER^-

SERMON LIL

Isaiah LIIL- Vcr/e tt,

Verfe I x^^-^By bis knoivledge Jhall my righteous Servant jujilfy many \ for he Jhall bear their iniquities*

THERE hath been much fpoken from this fweet fcripture of our Lord Jelus his fufferings, and fomewhat alfo of the promil'es made to him, that hh futferings fhould not be for nought* In thefe woJd^^ we have a compendious explication of the effects that flow from them, by which he (hall be fatisfied for thefU all, which you may underftand in thefe four* 1* Th^ great benefit itfelf, that is held forth here, and that ii jiift'ijication, 1* Thofe to whom it fliall come it Is ma* ny^ fo that his having a feedj fpoken of, verfe 10. iS expounded here by this, that many Jhall he jujlijied* 3. The way how this is derived to them, by his know* ledge^ which we fliewed, is 10 be underftood of faith in him. 4. The ground fronn which this flowSj and on which it is built, and that confitms it; for he Jhalt bear their iniquities ; and as it is in the fallowing verfe^ he bare the Jin of mauy^ and therefore they mufl beJ juftified ; it being but reafon, that thofe many, whofe' iniquities he bears, and whofe debt of fm he pays^ fliouid be judified*

We may fpeak more parttculariy to the explicatioil

of each of ihefe as we come to them* We Diall thett

firft expound and give the meaning of this W'qt^juJH*

f cation^ or to jtfjlify^ ere xve come to the dodrine,

'becaafc it will ferve to clear it, and will make way

for it; and fo much the rather as it is the very hinge

Vol. IL No. 8, Kk of

of the gofpel, and that on which our falvation depends, though yet but very little, and very ill under-flood, there being many that cannot tell what it is, though there be not many words more frequently mentioned in the fcripture, and though it be that whereby a perfon is tranilated from the llate of enmity, into the ftate of friendship with God.

As for this word, to juflif\\ or juftification then, there are three fenfes given of it; two whereof are erroneous, and the laft only is according to the mind of the fpirit of God, fpeaking in the fcripture, which we (hall clear and confirm.

1. Some take this word phyfically^ as if it were to make juft, by the infufmg of habitual grace, or by a phyfical or real change; and fo taken, it is the fame with that which we call fan^lification, but in all the fcripture, we know not one place where neceflarily the word is fo to be underftood, although this acceptation of the word, is the great rife of the Popifli error, in that controverfy concerning juftification. idly^ Others take it for God's revealing, n^anifefting, or declaring the way, how a guilty perfon comes to be jufl; and fo to juftify, is for minifiers to teach the way to people, how they may live holily ; as it is faid, Dan. xii. 3. They that turn many to ri^hteoiifnefs, kc. by which fenfe, fome wickedly and blafphemoufly detract from Chrifl's fatisfadion, as if his juffifying were no more, but a teaching of fmners the way how to be juftified, to wit, by living holily and julfly. But the words that follow in the text, for be flmll bear their -iniquities^ deftroy that expofition ; for it is by Chriil's bearing the punifhment of the eleds iniquities, and for paying of their debt, that they come to be juftified ; therefore the one is given for a reafon of the other. 3 J/j, Confidering the word according to the meaning of it in fcripture, we take it for a legale or court word, borrowed from men's courts, wherein a per-ibn arraigned for fuch a crime, is either condemned or

abfolved;

abfolved; and when he is abfolved, and declared to be acquitted or made free from that which is laid to his charge, he is faid to be juftified; fo it is before God, and in his court: Juflification is the freeing of a fmner from the charge that the law giveth in againfl him, and the abfolving and declaring of him to be free from the guilt of fm, and from the punifliment thereof, which by the fentence of the law is due to him. The former two fenfes are for making of a maa to be inherently holy, or without a fault, which is, as if a guilty man, or a criminal, being arraigned before a civil court of judicature, were declared to be innocent. But the true meaning of the words fets forth a man arraigned before God's tribunal, and charged with guilt, and found faulty, but abfolved, and acquitted, not becaufe he wants fin, but becaufe his debt is payed, and his fms fatisfied for by a fure-ty; even as a man that is called before a civil court, for fuch a fum of money, and is found liable to the debt; but his furety coming in, and paying the debt for him, there is both in reafon and law juft ground, why that man fhould be abfolved, and declared free of the debt: So is it here, Chrifl Jefus taking on and fatisfying for the debt of the eled:, and procuring ab* folution for them, for whom he hath payed the price, there is reafon, and ground in law, that they fhould be juftified and abfolved: all thefe opinions agree in thefe two. 1, That men naturally have fin, and that they muft account for it. 2. That this juftification, whatever it be, where it is, doth fully abfolve and acquit the fmner, and makes him free of fm, as to the guilt, the punifhments and consequents of it, death and the curfe, as if he had never had fm; But the difference lieth here, that this laft acceptation of the word, abfolves a man, though he have fm in himfelf, by the interpofmg of a furety, who pays his debt, and procures the fentence of abfolution to him. And ia ^his fenfe, juflification is, as if a maa were ftanding

Kk ^ at

at the bar of God*s tribunal guilty, and having a wit-nefs of his guilt in himfelf, and God, out of refpetl to the Mediator, his fatisfa£lion, and payment of his debt, which he hath laid hold upon by faith, docs pronounce that finful perfon to be free, abfolved, and ficquitted from the guilt and punifhment of fm, and doth accordingly abfolve him upon that account: So then juftification is not to be confidered, as God's creating and infufmg of gracious habits in us, but the declaring of us to be free, and acquitted from the guilt of fin, upon the account of Chrifl's fatisfying for our debt.

This we (hall find to be very clear, if we confider how the word is taken, both in the Old and New Teftament, as namely, Ifa. v, 23. * Woe unto them ^ that juftify the wicked for a reward, and take away

< the righteoufnefs of the righteous from him.' And Prov, xvii. 15. < He that juilifieth the wicked, and he

< that condemneth the juft, even they both are abo-^ mination to the Lord/ Where the plain meaning of the word can be no other than this, that when a judge pronounces a man to be juft, although he be iinjuft, it is a wicked thing which the Lord abhors. And fo, Pfal. li. 4, That thou mighteft be juftificd when ihou fpcakcft^ that is, that thou mighteft be declared to be fo : And, Matt. xi. 19, Wifdom is juftified of her children, 2. We will find this meaning of the word to be clear, if we confider juftification, as diftinguifh-ed from fiin£lification; for in that Popifli fenfe, they are both made one and the fame ; but they are diftin-gulihed in fcripture, as i Cor. vi. 11. Such were fume of you, but yc are waffled, but ye are fandifcd, but ye (ire juftified; where he looks on thefe two benefits of juftification and fan6tification as diftin^, and diftin-guiflied the one of them from the other. Now fandi-iication being the grace that renews our nature, and makes an inward fpiritual change, juftification mufl needs be that aft of God's grace, that takes away the

guilt

guilt of fin, and makes the finners to be friends with God, through Chriil's righteoufnefs; and fo is a relative change of their ftate. 3. It will be clear, if we confider to what it is oppofed in fcripture, it is not oppofed tcr fmning, as fandification is, but to thefe two. I. To the charging of a Tinner with fomewhat wnto condemnation: And 2. To the a6l of condemning. Now the oppofite to condemnation, is abfolu-tion, as is clear, Rom. viii. 2)^})* Who flmll lay any thing to the charge of God*s eled ? It is God that juffifies^ ivho jhall condemn ? kc, God's judifying is put in as oppofite to the charging of the ele«5l, and to the condemning of them, therefore none of thefe can be ; and fo juflification there has both refped to the part of an advocate pleading, and declaring a man to be free, and to the part of a judge pronouncing him to be abfolv-cd and juftified, which well agrees to our Lord Jefus, who jufHfies his people both ways. 4. It may alfo be cleared from parallel fcriptures, where juflifying is called reconciHng; as 2 Cor, v. i8, 19, 20. * God ' was in Chrifl reconciling the world to himfelf, not ' imputing their trefpafles unto them, and hath com-

* mitted to us,' ^c, and how that comes to pafs, is told in the laft verfe, ' For he made him to be fm for

* us, who knew no fin, that we might be made the ^ righteoufnefs of God in him:' So that to be made the righteoufnefs of God, is to be juftified;. and to be juftified, is to be made friends with, or to be reconciled to God ; and that not by working a moral change, but upon the account of Chrift*s fatisfadion, bringing us into friendfliip with God ; fo, Eph. i. 6. where to hQJuJii/ied is expounded, to be made accepted in the beloved. And what elfe is that, but to be in good terms with God, to have him pafling by all quarrels, as having nothing to fay againft us, but accepting us through Chrift as righteous. So, Acls xiii. 38, 39.

* Be it known unto you, that through this man is

* preached unto you forgivenefs of fins, and by him

* all

* all that believe, are juftified from all things, from

* which you could not be juflified by the law of ' Mofes.' A place that clearly holds forth that all the elccl are naturally chargeable by the law, as being guilty of the breach thereof, and that they cannot be abfolved from it by ought in thenifelves; fo they are through faith in Jcfus ChriH: freed from it: As if the Lord had faid, ye are freed from the fentence of the law, becaufe, through Chrift is preached unto you rcmilhon of fms, and there is a way found out for your abfolution, from the guilt of fin, who believe, and from all the coufequento of it. 5. It is clear from the text, becaufe it is fuch a juftifying, as hath in it Chrifl's being fentenced in our room, as the caufe of it; noxv he was fentenced in our room, not by having im infufed in him, which were blafphemous to think, but by -having our fin imputed to him ; and therefore oiir juriificationmull: be our abfolution, by having his righteoufnefs impufed to us, as is clear throughout this chapter; therefore it is faid, ' He hath carried

* cur forrows, and borne our grief. He was wound-^ ed for our tranfgrefiions, he was bruifed for our ^ iniquities, by his (Iripes we are healed, he laid on ' him the iniquities of us all:' And in thefe words,

* Ey his knowledge fhall my righteous Servant juftify *■ many; for he (hall bear their iniquities.' It is a juflification that comes to us by Chrifl's taking on him our debt ; and this we cannot imagine to be other-ways, but by a legal change, * he coming as a furety in our room, and we having ablolution, by virtue of his fatisfadion, fo that the meaning of the words in fliort i^, as if the prophet had faid, would ye know what ye have by Chriii's fufterings ? Even this, to wit, that Tjany^ as many as whofe iniquities he bore, and fatis-fiedfor, fhall be acquitted, and abfolved from the guilt 2nd j^unifhment of their fin, through his fatisfaction ; fhev ihall be freed from the fentonce and curfe of the law, which they dcferved, and Ihall be declared rig^h-

leouii

teoiis through the righteoufnefs of their furety, which they have laid hold upon by faith.

liQWCQ obferve^ i. 1 hat ail men and women, even the elect themfelves, are by natwre liable to an arraignment before the judgment-feat of God ; that they are juftified fuppofes a bringing of them, as it were, before his tribunal, e'er they can be juflilied, and have the fentence of abfolution palfed in their favour. The apoftle takes this for granted, Rom, xiv. 10. IVe Jh all all Ji and before the judgment-feat of Chriji : And Heb. ix. 29. // IS appointed for all men otuc to die, and after that cojv.es the judgment. There is a folemn decree paft, that all men fhall die, fo every man (hall be brought to a reckoning and judgment. And Ads xvii. 31. He hath appointed a day in which he f^all judge the world in righteoufnefs^ he, and that cannot be reverfed. Sees Cor. v. 10. For we mufi all appear before the judgment-feat of ChriJI; we niuji.^ there is an unavoidable necefTity, for it. For further elearing and confirming of this, you fliould know, that there are three courts, that efpecially the hearers of tlie gofj^el are liable unto, and which we (liould prepare for; they are all put together, Rom. ii. 12, 15, 16. There is, i. The court of the word, wherein God keeps a juftice-feat, or tribunal, condemning the wicked, and abfolving the righteous: As Chrilt fays John xii. The word which ] J peak Jhall judge you in the itifi day: And this is it that the apoftle hath in that forecited place, Rom. ii. 12. As ma?iy as have finned in the law, fJxdl be judged by the- law. A 2d court i^ the court of confcience ; and this is more broad and extenfive, reaching all men without, as well as wiih-in the church ; wherein God hath his own wtjV of accufing and palFmg fentence upon finners; as verfe 14, 15. When the Gentiles who have not the law, do by nature the things cotitained in the law ; thefe ha-ving not a law, are a law unto themfelves, which fhew the work of the law written in their hearts ; their confcience aljh

bearing

bearing witnefs, and their thoughts the mean while ac* ciifjig^ or elfe exciijhig one another. A 3J court or judgnient-fcat, is that which is more difcernible, dif-\\\\t\ and terrible, and. thai; is the judgment-feat of God, when he fliali convene all and every one before himfelf immediately, and fliall judge 2ind pafs fentence upon them ; whether this be-clone to a particular pcr-fon, or to the whole world, as verfe 16. In that da^ "jijhcn God J}.> all judge the fecrets of men by Jefiis Chriji^ according to my gofpcL

Ujl\ We would have you confirmed in the faith of this truth, that there are none of us, but we are Ha* ble to all thefe courts j and therefore ye fliould live fo, as you may be in a poflure ik for this appearing; many of us, alas, live as if wc were never to be called to an account, and as if there were no tribunal that we were to appear before.

,2^/r, Obfcrve^ That all men and women, even the clecl themlelves are naturally, and as in themfelves obnoxious to condemnation, and liable to the fen-teiice of it before God's tribunal; for Jefus Chrift his juflifving of them, and procuring their abfolution implir'S thus much, that they as confidered in them* felvcs are liable to, 'and cannot receive another ^CH' tepee than chat of condemnation. It fays that not cnlv thev have fumed, but that bccaufe of their fin, they are liable and obnoxious to condemnation ; that for tlicir fin God's curie is due to them, John iii. 18, 36. He that believes not is comlenmcd already ; and he that bcllevelh not-Jhall not fte life^ but the wrath of God abidcth on hinu The fentence is (landing againll him unrepealed, even that fentence which we have, Gal. iii. 10. Curjed is everyone that continueth not in all things written in the book of the law to do them. The llnncr comes iio fooner to look to the court of tht; word, nor to the court of his own confcience, but :hat fentence is laid before him ; and when he come.^* before God, he can expect no other thing, the Lord

proceeding

proceeding according to the rule of the word. So Rom. iii 19* ^ We know that whatever thing the law

* faith, it faith to them who are under the law, that .

* every mouth may be flopped, and ail the world may

* become guilty before God ;' which fuppofeth a lia-blenefs to his curfe, and a fubjedlion to the judgment of God, as the word is rendered in the margin ; there are none, as confidered in their natural condition, who have a word to fay againfl it. To clear it a little, you fhould confider two things in the law, as it is a covenant of works, under which all .men are by nature, i. The direQive, or commanding part of it, that carves out man*s duty, and fo is the tule of righteoufnefs to men and women ; and what is.not conform to the commands and diredions of it, is fm, and hath guilt with it. This is moft certain, that the law, even as to believers, is a rule of righteoufnefs, according to which they are to walk. 2. There is in it the fentence of a curfe, whereby the perfon that fins, is not only declared to be guilty, but liable to God's wrath and curfe. This may be feparated from the former. The law was, no doubt, .a laW of righteoufnefs to man in his innocency, and is fo to the believer (till, who is abfolved from the curfe of it; but yet the believer, as confidered in his natural condition, is not only guilty, but fiated under the curfe; and this is the meaning of the doctrine, th^t^^-naturally not only are all men finful, but they are fiia'fe ed under the curfe of God. The law fays on ike matter, man and woman, thou haft not abiden ia what is written, and therefore thou muft die, thou art liable to the curfe, which will fall, if it be not prevented. If there were any need of reafons to prove this, they are not wanting 5 it is fo, ly^. That the Lord may humble all flefli, as the apoftle fays, Rom. iii. 19. Tbat every mouth may he Jlopped^ and that all the world 7nay become guUty before God. It is fo ordered that his grace may Ihine the more confpicu-

Vol. IL No. 8, L 1 ouflyj

ct66 ISAIAH U\h Vcrfc II. Semi. 52.

oufly ; when the perfon is found guilty, and obnoxious to the curfe by the law, grace fhews itfelf to be won^ derful in pulling the finner from under the lafh of the law. As Ifaac was fer free, and a facrifice was accepted in his room ; fo the fmner is fet free, and the Mediator in his fatisfaclion, is accepted in his room. To this purpofe it is faid, Rom. xi. 32. God hath con-eluded them all in unbeliefs that he might have mercy on all; not that he d^ews mercy on all that are in unbelief; but this is the meaning, that it might be mercy to all that fhould have benefit by the Mediator, and mercy alone to the eled, both Jews and Gentiles. It is on this ground, that Eph. ii. 3. the apofUe not only faith, 2> were dead in fins and irefpafjes; but alfo turning it on himfelf, he adds, And ive are all the children of wrath^ even as others, liable by fm to the curfe of God, if it had not been gracioufly prevented.

life I. Let all of us take a view here of our natural condition ; and indeed, it were the better for us that we were the more frequently viewing it. What is it, w^iH you fay ? It is even this, That you are liable to appearing before God's juftice-feat; ye are all guilty, and by the fentence of the law, under God*s curfe, and condemned already; becaufe God hath faid, He that fnsjloall die. We are, I fay, all thus by nature.

life 2. It gives a great commendation to the grace of God in Chrifl Jefus, it makes grace wonderfully glorious, in that it takes the fmner at fuch a pinch. We fliall not difputc here, nor is it needful, nor edifying, whether God might have forgiven fin freely, without any intervenient fatisfa«5lion to his juftice, feeing he hath declared his mind, concerning that in his word, Ex. xxiii. 7. I zvill not jujlify the wicked^ And, That will by no means clear the guilty, and Gen. iii. The day thou eat eft, or fmneft, thou flmlt furely die. This is it that puts a man, as confidered in his natural condition, to be as it were in hell, while he is on earth, and puts him in fuch a near capacity to the

wrath

wrath of God, if we may fo fpeak, and to the afluaL undergoing of it, that there needs no more but the blowing out of the breath to put him in the pit; yea, while he is living, he is a prifoner in chains, till the day of execution comes, if grace reprieve him not; ye (hould think much of grace, O i how very much I If ye were ferioufly comparing thefe two together, to be fo near hell, and yet as it were, to have a ladder fet up for you to afcend to heaven by, and in fuch a way, as by Chrifl's becoming a curfe. They will certainly never edeem much of the grace of God, and of the love of Chrifl, they will never think much of their own hazard, nor will they ever in earnefl make ufe of Chrlft-s righteoufnefs, who have not fome quick and lively imprellion, and fenfe of this their condition by nature ; and therefore, when ever you go to read, to hear, to pray, or to meditate, account yourfeKes, as naturally arrefted before the court of God, and obnoxious to his wrath ; this would allay your pride, and make ChrilPs offers in the gofpel lovely to you.

Ufe 3. This (liews, that thofe who have any good of Chrift, are much in Chrift's debt, and have in themfelves no caufe to boafl of it. If this be true, even of the eled, that they are ajl once under the fentence of condemnation, elfe they could not be juf-tified, and abfolved by Chrifl; you that think your--felves to be fomething, what have you to boaft of? Who hath made you to differ^ and what have ye^ but ivhat you have received^ It becomes you well, therefore, to be humble, and to put a high value upon Chrifl, as the apollle doth on the fame confideration, Gat. ii. 20. when he fays. Who loved ?ne^ and gave hinifelf for ?ne ; that makes liim rellfh fweetly to the believer ; and this is the ground of his triumph, Rom. viii. 33, 34, « Who iliall lay any thing to the charge ^ of God's eled? It is God that juflifieth, who is he * that condemneth ? It is Chrifl that died, yea, rather ^ that is rifcn again/ Isfc, This way of juflification

h\ z ' mak^'

makes Chrifl's death wondrous lovely, and it is on this that the fong of the redeemed is founded, Rev. i. 5. * Unto him that loved us, and waflied us from

* our fins, in his own blood, and hath made us kings

* and priefts unto God, and his Father, to him be

* glory, and dominion for ever and ever. Amen.* And that new fong, Rev. v. 9, 10. * Thou art wor-« thy to take the book, and to open the feals thereof,

* for thou waft flain and haft redeemed us to God by

* thy blood,* '<3'c. It is an evil fign, when people can talk at a high rate of their hope of being juilified, when, in the mean time, they have fo little eftimation of Chrift, and their hearts are fo little warmed with love to him, who is fo lovely to believers ; and when they can fo confidently make application of his pur-chafe to themfelves, and yet cannot tell when their hearts were ever in the leaft nieafure raviflied with the confideration of Chrift's love, neither did it ever rehfli to them, nor were their hearts ever in the leaft engag-ed to him, on that confideration.

Ufe 4. All of you, who are lying in this natural condition, and know not what your hazard is, who are living in your wickednefs, or at beft, in your hy-pocrify, civility, formality, not regenerate, or born again, but have ftill the fame faith, and love that ye were born with, and no other ; what is your pofture ? You are not in Chrift, but lying naked, obnoxious to the wrath and curfe of God, condemned already; and what if your breath go out in this doleful condition ? What if a palfy or apoplexy overtake you fud-denly ? What if a ftone fall upon you, e*er you go home out of this place I There is even but that much betwixt you and hell; ye are liable to be arrefted before the court of God's juftice; and how will it be with you when you come there ? And when it ftiall be faid, that fuch a perfon hath broken the law, and therefore away with him ; for he judgctb according to mens works j are there none of you afraid of this ? Do

ye believe it to be a truth ? O i that ye did, who are lying contentedly, and fecure in your natural condition, and it does not trouble you; will ye yet lie flill contentedly in this dreadful flate ? Is it pofTible that ye can be well in this condition ? Tho* ye fliould heap up riches as the fand, ye cannot look into the Bible, nor into your own heart, but it curfes you ; ye cannot look to the bar of God's juflice, but the fentence meets you. Depart from mc^ ye ciirfed. This is the truth of God, and if there be any here lying IHU in black nature (and we are not fure that all are renewed) think then upon your cafe. O ! that ye faw your pof-ture. The hand-writing coming forth on the wall did not fo affright Belfliazzar, as the curfe would affright you, if it were believed. And idly^ If this be your natural condition, and if you believe it to be truly fo, we would expoftulate with you, and even wonder, 1, How comes it to pafs, that fo many of you lie flill ia your natural condition, and endeavour not a change of your flate ? It will be wondered at by angels, and by all the ele£l, yea, and even by the reprobate, that never heard pf Chrifl, that fo many h^ard the gofpel, and had the offer of Chrifl, and yet did not flir up themfelves to make ufe of him. Is it not a wonder that people can deep fecure under the curfe of God, and blefs themfehvei^ till their iniquities he found to he hateful? To be in this condition, and to fleep quietly under it, will h^ve a doleful wakening. 2. How is it that fo few take pains to try how it is with them ? If any of you lay under an execution of an hundred pound, ye would not be fecure, till ye knew that ye were freed from it \ And if it be true, that this is your condition by nature, .to be under the flanding fentence of the law, and the curfe of God, how is it you never try whether you are delivered from that condition ? I afk the moft prophane men among you, were ye never under this fentence ? If ye fay, not; the word of God will fland up againft you, and fay-to

to yon, that ye are liars ; and if ye be under it, is it not hazardous to be fo ? But I fear, that many of you dream, that the wrath of God wears away as ye grow up. 3. Do you never think of coming to judg-ment, and of God's proceeding in judgment againft you ? Think ye not that ye (liall die, and after death come to judgment, according to the geneial appointment to pafs upon all men ? How comes it to be, that ye are not thinking on it, and what will be the Judge's procedure towards you ? He will judge you according to this word, and all that are out of Chrift, and not jullified by him, will be caft into the pit of hell; There is no new fentence to be pad, or to be executed upon you, but that which was (landing over your head before. 4. Do you know how long he may treat with you, or how long ye may be in a capacity to have your (late changed ? Are there not many taken fuddenly away, of whofe ftate we fhall not judge, but may it not be fo with you ? Why are ye then fo fecure, and why decline ye the word, and re-fufe to let it fearch you, while ye know not whether the curfe be removed, and whether the fentence be changed, or recalled ? Some of you perhaps will fay. The Lord knows that, it is not for us to know ; and that is faying, that ye do never fo much as effay to know, and to arrive at clearnefs about your ftate. Others of you will, it may be, fay, that ye hope all will be will be well, and yet that at the beft is but a guelling, but ye would be loth to fpeak fo of an execution that were pad againft you, about a fum of money, in any poor court of judicature on earth ; and will ye fufler this terril)le fentence to (land over your head, in the court of God's juftice, and not ftudy to be fatisiied and afTured on folid and good grounds, that it is repealed ? If ye did really believe that it was once fo with you, and that yet ye are in hazard of this fentence, ye v.ould not, ye could not, I am fure, ye fhould not be at reilj till ye knew that it were removed y

moved; it would put you to make ufe of Chrift in good earneft for your peace, and to feek to have the evidence of the repealed lentence and of your abfoiu-tion fealed up in your bofom: And this is the thing that we aim at in this, even that as ye might not^ have a terrible meeting with God before the bar of his juf-tice, that ye would feek to have the curfe that ye are naturally lying under, removed, and to have your peace made with God, and to have fome well-grounded clearnefs about it, that ye might live comfortably, and die with foiid confidence and Chrilfian courage, without which ye can do neither.

SERMON LIIL

Isaiah LIII. Verfe 11. Verfe 11. He Jhall fee of the travel of his foul^ and fiall be fatisfed: By his knowledge Jhall my righteous Ser^ vantjufiify tnany : For he Jhall bear their iniquities,

THE way of abfolving a guilty fmner, confidently with the juftice of God, is the great fum and fcope of the gofpel; even to iliev/ how a led nnner, obnoxious to the fentence of a tranfgrelTed law, may, without prejudice to the juftice of God come to be juftified ; we are perfuaded, that there is nothing of greater concernment to finners; and if we knew our debt, and our hazard, we fhould think, that there is nothing of greater concernment to us in particular. The fum of the covenant of redemption confifts in this, that is the chief thing aimed at in all this chapter, wherein the prophet lets us fee, i. What is the great thing that fatisties juftice; and for this end much hath been fpoken of Chrift's fufi'erings, and foul-travel. 2. He lets us fee, what is the benefit that we receive by Chrift's fufferings, and that is juf-

tification.

tification, or abfolution from the guilt of fin, and from the curfe which it deferves. 3, Hefhewsus the way how this benefit is derived, and it is by his know* ledge; this, faith he, fliall be the great refult of Chrifl's fufferings, viany Jhall be jujllficd; and this fhall be the way how it Ihall be derived to thefe many^ and that is, by bis knowledge^ or by faith in him, reft-ing on his righteoafnefs and fatisfadion.

We opened the meaning of the words laft day, and took notice of two dodrincs from them, 1. That all -men and women have a judgment to abide before God, an arraignment and indidment there, to which they mud anfwer, they mufl all come to receive a fen-tence from God. 2. That all men naturally are liable to the fentence of condemnation; this is fuppof-ed ; for as much as fmncrs are only juftified by faith m Chrift, the fentence of the law, and of the cove-pant of works is (landing againft them, and over their heads, who are not by faith united to Chrift Jefus, and juftified by his righteoafnefs.

The yl dodrine (which is almoft the very words of the text) that now we intend to fpeak to, is this, that thouo;h all men naturally be obnoxious to the fentence of the law, and to the curfe of God ; yet there is a way laid down, how a fmner fo obnoxious, may be juftified, and freed from that fentence, and this is by faith in Jefus Chrift only. If any dodrine be of concernment for us to know, and to be well and experimentally acquainted with, this is of concernment to us ; by his knowledge JJjall my righteous Servant j^iftify many. There are three things in this dodrine implied, which by one and the fame labour may be proved, and therefore we fliall put them together, i. That al-' though all men be naturally obnoxious to the wrath and curfe of God, yet he hath appointed a way how guilty fmners may be juftified and abfolved. 2. That the way of attaining to this benefit of juftilication, and freedom from the curfe, is by faith in Chrift's

righteoufncfs;

righteoufnefs; it is by his knozvledge^ faith the text. 3. That there is no other way by which a finner, ob* noxious to the curfe, can be juftified, but by faith ia Chrift's righteoufnefs only. The fenfe of this lad branch of the dodrine is not only, that there is no other mean to fatisfy juftice, but Chrift's merit and fatisfaction ; but that there is no other way, but the way of faith to obtain the application of his fatisfac-tion ; whereby many queftions may be anfwered ; but our purpofe is to fhew, how a guilty fmner may be judified.

And therefore we (hall \Ji give you a general view of the truth of the doctrine, by confirming it from fcripture, in all the parts of it. 2dly^ We fliall fpeak more particularly to the feveral branches of it. And 3^/j, To the way of attaining juftiiication, in the feveral caufes of it, as it is here difcovered.

For confirmation of the general dodrine, we fhall \ft confider fome fcriptures, and 2dly fome grounds or reafons.

As for the confirmation of it by fcripture, if we look through the gofpel, it is our Lord Jefus Chrifl his own doclrine, which he preached, and the way which he laid down therein, for judifying and faving a finner. So John iii. where it is three or four times repeated. As verfe 16. ' God fo loved the world, ' that he gave his only begotten Son, that whofoever

* believeth on him, fliould not perifb, but have eter-' nal life. Verfe. 18. He that believeth on him, is

* not condemned, but he that believeth not is con-

* demned already, becaufe he believeth not in the

* name of the only begotten Son of God. Verfe, 36.

* He that believeth on the Son hath everlafling life,

* and he that believeth not the Son, fliali not fee hfe,»

* but the wrath of God abideth on him. And verfe

* 14, 15. As Mofes lifted up the ferpent in the wilder-

* nefs, fo mud the Son of man be lifted up, that ' whofoever believeth on him fhould not perifh, but

Vol. II. No. 8. M m ' have

' have eternal life.' And this is the fame as faying, he that beHeves (hall be juftified, Mark xvi. 16, ' He

* that beheveth, and is baptized, ihall be faved, but

* he that beheveth not fhall be damned.' Thefe are * the terms on vi^hich the apolUes are by Chrili: warranted to preach the gofpel, and to make the offer of life to every creature ; and therefore, if we look forward to their preaching, we fhall find it to be in the fame flrain. As Acts xiii. 38, 39. ' Be it known

* unto you therefore, men and brethren, that through

* this man is preached unto you the forgivenefs of fins,

* and that by him all that believe in him are juflified

* from all things, from which ye could not be juflified

* by the law of Moles.' Where, while Paul is fum-ming up the whole meffage that he had to deliver, he goes upon the fame ground ; and wherein we have thefe three clearly held forth, 1//, That all men are liable, as in their natural eflate, to God's curfe, and by the law cannot be juflified. idly^ That there is a way laid down, through Jefus Chrili, to obtain junification and remiflion of fins. yfh-> 'I'hat the way how finners come by this, is faith in Chrifl; all that believe are juJiifiecL Look to the epiltles, efpecially thofe written to the Romans and Galatians, where this queflion about juflification is exprefly, and de-fignedly handled, and we ihall find, that it is the fum of both ; as Rom. iii. where having faid, verfe 23. that all have finned^ and come Jl:)ort of the gkry of God; and fo, that all are liable to God's judgment, he fubjoins, verfe 24. Behig juftified freely by his gracc^ through the redemption that is in Jefus Chrifi ; which is the great mean of our juflification ; and then

he adds, verfe 25. ]Vhom God hath fet forth to be a propitiation through faith in his blood ; where we have the mean of the application, to wit, faith ; and chap. iv. To him that worketh 7iot^ but bclievcth on him that juftifieth the ungodly^ his faith is counted for right eouf-nefs ; which place denionitrates this, that an ungodly

perfon.

perfon, taking hold by faith of Chrift's righteoufnefs, may be, and is judified and abfolved, and freed from the guilt of fin, as if he had never finned. So Gal. ii. 15, 16. We luho are Jews by nature^ and not fin-tiers of the Gentiles^ or not without the covenant as they are, ' knowing that a man is not juftified by the ' works of the law, but by the faith of Jefus Chrifl;

* even we have believed in Jefus Chrifl, that we might

* be juftified by the faith of Chrift, and not by the ^ works of the law, for by the works of the law fhall

* no fiefii be juftified ;* which place fhews not only this, that through faith in Chrift is juftification and life to be had, but it alfo excludes all other ways of juftification. Knowing that a man is not juftijied by the ivorks of the law^ but by faith. But that which we are now fpeaking to, is only the pofitive part of the dodrine, to fliew that a guilty finner, obnoxious to the curfe, may by faith come to be juftified, and made free from the guilt of fin, and from the curfe, as if he had never finned, nor ever been under the curfe.

For further confirmation of the doclrine, confider thefe four things, and ye will fee from them good reafon for it; only remember this, that juftification looks always to a judicial procedure, as we hinted before, wherein the Lord is, as it were, on the throne, and the guilty finner at the bar, pleading through Chrift's righteoufnefs and fatisfaclion to be abfolved ; which is even as if a debtor arrefted for debt, fliould plead for a releafe, not becaufe he is not owing the debt, or becaufe he hath paid the debt, but becaufe his furety hath paid it for him. This being fuppofed and remembered, ye ftiould, we fay, confider thefe grounds or reafons, for confirming the dodtrine. i/?. The fuiferings that Chrift hath endured, and the fatisfaclion that he hath made. In the room of finners, as the next words difcover. For he fhall bear their iniqui'^ ties / and verfe the laft, He fhall hear thef.ns of many ;

M m z Day,

^yS IS JIJ H LIIL Ver/e 11. Serm. 53.

nay, this Is the great fcope of the chapter; therefore it is fald, T/ji2t he hath borne our griefsy and carried ourforrows^ and that the Lord hath laid on him the ini^ quity of us all ; this is a ground of confirmation. 2^/v, Confider, how that there is not only a fufficient price payed, but there is a covenant of redemption allowing him to pay it, and accepting it of his hand, as complete payment, and fatisfadion for the eleds debt; and except there be a view to this covenant, faith hath not a fufficient ground to reft on for juftification thro' Jefus his fatisfadion ; becaufe otherways we fee not a r^afon, why his fufferings can be accepted for us. For fuppofe, (if fuch a fuppofition may warrantably be made) Chrift to have fuffered, yet it was free for God to have accepted that as a fatisfadion for our debt, or not; but the confideration of the covenant of redemption removes that doubt, and gives faith a ground to lay hold on Chrift's fufferings, as fatisfac-tory to the juftice of God ; becaufe, in the covenant of redemption, it is fo tranfaded, and agreed upon, betwixt God and the Mediator ; therefore the apoftle fpeziking, Heb. x. 8, 9. and forward, from Pfal. xl. of this covenant, fliews, that whenfacrifices and offerings will not avail, Chi iff comes in faying, * Lo, I

* come, in the volume of thy book it Is written of

* me, I delight to do thy will, O ! my God; by

* which will, faith the apoftle^ we are fandified ;' and had there not been fuch a will, his fufferings had not been ufeful to us. 3<i/y, Confider the offer that is made in the gofpel to finners, which is the objed of our faith ; for the covenant of redemption Is not the ground, and objed of our faith, though it clears the ground and reafon of our faith ; but it is God's offer in the gofpel, according to that place, Mark xvi. 15, 16. ' Go ye and preach the gofpel to every creature,

* he that believeth, and is baptized fhatl be faved ;' he warrants them to go, and make it known to all to whom they fliall preach, that there is remiffion of ims

to

to be had through faith in Chrift ; and this is a ground to faith, when God makes offer of ChrilPs fatisfadioa in the gofpel, on condition, that we believe, and accept of him ; when we by faith clofe with the offer, it gives us, as it were, an aflignation to Chrift*s pur-chafe; the gofpel fays, as Paul doth. Ads xiii. 38.

* Be it known to you, that through this man is

* preached to you remiffion of fms, and by him all

* that believe are juftified ;' and faith confents to that, as giving God credit, and accordingly clofes with, and refts upon it, as the ground of its plea before God; fo that when the queflion conies to be ail^ed, what have ye to anfwer the law, and to pay your debt with ? Faith, or the believing fmner anfwers, I have nothing of my own, but there is a Ritisfadion in Chriff, according to the covenant of redemption, which is holden out, and made offer of to me, for defence, a-gainft what the law, or juftice can fay ; and I betake me to that. And this is the native and kindly act of faith in juftification, when it makes ufe of this defence, and trufts to it alone : This is even it that Paul means, Philip, iii. 9, compared with verfe 8. I cou72t all tJymgs lofs^ that I may win Chrift^ and be found m him ; that when it was afked, Paul where art thou ?-1 may have it to fay, I am here. Lord, even in Chrift, and in his righteoufnefs. This is the ground of his plea, having difclaimed his ovv'n righteoufnefs, as to his junification before God, and he will have no other defence but that. 4//>/v, Confider the end of all thefe, to wit, of Chrift's fufferings, of the covenant of redemption, and of the offer of the gofpel; it is the praife of the glory of his grace, that God may make it known, that he is gracious, and freely gracious, without refped to any thing in the fmner. This end is fet forth in thefe two places put together, one is, Rom. iii. 26. ' To declare I fay, his righteoufnefs,

* that he might be juft, and the jufliher of him which

* bdieveth in Jefus, that he might hQ juft^ that is,

one

one that will fulfil his threatnings and therefore he hath provided one to fatisfy his juitice; and one that is faithful in keeping his promifes, and therefore he is the jufiifier of them that believe in Jefus; the other place is Eph. i. 6. where, when the apofUe hath fpo-ken of eleclion, predelHnation, and adoption, he fets down the end of all, to wit. To the pra'ife and glory of his gracCy lubcrciii be hath made its accepted in the beloved; and this is that which makes all fure ; for God cannot fail to juftify the finner that believeth in Chrifl:, as he is offered in the gofpel, becaufe that is the very end of his juflifying fnmers, the praife of the glory of grace, which he will not lofe, but mud certainly, and vill infruihably obtain.

The iifes we may make of this do<^rine are four m general, the i. whereof is for information ; and it is fuch a lefTon of information, as without it, all the preaching of the gofpel is to no purpofe; and the hope of eternal life would be utterly loft, if fuch a doclrine were not in the gofpel, that through faith in Chrifl a fmner may be juftified. Would any know then how thqy may be abfolved ? This anfwers the quefllon, and tells us that it is through faith in Chrifl's righteoufnefs, and no other way. And if we rcallv believed the former two dotlrines, i. That we niuft all come before the tribunal of God : And 2. That we are all obnoxious to the curfe of God, we would think this were a very important queflion to be put, how fuch a guilty finner may be abfolved and iuflified ? And indeed, if it be not clear in this point, it is, as to any fruit, in vain for us to preach, and for you to hear, or to think of coming to heaven ; which is in a word, that a fmner through refting on Chrift's righteoufnefs according to the covenant of grace, may come to be abfolved, and freed from the guilt, of fin, and from the curfe, as if he had never fmncd, nor been liable to that curfe.

For further clearing of this f^j confider, i. What

juftificatioa

juftification is. 2. What we mean by faith ; and 3. what are the cauies of this jaflitication fpoken of in the text. I. By junification in this place, is not to be underftood the making of a perfon perfedly holy, nor to have grace infufed into him, for that is fancrincation. But it is to be abfolved, and declared free, in refpecl of the guilt of fm, and of the curfe, as if a man had never finned; as it is faid, Ephef. i. 6. Wherein he hath made us acceptable in the beloved. It is an act of God's free grace, whereby our fins are pardoned, and we accepted as righteous in his fight, &f. (as our ca-techifm hath it) as if our fin had never been. 2. When we fpeak o^ faith^ we mean not a general hif-torical faith, that devils, or reprobate men may have, and whereby an alTent of the judgment is given, to the truths of the v»^ord, though indeed jufiifying faith doth prefuppofe that;: neither by faith do we mean fuch a faith whereby a, man doth at the very firfl believe, that he is pardoned, and which puis away all doubting, and lifts him up in his own conceit, to the height of ailurance, about the obtaining of the thing. It is the Antinomian prefumption, to believe at firfl: hand, that I am jufiified and pardoned. But it is fuch a faith, that takes hold'on Chrifi's righteoufnefs, made offer of in the gofpel, that 1 may obtain juflification and pardon of fin through him ; according as it is faid. Gal. ii. 16. We believed in Je-fus Ghri/i^ that vue might he jujlijied by the faith of Chriji, It is an actual clofing with the oiler of Chrifi:'s righteoufnefs, and a fubmitting to the terms of it, for juftification ; the foul's founding of all it's defence before God, on Chrid's righteoufnefs, and purchafe offered to it in the gofpel, and refting on it, for life and falvation. As fuppofe there vvere a multitude of rebels, to whom pardon were by proclamation offered, on condition, that at fuch a time they fhould lay down their arms, and come in; and if one of them were challenged, and called to a recKon-

ing after his coming in, for his rebellion, the ground of his plea would not be, that he never was in rebellion, but that fuch an offer was made, and that he did hazard his life oh it. So it is here, a finner is a rebel againll God by nature, and being in rebellion, hath the offer of pardon, and life made to him, on ^ condition that he clofe by faith with Chrift*s righte-oufnefs, and the finner doth by faith give God credit, :^n^^ hazards his foul on that ^ whereas unbelief (to follow the fnnilitude) is, as if a rebel hearing of fuch a pardon offered, would not think that a fure way to efcape, but would either plead innocent, or take him to iome other fliift. This then is the faith that I fpeak of, which actuidly clofes with and makes ufe of God's offer of Chriit\s righteoufnefs for abfolution.. 2,dlyy Confider the caufes of juftiiication. And there are three in the words, i. The jneriiorious caufe that hath procured, and bought this benefit, in Chriit's fatisfadion, bis bearing their iniqi/it/es : He Jhall jiijlify Tuany^ for he fljcill bear their iniquities. 2. The in-Jlriiwenfal caufe, condition, or mean, or way, how that benefit is derived to us, \% faith^ called here his knrrjckd^e. It is the faith we fpoke of juft now : faith taking hold Ox^ fuch a promife, and relling on God's faithfulnefs for the making of it good. It is this which gives the foul a title to Chrilf's righteoufnefs, which formerly it had not, and makes C^hriit's pur-chafe of due to belong to it, by virtue of God*s offer ; and confequently the benefit of juftification is derived to it, by its taking hold of the offer, which otherways it could not partake of. 3. The formal caufe, wherein juflification properly confifls, is this, even God's abfolving or judicial pronouncing of the finner to be free, and his accounting of him as righteous, on account of Chrift's righteoufnefs imputed to him, and taken hold of by his faith. Where the fentence is paft, we need not curioufly enquire. For, as the fentence of condemnation Hands in the word,

while

while the firmer is unbelief; fo by believing in ChriH:, he hath abfolution in the word, as John iii. 18. He that believeth in him is net condemned. And this fen-tence of the word is as enedual, for abfolving ot the finner, as if the fentence were pronounced in an immediate way, or with an audible voice from heaven, by God, with the finner*s name, and fir-name in it. And therefore let me commend this, with the other places I named before to you, that from them ye may learn to find the way, how a finner is abfolved and juflified. It is Chrift's fatisfadion that makes the amends, and is the meritorious caufe; it is God's word that makes the offer of that fatisfaclion ; and it is our faith begotten, and quickened by God's Spirit, that takerh hold of it; and juftification itfelf is God's abfolving, and accepting of the perfon, as righteous . in his fight, who is fled to Chrifl's righteoufnefs. And thus though God's grace and mercy be the efficient caufe that admits of the ranfom. yet neither is grace in us the formal caufe, nor is grace in God the meritorious caufe, but it is that which lays down the way how a fatisfa6tion (hall be provided, and accepts of it, when provided, and of the finner on account of it, when by faith he betakes himfelf to it. -

life 2. Seeing there is fuch a way of judificatiori . provided, and by the gofpel brought to light, revealed and made manifeft, as it is in, Rom. i. 17. and iii. 21. fmce I fay, that myftery, which before was hid, is difclofed, and life and immortality brought to light by the gofpel, let me earneftly intreat you, that you would make ufe of this mean and way of juftifica-tion, for the obtaining of abfolution before God, The end of preaching is to reveal this righteoufnefs ; and to engage finners to make ufe of it, to fubmit to it heartily, or all will be to no purpofe.

For preffing this Ufe a little further, confider the great concern of this application, and what may induce you to mind it. And to this purpofe, 1.1 would

Vol. IL No. 8. N n aH;

aik you, whether ye believe that by nature ye are liable to God's curie, and that ye mud appear before his judgment-feat ; if found in a (late of nature when ye appear, it will be a woful fentence, you will meet with from God ; but if you believe this, that by jufti-fication you have fin pardoned, whether ye (hall be eternally happy, or eternally miferable ; if this be of great concernment, then furely obedience to this exhortation is of great concernment, becaufe there is no other way to obtain abfolution but this. 2. Confider, that it is the very defign of the gofpel, and of this benefit that is made offer of to you therein, which all ^ the nations that have not the gofpel want, the privi- ^ lege being denied to them. God makes offer of a way to you, how ye may be juftihed ; and ye profefs your defire to learn it, and to get it practically made ^ ufe of, and improved, and (as Paul hath it, Philip. iii. 8, 9, 10.) that ye may know Chrift, that ye may win him, and be found in him. And it is the fum of the gofpel, as we have it, A6ls xiii. 38. ' Be it ' known unto you, men and brethren, that through

* this man is preached unto you remiffion of fms,

* and by him all that beUeved are juftified.' This is even the time that the Lord is making this proclamation, that was before prophefied of, and pubhfhed by Ifaiah, by his kno'ivledgc JJhjU my righteous Servant jiif* iify many. This is it that is even now revealed, declared, and made manifeff to you, that by Chrift Je-fus alone righteoufnefs is to be attained. And if it be of fuch concernment, that for this very end, God hath fent his Son to die, and hath lent this gofpel to declare, and make offer of this benefit of his death unto you, it is no doubt, greatly of concernment to you, to make ufe of it, when it comes to you. 3. Confider, that if the Lord's proclamation of it, have not th^t effe£t, to engage you to Chrift Jefus, for the obtaining of righteoufuefs through him, it will leave you in a worfe condition than it found you in. It is

not

not now, whether ye will perifh or not; though that be a great matter (the molt barbarous Heathens will readily think, that God's juftice is terrible to meet with) but it layeth thefe two in the ballance. It is either a molt inconceivable condemnation, beyond what others who have not heard the gofpel, will come under, if the offer be flighted; or eternal falvation, if it be embraced : Woe to thee Chora-zin^ ivoe to thee Bcthfaida^ faith the Lord, Matth. xi 21, 22.) for if the mighty works -which are done in thee^ had been done in Tyre and Sidon^ they woidd have repented long ago,. And it fhall he more tolerable for Sodom in the day of judgment^ than for Capernaum^ who, htC'diW'iQ they were lifted lip to heaven^ in refped of a glorious difpenfation of gofpel-ordinances, and improved them not, fl:>all be cajl down into helU And whereon is this dreadful denunciation founded ? Even on this ground, juft: now hinted at, the gofpel was more plainly and powerfully preached to them, than it was to Tyre and Sidon, to Sodom and Gomorrah, who had Lot's tef-timony, but Chrid's and his apoRles tedimony, in a manner, fwallowed up that, which teilimony they flighted. Now aik yourfelves whether this gofpel hath not founded loud in your ears ? Have ye not heard it r Yes verily. We may here allude to that word, Rom. x. 16. doubtlefs ye have heard, the found thereof is come to you, and ye fhall never have that to objed, that ye heard it not. This text, and this fame fermon on it, and others, will bear witnefs, that through Jefus Chrift ye had a way laid before to you, for remiflion af fins and for juftification; and what will follow ? Either ye muft betake yourfelves to Chrift's righteoufnefs for juftilication, and (tudy to be holy, or elfe ye will bring upon yourfelves a more terrible condemnation than came upon the inhabitants of Sodom and Gomorrah, who were con-fumed and burnt quick, by fire'and brimflone from heaven. And therefore there is reafon here for all to

N n 2 look

look well about us, what ufe We make of this benefit offered to us, that we mifcarry not, and make not ourfelves moil inexcufable, for flighting of it.

I fhall here fpeak a little to fome forts of perfons, that ought chiefly to lay this to heart, i. To fome that are fo utterly carelefs and indiflerent, in making their peace with God, that to this day, all warnings^ threatnings, and difpenfations that they have met with, could never prevail with them, once to make them fo far ferious, as to afic that queiiion, what they fliould do to be faved. To whom much preaching is but a beating in the air, to whom fuch preaching is fruitlefs, and Chriil ufelefs. It is of thefe that he fpeaks, Matt. xxii. Who being invited to the wedding, They made light of it^ and went aauay^ one to his fanuy ajiothcr to his merchandize. There is a generation of fuch perfons among(t us, to this day, who never thought ferioufly of the gofpel, nor of this doctrine, which is the fubfl:ance and life of the gofpel, a'ld without which we can enjoy no mercy, nor btne-fit held forth and made ofl:'er of in the words; but ilight pardon of fm, and think little of juflification, who will, the day is coming, when it will be much thought of, and when miny of you, if God prevent not, would give all the world for an offer of it, and would be glad to be burnt with the world, or covered with, and fmothered under a hill, or mountain, rather than cotne and receive your fearful doom, and fentencc troin the judge, becaufe ye had this favour in your oflcr, and made not uf?^ of it. A id fort are a prophane company, who, if their carriage be looked on, it fays plainly, nay, it openly proclaims, that fuch men believe not, that there is a judgment coming; otherways they durlt not for a world, live as thev do. Is this, think ye, the way to be juiiified, to be laughing, fporting, gaming, tippling and trifling away your time ; in fpending it in decking and dref-fing of your bodies j in bellowing of more time in

one

one day, than ye do in eight, or many more days oa the foul ? To be glutting yourfelves with the world, to be following the defires of your hearts, and the fight of your eyes ? Profane as ye are, think upon it, for we declare even unto you, that there is a way how the ungodly may be juftified, held forth, and offered in this gofpel; and if ye contemn it, God fhall vindicate his grace, and your trampling on it fliall return on your own head. A 3^ fort are fuch as have never been made fenfible of their fm, nor of the difference betwixt God and them : We invite the filthy to come and wafb, fmners to come and get pardon, the ungodly to come and be juftified ; but, alas, we cannot find Tinners who walk under the due fenfe of their fin to preach to. I dare fay, that to many of yoq, the doctrine of juftification is in fome refpecl needlefs, I atn fure for the prefent ufelefs, for ye were never convinced of your fm, nor of your hazard, but thought that ye were always fure of your juftification; ye never reckoned yourfelves, to fpeak fo, to be on the borders. of hell; God always, ye think, loved you, and perifh w ho will, ye will not perifh: Thefe, and fuch as thefe, have been your thoughts of yourfelves, and of your flate. And we have more difficulty to prevail vvich you, to think ferioufly of making your peace W'ith God, than we fhould really have in this, to prevail with Pagans, or with adulterers and murderers, whofe natural confciences would fooner be awakened than yours. Juftification is not a ferious matter to many of you, ye think to flip through God's judgment. If ye be afked, v^^hether or no ye be abfolved. Yes, that we are, will ye fay, long fince: But, ah ! how came ye to be abfolved ? Were ye ever chafed, and did ye ever flee for refuge to the hope fet before you ? Were ye ever purfued by the law to Chrift, and were ye ever made cordially to cjofe with him, and to found your plea on his righteoufnefs ? It will be firange, if fo many fjiall flip into heaven and never

know

know how ; we grant there may be feme brought in, who have not diilindly difcerned the manner how ; but that almofl whole congregations, and countries fhould be made friends with God, and never know, or at lead never be made fenfible of the quarrel, we profcfs, we fee not through it, it is to us an unintelligible riddle and a paradox. Therefore be entreated to reckon over again; though there be a juftification through the blood of Chrift, to be gotten, yet afTure yourfelves, that ye are not in the way to it, while ve continue fenfelefs of your fin, and of your hazard. A 4.th fort are thofe, who think that they have nothing to do with this dodrine ; they are rich, they are wife, they are of honed rank, and have a name and commendation in the place where they live, and they have, it may be, fome fchool-craft, and learning, and therefore they are perfuaded, that they cannot mifs junification. And where is there one perfon amongft man, if it be not fome poor perfon, even it may be poor in the world, that ever thinks that the feverity of the law, or the threatnings thereof concern them ? But are there any more ways to heaven than one ? Or is there one for the rich, and another for the poor ? Do not all come in at this door? Is not this the way, even to be fenfible of your fin, and to flee to Chrift for life ? And yet are there not fome amonft you, that cannot endure to think of hell, to dread it, (or as we ufe to fpeak) to think yourfelves to be on the borders of it ? liecaafe ye are thought fomething of, able to purfue your bufinefs, and have fome parts and abilities; but there are many more rich, more wife, and learned people than you are, in hell, that were never abfolved before God, nor ever fliall; yet there is a propenfenefs in great men, in rich men, and in men of parts to flight this docbine : But fuch have in fome refped: more need to give all diligence, to make their <:alling and eleclion fure, than many others, and yet ye go not fo far as they do, who yet go not the juft

length.

length. A ^th fort are fuch as never knew any inward work, or exercife of the Spirit of God upon their con-fciences, but have lived with a fort of wholenefs of heart all their days. If any be called to take notice of this doftrine, they are called to t-^ke notice of it. There is a generationy faith Solomon, Prov. xxx. 12. which are pure in ijjcir own ejes^ and yet are not wojhed from their Jilt hinefs. They conclude they are abfolved, but never look inward, to fee if there be ground to bear that conclufion. 6thly^ And laftly, there are a fort that are formal, and hypocritical, they were never grofly profane, but they were as little truly and ferioufly religious; ye had need therefore, to take heed w^hereon ye found your peace, and beware that ye take not the form of godlineis for the power of it, efpecially when the form is come to fo great a height. And feeing this way of juftification is held out to you through Chrift, we exhort and befeech you all, and efpecially thofe of fuch forts as we have named, to look well that this grace b^ not received in vain. In a word, thefe two forts fhould take fpecial heed to this dodrine. i. Some that mind not religion at all. 2. Others, who if they mind it, mind it not in the way of grace, but as it were by the works of the law. We declare to you, that juftification is by faith in Jefus Chrift, and by rei'ting on his righteoufnefs; as many as take that way, they may be alfured to fpeed ; and they that miftake and do flight that way, fhall never come to heaven, for there is no other name given^ whereby a/inner can he faved^ but the name of Jefus only. He is the way^ the truth, and the life ; and no man cofiwth to the Father but by him.

SER-

SERMON LIV.

Isaiah LIII. Verfe 11.

Verfe 11.— By bis knowledge Jlmll my righteous Servant jujiify many.

THERE Is, as I faid lately, nothing of greater concernment to a finner to know, than thefe two, ly?. What it is that fatisfies juflice, and makes a finner acceptable before God. 2r//y, To know how that may be attained, or what way it is to' be applied. And this verfe fliortly, but very clearly anfwers both. I. That which fatisfies juftice, is the travel of CJjrift*s foul^ or his fufFerings. 2. The way how this is applied, derived, or communicated, is fet down in the latter part of the verfe. By his knowledge f)all my righ' ieous Servant jiftify many^ for be Jhall bear their iniqui' tics. This is the effed: of Chrift's fuiferings; that many by them fliall be abfolved from the guilt of fm, and from the curfe: And this is the way how thefe many come to be thus abfolved ; it is by believing on him; for thus his fatisfadion is accounted theirs, as if they themfelves had fatisfied. We propofed, the lad day, this doclrine to be fpoken to from the words ; That there is a way through faith in Chrift, and refting on his fufferings, by which a fmner, obnoxious to God's curfe, may attain to be juftified, and declared free before the throne of God. This dodiine implies thefe tzuo thinners in general; ly?. That there is fuch a thing poffibly attainable by a guilty finner, as juflification. idly^ That juflification is to be attained only by faith in Jefus Chrift, refling on his righteoufnels; by his knowledge fall he jujiify many. As there is a neceffity to be abfolved, fo there is a neccflity to take this way for abfolution; becaufe this, and this only is held forth to be the way, how

juftification

juftificatlon is to be attained; it is by Chrifl's knowledge, which, in (hart is by faith in him.

We difcoutfed fomewhat of the pofitive part of this truth the other day ; which is of great concernment; the underftanding thereof, being the very hinge of the gofpel, and that wherein, in a fpecial manner the gofpel, and covenant of grace diifers from the law and covenant of works, and pointing out a way for coming by righteoufnefs and life through Chrift, in oppofition to the law, as a covenant of works, that holds out a way to righteoufnefs and life through our own performances.

We touched alfo at fome ufes of the dodrine for direcling of you to the believing and making ufe of Chrift, for coming at peace with God. It would follow now, that we fliould fpeak a little to the ufe of refutation, that flows natively from this dodrine. For if this be the way, and the only way of the jufti-fication of a fmner before God, to wit, by, or through faith in Chrifl's righteoufnefs; then all thofe ways that lead not fmners to refting on Chrift's righteouf-nefs alone, for junification and peace, mufl be incon-fiftent with the gofpel, and fo to be rejected, and abhorred, whether they be in dodrine, or in pra6i:ice. And we choofe the rather to fpeak a word to this, becaufe it will clear the doclrine of jullification by faith the more, when we come to confider thofe corruptions and errors that are foifted in by heterodox men, in this great truth of God, to the perverting and corrupting thereof; and it will the more provoke us to thankfulnefs to God, who hath graciouily delivered us from thefe fnares, errors, and corruptions; an error and miltake here about the fuhftance of this truth being fuch, as tho' we held all other truths in-corrupted, will ruin us.

There are, we fuppofe, four forts of errors efpeci-ally, that contradid this grand truth, concerning juf-tification bv faith in Chrift's righteoufnefs, to which

Vol. it. No. 8. O o we

y

290 ISJUH LIII. rcr/e II. Serm. 54.

we fhall fpeak a little. The ijl is, That old rooted error of Papifts, who, in this point, enervate, and overturn the whole way of the gofpel; and becaufe this is what a great part of the Chriftian world hath been deluded with, tho' it be in thefe days little thought of by many, and becaufe it is not one fingle error, but as it were a chain of very momentous and fundamental errors, we fhall infifl a little, in laying it out before you, and ye fliould not fo much look on it, as a controverfial, or meerly fpeculative, as a grofly pradical error, and fuch as is naturally rooted in all men ; ye fliould alfo look upon it, with holy fear, and jealoufy over yourfelves, left inadvertently ye Hide into it; and withal, ye fhould look on it, and make ufe of it, as a motive, to provoke you to love the truth the more, and to be, as I faid, the more thankful to God, who hath freed you from that daik, heavy and corsifortlefs way of juflification by works, which is now impoffible.

It may be that this error of Papifts will not be thought much of by fome, when they hear that they fpeak of juftification by Chrift, and by his merits, and by faith, as well as we Proteftants do; but it is the more dangerous, that they do fo ; and therefore, ere I fliew their way of juftilication, and the inconfiftency of it v.'ith the gofpel, I would have you to advert to thefe t/jrce things. 1,^, That in this matter of juftification, though Papifts acknowledge the name, yet they do not acknowledge the thing itfelf; fo that the controverfy is not fo much, what juftification is, as whether there be fuch a thing as juftification at all, taking it to be a thing diftincl from fanclification and regeneration, Avhich they in eftetl: deny; for if the form coniiitute juftification, and'if to them, the form of juftification be the infufing of habitual grace in the foul, then it is nothing different from regeneration and fan(flificarion ; and therefore when they fpeak of juftilication, they fpeak of it in this fenfe j for a jufti-

cd

cd perfon to them, is a man renewed and made holy, even as to warm or to heat water, is to make that hot which before was cold ; lb junification to them, is to make a fmful perfon jufl, b^caufe of inherent righte-ouinefs in himfelf. 2J/v, When they fpeak of jufti-fication, they make a two-fold juftification ; the Jirft whereof is, that which they call the juftification of a wicked perfon, or of an unrenewed man, when grace is at firft infufed into him, which they grant a man cannot of himfelf condignly merit. The fccond is of a man*s growing, or increafing in grace, when he attains to more grace, and to niore glory ; grace and glory being of the fame nature, (wherein they and we do not differ.) And to this fecond juftification, they make neceffary a man's proper merit of works; for they fay, that the firft juftification will not avail for thofe who come to age, though to a child it be fufficient) becaufe their attaining of glory, who are at age, is the proper hire of their works, which fup-pofes holinefs; and therefore, when they fay, that Chrift's merit procures juftification, their meaning is, that it procures the frft juftification, but not iht fecond; this is in effed to fay, that it buys habitual grace, as a ftock to a man, wherewith he may trade ; but when they come to fpeak of heaven and glory, which is obtained, as th^y fay, by they?f5?z<:/juftification, that is come at by the man's own trading with that ftock of habitual grace ; and fo the man's trad-ing, or trafficking with this ftock comes in, as that which procures, wins, and merits the prize. 3. Tho* they ufe the fame names that we ufe, as o^ faith and ■pardon^ or remijfion of fin ; yet there is very great difference betwixt them and us, as to the thing; for they count nothing to be faith but hiftorical faith, which the devils have ; and for remiiTion of fin, they divide and diftinguifti betwixt the removing or remif-fion of the blot of fin, and the removing and remilfion of the punifliment of fin ; and they fay, that in the

O o 2 firfl

Jirft juftlfication, the blot of fin is expelled, by the infufing of habitual grace, even as darknefs is expelled by the coming in of light; but as to the panlfli-ment of fin, they leave a man to fatisfy in part for himfelf, after his juftification.

Now, as we faid, becaufe there is not one error or two here, but a concatenation or chain of many errors ; therefore, for further clearing of the truth, and difcovering of thefe errors, ye fhould confider, that when the queftion is propofed, this is the true (late of it; what that is on which a finner may ground his peace before the tribunal of God's juftice, as a folid defence, to anfwer all the challenges of the law, and ■whereupon he may expert to be abfolved, and admitted to heaven. They fay that it is inherent holinefs wherewith a man's foul is fandified, renewed, and made conformable to the image of God ; which^ fay they, is of that nature, that it cannot but make the perfon acceptable to God ; fo that in Coming before God'3 tribunal of juftice, he hath in himfelf wherewith to anfwer all the charges that his own confcience, or the law can bring againft his inward J^nd habitual grace and fandification. It is true, they grant, that God works this grace in them, and that men are not naturally born with it, and that Chrift's merit procures the beftowing of this grace; but yet they fay, though a man do not merit this firfl grace, yet he mutt difpole himfelf for it, by the exercife of his free will, faith, alms-deeds, and the like; and fo he mak^s himfelf congruouHy meet for, and capable of fam^i-fication, and habitual grace, without which God does not bellow it. And if we look to the inftrumental caufe, they take in the facraments of baptifm, penance, and extreme unclion, as means whereby God worketh that grace, (and that, as they fay, by the very work wrought) if he be a man come to age, and if there be not opportunity of receiving the facra-» xnent, he h^itb it in his vow, which comes in place

of

of the facrament; by which means they have thefc tiao effeds: The Jrjl is a pofitive bringing in of grace into the foul. The fecond is, privative, whereby the blot or fpot of fin is expelled, as heat expels cold, or light expels darknels ; and this they call remifhon of fin, when grace removes or drives it out, fo that the foul is not polluted with it. And becaufe all this takes in but the guilt of fin, which they fay is removed in the T^r/? juftification ; they have ^ fecond ]n9iiR-cation, whereby they fay that the puniihment of fin is removed, and whereby they merit glory; and here come in their donations^ faf^^^^^^-i pilgrimages^ prere-grijiailons^ &c. whereby they make amends to God j and becaufe they cannot make a full amends here, they have their purgatory 2LV\d foul-majfes ; and fo they have not only God to latisfy, for the wrongs which they have done to him, but heaven to procure by their ow^n merits ; for they lay down this as aground, that glory in its perfection is the proper reward of merit, which, fay they, is not founded on God's pro-mife ; for that were to reward his merit, which to them is abfurd, tho' they grant an intrinfic worth to be in both : But it is merit, in ftrid juftice, for and by which they expect heaven and glory \ and having heaven, to procure by their own merit, becaufe they cannot merit it, efpecially if man's nature be looked on as corrupted ; they invent two things, or forge two devices for that: 1/?, To deny concupifcence to be fin ; and idly^ To dillinguifh betwixt mortal and venial fins; and venial fins they make to be confift-ent with merit, in which they take in a world of things as not deadly. And if a man have not merit enough of his own, they have a treafure of merits of many faints, who have fatisfied for more than their own guilt amounted to, and have merited more than heaven for themfelves ; and the Pope being by them fuppofed to have a right and power to difpenfe thefe merits, he gives to them that want, a right to fuch

and

fueb a fainfs merits : And when all is done, they con-fels that this way of juftification is not certain, that it cannot give peace, that it may be loft, and that being loft, it cannot be recovered, but by a new grace gotten by the facrament of penance; the very re-hearfing of which things may let you fee, how unlike their juftification is to the gofpel, and to the way of juftification that it lays down; and what ground of thaukfulnefs we have to God, who hath not only contrived, but revealed unto you, a more folid and comfortable way of juftification. i. Though their way bath much pains, and labour, and toil in it; yet ye fee what it amounts to, and how much uncertainty, anxiety, and horror do accompany it; neither do they ever attain to juftification before God by it. And this is the 2d thing we would fpeak a word to, even to ftiew that this way of juftification is inconfif-tent with the gofpel, and that wherein a foul can neither have folid peace nor comfort; and we (hall fpeak a little to this /r/ty in general, and then feco7idh^ more particularly, i/^, In general, their way of juftification is the re-eftabli(hing of the covenant of works; foi it fuppofeth, that God hath conditioned life to none, but on condition of their works, which in their value are meritorious. It is true, they frft allow to Chrift's merit thus much, that he Imth thereby procured this merit to their works, and fccondly^ that he hath procured to them habitual grace, to work thefe works; though, as we faid before, they muft difpofe themfelves for that grace. But that doth not alter the nature of a covenant of works, feeing the terms are ftill the fame. For confider Adam before the fail, he was to expeft life, according to the terms of the covenant, do this and live; and here the terms of the covenant are the fame, though their ufe be difl'erent; and if the fcriptures do oppofe thefe two, that //// be of grace ^ it is no more of works ; contrary thereto then fure is this way of juftification,

that

that puts a man to the fame terms of the covenant that Adam had to exped life by, and mud neceflarily be inconfiftent with the gofpel. This will be the more clear, if we confider, how they themfelves illuftrate their meriting by the works of the faints, by Adam's meriting of life w^hile he flood; the which meriting flows from an intrinfic worth in themfelves, without refped to Chrift's merits; and if the covenant of works hath thefe fame terms, then their juftification, no doubt, muft be a re-eflablifliing of that covenant, 2. The fcripture fpeaks of our obtaining juflification and righteoufnefs always, in this fenfe, to wit, by God's imputing the righteoufnefs of Chrift to us, not only for coming at the iirft grace, but for attaining heaven and glory. It is that which Paul depends upon, when he comes before God, Phil. iii. 57?^/ / 7nay be found irf hlm^ not having mine oijon righteoufnefs^ which is by the law^ but the righteoufnefs which is thro* the faith of Chrift; he lays by the one, and betakes himfelf to the other, as his only defence, and that whqreon he doth ground his plea before God. Now this being the fcripture way of juflification, and their way being quite contrary to it, (for if they were afk-ed, how think ye to anfwer before God ? they muft fay, by the merits of their good works) it mull needs be inconfiftent with the grace of the gofpel, and that which Paul would by no means hazard his peace upon. We fliall find nothing more frequently mentioned in fcripture, for the making of our peace with God, than covenanting with God, the imputation of Chrift's lighteoufnefs, and juftification by faith ; but all thefe three are here, in their way of juftification, fliut out and excluded ; for they have no fuch thing as covenanting, they fcorn the imputation of Chrifi's righteoufnefs, as but a putative and imaginary thing, and they cannot endure juftification by faith.

But 2(f/j, and more particularly, behold and con-llder, how univerfally it corrupts, and even defiroys-

the

the doclrlne of the gofpel. i. It corrupts and deftroys the nature of grace; for it placeth it on man's free will, he mufl difpofe himfelf for it, and gives him liberty to choofe, or rejecl it as he pleafeth ; and it makes that flow from man himfelf that fatisfies God^s juflice, as if remiflion of fins were not free. And in l\\Q fccondplace^ jufHfication and admillion to heaven and glory. It utterly excludes grace, and takes in merit, and makes heaven the proper reward of man's own merit. 2J/J, It enervates the merit of Chrifl, and his purchafe, tho' it feem in words to acknowledge it; becaufe it neither admits of the merit of Chrill, as the fatisfaclion to juftice, by which the pmiifliment is taken away ; nor to be that by which Hfe is procured, but it takes in works, fatisfaclion by pennance, whippings, pilgrimages, ^r. and all that it leaveth to Chrifl's death is the procuring of a !Viw covenant of works, and the buying of a (lock of habitual grace to man to fpend for himfelf; but it lays net the removing of the punifliment, on Chrifl as our Surety, in our name Satisfying the juftice of God for our fins ; but it leaves it on ourfelves, and on our keeping the covenant of works, as that whereto the promife is made, ylly. It overturns the nature of God's covenant ; for either it makes no covenant at all, or it transforms the covenant of grace into a covenant of works, putting us to expe6l life through the merits of works; for they will have no promife of life to be made on condition.of Chrifl'- merit, laid hold upon by faith, but on condition of our own works alone; for though they pretend that it may be called Chrilt's merit, becaufe, fay they, he hath procured grace to work thefc works ; yet in effect their way of jufHfication, is to redore us to that covenant which Adam had, and to ability to keep the fame terms, though as we faiel, the rife be different. 4//;/}'. It is incon-fiilent with our natural flate, for it fuppofes man before converfion to have a free will to good, and ability

lity to difpofe himfelf to receive grace, and gives him a hand in turning himfelf to God, as if he were not dead in fins arid trefpafles ; and fo the fovereignity of God is bounded and limited to wait on a man fo difpofed, and fo difpofing himfelf. Stb/y. It deftroys the nature of God's law, as it is inconfiftent with his^ holy law, to have fuch and fuch lufts abounding within, and not exad a reckoning for fuch branches bf it, ds they call venial fins. 6tbly. It overturns the fcripture doclrine concerning fm, for it makes inany fms to be in efFedt no fins. 7. It corrupts and deftroys the nature of all the facraments^ and makes new facraments, that God never appointed, and gives them power to work that which God never gave them, as if the very works wrought did confer grace* ^t/jlp it is inconfiftent with the juftice of God ; as if forfooth, fuch poor trifles and toys as thefe, which they interveiit, were fatisfadion enough to his juftice ; yea, as if fome men could more than fatisfy juftice, and could not only merit heaven for theni-felves, but alfo help to merit heaven for others; and as if God were bound in proper juftice to the crea-* tufe; and that not only on the account of this pro-mife, but alfo, if not mainly on the account of merit of condignity; AlKthefe things are involved in this popifh way of juftification, and inconliftent wdth the truth of the gofpel; and we have mentioned themi to let you fee, that it is not one ertor that is here^ but a complication of errors. And truly, if there be not an abhorrency of Popery, becaufe of this grofs error of juftification, there is but little ground to expect, that men will keep at fuitable diltance from it in other things.

It was an evil that foon arofe in the primitive church, and which the apoftle difputes againit, Rom* ii. 5, and 6. becaufe he preached juftification by-grace, and not by the works of the law, fome wer^ readv to abufe that T^/eet dodtrinCj and to fay. Let us

Vol.. 11. No. 8, P p fwy

Jin, that grace may abound; and let us do evil, that good may come of it; ivhofe damnation, fays he, is juji% and he follows thefe objections, and infifls much in anfwering of them: And, O! But this is damnable, from the abounding of God's grace, to take the more liberty to fm; and yet what other language have the lives of many, but this ? Becaufe jufliiication and happinefs are not builded on our works, therefore we may live as we lift. Bat if you abufe God's grace, and fin the more, God fhall charge it to you ; this gofpel (liall never do you good, God will require it of your hands ; your fins and plagues are multiplied above any that have lived under black Popery. I dare fay, many of you would probably have had a greater reftraint on you from fin, and would have been more charitable and forward in many external good works, if ye had been profeft Papifts, than now ye are, being profeft Proteftants \ a judicial ftroke on you, for the abufing of grace. And is this the fruit of the gofpel ? No certainly, grace was never preached, that men fhould grow cold and indifferent in the pradice of good works, but that through the laying hold on Chrift's righteoufnefs, they might have peace with God, and that through the ftudy of holinefs, God might be glorified ; therefore ftudy the exercife of faith fo, as ye feclude not holinefs; and ftudy holinefs fo, as ye mar not the freedom of grace ; and put thefe two together, which are the compend of the gofpel, when fuitably pradlifed.

SERMON LV.

Isaiah LIII. Verfe ii. Verfe 11.— By his knowledge fJjall my righteous Servant jujiify many, &c.

THIS blefTed death and foul-travel of our Lord Jefus, hatli beea good news to many ^ and it is

the ground of all the hope of life that arifeth from the word to a finner. It fhould never be taftelefs, nor difrelifhing to us, in mentioning, reading, or thinking of it; but it fhould in reafon make fmners glad, that ever there was fuch a fubjedl: to be fpoken of, and to be confidered. It mult certainly be a great affair that brought the Son of God to die ; the falva-tion of Tinners is a great work, tho* many of us think but very little of it.

The fum and fcope of Chrlft's fufferings and death, are briefly held forth in thefe words. By his knowledge Jhalhny righteous fervant juftify many ; where we have, I, The great benefit that comes by his death, which h> jiiftijication^ or the abfolving of fmners from the guilt of fm, and from the curfe of God, due to them for fm, by Chrift's interpofmg himfelf to become a firi-offering ; there is a way laid down, how fmners may be relieved. 2. The parties made partakers of this benefit, and they are called many, 3. The way how it is derived to thefe many, it-is by his knowledge, that is by, or thro' faith in him.

We have fpoken fomewhat of the benefit itfelf, juftification ; which is the thing aimed at, for the moil part, in preaching, and all other ordinances, that God may by the righteoufnefs of his Son in the gofpel, rarry on the juftification of finners, through their knowledge of him, or by caufmg them to refl upon his righteoufnefs by faith, in order to \^\x faU vation: It is fad, that in this point, which is of fo great concernment, fo many fliould go fo far wrong, and miflake fo grofly; that it is no great matter, in fome refpeft, whether they be called Chriflians, or not: This being the advantage of a Chriftian, that he hath a way to juftification, and abfolution from fm, and wrath before God, revealed to him, which others have not; who, if he come fhort of this, or fall into grofs errors about it, he hath little or no advantage beyond Heathens, wlio may have more of the fat of

P P 2 the

the earth, and of the things of the world, than thofe who are within the vifible church have; but in this, in a fpecial manner, the Chrillian excels, and goes ^ beyond the Pagan, or Heathen; that he hath a way laid down to him, how he may come to be reconciled to God, and freed from wrath, and from hU curfe due for fm ; which we have (hewed to be by fleeing to Chrift, and by faith refting on his righte-oufnefs, and fatisfadion; for Chrifl the Surety hav-ing paid the debt, by laying do\yn a price fully fa-tisfadlory to divine juftice ; and this fatisfaclion being offered in the gofpel, upon the condition of receiving him ; a finner giving his confent to God's offer, and clofing therewith, may confidently expect, according to that offer to be juflified, and no other ways.

We fhewed you one particular, great, and grofs ^rror, wherewith thofe, who are under the darknefs of Popery, are wofuUy carried away, which we did the rather touch upon, becaufe though it be a doclri-pal error in refped of them, and difputed for by them ; yet in refpecl of the practice of many Protef-^ant Chriflians, it's very rife and ordinary ; that is, to miflake, err,, or go wrong in the way of making of their peace with God: And there are three forts efpecially, who do exceedingly miflake, err, or go wrong here; thofe of whom I mean, and am now fpeaking, are not fuch as are maintaining, difputing, or writing for fuch errors, but fuch as count them-felves to be found Proteflant Chriflians, and haters of the grofs Popifli error ; that we fpoke fomewhat ^o the lafl day. The firfl fort are thofe wlio, to this hour, never laid down any folid reckoning how to inake their peace with God, or what way to come at abfolution before him; thefe perfons do in practice deny, whatever may be their profeffions, that there is a necefTity of juflification, for preventing of their eternal ruin and deflrudlion; they live from their ^)irth, with a hope of coming to. heaven, without

looking

Serm. SS ISJIJH LIII. Ver/e lu ^qj

looking how they may obtain juTlIfication before God, they never faw nor laid to heart their need of it. Are there not many hearing me to day, that are of this number ? Who will needs keep up confidently their fancied hope of heaven, and yet never knew what it was to anfwer a challenge for fin, or a threatning of the curfe, for the breach of God's law from Chrift's righteoufnefs, nor did they ever place, and arraign themfelves before God's tribunal, as guilty, nor did they ever think ferioully of the way of making their peace with God, by taking hold of Chrifl's righteoufnefs. A fecond fort are the generality of legal profefTors ; I do not fay, that they are legal in their pradice; that is, that they make it their bufinefs to keep the law, for they are as little concerned, or careful in that as any ; but they are legal in this le-fped, that when it comes to the making of their peace with God, they know nothing but the law to deal with, as that man fpoken of, Matt. xxv. that got the one talent, and was utterly carelefs to improve it; yet when it comes to a reckoning, he (lands and' flicks to the rigour of the law, Mq/ler, faith he, !o, here thou haft that which is thine ; juft fo, fuch will be ready to fay, we have no more grace than God hath given us, we have a good heart to God, we are doing what we can. Here come in profane men, mere civil men, and hypocrites, and more efpecially the mere civil men, who do much in the duties of the fecond table of the lavv^, and they will profefs that they do rhind judgment and a reckoning, but as if they had been bred and brought up in a Popifh fchool, they foift in a legal righteoufnefs inflead of Chrifl's, as the ground of their jufllfication before the tribunal of God. Ye may take thefe inllances of this fort of per-fons, which are very common, and who in their practice almoft in every thing agree with the Popifh doctrine. The firfl: inflance is of fuch perfons that know nothing of the imputation of Chrifl's righteoufnefs,

ye;

yet If we fpeak of it, they will fall into fuch expref-fions as thefe, we can do jaothing of ourfelves, there is no goodnefs in us, it is God's grace that muft do our turn ; yet in the mean time it is not Chrift's righ-teoufnefs, they lay down to themfelves as the ground of their junification, but the good which they have done as they fuppofe in Chriit's ftrength, and the grace which is given them to work, and do that good by, which is the fame thing with the Popifh way of juftification ; as if Chrift; had procured an ability to us to keep the law ourfelves, in order to our being jufli-fied thereby. Hence they will believe, pray, hear the word, praife, and go about other duties, and will profefs that they acknowledge Chrift in thefe; and that they have the grace from him to perform them; he furniflies the ftock, and they trade with it; and fo for the attaining of life, they are obliged to their own trading; which is in words to pretend grace, but really to put our own works and righteoufnefs in the room of Chrift's righteoufnefs, as the ground, or meritorious caufe of juftification ; for the grace given to us, enabling us to work, is not Chrift's righteoufnefs, but our own, becaufe given to us, and working in ITS ; and fo it is always ourfelves, and our own righteoufnefs, not Chrift, and his righteoufnefs that we reft upon. A 2d inftance is, of fome that fpeak of Chrift, and of attaining life through him ; yet it is not in re-fpecl of his merit, but in refpeft of his ftrength ; for fuch will fay, we hope through Chrift's ftrength to come to heaven ; their meaning wherein is, that he will help them fo to repent and believe, fo to be holy, and refift temptations, as they ftiall come to heaven thereby, as the dcferving caufe of their coming thither. It is true, there is fomething right here, when in its own place, if Chrift wholly were refted upon, for juftification put in the ^\r{i place, and his merit refted upon for that, it were good that his ftrength were leaned to, and made ufe of, for performing the du-

tiea

ties of fan£lification ; but when his llrength is rcfkd upon, as the alone thing, and when we look not to Ciirifl's purchafe and merit, as the ground of our acceptation, but to Chrifl as enabling us to do duties, to the end that we may give God a reconipence thereby : At the bed it is but he and we together, but this certainly is wrong ; for nothing is propofed as a fatis-fa«^ion to God's juftice here, but what is immediately our own. A 36^ fort are fomewhat wifer, who, it may be, think that any thing that is in thcmfelves, is not worth the naming; but partly through Chrift's merit, and partly thro' what they have, and can do themfelves, or by thefe joined together, they hope to be faved. This was the dodrinal error of the Gala-tians, who attributed juftification to Chiifl, and to the works of the law jointly. This way afcribes to Chrift's righteoufnefs thus much, that it makes our own righteoufnefs to be accepted, as the ground of our juftification before God, which in fome refpecl is worfe than the covenant of works; for the covenant of works fought a perfed righteoufnefs, but this way offers an imperfed: righteoufnefs ; and to amend, and to eke out our imperfecl righteoufnefs, it takes in tho righteoufnefs of Chrift ; but there is no fuch covenant, or way of juftification in fcripture : for God made but two covenants for men to attain hfe by, one of ivorks^ which is now impoflible ; the other o^ grace^ by which only it is poftible to attain juftification and life. This makes a third covenant or contrivance, by a mixture partly of fome works in us, and partly of fome grace in Chrift, to make up what is wanting in our works; and yet this way is very pleafing to our nature, and that to which we are much inclined for juftification ; for men are naturally difpofed to think that they give Chrift enough, when they allow his righteoufnefs, to make up what is defective in their room. It is true indeed, that Chrift's merits do wafh our duties, but our duties never come up to be the ground of our

juftification

luftKicatlori in whole, or iti part; which is evident from this, that ere Chiiftinakc our duties, or performances acceptable, he makes our perfons firft to be accepted ; and that once being done, then any thing performed by us, in Chrifl's ftrength according to the \vill of God, is acceptable alfo.

But now we proceed further in the words of the text; and before we come to the caufes of our juftifi-cation, we fliall briefly obferve two or three things that lie obvioufly In our way. The \ft whereof is thisj that theabfolving of a finner, through the imputation of Chrift's righteoufnefs, is the proper and native re-fultof Chrifl's purchafe, and the great intendment of it; his fufferings and foiil-travel were undergone to procure junification to many ; fo that if we would know what is the fruit of Chrifl's foul-travel^, here it is ; By his knowledge jball many be jiijlijied : therefore, Rom. V. 9. It is attributed to his blood, Being jujli-fied by his bloody ive jloall be faved from wrath ; aiid 1 Cor. V. ult. He was made fin for us^ who knew noftn^ that we might be made the righteoufnefs of God through him. That which I mean is this, that Chrift's intend-inent in his dying, was to redeerri, and really and iidiially procure abfolution, and juftification before the throne of God, to fo many as fhould believe on him: Or we may take the do6lrine thefe two ways, which yet come both to the Game account, i. Thus, that the thing which Chrift intended in his death, was not a meer poffibility, that finners might be juf-tified, not to lay down a conditional way of their junification, whereby they might come, or not come to it, and fo to make it pofTible; but that which he intended was, that their juflification might follow ab-folutely. I do not mean inflantly, and without the intervenlaig of a condition ; for here his knowledge tomes in, as the condition ; but that which I'mcan is, that he died, that their juflification might aclually and certainly follow as a fruit of his purchafe; in a

word,

word, his death and fufFerings were, not to make juflification poiTible to all, but that fo many as he engaged for might be abfolutely juftified ; or that ?jianyy that is, ail the eled: might be actually juliified,. be-caufe he jhall hear their iniquities^ therefore by his knowledge they fliall be juftified.

We obferve it for thefe ends^ or, nfes, i. To give an anfwer to that queftion, what is the native refult of Chrift's death to his people ? We fay, it is their abfolute and acl:ual juflification. Thofe that would extend the grace of God, and the death of Chrift fo broad and wide, as to leave out none, fay in effed:, that the defign thereof was to lay down fuch a way, as makes it pofTible to all to be juftified, and yet fuch a way as makes it polTible that none at all fliall be juftified, for it hangs juftification on the free-will of the creature; and fo in ftriving to make grace broader than God allows, they come to make it none at all, by leaving it on man's free-will, whether it fhall be effectual or not. But bleifed be God, the covenant of God was not on thefe terms; for it is faid here. That by his knowledge he JImll jujiify many, 2. It gives us thefe two practical ufes. 1. It fhews, what fhould be our intendment, in our making ufe of Chrift's death, and that is, that we may be juftified and abfclved by it, even to make ufe of it, for attaining pardon of fin, and peace with God. If this be overlooked and negleded, all other fruits of it are iifelefs. It will avail but little to be a member of the vifible church, to be baptized, and to be admitted to X}i\^ Lord's fupper, to have literal knowledge of the principles of religion, to have a gift of preaching, or of prayer, ^r. thefe will not juftify. The peculiar thing aimed at, in Chrift's death, and that which his people aim at, and have to rejoice in, ujujiijica' tion through his knowledge^ which is always to be un-dcrftood without prejudice to the ftudy of holinefs.

2. It aflords us this Ufe^ Whoever would have ab-Voi,. 11. No. 8. Q^q folution

Iblutioii before God, fhould know that this was the very thing engaged for to Chrifl:, and his intendment in his death ; that Tinners believing on him, might be abfoluteiy and adually julHfied by.him; it was not fimply to propofe juftification ta them, but that abfoluteiy they might be abfoived from the curfe of God due to them for fin. And now, may I not afk, whether this is more encouraging to fmners, to have Chrifl procuring juftification only conditionally to them, or to have the thing abfoluteiy conferred upon them? This is a ground whereupon believing finners lift up their heads confidently, and expeft juftification through his righteoufnefs: It is this that was promif-ed to Chrift, and it is this that is the native fruit of his death, without which it will be fruitlefs ; and this may remove the great obftruclion that a fmner, when he is ferious, feeth lying in his way, to wit, the want of righteoufnefs, and the fear of not being abfoived, the want of inherent righteoufnefs in himfelf, which makes him liable to the curie of the law, when he feeth upon what terms Chrift died ; yfr/?, To procure a righteoufnefs to them that wanted righteoufnefs; ^nd Jecondly upon thefe terms, that finners, through faith in him, might be juftified, and freed from the guilt of fin, as if they never had finned theinfelves.' Confidering this to be his intendment, according to the terms of the covenant of grace, what have they, or what can they have to terrify or afiVight them from expelling the fulfdling of this promife ? Becaufe the contrivance of the covenant of redemption, is to buy juftification abfoluteiy, and not the poflibility of it only, not to buy grace to us, whereby to juftify our-felves; but juftification itfclf, fo as we may be beholden to him aloile for it.

Again, 2r//y, When we fay that the juftification of a finner, is the proper refult of Chrift's death, it may be thus underftood ; that the righteoufnefs whereby a finner is juftified, is immediately Chrift*s death and

purchafe

purchafe, as to the meritorious caufe of it; the knitting of thefe two together, Hejhallfee of the travel of his foul^ and Jhall be fatisjied ; and by his knowledge fhall my righteous Servant jujtlfy inany^ doth hold it forth, to be C,hri(l*s death and purchafe. The travel of his foul is, and mud be the ground on which a loft fnmer is juflified before the throne of God ; this both confirms what we formerly propofed concerning this doctrine, and alfo fliews that the juftification of a fin-ner is not by inherent hollnefs; whence comes that, I pray, which makes a fmner acceptable before God ? It is not from habitual, nor adlual inherent grace, but from Chrift's righteoufnefs, laid hold on by faith, that embraceth it, and adhereth to it. But from the latter part of the w^ords, we fliall have more particular occa-fion to fpeak to this, where thefe tv/o are knit together ; by his knowledge fhall my righteous Servant jufti-fj many^ for he fhall bear their iniquity ; therefore we do now pafs it.

The object of this benefit Is W/^wjy; ;;z<7;?^ ordinarily in fcripture implies thefe two things, i. A great number/ and fo it fh'ews the extent of the objed ; that is, that Chrift fhall purchafe and redeem many, or by his death procure juftification to many. 2. A reftric-tion, and thus 7nany is oppofed to all; and fo the meaning is, there fliall many be juftiiied by Chrift's death, but not all; and therefore as none can from thefe words plead for an univerfality in juftification, fo neither can they in redemption, for he only bare their iniquities, whom by his knowledge he juftifies.

Looking on thefe fuaiiy^ in this two-fold confidera-tion, we may make thefe obfervations from it: i/?,-Taking it extenfively, obferve^ i. That the righteoufnefs of Chrift is of itfelf able to juftify many ; It is a righteoufnefs that can fatisfy for the fms of many ; or thus, that in the covenant of redemption, there is an intended application of Chrift's righteoufnefs and purchafe to many. 2. That there arc many, who fhall

(^q 2 indeed

indeed partake of Chi ifl's righteoufnefs, and be jufli-fied by it. It is not one, or two, or a thoufand ; but as it was intended to juflify many^ fo it fhall be adual-ly applied to many^ for their jiillification. 3. Comparing the former words. He JJjall fee of the travel of bis fouU cind be fatisfied; with thefe words. By bis knozvlcdge Jhall my righteous Servant juflify many, Ob-ferve^ That Chrill: is not Hitisfied for the travel of his foul, except many be juftified by it; or thus. It is Chrift's fatisfadion, that many make ufe of him, and that by making ufe of him, come to be juftified by him ; as afterward we fhall fee. Thefe many, are all thofe that believe, all thofe that have this true and faving knowledge of him, and do rightly acknowledge him.

The proving of one of thefe do£lrines will prove them all; that Chrift*s righteoufnefs is abletojuftify many, that many fhall be juftified by ir. It is faid. Mat. XX. 28. That he came to lay down his life a ran-fom for many. And Rom. v. 5. That the gift of grace which is by one man, f^f^^ Chrifi, hath abounded unto viany, - And verfe 19. As by oneman^s difobedience ina-ny were made [inners^fo by the obedience of one foall many he made righteous. Let thefe/o?^r things be put together and confidered, and it will be found, that there is no juft ground to quarrel with thefe dodrines. \ft^ The native w^orth, and intrinfic value that is in the fa-tisfadion of Chrift. It is the blood of God, of the per-fon that is God ; it is an offering that flows from a willing and chearful giver, which makes it the more acceptable. He was content, with delight, to pay the price ; there cannot be a limiting or bounding of this worth or value, becaufe there cannot be any bounding or limiting of the perfon that gives the value to it, if it be confidered in itfelf. 2^/j, Conftder the frcenefs of the oiler, Vv^hich takes in many; our Lord communicates very freely, what he hath bought very dear j and it is done with refpedt to his taking in

of

of many, to take away all exceptions from the poor and needy, and from them that want money, ^dly^ As the terms are free, fo the offer is very broad, and comprehenfive, as we fee, Ifaiah Iv. i. Ho^ every one that thirfts come to the ivaters. And Rev. xxii. Who-foever iviil, let him come^ and take of the water of life freely. And we find thefe exprefTions, all that helie-ve, and whofoever believes^ to be frequently ufed in fcrip-ture ; which takes in all that will yield themfelves to him on the terms of the covenant, to clofe the agree-raent wdth him. 4//3/v, Confider God's end in the jultification of fmners, which is to make his grace to ihine and to triumph, and to make its victory over mens fms confpicuous and glorious, by being beyond it; not in refpecl of the number of perfons, but in this refped:, that as Adam's one fm brought death on many, fo the death of Chrifl hath brought juflification to many ; as it is, Rom. v. The judgment was by one to coyidemnation^ but the free gift is of many offences unto juflification ; whereas Adam's one offence brought death to manv, here the relieving of one fmner is the procuring of freedom to many ; becaufe in that refpect Chrift is a fatisfadicn for many offences. But it may be objected here ; is it not faid, that the way to heaven is fir ait ^ and few there he that enter in thereat ? I'hey are thin fown, if we may fo fay, that are heirs of this inheritance. I anfwer, by a diftindion ; tho' they be comparatively few, yet confidered in themfelves abfolutely they are many; or they are fmiply many, though comparatively but few: Confider and compare them with the multitude of reprobates that are even in the vifible church, they are few ; yet if ye will confider them in themfelves, they are many : And it is mofl true that is fpoken. Rev. vii. 9. I faw a number which no man could number. If we look fmce the beginning of the world, how fome are taken in this age, and fome in that, fome of this nation, and fome of another, they will be found to be but few,

when

v/hen all nations are put together, yet in theinfelves they are many. There are thefe three ufes of it, ■which may be reafons why it is mentioned here. The \Ji is, to let us fee the hirgenefs of the extent of the worth of Chrifi:, and of the allowance of grace, in reference to the jufHhcation of Tinners through him, which fliould make lis Hand, paufe, and w^onder. It had been much, if grace had faved but one, more if it had faved a thoufand, or twenty thoufand. But O! what ground of admiration, when many are faved by it. This is the native tnd.^ why it is put in here; even to fliew, that it is not for nought that Chrift died, it jfhall be a blefJing to many. I mark it; becaufe though the prefumptuous thoughts of many lead them to extend the merits of Chrift to all in the vifible church; yet it may be that in others there are two narrow Hmiting thoughts of the extent of his merits, and of the allowance of grace, as to the number of the ele^l that fliall be faved. It being certain, that as we are in hazard, and ready to abufe any thing, fo this; if it be faid, that they are many that are juftifi-ed, we are ready to exclude none; and if it be faid, that they are few, we are ready to make grace as it were a niggard and churl, and to contrad, and to narrov/ too much the application of it.

The 2d life oi it (which is a fecond reafon, why this word many is put in here) may ferve for encouragement to fmners, and to hearten them to eifay to get this benefit of juftification made their own; many-think (and in fome refpe6l it is a truth) that it is a fm-gular thing to come by juftification ; and hence they conclude, that they iliall never get it; and indeed if the truth of its Angularity and rarenefs made them careful to obtain it, it were a profitable ufe of it; but when it makes them hearikfs, to attain it, it is a wrong and prejudicial ufe of it. But finners, there is here ground of encouragement, provocation, and ilirring up to you, to feek after juftification through

Jefus

Jefus Chrifl; becaufe there are Jiiany that are the objects of it. The righteoufnefs of Chrid, is a righte-oufnefs that will fave jnany. It is an article^of the covenant of redemption, that Chrift (hall have rnany^ the promife will give title and right to many, he vviil not be content, if he get not many ; now putting thefe together, it cannot but be very great encouragement to feek, and a ftrong ground to expei^l jullification on this account; becaufe \ft^ that which a believing ftn-ner obtains, is juftification, pardon of fm both original and adual, and it is complete actual juftifica-tion, not only the procuring the offer of it, but the application of it, yiifiificaticnfrom all things^ from which we cotild not bejuftified by the law of Mofes^ and juflili-cation never to be reverfed. 2dly^ This juftification is deiigned for, and allowed to 7nany^ the ftepping in of fome before others doth not wrong them; and there needs not be difputes about eledion ; for the text fays, that the allowance of grace is to 7nany, '^dly^ It is Chrift's fatisfaftion that he procures many to be juftified, and the more that ftep to, to lay hold on this benefit, he hath as it were the more fatisfa^ion. And if the (inner fliould fay, I know not if I be included in that number; the terms of the covenant run to all that believe. If there be a flying to Chrift by faith for refuge, there needs not be anxious difputing, whether the fmner will fpeed ; but there (hould be a ftepping forward, many have received good and 7}iany will receive good, and there is room fufHcient for as many as will yield themfelves up to Chrift, and reft upon his righteoufnefs. It is a large mantle that covers thoufands, and the Lord will have thoufands to be hidden under it, and juftified by it.

yily-, It ferves to be a moft terrible ground of inex-cufablenefs to thofe, to whom Chrift's righteoufnefs is fpoken of, and offered iii the gofpel, who yet neg-le6: to make ufe of it, that he was content to lay do^X'n his life, to make a ranfom for many. None

needs

needs to fay, I knew not if I (hould be welcome; he laid, it was for 7nany ; tho' he faid nor. It was for all^ yet it is for all that will believe in him ; and therefore it is not, nor Ihall be, becaufe he harh confined the benefit to few, that ye are, or fhall be excluded ; but becaufe, tho* he extended the benefit to ;;.v-;zr, yet ye excluded yourfelves •, and none of you, who hear his gofpel, iliall have it to fay, I betook myfelf to Chrift by faith, but he refufed to admit of me, and he would have no more than he had. There are many who pleafe themfelves with fuch a word as this, when they hear that many will be favcd ; but it will be the dear-eft bought dodrine that ye heard, it had been in fo:ne refpe£l better, that ye have heard that it was but two or three that will come to heaven ; becaufe the hearing of ma?2y's coming thither will greatly aggravate your guilt, who neglecl fo great a falvation.

Therefore take two or three caveats from this doc-trine. And 17?, Beware of being fecure ; becaufe there are many that (Iiall be juftified, there are many more that fnall perifli: compare thofethat perifh with, thofe that will be faved, and it will be found, that they are but a handful that will be faved, and that fwarms and multitudes will go to hell ; therefore, when yc hear that the door is opened to many, let it encourage you to enter in; but remember this, that more will be excluded, and perifli, than will enter in and be faved. The fcripture fays, Many are called, but few are chcfen^ even in refpeft of the called within the vifible church. 2c//}', Confider that grace enlarging of this benefit, to take in many, will be your greateft charge and aggravation who fhall mifs, and come fliort of it; Therefore let us fear^ leaft ba-ving a promife left us of entering into bis reft^ any of us foould feeju to come foort of it. When this door is opened to U5, wefliouid by all means fear coming fhort, or not entring through unbelief; for it will be worfe with us than if the door had never been opened. People ordinarily

dinarlly think not fo much to mifs, or come (hort of a priviledge, which but one or two have but accefs to ; but when it is fuch a priviledge as is made attainable by viany^ the miffing of it galleth and tormenteth the more ; and when many (hall come from the eaft, weft, fouth, and north, and (hall fit down with Abraham, Ifaac, and Jacob, in the kingdom of heaven, what weeping and gnafhing of teeth will it caufe to then/, who (hall be fecluded ? And therefore ^i^ly^ Beware of thinking that there is thelefs diligence, or fear required, becaufe we fay, that many will be juftified ; for tho' there be many that are redeemed, and many that (hall be juftified, yet all thefe come to be juftified through Chrift's knowledge : And therefore fuch as are ignorant and profane, can take but little or no comfort hence, while they continue to be fuch; though there be many that are juftified, yet none but believers are juftified; and none can warrantably look on themfelves to be believers, but fuch as are fincere ftu-dents of holinefs. I would not therefore have you lay weight, either on many^ or few'shdng juftified, except by way of motive, but on the way that ye take to come by the end; though a great many more were faved than will be, if ye take not the way of faith and holinefs, to come to falvation, ye will not get your-felves (hrouded in the croud, but though there were never fo few damned, ye fliall make up the number. In a word, it is ground of encouragement to a poor fmner, that would fain be juftified in God's own way ; it is alfo ground of fliame and confufion of face to the unbeliever, that reftrains the benefit of Chrift's pur-chafe, and fiiuts himfelf out, when grace doth make ufe of fuch expreffions to bring him in; and it will be ground of convidion to all that have fo wide a door opened to them, and do not ftrive to enter in. It may be, many of you think little of this now, but in the day when manv ftiall be taken into the kingdom of heaven, and others ftiut out, it will be known to Vol. II. No. 8. R r be

be a matter of greatefl concernment. If once we could induce you to be in earned in this one thing, there were a great point gained on the hearers of the gofpel, and until it be ferioufly minded, there is nothing that we can do in religion, that will be to any purpofe.

SERMON LVI.

Isaiah LIII. Verfe 11.

Verfe 11.— By his knowledge Jhall my righteous Servant jujlify many^ &c.

IT IS a great matter to have the folid impreflion of Chrift's fulnefs on our fpirits, and to be throughly perfuaded, that there is a righteoufnefs to be had in him; yet the confolation is not compleat, unlefs there be a clearnefs in the way, how this righteoufnefs is applied and come by, and a kindly yielding to follow that way ; for tho' we know that Chrifl died, and that there is a righteoufnefs purchafed, yet there are many that are never juftified, and that fhall never be faved by it; and therefore it would not be fo much, to know that there is fuch a thing, if he had not laid down a way how we may be partakers of it; which way can no more fail and mifgive, than Chrifl's righteoufnefs can ; and thefe words hold out the way. By his knoidedge Jhall my righteous Servant jujiify w^z-77y, That is, through f^iith in Chrift many fliall be made righteous; his fatisfaclion fliall be accounted the believer's, whereby it fliall come to pafs, that they fliall be as really juflified, as if they had born their own iniquities; bccaufe his bearing of them Ihall be accounted theirs.

We fpake \Jl of this in general, that there is fncha thing as juIUlication, or God*s abfolving of a fmner,

who

who by his own iniquity is liable to the curfe. 2dly^ That this juRiiication is the proper effect of Chrift's death. 3^/y, From the object of it; that they are 7nany^ yet riot all who are juftified, many being put as a medium betwixt two extremes, neither including all, nor taking in a very few. Having palled by thefe more general dodrines^ we would now fpeak a little to this great benefit of jujiificaiion^ in reference to the particular caufes that concur to the attaining of it, which will lead us to a more diflintt confideration of it; there is a ground for them all in the text; and therefore we fhall put them together, that we may have a (liort view of this great benefit complexly.

There are commonly /za: claufes alligned to, or made neceflary to concur in juftification, tho' we know not well how to exprefs them, fo as ye may take them in, becaufe of the ignorance of many of you. i. There is the efficient caufe, and that is God, the party that dothjullify. 2. The end^ or final caufe, and that is his own glory. 3. The merUonot^s'c2L\x^e, or that v/hich procures it, or the ground on which Godjuftifi'es, and that is Chrift's merit. 4. The inivard injirwncntal caufe, by which we get a title to, and an intereft in Chrift's merit, and that is faith. T\iQ formal caufe, or that wherein junification confifts, and that is imputation of ChrilPs righteoufnefs to the fmner upon his acceptation of it, and the abfolving of the fmner by virtue of his i ighteoufnefs. 6. The external Inftrumen* ial caufe, and that is the word of God, by whfch this juftification is revealed, and wherein God declares and paifes the fentence.

For theyfr/?, ye fliould for clearing of it remember what v.'e fpake in our entring on this do6trinc; that this sNOxdijiftficaiion is a legal, or judicial word ; and we are to conceive of God, who is the party offended, as the judge; and of the fmner arraigned, and brought before his tribunal to be judged, as a delinquent ; the law gives in the libel, or indictment, lays

R r 2 the

the charge or accufation : The finner's confc^nce and actions are fo many witnefles proving the breaking of the law, and him to be obnoxious to the curfe on that account In this we fay that God is the efficient caufe, and fo we may take the words. By his knowledge JhaU my righteous Servant juftify viany^ actively and efRciently to look to Chrift, as having this power, as he is God ; which is proper to God alone, as is clear, Rom. viii. 34. // is God that jiiftijies, i Cor. iv. 4, Tho^ I know nothing by myfclf^ yet lam not hereby juf^ tijied^ but he that judgeth 7ne is the Lord ; and this is a reafon of the former, to wit, that no other can ab-folve but God, the party offended, who is judge.

We take notice of it for this pra6lical (jfc^ which the apofi-le makes of it, which is to teach us to lay lefs weight upon others, thinking well of us, or ab-folving us, and on our own abfolving ourfelves. The Lord chargeth fome thus,^ Luke xvi. 15. Te are they ivhich juftify yourfelves before men^ but God knows your hearts, Paul will not juftify himfelf, for that is God's place and prerogative. How many are there, who take another perfon's teftimony for God's, and think, that fince others love, refped, and commend them, they are in a good condition, and well enough ; but, alas! Is that perfon God ? Except mens teftimony be founded on the grounds that are held forth ia the word (and if fo, then it is God's teftimony) it will not do the buftnefs, nor avail you any thing ; except there be a fentence of abfolution pronounced and paft by him, their fentence, or yours will be recalled. Tho' many of you do not down-right profefs this, yet many of you pradicaljy fall into it; always remember that it is God that juftifies, and that his abfolution is difterent from mens, and from your own ; many have good thoughts of you, and fo may ye of yourfelves, when God may have none.

For the 2r/, to wit, the fi7ial caufe, it is clear here alfo, by comparing the former verfe with the word

going

going b^re, in this veiTe ; and ye may take it m this vbfervation ; that the glory of God, and of the Mediator, is the end that God hath before him, in the juftifying of Tinners ; therefore it is called the Lord's pleafure, or delight, and the Mediator's y?z//j/27^/<9/2; becaufe he hath purpofed to himfelf therein the glory of his grace efpecially, and alfo of others of his attributes, as his end, and fo hath a kind of longing de-fire, and third after it; for the Lord being abfolute-ly glorious cannot but love his own glory, and being the infinitely pure, all-fuflicient good he cannot but love himfelf and his own glory; and therefore for attaining of this end, he jullifies and abfolves poor finners : Now God is glorified here two ways. ly?. He has the glory of his grace exceedingly magnified thereby, as is clear, Ephef. i. 5. Having ■predejiinaied lis to the adoption of children by Jefiu Chrijl to himfelf, according to the good plea fur e of his ivill to the praife of the glory of his grace \ it is the Lord's pleafure, to glorify his grace, when a finner liable to wrath is ful-ly juftified, and entitled to heaven, adly^ He has thereby the glory of his juftice, and righteoufnefs, which takes in the glorifying of God's holinefs and wifdom; he is feen here to be a holy God, who will needs teftify his diilike of fin, wherever it is: A jufl God, that will needs punifli it: A gracious God that will pardon : And fuch a wife God, as finds out the way, how, both to punifn and pardon, without any the leafl: imputation, either to his juflice, or to his mercy and grace ; and fo he Ikews himfelf to be infinitely juft, gracious, wife and holy, in the juftifica-tion of finners. Thefe we may fee, Rom. iii. 24, 26. Being jnfiified freely by his grace^ through the rcdenip' iion that is in Jefus Chri/i, There jufHce and grace fhine clearly, juflification is free, yet there is a price laid down, and a fatisfadion made to juftice ; and the iGth verfe fliews the end, to wit, To declare his righ-teoifnefs^ that he inight he jufly and the juftifier of them

ivho

"^'ho hcUerc in Jefus ; he hath indeed fourid a way, how to pardon fin, but {o as it is through a redemption, or by the exading of a price, he may be feen to be jud, who will not pardon fin without a fatisfadion : Juliice appears in this, that Chrill is put to pay a great price, and that he may be feen to be gracious, he hath laid down a way, how the price that was to be payed by ChriR, might be imputed to, or reckoned, on the account of the guilty finner, and that he might thereby be abfolved : and thus juftice and grace may kifs each other, in this admirable contrivance : and altho' none ahnoft except Socinians deny the juftice of God, in the junification of fmners, yet as they do dodrinal-ly, in fubilance deny it; fo many of us, who prol^fs to abhor their doctrine, do pradically deny it alfo.

And therefore, as the ift life of it, let me fpeak a Jittle to unbelievers, and afiv you, what think ye will become of you ? ye mud either betake yourfelves to Chrift's fatisfadion, or ye mud refolve to fatisfy for yourfelves. Secure hypocrites think of nothing but grace, and that God wall always be gracious, and never fuffer themfelves to think of the necellity of a fatisfaction to be made to his juftice: and thus they flight, and in a manner deny his juftice, as if he were ftot to be glorified in that attribute, as w^ell as in his grace and mercy : whereas there is no other way to declare God to be juft, in the juftihcation of them that believe but this, which brings them to Chrift's fatisfadion.

Ufa 2(1. It is ground of great confolation, and encouragement to a poor exercifed foul, fenfible of fin, whereupon to exped juftification. It is God's end in jullifying fmners to fet forth the glory of his grace; and is it not much that God fiiould contrive inch a way for glorifying of himfelf, as fiiould carry along with it good to us, yea, fuch a way as ftiould iOue in our good; which comes in as a Subordinate ^ivci^ to the glorifying of his grace, as the ultimate

end ?

end ? May not this be an encouragement to them, to feek after juftification on thefe terms, and for this

end ? r 1 • u

Ufe 3<i. It (hews, that as many as fubmit not to the way of this righteoufnefs, and of julliticationby grace^ are thwarting God's end; they fet themfelves to hinder and obftrua it, even that he fliould not be glorified in his juftice and mercy : they do what they can, that God fhould neither be juft nor gracious. But he will he jufl: in condemning them, whether they will or not j though he be not glorified in his grace, as to them, they fetting themfelves, what they can, to hinder it, yet in his jnflice he fliall mod certainly be glorified. 'O ! that men and women believed how great their guilt is, who are {landing in the way of the glorifying of God's grace: it will be found ia fome refpea, to be greater than the guilt of thofe a-bominablefms of adultery and murder, in the day of the Lord : and yet many of you will be found to have done this, and to have come ihort of righteoufnefs.

For the 3^, that is, the meritorious caufe, take it in this doctrine ; that the meritorious caufe, that procures our juftification, and with refped: to which God iuflifies a fmner, is the alone merit and fatisfaclion ot thrift Jefus: and this arifes from the text, on thefe two confiderations. iji, Becaufe this juftification is laid down, as an efi^a of Chrift's foul-travel, and fuf-fering : if juftification be the proper and immediate effea of Chrift's fufferings, then his foul-fuirerings muft be the meritorio-us caufe of it, we cannot imagine another : he purpofeth by his fufferings, for the eleft, that they ihall by his knowledge be juftified, therefore they muft be abfolved, and juftified, by his in-terpofing to take on him their debt, and fo his fufferings muft be the procuring caufe of it. The 2J con-fideration is taken from the words following. He Jhalljujiify many, for be Jhall bear their iniquities: If

Chri(l'*s bearing of our iniquiries be the ground of our juflification, or that by which it is procured, then his fufFcrings mull: be the meritorious caufe of our juftification, or that on account whereof we are judihed : Becaufe his bearing of our iniquities can no other ways be the caufe of our juflification, but by his interpofing to merit the fame for us by his fuffer-ings. Would ye know, as if the prophet had faid, how Chrift's fuflerings fhall be the caufe of our juflification, here it is, he iliall bear our iniquities; and therefore our juflification flows therefrom : the Lord, by the prophet, hath fo knit thefe two together, that his fufFerings, both go before, and are fubjoined to his juftifying of many^ that it may be put out of quef* tion, that the Mediator's fufFerings, is the alone meritorious caufe of his pronouncing the fentence of juflification, and of accepting and accounting us as righteous before him.

This is not in fo many words profefTedly controverted, or denied by the Papifls, with whom we here deal: For they grant that Chrifl by his fufFerings procures grace, and God's acceptation of our good works, in fo far as they are rewarded beyond their condignity. But to make the dilFerence betwixt them and us the more clear, we fhall mention four things from the dodrine, and fpeaka little to them. We fay then, that Chrifl's fatisfadion is not only the meritorious caufe of juflification, but alio i//. It is the nearefl and mofl immediate caufe. 2^//j, The alone meritorious caufe. 3<^/y, The meritorious caufe, as contradiftinguifhed from, and oppofed to our works, and inherent righteoufnefs. 4//^//, It is the meritorious caufe, as inherent in him and as imputed to us : Thefe/^?/r are clear in the icxt^ and may very well be deduced from the doclrine.

\ft Then, we fay, it is not only the meritorious caufe, but the next immediate caufe, caufi propinqua (as wc ufe to fpeak in the fchools) of our juflification J

tion ; fo that if it be afked, what is the caufe or ground on which God abfolves a fmner, or the next immediate thing, that he hath a refpedl to in his juf-tifying of him? It is Chrift's merit, his foul travel and fuffering. Papiils deny this, and make the next immediate taufe to be the grace infufed in us, that which is called, gratia graiiim fadcru : But if ye afk the prophet, what is the ground, 1 mean the next immediate caufe, on which juftification is derive ed to many ? he tells us, that it is not the inherent righteoufnefs of thofe who are juftified ; but that it is Chrift's foul-travel and his hearing of bur iniquiiiesi, Hence, i Cor. i. 30. Chrid is called our righteoufnefs. He is, faith the apoftle, made of God unto iis^ wifdo?n, righteoufnefs, he. not only by Chrifl have we a righteoufnefs, that makes us acceptable to Godj but his righteoufnefs is ours, and God's refpecling of us, in, or through it making us acceptable;

idly. Mot only is his righteoufnefs the meritorious taufe, but it is the only meritorious, or the alone meritorious caufe ; and herein Papifts ::iid we differ. They grant that ChriR's fatisfaclion is the meritorious caufe; biit remotely only, as it procures inward or inherent grace, by which we merit; but thet will not have it to be the oiily meritorious caufe, but will needs have our own works to merit aifo, nnd that properly ; whereas the prophet fpeaks of juftification, as the effect of Chrifl^s foul-travel only; atid if fo, then there can be no other thing admitted, for there cannot be two focial or joint meritorious caufe? ;. therefore throughout the fcripture, v/hen the merit of juitification is attributed to Chrid:, it e±cludes all other things, and is oppofed to our ov.n works; which is the third thing,

3^/y, Then we fay, that Chrifl's rightedlifriefs is

the meritorious caiife of our juftification, as contra-

diftinguifhed from, and oppofed to our ov/n irihetent

righteoufnefs, or works; and herein alfo Papifts and

"^VoL. 11. No. 8. S f we

we differ. They grant indeed a meritorious influence to Chrid's righteoufnefs; but that is, fay they, as it makes our own righteoufnefs meritorious, not as con-tra-diflinguifhed from, and oppofed to our own righteoufnefs, but as having influence on it. Now thefe are directly oppofed in fcripture; I fliall only name that one clear place, Phil. iii. 9. That I may he found in bim^ not having mifie own righteoufnefs^ which is of the law, but fhtit which is by the faith ofCbriJh Where Paul confulting, and refolving what he will take him-felf to, as his defence at the bar of God, we fee,

1, That it is his fcope and defign, that in the day of judgment, he may be found in fuch a cafe and pof-ture, that he may be able to abide the trial. And

2. that he fpeaks of two righteoufneflTes, the one is his own, that is the inherent grace which he hath gotten, and the works which he hath done ; the ot})€r is the righteoufnefs of Chrift without him, which is by faith. Now when he makes his reckonings he is fo far from joining thefe two together, as con-caufes, or focial caufes of his juflification, that he oppofes them. That I may be found in him, not having fuine own righteoufnefs ; in him, without my own, or, not having my o%vn, hz. in hiw., as having given up, denied, and renounced my own righteoufnefs; he will not adinlt of that on any terms, in lefs or in more ; fo clearly doth he, as to his juflification before God, feclude his own righteoufnefs, and betake himfeif to Chriit's righteoufnefs alone, as contradiflinguifhed to his own.

4thly, We fay, that Chrill's righteoufnefs as it is in him, and imputed to us, or made ours by imputation, is the alone meritorious caufe ol: our juillficatiou and falvation ; [o as that which he hath purchafed is reckoned, and accounted the finncrs, as if it were his own inherently and perfonally. This I alfo gather from the words. By his knowledge fiall my righteous Servant jnfiify many, for he foall bear their iniquities. Would ye kuow, as if the prophet had faid, how^

Chriit

Chrift is the meritorious caufe of juftification? Thus it is, becaufe he fhall bear their iniquities j if" he hath taken on him the burden of their fins, and had their fms imputed to him, theh it will follow by proportion, that they are juliified by the imputation of his righteouinefs to them ; and there is nothing that the fcripture doth more inculcate than this, that we are juftified by the righteoufnefs of Chrill, without us, and imputed to us, or reckoned ours; we by faith laying hold upon it, and God's accepting of it for us, makes it become ours ; and yet there is nothing that we do more pradically err in, and which Papifts do more fcorn and flout at, wholly enervating the way, and contrivance of grace, by excluding and fhoulder-ing out the righteoufnefs of Chrift, calling it in de-rifion, a putative, or merely fancied, and imaginary righteoufnefs, (as if there were no reality in it) and by bringing in, and eftablifhing their own righteoufnefs ; though it be very clear from this, and many other fcriptures, that Chrift's righteoufnefs mud be purs by imputation, becaufe he bare our iniquities. He became our righteoufnefs, by paying of our debt, as our furety, and no other ways; the fcripture never fpeaks of his being our righteoufnefs, by procuring ability to us, to pay our own debt.

I fliall clear this 4t/j branch a little further, becaufe it will ferve to clear the reft, that is, that Chrift's righteoufnefs, as it is in him, and imputed to us, is the only meritorious caufe of our juftification. And if we confider, i. The way of juftification that is ufed among men, this will be the more plain ; there being two covenants, by the one of which life was once attainable, and by the other of which it is now attainable. I. The covenant of w^orks, which abfolves a man that never brake it, which is, as when one among men, or before m^ns courts, is declared to be free, becaufe he was never owing the debt. 2. The covenant of grace,, that provides a furety to pay the Tinners

S f 2 ' debt.

debt, upon whofe payment thereof, being had re-Courfe to by faith, there is accefs in law, to the finner for abfolution; even as it is in mens courts, though the principal debtor hath nothing to pay, yet if the furety pay the debt, it is the principal debtor's clearing ; and if he fhould be again charged to pay the debt, his imniediate defence would be, that the furety had payed it already. So it is here, the Lord hath borrowed, and made ufe of this way, that is ufed a-mong men, to make the myflery of jultificafion, which paffeth in the court of God, the more to clear us; it is as if one fhould alledge, that fuch a perfon is owing fo much, and he fhould fay, I cannot be charged with it, and upon what ground ? Not, becaufe I am not owing the debt, but becaufe fuch a one has payed it for me; fo fays the apoflle, Rom. viii. 34. Whojhall lay any thing to the charge of God^s elc5t; It is God that jujilfieih^ who floall condemn I It is Chr'ift that dicd^ &c. The defence propofed before the tribunal of God, is Chrift dying, and that is as much as he hath payed the price, or debt, who then can charge it on the principal debtor .'^ And the frame and contexture of the words fhew, that it is a judicial procedure, for they fuppofe a charge, or a libel, and a fentence, and the meritorious caufe of the fentence of abfolution is, that Chrift hath died*

idly^ If we confider the nature of the two cove-?iants, and compare them together, it will be clear, the Papifts confound the two covenants; for works to them are the condition of both covenants, making-yfe of that place, Matth. xix. 17, 21. Keep the commands ; if thou wilt hfC perfed, fell all thou haji, and give to the poor ; quite contrary to the fcope of it; for therein Chrift is putting the man to a thing impoflible to himlelf, to bring him to fee the neceflity of a Mediator, and difcover his unfounclnefs, when he will not forego his poflelhons for him. But the fcripture doth fo clearly ditference the covenant of grace and the

covenant

covenant of works, that they are oppofed to each other : for the covenant of works fayeth, do this^ and live; and the covenant of grace fayeth, If thou Jb alt believe ivith thy heart i7i the Lord Jcfus^ and confefs ivtth thy. mouthy thou jhalt he faved. And therefore the account of ones being juftified in the covenant of grace muft be different, from the account whereon one is juftihed in the covenant of works, otherways they could not be oppofite \ the covenant of works refpecls the inherent righteoufnefs, as the condition ; the covenant of grace refpedls faith taking hold of the righteoufnefs of Chrift ; and therefore his righteous-nefs mufl: juftify, as being in him without us, and as imputed to us; it cannot be our righteoufnefs within that juflifies; for fo, it would be the fame with the covenant of works ; for though Chrift did procure inherent righteoufnefs to us, it makes no difference in the condition itfelf, which is works.

3^/y, It will be clear, if we confider how the fcrip-^ure fpeaks of Chrift's righteoufnefs becoming ours, even as our fins became Chrifl's, and was the caufe (if we may fo fpeak) of his condemnation; that \s^ as he became liable to the curfe, that as he flood a legal perfon in our room, he became guilty, and^liable to the payment of our debt; for otherways it is abomination once to fpeak of his condemnation ; and if his righteoufnefs became ours, as our fm became his^ then certainly his righteoufnefs is the caufe ofo'urjuf-tihcation, as it is in him inherently, and in us by imputation only. The blafphemy of Antinomians is mod deteftable, and not at all pleaded for, even by Papifts, and therefore we (land not on it here. Nov/ our fm became Chrifl's by imputation, therefore his righteoufnefs mufl be ours the fame way. If it were aflved, how we are juftified ? The text anfwers, he jhall j lift ify many^ becaufe he JJjall bear their iniquities. The prophet makes his fufferings to be the antecedent, whereof our jufliiication is the confequent, for his

bearing

bearing of our iniquities is given as the reafon of our jyftihcation. This alfo is clear, 2 Cor. v. ult. He 'puas made Jin for us who knew no fin^ that we might be made the righteoufnefs of God in him. In which words the Spirit of the Lord doth fo explain, bound, and inculcate this, that there can be no rational exception againft it, nor evalion from it; he was made fin ^ that is, a fin-offering, or an offering for our fin ; though there was no guile found in his mouth; though he had no fin, neither v/as capable of fm, yet he was made a facrifice for our fin ; as he was made fin ^ fo are we ?jiade the rrghteoifnefs of God in him. If any ihould aflv, what is it to be made righteous ? The a-poffle aiifwers, even as Chrift was made fin, the fame way are we made righteous ; and that is, by imputation of Chrifl's righteoufnefs to us, and not by our own merit; we have no more merit than he had fin ; but as he was accounted to be the fmner, though free of fin in his own perfon ; fo a believing finner is accounted righteous, though without any merit in himfelf, becaule God hath engaged in his covenant, to make Chriff's righteoufnefs forth coming to the believer; though that were enough, yet the Spirit of the Lord addeth a further word, in him^ to anfwer that queffion, whether Chrill hath procured inherent holinefs to us, that thereby we may bejuftified? no iayeth he, that is not the way, our righteoufnefs is in him^ and not inherent in us, even as the fin imputed to Chriff is inherently in us; fo the righteoufnefs whereby we are judifted, is inherently in him.

-4f/j/K, It may be clear from this, that frequently it is called a righteoufnefs that is attained by faith, and that it is oppofed to o,ur own righteoufnefs and working ; now it cannot be conceived, how we can get a righteoufnefs by faith, but by pleading that his righteoufnefs may be imputed unto us. Rom. iii. 22. It is called the righteoufnefs which is by faith; and verfe 25. Wham God hath Jet forth for a projutiation through

faith

foith in bis blood; and chap. iv. verfe 5. To him that \vorkethnot, but believeth on him that jitftifyeth the un-Xodh, his faith is counted for righteoufnefs ; faith tak^ ine-'hold of his righteoufnefs offered to fmners m the gofpel, his righteoufnefs fo taken hold of, becomes a propitiation to pacify God towards the finner, as if he had fatisfied in his own perfon. Even as if a company of men had been in rebellion, and a proclamation of pardon comes forth from the king, be-caufe he is fatisfied by a great friend, who hath payed their ranfom ; which proclamation of pardon runs on thefe terms, who ever will lay down arms, and come in, and accept of the king's pardon that is procured, and made offer of, (hall be acquitted of the guilt of rebellion, and received into favour, who, when ever they are challenged, will plead their ab-lolution on that friend's procurement, and offered on fuch terms in the proclamation. Now fuppofe (as I hinted before, not long ago) that when thefe rebels, have yielded themfelves, and accepted of the terms, if any of them fliould be called to anfwer at the bar, or the king's bench, as being challenged for his rebellion ; his anfwer and defence would be, that fuch a proclamation was made to us, and I laid down my arms, and accepted of the pardon; this in juftice would be admitted, and accepted for their releaie, becaufe that procurement or procured pardon becomes the perfon's, according to the terms of the proclama-tion. It is even fo here, we are rebels againft God, Chrift jefus fteps in, as the great friend of fmners, andfatisfies divine juffice for us; and thereupon the proclamation comes out, as it is, Ach xiii. 38, 39. ' Be it known unto you, men and brethren, tnat * through this man is preached unto you the forgive^ < nefs ol' fms; and by him all that believe are junified ' from all things, from which ve could not be juftined ' by the law of Mofes.' When the fmner is arraign-ed before the tribunal of God, he hath two acls ot

his

his faith ; one that fubmits to God, and to his way of abfolving flnners, and another that pleads for ab-folutlon, not on the terms of his own innocency, but on the terms on which Chrift's fatisfadllon is made offer to him ; and fo faith juRilies, as it takes hold of the meritorious caufe, and builds its defence at God*s bar, on Chrifl's righteoiifners alone. Its the procurement of the Mediator that it pleads upon, and In this fenfe the imptited righteoufnefs of Chrid:, and the righteoufn^ifs of faith are one and the fame, be-caufe faith tak.es hold of the righteoufnefs without ns^ which can be no other but the righteoufnefs of Chrift. 5/////, It is clear from the plain Tlnd direct expref-fions of fcripture tp this purpofe. Take biit thcfe few, as Rom. iv. j, and 22. compared with Gen. kv, 6. Abraham bdllet'ed God^ and it was coilnfcd io him for righteoufnefs : He had the promife of Chrift to come, and received and reffed on it ; it was not his fiiith, but the promife of the Mcfliah refted on by-faith, that was imputed to him for righteciufnefs ; and verfe 6. Even as David defcribeth the bleffedncfs of the mah io whom God impii-eth righteotfnefs without works. It is not, bleffed is the man who is holy (though fuch a man is ferioully ftudying to be holyj albeit hot in order to his juftiiication thereby) biit bkffcdis he to io whom righieoifncfs is i?npnted without works ; and he confirms it from Pfal. xxxii. Bleffed /.? he whsfe tranf grejfibn is forgiven^ and whofe Jin is covered ; bJcJfed is the man to whom, the Lord impufeth not iniquity, Blef-itd is the man to wbiom the Lord imputes righteouf. Jiefs, tho' he have it not in himfelf; fo, 2 Cor. v. 19. God was in Chrift reconciling the world unto himfelf \, not imputing their trcfpaffes unto them. Jefus Chrift is the Reconciler of the world to God by his owii merit ; being God and man in one perfon, the efficacy of his fufferincjs recdncileth the world of the ele6l, and ho\V IS this purchafed reconciliation applied ? By not imput-ing their trcfpaffes unto them. : That which is here called

led juftification^ is there called tiot mputlng of iranf-greffion, through that righteoufnefs which Chrifl: hath piirchafed, or through offering up of himfelf in a la-critice to God, to fatisfy his jufHce.

Gthly^ We might fay, that this way of juflification thjough the imputation of ChrifVs righteoufnefs, ought to be admitted, according to Papifls them-felves ; for, i. They grant that young children, who cannot merit, are juftified and admitted to glory by Chrift's merit, as the immediate and very caufe of their juftification, and w^hy not alio of thofe that are at age ? Is he not the common caufe ? What abfurdi-ty is in the one more than in the other ? Is not the juftification of both alike free ? Tho* there be difference in the manner of application, yet in the meritorious caufe, there is no difference; and feeing to children, Chrift is the meritorious caufe of their juftification, why not alfo to thofe come to age ? 2, They will grant an imputation of the righteoufnefs, and merits of other faints to them that want of their own, as to the renioval of temporal plagues, and the taking them out of purgatory 5 and if they grant that there may be an imputation of the merits of faints, why deny they the imputation of the merits of Chrift, as to the removal of eternal wrath ? Is their any probability, that there can be any imputation of the one, and not an imputation of the other? 3. They allo\^ an imputation of Chrift's merits, as to the procuring of the firll grace without faith apprehending him ; and if, by their own dodrine, it be not ablurd to fpeak of Chrirt's merit, as to the infufion of grace at firlt, why fliall it be thought abfurd to fpeak of Cluid's merit, as to the procuring of glory ? 4. They grant, that there is an imputation of Chrift's righteoufnefs, as to the procuring of glory in a higher degree (tho' they fay, that it is a far better life, which comes by our own works) and why not, as to the procuring of glory in a lower degree, vea, both of grace and glory.

Vol. II. No. 8. ' T t and

and of every good thing ? We have infifted on this the more, 1^/?, Becaufe it is the main foundation of our faith, and the end of it, and the great fcope of the gofpel, 2c//r, Becaufe there are fo many great about this, and a grofs miftake in this is remedilefs, miftakes when we come even before the tribunal of God. 3. Becaufe it ferves much to clear this truth ; for we would have you to know, that it is not enough to fpeak of Chrift's merit as the caufe of our friendihip with God ; a Papid will do that who yet leaneth not to Chrill's merit alone, but to his own, at lead in part, and in conjundion with Chrifl's ; and therefore we would now and then fpeak of this, becaufe there is fuch horrible ignorance of it, tho' a fundamental truth.

Therefore 1//, Make this Ufe of it to inform your-felves in the caufes of your juftification ; and to reduce them to queftions and anfwers to yourfelves; fo that if ye afk what is the efficient caufe of juUification ? It is God the party offended. What is the tinal caufe of it ? It is his glory. What is the meritorious caufe ? It is Chrift's merits, or his righteoufnefs imputed to us. What is the inward inltrumental caufe ? It is faith, ^c. according to the iblid anfwer given in our Catechifm, to that queftion. What is juilification ? // is an acl of God's free grace^ wherein be pardoneth all cur fins^ and accepieth us as righteous in his fight, only •^or the righteoufnefs of Chrijl imputed to ?//, and received ^bv faith alone. Where the efficient cauie is God's free grace, Chrift's righteoufnefs the only meritorious caufe, and the only'inward inflrumental caufe ? God's pardoning of all our fm, and excepting of us as righteous. Remember well, that it is not Chrill's righteoufnefs, as having a merit in it, to procure inherent righteoufnefs, but as it is imputed to us, and accounted our's that juftifies us. Thus ye will remember the difference betwixt Chrifl's righteoufnefs and our own \ and as for the external inflrumental

caufe,

caufe it is holden out in thefe words of our catechifm, in the defcription of faith, as he is offered to iism the sofpel. All thefe caufes muft, according to this di!-penfation, concur to our juftification and the pardon-

incr of our fins. ,

The 2a! Ufe ferves to teach us to be on our guard a-gainft the Popifti error of juftification by works; tho le are here mercifully kept free yet the land is tempted in feveral corners of it, to (huffle by Lhrilt s riffhteoufnefs, and to bring in mens own righteoufnels or holinefs, as the ground of their acceptation before God. There are fome appearances of it within a tew miles of this place. And fince this error draws fouls awav from that which is their right, and only defence before God, that is Chrift's righteoufnefs, it cannot but ruin them -, which fliould make you all to look about you, and upon this account to abhor it. It is one df the great delufions of the man of fin, whicU beinK once admitted, will with your own con.ent, bring you again in bondage to a covenant of works.

Ure\. Follow this way in your pradice in_).our feeking after juftification, renounce your own nghte-oufnefs, and lean to Chrift's righteoufnefs alone. What better are many of us in our prac^ce than 1 a-pifts ? If ve afk many, what is it that faf.sfies the jul-dce of God? Some will anf.^'er, i/, fheir good prayers, or their good works ; and if they have done a fault, they fiiall make amends. 2dly Others will fay. That they have a good heart to God and they mind well, what though its but little, that they do. Others will thank God, that they have been kept from grof evils, and that he hath helped them to pray, and wai on ordinances, ^thly. Others will fay we can ment nothing, but we hope through Chrift's nghteoufncf , cur hofinefs and prayers will be accepted ; not as duties, or fruits of faith, but they th.uk to make thtx two concur, as the ground of their pilification; to

T t 2

~ 2':>^ ^ ISAIAH U\l.Verfe II. Serm. 56,

wit, Chrlfl's righteoufnefs, and their own performances together.

The 4//7 tffe ferves for great confolation to a poor fmner, that hath no righteoufnefs of his own, and who without this, would never have peace; what would any of you think, or fay, if ye had your pray, ers and good works to prefent to God, for the ground ^ of your juflification? But.here is a wav for the nioft profane and gracelefs to be juftified, which we do not mention to encourage wickednefs, or an indifFerencv as to the having or wanting of inherent grace and ho! Jmeis; God forbid we fliould ; but to hold forth the excellency of this way of juflification by grace, whereto,^ if ye kindly fubmit, ye may come to be juflified. It IS not your own righteoufnefs, whether ye have lefs or more of it, that juflifies you; for on that ye muft not depend, but endeavour to make this fure and certain : 1 herefore let not this grace be offered to vou in vain; if ye flight it, it will be a fearful charge, and will make you one day fland with a filent mouth, and an empty hand, when ye fliall be charged, becaufe ye have not laid hold on this righteoufnefs, which only can anfwer all charges ; and ye fliall (land naked before Ood; becaufe ye had this robe of Chrifl's imputed righteoufnefs, for covering of your nakednefs offered vou, and would not put it on. This is it that bare i:>avid, Abraham, and Paul through, and all other believers; yea, that which, to fay fo, carried our i.ord Jefus through, v^ho was jujiijied in the Spirit, as he ftood in the room of eleft fmners; and believers in him may be fully afTured of their juflification thro' ins imputed righteoufnefs, not that which is his efTen-tial but furetifliip righteoufnefs; therefore prefs forward to make ufc of it; and let God himfelf blefs through Chnfl what hath been faid to you to this pur-pofe. ^ ^

SER.

SERMON LVII.

Isaiah LIII. Verfe 11. Verfe 11.— By his knowledge fnall my righteous Servant jujiify many^ for he fnall bear their iniquities,

THESE words fhew the great fcope and defign of the covenant of redemption, and of Chrifl's fufFerings agreed upon therein; which have been fo much infifted on in the former verfes, and that's in a word, that there may be a way laid down, how a finner may be juftified ; therefore there is the greater need, that this point be well ftudied, in all the caufes of it.

It follows nov/ that we confider this part of the words, which holds out the mean, by which this benefit is made our's, and that is, by his knowledge, which holds forth the infirumental caufes of our julli-fication. It is ordinarily fo called, and we fee no cogent reafon inducing us to a change of the defigna-tion. Faith here is called knowledge ; not as it were a bare fpeculative notion, fuch as devils may have, but becaufe knowledge is a principal antecedent to faith, and faith is confequcnt to, and fuppofes preceding knowledge; as we may fee, Rom. x. How fhall they believe in him of whom they have not heard? Thus faith is exprefl by knowledge, John xvii. 3. This is life eternal^ to know ihee^ the only true God, and Jefus Chrifl, kc. Now it cannot be eternal life, to know by a meer notional or fpeculative knowledge; for feveral reprobate men exceed many believers in this; but it is to know fo as to believe in God, and to reft on the Mediator for life through him ; as it is, 2 Pet. i. 3. He hath given unto us all things that pertain io life and godlincfs, through the knowledge of hiniy &c. Meer fpeculative knowledge cannot be the condition of the promifes ; for they are made to thejiien that believe, which believino: takes in not onlv the

acl of the mind knowing and afTenting but of the will confenting and clofing with the objeft known; and this will be the more clear from thefe two ; ly?, That by knowledge here is meant, that by which juftifica-tion is made our's, or applied to us, and that which intitles us to it; now mere fpeculative knowledge doth not that, but it is faith embracing him who is made known. 2d/y, If we compare that which is attributed to knowledge here wdth that which is attributed to faith elfewhere, Rom v. i. Being jujltjied by faitby we have peace with God; and Rom. iii. 25. He is the jujiijier of him which believeth in Jcfus ; we fhall find, that what is called knowledge here, is called faith there; fo that w^e may, without hefitation, take the meaning of the words thus. My righteous Servant fhall by faith in him jufiify many^ who, by his bearing of their iniquities ihall be abfolved, and fet free ; therefore what is fpoken of knowledge in the dodrine, we may look on it as agreeing to and meant of faith. We (hall here infirt: a little on this doQrine, which is implied in the words, that juftification through faith, or the obtaining of the pardon of fm, through Chrifrs righteoufnefs, taking hold of by faith, doth necefIari-« ly prefuppofe knowledge, in the perfon that may ex-ped: it; or thus, faith where it is faving, and fuch as juftifies, hath always know^ledge going along with it, otherways faith could not be called knowledge, there nia-y be knowledge without faith, but there can be no faith without knowledge, and fo confequently a finner cannot exped juftification without knowledge; for making out of this, ye may confider thefe things, i. Faith IS of itfelf nothing i3Ut as it lays hold on fome objeci:, how can faith lay hold on an object except it know it? as tlie word, is, Rom. 10. How can they believe except they hear ? Can any perfon reft on an unknown Mediator ? that fure, were not faith but a blind guefiing ; it is juft, and if ye fliould fay that ye believe fuch a thing, when yet ye cannot at all tell

what

what it is, which is not faith, but as I faid, blind gueffing, and prefumption. 2. Faith as juftifying is always holden forth, as making ufe of, and giving credit to that which is revealed in the word; hence we that hear the gofpel, have that revealed to us therein, binding us to the belief of it, that heathens have not; as it is, Rom. i. 17. Ia?n not ajhamed of the gofpel of CJmft; for therein is the righteouftiefs of God revealed from faith to faith. Where it is necef-farily prefuppofed, that the revealing of the righteouf-nefs of the gofpel, (which here comprehends the knowing of it) muft go before faith, and as a perfon grows in faith, he grows in the knowledge of it; hence alfo, they are faid to be (Irong i;i faith who are ftrong in knowledge; and they are faid to be weak in knowledge, who are weak in faith, Rom. xiv. i, and XV. i. becaufe they knew not that the ceremonial law was taken away, and particularly the difference of meats, and fodurft not hazard on fome things, which their Chriflian liberty allowed them in. 3. Confider, that in juftification God would have a fmner to proceed as a man doth, who makes his defence before an earthly tribunal of judice ; who, if he plead well, and on good grounds, he fucceeds the better ; and as it is dangerous, in a weighty caufe depending, to have an ignorant advocate, who puts in a wTong defence; fo is it here, and in this cafe to be ignorant; hence Rom, X. it is given as the reafon of the Jews mifcar-riage in the point of juftification, but being ignorant of the righteoufnefs of God^ they went about to eftablijl? their own righteoufnefs; that is, being ignorant of that which God would accept for righteoufnefs, they thought to patch up one of their own; and fo is it flill \ for fome hope to fpeed by their prayers ;^ others by their good heart to God ; a third fort put in their good works, if not in exprefs words, yet practically ; all which may let us fee the neceflity of knowledge to juftification. 4. Confider, that there muft be repentance.

tance, ere a finner can be jurnfied, which fuppofeth knowledge ; for he muft needs know his fin, and that his own righteoufnefs will not avail; and fo long as he is ignorant he cannot repent, nor renounce his own righteoufnefs ; for while he is fo, he cannot know what is fin, and what is not fin, what is faith, and what is prefuniption, unlefs it be by guefs ; and pcr-fons will never be fuitably affeded with fin by guefs. The apofile Paul, as it is, Rom. vii. 9. Before the law cajtic^ I ivas alive; that is, before it came to him in the knowledge of its fpiritual meaning, and plain extent of it; while he was a Pharifee, he was alive in his own eileem ; but when the commandment camc^ fin revived^ and he died\ he then faw need of other righteoufnefs than his own. We preach to you fome-times the necefiity of repentance, and of your being humbled, and that ye fliould deny your own righteoufnefs, and betake you to Chrift's ; but except there be knowledge of your unrighteoufnefs, it is as if we fliould bid you wafli where there is no fpot feen. 5. Look forward to the duties of holinefs, which are necelfary though not to juftify you, yet that ye may live as it becomes juftined perfons, though not to make peace, yet to glorify God and to keep up friendfliip with him. Nov/ can any know, or do duties, who are ignorant of them ? Hence it comes to pafs, that fome venture on fin, taking it to be duty, and are affrighted fometimes at duty, as if it were fin. 6. Confider your own peace, and in order to it, there is a neceffity of knowledge, elfe there will be dill a doubtinc;, whether ye are right or wrong. Hence it is faid, Rom. xiv. He that doubleth^ or docth doubtingly^ jhall be damned \ for he hatha fentence in his own confcicnce, againfl himfclf, tho' he may be doing that which on the matter is right. 7. In a word, ignorance puts us out of frame, to make ufe of many excellent opportunities and privileges ; we know not what ufe to make of the word, of the facraments, or

of

of Chrift. How many have lived a confiderable number of years (Irangers to the advantages that are to be obtained by him, through their want of knowledge ? Therefore, John iv. Chrifi: fays to the Samaritan woman, Jf thou hadft known who it is that ajked it of thee^ thou wouldft have given him drink^ and h^ Jhoidd have given thee living water ; where he infmu-ates, that her ignorance was a great caufe why Ihe kept at fuch a diilance from him. It is hardly pof-fible, that fo many poor fouls fhoiild abide at fuch a dillance from Chrift, if they knew him. There is no defire after that which is unknown ; and therefore many do live at fuch a diltance from Chrift, be-caufe they have not fo much as the literal knowledge, or hiftorical faith of his worth.

The iifes we make of this do£lrine are three: i/?. Take it for granted, if ever you would fee the flice of God, that there is a neceility of knowledge; for-knowledge is a piece of God's image, as well as holi-nefs; and knowledge is commanded as well as holi-nefs. Knowledge was placed in the iirft man Adam, as well as holinefs: and when we are renewed after the image of God, In conformity to the fecond Adam, we are r'enewcd in knowledge; and not only fo, but knowledge is a mean of the exercife of faith, of repentance, and of hoHnefs: and if fuch a thing be needful, by the neceffity of a mean, in order to ari^ end : If obedience to a command, or, if the thing itfelf that is to be known be needful, then knowledge mujh be needful. It is true, we would beware of extremities here ; as either to fay on the one hand, that there muft be fuch a high degree of knowledge ; for in the fpeculative part ol knowledge, to fpeak io, reprobates may go beyond believeis ; or, upon the other hand, to think that knowledge is enough, and that there needs no mere but knowledge, as alas, many do reft upon their knowledge, and "therefore we fliould beware of feparating thefe two, knowledge and faith. Vol. IL Nc. 9. U u If

If It be afked here, what knowledge is requifite to jaiUfication ? 1 would fpeak a word to this queflion, not fo much for fatisfying of curiofity, as for your inftruction, who are more ignorant, and to (hew the neceflity of the thing, and to give you a (hort view of thofe things that are necelVary to be known about this matter; and therefore, ly?, Ye muft know God that juitifies you, e'er ye can be jullified ; as it is, John xvii. 3. This is life eternal^ to know thee the only true Cod^ and him whom thou hajl fent, Jefus Chrijl, If t:ver ye be abfolved before fuch a judicatory, ye mull know your judge. That there is one God, that h-e is one in his eifence, and that there are three perfons, vet fo, as the Trinity of perfons doth not hinder or obftrucl the unity or onenefs of tlie God-head, i John V. 7. There are three that hear record in heaven^ the Father^ the JVord, and the Holy Ghoft^ and thefe three ar€ one. Study then to know God, who is your judge, not fo much out of curiofity, feeking to know how the perfons differ, as to their manner of fuhfifling, as how to be fixed in the faith of the thing. adly^ Ye (liould know yourfelves, and what may be charged on you before God. Can men carry it rightly before a judge, or, before a judicatory, if they know not how it (lands with them ? And this will lead you to know the ilate and cafe wherein ye were made at firfl, and the covenant of works, which God made with man at the beginning-, when lie gave to him the promife of life, upon conditit)n of obedience, and that ye are liable to the curfe, due for the breach of that law and covenant, elfe ye will never know your hazard; and knowing the breach of that law and covenant of works, it will make you, through God's blefling, to feek after jufUfication, which otherwife ye will never do. And fo ye are to know, that the firfl covenant was broken by Adam, and that this made him and all his pofterity liable to the curfe, as being guilty of this tranigreinon ) and this

takes

takes in the knowledge of original fin, even of the finful eltate wherein ye were born, and of your actual fms. n^dly^ Ye mufl know, how a finner, lying in fuch a ftate and cafe, under fm and wrath, may come to be abfolved ; and this leads you to know, that there is a new covenant made thro' a Mediator, in which there is a promife of life andfalvation, thro* believing in him, which, Rom. x. is called the law of faith^ which gives a finner ground of hope to be jufti-fied by the righteoufnefs of a furety, and leads him to know the defence, that he may, and ought to plead upon before God. And there is here prefuppofed, as a necefTity of knowing yourfelves, fo a neceflity of knowing the law, and covenant of works (for if we plead innocent in any one fm, whereof we are guilty, it may hazard our eternal ruin) and a neceflity of knowing Jefus Chrift, who is the meritorious caufe of our juftification; that he became man, and did take to himfelf a true human body, and a reafonable foul; that by the union of his two natures, he might be God and man in one perfon, in reference to which he mult needs be known ; for if we know him not to be man, w^e cannot underfland how divine juftice is fausfied ; and if we know him not to be God, we cannot underfland how the human nature can be fuftained, and fupported, and carried through in fatisfying the juflice of God ; and withal, a neceflity of knowing how the Mediator procures this juftification ; and this leads us to know his offices, how he was a priefl, and inter-pofed betwixt God and fmners, and made himfelf aa offering for our fin, and maketh intercellion for us; how he was a prophet, and how, when the thing was unlvnown, to wit, how a fmner might have peace with God, he revealed it of old by his prophets, in the Old Teflament, and by his apoflies and miniflers in the New Teflament, and doth by his Spirit enlij2;hten the foul, to underfland the diflerence betwixt judification by faith and juflification by works ^ how he is a king

U u 3 ^ to

to fubdue fin in us, to mortify our corrupt nature, that will flill boaft till it be fubdued, to guide us in his way, to fjght our Ipiritual battles in us, and for us, and to manage all his and our enemies; otherwife, if we know not this, though we were juflified juft row, wc fhould be led captive by fm and Satan to our ruin within an hour, but knowing him to be King, it gives faith a juft expectation of perfeverancc and vidory. 4//>/v, As we mud know what Chiift is, fo we mud know what is in Chrift, and what is communicated and applied to fmners by him, and fo the condition of the covenant of grace, which is faith, whereby we come to be united to Chrid ; and that this faith is not a bare ailenting to the truth, but a clofing with, and a reding on him ; for we can never believe, except we know what faith is. 5//^/)', It is needl'ul, that we know what duty is called for, from a judified per-fon ; to wit, repentance and holinefs, hecaufe tho' he jadifies none for repentance, yet he judifies none but penitents: and he requires repentance from all whom he JLidifies ; Except ye repent^ faith Chrid, xe Jljall all likciuife periffj, for the curfe lies at the door ; and we are fo to repent, as that with grief, and hatred of fin, we turn from it unto God, with full purpofe of heart, and endeavour after new obedience. 6//?/v, There is-alfo a nccefHty of the knowledge of Chrid's ordinances (though not abfolutely in order to judification) to hnow the facraments, and how thty rcprefcnt Chrid, and the benefits that come by him ; and how they do ratify and confirm the believer's right to him, and thofe good things promifed through him. Let me in-trcat you, believers, and as many as look for judification, to dudy thoroughly to know, that thefe things are neceflary to be known ; even to know God, and yourfelves, and what ye may be judly charged with before him, that your niouths may be doppcd ; and rdio to know Jefus Chrid and his odices, (for ye can never upon jud ground expe«lc judification, except ye

know

know who hath procured it) to know what God requires of thofe who are juftified ; in a word, fludy k> much as may bring you to. know your loft efrate, and the remedy thereof, and how to found yoiir defence, when ye come before God, '^c. And if ye would fludy thus to know God, and know yourfelves, and your natural condition, and Jefus Chrift, and the way how ye come to be juftified through him, and your duty to him, and fo make a catechifm to yourfelves out of thefe few heads, it were a fnort and fure way to come to knowledge.

The 2d Ufe ferves for reproof and conviclion to. them that lie ftill in ignorance, which is a molt finful and dangerous condition ; for if knowledge be a duty, and if ignorance be a fin, and fuch a fin as hazards the foul, then what a woful cafe are many of yon in, who now hear me ? Laying afide all other fins, 1 am even afliamed to fpeak of the great ignorance that is among you. How many of you are there that cannot give any tolerable account of your catechifm ? Who know not your natural flate and condition, nor the way how to come at peace with God, nor any ground for your faith to reil on, nor Chrill, nor his offices ? And alas! if it be fo, what better are ye than Heathens ? Sure ye are much worfe, becaufe ye have de-fpifed knowledge. Can the gofpel give you faith, to whom it never gave knowledge ? There are feverai forts of perfons, to whom I v/ould here fpeak a word« i/f. There are fome that never lay the necellity of knowledge to heart, betwi;it whom and Turks and Pagans there is, in this refpeQ, but lirtle difference ; and yet fuch will be ready to fay, we live, and do as well as we can ; that there may not be a quarrel or controverfy betwixt God and us. But is it pofiible but there mud be a quarrel, if it were but on this alone account, that ye think there is none ? O! that ye would confider, what a fin ignorance is. When the devil appeared in the world, he made it a great

part

part of his firft work to extinguifli and put out the light of knowledge ; and by this means he labours flill to keep people in ignorance; hence the a}X)fl:le fays, 2 Cor. iii. If our gofpel he hid^ it is bid to ibcm who are loft^ ichofc eyes the god of this world hath bliiided. Profanity and error are great baits and fnares; but ignorance carries more to hell than both thefe do ; for ignorance fodereth and cherifheth, if it do not alio be-g<.'t profanity and error ; as the apoflle Peter infmuates, when he fays, that the ignorant or unlearned^ ivrejt or pervert the fcriptures unto their own deJiru<lion, I\Iuch ignorance, and conceit of knowledge, will foon and eaiiiy make people loofe, and become a pray to error, and alfo to profanity : Mult not ignorance then be an evil thing, when it leads the way to fo many other fins, and at laft to hell and deflruccion ? Hence It is, at lead: in part, that the kingdom of Satan is called the kingdom of darkmfs ; and fure they are very proper fubjeds of hhs kingdom, who are ignorant; and is it pollible, think ye, that people can think of (lod, or of their duty aright, or have any folid peace, who are in that condition? They are juil like to one fieeping on the top of a mad, in great hazard, and yet utterly fenfelefs of it. Look but to two or three words, that hold forth the dreadful danger and hazard of your condition, who are ignorant. The frjl is that, 2 Their, i. Clmft will come in Jlaming fire^ toren* dcr -vcngeatJce to all them that know not God, and obey 7iot the gofpeL 'Yh&fecondh^ llofea iv. My people pe^ rijh for want of knowledge. The third is, Ifaiah xxvii. T/'/.r is a people of no inulerftanding^ therefore he that 7'tadc thcm^ will have no mercy on them. Think not then little of ignorance, neither think yourfelvcR to be wed, fo long as ye live in it. A id fort will readily grant, that ignorance is an evil thing, and that knowledge is good and defirablc ; but yet they take no pains to have their ignorance cured, and removed, or to attain knowledge. They are fccure and

confident.

confident, though poor, blhid and wretched, and make their ignorance a cl(>ke of excuie for their other fins. Hence fome will fay, we have been poor ignorant ones, and we hope that God will not lay fin to our charge : Oh ! what deluiion and defpe-rate danger is here! If it be alked, (and it would become us well to enquire into it) what can be the reafon of this horrible grofs ignorance that is a-mong us? which is fuch that we are almofl hopelefs of manv of you, if fome extraordinary work of God's fpirit fall not in on your minds and hearts; very often thefe go together, that the moft ignorant are the moft confident; the caufes of this may be feveral, as, 1. Perfons undervaluing the practice of religion ; let the mod ignorant perfons be in earneft in the practice of religion, and they will readily thro' God's blefiing, feek after, fo as to come at fome meafure of knowledge. This is the fountain of your ignorance, that ye are not in earned: in religion : Then fhall ye know, (faith the prophet Hofea, chap, vi.) if ye follow on to know the Lord. Excufe not your ignorance, and want of knowledge, by your not being book-learned, by your want of time and lelfure, and by other fuch fhifts: If ye were in good earned, and ferious in feeking after the knowledge of the things of religion, ye v/ould in fome meafure underdand, and apprehend them. But ye come and hear, and fit for an hour, and take no heed to what is fpoken ; ye will not read the Catechifm, nor afk a quedion about what ye are ignorant of, nor will take heed to what is faid, when others are examined. There are none of you, but if ye were in earned, ye might come to fome good meafure of knowledge; becaufe they were fometimes as Ignorant as ye are, and as incapable, who yet have come to knowledge ; and thefe will be witncdes a-gaind you, who had the fame gofpei, the fame feafons and means of knowledge, and yet continued dill in your ignorance. 2. Many of ycu do not ponder the

finfulnefs

rinfuiiiefs and liazard oF ignorance; for ye continue l^s lecure, as if God would never lay it to your charge. Ye would not lie in the fin of drunkenncfs, or of fwearing, or of any other fuch things without a challenge, but ye can lie llill in your ignorance, and ill the lin of not profiting by the means which ye are under, and yet dilpenfe with yourfelves therein; and ye fecretly fay within yourfelves, if we be well other-ways, v/e hope knowledge will not be required of us. But will not, think ye, God's image be required to be in you ? Are not faith, repentance and holinefs required ? And can any of thefe, I pray, be without knowledge? Do you fee any touched with theimpref-iion of their hn and guilt, but as foon as they fall to the iludy of knowledge ; And who continue to be ignorant, except (lupid perfons, who never faw their hazard ? which is an ordinary companion and attendant of ignorance. A yl caufe is negligence aiid ilothfulnefs. The wife nian fays, T/je hand of the cU^ Ir^snt mahcih rlch^ and Ilothfulnefs brings on poverty ; in eveiy thing, if ye compare people together, ye will find that wherever any are foberly and ferioufly diligent, God bleiTes it; fo that we may gather, and conclude their diligence from their knowledge, 'i'liere are many here, who, 1 fuppoCe are very ignorant ; but let me alk you, what time and pains have ye ever bellowed on the Rudy of knowledge ? Ye hear preaching, and ye read a chapter of the Bible now and then; but that is not enough, for ye may be prefent here, and yet not hear to any purpofe. How many come to hear the preaching of the word, from whom, thro' their own fault, devils come, as fo many crows on new fov.n land, and fnatch away the word til at is fown ? and it is never known, that fuch feed was fown ; for mod part, ye either hear negli-j^ently, or ye quickly forget all that ye hear ; ye never fpeak of it in your families, neither take ye any lime ior reading, and pondering ihc Catecliifm : How many

ny of you did ever fet any days, or hours apart to ftudy knowledge ? Ye will cry out againfl pretended enthufiafms and infpirations, as delufions, and there is good reafon for it: But how Ihall ye get know, ledge, if ye will be at no pains for it ? Your practice fays, ye exped: it fhould come by immediate in-fpiration, without all ufe of ordinary and appointed means. 4. Others will fay, that they would fain know, but they are very dull and incapable; and it is often true, that they are fo. But are fuch in earned:, out of love to knowledge, fludying to come by it ? It is faid of fome, 2 Thef. ii. Becaiye they received not the truth in love, God gave them up to Jlrong dehi' Jion's, to believe a lie. There are many, who fludy knowledge, but not from a right principle, nor from a right motive; it may be, that they may get their token to come to the Lord's fupper, to avoid fhame when they are examined, or that they may be able to talk: It is jufl with God to let fuch want knowledge. 5. Many go not about the ufe of ordinary means, as having therein need of God's blefling, and of his Spirit to help them rightly to apprehend his myfteries, they pray not for knowledge as God's gift; how many of you, when ye take up the Cate-chifm to read, fall down on your knees, to feek God's bleffing on your reading thereof? When John is fpeaking of the benefits that come by Chrift, this is put in among the reft, And hath given us under-Jianding, that we may know him that is true, i John V. 20. If therefore ye would know God aright, feek his blefling in the ufe of his own appointed means.

The 3(i U/e ferves to exhort you to, and to commend the ftudy of knowledge to you, as a neceH'ary, commendable, and profitable duty ; can we hope to prevail with you in any thing, if we prevail not with you in this, even to lay the neceflity of knowledge to heart? will not the excellency of the object, the authority of God commanding it, the advantages that

Vol. II. No. 9. X x come

come by It, with the prejudices that attend and follow the want of it, commend it to you ? will ye ever be perfaaded to feek after faith and holinefs, that will not be pcrfuaded to ftudy knowledge ? It is a wonder how many of you can have the confidence to fay, that ye keep your hearts to God, when you are fo void of the very form of religion, which much confiffs in knowledge ; for it is that wherein it is keeped, and whereby through grace it is fuitably excrcifed; fure ye can never have the power of religion, who want the form of it; therefore let me exhort you all, efpe« cially fuch of you, as have fome eminency above others to ftudy knowledge, let the more aged ftudy it, and let thofe that are younger fludy it, if the time of youth go over without it, it is one to many if ever the lofs be recovered and made up again; and ye that can read, and have time and parts, (tudy the knowledge of God ; many of you will be very fad and dreadful fpedacles in the great day, when ye (hall be charged with this, that ye never judged precious Jefus Chrift: to be of that much worth, as once to put you feri-oufly to the ftudy to know him; this is no fable nor ficlion, but a fad truth, when men value and efteem any thing, be it fcience or art, they will be at pains and give diligence to know it, becaufe they prize it. Therefore for helping you to the fludy of knowledge, take thefe few dircciions^ and a caveat or two in the clofe. I. Let none put themfelves without the reach of this exhortation, let none fay, we are too old to learn, if ever ye think to be juftitied by Chrift, knowledge concerns you greatly ; it were a commendable thing to fee aged men and women carefully, and con-fci^ntioufly reading the catechifm ; and could we once but get you under the impreilion, and conviction of this, as a duty, we Ihould think that much were gained. 2. Spend fome time about this in private weekly ; it may be, it were fit that fome of you did fo daily, ye fpend much time more idly; if you knew

the

the hazard of ignorance, ye would even take fome fet time to ftudy knowledge, and this would not need to be counted any wronging of, or incroaching upon your Chriftian liberty ; as you (lint fomething for prayer, may ye not (tint fomething to read the Catechifm, or to go to fome family, where ye that cannot read yourfelves, may have one to read it to you; and to feveral, I may add for a help to this, that ye would take a part of that time, which ye fpend on tipling; is it not obvious, that the perfon that is ofteft in the ale houfe, or in the tavern, is ordi-narily the mod ftupidly ignorant; tell me whether it is better fpent time to take an hour, in two or three days, and beftow it in reading of the fcriptures, or of fome good and edifying book, whereby you may come to knowledge ; and to grow in it, than to take fever-al hours every day almoft, in an ale houfe, or tavern, many of you, as it is well known, will fit down in fuch places, at four or five a clock in the after-noon, and continue till eight or nine at night; how much ye drink, I fpeak not of that, but fure ye mifpend much precious time, and much debauch your own fpirits. What if by fuch doings, ye be laying a a ground for this challenge; Sir, you lived in fuch a place, under fuch means, and you^pent your time fo and fo, you might have been freed from the guilt of mifpending of your time, and of yo';r ignorance, had you taken a part, or the whole time, and fpent it in the (tudy of knowledge ; would not this be better for your families, better' for your fouls, and better for your bodies ? Would it not prevent much fin, and much reproach ? And therefore, if ye lay any weight on the welfare of foul or body, beftow more time in the ftudy of knowledge. That fin of tipling brings along with it many other fins, and would it not be well done to put fome duty, and even this duty in particular, in the place of it ? Others of you, that drink and tipple not away fo much of your time, ye know

X X 2 what

what time ye fpend walking on the plaln-ftones, and in prattling and talking of idle and unedifying fiib-jeds, in drolling and jefling, or in fitting over the fire, as we ufe to fpeak, in your houfes, doing nothing ; when will ye take fome of that time in feeking after knowledge? Others of you, that follow your callings, will ye leave your work a little fooner than ye ufe to do, on the faturday evening, or take the fabbath afternoon for this work; fome of you may lludy knowledge in your fliops, others may do it in your houfes, if ye would but give over to walk up and down in the (Ireets, when ye are not at all called to do fo. 3. Make confciencc to improve the means of knowledge which ye have ; read efpecially the Bible, andalfo the grounds of religion, compendioufly fummed in the catechifms, leiTer and larger ; ye have frequent preaching and catechifmg, therefore fiudy to get fomething, and put every day's lelfon to another ; and this would, through God's blefling, increafe your knowledge; for inflance, take this leilon to day, that nothing can jufUfy but the righteoufnefs of Chrift, Jaid hold on by faith ; take another with you the next day, and let not one day's lelfon drive out another. Let the hufl^and and the wife, the children, and fer-vants, compare their notes, or what they remember of fermons together; be often fpeaking of what ye hear, in your fa.jilies: Ye have, it may be, fome neighbours,^ who would be content that ye come in to them ; or, it may be they have children who can help you ; make ufe of fuch means and perfons, and that would both help your knowledge, and evidence your ]ove to the communion of faints. 4. Be in the ufe of the means, with an eye to God for his blefling on them, pray to him for opened eyes, and that he would give you an underftanding to know him. There is a fhipidity in many of you, that makes all that ye hear to go by you, and as it were, to flide off you ; fo that M it were known, fome would wonder how there

■ ould

could be fuch ignorance amongfl: them that frequently hear the gofpel. 5. Any Hght of knowledge that ye have, be tender of it in your practice; God ordinarily refufeth to give more, where that which he hath given is not ufed well; where men do not like to retain God in their knowledge^ or where the truth is de^ tained in unrighteoitfnefs^ it provoketh God to give up to a reprobate mind, as the apoftle tells us, Rom. i. If ye continue in niy ivord^ fays Chrift, John viii. 31, 32. then are ye my difciples indeed^ and ye fid all know the truths and the truth Jhall fet you free. And John vii. 17. If atiy man will do his willy he jl:)all know of the doBrine whether it be of God, or whether Ifpeak of my^ felf He that goeth confcientioully and conflantly a-bout the duties of holinefs that he knows, he fhall in-creafe in knowledge.

There are alfo fome things that more generally conduce to knowledge, as that, magiftrates, miniflers, elders, parents, maflers of fchools, and mafters of families do their refpedive duties, i. Then let me defire you to fee to the education of the youth, I mean of the children of the meanefl and word, to bring them up at fchools. It is fad to confider, how many young ones of gracelefs, carelefs, and ignorant parents, are brought up to the devil; it were no great bufmefs to help them that cannot entertain them at fchool. O ! that we were all willing to contribute to fuch a work; it might help them to know fomething of God, or to be civil at leafl^ it would alfo remove the excufe, that we frequently meet with from many, to wit, that they cannot read. And if parents will not be ferioufly concerned in this themfelves, God requires us to take fome courfe to bring up their young ones in the knowledge of God ; and truly, if this external eafy mean be negleded, we can expert little of other means. If this were minded, it might be an ornament to the city; and the burden would not be fo very great, if it were once put to the trial. Will

ye

ye that are parents, and able, be induced to put your children to the fchool ? If ye be not able, make it known. I know there are fome who will drink more in one day foinetinies, than would keep their children at the fchool for many days; and I fuppofe, that there are but few who can fay, that it is mere necellity that hinders them. Are there any of you that can lay, ye would fain bring up your children at fchool, and ye fpake to magiftrates, or to church-feflionfor help, and that it was refufed you ? It is your part to feek for help, that are really unable; and it lieth on you, to fee to it yourfelves who are able ; and while ye neither do yourlelves, nor feek help from others, ye are utterly inexcufable. 2. I would commend to you the necefTity of uling private means, and that ye would not lay all the weight of your profiting on your being in the church, and on your coming to be catechifed, or to hear others catechifed, but give diligence in private to come to knowledge, elfe it will be long ere ye thrive and profit. Ye that are in one family, when ye come home from fermon, confer together now and then, and be fpeaking of what ye hear on the fabbath, betwixt fabbath-days, and when ye can find any to anfwer a doubt, or queftion to you, make ufe of the opportunity. Theugh we could go through you all twice a year in examination and catechifing, it will be to no purpofe if this be neglected ; but as ye (hould be careful to keep your children at fchool, fo ye fhould be bufy in your families, in all family duties. This was wont to be the old way of God's people, and it would make hearing of fermons profitable. 3. I would commend you to careful attendance on, and i:onfcientious making ufe of the minillry of the word, the great ordinary mean of knowledge ; and that ye who are moll concerned would be thinking of tlje great conveniency, if not necefiity, of more labourers. If it were known how numerous a people we are, how many hundreds every'one who labours among you,

hath

hath under his charge, how little time we have to vi-fit you all particularly, and what abounding ignorance there is in the greateft part of the people, I fuppofe it would be thought, that the charge of any one of us might require two to difcharge it fuitably ; which we do not prefs to fpare our own labour and pains, but to ftir you up to a neceffary/duty. The effeding of the thing is not impoflible ; and it is a work and duty well becoming you, and worthy of you; the Lord himfelf perfuade you to mind it! I fliall clofe all with a caveat or two. i. Beware of placing over much religion in knowledge, or of being puft up with your knowledge, when ye attain to any meafure of it. 2. Beware of counting mere knowledge to be faith ; but when ye come to know and difcern the objed, be fure that ye take hold of, and reft upon that which the eye of faith difcerns; the land is, to fay fo, far off, and within the vail, caft therefore the anchor of hope there. 3. Beware of thinking, that ye meerly of yourfelves can acquire any found and faving knowledge, or. fetch it from yourfelves; we bid you not ftudy the knowledge of God as ye ftudy other common things; there are here requifite humility, fear, reverence, love to the truth, dependence on God, prayer to him, and acknowledgment of him. Let me again ferioufly commend this ftudy to you, and thro* it let me commend Chrift unto you, whom to know is life eternal^ to him be praife for ever.

SERMON LVIir.

Isaiah LIIL Verfe 11.

Verfe 11.— By his knowledge fhall my righteous Servant juflify many^ for hefJoall bear their iniquities.

I

F any thing (liould be ftudied with diligence, fure this fbould be, even to be clear how we may

come

come to be at peace with God, how we may be ab-folved and julHfied, when we come to reckon before hlin. it is no curiofity, fmgly and diligently to make inquiry here ; although the unfaithfulncfs, and pride of fome unhappy men, have made the (lu-dy of it unpleafant, by corrupting, and making crooked God's plain and flrait way of making our peace with him, and of our being jullified before him.

We have begun to fpeak of the great mids, or mean, by which this lighteoufnefs, that juftifies a fm-ner before God is derived, or, by which we come to have a title to, and an intereft in it: And as we have great need to be clear in that righteoufnefs, which will be a good defence before the tribunal of God's judice, that we propofe not one that will be refufed and rejeded ; fo we have as great need to be clear in the way, how that righteoufnefs may be made ours, feeing many are, and will be condemned, notwith-flanding of Chrifl's righteoufnefs, becaufe there is no application of it made by them to themfelves.

We fliewed you that by knowledge here is meant fahh^ as the fcriptures in the New Teftament (which hold forth juflification to be by faith) make clear : It being evident, that no meerly fpeculative knowledge can intitle to this juflification; yet it is called knowledge, i/^, Ikcaufe faith neceflarily prefuppofes knowledge; if it be not a part of it, yet certainly it is a necelfary antecedent of it. 2^/;', Becaufe, tho' there be not an evidence to reafon in all the things which we believe, yet there is a certainty; and faith has this name, becaufe it makes men certain of thofe things which it receives, as if it w^ere a fcience or knowledge. 3^//;', To diflinguifli it from all other forts of knowledge, and to bound and include it, moflly at leaft within this objed, Chr'iji^ by his know-ledge^ or as the word is better rendered, by the knowledge of him Jhall my righteous Servant jifjiify many ; which fliews, that it's not knowledge taken^ largely

that

that he means, but knowledge with refped to Chrift, the great objecl of it; as it is, i Cor. ii. 2. / deter^ mined to know nothing a?nong you, but Jefus Chrift, and him crucified : And faith Pant, Philip, iii. 8. I count all things to be but iofs, for the excellency of the knowledge of Jefus Ghrift my Lord. Ye will afk then, how do knowledge and faith differ, feeing wherever there is faith there is knowledge, though not contrary 1^'aySj wherever there is knowledge there is faith? We fliali not infifl: on this, but briefly we conceivej that knowledge difcovers the objed, and faith takes hold of the object, and rel'ls upon it; knowledge is the eye of the new creature, difcovering fuch a tliin^^-and faith is the hand that catcheth hold of, and eni-% braces that thing that is difcovered ; ot thus, knowledge is like to the head, that takes in fuch a notion^ and faith is as the heart that clofes with it; therefore,, Rom. X. it is faidj with the heart man believes unta righteoifnefs, and with the mouth confeffton is made unto falvation, I know many take knowledge for faith, which at the belt is but hiftorical faith ; and it is as if a man who is a drowning, Ihould fee another cafting in a (Irong rope to hinij and he fees, and knows fuch a thing, bat takes no hold of it, and therefore perifha €th ; or as a feaman's difecvering good groutid t6 cad anchor on, bat not cafting forth his anchor thereon, is expofed to the violence of the ftorrn, and fo fnip-wracked ; knowledge difcoveis the ground, but faith cads the anchor on it.

We fpake of this general dodrine, that knowledge is a neceffary thing as being prefuppofed to faith, and! particularly, the knowledge of jefus Chrift ; therefore it is called. The knowledge of him ; becaufe its Cbrid Jefus which is the obje'd of faith ; therefore our fludy of knowledge (hould efpecially be with reference to him. Th^e are two forts of perfons, who are utterly ignorant, and yet are defective here. 1//, There ard fome that love and ftudy to be fcholars, but Chrilt isi

Vol. II. No. 9. Y 7 ncrt

not the object of their knowledge ; it is not the knowledge fpoken of here, to be well Ikilled in philofophy, in tongues, in m;>thematics, i^c, which we difconi-inend not ; nor is it to be able, fpeculatively to difpute and dircoLirfc of divinity, but it is the knowledge of Chriil*s righteoufnefs, and to ftudy experimentally, and pradically to make ufe of it, and to be cloathed with it; as one fays well; If ive know him ive kmia ally and if ive know not hijn, though ive know ally ive know nothing; therefore though Paul was a very learned man, and a great fcholar, yet fays he, i Cor. ii. 2. / determined to knozu nothing among you, but Chrift JefiiSy and hi?n crucified. A 2d fort are fuch, as want not afteftion to truth, nor love to piety, yet to them the ftudying of this dodrine, that concerns Chriil, and his offices, is fomevvhat taitelefs, and wearilbme ; they would be at hearing of duties, cafes, and qucflions fpoken of; though we may in fome re-fpcdls fay, that none of thefe are objeds of faith, properly, at leaft as it is juftifying; but means to guide you to make ufe of, and to carry fuitably to the priviledges that are in the covenant. Hence many have good afledion, that are very (hallow in their knowledge of Chrifi:, and think but little of preaching, and books that hold out the do(^rInc concerning Chrid, becaufe they come not fo clofc to prai!:l:ical things and cafes, whereas if they were better fettled in the true knowledge of Chrifi:, it would anfwcr all their cafes, and rcfolve all their quell ions aJid doubts; let therefore thefe be well looked to, and this by no means be nautcatcd, or flighted ; though knowledge of the truths of Gotl be necelTary, yet it is cfpecially the knowledge of Chrifi that is necelfary.

There is another thing fuppofed here, that ferves to clear the doctrine of juflification, which we fhall obfcrvCy e'er we I'peak of faith itfelf particularly, becaufe it is antecedent to it, and it is this, that the gofpcl is a ncceflary external mean, for promoting

of

I

of our jufUlication ; for faith as we fhewed, prefup-pofes knowledge, and knowledge prefuppofes the revelation of God's mind in the gofpel, and if knowledge be necefiary to faith, then the gofpel mud be neceffary; for it is faid, Rom. i. ly, that by it the righteoufnefs of God is revealed from faith to faith ; there is great need to obferve all the (teps of this doiSlrine well, and this among the reft ; the gofpel is not a thing that is bred in nature's breaft ; or what men by nature have the knowledge of; nay^ it i% foolifhnefs to the wife men of the world, as we may fee, 1 Cor. i. We preach Chrijl crucified^ to the Jews ajiumbling blacky and to the Greeks fooUfonefs, Faith comes by hearings as it is Rom. x. 17. and hearing by the word of God \ and in the fame chap. v. 14, 15. How fJdall they believe in him of whom they have not heard r* and how floall they hear without a preacher ? and how fl^all they preach except they befent ? Where the apoftle clearly, and convincingly infers the ne-celTity of a lawfully called miniftry for preaching of the gofpel, and for carrying on the work of juftifying and faving faith : The reafon is, becaufe, if there be a necefiity of faith, and if no faith can be without knowledge, then there muft neceflarily be fomething to reveal it; I fpeak here of the ordinary way of God's revealing himfelf. What he may do extraordinarily, towards dumb and deaf perfons, to idiots and young children, I meddle not with that, but leave it to himfelf as a fecret, which he thinketh not fit to impart to us. I call the gofpel the external mean^ of promoting our juftification, in four refpe6l:s. I. Becaufe it lays before us the objed^ of our faith, for in it^ (ag it is, Rom. 1. 17.) is the righteoufnefs of God revealed^ kc. and Rom. iii. 21, 22. it is faid. Now the righteoufnefs of God without the law is mani-fefied^ &c. w^e fhould never know the way how a fin-ner comes to be at peace with God, and to be jufti-fied, without thq gofpel. 2dly, Becaufe it not only

Y y 2 revcaU.

reveals the object of faith, but it makes offer of it; and hereby a finner that hears the gofpel, hath warrant to embrace and make ufe of Jefus Chrifh's righte-oufnefs, an4 to reft upon it; and therefore if temptation fhould fay to the fmner, though Chrift died, what is that to thee ? Faith hath this to reply, the gofpel calls me, and that warrants me to come to him, jmd to make ufe of his death. The promifc^ as it is, A6ts ii. /.f, io as many as the Lord our God /I:aJI call; and in this refpeft, the promife is our right and evidence, whereby we come to have a claim to Chrift. 3^^/)', Becaufe God makes ufe of che word preached, for engaging of fmners to Chrift and for making them to take hold of him ; it is true, that it is not powerful of itfcif, and without the fpirit, yet it is the ordinary mean that God makes ufe of; therefore faith the ^poftle, 2 Cor. X. 4. The weapons of our warfare are 7iot carnal; though they be weak in themfelves, yet ihey are mighty through God, to the pulling down of Jlrong holds: And in this refpe6t the gofpel not only offers life, but through God's bleiling, as a mean begets life ; and by the Spirit accompanying it, fmners are engaged to take hold of Chrift, and to reft on hini for falvation. 4//?//, Becaufe this word being takeri hold of, and clofed with, contains the pronouncing of the fmner's abfolviiur^ or of his abfolving fentence, ■when he fays, Ijf thou believejl, thou fhalt be juftifkd cndfaved^ upon fuppofition of believing, the fentence Hands good to the believer, Thou art pajl from death io life ; there being no condemnation to them who are in Chriji ycfus.

The \Ji ufe ferves to clear that which we hinted at before, in naming this for a caufe of juftification ; though it be the external inftrumental caufe^ yet it is a ^aufe.

The 2d ufe ferves to teach you to put a price on the gofpel; it is the bane both of profane fecure fmners, and of a fort of vain giddy people among us, that they

prize

prize not the preaching of the gofpel, as the CMternal inftruniental caufe, that concurs in the juftification of finners; but if ever ye be abfolved, ye will be beholden to this preached gofpel; I will not fay always to the preaching, but fure to the gofpel that is preached. This on the one hand reproves thofe who will be ready to fay, that they have faith, w-ho yet never knew the gofpel to do them good; and fuch alfo who feldom come to hear, and who never care for preaching; and upon the other hand, it reproves thofe, who, when they are tottering, reeling and wavering and beginning to incline to error, reproach the preaching of the gofpel, having, it may be, flighted it before ia their hearts; whither, \f hen Satan once gets them, he tolTes them in a great meafure, as he pleafes, and makes them fo giddy, by frequent turning about, that they fcarcely leave to themfelves a foot of fcripture-ground to (land upon. But as ye refpe6l the glory of Chrifl, the good of your fouls, and your abfolutiou before God, efleem much of the gofpel; for it is the power of God tofahaiion ; and if ever ye come to heaven it will be by this gofpel, as the external mean, Thofe nations that never heard it w ill think you to be moll defperately wicked and miferable, who have had it, and yet fo unworthily flighted it.

For prelling of this i(fe a little, take two or three diredions in reference to it, 1. Walk under the conviction of th^ neceiTity of the gofpel; for there is no abfolution without it. It is true, God might have taken another way, but on the fuppofition, that he hath appointed faith to be a mean to juilincation, and that faith fuppofes knowledge, then certainly knowledge doth fuppofe a necellity of hearing the gofpel. Ye will never value preaching, nor any other ordinance of Chrifl:, if ye fee not a necefliry of them, and know them not to be for your good. 2. Study to know what is the main end and defign of, and what is the advantage that.is to be had by the ordinances. Many

come

come to the preachlnrr of the gofpel, to hear and learn feme leflbn for informing their judgment; fome come to receive diregions, in reference to fome particular duty ; fome to have their doubts refolved, none of vhich are to be dilFallowed of in themfelves, but rather fo far to be commended ; but how few come to it, as to a mean to carry on, and bring about their juftilication ; and to bring them out of a ftate of nature, into a itate of grace? It is the fum of Paul's preaching, and the end of it, as the divine hifloriaii Ihews, Ads XXvi. 8. To open blind cycs^ to turn them from darkncfs to lights and from the power of Satan lou to God, that they may r ec civ c for give nefs of fins ^ and an ifiJjcriiancc among them that are fanclified by faith that is in him, 3. Aim in your practice to carry on this de-fign, even to put a clofe to the treaty concerning juf-tification betwixt God and you ; when ye attend on preacliing, and hear ms declare in the name of the Lord, that a believing finner hath accefs to have his fm taken away, and to be juRified through the imputation of Chrift's righteoufnefs, ye fhould flep to, hearing this proclamation made of the pardon of fm, by one of Chrid's ambaflTadors in his name, and accept of, embrace, and cordially clofe wath it, even juft now, at this very time. 4. This fliould be the great dcfign both of preachers and hearers; of preachers to follow that way of preaching moft, that lays open the myilery of faith in Chrili:; and 9^ hearers to love that way of preaching beft, not fo much that which fills the head with notions, as that which ferves to help to clofe an agreement betwixt God and you.

The },dllfc ferves to make a fad difcovery of many of you. Is this gofpel the eternal mean ofjuftifica-ticn ? Then fee if ye ever knew any benefit ye receiv-«'d by it. Ye will it may be fay, that ye are in friend-fnip with God : But how, I pray you, came ye by it ? There is little change for the better in your know-ledf^e, and as littb iu your praclice, ye are as much

givea

given to covetoufnels, tippllog, lying, fwearing, pride, vaniry, ^r. as ever; and are ihefe, think ye, the fruits of juftification ? Do you think that to be jultification, which is neither from the word, nor conformable to it ? If God would commend this to your hearts, I think it might alarm you 10 more ferious thoughts of your condition. I put it to your con-fcience, if ye can conceive any difference betwixt you, and thofe that never heard of the gofpel ? Ye are baptized, and hear preaching, Is'c. but, alas! it is none of thefe that juftifies; they are only ufeful as they lead you forward to the making ufe of Jeftis Chrift. i\gain, let me aik you, what effe£l hath pleaching upon you ? Hath it convinced you of fm ? No ; how then can it convince you of righteoufnefs ? Therefore, if ye would make fure of juftification indeed, try it by the word. 1/?, What was it that put you to feek after righteouf-nefs and juftification ? Were ye ever convinced of the need of it ? And if ye have been convinced, was it by preaching of the word ? 2^'//, If ye have been convinced of your fm and mifery, where fought you for a remedy ? Were ye led by the word, to feek a plaifter to heal that wound of conviction ? 3^'//, What was it that warranted you to take hold of that word, or that gave you a right to it ? 1 know that ye will fay, that it was Chrift held forth in the word, that ye did betake yourielves to; but what weight laid ye on God's cali in the gofpel, warranting you to lay hoici on the promife of righteoufnefs, and pardon of fin through Chrifl ? I know there are manv, who tho' there had not been a cali from God, would have confidently ftepped forward to the promife ; but were ye ever like to Peter's hearers, prickWin your hearts^ and made to fay, men and brethren^ ivbat Jhall zue do /

More particularly, we come to fpeak of this word, as it refpeds the inward mean^ or the inivard inflrumeuf-tal caiife of juftification, which is faith; for there is this order and method ; 1. The linuer is convinced,

and

and maJe fenlible of fm, and brought to reckon for it, ill his own conCcience before God. 2. There is Chrifl's being held forth, interpofing himfelf to take on him the finners debt, and fatisfying the juftice of God for it, which is the meritorious c;iufe. 3. There is God's offer in the gofpel, holding forth Chrifl's righteouf-nefs to loii: fmners, and calling them to make ufe of it. 4. Upon this there is faith's receiving of the offer, and refting upon Chriil, and his righteoufnefs for Hfe, which (to fpeak fo) is the inward inllrumen-tal caufe taking hold of the external, and as 1 faid of Chrift in it. 5. And laftly follows God's imputing tlie righteoufnefs of Chrift to the fmner, and abfolving liim, by virtue of that righteoufnefs from the guilt of his fin, as if he had never finned.

In fpeaking of this inward inftrumelital caufe, ^t;^ things fliould be cleaved, which we fuppofe are implied in the words ; i. The neceility of faith, held forth, as the mean by wliich juilification is received. 2. The immetliate objedi: of juflifying faith, and that is ChriiFs fufferings, or Jefus Chrift^ as fullering, travelling in foul and paying our debt. 3* The ad of this faith, on this objecl, which is nor a bare fpecularive knowledge, or a mere hiflorical faith, but fomething that rcaliy acls on Chrift, with refped to his fufterings*

4. The effe6l of this faith taking hold on Chrift, and that is juftification, which is not the making a finner to be juft, by inherent righteoiifnefs, but the achial abfolving him from the guilt of fm, and from God's <urfe, the changing of this ftate, and the bringing him from under the curfe, into good terms with God.

5. The manner how faith concurs in producing, or bringing about this effecl: ; wherein we have this general, that faith haih a peculiar influence in the julHfi-<pationof a fmner, that no good work nor any other grace hath. There is none of all thefe things but what is in this miferably declined generation controverted J 1 (hall only endeavour to clear the pofitiv«

part.

part, and let you fee what is truth in thefe things, whereby ye may be brought to difcover, and abhor the errors that are contrary thereto.

The 17? doctJ'ine xhtn is this ; that before a man caa be juftified and abfolved from the curfe of God due to him for fin, there is a necellity of faith in our Lord Jefus Chrift. This is clear from the v*^ords, and from that which hath been faid in the opening of them. If it be by his kiicivledge, or ihe knowledge of him^ that many are juftifiedy then it cannot be that they are juftified before they come to the knowledge of him, or from eternity ; as we proceed, take two or three words of advertifement, and then we (hall confirm the doctrine. \ft^ When we fpeak of juftification, it is in refpedl of our being abfolved and freed, not from the pollution of fin, but from the guilt of it, as it makes us obnoxious to the curfe ; the clearing of the effe<5l will clear this more. 2dly^ When we fpeak of faith^ it is not to be underftood as if it were a declaration, or a manifeftation of our juftification ; or, it is not to be underftood of faith in the height of full alTurance, and as it is a plerophory, but of faith, as it is a laying hold upon Chriil. 3*^//, When we fpeak of the necefiity of faith, in order to juftification, we mean not, as if there was fuch an abi'olute necef-fuy of it in itfelf, that God could not do otherwife, or juftify v/ithout it; but we mean a neceility, in re-fpecl of the order which God hath laid down, and held forth in the gofpel, which is by the knowledge of his Son to juftify many ; and from thefe confider-ations many arguments of our adverfaries are made very little regardable, yea utterly void.

For confirmation of the doctrine then, i/?, Confi-er thefe fcriptures that exprefly limit, confine, and bound juftification, and pardon of 'iixi^ to the perfon that doth believe ; fo Rom. i. 17. The righicou/nefs of God is revealed from faith to faith ; as it is written, the juft fiall live by faith. Rom. iii. 24, 25. Being jufiifi-

Vol. IL. No. 9. Z z cd

idfrech b^ his grace^ through the redemption that is in Chnft J ejus ^ lijhom God hath Jet forth to he a propitia* iion thro' faith in his bkod, &c. Col. iii. 22. God hath concluded all under Jin^ that the promife by faith of Jefus Chrift might be given to them that believe. Ads. xiii. Through this man is preached unto you the forgivenefs of Jins^ and by him all that believe are juftifted from all things, from ivhich they could not be juftifed by the law cf Mofesi Confult the fcriptures, and ye will find, that Paul clears both thefe queiUons 5 i. Who are judified ? All that believe. 2. When are theyjuf-tiiied ? When they believe. 2c//v, Confider thefe fcriptures, that place all men, before believing, in a flate of wrath, and they will furnifh a fecond ground for this, as John iii. 18. He that believeth on him, is not condemned; but he that believeth not, is condemned already ; he lies under the covenant of works, and is condemned, as confidered in himfelf; tho* God may have a purpiofe to make a change of his ftate ; fo Eph, ii. I, 2, 3. T^ou hath he quickened, ivho ivere dead in Irefpaff'es and fins, wherein in time paft ye walked, and luere children of wrath even as others, &c. And verf. 12, 13. We were fometimes without Chrift, beijig alie?is from the commonwealth of Ifracl, and ftr angers from the covenant of promife^ without hope, and without God in the world; but now in Chrift Jefus, ye who fometimes were far off, are made near by the blood of Chrift. And verfe 8. By grace are ye ffved^ through faith, and that not of yourfelves, it is the gift of God, not of works, left any manfl:>ou}dboaft. It is faith that gives the title, uhich we had not before. 3'^/v, Confider^ that the Icriptures do exprelly make believing to precede juf-tification, and make juftification to be an eifed, or rather a confequent of faith, to which faith necefiarily concurs, as all tliefe places, which fay, that we are jufUfied by faith in Chrid, do clear ; as Rom. v. i. Being juftificd by faith, we have peace with God, ihrough our Lord Jcfiis Chrift j which place looks on

faith's

faith's concurring in juftification with a kind of cau-fuality, Rom. iii. 22, 25. The righteoufnefs of God^ which is by faith of yefns Chriji unto all^ and upon all them that believe^ &c. Ephef. ii. 8. By grace (ire ye faved^ through faith. See more fully to this pur-pofe. Gal. ii. 156. where the apoftle defignedly, as it v/ere, fets himfelf to confirm this truth ; for fpeaking of the way, how finners come to be juftified, and as it were, entring into the debate, he fays. Knowing that a man is not jujlijied by the works of the law^ but by the faith of 'Jefus Chriji^ even as we have believed in Jcfus Chriji^ that we might be juftified by the faith of Chrifi. In which place we have three things considerable, to make out the point, i. He compares the concurring of faith, to juftification, in the covenant of grace, to the concurring of works to juftification, or to the obtaining of life in the covenant of works; as works did juftify, in the covenant of works, fo does faith in the covenant of grace. Now certainly, the performing of works in the covenant of works, behoved to go before juftification that way; therefore the want of works made Adam to come ftiort of juftification by works. 2. He looks on faith, and fpeaks of it, as concurring to juftification, with a refped to Chrift, and never looks on it in this matter, as a grace confidered in, and by itfelf, but as adling on Chrift in a peculiar manner. 3. In exprefs words, he fays. We have believed in Chrifi yefus^ tha.t we might be jlyTified \ which clearly implies, that they could not be juftified before they believed ; and v/e may well and eafily gather, that the juftification here meant is that which is real and adual, and not the declaring of a man to be juftified to himfelf, elfe works might declare a man to be juftified to him^ felf, as well as faith ; but he contra-diftin^uifhes faith and works here, and oppofes the one to the other.

The ifi life ferves for clearing of this truth. That there is a negeflity of fa.ith's taking hold of, and reft-

?■, z a in^

ing on Chrifl, e'er we can be abfolved and juftified ; and fo both thefe errors of Antinomians fall to the ground, i. That by which they aflfert, that thofe who are juftified were juftified from eternity, and were never under God'g curfe : And 2. That faith is pot neceft'ary to the attaining of juftification, but only to a perfon's knowledge that he is juftified ; and fo they fay, that faith enters us not in the covenant, which is falfe, it being the terms or condition on which God propofeth, and promifeth pardon in his covenant; as is clear, John iii. 48. Wbofoever believes jjjall not be condemned^ but Jlxill have everlafting life* And Mark xvi. 16. tie that believes^ and is baptized, /ball be faved, with this oppofition, He that believeth notfiall be damned \ faith being that which enters us in the covenant; for either finners are juftified before they can be in covenant with God, which is an ab-furdity, and inconfiftent with God's covenant, or it is by faith that they entered in the covenant.

The 2d life ferves to Hemonftrate the abfolute ne-ceftity of believing and taking hold of Chrift ; if ab-folution and juftification be neceifary, faith muft be ireceflary. And therefore, if Chrift be preached un» to you, and if by him all that believe are juftified, take hold then, I befeech you, of the offer j receive, embrace, clofe with it, and let your very hearts open to it, without which ye cap never exped to be juftifi* ed before the tribunal of God. Now let God him* (elf blefs this fame word to you thro' Jefus Chrift !

SERMON LIX.

Isaiah LIII. Verfe i r.

Verfe 11.-.— By his knowledge jhal\ my righteous Servant j-'^Jlify many^ fur he fnill bear their iniquities.

SOME further and more ferious apprehenfions of our fia and hazard, would make the reading of

tiiefo

Serm. 59. ISAIAH LIIL Verre 11. ^ 36^

thefe words to be refrefhing, and welcome to us ; the fixed thoughts of an arreftment laid upon us, to appear before God's tribunal, and to reckon for our debt, would make us think much of a furety; the want whereof makes the glad tidings of the gofpel to be taftelefs, and without relifb. This is the great fcope of thefe words, to fhew how a fummoned fmner arraigned at God*s bar, may be juftified, and freed from the charge that he is liable to ; for, fays the prophet, By bis know/edge, who is the Surety of the covenant, /hall many be juft'ifi.cd. That which we left lafl:, was this, that faith in Chrift, received and reding on him, is necelTary for the attaining of juflifica-tion ; fo that in God's way, thefe are fo linked and knit together, that no one fliall be juflified but a be^ liever ; though there be a righteoufnefs in Chrid, yet it ihall be derived, and communicated to none come to age, but to thofe, who by faith betake themfelves to Chrifl: What way the Lord takes with infants, elecl infants, I mean, is not that which the prophet aims to fpeak of; though it be Chriil's righteoufnefs that is communicated to them, as well as it is to them who are at age, yet as to the manner of communicating it, God hath his own way which we know not.

Now that we may learn, in fpeaking to thefe truths, not only to get fome light for informing of our judgment, but alfo fome help for our pratlice; take two or three ufes, ere we proceed any further.

The iji life then is, to let you fee the abfolute necef-fity of believing in Chrifl Jefus, and that it is as necef-fary for the attaining of our juflification, as Chrifl's dying is ; for our junification is an efFedl flowing from feveral caufes, and the want of any of them will mar it. There mull necelTarily be a concurrence of them all, to bring it about, and therefore though thtve be an excellent worth in Chrid's ricrhteoufnefs, vet there is a necefuty of faith, to lay hold upon it, and to make it ours, Qod's order in the covenant difcover-

ed

cd this, wherein he hath knit the promife of pardoa of {my and of juftification to faith, and refting on Chrifi; and there is good reafon for it, as i/?, The Lord will have a finner to know how many he is obliged to Chrifl:, which faith contributes much unto; for faith Hands not in the way of the freedom of julfi-tication, bat rather commends il; for the Lord would have us. know, that we hold our life of him j and not to receive him by faith, is an evidence of high-etl prefumption, therefore it is faid, Rom. iv. 16. It x'r by faith that it might be of grace, God hath chofen this way, that the freenefs of his grace, in pardoning of fni may be feen. id^ The Lord by this lets the unbeUever know, that the reafon of his own ruin is of himfelf j there f]:iall not be one believer found, that ihall have it to fay, that the blame lay on God, or on Chrill, becaufe the offer was made to them on condition of receiving it by faith ; and they not performing the condition, their guilt is aggravated by their llight-ing of the oifer. It is true, that we are now dealing vith them, who down right deny the truth of this doclrine; but, alas, what better are they, who do in their praiftice deny it, and live fenfelefly and fecurely under the gofpel ? We conceive that there are three forts of perfons, that have need of a word to be fpo-ken to them here. i. Such as live careleily, and fecurely, as we jufl now faid, as if God required nothing of them at all; as they were born, they know not how, fo ihey live, they know not how ; and when they are prelVed to a change of their (late and way, they make excufes, partly from the fmfulnefs of their nature, that they can do nothing, partly from the a-bwndant grace of G(xl, that he mull do all. But it will ncvei- excufe you, that ye wanted grace, and had a fmlnl nature ; for whom, I pray, can ye blame for it ? Ye that truil only in his mercy, if ye continue to iio fo, fliall never _^et good of it ; for he hath faid that hz will jullify and lave none but the believtr j there

\% none other that hath the promife of pardon; it is not made to any thing that is to be brought forth, or done by your own ftrength, or by the firength of na. tare, or of free-will; but God hath laid down this order and method, and made it known that ye fliould beUeve, and receive the offet of Chrift in the gofpel. Renounce your own righteoufnefs, and betake you to Chrifl's righteoufnefs, otherwife ye cannot on good ground expe6!: to be juftified, 2. Others will fet a-bout many things that are good, but the work of believing they can never be brought to mind or own ; they will make a fort of confcience of prayer, of keeping the church, of reading the fcriptures, &c. But to give obedience to the command of believing, they mind it notj they can live and die without it« This was the woful and foul-ruining pradice of the Jews of old, as we are told, Rom. ix. They took much pain^ to come by righteoufnefs, but they attained it not^ be* caitfe they fought it not by faith, but as it were by the works of the law, for they fumbled at that ftumb/in^ ft one; when they had gone part of the way, as it were, and come to the ilone of believing, there they fell and brake their necks* Hence there are many who promife heaven to themfelves, and think that they have done fomething for it, who yet never laid hold on Chrift for their junification; but let me tell you, that though you could go the greatefl length in hoUnefs that ever any did fince Adam's fall, it will not avail you, if ye negled faith in Chriil. I fay not this to diffuade you from the duties- of holinefs, God forbid ; but to divert you from feeking juftification by them; fludy the duties of holinefs, but feek always by all means to be found in Chrift, and in his righteoufnefs, and not in the righteoufnefs of your duties, as to your juftification. It is true none that have any tolerable meafure of knowledge, will profefs down right, that they lean to holy duties, yet many are {o ignorant, that they cannot diftinguilh betwixt faith

and

and works; and there are not a few, who have a hope of heaven, fuch as it is, who never knew any thing of the exercife of believing. A ^d fort are thofe who becaufe of fonie common favours that they have re-ceived, as evidences of God's care and kindncfs, conclude their julHlication. It may be, fome have had now and then deep convictions, or have had tears in j)rayer, or at a fermon ; others it may be have had fbmc joy now and then at hearing the word ; others will, it may be, dream of fuch and fuch heavenly things, and have, as they fuppofe, a vifion of them in their lleep, and fome joy will follow on it, when they iire awaked ; others may have met with many deliverances by fea and land, and God hath dealt well with them, and their children, in external things; but alas, thefe things may befal unbelievers; not one of ihem, nor all of them together, if there be no more, will judify ; ye flior.ld rather try thefe things, whether they be evidences of fpeclal love or not, by your believing ; if they have faith in Chrift carried along with them, it is v. ell; if ye can fay, that aftci' ye believed, yc zve,re fealed wilb the holy spirit of proniife^ and that your joy followed upon your clofmg with, and lefting upon Chrift, ye have no rcafon to quefHon it; but where fuch tades go before, and are without believing, they are to be fufpetled.

life 2r/, \Ve would commend this to you, as a ground of trial of yourfelvcs, if ye be juflified, if ye have ferioully had a fenfeof fin, and embraced God's oiler of the righteoufncfs of Chriil:, and refted on it. Make this once furc, that ye have been fenfible of fm, that ye have been beaten from your own righteoufncfs, that ye have fled to Jcfus Chrift, and clofed with his righteoufncfs ofl'ered in the gofpel; then this will na-tively follow, that by his knowledge thou art juftified ; his word fpeaks it out plain to thee. It may be that fome think this to be a broad mark, and that others will think it narrow j yet it is a fulid mark, and no

Other

other thing is or can be a mark, but as it implies this; though fome may prefumptuoufly gather from it a broad conclufion, yet it will be found to be as ftrait-ning and fearching a mark, when well confidered, as other marks and evidences are, that we cannot at firfl fo eafily lay hold on j and therefore we would fay, that it is not every one that thinks he believes, but it is fuch as really believe, who have this evidence ; and for preventing of miftakes, we fhall follow this evidence of jufHfication, to wit, faith, to the very rife of it. I. It fuppofes a charge and fummons, as it were, given to the perfons, to appear before God. 2. There is a fentencedifcovered, (landing againft them, and over their heads, by the covenant of works* Now what can ye fay to thefe two ? Where I defire you not fo much to fpeak your light, as your pradice and experience. What a charge, or fummons was put in your hands ? Have ye read the libel of your fins ? and have ye feen the breaches of the law, and your liable-nefs to the curfe of God for the fame ? If fo, then, what means the good opinion that many of you have of yourfelves ? This is even the thing that the apoftle faith of himfelf before his converfion, Rom. vii. 9. Before the law came^ I was alive; but when the coni' viandment came^ f^n revived^ and I died. That is,^ before the charge was put in my hand, and I fummoned to appear before God's bar, Ihad a good opinion of myfelf, and I thought that all was vv'ell ^ but when I came to view the law in the fpiritual meaning, and broad extent of it, I faw myfelf loft and gone, and that conceit fell. Thefe three then ufually preceed faith, i/?, That a perfon hath had a good opinion of himfelf. 2d, That this perfon is fummoned or charged to anfwer at God*s bar. 3^/, That the perfon is made to pafs fentence on himfelf, as loll and undone, by reafon of the law's fentence and curfe (landing over his head unrepealed. Nov/ how hath it been v/ith you as to thefe ? The mod part are quite of another difpo-Vol. II. No. 9. A a a fition

fition than Paul was; they think they are well enough, becaufe thcv never difcovered their rotten condition ; but try weli how it is with you, go in and lee if ever ye difcovered in yourfelves. i. An inclination to ef-tabliih your own righteoufncfs. 2. Were ye ever under a work of the law, humbling you ? and 3. Were ye ever in your own apprehenfion loft ? If fo, then ye are fuch as Chrift came to call. 2dly^ In the next place confider what ye betook yourfelves to, for an-fwering that charge, and for a remedy of that lofl condition; there is no remedy, but the offer of Chrid's righteoufnefs in the gofpel. Some being charged with guilt, betake themfelves to prayer, and that is well done fo far ; but if ye hold there and go no further, it is not right. It is here, as it was with thofe, who lived under the law, who, when they had finned, made ufe of facrifices, and the greateft part held there, and went no further ; whereas the believer looked through the facrifices to Chrift; fo if ye hold at prayer, and other duties, and go no further, thefe will not profit you. But know ye what it is to go to prayer, and in prayer to go to Chrift, and reft on his facrifice for your acceptance ? I fear there is great ignorance here ; the moft know not what they have done, when they were charged ; or, if they did any thing, they prayed ; or, if they went any further on, they looked to the promife of God's mercy ; but that'is not far enough gone. How many fuch are there, who have made their prayer their only intercef-for, and have prefumed to ftep in on God's mercy, without a Mediator? '^dly, Suppofe that ye have betaken yourfelves to Chrift, as to the remedy ; come on, and try how your union hath been made up with Iiim. Where did ye feek and find him ? Chrift Jefus is to be found iri the gofpel, in the miniftry of the word ; therefore that is put in, on good reafon, in the dcfmition of faith given to us in the catechifm. That it is a rcfting on him, as be is offered in the g^^fpd.

But

But I fear and fuppofe that many have another Chrid: (to fpeak fo) whom they have gotten without knowing, or making any ufe of the word, or offer of the gofpel, ivbicb is the power of God for fahatinn io them that believe, Atbly^ Wherewith did ye take hold on him ? or how did ye ad on him ? was it by faith or not ? There are many, who act on him, as they think, by prayer, not indeed as the meritorious caufe, but as the efficient caufe of junification, praying for pity and pardon from him; but this is not to take hold of Chrifl's righteoufnefs by faith. Others think, that if they can love and ferve him, and pleafe hiiii with duties, they will engag;e him to give them pardon ; and in this they have (to fpeak fo) an underhand covenant of works; they will do fomething to pleafe the Mediator, and wherein they come fliort, they expect that he will make it up, and this is very ordinary in pradice. If ye ail; fome, what hope have ye of juftiiication ? They will anfwer, through Chriil's righteoufnefs, and that is good fo far : but afiv them again, how they will get it ? they will anfwer, that they .will do what they can or may, and they hope that he will pity them ; ye fliould look upon your own hearts, and fee whether it be not fecretly making fornethlng of this kind, the ground of your title to Chriil, and of your juftification. And yet all this may be, and often is in them that will not (loop to the way of grace, nor fubmit themfelves to the righteoufnefs of God, They will fpeak of Chrift's righteoufnefs, and yet they will needs give him fome com-penfation, and fo come never really to renounce their own righteoufnefs, and to flee unto his, and to pre-fent it as their defence before God.

There is here ground for all that neglect Chrifl, and do not bv faith-take hold of him, to look for a mod dreadful fentence, and ground for others, who feek righteoufnefs through faith, to look for a mofl comfortable fentence; i. Then, is this a truth, that

A a a 2 juilincatioii

juftification is through faith in Chrifl ? then many of you are not juflified ; and if the Lord prevent it not, ye will never be juilified; If fo, then it mufl: be a mod dreadful thing not to believe ; if ye would know what is your condition, ye may read it, John iii. 18, 26. He that belicvcth not is condciimed already^ and he Jhall not fee life^ hut the wrath cfGod abideth on him ; and Gal. iii. 10. As many as are of the works of the law^ are under the curfe ; for it is written, Curfed is every one that continues not in all things zvritten in the book of the law to do them. If ye really believed this, many of you would be under horror, to hear what a fad condition ye are in, even condemned already, and having tho wrath and curfe of God abiding on you ; becaufe the word curfeth and condemneth all that are not in Chrift by faith. This, I fear, belongs to very many, who are altogether fecure and carelefs, and yet are in reputation amongft us. And is it not very fad to be profelllng fair, to have the offer of life, and to be treating with God about your peace, and yet to be dill in the ftate of enmity with him; fo that if death were within twenty four hours of you, ye could have nothing to expert, but the ratifying of this fentence of God's curfe upon you ; we are fure there is as much in this, as might in reafon put you by all means to fludy. 1. To be believers, for without faith ye are never over the borders of God's curfe, which may lay a chace to you, and put you to the neceifity of fleeing to Chrifl for refuge. 2dly, To take fome pains to try, whether ye be in the faith, as the apoiile exhorts, 2 Cor. xiii. 5. ' Examine your-

* felves, whether ye be in the faith, prove yourfelvcs,

* know ye not your ownfelves, how that Chrifl: is in

* you, ey.cept ye be reprobates ]* His meaning is, know ye not, that this is a truth, that ye are in a reprobate or unapproved condition, except Chrifl be in you ; and Chrifl: is in none, but in the believer. If fo, ought ye not to try yourfelvcs, if ye be in the

faith^

faith, if ye be believers. There is no ordinary way to obtain the fure and comfortable knowledge of it but by trial; and if ye be not believers, is there not reafon, and is it not of concernment, to endeavour by trial; to come to the knowledge of it ? As this is ground of terror to the unbeliever, fo it is ground of notable confolatlon to the believer, who, if he were even put to the reckoning with Paul, / was a hlafphe^ iner^ a perfccutor^ injurious^ yet here is hope for him, that he fliall be found in Chrift, not having his own righteoufnefs, but Chrifl's; believing in Chrlft will obtain juilification to fuch a perfon; his righteoufnefs taken hold of, and put on by faith, is as pleafmg and acceptable to God, as the unrlghteoufnels of the fmner is difpleafmg to him. This was it that made David to fmg fweeetly, Pfal. xxxil. Blejfed is he ivhofa iranfgrejfton is forgiven^ whofe fin is covered ; Ble[jldis the man to whom the Lord imputeth no iniquity ; to wit, through the imputation of Ghriil's righteoufnefs ; as the apoftle clears, Rom. iii. As the iirft branch of the ufe fliews the neceffity of faith, for fending fmners to Chrift, fo this branch is a fweet motive to draw them to him ; and if there were more fenfible fmners amongft us, whofe own righteoufiiefs mifgives them, and who are brought to that pafs, that i\\q Jailor and Pe/er's hearers were in, crying out, what Jhall zue do to befaved'i This word, believe in the Lord Jefus^ and yef:>allbefaved^ would make them come in cheerful, as he did, from the brink, not only of temporal, but of eternal death.

Ccf/v, Confider thefe words, as they hold forth the objeft of juflifying faith, as to it's objeft, and CifeCt, and in it*s concurring to produce this effe6i:; and here there are miftakes, and errors, both in the do<^rinal and praclical part of all thefe. ly?. The object of it then is hAvrL^^jefus Chrift^ the knowledge of him^ or the faith of him, or faith in him, as other fcriptures have it: Or, looking more nearly to the words, it is

faith

faith in him, as fuffering, as fatlsfyinp^ for fin, as in foul-travel, bearing our iniquities. Hence obfervCy that Chrift Jeiiis his righteoulhefs held forth in God's promile of free grace, is the native and proper objeQ:, that faving and juitirying faith takes hold of, and reds upon ; or to the fame purpofe, the faving grace of faith that juftilies, is that faith that does peculiarly apply and reft upon Cluift Jefus, held forth in God's promife in the gofpel, as the righteoufnefs of a fmner that believes on him. Hence the prophet calleth it here, not knowledge more generally taken, but the knowledge of him^ and that as he is held forth in this chapter, to wit, as furety for fmners, and fuffering for their debt. This will be clear, if we confider all thofe fcriptures, that make offer of the pardon of fin ; for it is offered not on the condition of faith, in a more general notion of it, bnt on condition of faith in hlni\ fo Rom. v. 22, 24, 25. ' The righteoufnefs ' of God, which is by faith of Jefus Chrift, unto 2\\^ ' and upon all them that believe : being ju'tified freely

* by his grace ; through the redemption that is in Je-

* fus Chrift, whom God hath fet forth to be a propi-

* tiatioa throuc^h faith in his blood.' Rom. v. i.

* Being jullified by faith, we have peace with God,

* through our Lord Jefus Chrift.' John i. 12. ' To ' as many as received him, he gave power to become

* the fons of God, even to as many as believe in his

* name ;' where the faith that hath the promife of juf-tilication, and the privilege of adoption annexed to it, is called the receiving of Cbrijl^ and believing on his name.

It may alfo be cleared, and confirmed by good rea-fon. I. Faith does notjuftiiyas it is confidered ia irfelf as an acl, but as it relates fo, and unites with (-hrift, as tlie meritorious caufe of juftihcation. 2. Neither docs faith juftify as it looks to every object which the word holds forth, bur as it rcfpeds Chrifi, offered in the gofpel, whom it receiveth \ becaufe there

is

I

is no other thing that can bear the foul's weight and burden ; therefore he as offered in the gofpel mud be the objed of faith, as it is faving and julfifying. 3. The terms of the covenant, and God's offer clears it alfo: for God's offer of juflification is not on thefe terms, that a finner fliall believe his word in the general, but that he believe on his Son whom he hath fent, and receive him, as thofe fcriptures cited before, to wit, John iii. 16, 18. and Mark xvi. \6, fhew, where the terms are fet down, whereon God offers life to finners. 4. If w^e could imagine a man to have all knowledge, and all faith, if faith ad not on Chrift as Redeemer, and Surety for fuch as come to him, it will not avail us, nor be counted to us for righteouf-nefs, which may alfo confirm this truth.

The ufes of this dodrine are fuch as ferve both to clear the nature of faith, and to direct us in our practice.

The iji life then ferves, to clear the truth. As the Papifts corrupt many truths, fo they corrupt this truth, concerning the nature of julfifying and faving faith, in thefe tbrce^ \Jl^ In the ohjecl. idly. In the fubjed, 2)^ly-, In the a6l of it. As for the objeci of this faith, they make it to be every thing that God reveals, and fometimes they take in their own traditions : The reafon is becaufe they give not faith a cau-fality in juflification, nor the capacity and place of a thing, ad'ing on Chriff peculiarly, but take it in as a common grace, or at the befl, as a grace that is radical, and gives life to other graces, but never as taking hold of Chrifl's righteoufnefs, which quite overturns the way of juflification through faith in him ; for faith that layeth not hold on his righteoufnefs cannot juflify 5 and their making the objed of fjiith to be \o broad, doth enervate both the immediate merit of Chrift's righteoufnefs, and the exercife of faith on it. 1/?, Then we grant that there is an hiftorical faith requlfite, as to the v/hole word of Gcd; yet we fay

that

that the faith that juftifies, is properly that faith that finglesout the righteournefs of Chriil, and takes hold of it j fo that it is not our believing, that the world was made, that there will be a day of judgment, nor our believing that a Saviour, of fmners is come into the world, and hath fullered, Isf^c. that juftifies; but it is a clofing with, a receiving of, and rcfting on that Saviour, a fingling out of the promife that makes offer of him; (as for inftance where it is faid, Jf thou tclicve on the Lord 'Jcfits^ thou fhalt be favcd) and pitching on that, and reiling on him held forth in the promife; faith gives the foul footing here, whereas before, it^s cafe was very defperate. 2dly^ We may clear what we are to look to, as the objed of junifying and faving faith, by our putting in thefe three words, or expreffions in the do&rine, to wit, Chr'ijl ycfus his righieoufnefs held forth in the -promife of God's free grace in the gofpel ; and which are needful to be taken in, though it be not always neceffary, that we be cxplicite in the embracing of them. 1. There is need of taking in ChrifVs righleoifnefs^ becaufe it is our defence at the bar of God's jultice ; even as a debtor whofe debt the Surety hath payed, hach that to anfwcr when he is charged for it, that his Surety hath payed it. idly^ There is need to take in this, held forth in God's promife in the gofpel, becaufe though Chriii: be the objed of jullifying faith, and his righte-oufnefs be the ground of the fours defence before God, yet God's promife mufl be looked on by faith for the making ufe of Chrill, and his righteoufnefs, and as a warrant to reft on him, and to expe^ jullifi-cation through him. And thus faith hath Chrilt's fulnefs, or his full and compleat fatisfaQion for righte-oufnefs, and God's faithfulnefs impledged, that the believer fhall be accepted through it; and it is on his ground, that faith fometimes jooks on God as ahie fometimes as faithful; Therefore it is faid, lleb. \ii. 25. He is able tqfive to the uttenuofi; and Ileb.

xi. Sarah

xi. Sarah judgeth him faithful who had promifcd: Whereupon there is a clofing with the offer in the promife, and a looking to obtain that which is pro-mifed as if they had a righteoufnefs of their own; and this the apoftle calls the hiw of faith ^ Rom. iii, 27. becaufe to juftification there is befide the payment of the debt, a law declaring the man to be ab-folved, requifite; and the fmner having God's offer and promife, that upon his accepting of Chrift's righteoufnefs he fhall be juiiified, inftru^ls, that his debt is paid by his Surety, and that therefore he ought to be, and is accordingly abfolved; and tho' God's promife be not fo properly a lav/, yet the apoffle calleth it fo, and it is a folid defence to the foul that is fled to Chrill, who may thus reafon, I have no righteoufnefs of my ov/n, but Chrift's righteoufnefs by proclamation is offered to me in the gofpel, and I have heartily received it, and God is faithful to make good his promife to me; and this looks to Chrift as he is revealed in the gofpel. 3. There is need to put in this word, The promife of God*s free grace '.^ becaufe hereby the fmner is made to fee v/hence the promife came, and of what nature it is, and gives ground to take hold of the promife, and of that which is made offer of in it. The promife is of free grace ; therefore is called the covenant of grace ; fo Ro. iv. 16. // is of faith^ that it might he by grace^ to the end the promife might he fur e to all the feed : For if it were not of grace, the fmner would never think himfelf fure, nor would he know if fuch a fmner might take hold of fuch a promife ; but conf dering that the -promife is of grace, and his acceptation is of grace, as is often repeated, Eph. i, ii, and iii chapters^ thefe three are the great warrant that a fmner hath to reit himfelf on, a com-pieat Mediator; a faithful God promifmg to anfwer all grounds of fears, doubts, and jealoufies, and free grace which anfwers all charges that may come in to hinder his clofing with, and his/effing on the pro-VoL. II. No. 9. B b b mife;

niife; for if it fiiould be faid, how darefl thou lay hold upon the promife ? the anfwer is, It is free, it is not the rnoiivJ that may not be touched^ but it is Jefiis the Mediator of the new covenant, &c. It is grace that is the rife, the end, and the condition of it. ^ Thefe are the three on which faith yields itfelf to Chrifl, and which are the objed of it, on which it dare hazard ; and on which it does hazard ; and thefe three are revealed in the gofpel of the grace of him that is faithful, and cannot deny himfelf. May we not then fay, O 1 finners, if ye will believe that you have a good refling-place, a furc fciindation, a tried corner fione ; as it is, Ifaiah xxviii. cited Rom. ix. where the apoftle hath' it. He that believes on him JJmll never be ajlmmed^ there is'a fufficient Surety, a full Mediator, there is a faithful God, that will keep his word, and there is a free covenant and promife, fofter for a bruifed foul to roll itfelf over upon, then any bed of the fmell downs is for a weary and crazy body; this is a Chariot paved icith love for the daughters of Jerufalem. Single out Chrift from all that is in the word without flighting any part of it, and believe in him, and reft upon him ; let him have more weight placed upon him than ye do on any thing elfe befide; he is able to bear it, and God will never be difpleafed with you for fo doing, but will keep his word to you that do betake your-felves, or that have betaken yourfelves to him ; He that believeth flwll never periflj nor come into condemnation, O \ know what a ground ye have to reft upon, it is even the fubflance and marrow of all the word of God ; ye have Chrift and his fulnefs, God and his faithfulnefs, grace and its freenefs; and are there fuch three things befule ? Or is it imaginable, or pof-fible that there can be any beguile, or failure here ? Spare not then to lay the weight of your fouls upon it, let it be the foundation of your peace, and let it anfwer all charges that may be, whether for many, or for great and grievoufly aggravated fms j only by faith

take

take hold of this righteoufnefs, and reft upon God's faithfulnefs and free promife, to make it forth-coming to you; but upon the other fide, O ! how greatly will it aggravate your guilt, that had fuch a remedy in your offer, fuch 2c tried corner-Jione^ elccl and precious^ to red upon, and yet ye made no ufe of it. Let me exhort, befeech, and even obteft you, That ye recei'ue not this grace in vain ; but as Chrifl: is laid for a Jure foundation^ fo come to him, and build upon him, that ye may not be ajhamed in the day of the Lord, v/hen all that believe not, how prefumptuoufly foever they may hold up their heads now, fhall he a^ fharaed and confounded^ "world without end. 0 ! happy^ thrice happy will they all be found to be then, who have trufted in him.

SERMON LX.

Isaiah LIIL Verfe 11.

Verfe 11.— By his knowledge fnall fuy righteous Servant jujiify many^ for he fhall bear their iniqidties,

THE knowledge of Chrift was wont to be much thought of by the people of God, and to be in high eftimation among them ; and we may fay, it v*'as defervedly fo ; confidering that it is by his knowledge, that juftification was derived to them, and is derived to us. This is that v/hich the Lord is clearing by the prophet here, to wit, how the benefit of Chrifl's fuffcrings and purchafe may be derived, and communicated unto a fmner ; vv^hich thefe words (tho* but few) are purpofely made ufe of, to clear even that his fufferings Ihould not be in vain, but that he Tnould fee a feed, and tho' that feed fhould not be all men, yet they fliould be many ; and the way how thefe many (liould coine by the benefit of his fuffer-ing is alfo held forth ^ and that is, by his knowledge^

B b b 2 who

who is the righteous fervant. We fliewed you, that this doth upon the matter look to faith, and is meant of it, and confirmed it by other parallel fcriptures, which fay, that through faith in him^ all that believe arc juftified: We came alfo to fpeak of this faith which juftifies, and did propofe^i'^ things to be Ipo-ken of concerning it, (and indeed if any thing be of C(Micernment, this is, if a right to Chrift and his pur-chafe be of concernment, then fure it muft be of concernment to know, how we come by that right.) i. The necefiity of it. 2. The objed of it. 3. The ad: of it. 4. The effeds that flow from it. 5. The manner of its concurring in the attaining of juftification. We fpoke of the/r/?, to wit, of the neceffiry of faith, and fhewed, that tho* there be a full fatisfadion laid down to merit and procure juftification, yet it is applied to none but to believers, and not till they believe.

2. We fpoke alfo to this, that faith, as it juftifies, looks not to all the word of God, as its objcd, but mainly and principally to Chrift, and to the word only, info far"as it holds out Chrift in the promifes and offers of God's grace, as it is here called the knowledge of him, or faith in him.

We now proceed to hint a word for clearing of a queftion, and it is a new and very late one, to wit, whether juftifying faith lays hold on Chrift as a Saviour and prieft only, or whether it lays hold on him not only as a prieft to fave, but alfo as a king to command ? Tho' this doth not look at iirft blufti to be of any great moment, and that fuch an inconfiderable-like difference is not to be flood upon; yet we ftiall find, that this laft wants not its ov/n influence on altering the common and ordinary, and (as we conceive) the folid received dodlrine, concerning the way of juftification, if we (hould admit it. And therefore Vv'e anfwer the qucfiion from the text: that Chrift con-fidered as luffering, and bearing our fins, and fo as

offering

offering himfelf in a facrifice, is the obje£l that jufti-fying faith, as fuch takes hold of; therefore the connexion of thefe two is clear in this ver/e. He/hall fee cf the travel of his foul and be fatisfied; and by his knowledge fhall many he jiftifed ; and again it is fub-joined, as the realon why many fhall by faith in him. be juilified ; becaufe he fhall bear their iniquities. By the knowledge of him that offered himfelf in a facrifice, many are juftified ; and many are juftified, becaufe he bears their iniquities ; which v/ill infer this, that faith confiders hiin as fatisfying for the iniquities of his people, in its acting on him for juftification, and pardon of fm. It is true, Chrill's offices are not divided, and it is not true faith, if it take not hold of him, in all his offices -, but as there are feveral evils in us, which his offices do meet with, and are fuited unto, fo (hould faith take hold of them, and make ufe of them for curing and removing of thefe evils. He is King, Prieft, and Prophet ; and faith takes hold of him as a King to command, and fubdue us to himfelf; as a Prophet, to illuminate us, and cure our blindnefs ; and as a Prieft, to fatisfy divine juftice, and to procure the pardon or fm. As we are not to feparate, fo we are not to confound thefe; we ufe not to fay that Chrift as a Prophet doth jultify us, nor that as a Prieft he doth illuminate us, no more fhould we, nor can we well fay, that as a King he fatisfied juftice for us. The fame bleifed God is wife, righteous, holy, faithful, juft, merciful, £5fr. yet he is di-verlly confidered in refped of our conceiving and making ufe of him, according to our need; fo it is here. For clearing whereof, obferve thefe things;

I. The fcriptures fpeaks of, and points Chrift out in his fufferings, as the objcdl of juftifying faith, Rom. iii. 25. Whom God hath fet forth for a propitiatiou through faith in his blood; where the blood of Chrift, and he as fuffering is propofed as faith's obje61:; fo,

1 Cor. i. We preach Chtift crucified* i John ii. Wc

have

-82 ISAIAH LIII. Verfe ii. Serm. 60.

have an aJvoaife with the Father^ J^fi^^ Chrijl the righteous y and be is the propitiation for our fins ; where he is held forth in his futt'erings, as the propitiauoii that faith I:iyeth hold on, John iii. J4. As Mofes lifted up the fcrpent in the ivi'dernefs^ fo niiijl the Son of 7nan be lifted up^ that luhofoever believeth on Z?/w, &c. where Chrift lifted up, and as dying on the crofs, is made the objecl of jultifying faith ; even as the brazen ferpent, lifted up, was the object that they looked to, when they were flung and cured. 2. It is ahb clear from the law*s libelling and charging us for the debt of our fin, that makes us liable to con-deninauon ; and faith being the mean of our jullifica-tion, and abfolution from the debt, it muft needs look to the Surety's paying our debt, and fo anfwering the charge, which was done in his death ; for he paid our debt, fatisfied the penalty of the law, and came under the curie in fuffering death ; as is clear, Gal. iii. \Qth *verfe being compared with 'verfe 13. So Rom. viii, 3^. ' AVho fliall lay any thing to the charge of God's ' elect? It is God that juiiifies, who ihall condemn? ' It is Chrilt that died ;* which is brought in as faith's anfwer to the charge; 'lie charge cannot be denied, for we are guilty of fo many fins, and therefore liable to condemnation; but faith fi\ith, Chriti hath died : Itpropofes him dying as a failsfaction for anfwering the charge, and for obtaining of abfolution. 3. Chrifl as fuffering and fatisfying juilice is our righte-oufnefs, and therefore mud be the objecl of faith, as it is judifying ; whereupon it pleads an abfolution before the throne oF God ; (o that when we come to plead and found our defence before God*s throne, it is not on this, that Chrifl is a king, and hath fub-dued us, but it is on this ground, that he is our Prieft, and hath fatisfied divine iuflice for us, and paid our debt, and procured a difcharge to us. So the apoflle fpeai^ing of Chrifi's fulTerings, Col. ii. fays, ' i hat he blotted out the hand-writing of ordinan-* ces that was againll us, and took it out of the way.

* nailing it to his crofs.' It is Chrift as fufFering that is the ground of our peace ; and therefore faith as juftifying mufl: fo confider him. Tho* we defire to move nothing needlefly. yet laying it once for a ground, that juftifying faith lays hold on Chvii'l as ^ King, this will follow as a confequence, and as we itippofe, as a reafon, that our obedience to Chrid: as a King, hath the fame influence, and the fame caufality in our juliification, that faith's refting oa Chrift's fatisfying for us as a pried hath; becaufe as Chrift's prieftly office gives us a warrant to reft upon him for juftification, fo would his kingly office, (if re were the objed of junifying faith as fuch) when taken hold of for our obedience. We have touched on this ly?. That ye may fee the warrantablenefs of this doctrine which is received in the churches of Chrift, and that ye may confider Chrift as t/je Hi^b-prieji of your frofejfion^ and plead juftification from his facrifice, ading faith upon him accordingly, idly^ That we may put a bar againft the introducing of juftification by works, under one pretext or another, how fpeci-ous foever, feeing the fcripture fo dirediy oppofes faith and works in our juftification; for if we once admit that Chrift, as a King, is the objed of juftify-ing faith as fuch, it would overturn the diftind way of faith's ading upon Chrift's righteoufnefs, for an-fwering the charge put into the iinner's hand by the law ; and when the foul hath a charge for fin, wonid put it to look what obedience it hath given to Chrift, as a King, to anfwer that challenge or charge by, and would in the fame manner alfo put the foul to gather lbs ground of its peace from the one as well as from the other, that is, both from Chrift's righteoufnefs, and from its own obedience, not only as an evidence, but a focial caufe, or not only to its own fenfe, but as to the effed.

We come now to fpeak of the aEl of fsith as juftify-ing, called here knowledge^ and the knowledge of him,, to fliew that it points at juftifying faith \ for if it were not

fo, it were the fume with common knowledge, whereby we believe any hiftory of the Bible ; but this being jullifying knowledge, it mu(l be knowledge of ano-'ther kind. We Ihall here clear, ly?. Wherein the •*}Q of JLiiiiFying faith confids. 2ciiy, Remove fome miftakes about it, and make fome ufe of it.

For thtjirji^ we fuppofe there are thefe four requi-fite in, or to jullifying faith, though not always in the fame degree, i. That there be a diifinct knowledge in fome meafure of the objecl; an antecedent that faith prefuppofes, and for which caiife faith has the name of knowledge here and elfewhere in fcripture,' the antecedent being put for the confequent; for faith hath always knowledge with it, though knowledge bath not always faith. 2. That there be an aiTent to the thing knowm ; as when we know that we are fmners, and that it is the blood of Chrifl: that mud cleanfe us from fin, we mud alTent to the truth of thefe, as Chriit fays, John \in, Jf ye believe not Mc-Jes his writings^ hozoJJmll ye believe my words ? If ye alTent not to the truth of that he hath written, how can ye believe my fpeaking ? Both thefe are in the nnderjianding^ and if there be no more, this makes but hiftorical faith. 3. When the foul knows it is a fmner, and under the curfe, and that Chrill is a Saviour, and that there is falvation to be obtained by fuch a mean, and that he is an able Saviour, and hath af-fcntcd to the truth of thefe. There is a conftnii?ig of the heart to that truth conditionally propofed, and made offer of, that is, to receive Chrid as he is offered in the gofpel; which in fcripture is called a re-ceiving of him, John i. 12. To as many as received him^ h.Q. And this is an act of the a*///, refpeding Chrid as offered, and a price propofed that will make the foul happy where faith accepts. 4. There is a reding on Chrid received as a great price, which is alfo an acl of the heart, or will, called in fcripture a committing our/elves to him^ a leaning on /jim, or rolling our'

/(fives

fehes on hbn; which we conceive to be the fame that Paul hath, Philip, iii. 9. That I may be found in him : When the foul places its fafety here, and trufts to Chrift's righteoufnefs alone, as contradiflinguifhed to its own. Thefe two lad a6ls are properly the effence of faith as juftifying, and they are well held forth in the catechifm, where faith is defcribed to be afavin^ grace^ whereby ive receive and reft upon Chrft as he is offered in the gcfpeL We fhall illuftratc it in a compa-rifon made ule of before to this purpofe. Suppofe there wxre a number of rebels, that had incurred the prince*s difpleafure, and were guilty of treafon by the law: Suppofe alfo the prince's fon, or fome courtier hath fatished for them, and procured their pardon and peace, upon which there comes out a proclamation^ that if they will fubmit, and yield themfelves, and lay down their arms, they (hall be pardoned, and admitted to friendfhip, as if they had never rebelled. Thefe rebels mufl know, i. That there is an a6l of favour pad, and a proclamation made on fuch terms. 2. They mull: have a general faith and aflent to the thing, and that there is no queftion but fuch a thing is done-3. There is a confultation of the underflanding with the will, whether they will admit of, and receive it, and truft themfelves to it. And then, 4. There is the heart's confenting to accept of the offer of grace, oa the terms of the proclamation, and a refting on it, which is a trufi; of their defence to it, that if ever thev mould be called to an account, they will make ufe of fuch an a6l of grace, and of the proclamation for their defence and fafety, and trufi: to it, and to his faithful-nefs who made the proclamation, believing that he will fulfil his word and promife. It is jufi: fo here, in a fmner's ading faith for juftification. We may in-ftance and iliuftrate it alio in the example of the prodigal, wherein we may find fomething of all this. When he had been in the height of his diftradion and madnefs, in his natural condition, it is faid, he came Vol. II. No. 9, C c c to

^0 himfelf^ he knew and believed that there was meat enough in his father's houfe, and refolved to go home; upon his knowledge follows his refolution, and his will confents, / ic'ill arife and go^ which fup-pofes his faith of an offer of meat, on condition of his going ; and then there is that whereon he grounds his defence, I will fay^ Father^ I have finned ; I will difclaim all, and betake me to thy grace, implied in the word Father ; he refolves to fix his defence on this ground, and upon this comes home.

More particularly, 1. Knowledge of the objedl reft-ed upon is necefTary, Rom. x. How can they belie-ve on him of whom they have not heard? It is not pofTible we can believe what we knovi^ not. And as every other flep hath fome doclrinal miflake, and fome praQical, fo hath this. The do61:rinal miflake is that error of Papifls, unworthy to be refuted ; they fay there is no knowledge requifite to faith ; yea, fome of their prime men have faid, that faith is rather ignorance than knov/ledge; but furely then faith would not be called knowledge, if it might rather be defined ignorance; but this they maintain to keep the people in ignorance of the gofpel, and it is the ground of many more errors, and much delufion : It is even as if a blind man could go well in a flippery place where are many pits; for knowledge is no lefs necefTary to faith, than eyes are to fuch a man. The pradical errors in this are fuch as we find in many of you, who think ye can believe well; but aflv, and put you to it, ye cannot tell what.

2. There is an ajfent requifite to the objed: known, which is what we call hif oricalfaith^ and this is to be confirmed in the general truths contained in the gofpel, as that Adam was made according to God's image, that he fell, and brake the covenant of works, and made himfelf, and all his, liable to God's curfe, that we are by that covenant under God's curfe, that (thrift Jefus the Son of God, according to the covenant

nant of redemption, entered himfelf Surety for the eled, that he really died and payed their debt, that his purchafe is made offer of in the gofpel, and that according to the covenant of grace, there is a real abfolution from fm, and an eternal happinefs to be had at the great day, through embracing of him. There mu(t be an alTent to the truth of thefe things.; for it is impoflible, that they who think not themfelves fmners, and that mind not a day of judgment, and a reckoning, will ever clofe with Chrift, and depend on his righteoufnefs. I fear there are but few hearers of the gofpel that come the length of devils in believing, and yet all will needs be accounted Chriftians. We would here upon the one hand difclaim the Popifh error, that placeth all the effence of faith in the un-derftanding, which is fomewhat ftrange, feeing they fcarce think knowledge of the thing to be believed neceflary; the reafon is, becaufe they know, or at lead: own nothing more of the concurrence of faith in juftification than obedience to a commandment; they think it is a duty and obedience to a commandment to aflent to any truth, therefore they take this general hiftorical faith to be the only faith, as they take holi-nefs to be the only ground of their peace, when they are called to an account; and thus faith, as a part of their holinefs comes in, but they admit of no particular refped to faith's taking hold of Chrift's righteoufnefs, as the immediate ground of their peace: Upon the other hand, we would feclude the vain faith of many profefibrs, who fome way believe all that is in the Bible, fo as they quellion nothing therein : they know-no other faith but this ; yet if this were juflifying faith, the devils fliould have it, for they believe and tremble^ they believe there is a God, that Chriif is the Son of God, that they that believe lliall not perifh, that God is faithful, Iffc, But this hiilorcal faith is not enough, i/?, Becaufe (as I juH; now faid) it may be in reprobates and devil,:. 2. Becaufe the fcrlpture C c c 2 exprefiy

exprefly differcnccth this fort of faith ; from faving faith, many were called believers, to whom Chriit would not commit himfelf, as it is, John ii. 24. For, though they believed it to be truth which he fpake, yet they refted not on him ; fo in the parable of the fower. Matt. xiii. there are three grounds that receive the feed, which imports, in two of them at leafl, a kind of believing, but the fourth ground is only good. 3. Becaufe this faith ads upon every revealed truth alike, and affents to all pafTages recorded in the Bible alike ; as well on, and to that, Paul left his cloak at Troas, and the like; as that, this is a faithful faying^ that Chriji came into the world tofave finncrs^ and fuch like ; but according to that ground formerly given, faith, as it juflifies, a6ls on Chrift only ; and therefore this bare affent to the truth of the word cannot be juftifying faith, becaufe it acl^ no otherways on Chriit, than it doth upon other things. Ye (hould therefore know a difference in your practice betwixt thefe two, the crediting the truth of a thing, and your aclual receiving, and refting upon that truth ; as for example, a m.an propofeth marriage to a woman, and flje believes that he is in earned:, and not in fcorn, yet there is a great difference betwixt that and her aclual confenting to marry him : So it is here, the man may believe that Chrifl doth really make offer of himfelf to him, and yet be far from cordially receiving of him. Or take it in the example made ufe of before; fuppofe that fome of the rebels we fpake of, believe the proclaniation to be a truth, yet thinking it hard to be under the bands of government, they do not embrace it. If it be objected here, that the fcripture often calls juftifying faith a believing that Chrift is the Son of God, which is no more than this affent of the judgment, or hiftori-ral faith ; for anfwcr, it fliould be confidered of whom the fcrijMure there fpeaks. i. It is of Jews for the laofl part, who had the faith of the Mcffiah generally

amon,t»:

among them ; and no queftion, the believers of them, fuch as the profelyted Eunuch, Martha and Mary had the faith of the MefTiah fatisfying divine juftice, and of their junification through his fatisfadion ; but the great queftion of the Jews was, whether Jefus the fon of Mary was the Meffiah or not; and it being revealed, and believed that he was, the other followed j they willingly refted on him, to fay fo, as the Mefiiah. 2. Believing of Chrifl: to be the Son of God doth not exclude, but include their confenting to the receiving of Chrifl, but it holds forth alfo their aflent to, and perfuafion of that truth that was then debated, that he was indeed the promifed Meffiah, and the Son of God, for the devils confeffed him to be the Son of God; and none will fay, but there was more in their believing him to be the Son of God, than in the devils believing it, who never believe unto falvation as they did. 3. Confider that as fometimes knowledge is put for faith, fo this aflent may be put for faith w^here yet more is implied in it, efpecially coniidering that, Rom. X. faith is called faith of the heart, with the heart man heUe-veth,

For the 3^, to wit, the r^mWw^^?^ of faith, which difiers from the former, as we fhewed in the examples hinted at before, it looks to the covenant of redemption betwixt Jehovah and the Mediator, it accepts of the terms of the covenant, as they arepropofed in the gofpel, and conferirs to the fame; and as God pro-pofes the righteoufnefs of Chrifl:, it fubmits to it; which Paul, i Tim. i. calls 2i faying woriby of all acceptation, to be welcomed and believed as fuch ; and the believers mentioned, Heb. xi. are faid not io ha-ve re-ceived the promifes, hut to have feen them afar of\ and io have embraced^ or fainted them. This receiving is no phyficai or natural act, as if we were to receive fuch a thing by the mouth, or bodily iiand \ it is au act of faith in the heart, proportioned and fulred to this fpiritual agreement^ cr marriage propoled in the

covenanc

covenant of grace ; and it is like a man confenting to a civil bargain, or like a woman's confenting to marry a man.

The 4/Z> and laft aifb, is a rejl'in^ on him^ which is iiill the fame faith, but another att of it. Not as if there might be a receiving, and not reding, or a ref-ting and not receiving ; or as if we were to diiference them in refpecl of time ; but faith is faid to receive, as it refpecls the gofpcl-offer of Chrilt, and his fatis-fciaion ; and it is faid to reft or rely, as it refpedls Chriit and his fatisfadion, the thing offered and received, with regard to the charge to which it is liable. It is here that it refts, and to this it betakes itfelf, as to its defence, when challenged. It is difficult to difference thefe tv/o, or peremptorily to fay, whether ChrifPs righteoufnefs be received, or refled upon ; yet it is made our defence, becaufe it is clofed with, and we riiake them two ads of the fame faith, though it is hard to make the one of them to be the effedl of the other, or the one of them to be antecedent to the other, in refpecl of time at lead ; as a proclamation of pardon being made to rebels, they fay this proclamation gives a freedom from the law's purfuit, becaufe they have 'embraced it; and thefe rebels make that the ground, if ever they be challenged, whereupon they found there defence ; tliey have this to depend on, and upon this they red : Though none of thefe aces can well be faid to be before, or after the other in refpect of time. For clearing of this a little more, confider that this relting may be looked on either fajjivcly^ or acli-jcly ; pajfivcly^ in refpe6l of the believer's acquiefcing in Chrift, and affuring himfclf that all fhall be well; this is not that act of faith that is called i'or to judification, but luppofes the perfon to he judilied, for he mud be judilied e'er he can red:, or acquiefce in it: odrocly^ in refped of our reding on him that we may be judilied, as the apodle hath it. Gal. ii. 16. And this, Ifaiuh v. 6. is called a

taking

taking hold of God*^ covenant* It is an aclual committing of ourfelves to him, that we may obtain peace, or a leaning on him ; as fuppofe one was to reft upon a ftaff; it doth not only imply the efFed:, his having of eafe, but alfo and firftly^ his leaning to or refting on it, in order to eafe ; therefore it is faid, Mat. xi. 28, Come unto me all ye that are vjeary and heavy laden^ and ye Jhallfindrejt, The acl that juftifies is this laft and adive ad ; the acl of coming, or leaning, or refting ; and the paffive ad of acquieicing, or afturance is that which follows upon it, as a fruit and effed of it ; and thereby v/e humbly conceive, that it is not fafe, to define juftifying faith by ajfiirance^ or to fay that wherever faith is, there is alTurance. It is rather a refting on Chrift that we may have reft, and a ground of defence, and reafon to be propofed, if we ftiould be charged with the debt of fm.

The Ufes are, jirji^ To remove the difficulties ; as namely, it may be aft^ed here, is there no confidence nor aflurance in this adive ad of faith which is the eflence of it ? We anfwer fhortly, there are three forts of confidence pleaded for, that are far from the nature of faith, and yet faith wants not its own confidence and alTurance, if it be taken in a right fenfe. The I. is for a man to believe, that Chrift died for him in particular, at the firft hand, and to think that he hath no more to do, but to believe that ChriPc died, and fuffered for him, and that thereupon he is juftified ; for this layeth a ground for univerfal redemption againft the current of the fcriptures, and can never be a ground of intereft in Chrift's righte-oufnefs; it fuppofes that to be dene already, and admits aot the foul, to concur by believing for coming to the application. And yet this is very rife amongit people, I believe that Chrift died for me, and (bed his precious blood for me ; and lo long as they can maintain this prefumption, and not fuifer themfelvcs to admit of any debating, and qu^ftioning, v.hether

•they

they have ground and reafon for it, or not, they think they have faith enough. But this is no ad of faith, nor of the nature of true juftifying faith, whicH is to take hold of Chrifl otfered, that we may come to be abfolved through him ; therefore, whenever the fcripture puts us to believe, it commands us to take liold of Chrift offered, and not at firit hand to believe, that he died for us in particular. I fuppofe many are <:arried away with this prefumption, that will to their coil at lad find it to be otherways. 2. Others think that all faith confifls in this, to believe that God loved them from all eternity, and that they are already juflified, which is the Antinomian way. They believe not that they may be jujlijied^ which was Paul's way, Gal. ii. 10. but they believe that they arc jufti-fied. 7\nd this alfo prefuppofes an univerfal redemption, and to prefs it upon you, were to bid you all believe that God hath loved you, and pardoned you from all eternity, which were to bid you believe a lie; for we know well from thefcriptures of truth, that God hath not loved all from eternity; and yet this is the iaiih that many of you prefumptuoufly pradife. We are naturally fome way Antinomians, Papifts, and Arminians in our pradlice; and the way of error is more confident and current with our nature, than the way of truth. But, O ! prefumptuous hypocrites, will you daringly and without any ground, believe God's love to you ? God fliall fhake you out of that confidence, and blow upon it, and make it to vanilh. Ye cry out on them that live in error yet ye prac-tife thefe fame errors (to fpeak fo) as faft as ye can. We cannot by much preaching get you brought to the knowledge of the truth, but ye can drink in error e'er ye near of it; and it will ruin vour fouls, if grace prevent not; and many of you fhall find that thus you have deflroyed yourfelves. A 3J fort of rotten confidence is thiit which fome have, who cannot fay they are for the time juflified, yet they have a perfwa-

fion

fion to get heaven, and to be juftified e'er they die^ or that at death they will be fure of it, and they know well they (hall not defpair. This is alfo naughty pre-fumptionj and continued in, as hazardous as utter delperation, and killeth more fouls than defpair doth ; for fuch reii quietly in their hope of being feed from wrath, and having their peace made with God, and yet never go to Chrift to have it done, 'this is like that man's prefumption, that fays, tufh, IJJmll have peace^ though I walk in the i?nagination of my oivn heart, God is gracious and merciful, and I hope he will not be fo fevere as he is called.

Yet 2dly, *We fay that the right exercife of faith wants not it's own confidence, comfort, and affu-tance, when taken in a right fenfe, much whereof is attributed by fome to the definition of faith ; for feme iniftake faith, and others are miftaken, or mifunder-ilood in their fpeaking of' faith; fome divines thac write of faith, fpeak of it's being an alTurance, defign-ing it at it's height; yet generally they take in, and prefuppofe the active a£l of faith, refting on Chrift ; others define it by thefe two acts, a receiving of, and reding upon Chrifl; therefore we would never conceive of them, at leaft of many of them, as making this alTurance to our fenfe to be eifential, and abfolute-lyneceiTary to the being of juftifying faith ; much lefs would we think, that they nlifunderflartd and pafs by the true acts of receiving and reding upon Chrid ; only fome of them having to do with Papid'Sj who place faith in the underdanding, add an afTurance of faith to the former acts; in which we faiy there is a ground of confidence, or a conditional afTurance; upon fuppofition that fouls receive Chrid, and reft upon him, they may be confident, that that is a ground that vvill not fail them, they may be confident, that he will not deceive them ; a confidence in this, that they may dep to, or lean upon Chrid, and not fear that he will fail them, or that they may without all fear of

Vol. II. No. 9. D d d hazard

hazard cafl themfclves on Chrifl; therefore he is called a tried, clcd^ precious Corncr-Jhnc, a fiire Founda^ tion ; and indeed that is no fmall ground oF confidence, that when a foul comes to Chriit by believing, it may be furc he will not fail it. 2dly, Being fure that we have coifnnitted ourfelves to Chrift (which fuppofes faith's being put to exercife and pradice) there may be a confidence in this refpecl:, we may be fure he will not fail us in particular. 2 Tim. i. 12. Iknoia in ivbom 1 have believed, and that he is able to keep that which I have committed to him, and that, I Jhall not be ajhamed\ he puts both thefe together, 1 know that he is able, and that he will not fail me, I fjiall not be afliamed ; fo Rom. viii. / am perfuaded that neither death, nor life, he. Jhall be able tofcparate us from the love of God that is in Chriji Jefus ; if fouls have received the offer, they may be fure it will not mifgive them, ylly. Add, that this aclual, or adive refting on Chrift may be fe-parate froni the fenfe of it, or from the paflive acl of faith, or quietnefs that follows on reding on Chrift; for there is a refling on Chrift, which fs very faith it-felf, and not the effect; co7ne and ye fball find refl ; coming is before finding of reft, to our fenfe at leaft ; we are not to knit this pallive reft, with the other active a6t of refting, as if it were impollible to reft on Chrift without prefent fenfible eafe; befide, it is this active refting that gives us right to Chrift, and. not the paffive. Gal. ii. 16. We believed that we may be jufiified', this neceftarily goes before our believing that we are juftified.

To clofe with a word of more particular ufe, let me exhort you to lay lefs weight on your bare thinking that ye believe, on your prefent ill grounded hope and peace ; aim, and endeavour to ad,- and exercife faith on Chrift aQively, receiving and refting on him for obtaining peace; this pradice of faith is the very language of the doctrine of juftification ; that feeing there is fuch ground of juftification laixl down, the

righteoufnefs

righteoufnefs of Chrift, and that it ispropofed to you, and feeing this is the very act of jufiifying faith, to receive and reft on Chrift, as he is propofed and offered, when this offer is made to you, let your faith receive, take hold of and confent to the fame; and ground and found your defence here, for anfwering all challenges that the law and juftice may prefent a-gainft you. That there was a Saviour offered to you, and that ye received him, and refted upon him, will be a ground that (hall bear you out when ye come before God, and except this be made fure, our fpeaking and your hearing of faith will be to no purpofe.

SERMON LXI.

Isaiah LIIL Verfe 1 1.

Verfe 11.— By his knowledge Jhall my righteous Servant jujiify many^ for he jhall bear their iniquities,

THIS is a great affertion, and of mighty moment, and unto this knowledge of Chrift, the juftiiica-tion of many is attributed; and indeed if we knew what an advantage and benefit it were, there would be nothing more ftudied than how to obtain it; for it is the very inlet, and opens the door to glorification ; and if to be happy in the enjoyment of God be a benefit of great concernment, than this of juftification muft be fo.

We propofed to fpeak of the way how this benefit Is applied, and that is by faith, fet forth under this expreflion, his knowledge^ or the knozuledge of hirn^ and touched on the benefit of faith, and the neceffitv thereof, for attaining juftification, God having fo ordered it in the covenant, that none others fliould

D d d 2 be

be jufllfied but fuch as have faith, ad/y^ We fpokq alio to the objed of this faith, Chrid Jefus, as our Tighteoufnefs and peace: So that Chriil: becomes in a peculiar manner the obje6l of faith ; becaufe It is only in Chrid it can find a fhelter, therefore it is only to Chrilt that it flees, when the finner is purfued. yily^ We fpake likewife of the nature of this faith, or it's a(ft, it being the heart's trufting itfelf to Chrift's righteoufnefs, whereon it hazards the weight of it's peace, and relies here. And as all the terms of juf-tification are borrowed from law, wherein there is fuppofed a charge, a tribunal, and a judge; fo is this reding in like manner ; it is in efTed an arraigned perfon's making of Chrid*s righteoufnefs, his legal defence againd all challenges; the fubdance of the phrafe is in that of Philip, iii. 9. Tbai I may be found in him not having my own righteoufnefs^ &;c. Where prefuppofing an arraignment and charge, whereto does the apodle betake himfelf, and what is his refuge? It is Chrid and his righteoufnefs, even to be found in him ; as if the quedion were propofed, Paul, what wilt thou do in the day of ^ judgment ? what wilt thou trud to for a defence in that day ? To which he anfwers, not to my own righteoufnefs, but this is it, even to be found in him ; which he explains to be the having of his righteoufnefs by faith, that is the righteoufnefs of Chrid by faith taken hold of by me, which faith fliuts up as it were Paul in that righteoufnefs, and hides him, fo, as he is pad over, as if there were no unrighteoufnefs at all in him.

The ejf^ecl of this faith follows; when a perfon is chafed, and hath ded unto, and laid hold on Chrid, the edecl, I fay is, he fnall be judified. We may confidcr this feveral w<n's, and for expricatlon's fak^ I fhall briefly pafs over fome of them.

i/?. Then, according to the expofition of the words, take this obfcrvation^ that there is fuch 7\^ tiding as judification didind froni fanftification. The

benefit:

benefit of juftificatiou follows on faith's taking hold of Chrill, becaufe it is fuch a benefit as follows Chrifl's taking on our fm ; By his knowledge jhall he jujiify many\ for he Jloall bear their iniquities. Now fandiiication is not that, but the infufmg of holinefs in us, and is the work of God*s Spirit, inwardly working a change in the man. We did fome way clear and confirm this in the expofition of the words, and fliewed you how fanclification difiereth from juf-tification ; 7iow ye are jujlified now ye are fandified, fays the apolllej i Cor. vi. making them diftind benefits. To clear it a little further, two things are to be confidered in fm, both which are to be removed by Chrifl, but differently: i. Something that defiles ^nd pollutes us, and makes us unlike to God's Image; hence fm is in the fcripture compared to boils and fores, and menflruous cloaths; and is C2.\hd^.Ithine/s. idly^ There is a guiltinef^s that follows on this, whereby wx are not^ only prefuppofed unclean, but are made liable to the law's denunciation, wherein it is faid, Curfed is every one that cojitU niieth not in every thing written in the book of the law to do it. Now if we fpeak of the removing of thefe tw^o, juftificarion takes away the guilt of fm, when the fm-ner is purfued before God's tribunal, he is difcharged by the imputation of Chrifl's righteoufnefs, to which he is fied for refuge; the law abfolves him not be-caufe he wants fin, but becaufe the Mediator hath fa-tisfied for his fm, and that fatisfaclion is. by faith laid hold of; fanclification takes away the pollution, and blot of fin, the perfon that had thefe boils and fores is cleanfed, or healed, or is a healing, and under cure.

Ufe, We obferve this only as wt pafs along, becaufe it ferves to clear all that concerns judihcation ; and therefore when we fpeak of juflification by Chrift's righteoufnefs, i. It is not as if we had a righteoufnefs communicated to us, and were made adually holy, \>\xt it is the imputation of ChriH^s righteoufnefs to us.

Ifie

The confounding of thefe two does ill, and is very-prejudicial, not only to the Papifts, but to others, who think they are juftified, when they think they have fonie good frame, which being wanting, they fufped their julUfication. 2. The meaning is not as if Chrifl's righteoufnefs were our fanclification, which Is the error of the Antinomians, who make all fanclification to be juftification, even as the Papifls make all juflification to be fandification. Therefore we iliould learn to diflinguifh thefe two, yet not fo as to feparate them.

2.7/)', Oh/ervc, That this effeifl, viz, juflification, is not only or mainly the fenfe of being pardoned and abfolved, but it is real abfolution and pardon itfelf; becaufe this juftification that follows faith, h that which Chrid hath purchafed by his foul-travel, and bearing of our iniquities, and intitles the judified per-fon to him, and makes him to be of his feed ; and that is, not to have the fenfe that we are juIUfied, but actually to be juftified. And here there is another miflake to be adverted to, to think juftification to be the evidence of that which is pad before we were born, yea, from eternity.

The third, and main thing in this efFe<^, is. That laying hold on Chrid by faith, as he is offered in the gofpel, does, before God, ferve to the juflifying of a finner, and the abfolving of him from the guilt of im ; that is, when a fmner, fenfible of fm, is brought to lay hold on Chrill's righteoufnefs, then follows Ciod's abfolving of him, as if he had never had fin, or had fatisfied for his own fin ; v/hich is not only held forth here, but is frequently fpoken of through the KpiRlcs, and is the juflification that Hands in op-pohtion to the way of the works; to wit, when a poor fmner, fenfible of iin, is perfuaded by God's Spirit to ilae unto, and let'l upon Chrift's righteoufnefs offered in the gofpel, upon which follows God's abfolving of him. This doctrine takes in the fubftance of the text.

By the knowledge of 7ny righteous Servant Jfmll many be jujiifed.

There are feveral things to be cleared in the profe-cuting of this, which we fhali fpeak briefly to for clearing of that queftion of the catechifm, what is juftifi-cation ? becaufe this dodrine holds out the form of it, and deduceth it in this order. 1/?, A fniner is here fuppofed to be living under God*s curfe, according to that. Gal. iii. 10. Curfed is every one that con^ iinues not in all thi?igs written in the law* This is man's condition by nature. 2dly^ It is fuppofed that Chrifl becomes Surety for eleft fmners, and takes on him their debt, and fatisfies for them, on condition that if they ihall believe on him, they fhall be juftified, and have his fatisfa£lion imputed to them, and that the Lord Jehovah accepts of the Mediator's fatisfac-tion, and engageth to make out the condition. 3. The Lord, in the word of the gofpel, hath revealed this, and hath comprehended the way of a fmner's juftification in the gofpel-covenant and promifes, and makes offer of it to all that Hear of it, faying, ' He

* that believes in the Son fhall not perifli, but have

* eternal life, and all that believe in him fhall be.juf-

* tified from all things, whereby they could not be

* judified by the law of Mofes.' This' is the external inftrumental caufe of juftification, that holds out the way to life, which fuppofes the former. 4. When this is made offer of in the gofpel, there is the operation of God's Spirit on the foul, enlightening the mind of the Tinner, convincing him of his hazard, chafing him to Chrift, and powerfully perfuading him to take hold of his righteoufnefs made offer of to him, whereupon the foul comes to put forth the ad of faith, and to reil upon his righteoufnefs; as when it was faid by Philip to the eunuch. Ads viii. Ifthott believ" eft thou mayeji he juftified^ the foul anfweis, / believe in Chriji the Son of God ; whereupon it becomes an a-greement. And this is the inward mean, or inffru-

mental

4-

mental Caufe of juftlficatlon. 5. Then follows God's imputing to that finner, that receives Chrifi: as he is offered, and reds upon him by faith, his righteouf-iiefs, and Chrift's payment and fatisfaclion to juftice is counted his, and according to this his fins are pardoned for the merit of that righteoufnefs, and he him-felf is accepted and accounted righteous, as if he had never fumed; and he hath fuch a fentence part on him, as is held forth in thofe words of^ Pfal. xxxii. i. Blelfed is the man ^juhofr tranfgrejjion is forgiven, whofe Jin is covered^ to whom the Lord imputes no iniquity.

We may confirm this either as to the pofuive part, that by believing a fmner is juftified ; or as to the ne-j;ative part, that there is no other way pollible vs^here-by a finner can be juffified, but by believing: So that this great efFed follows from a fenfible (inners taking hold of Chrift's righteoufnefs by faith. Ye may look upon a few fcriptures to this purpofe; as namely, Gal. ii. 16. where the apoftle, entering into the debate, lays down this conclufion, knowing that a man is not juftjied by the works of the law^ hut by faith in ycfus Chrifi^ even wc have believed in 'Jcfiis Chrifi^ that we mv^ht be jujtified by the faith of Chvift / as if he had faid, we have taken this way for the attaining of this end, believing that wc mi'lht be jitjiifi^ ed. The apoftle ipeaks here, 1//, of a julfification by faith which is oppofite to works; and as he afcribes it to faith, fo he denies it to works, idly^ He makes it exclufive, and will have no other thing to concur in the matter at leafl, but faith ; knowing thai a man is not jujlificd by works^ but by faith, '})dly^ He holds forth his own, and other believers practice; even we have believed^ that we might be jujiifjed\ as if he had faid, wc took this way of faith to be abfolved btfore God, which by the law, or the works of the law, would never have been. See alfo to this purpofe the J-lpiltle to the Romans i, ii, iii, iv, and v. chapters, efpecially iii and iv. la chap. iii. verfe 25, when he

is

is fumming the doctrine of juftification, he fays. Whom God hath fet forth to be a propitiation through faith ^ to declare his right eoiifnefs for the remijjion of fins ^ &c. where Chrifl's righteoufnefs is called a propitiation through faith; and faith is held forth as the channel in which juftification runs ; and in the words following the believer is declared to be the object of it. So chap. iv. it is defcribed in the inflance of Abraham, particularly in verfe 5. To him that worketh not^ but believeth on hi?n that juftifieth the ungodly^ his faith is counted for righteoufnefs; where the apollle propofes two ways of a perfon's aiming to be jufliiied; the Jirfi whereof is, when a man worketh, and on that account feeks to be juftified, and that way is rejed-ed. Thcfecond is when a man hath no works, or worketh not on that account to be juftified by them, but by faith betakes himfelf to Chrift's fatisfadion, and that way is eftablifhed; for that man's faith is counted for righteoufnefs, and is the ground of his peace before God. We gave fome fcriptures before for this, and (hall not therefore now infill. There is alfo good reafon why it cannot be otherwife: i/?, If we confider what man is in himfelf, ungodly, rebellious, having nothing to prefent unto God ; but whea a righteoufnefs is prefented to him by way of offer, and he is through grace brought to accept of the offer of the righteoufnefs of another, nothing can be conceived to be brought to receive it but his faith ; and if Chrifl's fatisfadion be his juflification, and if it be faith that takes hold of it, we have a clear reafon why juftification is attributed to faith, idly^ Confider, that this contributes mofl to God's end, which is to glorify himfelf, efpecially in his grace, in the juftification of finners, even to hold forth the manifold riches of his grace, and nothing contributes to this fo much, and fo well, as that which fpeaks the finner to be empty; and nothing empties the finner more than faith, it being the great ad of faith to bring the Vol. II. No. 9. £ e e foul

foul off Its own bottom, and to (top all boafting, to drive it out of itfelf to be found in him ; therefore it is faid to be of faith^ that it might be of grace, Rom. iv. 16. as if he had faid, if it were by any other thing, it could not be by grace, but faith claims nothing but the righteoufnefs of Chrift to reft on. He hath paid the price, and made the fatisfadion, and that latis-fLiclion is mine, faith faith, becaufe it was offered to me, and I have been brought to lay hold on it; and the nature of this pleading (tops the mouth of the creature, and proclaims juitlfication to be alone the effect of God's grace, and of Chrift's procurement. n^dly, Confider, that if it depended on any other thing, our juftitication could never be perfeft. When we fpeak of juftiiication, and call it perfect, it is not fo to be underdood, as if faith were perfei^l, but Chrift's fatisfaction which is our righteoufnefs, and which faith lays hold on is perfecl, though our faith be weak. Hence it Is, that the v^'eak believer is juifified as well as the ftrong. All who look unto Chrift, tho' with a weak-fighted eye, get falvation through him as well as Abraham ; becaufe his righteoufnefs iswperfetl, which weak faith takes hold of as well as ftrong faith. Now, if juftification were founded on ought within us, it could never be perfed ; but by him all that believe are juftified from all things^ from ivhich they could not be juftified by the law ofMofes'y and one of them made as free as another. It is not here, as if one part of the debt were fcored and blotted out, and not another ; but all is blotted out; becaufe the righteoufnefs prefented before God's tribunal, and imputed to us, which is the defence that faith gives in, is perfed.

The ules are many and comfortable, ly?, It ferves for our direction ; if any were afking, how they may come to be juftified ? this doctrine anfwers, by faith in Jefus Chrill:, by being convinced of your fin, and taking hold of Chrift's righteoufnefs offered to you in

the

the gofpel, and by making that your defence before God. And is not this a lefibn worth the learning ? which the whole word of God aims at, even to in-ftrucl you how to make your peace with him. It is by the knowledge of Chrill, or by faith in him, by reding on him, as he is offered in the gofpel; and this cannot but be a folid and fafe way of juflification ; becaufe we have God's word for it, it is founded oa his faithfulnefs, and on the tranfaclion made betwixt God and the Mediator; we have alfo the experience of all the faints for it, Abraham before the law, David under the law, and Paul hnce the law, all of them were led the fame way. Ye fliould take notice of this, not only as the great queftion in catechizing or examination, but as the ground whereon ye would build your peace, if ye were dying ; there is a perfect righ-teoufnefs in Chrifl: made offer of to you in the gcfpeU on condition ye will receive him as he is offered ; and if ye fo receive him, it ffiall be yours, and ye fhall at God's bar be abfolved; the rlghteoufnefs of Chrift fhall be as effectual for your abfolution, as if it were inherent in yourfelves; and faith fhall unite you to him, and make you one with him.

And therefore 2<://y, (which is the great ufe of all this doctrine) Here there is ground laid dowqi to any that would be juftified, how they may obtain it, and a warrant to propofe juftlfication, as a thing attainable through faith in him ; ye have it in your offer on thefe terms, and therefore let me earneffly entreat you to accept of the offer. If this be the Way of juflification, take this way, feeing there is an abfolute necef-fity of faith in every one that would receive juflification, make it fure that ye are indeed fled to Chrifl, and that it is his rlghteoufnefs, which ye make 3^our defence t>efore the bar of God's tribunal. We fliall branch forth this ufe of exhortation in thefe two or three words: i/^. When Chrifl is fpoken of in the gofpel, let him be by faith received ; and if ye would

E e e 2 kiiow

know what this is, labourer/? to know, and to dif-tinguifh the difference betwixt fcif-righteoufnefs and that righteouinefs which is by faith ; for many are fp ignorant, that they know neither the one nor the o-ther, or at leall not the one from the other. Second" ly^ When ye are come to know the difference betwixt thefe two, and are foberly weighing what ye lliould trufl to, in your coming before God, with indignation Ihuffle out, and caff by, difclaim and renounce your own righteoufnefs, and flee to the righteoufnefs of Chriff ; here faith will have a double work, upon the one hand to reject fclf-righteoufnefs, and upon the other hand to reft upon the righteoufnefs of Chrifl alone, according to that, Philip, iii. 9. Thirdly, When ye have gotten your own righteoufnefs abandoned, and Chrifl's righteoufnefs clofed with, there is a neceflity to cover and hide yourfelves in it, that ye may never, fo much as in your own opinion, be found out of it. It alludes to the city of refuge, wherein, when once entred into, and abode in, the perfon was fafe, but if he was at any time found without, he was in hazard of being killed by the avenger of blood ; which held out not only the acl of faith fleeing to Chrift, but it is abiding in him, being hid in him, containing and keeping itfelf in him, and continuing to plead its defence on that ground. There may be in a fit of fad exercife a renouncing of our own righteoufnefs, but when that is over, and we begin to conceit fomething of that which we have done, we are ready to forget Chrift's righteoufnefs, and to lean to our own; and that is in a manner to come out of Chrift, and from our city of refuge, if ever we were in him. Faith, as it betakes itfelf to Chrift, fo it ftates itfelf in Chrift, where only it dare abide the trial. 2. AVe would commend this to you, as the great ground of your peace and hope, even that ye would put it to the trial, and make it fure, whether ye be in the faith or not. It is true, there are many beguiled

in

H^.

in this, and take themfelves to be in the faith when they are not; and others quedion their faith, and their being juftified without juft ground, yet it is iin-poflible to arrive to clearnefs of intereft in Chrift, or to the having of any folid and comfortable hope of enjoying God, except there be fome clearnefs that we are in the faith, and have indeed betaken ourfelves to Chrift ; which cannot be obtained without putting it to the trial; other evidences ferve to clear our juftifi-cation, as they clear our faith, and as they prove faith, fo they conclude and prove our juftification, and the iflue promifed. Now if believing be fuch an evidence of juftification, and of a well-grounded hope of heaven, is there not reafon we fhould put it in good ear-neft, and frequently to the trial, and feek to know whether we be in the faith or not ? The apoftle, 2 Cor. xiii. 5. doubles his exhortation to this purpofe. Examine your/elves^ if ye be in the faith^ prove your own/elves J know ye not your ownfei-ves^ hozv that yefus Chrift is in you^ except ye be reprobates F We do the rather prefs this; becaufe, if w^e were ferious in the trial, there would, through God's blefting, be more faith in fome, and lefs prefumption in others ; and thofe that have faith, would have more peace and comfort in it. But that which makes many content themfelves with a counterfeit, inftead of real faith, it?, that they put it not to the trial; and that which makes them who have faith to want peace, and live in much anxiety, is, that they do not more prove themfelves, as to their faith. Thefe are then the two main points of believers duty, by faitli to take hold of Chrift, and to reft on, and in him, and by trial to make it clear and fure to themfelves, that they are believers; and thefe two are the ^reat defign of all this doclrine, to perfuade us to believe, that we may be fure, and to perfuade us to ftudy to be fure and clear in it, that we mav be comforted thereby.

S E R.

\M

SERMON LXII.

Isaiah LIII. Verfe 11.

Verfe 11.— By his knowledge JJj all my righteous Servant jujiify many J for hejlyall bear their iniquities,

THE doi5lrine of juftification through faith in Chrift Jefus was wont to be much thought of among the people of God; it is called. Gal. iii. 8. The preaching ofthegofpel to Abraham^ when God foretold him of a way of juftification and falvarion, through Chrift's coming of him. That in him all the nations of the earth Jhould be hleffed; this was the telling of good news to him ; -ind we are fure it is as good news now as ever it was, and would be fo to us, if we could look on it fpiritually, as they did; for there is as great hazard in fm, and the curfe is as terrible and infufFerable, and the love of God as defira-ble now as they were then.

We have for fome days been fpeaking of this doctrine of juftification, and it will be much to fpeak and hear of it profitably •, we defire not to infill on what may be ufelefs, but we conceive there is fome necefTity in infifting on this. It is our own negligence and ignorance that makes many things of this kind to be very unufeful, even fo that we fcarcely conceive them, and we are made heartlefs in fpeaking of them, becaufe to many they are, as if fpoken in a ftrange language, which is, and (hould be for a lamentation.

The laft thing we propofed, was to hold forth the mean by which juftification is attained, to wit, faith ; which we obierved, to Ihew how faith concurs in the attaining of juftification. Few or none ever denied faith to be necefTary for the attaining of juftification, neither can any that read the'word of God with the leaftconlideration, but have that imprellion of it j but

the

the great thing wherein the difference lies, atid wherein men mifcarry, is, in attributing to faith the right or wrong manner of its concurrence, in the attaining of this effed. Tho* thefe things may at firfh view, look like merely notional fpeculations, and fuch as do not concern Chriflians practice, yet there is no error in dodrine about this matter, but there is fomething in people's practice that looks like it, and is influenced by it, and its men's inclination to error in pradice, that it makes them as it were to coin errors in judgment.

We fhall obferve two generals further, and proceed ; the \Ji v/hereof is, that faith hath a peculiar way of concurrence for the attaining of juftification, which can agree to no other grace, nor work, nay, nor to faith itfelf, confidered as a work; therefore jujiification of many is here derived to them by knowledge^ or by faith in him, that is by faith in Chrift, as fecluding all other things, it's by faith that jullifi-cation is derived and applied to us, and by faith we come to have a right to it, and an intereft: in it.

The 2d is. That however faith concurs for attain* ing of juftification ; yet it is not faith of itfelf, or by any virtue or efficacy in itfelf, but as taking hold of Chrift as the object of it, that it juftifies: therefore it is faid to be by the knowledge of hm, or by faith in him ; it is by receiving him, uniting us to him, and refting on him, that we are juflified.

We fhall fhortly explain both thefe branches, and come to fome practical ufe of them together.

ifi then. We fay that there is fomething in juftifi-cation attributed to faith, that cannot agree to any other thing ; which is implied in many fcriptural phra-fes, and in this text^ in as far as it is faid, that by bis knowledge, or by faith in him, juftificationis attained. And therefore, when we are faid to be juflified by faith, we aiiirm that faith hath a peculiar way of concurring for the attaining of jultification, which can

agree

agree to no other grace, as to repentance, love, meek-nefs, patience, ^r. nor to prayer, almfdeed, or any other good works or work. For confirming of this, confider, i. 1 hat we are faid to be juftified by faith in oppofition to works, and that there is fomething attri-buted to faith which is denied to woiks. Generally this is clear in thofe epijilcs written to the Romans and Galatians ; particularly Rom. iv. 2, 3. if Abraham loere juftified by works ^ he hath whereof to glory ^ hut not before God ; for what fays the fcriptures ? Abra-ham believed God^ and it was counted to him for righ-teoufnefs ; now to him that worketh is the reward not reckoned of grace^ but of debt; but to him that worketh ?JOt, but believeth on him that jufiifcth the ungodly^ his faith is counted to him for righteoufnefs ; where molt clearly and convincingly, believing and working are diredly oppofite the one to the other. And Gal ii. 16. We who are 'Jews by nature^ knowing that a man is not juftified by the works of the law^ but by the faith of Jefus Chrifi^ or as the word is, no not by faith ; that is, a man is not juftified by works, but by faith, even we have believed in Jefus Chrift^ that we might be jufti^ Jied by the faith of Chrift, and not by the works of the law; where the apoftle cannot more purpofely and prefTmgly make a difference betwixt any two things, than he doth betwixt thefe two, juftification by works, and juftilication by faith. And in all this difcourfe, it cannot be faid, that the apoftle only excludes works in refped of merit, or works, as they look to the works of the ceremonial law ; for he oppofeth faith, and all forts of works, or works in whatfoever ref-pecl, as inconfiftent. It is not one or two forts of works, but all forts of works of the law; and there can be no works, but fach as are commanded by the law, which are excluded. Now if the apoftle feclude all thcfe, what are the works that we can be juftified by ? 2. Confider the peculiar phrafe, that the fcrip-tare ufeth to this purpofe, and where we are faid to

be

hQ juftified by faith ^ there is a fort of caufality attributed to faith, that can be attributed to no other grace, nor works. Hence the righteoufnefs of Chrift is called the righteoufnefs of faith / and we are faid to be jifiifled by faith in his blood. So Phil. iii. 8,9. / count all things to be but dung^ that I may win Chrift^ and be found in him^ not having ?ni'ne own righteoufnefs^ which is of the law^ but that which is through the faith of Chrift^ the righteoufnefs which is of God by faith* And Rom. iii. 25. Whom God hath fet forth to be a pro^ piiiation through faith in his blood. Many more lucli phrafes there,are ; and truly it would look very unlike the fcripture, to expound thefe fcripture-phrafes of a righteoufnefs of works, or by works. 3. Conlider how the apoftle oppofeth the two covenants', the covenant of works made with Adam, and the covenant of grace made with believers in Jefus Chrift, Rom. X. 5, 6. Mofes defcribeth the righteoufnefs of the lawy that the man which doth thefe things fhall live by them. The righteoufnefs of the law fpeaks of doings by which we come to be juftified ; but the righteoufnefs of faith ^ or the covenant of grace, fpeaketh on this wife^ the word is near thee^ even in thy mouthy and in thy hearty that if thou confefs with thy mouth the Lord ^efus^ and foalt believe in thy hearty that God raifed him from the dead^ thou foalt be faved; where the apoftle oppofeth thefe two covenants, not in refpeft of merit only, as if the one were inconfiftent with grace, and not the other; but he oppofeth them in this, that the righteoufnefs of the one covenant is in daing^ and the righteoufnefs of the other covenant is by believing ; and therefore, according to this oppofition, whatever is a man's doing is not the ground of his peace and juftification before God : becaufe the riohteoufnefs of his doinz is the condition of the covenant of works; and the righteoufnefs of the covenant of grace is quite of another nature ; to wit. Believing in him who jufjificih the ungodly, 4. Confider that the thing that is the Vol. IL No. 9. F f f ground

ground of our juilification before God, is Chrill's righteoufnefs inherent in himfelf, and imputed to us> for the covering of our nakedncfs; bccaufe he, as our Surety, hath paid the debt. Hence it follows, that faith hath another way of concurring in juftifica-tion, than any other thing can have ; becaufe it is faith which receives and puts on that righteoufnefs, which no other thing doth ; Tbat I may be found in him^ faith the apoftlc, Phil. iii. 9. not having mine cum righteoufnefs, but the righteoufnefs luhicb is by the faith cfChriJii So that to be in him, is to have his righteoufnefs, and this righteoufnefs is put on by faith. Only take two words of advertifement .e'er we come to clear the other branch of the doctrine; the ifi is this, when we fpeak of the peculiarnefs of the way of faith's concurring in juflification, fo as no other grace or work doth, we defign not to weaken or cry down the necelTity of repentance, and of other graces, nor of good works, the very thoughts v/hereof we abhor, but to give every one of them their own, and the right place ; and therefore it is a grofs calumny to fay, Tliat we affirm, that the lludy and pradice o[ holinefs and good works is not neceffary ; we only cry them dov/n on this account, that when we come before God, our works, or holinefs, are not to be prefented to him as the ground of our juftifKation, and abfolution, but the righteoufnefs of Chriil that faith takes hold of; and in this we fay, that faith peculiarly concurs as no other grace doth ; becaufe it is fitted with an aptitude to receive and apply Chrift's righteoufnefs, v/hich no other grace is. As we fay, it is by the eye that a man fees; tho', if he had not a head and brains, he would not fee; fo tho' faith and holinefs, or good works, be not feparate, yet faith is as it were the eye of the foul, that difcerns and takes h()ld of Chrill's righteoufnefs. The 2^ is this. That when we fpeak of goad works, we fpeak of them as the apoflle doth, Tit. iii. 5. where he

faith.

faith. Not by the works of righteoufnefs ivh'ich we have done^ but according to bis mercy hefaved iis ; and by good works denied in the point of juftification, we underftand all that is our own doings not excluding only fome things that were fo accounted in the time of darknefs, as alms-deeds, and the like, but (as wt, have faid) all that is our own doing.

The 2(3^ branch is, That this peculiarnefs of faith's concurring in julliiication, is not from any efficacy in faith, or from faith confidered as our deed or work, but as it afts on Chrift as the obje6l of it; and therefore when it is faid, Rom. iv. 3. that Abraham be-iieved God^ arid it was accoiinied to him for rigbieoiif" nefs^ the meaning is not, as if God had accepted his believing, as an a^ or work for his righteoufnefs, and that it w^as accounted as a perfect: grace; but the meaning is, that Chrift Jefus the promifed feed received by faith, or his betaking himlelf to the righteoufnefs of Chrift held forth to him in the promife, v/as accounted his righteoufnefs, as if he had had an inherent righteoufnefs of his own ; and ^o faith is imputed not in refped of its ad, but in rcfpedt of its objedl; by his union v/ith Chrift thro' faith, Chrifi's fatisfaction became his. To clear it -a little, take thefe confiderations: i. Confider faith as a grace in us, and fo it cannot be imputed for righteoufnefs ; for in that refpecl it is a work, and is excluded bv •the apoftle's oppofition, made of grace and works; it mufl therefore be faith confidered as ading on its bbjed. 2. Confider that in fcripture, to be juftified by Chrift^ by his bloody and by faith^ are all one; be-caufe when it is faid, we are jufHiied by Chrift, or by his blood, it takes in Chrift' and hi« blood laid hold on by faith ; therefore fometimes Chriji^ fome-times/tf/■//?, is called our righteoufnefs; becaufe as Chrift confidered, as fuftering, and fatlsfving is the meritorious caufe of our juftitication, fo faith is the inftramental caufe taking hold of his fati^faclion,

F f f 2 which

M'hich IS our righteoufnefs. Both are neceffary In their own way, and Clirift's righteoufnefs implies faith, and faith impHes Chrifl and his righteoufnefs, the one implies the other neceffarily. 3. Confider the phrafes ufed in fcripture to this purpofe, as where we ^ are faid/^ be jujlijied by faith^ it ever re-fpecls Chriit, and v/here we are faid by faith to put on Chrift, it is not faith confidered as righteoufnefs of itfclf, but it is faith confidered as acling on Chrifl and his righteoufnefs; therefore it is the righteoufnefs which is by faith, the righteoufnefs which is in Chrifl, and by faith, taken hold of by us, and becoming ours.

The iifcs are feveral. i. For Information and con-vidion, and we fhould, i. be informed in, and un-derfland wtU the meaning of this dodrine, when we fay, that faith is neceffary to jufUfication, and con-curreth in attaining of it, as no other thing doth, that ye may give it its right place, and may make no confufion of thefe things that are diflind. i//. We deny not works, notw^ithftanding of all that we have faid, to be necefl'ary, more than we do faith ; but the great difference is concerning the giving of faith and works, or faith as it is a work, an equal (hare, in re-fpect of caufality in our juflificatlon ; and therefore we fhould beware with Papifls to attribute a fort of condignity to faith, as if it merited eternal life, which flows from their ignorance of God's covenant; for they think, that fince he commands us to believe, and promifeth life to believing, that there is a merit in believing, as they fancy there is in prayer, alms-deeds, and other duties, or good work;^. But In this refpecl, as it is a work in us, the apoftle excludes faith, and inakcs our juilification free; whereas, if faith in juf-tification were confidered as a work meriting our juf-tification, it would not be free. And although there be no Papifls in profelfion here amongft us, yet it may be there are fome, and that not a few, that think God

is

is obliged to them, becaufe they believe, and that ex-pedl heaven and life eternal on that ground ; even as when they pray, they think they fliould be heard for their praying ; and when they give alms, that they fhould be irevvarded for the fame, as a meritorious work. 2d/y^ Neither do we underftand, when we fay-that faith is necellary to juftification, and concurretli in the attaining of it, that by believing we are difpof*. ed to be holy, and fo more enabled to juflify ourfelves, which is alfo a Popifh error, wherein, I fear, many profeflbrs of the gofpel amongft us are, who think they are obliged to their faith, becaufe it difpofeth them to hear, read, pray, and the like, and fo ena-bleth them to work out a righteoufnefs to themfelves, whereby they exped to be juftified. This is another fault and error to be guarded againft; for though we give faith a radical virtue, to keep life in other graces^ yet fo confidered, it is flill a piece of inherent hoU-nefs, and pertains to fanclification, and not to juiliii-cation. 2>^/y, When we fay, that faith concurs in the attaining of juftification, we do not fay that it concurs in the fame manner that repentance, prayer, and good works do concur. But it may be faid here, feeing we grant, that good works and duties are necef-fary, what then is the -difference? I anfwer, in thefe two. I. Faith is the proper and peculiar condition of the covenant of grace, and not our works, or ho-linefs, whereof faith confidered as a work, is a part, "Works is the condition of the covenant of works, for it fays in this manner. The man that doth ihefe things Jhall live by them ; but the covenant of grace in oppo-fition to it, fays. If thou belie've with thy heart in the Lord Jefus^ and confefs with thy mouthy that God raif* ed him from the dead^ thou jhalt be faved; as it is, Rom. X. what works is in the one covenant, faith i$ in the other covenant, and that as it is oppofed to works, and to faith itfelf, as it is a work in us. 2. There is a peculiarnefs in faith's concurring for the

attaining

attaining of julHfication, in refpedt of its inflrumen-talnefs, in taking hold of Chriit for our junification, or in receiving and refting upon him, as we faid before, for that end ; for when Chrift is olTered in the gofpel, faith flees to him, receives him, takes hold of him, and refts on him ; neither repentance, nor prayer, nor any good works, have an aptitude and fitnefs to receive Chrill, and prelent his fatisfadion to God as the ground of the finner's defence, as faith hath. And therefore it is fo often faid by divines according to the fcrlpture, that faith is the inftrumental caufe of our juftification ; which we fhall clear in two or three iimilitudes, which the fcripture makes ufe of. i/?, Chrifl compares himfelf to the brazen ferpent lifted 'up in the wildeinefs, John lii. 14. man by fin is flung "deadly, as the Ifraelites were by the fiery ferpents; Chrift Jefus as fuflering, and hung, or lifted up upon the crofs, is propofed to our faith to look upon, as the brazen ferpent was propofed to them that were flung, and put up on a poll for that end. And as there was no healing to the ftung Ifraelites, excapt they looked to it, and the cure followed to none but to thofe who did behold it; fo Chrid Jefus propofed as the ob]e£l, and meritorious caufe of jullilication, jufllnes none but fuch as look to him by faith. And although they were to look to the brazen ferpeat, yet their look gave them no efficacy to the cure, but it flowed from God, ordaining that as a mean of their cure. Even fo it is not from any efficacy in faith confidered in itfelf, that finners are juftified, but it is from Jefus Chrift the objed, that faith eying him lifted up, as the Saviour of the eled:, and his fatisfaClion as ;»ppointed of God for that end, doth juftify ; and therefore it may well be called an inftrumental caufe, becaufe it is not Chrid abitradly confidered, that jul-tifies, more than it was the ferpent confidered ab-ilra^lly, without their looking to it, that did cure, but Chri(t confidered and laid hold of by faith. And

in

in this refpe^l faith is faid to juflify, even as the eye looking to the brazen ferpent put them in capacity of the cure, though the cure flowed from God's appointment, and not from their looking; fo is it in faith's concurring for the attaining of jullification. A id fnnilitude is that of miraculous faith, we find it often faid by the Lord in his working fuch cures, Thy faith hath made thee whole. There was no eiticacy in faith itfelf for producing the cure, but it was the meanby which the cure was tranfmitted to the perfon under fuch a difeafe; fo it is in believing, in order to our juftincation. It is by believing on Chrift, that our fpiritual cure in juftification is tranfmitted to us, and we are faid to be juftified by faith, becaufe by faith it is conveyed to us. A 3<i fimilitude for clearing that faith may well be called the inftrumental caufe of juf-tification, may be this, even as the advocate^s pleading may be called the inftrumental caufe of the client's abfolving. As fuppofe a man whofe furety hath payed his debt, were cited to anfwer for the debt, his advocate pleads his abfolution and freedom from the debt, becaufe his furety hath payed it; although the debt was payed, yet the man had not been abiolved, if it had not been fo pleaded on his behalf 5 fo the concurrence of faith in the fmner's juftification, is to place Chrift's fatisf^iQion for his defence before God, and to plead his abfolution on that ground. The believing nnner's faith lays, it is true, I was owing fo much debt of fm, but Jefus Chrill my Surety to whom I am fled hath fatisfied for it, therefore I ought to be abfolved ; and the law allows of this fort of pleading, and upon this ground ; in which refpecl faith concur-reth in attaining, and may well be called the inftrumental caufe of our juftihcation. I fliall fay no more on this ufe, but thefe two words. We may partly regret our great ignorance, that we know fo little of the ufe of faith in our juftincation. And partly we may lament the great confufion that is in thefe times,

wherein

wherein men are fet to overturn fuch a clear truth, as if faith had no inflrumentaHiy in ouf jufiification, but as if it, and other duties and works were equal fharers and aHke in it: Which, i. Overturns tlie nature of God's covenant of grace, in making works the condition of it, as if there were no diflerence betwixt the two covenants of works and of grace. 2. It hath this mifcrable evil attending it, that it fliouklers out Chrift's righteoufnefs, and fhuffles in an inherent righteoufnefs of our own, as our defence when we i^ome immediately before the throne of God ; whereas the gofpel leads us to a righteoufnefs without us, and imputed to us, this way leads us to feek righteoufnefs in ourfelves ; whether works, or faith, as a work, be made the ground of our jufiification, it is all one.

A 2d, JJfe of this, and the other dodrine formerly fpokenof,. is for direftion, and practical information. Would any know juitification by Chrift ? here is the way; it is by faith in him ; when Chriftv Jefus and his fatisfadion is made offer of in the gofpel, for juf-tifying all felf-condemning fmners, that lay hold on him, finners by faith fleeing to him, and refting on him, get a title to his righteoufnefs, that cannot but fave them ; fo that if it were ly?, alked. What is that which a man appearing before the throne, dare venture to prefent to God, as the ground of his defence ? It is ani'wered, Chrift's righteoufnefs, his fatisfaclion. 2. If it were aflced, how comes one to have a title and right to that righteoufnefs.^ fo as he may own and prefent it for his defence ? It is anfwered, that it is attained by believing in him. 3. If it be alked, how comes faith to get a title to that righteoufnefs; is it by any virtue or efficacy in faith, as a working in us ? It is anfwered, no, but it comes to have title to it, by going out of itfelf, by receiving and taking hold, and making ufe of the worthinefs that is in (;hri(l*s righteoufnefs, v/hich is as a garment, able to cover the finner's nukednefs, and to hide all his

Ipots,

fpots, and as a compleat raiifom to pay all his debt. And thus we fee here upon the one fide, a neceffity of faith in order to juftification, and upon the other fide, a warning, not to count grace, and the righte-oufnefs of Chriit, the lefs free, that faith hath an in-flrumentality in the application of it, faith having two things that it pleads upon. i. Emptinefs, and need in itfelf, whence it arrogates nothing to its own pleading. But 2. Founds its defence on the good ground it hath to propofe. And therefore, as upon the one hand, we fliould know that there is a way to come by junification, by taking hold of ChriR's righteoufnefs by faith ; fo upon the other hand, we fhould be afraid to let any thing cleave to u? from our faith, as if we had a meritorious, or efficient hand in, or were to be thanked for our obtaining juftification ; for as a beggar, in receiving an alms, can alledge no merit to be in his receiving or calling for it, fo no more does faith's receiving mar the freedom of our juftification, by any merit in it.

life 3. Seeing faith concurs inftrumentally in the attaining of juftification, there is here clear ground to exhort you, by faith to receive Chrift, and to commend to you the exercife of believing, becaufe without it ye cannot be juftified, and by it ye ftiall certainly be juftified.

Ufe 4. Here, O ! here is ground of confolation to poor finners, fenfible of fin, trembling at God's bar, as being obnoxious to the curfe, that by receiving of Jefus Chrift they may be abfolved from the debt of fin, and freed from the curfe. Therefore, if there be any fuch here, put forth your hands, and receive what is in your offer ; open your foul's mouth wide, and let in Chrift, and he will fill it, faith having, as to our fpiritual life, the fame place, that the mouth hath to the body as to the entertaining of the natural and bodily life, it opens and receives what is needful to keep in the life of the bodv.

Vol. II. No. 9. G g g Ufe

. U/e 5. This ferves exceedingly to humble a finner ; whether it be a firmer aimuier, and feeking to be juf* tihed, or a fianer that hath attained juftitication, irw fo far as there is no ground of boafting here. If ye be aiming to be juflilied, it may humble you, for what can ye contribute to it ? Being enabled, ye can indeed receive what is offered, and that is all; neither can ye receive except ye be enabled, as we faid before. It ferves alfo to humble fuch as arejuftified. Have ye righteoufnefs ? its not your own, but Chrift's. k is from him only that yen have it. If it Ihould be faid, ye believed, and may boafh of that; 1 afk, what did ye when ye believed ? Did ye any more but this ? Ye pleaded guilty, and did confent to take Chrill's righteoufnefs, and the pardon of fm through him freely; and what matter of boafting, I pray is here ? none at all. Thus this doQrine contributes both to make thofe who are feeking pardon, and thofe who have received pardon, humble. Where is boajiing then ? it is excluded. By ivhat laiv ? By the laiv of works ? No, but by the law of faiih, as it is, Rom. iii. 17. The believing finner docs nothing, and hath done nothing towards the procuring of his own jullification, but has ail freely.

We (liall clofe and fliut up the whole of this doctrine by propoiing fome few confiderations as conclu-fions from it. i. See here a neceflity of being acquainted with the truths of the gofpel, and with this truth in particular, concerning jnftification, (whereof, alas, many are very ignorant) feeing there are fo jnany ways to go wrong, and fo many do go wrong about it, we had need to be the more clear in the right way. Jf there were more knowledge of this, and of other truths, we might fpeak and hear with more profit, and if ye did not pleafe yourfelves with nieer and airy notions, but fought to be fettled in what ye hear of other truths, and of this in particular, it would coiitiibute much to your peace, and

free

free you from many doubts and difficuliies. A 2d con-fideration is, that there is much need to walk in holy fear, in ftudying this, and other truths, there are fo many ways to err, and a wrong flep here fo is very dangerous. It were exceeding' profitable to be more in the fludy of juftification, that is of the very marrow of the gofpel, and is defervediy accounted to be urtlcidus Jlantis^ aut cadentis ecclefts ; but ye fliould come to it in fear, being jealous of your own ignorance, and fhallownefs of capacity rightly to conceive of it, efpecially, when new queftions are rifmg, and darted concerning it. And as Paul and David ftudied this way, and held it forth to others, as the way whereby they weiat to heaven, and whereby others mud come to it. So we commend to you to follow them. A yi confideratjon is, if faith be fo neceffary to juftification, as without it ye cannot be juilified, is there not reaibn that ye ihould fludy to be diftind, and clear that ye have faith, and that ye are indeed believers ? This is one of the great ufes of the doctrine. If there be no way but faith, and if in ftudying to make your calling and eleOion fure, ftudy to make this fure, by putting yourfelves to the trial, if ye be taking this way, as the apollle mod pathetic cally exhorts, 2 Cor. xiii. 5. Examine yGurfehes, if ye be in the faith ^ -prove your own febves^ ^x. It is truly matter of wonder to think, how fo many men and women are fo foon fatisfied in the matter of their believing, which yet is fo tickle and dilFicuit a bufinefs, we would have none to be jumbled and confounded about it, who deiire to be ferious in the thing, yet we would have all wakened, and put to diligence; many men have taken pains to go wrong in this mat^ ter of juftification, and how few of you have taken pains to go right in it ? and how is \t that many of you obtain it fo eafiiy ? feeing the apoftle, Rom. ix. calls it a ftumhling Jhne to manv and a rock of offence^ Surely if it be fo, your coming at it by guefs^ and Ggg2 ignorant I y

ignorantly it is to be fufpecled ; and therefore on this confiderarion ye fhould be awaked, to put yourfelves more ferioufiy to the dudy of it, and to try yourfelves, if ye be come well to it, for it is the fpecial, yea the only ground of your peace before God. There are many of you, who in a manner think it impoilible to mifcarry in this ; for ye know that there is no way to be juflified but by faith ; and yet if many of you were put to it, ye know not the manner nor way how faith juflifies, which (hews that it is not fo eafy a matter as ye tliink it to be. A 4//^ confideration is this, that in fpeaking of juftifiication, and faith's peculiarnefs, or peculiar way of concurring in it, ye fliould beware of crying down works, as to their ufefulnefs, or necefli-ty. This was an error that foon entered in the church ; as foon as Paul cleared and preffed the doctrine of juftification by faith, fome arofe, who (as James fhews in the fecond chapter of his Epidle,) affirmed, that works were not needful, but faith would fave them, no, fays James, that faith is dead and vain that wants works. And therefore remember, i/^. That though we tell you that works are not properly the condition of the covenant of grace, yet we fay that faith and works are never feparate in a juflified perfon ; found faith cannot but work, and promote the fludy of holinefs. 2. \Ve fay, although works concur not in the obtaining of pardon of fin, yet we liiy they are needful to falvation, and to peoples entry into heaven ; for the apoflle faith, Heb. xii. 17. That without hrJinefs none J]:)all fee the Lord, Though it is faith that makes our friendfhip, yet it is by holinefs that it is entertained, and it is holinefs whereby our communion is kept up with God ; therefore. Col. i. J 2. we are faid by it to be made meet to be -partakers of the inheritance of the faints in li^ht; for it transforms us unto God*s image. 3. Works are necelfary, tho* not to procure our peace, yet for the entertaining of our peace, and except we have works, we cannot

have

have a folld proof that our juftificatlon by faith is real. And in this refpecl, James fays, chap. ii. that Abraham was juftified by works, that is, by his works he was declared to be a juftlfied perfon ; as to the juftifi-cation of his perfon, he was juftiiied by faith, before Ifaac was born, but by his offering up of Ifaac, and other fruits of his faith, he was declared and manifeft-ed to be a juftified man, and made fuitable to the covenant that he was engaged in with God. Therefore, as the funi of all, be exhorted to (tudy the exercife of faith and holinefs, fo as each of them may have its own room and place, for that will be your advantage, and without this, no other thing will advantage you. Now God himfelf that calleth for both^ fancliiy and enable us for both.

SERMON LXIII.

Isaiah LIII. Verfe 11, Verfe 11. For he Jhall bear their iniquities.

IT is a thing that can neither be eafily believed, nor yet underftood, how by ChrijVs knoivledge^ or by faith in him, many jhall be jiiftified', m theie words the prophet adds a peafon, that both confirms and clears it, it fhall be, faith he, that many fhall be juf-tified through faith in him, for he flmll hear their iniquities ; he Ihail take on, and pay their debt; and fo it is a reafon confirming the former truth, and (liew-ing that it cannot be otherways, but they muft be abfolved through faith in him, becaufe he bears the punifhment due to them for their fin. It ferves alfo to clear how juftification is attained by faith, to wit, not by any virtue or eflicacy, thai is in f^iiih, abftrad-ly confidered, as if believing of itfelf would avail, hut by virtue of Chrifl bearing their iniquities, and

making

making fatisfadion for them, which faith lay^ hold on ; {o that when' he faid by his knczulcdge floall many be juftijied \ it is not by any efficacy attributed to their believing, but by virtue of Chrift's righteoufnefs and latisfaclion, v/hich only faith gives a title to, and is the mean and way.by which a believer comes to it, and fo it ferves for explication of the former truth* So that if the queftion be afked, how can llnners be juftified by believing ? It is here anfwered, becaufe Chrid: lliall take on him their debt, and the ri^ghte-oufnefs purchafed by him fliall redound to them, and be reckoned theirs ; it is the fame on the matter, with that which we have, 2 Cor. v. lafl verfe. He that knew no fin^ ivas made Jin for its^ and what follows ? That we 7night be made the righteoufnefs of God in him^ which clears that this way of junification which the gofpel holds out, is not by any elFicacy, or worth in faith itfelf, nor by any inherent qualifications in the perfon that believes, but this is the ground of it, Q\\x\^'^ bearing of our iniquities \ the elecl were fm-ners, and Chrifl hath taken on him their iniquities, therefore they cannot but upon their fleeing to him by faith be jurtified, wlien they plead his fatisfafliou for their defence before God, their abfolution mufl needs follov/. This is the fcope of thefc words, which are as it were the bond knitting all the reft together, and containing the foundation whereon our juPcification is founded. There are only three words here that need a little of explication. 1. V>^ iniquity is not meant fm formally taken. We fhewed when we fpake of the 6. verfe, that Chrift was not the fin-ner iornially coniidered, that being inconfillent with liis holy nature, and with the perfonal onion of the man-head with the God-head, but the meaning is, that he took on him the punidimcnt due to our iniquities, or the punifhment that our iniquities deferved. 2. When he is faid to bear their iniquities, it imports a burdcnfomc bearing, or his bearing it with a weight,

and

and that there was a weight in it as it is faid, verfes 3. and 4. He zvas a man of for rows ^ and acquainted ivith grief; fiircly he hath borne our griefs^ and carried ourforrows ; and therefore the apoftle, 1 Pet. ii. 24. faith, He his ownfef bare our fins in his own body on the tree, when he was made a curfe for us^ as it is, Gal. iii. 13. he did bear our fins, by coming under the curfe that was due to us for them ; in a word, his bearing of our iniquities is a real fatisfying of the juf-tice of God for them, by interpofing his owa blelfed back, and taking the ftrokes that were due to us, 3. When it is faid, their iniquities^ it relates io the 7nany, that in the former words are faid to be juftified through his own knowledge, it is fpoken of the iniquities of the eled:, and believers who through Chrift are made friends with God ; and therefore thefe being the 7nany^ they cannot but be juftified, becaufe Chrill hath paid their debt, according to his engagement. Thefe words, as almoil every other verfe of this chapter contain the fubilance of the gofpel. Take fhortly^^'^ or fix obfervations from them, which \\q fhall put together. The ifi is. That the perfon who is to be juflilied by faith in Chrift, is natoially lying in iniquities ; this is fuppofed, when it is faid, that Chrift y^j// bear their iniquities, even the iniquities of them who are to be juftified through faith in him.

I obferve it for thefe ends and vfes, which will fhew why it is fo frequently taken notice of. i. That the freedom of God's grace may appear the more in their juftification. They are finners even as others are, and it is grace that makes the difference; therefore their juftihcation rauft be free. If then any would have good, or have received good by the gofpel, and by Chrift offered to them therein, let them, know that it is freely. 2. That a believer who is juftified, fliould be very humble; for he was a finner as well as others, and is ftill a fnmer in part; therefore it becomes him to walk fofily, with a ftopped

mouth

mouth, and to be tender and compail'ionate towards other Tinners; there is not a believer, but the weight of his iniquities would have borne him down to hell, had not C'hrift interpofed, and taken them on him; and therefore he ought to be both humble and thankful. 3. That Tinners, who have the offer of Chrilt's lighteoufnefs in the gofpel, may not defpair, how great foevcr their Tins be. Indeed, if they refolve to continue in Tin, or to Tin that grace may abound, they need not expect pardon. 4. To confound and (lop the mouths of all felf-righteous men, as having nothing to do wi.th Chriil; he came to take on iniquity, and to bear it; He came to feck and to fave thai ivhich ivas loft^ and hath not a commifTion to fave felf-righteous peifons ; For he came not to call the righteousy hutfinners io repentance ; and fo long as they continue in that condition, they cannot look on themfelves as perfons whom he came to call, neither can they take any comfort in, or from his coming.

The id obfervatlon is, That wherever iniquity fs^ it is a burden, a heavy burden. There is nothing more heavy than Tin, it being that which prelfes the guilty perfon to the loweft bell; it brought the fallen angels out of heaven into the pit. Ye may take an inftance or two of its'weight on a Tinner, when he becomes fenfible of Tin, Pfal. xxxviii. 4. My iniquities^ fays David, are gone over my head^ as a heavy burden they are too heavy for me. It is true. Tins are not always weighty to peoples fenfe, yet in themfelves they are weighty, and fome time they will be found to be fo by the Tinner. So, Pfal. xl. 12. Innumerable evils^ fays the Pjalmijl^ have compaffed me about^ my iniquities have taken hold of me^ fo that I am not able to look up^ they are more than the hairs of my head, there^ fore my heart faileth me. In a word, if the wrath of God, and his curfe be heavy. Tin muft be heavy. Is not that heavy which damned and drowned the old tvorld, and will burn and bury in alhes this world that y now

now is (landing ? Is not that heavy, which hath brought To many weighty curfes on the creatures, and fubjected them to vanity ? Is not that heavy, that brings by its weight fo many thoufands and miihons to hell ? and that made our bleilcd Lord to cry, yet without all fmful anxiety, My God, my Goc/, why haft thou forfaken 771C ^ and, My foul ^ is heavy to the death. And is it not that which makes the Lord to fay, that he is prejfed^ with his profefling people's fms, as a cart is preffed zvithfbea-ves ? All the indignation and oppofition of the men of this world is nothing to him, in comparifon of the fms of his people. He can break through briars and thorns, and confume them together, but the iniquities of his people are faid to prefs him, to fliew the abominable loathfomnefs and weightinefs of them.

life I. It may make us wonder, that men and women think fo little of fm. There are many that will tufli at an accufation, or threatning for fm ; but let me tell you, that mountains of lead, yea, tho* all this world turned into one mafs, or lump of lead, it fnould not be fo heavy as fm Ihould be to you; your drunkennefs, filthinefs, covetoufnefs, and lying, the wandring of the mind in private duties of worfhip throughout the week, and in public duties on the Lord's day, your neglect of prayer in fecret, mocking at piety, ^r. fhall (however light now) one day be found to be weighty, when as it is. Revel, vi. 6. 7^e f:>all cry to the hills and mountains to fall upon you^ and hide you from the wrath of the Lamb, A mountain would be thought light in that day ; but the face and wrath of the Lamb (hall be terrible ; therefore either give up with fm, and ftudy holinefs, or make you ready for this dreadful pofture, that ye would wifh to have a hill or a mountain tumbling on you, and yet fliall not have that wifh granted. What mean ye, O atheifls! and defperately fecure pleafers of yonr-felves, with your idols, that ye dare thus lie and live

Vol. 1L No. 9; ii h h under

under this burden ? Will ye be able to come before the throne of God \vith it upon your back? It is a truth, that fin is fuch a burden as will fink you to the pit, if ye feek not in God*s way to fhake it off in time.

2c///, If it be fuch a burden, make this twofold ufe of it. I. Beware of keeping ftill upon you the burden of pafl fins, but fenfible of them, feek to be fuitably affeded with them, betake yourfelves with all fpeed to Chrift, and caft yourfelves and your burden on him. It is for this reafon that faith is called a leaning on Chr'ijl ; becaufe, when the burden of {\x\. is like to break the Tinner's back, faith cafls himfelf and his burden on Chrift. 2. For the time to come fludy holinefs, and take on no more of this burden ; always remembring, that when ye take on the debt of the lead fin, or feek to blindfold, as it were, the con-fcience, and to put out the eyes of it, that ye may fin the more fecurely, and with the greater liberty, ye are all the while but heightening of your burden, and making the weight of it the more intolerable. And is that wifdom, think ye, to be taking on a burden of that which will prefs, crufli, fmk, and drown you eternally, under its grievous and unfupportable weight?

3r//j, Ohfer-ve^ That as heavy a burden as fin is, Chrift ftooped down, and took it on his blefled back, John I. 29. Behold the Lamb of God that taketh away^ or beareth, and by bearing taketh ^\\2iy the fin of the worlds 1 Pet. ii. 24. Who his owrfcf hare our fins in his own body on the tree. So the jufl fujfered for the iinjuft. Heb. ix. ult. He was once offered to bear the fins of many. Whether it was the fame very burden that the elect fliould have borne, or the equivalent of it, we will not now debate, having fpoken fomewhat more particularly to it before; either of them being according to the terms of the covenant of redemption, and accepted by the principal creditor, yet it would fecm he did bear the curfc in the ell'entials of it, and

in

in thatrefpe^l came under the fame burden. He died becaufe it was threatned. The day thou eatjl^ ihouflyalt fiirely die, and the foul that fins Jhall die ; and he died a curfed death, becaufe a curfed death was threatned, as it is. Gal. iil. 10. compared with 13. and fo came under the curfe. Here is love indeed, and the kind-nefs of a true friend, that when fm was fuch a heavy-burden, Chrifl came in betwixt the ele<?l: and it, and took it on himfelf, and flood at the bar of God, as chargeable with our debt, which was really charged on him ; as it is, Ifaiah 1. 6. He gave his hack to the fmiters^ and his cheeks to them that pluckt off the hair ; he hid not his face from Jloame and fpit ting ; all thofe bufFetings of profane foldiers, were but little to that weight of wrath that was laid on him, which made him to groan when he was to take that cup which in the garden he drank up, and which made him fvveat blood, and cry out, ' My foul is exceeding forrowful ^ and heavy even unto death, and. Father, if it be

* poffible, let this cup pafs from me, yet not my will,

* but thine be done.' O ! what a weight was it that made him fo cry out ? There needs no more to prove that he bare our fins, and what we were owing was exaded of him, and that his fufferings are indeed a fatisfaclion to juftice for them, even for the fins of all the ele£l:.

The lifes tlxq tWo, i. It ferves to clear and confirm this truth, that our Lord Jefus his fufferings were a real fatisfaclion to juftice for the fms of the elect; and that by his fufferings he was indeed put to bear their iniquities, and that they were not only, nor mainly for an example; though we may well make that ufe of them; but he was made liable for our debt, we finned, and he fuffered and fatisfied for our fin, we wafted our ftock, and became bankrupts, he paid our debt. 2. It ferves highly to commend to us the love of God, that gave his Son, and of the Mediator, that cams to buy and redeem elect finners at fo dear a

rate

rate, and to take on him fuch a weighty burden to eafe tTiem of it. Are there any here (as we hope there are) that know the weight of fin ? O ! that they would highly efteem this, even Chriil's taking on him the burden of fm, and laying it afide, having fatisfied juf-tice for It, and loofed the knot of the law, and of the curfe that tied it to them. To become man was much, but to bear the burden of our fms was more. Angels wonder at this, that he who is their Head fnoLild become fo low, as to place himfelf before God's tribunal, and undergo the fuffering of death, and taking on him the weighty burden of the elecls debt, fatisfy for it. If we were in a right frame of fpirit, we could not hear this word, but it would ra-vidi our hearts, and put us to a paufe, and holy nort" plus; but the mofl: part, alas! w-alk lightly under the burden of fin, without ever confidering what Chriil hath done to remove It from off his people; nay, I am afraid that believers, who have ground to be light-ned, through Chrift*s condefcending to bear their burden, do not as they ought acknowledge him, who hath taken the burden off them.

4//'/y, From comparing thefe words with the former, ' Many fliall be jufHfied, for he fliall bear their * iniquities,' cbfcrvc^ Chrift's bearing of their iniquities, and his fatisfad:ion for our fins, is Imputed to us as the immediate ground of our abfolufion, and juftlfi-cation before God. So that if it were afked. What is the ground on which a finner is jwftified before God? the text anfwers, becaufe Chrifthath born their iniquities^ he hath paid the debt, even as (to make a comparifon for clearing of it) when a debtor is purfu-ed, and hath nothing to pay, yet he pleads that the debt cannot be exaded of him, becaufe his furety hath paid it; and the ground on which that debtor is abfolved, is his declaring that the furety hath paid the debt, which being done, he Is fet free; fo is it here, the believer he is God's debtor, Chrift Jefus is

his

his furety, who hath paid his debt; who, when he is brought to the bar of God, and fomewhat is laid to his charge, he pleads upon the ground of Chrift's fatisfying for his debt, and that therefore he ought not to be put to anfwer for it himfelf, according to that word, Rom. iii. 34. Who Jhall lay any thing to the charge of God's elect? It is God that JKjiiJies, who Jhall condemn ? and the reafon follows, // is Chriji that died^ he hath paid the debt.

life. Among other things, there are two confe-quences that follow upon this doctrine, that ferve to clear the doctrine of juftification. i. That the righ-teoufnefs whereby we are juflified is imputed to us, and accepted of God, as if it were our own. Ye are fometimes hearing of imputed righteoufnefs, and it is of great concernment to you to know it w^ell, yet I am afraid, that many of you are very ignorant of it; I fhall therefore, in a word or two explain it, by comparing the two covenants. The righteoufnefs of the covenant of works is an inherent righteoufnefs, as it is. Tit. iii. 5. Not by zvorks of righteoufnefs which we have done; it is a righteoufnefs of cur own doing, made up of our praying, hearing, and other duties, as they are afts of ours. The righteoufnefs of. the covenant of grace is an imputed righteoufnefs, that is, when Chrifl's doing and fuffering is accounted ours. Take both in this comparifon ; the righteoufnefs of the covenant of works is like a debtor, or tenant, his paying of his own debt or rent, by his managing his bufmefs providently and dextrouily, and none other is troubled with it. The righteoufnefs of the covenant of grace is like one that hath fpent all, and hath not one penny to pay his debt or rent with, but hath a worthy, ^ble and refponfal furety, who hath paid for him. Both being purfued, and brought before the judge, the firft man is abfolved, becaufe what he was owing he paid it at the term precifely; the other man grants, that he was owing the debt, but

pleads.

pleads, that his furety hath paid it, and the law accepts of the furety's payment, and purlues the debtor no further, but abfolves him. So it is here, when the believer comes to (land at God's bar, it is nothing in himfelf that he pleads upon, but it is Chrifl's fufFer-ings, who faid on the crofs, // is Jinijhcd^ the debt of my people is fully paid; and faith pleading for abfo-lution on that ground, according to the law of faith, he is abfolved, as if he had paid the debt himfelf, or had been owing none. If then it fhould be afked, believers, what ground have ye to exped to be juftified ? the prophet anfwers here, Chriji hath borne our iniqid' iies^ and this is the believers defence; and therefore fee here a pcffibility to reconcile thefe two^ that fome men fcorn and llout at, as irreconcileable, to wit, how one can be a linner, and yet righteous; he may be fmful in himfelf, and yet righteous, thro' the ira-putation of Chrifl's righteoufnefs; fj, 2 Cor. v. ult. He ijuas made ftn for us^ who knew no fin^ that we might be made the righteoufnefs of God in him^ Rom. iv. 5. To him that worketh not^ but believeth on him who juftifeth the ungodly^ his faith is counted for righteoif-nefs. The man ungodly in himfelf is juflified through the fatisfadion of Chrift, imputed to him for righteoufnefs, and laid hold on by faith, as if he had not fmned, or had actually fatisfied himfelf.

2^/y, This confequence followeth, that it ferves to clear how faith juflifies; as when we fay, faith is our righteoufnefs^ a?id is imputed to us for righteoufnefs^ we are not to look on faith properly, as a grace in us, and divided, or abftracled from the objed, no, by no means; but as it is a laying hold on the object ; It is faith in him that juflifies ; and through his know-ledge fl)all many be jufcified^ becaufe he Jhall bear their i)iiquities. Faith julllties by virtue of Chriil's fatis-faclion, and as taking hold of it. Faith does not juf-ly, as it is an ad of grace in the finner, but as a clofing with Chrilt the object of it, even as it is in

the

the fimilitude we made life of before, it is not enough that the furety hath paid fuch a man's debt, but that the man muft prove it by producing the difcharge; the producing whereof is the caufe of his abfolutioa in law; yet the virtue that makes the difcharge fo to concur, is not the difcharge itfelf, but the furety*s payment, or fatisfaftion mentioned, and contained ia the fmner's difcharge; even fo it is here, it is Chri(l*s righteoufnefs that concurreth, as the meritorious caufe of the fmner's abfolution, and faith concurs as the in-ftrumental caufe, in the pleading of that defence, whereon juftification follows, as an effed of thefe caufes. We know not when, or if ever hereafter we may have occafionto fpeak fo much to the dodrine of juftification: Therefore let me prefs the ftudy of it' upon you again and again. Seek to knov/ what this imputed righteoufnefs is, and how different from that which is in yoorfelves; what is the true meaning of it, as a main hinge of the gofpel, without which the covenant of grace can never be underftood aright, the ignorance whereof makes many live in fecurity upon the one fide, and keeps many in much anxiety upon the other.

Sthly^ Obferve^ That altho' Chrift Jefus hath borne the iniquities of many, even of his own people, yet not the iniquities of all men and women, but only the iniquities of them that fhall be juftified, and brought to the adual poffeflion of that which he hath piirchaf-ed. This may be made out from thefe three in the text: I/?, The relative their^ it is their iniquities, which are borne by Chrift, that fliali be juftified, and who thefe are, the former words tell, Through his knowkdge^JJoall he jiiftify many, idly^ The-connection made by the prophet betwixt thefe two, many fiall be jujl'ificd^ for he fhall bear their iniqidties. Ail whofe iniquities Chrift hath borne ft^all be juftified. It could not be an argument to prove their juftification, if Chrift fliould bear the iniquities of others, or of all

men

men and women, multitudes of whom are never julli-fied ; for it niiL^ht be objeded, that Chrifl bears the iniquities of thofe many who are never juflified, which would be quite contrary to God's covenant, and exceedingly mar the confolation of the bt^liever ; befide that it would make the prophet's reafonin^r here in-confident and impertinent. 3^/)', Confider thefe words, not only as they ftand in connection with the former, but as they are a reafon why in juiiice fuch f]iould be abfolved ; and fo they will alfo clear the doctrine; for fo.confidered, they imply that it is juft, that the believer lliould be juflified ; even as when the furety hath paid the debt, it is juli: that the principal debtor fliould be abfolved ; and upon the other hand, it is not juft that the debtor for whom the furety hath not fatislied (liould be abfolved. The words will bear this two-fold confequence; for he joins thefe two, their being abfolved, and Chrifl bearing their iniquities, and being made liable to their debt; and he con-fequently disjoins thefe two, Chrifl*s not bearing the iniquities of others, and their not being abfolved; and fo although Chrifl hath borne the iniquities of 7nany^ that is of the ele6l, and hath fatisfied and fuf-fered for them, yet not for all, but only for ihtmany^ who in due time fl"iall through his knowledge, that is, through faith in him, be juililied ; and thofe who are left to pay their own debt, Chrifl never died for them. It were very unlike the prophet's reafoning, to fay that fuch a man is in hell, and yet Chrifl bare his iniquities.

life I. It ferves to confirm the former truth. Would ye know whofe iniquities Chrifl hath borne? It is of as many as are juflified, the iniquities of fuch he bare, and of no more. 2. It ferves to provoke you that have received this privilege in Chrifl, to be very thankful. This is it that makes the fong of praifc dclightfome, Rev. v. 9. Thou hnft redeemed m to God b)' thy bloody out of t-very kindredy tongue^ and nation ;

bccaufc

becaufe it is not a common, but a peculiar, fpecial mercy, if any be lb.

Sthly^ From the connexion ohferve^ That ahhough Chrift hath not borne the iniquities of all men and women, yet he hath borne the iniquities of all that believe, and none ever believed on him, but they may conclude that he hath borne their iniquities, and oa that plead their juftihcation, through his fatisfadion. Although there be a reftridion upon the one fide, yet there is none on the other ; all are not juftified, but thofe only, whofe iniquities he hath borne \ yet all who through his knowledge, or faith in him, are juf-tlfied, their iniquities he hath borne. And hence it will follow, that no perfon hath believed, but Chrift hath borne his iniquities. Not that the man^s believing is the caufe of Chrifl's bearing ; for his bearing of the man's iniquities is the caufe of his believing ; but it is to fhew the connexion betwixt his bearing and the man's believing ; and that his believing is the evidence of Chrift's bearing of his iniquities. And this is more comfortable than the dodrine of univerfal redemption a thoufand times ; for it joins Chrifl's dying and the jufUfication of all that believe on him. So that there are none, that by faith betake themfelves to him, but they may expe6l freedom from the curfe, and abfolution before the throne of God ; whereas the dodrine of univerfal redemption faith, that Chrifl died for all, yet all fliall not be faved, and I wot not whether I fhall be faved or not, and what ground of anxiety is this ? but this dodrine hath folid confola-tion in it, Chrifl hath not died for all fimply, but for all believers, he hath borne all their fms; but I have betaken myfelf to him by faith, therefore he died for me, he hath borne my iniquities, and I fhall never bear them myfelf, but be juftified.

I fuppofe we need not infifl much on the confirmation of this. 1. It is impregnably proved from ths reafoning of the prophet in this place \ that all that are

Vol. 11. No. 9. 1 i i believer^i

believers cannot but be redeemed and juftified, becaufe he hath borne their iniquities, who by faith betake thenifelves to him. 2. If faith in Chrifl be a faving fruit of his death, and if none can beUeve but thofe, whofe iniquities he hath born, then wherever faith is,' the perfon may conclude, that Chrifl hath borne his iniquities, and that he (hall be juftified ; but faith in Chrifl is a faving fruit, and effed of his death, for he hath purchafed it among the refl of thofe fpiritual blefTmgs fpoken of, Ephef. i. 3. Where we are faid to be bleffed with all fpiritual blefftngs in him ; and it being a promife of the covenant of grace, it cannot but be purchafed by the death of the teflator Jefus Chrifl; therefore, ^r. 3. It is clear alfo from the apoftle*s reafoning, Rom. v. 10. For if when we were enemies, we were reconciled to God by the death of his Son, tniich more being reconciled, we fldall be failed by his life. Will he not, who hath payed fuch a dear price for us, to purchafe reconciliation to us, make it good by bellowing on us the the fruit of his purchafe ?

The \fl life ferves to vindicate this our doclrine, concerning Chrift's dying for, and bearing the iniquities of believers only, which is mofl unjuftly loaded with reproaches, and debated againfl by mens cavillings, as if it were a comfortlefs dodlrine ; fure It is more comfortable, more fure, and more agreeable both to the wifdom and grace of God, than the doctrine of univerfal redemption is. For put thefe together, that all believers are redeemed and juflifiedy that Chrifl hath borne their iniquities, that faith is a faving grace, and a fruit of Chrifl's death, that fuch as believe may conclude their juflification, and that Chrifl will make good the benefits of his purchafe to them, what want believers that may be for their comfort ? Whereas, if we (hould lay it for a ground, that Chrifl died for all, what comfort were in that ? For all are not juflified and faved, but only believers;

yea.

yea, by the dodlrine of univerfal redemption, though ye were even now believers, ye could not conclude that ye fhould be faved, becaufe ye might fall from it again : But our dodrine of juftification hath folid confolation ; for, Rom. i. 16. It is the poxuer of God unto falvation to every one that believes. And, Rom. iii. 2. // is unto all, and upon all them that believe. And it makes the believer fure of his perfeverance, for it is an exprefs article of the covenant. We fhall only fay this, that ye will find, that all that in doctrine, or practice make the way to heaven wideft, they make it molt unfure, and they are in greatefl confufion, and indeed it is impoffible it can be other-ways ; for if men go once out of God*s way, which is the ftrait and narrow way, they can never be folidly fure, becaufe there is no folid ground of confidence but in it. ', ' '

The 1 life ferves to anfwer a qiiejlion^ that fome out of curiofity puzzle themfeives with, which if it were foberiy and wifely followed, would be no curiofity, and it is this. How Ihall I know if Chrifl died for me ? Anfwer, make it fare that ye believe, and then ye fhall be fure of the benefits of his death. For if he hath borne the iniquities of thofe that believe, and if there be no way to make it fure he hath borne our iniquities.but by believing, it is a needlefs ilir and noife that is made, about the knowledge of ele<5lion, and of Chrifl's intention in his death ; for though we fhould fay that he died for all, it would not comfort, except we faid alfo, that all go to heaven. But are ye burdened with fin, and have ye by faith fled unto Chrifl ? and do ye aclunlly refl upon him ? Then ye may on that ground conclude your interefl in Chriil's death, and from that afcend to eleclion. That which makes many believers to be in hefitation as to this, is their never making it clear to themfeives, w^hether they have believed ; and therefore, if ye' would fee your eledion and interefl in Chrifl's death, . I i i 2 pat

put the matter of believing to a point; for it is the door whereby you enter into other fecrets of God, fuch as eIe(5tion is ; and there is no other way to enter into it. Therefore thefe two are knit together, John Vj. 39, 40. T/j/s is the will of him that fent me^ that of all that he hath given ?ne, I jhould lofe nothing. And if it fhoiild be afked, how fliall I know, who are given to Chrilt to be redeemed by him? The next verfe anfvvers, ' This is the will of him that fent me, that

* every one which feeth the Son, and believeth on him

* may have everiafting life, and I will raife him up at

* the lafl day.' Would ye then know \yho are given and redeemed ? They are believers, I mean of fuch as are come to age, for none will make the quefiion concerning infants j and therefore if ye would know the way of coming to the knowledge of your jufUii-i-ation, redemption, and eledion of God, begin at the lowed Rep of believing, and make that fure, and ^11 the reft will follow of courfe; but if ye miftake and overlook this, and will go up to the top of the ladder, perfaltum^ and at the firft, it willbe juft with God, that ye never come at the knowledge of thofe fecrets, which were in his heart before the world was.

Ufc 3. It is matter of confolatiou to the believer, who may as certainly conclude an intereft in Chrift*s death, as if he had heard the tranfuclion of rcdemp-tion read over, and had feen his name in the book of life, for our Lord faith, John iii. 16. Godfo loved the worlds that he gave his only begotten Son^ that ivhofo-ever believeth in hiniJ}:>ould not perijh^ but have eternal life. If thou be a believer, thy name is there, Chrift hath borne thin^? iniquities, and what confolation is that to them who are clear concerning their faith ? But, alas! it fays there is much rotten, unfound and fjippery faith among us, and alfo much faith that is hut Hi tie lively, that there is fo little folid comfort following it.

VJe .\, It fervcs tQ demonftrate, the neceflity of

believing.

believing, the advantages of it, and the neceflity of our endeavouring to be clear that we do believe ; if thefe two go together, juftlfication and believing, then there is a neceflity of believing; and if thefe two go together, clearnefs about our believing, and the knov.'iedge that Chrift did bear our iniquities, then there is in fome refpeft a neceflity, that w^e know we believe, otherways we can have little or no comfort in Chrift's bearing of our iniquities, and of our being given to Chrift to be redeemed by him-From thefe two the advantages of believing may appear, therefore to make all fure, juftification, Chrlfl's bearing of your iniquities, and your being given to Chrifl to be redeemed by him. From thefe two the the advantages of believing may appear, therefore to make all fure, juflification, Chrift^s bearing of your iniquities, and your being given to Chrifl, make it fure that ye are in the faith, and this way give all diligence to make your calling and eledlion fure. And the Lord himfelf prevail with you fo to do.

SERMON LXIV.

Isaiah LIII. Ver/e 12.

Verfe 12. Therefore ivill I divide bijii a portion with the

great^ and he fhall divide the fpoil with the Jirong^

becaufe he hath poured out his foul unto death ; and

he was numbered with tranfgre(fors^ and he bare the

fins of many^ and made intercejfon for tranfgre^ffors.

THERE hath been a compendious fum of the covenant of redemption delivered by the prophet in this chapter^ wherein, what is required as the price for elect fmners from the Mediator, is held forth on ihc one fide, in a large defcription of his fuiferings ; and what is propofed as the fruit that fliould follow,

and

and the nuisfatlion that the Mediator Ihould have for his fufi'erings, is on the other fide alfo laid down; as that *•■ he fhould fee his feed, and prolong his days, ' and the pleafure of the Lord fhall profper in his ' hand : That he fliould fee of the travel of his foul ' and be fatisfied, and that by his knowledge many * fhall be juflifTed.* In this verfe, we have a fumma-ry re-capitulation, and repetition of this mutual a-greement; only it is propofed in a different method, for before what was required and undertaken by the Mediator, was firfl fet down, and then the promifes made to him were next fet down. Here the method is altered, and the promifes made to the Mediator are firll; fet down, and the conditions required of him lad fet down; it may be, to (hew the onenefs of the covenant, and the mutualnefs of the terms of it; and that though, as to our conceiving and underftanding of it, there be fomething firft, and fomething lad:, yet uith God there is no fuch thing, but it is one prefent ad. The promifes made to the Mediator are in two expreilions, with an inference in the word, Therefore^ knitting this to what went before, / will divide him a portion with the great, and he Jl:>all divide the fpoll with theJlrong, In (horr, the fmiilitudes here ufed are taken from conquerors, and vidors, who having been in a war and fight, and having defeated and routed all their enemies, and put them off the field, have a glorious deliverance, victory and triumph, and a great fpoil, as the fruit of war. And fo the meaning is, that the Mediator by his undertaking to fatisfy for the elecl, fhould have a great fight and combat with many enemies, but he fhould lofe nothing by it; he fliould have a notable deliverance, an excellent viftory, and glorious triuinph, great glory and fpoil; fo that as there was never war like hi>., nor enemies like thofe that he had to encounter with, fo there fliould never be fuch vidory, triumph and fpoil, as our Lord Jefus fnould have. The word portion is not in the original,

but

but well fupplied. It is only, I will divide him many^ as the word is often uied, and he Jhall divide the fpoil with the ftrong^ that is, he fhall in dividing the Ipoil be above the itrongeft.

The words infer, and take in thefe three, i. A great defeat of and vidory over all the Mediator's enemies, the devil, death, and the curfe. He has a great viftory over them, and gives them a great defeat, fo that they are quite beat off the field, as . dividing of the fpoil im^orxs^ Pfal. Ixviii. 12. She that remained at home divided the fpoil; and Ifa. ix. 3. As vien rejoice^ when they divide the fpoil, 2. The great number of captives that our Lord in his vidory, and triumph takes and brings off; that is, he gets a great booty, which is that fpoken of in the words before. By his knowledge many Jhall be ju/lifed ; and it is that which is expreft in that Pf. Ixviii. 8. Thou haft afcen* ded on high^ thou haft led captivity captive; that is, thofe that were formerly captives thou haft redeemed from their captivity, and led them captive that carried others captive; as the people of God pray, Pfal. cxxvi. 4. Turn again our captivity, 3. It takes in the excellent vidory, the great triumph and glory, that the Mediator fhould have by this means; He is exalted above every name that is na?ned ; that at the na?ne of Jefus every knee fhould bow^ of things in heaven^ of things in earthy and of things under th:} earth. For further clearing of it, we lliall recommend to you two or three places in which is like there is an allufion to this as that Col. ii. 14, 15. Blotting out the hand-writing of ordinances that w^as ogainft iis^ ajid contrary to lis, taki?ig it out of the zvay, and nailing it to his crofs ; tearing as it were the obligation that the law had over the elect, by his paying of their debt: And having fpoiled principalities and powers, he made afoew of them openly, triumphing over them in it. There is his victory: and triumph : He combats with, fubdues, and treads under his foot all his and his peoples enemies, by

fatisfying

fatisfying the juftice of God for the elefls debt, and fpoils them of many fouls that were led captive by fliem ; and triumphed openly over them, declaring himfelf to have gotten the vidory in a mod majellic manner. A fecond place is, Phil. ii. 8, 9. Being fcund infa/Joion as a man^ he hwnbled himfelf^ and he^ came obedient unto deaths even the death of the crofsy luherefore God hath highly exalted him, and given him a name which is above every Jiame ; that at the yiame of *fefn5^ every knee Jhould bow, of things in heaven, in earth, and wider the earth, and that every tongue fhall confefs that Jefus Cbrijl is Lord^ to the glory of God the Father* This is his viQory, triumph and glory, fuch as none in heaven or earth ever had, or fhall have the like. A third place is that, JCph. i|. 20, lli^ d ^^' '^'^' 11^ raifed him from the dead, and fet him at his own right hand, in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is namcdy not only in this world, but alfo in that which is to come, and hath put all things under his feet, a7id gave hi?n to be head over all things to the church ; whether they be devils, or good angels, or men, faints militant, or triumphant, he is above them :dl, all are made fubjed to him, and he is the head of his church.

The expreflions run in different perfons. The firfl

, is in the firfl: perfon, I will divide him a portion. It is a promife of God the Father to the Mediator, for his attaining the vidory, as it is faid, Lphef. i. 20. God raifed him from the dead. The fecond exprefTion is in the third perfon, He flmll divide the fpoil, to (hew that the Mediator God-man concurred in attaining the victory ; therefore, Rom. i. 4. He hfaid to raife himfelf ^

. andinthatitisfaid, / will divide^ and he Jhall divide^ it is to hold out the Mediator's attaining and pofleff-ing of what was promifed, and to fhew that there is iiothin-g promifed to the Mediator but adually he is, and fliall be put in the full poflefTion of it.

The

The lafl part of the words hojds forth the condi* tions on the Mediator's fide, mfour expreflions. i. Be-caufe he hath pcured out his foul unto death ; that is, be-caufe he willingly condefcended to die, he gave up, or poured out his foul to death* 2. He was numbered with tranfgrejfors ; he had a reproached and Ihameful life, and a reproached and curfed death. He was thought the worfl in the world, fo that Barrabbas a murderer was preferred unto him. It alfo points forth the refpe<5l that his death had to a fatisfadion for the fins of the eled, he was legally numbered, and counted amongft tranfgreifors, though he was no tranfgref-for. 3. He bare the Jins of many^ which expounds the former, and fays this much, that not only he fimply died, and died a fhameful death, but that he died for this endj to bear, and by his bearing to remove the fins of the ele6l; for it relates to the inany that in for* mer words are faid to he jiifiifed by his kno"juIedge^ And it cannot be but thefe inany fliall be jullified, be* caufe he did bear their fins, as to the punifhment and curfe due to them, and whofoever fms are borne by Chrift, thefe are and Taall be juitified; and therefore he mud be vidorious, and have a glorious triumph" and deliverance, becaufe he lays down his hfe for his flieep, as it is, John x. 17. Therefore doth my Father love ?7iey becaufe I lay down my life, and take it up again. And by the way it is a ftrange thing, that the only begotten Son of God, fhould be loved on this account, accepted, and glorified in this work, even becaufe he poured out his fold unto death, out of zeal to his Father's glory^ in profecuting the work of fmners redemption. 4. And he made interceffion for the tranf-^ gre/fors ; which points out the application of his death, and the benefit thereof to the many^ whofe fins he bare, he died to take their fins av/ay, and interceeds to have his purchafe made effeftual. For though this be applied ufually to his prayer on the crofs, yet that is but one particular of his intercelllon, which is of.

Vol. II. No. 9. K k k ' larger

larger extent, and therefore it is noted as a condition required of the Mediator, that he.mufl not only die, but alfo interceed, that the benefits of his death might be made good to them, for whom he died.

Thus ye fee, we have the fum of God's covenant here, as if the Lord were propofing to the Mediator, now. Son, if thou wilt pour out thy foul unto death, and thereby bear the fins of my elecl people, and make interceflion for them, thou fhalt lofe nothing by it, thou fhalt have a glorious vi(!:l:ory and triumph, and a great fpoil. In the words before, the Mediator having accepted the terms of the covenant, and performed them, though not aclually at that rime, but in the purpofe and decree of God, which now are aQually performed, therefore the promifcs are turned over in a concluded covenant, and in an abfoJute right to him.

What needs further explication, we fhail endeavour to reach it, as we fpeak to the obfervations, and be-caufe the words for the moft part yield the fame doctrines that have been fpoken to before, we fliall net infill on them.

1/?, Then from the repetition, ohferve in general, that the nature and terms of the covenant oi redemption betwixt God and the Mediator, is a profitable doctrine, and ufeful to be underflood and believed by the people of God. '^'herefore it is fo clearly propof-ed, and again and again repeated, and laid before their eyes, and fummed and repeated in this verfe, to keep them in mind of it. Thofe that know the cove-nant of redemption, as that which hath in it the fum of all the foundations of our faith, and .the ground of our accefs to God, and of our peace with him, they will eafily grant this, that it is very necefiary to be fludied, known and believed. For, i. By it we know what we may expe£l from God, becaufc what we are to expe61:, is promifed to Chrilt in this covenant, as to our head, this portion ivith the great, and this divide ing the fpoil luith the Jirow^ ; he hath it as our head.

2. Becaufe

2. Becaufe we know by this covenant, how wexome by thefe things promifed: and that is, by pouring out of his foul unto death ^ bearing of our fins ^ and inter ceed' ingfor us ; which fuppofes, and includes our betaking of ourfelves unto him by faith. 3. Becaufe by this covenant, the rich and free grace of God hath its due glory; for there is nothing confidered here, as the reafon of fetting captives free, but Chriil's paying of the price; it comes freely to us, as a gift beftowed.

2^/y, And more particularly, ohferve^ that though our Lord Jefus Chrift, in the work of nnners redemption, had a fore combat and fight, yet he hath a glorious deliverance, triumph and viclory; it was the greateft, foreft, and moft furious alTaultthat ever was heard of, that our Lord Jefus encountered with. As the remembrance and confideration of what hath been fpoken, of his being in an agony^ andfweating drops of blood \ of his praying, that if it were poffible^ that cup viight depart from him ; O I his crying^ wy God, my God^ why hafi thou forfaken me ? kc. will mofi: convincingly make out, the juftice of God purfuing him for all the guilt of the eled, principalities and powers being engaged againft him; the devil, the prince of this world, having all his inftruments at work, fome to nod the head, fome to mock and fcourge him, ^r. yet he did abide it all: ' He gave his back to the ' fmiters, and his cheeks to them that pulled off the

* hair, and hid not his face from (hame and fpit-

* ting;' and had a mod glorious viclory and triumph over all: What we faid in expounding of the words fomewhat clears it; and thofe words, John xii. 13. Noiv is the judgment of this world, nozu

Jhall the prince of this world be cafi out, to point out his victory over the world, and the devil; and alfo thofe words. Col. ii. 14, 15. He fpoiled principalities and powers; he uncloathed them, and left not a whole rag on them ; he by a ftrong hand pulled all the eled from them, and left none of them in their

K k k 2 poiieilion j

pofTefllon; he brake open the prifon doors, and fet them all at liberty. This was indeed a great victory. He alfo hath a great fpoil of many captives, and great glory, being exalted in our nature, at the right hand of the Majejiy en high^ having a name above every name ; that at the name of ycfus every knee might hoiv'y and that paflage, Ephet. i. 20,21. is to the fame purpofe, lie hath put all things under his feet^ &c. If we look to reafon it cannot be otherways. i. If we confider what our Lord Jefus was in his perfon, being the Son of God, he cannot but be glorious; John xvii. 5. he prays, Father^ Z^^^lfy ^'^^ '^^*^^-' ^^^^^ glory which I had with thee before the world was. Though by being man, he became of no reputation, and a vail was drawn over the declarative glory of the Godhead in his perfon for a time, yet he remained ftill the Son of God, and glorious in himfelf i and it cannot be but he that is God muft be glorious in his exaltation, when that vail that obfcured his glory is taken away. 2. His ofuce, as Mediator, and head of the elecl proves it. He that was appointed head over all .things to the church, could not but be great and glorious ; and therefore when that of PfaL X. 10. is cited by the apodle, Acls. ii. 24. and xiii. 35. it is faid, that it was impojftble that death could keep him, 3. It will be clear, if we confider the work itfelf wherewith he was intruded, it being a work that was fo well liked of, and approved by God, he could not but have a glorious vidory and deliverance. Therefore fays he, John x. My Father loveth me^ hecaufe I lay down my life for my ficcp ; and Philip, ii. 8. it is faid, Becaife he humbled himfelfy end became obedient unto deaths therefore God hath highly exalted hinu It was the contrad betwixt God and the Mediator, that he (hould fird become low, and then be exalted, and therefore he behoved to be exalted, and made very glorious.

Ufc \, Learn, not to uudervaluej nor to vail and

ohfcurc

obfcure the glory of th"5 Mediator, from the confider-ation of his fufferings; for though he was low, yet he is now exalted, he had a moft noble, excellent and glorious viclory and triumph over ail his enemies. There are none of us all, but fhall at the day of judgment, when he will be feen to be judge of quick and dead, (which is a part of his triumph) having fo many redeemed Haves, at his back, have a confirmation of this truth in our bofom. And indeed it is no fmall part of religion to have this point deeply irapreC-fed on our hearts; that our Lord Jefus, who was once low, is now exalted to fuch glory. If we look to it, we fhall find a great part of our deadnefs and unfoundnefs lies here; and that is the reafon his greatnefs appears fo little in our eyes. Alas! We do very much undervalue him ; but his humiliation being for us, it ihould not make us think the lefs of him, nor make us lefTen the high efleem we (hould have of him, bjit fliould in reafon make us value him the more.

Ufe 2. It is a moft comfortable do£lrine, in reference to all ups and downs of time, and to all the flraits that his church and people can be put to. It cannot be ill with Chrifl:, and it fhall not be ill with them; he may have contefts, but he fhall have, yea he hath got the viclory, he once died to die no more; all that he hath now to do, is to make application of his purchafed redemption, and to divide the fpoil: to obferve what of his purchafe is yet in the devil's poffeiTion, and to refcue and fet it h^Q. He hath got the poiTefiion of the kingdom, and it mud, and it fliall go well, let the world rage, and let the fea roar, and the floods lift up their voice, and the mountains be caft into the fea; whatever confufiors and overturnlngs come, or whatever troubles be, our Lord Jefus hath got the viclory, and is dividing the fpoil; he will take no other divifion, than what Jehovah hath made, and carved out to him; it will

not

not be what devils, or men, what great men, kings, princes, parliaments, potentates, armies, Ij'c. are pleafed to give, or allow to him, but he mud needs have the portion prouiifed him with the great, a?id the fpoil with the Jirong; he ftiall certainly get that, and none fhall be able to bereave him, or take any of it from him, yea, none fhall poflefs a foot of ground bellowed on him and his followers; he fhall have a church, and ordinances difpenfed therein, vi^here he intends it; and fouls fhall be gathered to him, from all quarters, as they were given to him, and (hall difappoint all the malice, and proud oppofition of devils and men; all that the Father hath given to him (hail come to him, without all peradventure, or pofTibility of mifgiving; they fliall not by all their oppofition and perfecution, be able to keep any one of the given ones, from coming to him, in the reafon rtgreed on betwixt Jehovah and him. And idly^ It is comfortable to God's people, as to their own particular cafe. Corruption is a ftrong and formidable enemy, the devil is a reftlefs enemy, and goeth about like a roaring lion feeking whom he may devour, the Vv^orld is a deceitful, enfnaring enemy, and doth often in a manner even overwhelm them; but our Lord Jefus hath the victory, and the dividing of the fpoil; thofe that remain at home, the moft contemptible perfons ihall divide the fpoil. This is it that Job comforts himfelf with, chap. xix. / know that niy Redeemer Hveth, aud that he fhall Jiand at the latter day upon the earth, to wit, as fole and abfolute conqueror, the victory being intirely on his fide, with the)e eyes floall I fee him, a^d no other for me, tl^ough worms dcflroy this body : Believers, O 1 Believ-eri>, there is a good day coming. He hath got the vidory, and fo fliall ye: The God of peace Jh all hruifc Satan under your feet Ihorfly .• And whatever wrongs ye fuller, and whatever flraits ye be under now, >hile the wicked are in profperity, there will be a

new

new decifion, yea, a new decifion ere long, all fhall be fnatched from wicked men, but your cup (hall run. over; there fhall be no more fighting, no more parties to give you battle, or to oppofe you, when he fhall have beaten all enemies off the field. It will be a poor and forry portion that many will have in that day, vvho did not trufl to Chrift's fpoil, when ye believers fhall be fliarers with him in it.

Ufe 3. This is an evidence that it is both hard, and difficult to contend with Chrifl, and to be found in oppofition to him. I fpeak not fo much of public contefls, fuch as Pilate, Herod, the fcribes and Pha-rifees had with him, and which many great ones of the earth flill keep up againfl him, who will find the fmart of their oppofition ere long ; but of all that contend with him in his ordinances, and who fay by their practice at leaft, let us break his bands afunder^ and caft away his cords from us^ as it is, Pfal. ii. and lue will 7iot have this man to reign over us^ as it is, Luke xix. he will fay, Bring out thefe mine enemies andjlay them before me. Beloved hearers, the day is coming when all of us will ft and before him, and fhall fee him divide the fpoil; and woe, woe will be to that perfon that day, that would not fubmit to his government. O ! what a dreadful thing will it be to be flain before the Mediator, to have the Prince of life taking holy pleafure in thy death, becaufe thou fided with the devil, and the Infts of thine own heart, becaufe thou refifted and quenched his Spirit, and barracaded the way of his accefs to thee, and would not let him in, to reign in thy heart, nor yield thyfelf as a fubje£l to him ? But it fliall be well, unfpeakably well with Chrid, and all that are his in that day, he, and they fhall triumph mofl: gloiioufiy: The fplendour, fpirif-ual flate, and majefly of that triumph fliall infinitely tranfcend all that harh been looked at with v^onder in the mofl glorious triumphs of the greatefl emperors, kings, or captain generals in the world.

3^/)', Confider

^dly^ Confider what this fpoil is, even to fee his feed^ and \.o jujlify many^ and to have them brought in to him, and made partakers of his grace and glory : Objcrve^ that it is a part of Chriil's victory, triumph, and glory to have the devil defeated and thrown out of fouls, and to have them converted, juftihed and faved through his blood. When he is triumphing over enemies, as it is, -Col. ii. 14, 15, what is he doing ? He is even tearing the bond that was againft fhe eled, and blotting out their debt, in that he triumphs moft glorioully ; fo, Pfah Ixviii. Thou hojl af-ccnded on hlgh^ thou haji led captivity captive^ there is his triumph and fpoil, even a company of poor flaves redeemed by him. ' The weapons, fays the apojile,

* of our warfare are not carnal, but ipiritualj and

* mighty through God, to the bringing down of

* ftrong holds, and leading every thought and imagi-

* nation lifted upagainll God captive unto the obe,di-

* ence of Chrift:' There is Chrid's vidory and triumph. What are the ftrong holds that he batters, ftorms and takes I He makes fome proud hearts to Hoop and yield to him, and carries fome that were rebels to him, captive to his obedience: O! happy captivity! It is not meant in refpecl of bondage, but in refped of voluntary fubjedion to him. This is a xnoft nobl^, and lovely vidory and triumph, a glorious day indeed which is ours, as well as his, it being the redeeming of poor captive fjnners, and bringing in of many followers to the Lamb; and therefore, verfe 11. it is CdWtdi faiisfadion for the travel of his fouJ^ and the jujiifying of many : That is the fpoil and the prey : verfe x. it is called the pleafure of the Lord ; and in this verfe, his portion and fpoil. V/hat doth our bleiTed Lord Jefus take to himfclf, what doth this David claim, or take to him as his fpoil, who is the alone Monarch of this great cnivcrfe ? It is a number of poor fmners ; ' Come to me,' fays he, ' ye *- bleHl^d of my Father, inherit the kingdom pre-

' pared

* pared for you :' He hath no more, he fecks no more, but fo many fouls as he defigned to do good unto ; wi'cn the Lord divided the nations^ as it is, Pfal. cxxxv. /jc chafe ya cob for his poriioji. If we* Gonfider a little more particularly, we fnall find the juftihcation, and falvation of finners to be our Lord Jefus his victory, triumph, and fpoil; becaufe herein he is viclorious, and triumphs, and has the glory of his obedience, faithfulnefs, grace, power, and love ; the glory of the Mediator (liines manifellly and con-fpicuoufly in all thefe here. 1. The glory of his ohe* dience^ when he hath it to fay, as it is John xviii. 9. Of all that thou haji given me^ I have loji no7tc. He has fo many fouls committed to him of the Father to re* deem, and when he hath done, and performed the work, and brought them in, he hath the glory of his obedience to his Father, who faith to him, Thou art tny beloved Son, in whom lam well pie afed. 2. The glory of his faithfulnefs. According as he did engage, and undertake to Jehovah, he hath kept his word, and there is a neceffity lying on him, that it fhould be fo, that of all committed to him, he thould lofe none, but prefent them without fpot or wrinkle, or any fuch thing ; therefore he is called the faithful Shepherd^ becaufe he lofes none of the flieep that are given him. 3. The glory of grace^ and infinite love* The more that are faved, the more grace and love fhines forth in paying their debt and ranfom, and ia bringing them in to be partakers of his love ; therefore, John xvii. he fays. That the love wherewith thou hajl loved me^ may be in them^ and I in them \ he would have the love communicated by the Father to him, to be in them, that it may be known that he hath loved them, as the Father hath loved him. There cannot be fuch a proof and demonltration of love as this. It is evidenced in his exaltatio'i, as their head, and in their being brought where he is. 4. The glory o^power fhines forth here that trampled Vol. II. Nc. le. L 1 I upon

upon and triumphed over all difficulties, that were in the way of faving elect finners. And, O! what difficulties there are in the way of faving Tinners ? he having the devil and the world without, and a deceitful heart, and a changeable humour within themfelves to encounter with ; fo many lins to mortify, and fnares to lead through-.; yet none plucks his (heep out of his hand; therefore, 1 Pet. i. they are faid to be kept by the power of God ^ through faith untofalvatioiu In a word, as it was the manner in ancient times for conquerors to ride in great triumph, and all their priloners led before or after them, at their back ; fo our Lord, for manifcfting the glory of his grace, faithfulnefs, and power, brings fo many fmners through to glory, and hath a greater train than ever any conquerer had, and he counts it his glory to have many loll fouls fa-ved. John xvii. Thine they were^ and thou, gaveft them me^ and I am glorified in them ; how is that ? I have given them thy word^ and they have received it. He counts himfelf glorified in fmners fubmitting to him, in their believing on him, and in their receiving pardon from him. Now let me fay, that if we were making choice of a doBrine to warm the heart of a fenli-ble fmner, to fhame unbelief out of the world, and to give impregnable ground to depend on Chril'f, here it is, that our Lord Jefus placeth his vidlorv, glory, triumph and fpoil in this, even in doing good to fmners, and in having fmners receiving good of him; it is his portion, when the world is divided, that ye have a number of loft finners to fave, as his fhare; and though he be the heir of all things, and the firft-born, yet he loves that better than a thoufand kingdoms, when he hath his fpoil and prey as he pleafeth ; this is it, and he chufeth no other. O finners ! do ye efteem this a little thing ? Had he placed his glory in crufhing under foot all the prifoners of the earth, or in bringing the world to nothing, who could have faid what dolt thou ? But when he placeth his glory aud triumph in this, to ovevcome the devil,

to cad him out of fouls, to relieve poor finners, and to bring them in to acknowledge him as the author of eternal falvation^ and as the author and Jinijher of their faith^ it ye would have fomething to wonder at, is it not here ? He will burn the world to allies, and leave it, and will call many kings and great men into hell; and yet he gathers poor eled fmners out of that burnt heap, as it were, as the thing he hath defigned for his fpoil; he hath no more, he leeks no more, and yet he gets no gain of thefe poor finners for all this.

And therefore, as the ijl Ufe of it, wonder at this. Will it not be a glorious day, when Chrift is crowned, and hath all redeemed linners with him, with harps in their hands, fmging falvation, glory, and power to the Lamb ? O ! wonder, that there is not only a Saviour, and life, and falvation to be had through him, but that it is fuch a falvation as is wonderful in this refped, that he counts it his glory and triumph to have many fmners faved, when he might have glorified himfelf in fending us all to hell. May we not wonder at this ? and yet we ought to believe it, the little faith we have of it makes it to be fo little wondered at ? Ah ! finners for the mod part believe not that Chrift efteems fo much of the faving of finners ; and therefore they wonder not at it, and are not luitably aifeded with it.

Ufe %, Inhere is here a fweet and folid ground for quieting and fettling the faith of fenfible finners, who would have a foundation for their faith. Chrift counts it his glory and triumph to fave fuch as ye are ; and if ye perilh that depend on Chrift and his righteouf-nefs for life, Chrift fnall want his glory and triumph ; and may not that ferve and fatisfy you, that your falvation is his glory and triumph, which he will not come fhort of? The Father hath here promifed it, and he (hall not, he cannot be without it. Sinners he mull; have, and (hall have to be faved, becaufe his victory, triumphj »nd fpoil depend on it, A wonderful con-

L I 1 2 defcenfioa

defcenfion of grace that all thefe are linked and coupled together, as it were, finners falvation, Chrift's vi6lory, triumph, and fpoil, and God's glory in his grace, love, faithfulnefs, and power. Ye refletl, no doubt, on God's faithfulnefs, who fufpecl and are jealous of your falvation, if indeed you do by faith betake yourleives to Jefus Chrift.

Ufe 3. Doth Chriil efteem fo much of the falvation of finners, that he counts it his victory and triumph, his portion and fpoil ? Then ly?. All that give not Chrift their fouls to be faved, do what they can to lef-fen Chrift's portion, and to fruftrate him of his glory. 2<i/y, If ye would do Chrift fervice that is mod acceptable to him, give him your fouls to be faved by him, fruftrate not his grace, lay your fms on him, and look for falvation, thro' him in his own way. He came to fight with principalities and powers, and to overcome them, and by a ftrong hand to refcue fouls from them ; and fo ye fliould follow him; for that is his fatisfadlion, his portion, and fpoil; there is here a ftrong and effeQual motive to perfuade to faith in Chrift, and a ftronger and more effedlual cannot be thought upon. It will be Chrift's triumph to pull you out of the talons of the devil; and if he do it not, ye on the matter allovs^ the devil fome way to have the victory over Chrift, which is yet inipoflible; but the devil will certainly have the viQory over you, to vhom ye will be flaves and drudges for ever. There is alfo ground of great terror, and dreadful warning to fuch as yield not to Chrift, becaufe they do what they can to impede his vidory ; when he comes by hi- ordinances, to turn them from darknefs to I'tght^ and Jrcm the power of Satan to God, they thwart with him. The day is coming, when this dodlrine will be comfortable to fome, and terrible to others, when there ihall be none of us, but we ftiall fee it confirmed with our eyes, ^vhen he (as a man dividing his fpoil after the vidory) ihall fay to thofe on his right hand, Come

ye

ye hlejfed of my Father^ hiherit the kingdom prepared for you; and to others. Depart from me ye curfed into ever^ laji'mgfires prepared for the de'vil and his angels ; even as if a conqueror fhould take Ibme prifon.ers, and make them Ibns and heirs, and fet them upon thrones, and fliould cad others into perpetual pfifon, who lo\% ed not liberty. And indeed it will be a fearful prifon to be in hell with the devil and his angels. Either we fhall be part of Chrift's portion and fpoil in that day, or he will refufe, difown or rejed iis, leaving us to be an everlafling prey to the devil; happy they whom he chufeth, and wo to them eternally whom he refufes. God give us wifdom to lay thefe things to heart.

SERMON LXV.

Isaiah LIII. Verfe 12.

Verfe 12. Therefore will I divide him a pcrtloii with the great^ &c.

THIS covenant of redemption Is a great contract, there were never fuch parties as the Lord Jehovah, and the Mediator ; and we may fay, there were never fuch conditions and articles in any agreement as are in this. The verfe now read doth contain the funi of that which was agreed upon betwixt thefe parties ; the promifes upon Jehovah's fide made to the Mediator, and what he (hall have on his accepting of the offer, and performing of the condition required of him; and what are the terms propofed to the Mediator, and the conditions which he is to perform, or rather hath performed.

1. There are two things promifed to the Mediator,. / will divide him a portion with the great^ a fair and large vii^ory, and a good and glorious deliverance,,

and

and he Jhall divide the fpoil ivith the Jirong, As thofe that are conquerors and viclors ufe to (hare moft largely and deeply in the fpoil, fo our Lord Jefus fhall have a rich fpoil, many redeemed fouls, a bride U'hom he (liail prefent blamelefs to the Father ; thefe are the fpoil, and the jewels that he fights for, and the prey he choofeth ; when the world is burnt, and the red: are fent to hell, he gathers out fo many for himfelf. 2. The conditions on the Mediator's fide are four ; he comes to this viclory and triumph, be-cau'e, He hath poured out his foid unto deaths becaufe he was numbered ivith tranfgrejjors^ becaufe he bare ibejtns of many^ and becaufe he made interccffion for iranfgrejjors ; therefore fliall he be lure of ail this.

Altho' there be no exprefs name of a covenant here, yet ye fee the thing; becaufe as in covenants amongft men there are two parties, and their engagements are mutual, and the performance of thofe engagements in the one depends on the performance of the other ; fo is it here, i//. The parties are Jehovah, and the Mediator, idly^ There are two things proinifed to the Mediator, a glorious vi6lory and a rich fpoil, the junifying of many. 3<^/v, The condi-tions on the Mediator's fide, on which the perform.^ snce of the promifes depends; he condefcends to die, and to die willingly, to be numbred with tranfgref-for.s, to bear their fms, and to make intercefTion for therr,; this Jehovah condefcends to accept of, and upon this mam^ to wit, all elect finners are jujHJied through hiin\ as it is verfe i \ .

I//, From the promife made to ChriR (where the perfon is changed) I ivill divide him a portion with the great^ and he Jhall divide the fpoil with the ftrong^ I will grant him fuch a thing, and he fhall obtain it, take this general obfervation, as the reafon of it, that all the promifes made by Jehovah to the Mediator are certain, antl ihall aclually be performed, I will grant this to him, and he Ihall have it. The connection

doth

doth alfo confinn it; ' becaufe he hath poured out ' his foul unto death.' So Pfal. Ixxxix. 34, 31J, ' Once I fware by my holinefs, that I will not lie un-' to David ; my covenant will I not break, nor alter

* the thing that is gone out of my lips ;' and indeed it cannot but be fo, if we confider either the perfoa that makes the promife, he is God unchangeable in himfelf, abfolutely faithful, and cannot deny himfelf, once I have fworn^ and I will not lie unto David; or the party to whom the prom.ife is made, he is the Mediator God-man, in whor]i the Father is well pleafed ; and the Mediator having performed what he undertook for the elect, there is no ground to quedion the performance of the promife made to him.

The JJfe we may make of it is very comfortable; that whatever is promifed to the Mediator, in reference to particular, private, or public mercies, all fhall be moft certainly and infruifrably performed; Chrift is the party to whom the promifes are made, and Jehovah cannot fail to perform what is promifed to the Mediator, more than the Mediator hath failed in performing what he undertook. Now it is promifed to the Mediator, Pfal. ex. 3. ' Thy people fhall be will-*. ing in the day of thy power, in the beauties of holi-

* nefs, from the womb of the morning, thou haft the ' dew of thy youth :* Where there are thefe things promifed to Chrift, i/?, That his people ftiall be made willing in the day of his power, which is expounded in that, John vi. 44, "No man can come to me^ except the Father who hath fent me draw him ; God takes away the ftubbornnefs and frowardnefs that is in the eiecl, and makes them pliable to embrace, and receive, and give up themfelves to Chrift. idly^ That his people ihall be numerous, the youth of his womb ftiall be numerous, as the d^w in the morning. 3. They fhall be holy and fliining in holinefs, in the beauty of bolincft. Again, it is promifed to the Mediator, tha^ all believers in him fiiall be juftifted y as it is, ver. 11.

' By

' By his knowledge fhall !ny righteous Servant juflifj

* many ;' and this is according to that, John vi. 39, 40. * This is the will of" him that fcnt me, that of all

* that he hath given me, I fhould lofe none ; and this ' is the will of" him that fent me, that every one that

* feeth the Son, andbelieveth on him may have ever-

* lading life.' The poor finner that by faith betakes fiimfelf to God's promife, the promile cannot fail him, becaufe the Mediator is confidered as the party to whom the promife is made, and the abfolute falva-rion and redemptio)i of beli; vers is in the fame place promifed ; though they be in hazard through many iins, indwelling lufts, temptations, and fnares, to be drawn away, yet ' they flrall have eternal life, they

* (liall never perifh, none fjiall pluck them out of his

* hand, ht fhall fee his feed, of all that are given ' him, he fliall lofe none.' This fnould commend believing to us, as a fure bargain ; becaufe the ground of our faith is articled betwixt God and the Mediator, and it is as impoilible that it can fail, as it is impofli-ble that God can be unfaithful, and that the Mediator can fail in that wherein he is engaged. Again, if ye look to promifes of public mercies, as that he fhall have a church in the world, and that we fhall be continued and prefervcd, Iffc. thefe promifes fhall certainly be performed ; as that Pfal. ii. 6. ' 1 have fet

* my King upon my holy hill of Zion, afk of me, ' and I will give thee the heathen for thine inheri-' tance, and the utnu:)(l: ends of the earth for thy pof-' felFion.' A fruit of which promife, is our preaching, and your hearing the gofpel here this day, and the promife, Pfal. Ixxxix. from vcrfe 20. and forward,

* With him my hand (hall be ellablifhed, and my artn ^ fhall {frengthen him, the enemy fliall not exa6l

* upon him, nor the fon of wickednefs alHi6t him ; I

* will beat down his foes before his face, and plagu6

* them that hate him, 1 will fet his hand on the fea, ' and his right-hand on the rivers ) I will make him

« my

^ my firft-born higher than all the kings of the earth, ^ my mercy will Ikeep for him, his feed fhall endure ^ for ever, if his children forfake my law, then I will ' vifit their tranfgreffions with the rod: Neverthelefs

* my loving kindnefs I will not utterly take from him, ^ por fuffer my faithfulnefs to fail.' There is, Ilof. iii. ^. promife of the ingathering of the Jews. And, Ifa. ix. 6. if is faid, that ' the government fhall be upon ' his (houlders, and of the increafe of his government ^ there fliali be no end.' And Rev. xi. 15. it is proclaimed, ' The kingdoms of this world are become

* the kingdoms of our Lord, and of his Chrift.* AH thefe, and many the like promifes, fhall be accom-pliOied, though the world fhould be turned upfide down every month, or every year. The ground of the church's continuance and prefervation is not, be-caufe fuch and fuch perfons govern ; otherwife, what would have become of the church when antichrift prevailed ? but the promife made to the Mediator. Here lieth the Chriflian's peace, when he hath to do w^ith accufations ; it is impofTible that the believer in Chrifl can perifh: And here is infured the church's prefervation, even by God's promife to the Mediator that he fhall have a feed, and that many fliall be jufUr fied, that he fhall divide the fpoil. And though wc fee but very little appearance of the fpreading of the gofpel amongft the Jews and Pagans, or where antichrift reigns, the vifible church being now for many-years rather incroached upon than extended, yet there is not one word here promifed, but it fhall be accom-plifhed. And this is both a ground of our peace, and of our confidence in prayer; as it is, Pfal. Ixxii. Pra\'£r alfo Jloall be made for him continually^ and daily jhal'l he he praifcd. Two fweet exercifes, daily to be praying for that which is in the pattern of prayer, let thy kingdom conie^ and daily to be praifing him for the coming of his kingdom.

But 2dly, What is fpoken of Chrifl the Mediator's Vol. II. No. 10. M m m parr

part, we have it for granted, that there is nothing fpoken of, but it is, or fhall be performed ; the Father engages to perform to him whatever promifes are made to him ; becaufe he hath performed whatever he undertook ; and although Ifaiah, long ere the Mefliah came in the flefh, fpake of it as a thing done in the time pad, when as yet it wa's not actually done, yet he doth fo, becaufe it was as certain as if it had been already done. Obferve hence, that there is no part of Chrift's undertaking as a Mediator in the covenant of redemption, but it is, and Ihall be actually performed. O ! but there are two refponfal and faithful parties in this covenant; it is not God, and Adam who brake the covenant, and plaid the traitor, but it is God upon the one fide, and the Mediator Immanuel, God with us, on the other fide: Therefore there is faithfulnefs on the Mediator's performing according to his undertaking, as well as there is faithfulnefs in God's performing whatever he hath fpoken of him, or promifed to him. I fliall only give two or three teflimonies for this ; the iji is, Mat. iii. 14. and xvii. 5. This is my beloved Son^ i?i whom I am zvell pleafed; he undertook to fatisfy the eleds debt, and hath accordingly performed it; fo that the Father is well pleafed. A 2d is, John xvii. 4. where he appeared before the Father, and ufeth it for an argument for ' his glorifying him with the fame glory which he had

* with the Father before the world was: I have glo-' rified thee on earth, I have finiflied the work which

* thou gavefl me to do.' I have had a talk, and piece of work committed to me, and now it is performed. And thofe other words he hath on thecrofs, are rchiarkable to this purpofe, // is fnifhcd ; now the taik and work is ended, I have no more to do, but prefently to pafs to the viclory, and to the dividing of the fpoil. And a yl testimony is our Lord Jefus' af-cenfion to heaven, and the glory that he will appear in, at the day of jud<;mcnt, when his kingdom lliall

be

be confummate; that ihall be a proof and teftimony, that he left nothhig undone, that was given hun to do, that he bare the Xins of many, that he gave his back to the fmiters, and his cheeks to them that pulled off the hair, and that he fatisfiedjuftice freely, and afcended to heaven; as it is, i Tim. iii. 16. Great is ihe myjiery of godlinefs^ faith the apoflle, God manifeft-ed in the fiejh^ juftijied in the fpirit, fully abfolved, as having performed all v«/hatfoever he undertook, feen of angels^ and raifed up unto glory,

life. This is alfo, tho' a general, yet a very com-fortable dodrine to the people of God, in as far as from it they know, that there is no more to be paid to the juflice of God for the fms of the eled; it hath received full fatisfadion, the Surety hath paid all their debt, and is now exercifmg his office, for applying to them his purchafe, making interceffion for them, overfeeing them, proving a tutor to them, guiding them, and all that concerns them and his church; even doing all things well, managing the affairs, of his Father's houfe, as a fon, and he cannot but guide all well ; Other fieep^ faiih he, I have^ which are not of this fold^ them I muji bring in^ a?id they Jloall hear my voice^ and I give them eternal life^ xind they Jhall never perijh \ a mofl pregnant ground of comfort to the believer, that his eternal well-being cannot but be fure; becaufe it hath the faithfulnefs of the Father and the Mediator engaged for it; if Jehovah perform the promifes made to- the Mediator, and if the Mediator perform his engagement to Jehovah, and raife up believers at the laft day, then it muft follow, that their falvation is fure. This is the main ground on vyhich believers peace is founded; and here we may allude to that, Heb. vi. 18. ' He ' hath fworn by two immutable things, wherein it is ' impofTible for God to lie, that the heirs of promifc,

* who are fled for refuge to lay hold on the hope fet

* before them, may have Itrong confolation j' c\'tn{o

Mm m 2 here^

here, there are two immutable things, to wit, God's promife to the Mediator, and God will, and mud keep his word to him. And the Mediator's engagement to God, he will, and muik keep his word to him ; and indeed we have good proof of both already ; for it was this management that made the Father fend the Son of his love, out of his bofom, to be incarnate, and to undergo the work of eled fmners redemption; and it was this engagement that made the Mediator die, of whom the Father exacted the price, till he declared himfelf fatisfied and well-pleafed. Now when thefe things that feenled mofl difficult are accomplifli-ed, what can fail ?

I. Then there is here ground to fix our faith upon, and indeed there is need to fix it rightly. The ground that our falvation, and perfeverance in the faith is founded on, is not our continuing to pray, to believe, and to love God, but this engagement betwixt the Father and the Son; and it is the caufe procuring the other, as a necelTary and infallibly certain effed ; it is mainly on this, that believers fiiould reft quiet and confident. 2. It ftould make believers humble and cheerful, feeing though they be weak in themfelves, yet here they have a hold for every hand, as it were Jehovah's word, and the Mediator's word for their fafety. 3. It docs much commend believing, and the Itate of a believer,'who hath fuch ground of affurance; the jrreateft monarch on earth hath not fuch ground of adurance for his dinner or fupper, as the poor believer hath for eternal life; for the word fpoken by Jehovah to the Mediator, and the undertaking of the Mediator to Jehovah cannot fail; and the believer hath that to reft upon, as the ground of his alfurance.

More parricularly, the articles on the Mediator's fide are, as I faid, in thefe four exprefilons, [he hath poured out his foul unto death ; he was numbred with the tranlgrclfors; he bare the fins of many; and made intercciTion for tlie tranrgrefiurs.J 1. lie mufi:

dir-

die, exprefled in thefe words, He hath poured out his foul unto death; which implies three things; i//. That it is an article of the covenant of redemption, iand of the Mediator's undertaking, that he fhould die for Tinners; and fo it is a needlefs, curious, unwarrantable difpute, whether fallen man might have been redeemed any other way ; or whether a drop of his blood was not enough to redeem man 5 becaufe we fee here it is determined, and articled in the covenant of redemption, that he fliould die, Jehovah will have the Mediator dying; and whatever be poffible to God's fovereignty (which we would not make to clafh with his juftice, nor his juftice with his fovereignty) this may bound and limit us, that it is concluded in this covenant of redemption, that the Mediator fhould lay down his life. And it being concluded, it is certain, I. That God hath given man a law, threatning him, that if he fiiould break that law, he fhould die.

2. That all mankind, and fo the t\t^^ have broken that law, and fo are liable to the threatning and curfe.

3. That the Mediator became Surety, and undertook to fatisfy for the elects debt, it was neceffary that he fhould die, becaufe he undertook to pay their debt, and to fatisfy for their fin, which v/as death by the law to them, and fo the juljice of God is vindicated; he cannot be called unjull, nor partial, nor unholy, though he do not actually punifn every fmner that hath finned in his own perlbn ; becaufe God's holinefs and juftice appear confpicuoufiy, that he would rather execute what was due to the eletft in his own Son, than that their fins fliould go unpunifhed. And confider-ing the nature of the Mediator's death, that it was a violent and curfed death, and which had extreme an-guifli and forrow going before and along with it, it fhews that the Lord hath purpofely taken that way to make it known how bitter a thing fin is, how terrible a thing his wrath is, and how holily fevere his law is, and to let all know that it is; a dreadful thing to contend

tend with him, who did fo put his own Son to it.

Ufe K This doctrine^ tho' it hath been fpoken to .before, is a fovereign dodrine, yea, the fovereign doctrine, and corner-ftone of religion, that Chrift hath died for the fins of his people: It gives us accefs to preach the gofpel, which is therefore called. The preaching of Chrijl crucified. Know therefore, and believe, that the Mediator died, and that it behoved him to die ; for it was required as a condition of the covenant of redemption, to be performed by him, to which he yielded and confented. O! what love is here to article fuch a thing before Tinners had any being ; it was more than to be hungry, and thirfly, and weary. He behoved to die, and to be made a cuife. When facrifices and burnt-offerings would not do, he fays, Lo^ I come^ in the "volume of thy book it is written of me^ I delight to do thy will, 0 my God^ I heartily accept of thy propofal.

Ufe 2, It fpeaks an alarming word to all you who are fecure atheiils, and care not for the wrath of God. O ! what will become of you, when the wrath of God and you fhall meet ? If fin brought the Surety to death, G! what wrath iliall you come under, when you ihall be put to reckon for your own fin ? The fmiting of the fliepherd was more than if all the Hieep had been fmitten, and tho' now ye think little of fin, yet the day comes wherein ye firall know to your colt, that // is an evil and bitter thing to depart from God ; and that it is a fear fid thing to fill into the bands of the living God.

Ufe 3. See here the neceffity of making ufe of Chrift's death. Either you nuiri: do it, or die, and come under the curfe of God yourfelves, there is not a medium. If ye have fin, how will you have put by, and Satisfied for ? not by your prayers, much lels a laugh or fmile; nor by your living an honcfl life, as ye call it. Chrift had infinitely more of this than any of you, and yet he got not fin fo eafily put away. We may

here

here allude to that, EccL viii. 8. There is no difcharge in that ivar^ neither jJmll ivickednefs deliver them that are given to it. Death, when it hath a commiflion, and God's terror backing it, O! how will it handle the fecure flubborn fmner, when the hand of God fhall purfue him eternally ? Alas! what are many doing that never fear the wrath of God, that fiifpend, put off, and delay the making of their accounts, and all endeavours to die to fm, and live to righteoufnefs, and either pafs over their days as atheifls, or as formal hypocrites ? And fuch are fome of you that hear me this day, who never feek to be found in Chrift, nor to improve his death to the mortifying of fm. What will ye do in the day when ye ihall be called to a reckoning ? Ye will curfe the day that ever ye heard the gofpel, and that it was concluded that Chrift fhould die, it will be the favour of death to you, through all eternity, and will be the mofl: foul-fearching and tormenting word that ever ye heard of.

Vfe 4. It is a comfortable and encouraging word to fenfible fmners; fuch as betake themfelves to Chrift, may be fure to receive good from him ; for he hath paid the price already, and hath given his word for it. That fuch as believe in him Jhould never ferijh^ but he will raife them up at the laji day. Ye fhould not think that it will be difpleafmg or diflatif-fying to the Father, or to the Son, that ye come to him, and take hold of him ; for it was for that end that God fent him, and that he laid down his life, and died (but he dies no more) it will be no trouble to him, but fatisfadtion to his foul for all the travel of it, to make application of his purchafe to you ; and feeing it will not difpleafe, but be mod: acceptable to him, that ye believe on him, and be faved by him ; and fmce unbelief cads fhame in a manner upon him, why do ye not betake yourfelves unto him by faith for his fatisfa6:ion, and your own falvarion.

2dly, Re not only died, but it is faid, He poured

out

out his foul unto deaths which implies two things, i. The intenfenefs of it; it was an uncouth and itrange death, not only was his body alliicled but his foul was poured out. 2. It looks to his good will, readi-nefs and cheerfulnefs in dying ; Father, (as if he had faid) mud I die ? and wilt thou have my foul forrow-ful and heavy ? I am content to be fo, thou (halt have my life; he comes not to die upon his own terms, but cads down his blefled life at his Father's feet, and plentifully gives it out to the uttermoft; fo that he will not, as it were, leave one drop of his blood, but will needs pour it out in abundance, even all of it.

Hence obferve^ that our bleffed Lord Jefus was moft hearty in laying down his life for finners, was mod cheerful in undertaking, and moft willing and cheerful in executing what he did undertake. He makes not two words in the bargain, (to fpeak fo) but when facrifice and offering will not do, as it is, Pfal. xl. then fays he, Lo^ I come^ in the I'Or hime of thy book it is 'written of me^ I delight to do thy willy 0 my God, There is no (landing nor difput-ing here on the Mediator's fide, but a prefent, willing and cheerful undertaking; therefore, Prov, viii. he fays, though he was continually with the Father^ even from everlajiing^ yet his delights were with thefons of men y rejoicing in the habitable farts of the earth \ e'er ever the world was made, e'er ever there was a fin-ner in being to be redeemed, he rejoiced beforehand, thinking there would be fuch an opportunity to mani-fed his good will, grace and mercy. And if we look through the gofpel, how often (liall we iind this made good ? 'No ma?i taketh my life from 7nCy but I lay it down of myfelf and I take it up again. And when they came to take him, and Peter drew bis fword, he faid, coidd not I ha-ve commanded t-ivelve legions of angels ? but all that is written of me imijl be fulfilled. I have engaged to lay down my life,^and it mud be; and I have a baptifm to he baptifed with, and how am IJlraitencd till

it

// beacco?npliJhed? And when it came to be accomplifh-ed, though he gave evidences of his power, in making them fall backward^ who came to apprehend him, yet he railes them again, and goes with them ; and when they mock and buffet him, and nod the head at him, and bring him to the bar, and queftion him; and when they faid, * If thou be the King of Ifrael, come ' down from the crofs, and we will believe thee,' which we may think he could have done, though they were but tempting him; yet in all thefe he was filent, and never opens his mouth, till he come to that, it is finifloed ; he never fpake a repining word. It was wonderfully much to fufFer, and to die fo cheerfully, but to pour out his foul unto death, to take his life in his own hand, and to be fo holily prodigal of it, as to pour it out, there having never been fuch a precious life, and fo precious blood poured out, this was much more.

Vfe, It (hews what efteem you fhould have of fouls, and every one of your ov/n fouls. Our Lord Jefus poured out his foul unto death for fouls; he values fouls fo much that he gave his precious life for them ; therefore, it is faid, 1 Pet. i. 19. ' We are not redeem-' ed with corruptible things, as filver and gold, but ' with the precious blood of Chrift.' If he efteemed fo much of fouls, wdiat will it be thought of, when ye wafte your fouls, and ye know not whereon ? he bought fouls dear, and ye fell them cheap, for a little fiiver and gold, or for that which is worfe, and far lefs worth. What an unfuitablenefs is there betwixt Chrifl's eftimation of fouls, and yours, betwixt his buying them at fo dear a rate, and your calling them away, for that which is very vanity ? What do the mofl part of you get for your fouls ? fome a bit of land, fome a houfe, fome a little pleafure, fome a little fport, and others the fatisl^clion of their lulls, or a moment's fmful mirth: O pitifully poor bargain ! W^hat will become of the mirth, or luft, or

Vol.. II. No. 10. N n n pleafure,

pleafure, of this houfe, or of that land, when kings, and great men will lie crawling, like fo many worms before the Lamb ? Ye will not get your houfes or land with you, ye will not have leave to wear your brave clothes, you will have no filver nor gold in your purfe in that day; and fuppofe ye had it, the redemption of the foul is precious, and ceafeth for ever by any fuch price. It is a wonderful thing, that when Chrifl edeems fo much of fouls, finners fhould eileem fo Httle of them; is it not jull that fuch fouls go to hell, when they efteemed them fo little worth ? Ufe 2. It Ihould teach you to love, and heartily to welcome this Lord Jefus Chrift. What argument of love and of truft, what motive to welcome him can there be, if this be not ? That he fpared not his life, but poured it out unto death for fmners. How long fliall we halt betwixt Chrift and Belial ? We can not endure to mortify a lull, to want our fport and laughter, or a bit of our credit or honour, though it fhould cofi us the want of Chrifl. But, O ingrate fools! Is that a becoming requital to him, that took his innocent foul in his hand, and poured it out for finners, and when he was fome way melted, like lead in the fire of God's v/rath, was content to pour it forth a-bundantly, out of love to their falvation ? Should it not rather call for love to him, for trufling and receiving of him, and to fullering for his fake, if he call you to it ? Will ye draw back to hazard your life for him, that poured out his foul for finners ? It fliould rejoice a foul to think how willingly and cheerfully he fullered ; but, alas 1 how reluctantly and unwillingly come ye under fuflering for him ? However, let me commend thefe i/jj-ce words to you. i. Love him, for even publicans ivill love thofc that love ihcv.i^ and give Chrifl love for love. 2. i3elieve and trull him ; what ground is there to fufpecl him ? it is his glory to do good to finners, and he counts them his triumph and fpoil, to make conqueft of ihenij he poured out his foul unto death, as the

word is, Phil. ii. he etnptied himfelf; which feems to look to this word of the prophet; and is not that warrant fufficient for you, to truft and believe him, and to lay the weight of what concerns you upon him ? And 3. Welcome him, which is a fruit of faith and love ; he is a fweet wooer, he is that good jhepherd that laid down his life for his Jheep ; he gave himfelf for his churchy' zs it is, Ephef. v. Therefore, I fay, welcome him. This is the great thing the gofpel aims at; fuch expreflions are a great depth ; and it would require time to read, to ponder them, and to w^onder at them; and we (hould be much in praying for a right underftanding of them.

^dly. From the connection becaife he hath poured out his foul unto death, ohferve^ that our Lord Jefus his willing condefcending to die, is moil acceptable to the Father ; therefore he fays, / will give him a portion with the great^ and he jhall divide the fpoil with the Jirong^ becaufe he hath done fo and fo. And all the promifes made to him confirm this. Thofe are wonderful words, John x. i 7. Therefore does my Father love viie^ becaufe I lay down my life for my ficep. The only begotten and beloved Son of the Father <:annot but be loved, yet he fays therefore^ or on this account, does my Father love me ; that is, as I am Mediator, the Father's minifter or fleward, in this work of the redemption of fmners; and becaufe I fo willingly and cheerfully lay down myfelf for them, he hath given ine this victory and glory. So well pleafing to God is the willing and cheerful death of the INIpdiator, that it fhould be admired by us, and fliould have this weight laid on it by us, that feeing cheerfulnefs in obedience is fo acceptable to God, we fliould ftudy it, for he loves a cheerful giver, and cheerfulnefs in any duty. It is comfortable we have this word to fpeak of to you ; many nations never heard of it, and ye fhould make fome other ife of it, than if ye had never heard of it: O ! but it will be dreadful to fuch

N n n 2 as

have heard of it, and do flight it, their fouls (hall ht poured out into hell, even fqueezed, and wrung eternally by the wrath of God ; therefore look not lightly on it, do not think all this tranfa^lion of grace to be for nought; if we were but ferious, we would wonder what it means: Alas ! We are indifferent to make our peace with God, and yet it mufl be made e'er the matter can be brought about. It is a great evidence of the ftupidity, fenfeleffnefs, and abfurd unbelief of many, that they think nothing of fm and wrath, and of the hazard that their fouls are in, and that they look at peace with God as an eafy bufmefs; but one day it will be found to be a great matter to be at peace with him, that fm is bitter, and wrath heavy ; and that to be on good terms with God, is better than a thoufand worlds. God himfelf make you to think ferioufly on it in time.

SERMON LXVI.

Isaiah LIII. Ver/e 12. therefore will I divide him a portion with the great^ ^c.

THERE was never any agreement fo ferioufly entered into as this betwixt Jehovah and the Mediator, never any contract was of fuch concernment and ■weight; it is therefore no marvel it be infifled upon. The prophet hath been holding forth the terms and conditions of it on both fides, and now he funis them up in the lad verfe, that the bufmefs may be left clear and diflincl, fetting forth what the Lord Jehovah engageth for to the Mediator, and what the Mediator engageth for to Jehovah ; only with this diitcrence, that in the former part of this chapter^ the Mediator's engagement is firft fet down, and then what are the promifes that the Lord Jehovah •nadc to him, but in this verfe where the covenant is

rcfumed.

refumed, what the Lord engageth for to the Mediator is firfl: fet down, and then what the Mediator is to perform in the lafl place, to (hew (as I faid) the mutualnefs of the covenant of redemption, and that it is one agreement, one link whereof can never be loofed on either fide.

In the lad part of the verfe, what the Mediator is to perform, it is fet down in four expreflions, as pad and done, becaufe of the certainty and efficay of the Mediator's fufferings, and of his performing what he undertook, and of divine juflice its acceptation thereof. The I/? is, 'QQZ7i}i{Q he bath poured out his foul ttn^ to death ; it was propofed to the Mediator to die, which he undertook, and in the execution goes cheerfully about it; He poured out his foul unto deaths without defiring any abatement; grace and love (to fpeak fo with reverence) were fo liberal and prodigal of the life of our Lord Jefus, for the falvation of loft finners, that his bleiTed foul was feparated from his body, and be made obnoxious to the curfe, which moil willingly he underwent; his life or foul was poured out unto death. The id is, he ivas 7iumbered ivith the trarfgrejfors^ which implies three things, i. It fuppofes that he was indeed no tranfgrefTor, there w^as no guile found in his mouth, yet he behoved to ftoop fo low, as to be reckoned among, or numbered with tranfgreflbrs. As the former expreflions hold forth the painfulnefs of his death, fo this holds forth the ignominy of it. He not only died, and behoved to die, but he was looked upon as a defpicable perfon, even fo defpicable, that Barabas a thief and robber was preferred unto him. Of this we fpake from verfe 3. He was defpifed and rejected of men, 2. It implies mens ingratitude, that when our Lord came to redeem them, they did not count him worthy to live, but looked on him as a tranfgreiror. This was alfo fulfilled in the hiftory of the gofpel, as John xviii. 2^0. They fay unto Pilate, If he were mt a malcfaclor^ ive

would

would not have delivered him unio thee, 3. It implies the low condefcendence and depth of the love of our Lord Jefus Chrift, which hath no bottom ; he will not only die, but die a fliameful and eurfed deaths and take on reproach and ignominy with the debt of fin-ners, when they are defpifmg him ; the furety mud not only die, but die a fhameful death. Some deaths are creditable and honourable, and men will with a fort of vanity affect them ; but it mud not be fo with our Lord Jefus, when he entered himfelf the fmners furety; he muft not only die, but be defpicable in his death, as it is, chap. 1. 5. He gave his back to the finitersy and his cheeks to them that plucked off the hair ; he hid not his face from fhame and fpitting ; be-caufe it was fo articled and agreed upon ; luhen he ivas reviled^ he reviled not again, O i What conde-fcending love (hines forth here in the Mediator ! It was much to pay the debt, and die, but more in his dying to be counted the tranfgreffor •, much to be furety, but more to be counted the bankrupt; as if fome wicked and perverfe officer, feifmg on the furety, fliould not only arreft him for the debt, and exact it of him, but account and call him the bankrupt debtor, yet bears all patiently. It fhould learn us to bear reproach for him, he bare much more for us than we can bear for him ; he v/as railed at, reviled, buffeted, and fpat on ; they in derifion faid unto him. Hail King of the Jews ; they mocked him, nodded the head at him, hanged him up between two thieves, as the moil eminent malefador of the three. And Mark faith, chap. xv. 28. that this fcripture was fulfilled^ %vhich faith^ And he was numbered with the iranfgreflors, God appointed it, and the Mediator had condefcended to it, and therefore it behoved ^o to be. We fpake to the matter of this before, and will not now infill: on it any further. The 3c/ is. He bare the fins of many ; which is alfo caufal, as the former are. It is put in here, 1//, To (hew the end

of

of his dying, and the nature of his death. His death was a curfed death ; but not for his own fin, but for the fins of others, even to pay the debt that was owing by his eled:; the 7na?iy here are the fame 7nany fpo-ken of in the former verfe, who by his knowledge are jujlifed. It is not the fms of all that Chrifl: bare, but the fms of inany^ and the many whofe fms he bare, are the 7nany that are juftified, and all who are juftified, their fms he bare, and of no more; fo that as many as have their fms borne by Chrifl are juftified ; and whoever are juftified, had their fins borne by him. 2. It fliews alfo, how the fins of thefe many are taken away, it was by Chrift's bearing the punifhment due for their fins ; this is that which we fpake to from verfe 6. The Lord hath laid on him the iniqidties of us all. In a word, it'is this, the Mediator articleth, and agreeth to take on him the guilt of the fins of the elect, tho' not their fins themfelves formally confidered ; betook the deferving or burden of their debt. Of this we have alfo fpoken before, and will not therefore infift anymore particularly on it.

The 4.th and laft article, or part of the condition required of the*lV[ediator, is, he made intercejjion for the iranfgreffors. There was more required of him than to die, and to die fuch a death for the ele6ls fins. He muft alfo make application of his death, and he will do that likewife; whereupon is founded his intercef-fion, that the benefit of his death and fatlsfaclion may be applied, and made good to them, which is fet down in thefe words, He made intercejjion for the tranfgreflors^ wherein alfo we are to carry with us the thoughts of his condefcending love, who not only will fatisfy for the ele«^s debt, and procure to them righteoufnefs and eternal life, but when they continue in oppofition to him, will make iatercelTion for the application thereof to them, he having a number given to him, not only to pay their debt, by dying for them, but alfo aclually to apply the benefits of his death and purchafe to them;

according

according to that, John vl. 39. This is the will of him that fent ine^ that of all that he hath given me^ Ifhall lofe nothin'i^ hut raifc them tip at the I aft day. Thefe four do plainly and funimarily comprehend the Mediator's engagement in the covenant of redemption, as to his prieftly office ; and having fpoken fomewhat of the hril: three^ we fliall infift a little on this lad, con-cerning his intcrcejfton.

For clearing whereof, when he prayed on the crofs, Luk. xxiii. Father^ forgive the7n^ for they know not what they do^ this was in part fulfilled. But his praying, or making interceffion for tranfgreiTors, is to be confi-dcred two ways. Firfl^ As he was a man under the law, and fo he was to pray for other tranfgrelfors, than the fled only ; as Stephen following his example did, A6ls vii.' 60. when he faid, Lord^ lay not this fin to their charge. 2. As he is Mediator, and fo he prays only for the elect; as is clear, John xvii. 9. And his interceilion thus confidered is always efFe6lual, and runs in the channel of the covenant of redemption, and is commenfurable, and of equal extent with his death. His interceffion in ihtfrfi fenfe is more largely extended; he might, confidered as man under the law, have interceeded for his enemies, that were not elected ; therefore we take his interceffion here in the fecond {tn^Q^ as he is Mediator ; and as Matthew, ch. viii. 17. applies his bearing of our griefs, and carrying of our forrows fpoken of verfe 4. of this chap, to his carrying of our temporal bodily infirmities, fo there may be an allufion to this, in the Lord's prayer on the crofs. We mark this dilHndion, becaufe Arminians, that pretend to an univerfal redempiion, plead alfo for an univerfal interceffion; and on this ground, they fixy, that Chrift prayed for many that went to hell. But we anfwer, that our bleffied Lord Jefus, did not 'there, if he prayed for any fuch, interceed as Mediator properly, but as man under the hiw ; even as in his prayer in the garden, when his holy human nature

. ' fiulefly

finlelly feared to take the bitter cup, he prayed, Father if it be poffible, let this cup depart from me ; and it was agreeable to the human nature, to feek innocently to efchew the drinking of fuch a cup ; but, when, in the fame prayer, he fpeaks as Mediator, he fays, not my will^ hut thine be done ; and for this caufe came I unto this hour. So when he preached as man, and a minilter of the circumcifion, he fays, 0 / Jerufalem^ yerufalem^ how often would I have gathered thee^ and thou would not; whereas, if we confider him as Medi-ator,*he doth what he will; and calleth none but they come, and willeth none to be gathered, but fuch as are gathered. The interceflion here meant, is that which is an article of the covenant of redemption, and a piece of Chrift's prieftly office, to which the pro-mife in the firfl part of the verfe is made ; and therefore we have clear reafon to fpeak of it, according as the New Teftament holds it out to us.

I, Then wq obferve this do^rine from it, that according to the covenant of redemption, our Lord muft not only die, but alfo interceed for tranfgrefTors, or fmners ; or, it is a part of our Lord's office agreed upon in the covenant of redemption, that he fhould be intercefTor for tranfgrefTors. It is on this ground, that its faid, Pf. ex. 4. The Lord hath fworny arid will 7iot repent: thou art a prieft for ever^ after the order of Melchifedeck : He is a priefl after Melchifedeck's order, and not after the order of Aaron ; and Rom. viii. 34. he is faid to be at the right hand of God, ?naking interceffionfor us. It is faid likewife, Heb. vii. 25. that he is able to fave to the uttermoft all that come to God by him : feeing he ever Iiveth to make intercejfi07i for them : So, I John ii. 1. its faid, if any man fin, we have an advocate with the Father, Jefus thrift the righteous ; and frequently elfewhere, it is in fcripture attributed to him. If it be aiked, why muft Jefus Chrift the Mediator to be an intercwlfor ? We anfvver, for thefe three reafons. \ft. It v/as fuitable to the glory of God,

Vol. IL No. ic. O o o that

that the great Lord deputy, appointed for the ingathering of eleQ Tinners, fhould be furniflied with this office ; and his intercelTion is derived from it, Heb. vii. 25. He is able to fave to the nitermoft^ feeing he ever liveth to make intercejfion for us. He cannot fail in proving himfelf to be an able Saviour, becaufe he lives for ever to interceed. 2. It is fuitable and meet for the glory of the Mediator, and of his prieft-hood, that he fhould not be a prieflt for a time only but for ever ; therefore, when he is brought in as a Prieft, Pfal. ex. compared with Heb. vii. he is preferred to the 6rder of Aaron, and faid ' to be a Prieft for ever, after the ' brder of Melchifedeck, by fo much as he is Surety ' of a better teflament. They were many, becaufe

* they were hot fuffered to continue; but this man, ^ becaufe he continueth for ever, hath an unchange-' able priefl-hood.' 3. It was meet, in refped of the confolation, that believers in him have from this his interceflion. There had been a defect in the confolation of believers, if he had not been interceffor ; but feeing, as it is, lleb. x. 19. ' We have fuch an high ' Prieft over the houfe of God, we have boldnefs to ' enter into the holieft, by a new and living way, and ' may draw near with full allurance of faith.' And that which gives us this boldnefs, is that, as it is, Heb. iv. 15, 16. ' We have not an high Prieft which

* cannot be touched with the feeling of our infirmi-

* ties, but was in all points tempted like as we are.' Then follows, ' Let us therefore come boldly unto

* the throne of grace, that we may obtain mercy,

* and find grace to help in time of need.* 4. We may add, that it is fuitable for this reafon, to wit, if we confider and compare the type with the antitype, Exod. XXX. 10. and Levit. xvi. compared with Heb. ix. The high Prieft had facrifices prefcribed to him for himrdf, and for the people, when he went once in the year, into the moft holy, with the blood of the facrifice, which lignilied, that Chrill after the laying

ing down of his life, %vas to enter into heaven, there to appear in the prefence of God for us, Heb. ix. 24.

This is a point which may yield us many and great ufes, as I/?, For information, to clear us about Chrifl's inter ceflion. 2dly, For conflation, to fliew us the advantages that flow to believers from it. 3^/y, For dire^ion in duties, to learn us what ufe we fhould make of it. And ^thly. For reproof and convi6lion, for, and af the fm of our much flighting and neglecting this part of Chrifli's prien:ly office.

As for the firfl:, it ferves, we fay, for information ; and to let us fee that we have an excellent high Prieft, who is not only anfwerable to the type, in dying, but alfo in interceeding, who died, that he might make application of what he purchafed by his death.

For further clearing and profecuting of this ufe, we fhall fpeak a httle to fome few quefliions. As, i. What this interceflion is ? 2. Whointerceeds? 3. For whom ? 4. For what ? 5. How this interceflion is performed ? 6. What are the grounds on which it is founded.

For the firft, what this interceflion is in general ? and for clearing it, we fliall confider, i. What it is not; and i. There is here no humbling of the Mediator in the way of fupplication, as he prayed when on earth, or as we pray, or as one man iutreats, or in-terceeds with another. That way of interceedino- is inconfiflent with his exaltation, his humiliation being perfeded and pafl:, and he being now exalted at the right hand of God. 2. It is no ve_rbai thing, no bringing forth, or uttering of words. There is no fuch language in our Lord's interceflion ;' fo that we are not to conceive of hij intercelFion, as if he made a formal prayer. That manner of dealing, or proceeding is not now betwixt God and the Mediator. 3. Neither doth this his intercefljon confifl: in any new particular a6l of his will, as if he did ad, or w'ill fomething that he did not before ; therefore he is faid

O o o 2 to

to live for cver^ to make interce/Jioriy and to abide a Priejl continually. His intercefiion is continual, as is clear, Heb. vil. 3, 25. his being in heaven, and appearing there in our name, is his interceflion. And therefore, 2. Let us fee in the next place, what it is; and more generally, we may confider it in fuch ex-prelTions as the fcripture makes ufe of to hold it forth by; and in the fmiilitude and analogy whence it is borrowed, for it is a borrowed thing, as the covenant of redemption is, from compads among men, becaufe we cannot take in divine and myfterious things, except they be expreft after the manner of men to our capacity. Such is this, as if a king's fon were inter-pofmg for a perfon not in good terms with the king, or, for whom he would have fome benefit from the king his father. The fimilitude feems indeed to be drawn from this, yet it muft not be retrained thereto; therefore, i John ii. i. he is called an Advocate ivith the Father ; and yet he doth not plead our caufe verbally, as we faid before; and i Tim. ii. 5. There is one God^ and one Mediator betwixt God and man ; where the apoftle is fpeaking of praying. And here he is fiiid to make interceflion for us, as the high priefl did in name of the people. In a word, it is our Lord Jefus Chrifl's making, what he hath pur-chafed, and is promifed to him in the covenant of redemption, efl'edually good for the behoof of his people, as if he were pleading their caufe, as an advocate in heaven ; which is fo held forth, for the help of our faith ; that the Pvlediator having made his tef-tament, and confn'med it by his death is looking well that his death, and the benefits purchafed to eledllin-ners thereby, may be made efl'eclual: and is as it were waiting as an advocate at court, to procure and bring about this bufinefs, according to that, John xvii. 19, 20, 24. For their fakes I fandify myfclf that they alfc may be fanclificd^ Sic, Neither pray I for thsfe alone, SiC. And Father, I luill that thefe whom thou haft gi*

vcn

ven nie^ may be 'with me^ where I am : It is even that all may be made good to them for whom he fandified himfeif, and the eftedtual making out of that which he hath purchafed to them, that is called his interccjfion.

idly^ Who makes interceffion ? It is not enough that Chrift, as man makes interceflion ; but it is Chrift Mediator God and man in one perfon: It being an error of the Papifls, to make the interceffion of Chrifl, to be a thing performed by the human.nature only, which leffeneth the confolation of believers, and is in-confiftent with the union of the two natures, and de-tra(Els from the weight that his Godhead gives to his intercellion.

3<^/y, For whom does he interceed r There are here extremes on both hands to be avoided, ly?. Some make his interceffion too broad, as if he interceeded for all the world. This he exprefly denies, John xvii. 9. I pray not for the world; and his interceffion, being grounded on his death, and fatisfadion, it muft be of equal extent therewith, and muft relate to the covenant of redemption, wherein fo many were given him to be redeemed by his death. 2dly^ Others make his interceffion too narrow, in making it only for them that actually believe. He alfo refutes this opinion, John xvii. 20. by faying, neither pray Iforthefealone^ but for all that Jhall believe on me through their word. And it is always on this ground that he interceeds^ to wit, becaufe they are given, fo that it is for the elect converted, or unconverted, that he interceeds. The reafon why we mark this, is, to overturn thereby two corrupt diftindions, that are m:ide ufe of, to bring in an liniverfai interceffion, as well as an univerfal rcc demption. i//. Some make his interceffion common to all; but we according to the fcripture, acknowledge no fuch interceffion to belong to Chrilt, efpe-cially as Mediator ; however he might, as man under the law, have prayed for fome that ffiall not be a6tu-allv faved, as he commands one man ro pray, for

other

other men, yet not for all men funply. idly^ Others make a conditional intercellion for all, as they make a conditional redemption of all; and make both ab-folute for believers only; which is alfo corrupt; for confidering the objedi of his interceflion as Mediator to be only the eledt, as indeed they are, it overturns both this, and the former opinion; if he prayed not for all, he died not for all: the one whereof is grounded on the other.

A-thly^ For what doth he interceed ? In general, for all that is conditioned to him in the covenant, for the behoof of his people ; he prays for the fulfilling of all the articles of the covenant; as that all the eledT, who are not regenerate may be regenerate, and made believers, that many through his knowledge may be juf-tified, that thofe that are regenerate and believers, and by faith have betaken themfelves to him, may be juftified, pardoned, and received into favour, friend-ihip and fellowlhip with God, that believers may be kept from temptation, that temptations may be prevented, and they made to perfevere, that Satan may not make their faith to fail them, as he defigns, and the Lord gives account of his defign, Luke xxii. 32. Scitan hath fought to zoinnow you^ but I have prayed that thy faith fail not^ that they and their prayers and fervice may be accepted, that the fuits and fupplica-tions that they prefent, and put up in his name may have a hearing, that they may be armed againft the fear of death, that they may be carried on in the gradual advances of fandlification to the end of their faith even the falvation of their fouls, that they may be glorified, and be where he is to behold his glory ; in a word, he interceeds for every thing needful, his in-tercefTion being as extenfive as his purchafe.

5//'/)/, How doth he perform this part of his prieft-ly office for his people ? It is performed by his entring into the moft holv place, in our nature and name, as having fatisfied juftice, and overcome death, where

he

he appears before God for us. So that we are to look to Chrift's being in heaven, not fimply, as glorifying himfelf, or as glorified in himfelf, for himfelf; but as our head, and forerunner, to anfwer al] that can be faid againft his eledt, for whom he fufFered, and fatisfied ; as it is, Heb. ix. 23, 24. « It was therefore

* neceiTary that the patterns of things in the heavens

* fhould be purified with thefe, but the heavenly

* things themfelves with better facrifices; for Chrift ' is not entered into the holy places made with hands,

* which are the figures of the true, but into heaven

* itfelf, now to appear in the prefcnce of God for us.* So that our Lord Jefus by his entering into heaven doth declare (I mean materially,) his victory in our name, and appears there, as a public, and not as a private perfon. His going into heaven is not to be looked on, as that of Mofes or of Ellas, but as the efitry of him who is head of the eledl. In whofe entry there is a declaration of his purpofe and defign; for by the power of his Godhead, he convoyed himfelf in thither ; fo that he hath taken polTeflion in our name, and according to the covenant declares, that thofe whofe rooms he fuftains, may and mud be admitted to glory; and we mud conceive an efpecial efficacy in his being there, for procuring to them what he hath purchafed. 2. His intercellion is performed through the efficacy of his blood and fatisfadion flowing from the nature of the covenant, which hath a moral, real cry, for making effis^lual what he by his death hath procured : as the apoftle fpeaking of Abel's blood, and of making application of Chrifl's blood, Heb. xii. 24. faith, // fpeaketh better things than the blood of Abel", for Abel's blood had a demerit in it to cry guilt, and could not but have a curfe following it, becaufe God had curfed the fhedder of blood; but Chrift's blood, confidered as the price of redemption for the ele6l, hath an invaluable and unconceivable merit, and worth in it, and mud have a cry for the

bleffings

blefllngs purchafed to them by it. 3. He performs this his intercellion by his conftant care, and by his continual willingnefs, and actual willing, that what he hath purchafed for his elect people may be apptred to them, that fuch and fuch perfons may be brought to believe, that upon th<=ir believing they may be pardoned, delivered from fnares and temptations, kept in favour with God, may be accepted in their performances, ^ffr. for he had that prayer, John xvii. 20,. 24. and he continues to have that fame fympathy. His way on earth was always fmlefs, but now is glorious and majeftic, fuited to his glorified (late ; he continues to interceed according as he intended, and his adual willingnefs is a main part of his interceflion, which is not in renewing of afts, fo to fpeak, but in his continued defire, and willingnefs, that what good he hath purchafed, may be conferred, according to the covenant ; for Chrift in heaven is IHll a true man, and hath a will, as he had on earth, continuing to feek that they may be glorified with him, for whom he fa-tisfied. And this aclual willing, defiring and affed-ing, that fuch a thing fhould be, is called his intercef-fion, becaufe it cannot but be fo efteemed, as to have the effect to follow, according to the covenant, as he fays, John ix. 41, 42. / tbank thee Father^ that thou haft heard me^ and I know that thou heareft me always. This, as to his adual willing, cannot but be in heaven. However, we are fure that he is there, and in our name, and that his death, and the Ihedding of his blood have an efficacy, to bring about what he hath purchafed ; and that his will and affection are the iame, and have an efficacy with them, and the effect certainly following; fo as nothing can go wrong there, more than a man that hath a juft caufe in a court of judicature, and an able advocate, with much endeavour pleading it before a juft judge, can be wronged, or lofe his caule.

6//j//, The grounds of his interceffion are, \ft^ The

excellency

excellency of his peifon, who, though he be man yet he is God alfo, equal with the Father^ the brightnefs of his gloryy and the exprefs image ef his per/on^ as it is, Heb. i. 2. which cannot but add weight to his inter-ceffion, as well as to his fatisfadlion; the perfon that interceeds being God* The 2d, is his fatisfadlon, which is the ground of his interceflion ; for upon his fatisfadion he maketh intercefTion : even as if a furety fhould fay, I have payed fuch a man's debt, and therefore he ought to be abfolved ; therefore, i John ii. I. 2. thefe two are joined, ive have an Advocate with the Father, Jefus Chriji the righteous, and, he is the propitiation for fin : So, Rom. xviii. 34. they are joined, // is Chrifl that died who is at the right hand of God, and inaketh intercejfion for us, ^dly. The covenant of redemption is the great ground on which his interceflion is founded. Such and fuch perions are given to Chrift, and fuch privileges, and benefits offered to be conferred upon them, on condition the Mediator would undertake, and fatisfy for them, and he having undertaken, and payed the price, there is good ground for his interceeding, for the making application of the purchafe: Therefore he fays, John xvii. Thine they were, and thou gavefi them vie, &c. This gives him right to plead, and interceed for them; feeing he hath endured foul-travel for them, he ought to fee his feed, and to have many julHfied, and freed from the curfe and condemnation that they were obnoxious to, that fo. he may receive the fruit of his fore foul-travel.

In and from the confideration of thefe, we may gather what is the nature of Chrid's interceflion, and how we may make ufe of it, and how particularly we fhould beware of a carnal miftake that is in many a-, bout his interceflion, as if he were praying in heaven, as a diflindl party from God ; it is true, he is a dif-tindl perfon of the glorious trinity, but not a diftinft party in interceeding, as fome ignorantly conceive of

Vol. ii. No. 10. ^ P P \\ii\\\

him; who therefore think him eafier to have accefs to than the Father, and therefore will pray him to pray the Father for them; as if, when they prayed to him, they were not praying to the Father, or as if they were not one objedl of worfhip. This flows from ignorance of the nature of Chrill's interceffion, and is unbecoming a Chriftian ; for fuppofmg a man to reft by faith on Chrift, the Father is content, and well-pleafed to pardon him, as well as the Son is, be-caufe he is engaged in the covenant of redemption fo to do ; and if he be not a believer, neither the Father nor the Son will refpe6t him. Our making ufe of Chrift's interceffion doth confift rather in founding of our hope of fpeeding with God on it, as on his fatis-fadion, than in putting up of prayer to him, to in-terceed for us, as if he were to pray in heaven, as he did on earth ; or as one man interceeds for another* The point is fublimely fpiritual, and fome way criti>-cal; and I indeed fear to enter on more ufes, at leaft for the time; only remember, that he is an intercef-for; and learn to make right ufe of him, as an inter-ceffor; and the Lord himfelf make good the benefit of his interceffion to us.

SERMON LXVII.

Isaiah LIII. Verfe 1 2. Verfe 12.— j^?id he made intercejfion for the tranfgrejfors,

IF Chrift were known in the greatnefs and vaft extent of his worth, O ! how lovely would he be ? How incomprehenfibly full are his ofHccs of confola-tion to hi* people? But the mean and low thoughts we have of him, and the poor confolation we feed on, do evidence much ignorance of him, and much unbe* lief of the folid worth and fulnefs that is in him, and

in

in his prieflly office in particular. And yet, O ! how full of confolation is it ? Such a High-prieji became us^ Heb. vii. 26. even fuch a High-priefl as fmners had need of. There hath been much fpoken of one part of his prieft-hood, to wit, his facrifice^ and offering up of himfelf, in the former verfes of this chapter. Now ere the prophet concludes, he gives a hint of the other part of his prieftly office, to wit, of his inters cejjlon^ a main commendation of Chrift's fulnefs; it is that which evidenceth him to be a Saviour, able to fwve to the uttermoft fuch as come unto God through h'uu, becaufe he lives for ever to inahe intercejfon for them ; as it is, Heb. V. 25. and it is a part of the confolation of God's people, that Jefus Chrifl: hath this office by the Father's allowance; and that it is articled in the co-venant of redemption betwixt the Father and him, that as he fhall pour out his foul unto deaths be numbered with tranfgrejfors^ bear the fins of many^ {o he jhall make intercejfion for the tranfgrejfors ; therefore, Heb, vii. 21. he is faid to be made an High-priefl with an oath^ by him that faid unto him^ Pfal. ex. 4, The Lord fware^ and will not repent^ thou art a Priefi for ever^ after the order of Melchifedeck, He was a Pried on earth, by offering himfelf in a facrifice, and by inter-ceeding for elect finners, and he is a Prieft in heaven by his interceffion, and therefore is preferred to all the priefts on earth. Who did not continue by reafon of deaths but he continues for evcr^ and none can find him wrong, to fpeak fo with reverence of him.

We fhewed in our entering on this verfe, that this his interceffion is not to be confined to his prayer ou the crofs, that v/as but one evidence, or particular in-flance of it, but it takes in his whole interceflion ; becaufe the fcope of the prophet here is to hold forth, as what God promifed to him on the one hand in the covenant of redemption, fo on the other what he inr terceeds for ; and fo his interceffion viewed in the covenant of redemption, takes in his whole interceffion, P p p 2. efpecially

efpecially as It is performed in heaven, by virtue of his facrifice once for all offered up when he vi^as on earth.

We obferved the lad day, that according to the covenant of redemption, our Lord Jefus Chrift behoved not only to die, but to be an intercefTor, or that it belongs to our Lord's prieftly office, agreed upon in the covenant of redemption, not only to offer up him-felf in a facrifice, and to die, but to make interceflion for his people; be made iniercejjion for the tranfgref-fors ; or as the reft may be read in the future time \ fo this, he fhall make intercejfton for the iranfgreffors ; but for the certainty of the thing, it is fet down in the fraterit^ or paft time, the Father did take his word, and fo it paffed as done in the court of heaven.

We cleared this point, and propofed four ufes of it; the frfl whereof was to inform us concerning Chrift's fulnefs, to difcover his unfearchable riches, and to let us fee what an excellent High-prieft we have, that continues an interceffor : Not only hath he once for all offered up his facrifice, as the high-priefl under the law did once a year, but hath entered within the veil, to interceed, and thereby to make the benefits of his purchafe effectual to them, for whom his facrifice was offered: Even as Levit. xvi. (where the rules for the high-prieft's offering are given) after he had oflered the facrifice, he took the blood, and entered within the vail, and by the facrifice, and his going in to pray, he made atonement for the people typically; anfwerable to this our Lord Jefus, by his once offering hath perfcclcd for ever thofe who are fan^li-fed: And by his going within the vail, he executes his part of this prieftly office, in interceeding for tran-grelTors.

In profecuting this ufe, we anfwered fomequeftions, which novv^ we fhall not repeat; but there is a fliort queftion or two, that further may be afked, which will clceir the former, ere wc go to the next ufe. And

the

the iji is, liF our Lord, before he came In the flefh, difcharged this part of his prieftly office ? The reafoa of the queflion or doubt is, becaufe in the New Tefta-ment, his interceffion is always, at lead very ordinarily, fubjoined to his afcenfion. The 2d is. How his interceflion now differs from his intercefTion before his incarnation, or in what refpe£ls the confolation of believers, that flows from his interceflion, is flronger now, than the confolation of believers flowing from it, was before he was incarnate ? As for the flrft, it cannot be denied, but Chrifl was an InterceflTor ever fmce he had a church in the world ; for it is a part of his prieftly office, and he was made a Prieft, by the eternal oath, in the covenant of redemption, Pfal. ex. 4. The Lord hath fworn^ and will not repent^ thou art a Prieft for ever. And he is faid to have an unchangeable -priefthood ; and there being but one way of accefs for fmners to heaven by Chrift, who is called. The Lamb ftain from the beginning of the worlds it muft be held for a fure conclufion, that his interceffion is as old as his facrifice. And he was interceffor before his incarnation in thefe three refpeds: i. In refpe£t of his office, being defigned to be interceffor ; for, as we faid, being defigned to be Prieft, and being Mediator before his incarnation, he muft be interceffor alfo: For that way he did mediate, and the benefits that came to fmners from the beginning were the effects of his interceffion ; therefore, i Tim. ii. 5. it is faid, There is one God^ and one Mediator between Gad and man^ the Man Chrift Jefus ; and there was never another real Mediator, however Mofes might be called a typical one. 2. He was interceffor before his incarnation, in refpect of the merit of his future facrifice. He did not before his incarnation interceed by virtue of his facrifice aflually offered, as now he doth, yet there was virtue which flowed from his facrifice to be offered, to the people of God, as well then as now when it hath been long fince oflered.

The

The fms of all that ever were pardoned, were pardoned on the account of his facrifice, and fo alfo the fpi-ritual benefits that did redound to them, did redound to them through his interceflion then, as now, by vir-tue of the fame facrifice, becaufe of the nature of the covenant, wherein it was agreed, that this facrifice fhould be of the fame efficacy before his incarnation, as after: For the day and hour were agreed upon, when he fhould offer that facrifice ; therefore it is faid, that in due time, and in the fulnefs of time^ he came and died. 3. He was interceffor before his incarnation, as after it, in refped of the effeds that followed on it, to the people of God, then and now. The people of God before his incarnation had communion with God, and accefs to him, though not generally, in that degree of boldnefs; they prefented their prayers through, and were beholden to the fame Chrifl, for a hearing, as we are, and therefore his interceflion before his incarnation extended to them, as to us in thefe refpeds, but with this difference, that he procured thefe benefits to them by virtue of the covenant, and the efficacy of his blood to be offered ; and now he procures them to his people, fince his incarnation and afcenfion, by virtue of the fame afcenfion, and by virtue of the efficacy of the blood offered.

As to the id. How his mediation and Interceffion now differs fince his afcenfion, from his interceffion before it, as lo the ftrengthening of the confolation of the people of God? For anfwer, i. We lay down this for a conclufion ; that though our Lord Jefus was Mediator both before his incarnation, and now, yet fince his. afcenfion, he hath a new way of mediation and interceffion, that exceedingly abounds to the ftrengthening of the confolation of his people ; therefore it is ordinarily fubjoined to his afcenfion, becaufe of his new manner of difcharging that his office. It is true, there is no addition to that grace which is infinite iu him, as if he could be more gracious, or as

if

if in refpedt of the covenant, there could be larger promifes, as to eifential things contained therein ; but by taking on him our nature, he hath a new way of being affected, and a new way of difcovering his af-fedion to us, and is capable of another manner of touch with the infirmities of his people now that he hath human bowels, though glorified, and glorious ; and the faith of his people hath ground fuperadded, whereupon to expedl the communication of that grace, mercy, and goodnefs that are in him ; though all the effedls that followed to his people, before his incarnation, had refped to his future incarnation; fo thefe effedls had refped to his future interceffion, in our nature, as well as to his dying, and laying down of the price, for thofe that were admitted to heaven ere he came in the flefh, were admitted the fame way that we are.

But 2dly, and more particularly, if it be afked wherein^this addition to the confolation of God's people, by his intercellion, after his afcenfmn appears or manifefts itfelf? We anfwer, in thefe 7^^^ particulars, which will alfo ferve to illuftrate the manner of his interceeding. j/?. It appears in this, that he appear-eth in heaven in our nature; now the man Chrift is in heaven interceeding, and, as an advocate, anfwer-ing for purfued finners; or, as ambalTador and legat, negotiating the affairs of them that are given him of the Father; as it is, Heb. ix. 24. He is not entered into the holy places made with hands^ hut into heaven it-felf^ to appear now in theprefence of God for us : Where the apoflle having been fpeaking of the excellency of his priell-hood before, and comparing him with the type, he fays, that he is not entered into the typical tabernable, but into heaven itfelf, to appear In the prefence of God for us. And this is a folid ground of confolation to a poor believing finner, that he hath Chrill in his own nature in heaven, interceeding, that what he performed before, by virtue of his office,

aiiJ

and of the efficacy of his facrifice to be offered, when he fliould be incarnate, he now being incarnate, and afcended, performs it fo, we having God in our nature, who became a man like unto us, to take care of the afiairs of his people; and if any new queftion arife, or debate be ftarted, to difturb the peace of his people, he will defend their caufe, and keep it from mifcarrying. adly. Their confolation is flronger in this refped, that he is in heaven, by virtue of the efficacy of his facrifice already offered ; as the high-priefl, when he had offered the facrifice, took the blood with him within the veil, and interceeded for the people, fo our Lord Jefus is not now interceed-ing by virtue of his facrifice to be offered, but by virtue of his facrifice already offered, having entered into heaven, and taken the efficacy of his facrifice with him, to enter it, if we may fo fpeak, in the book of God, to fland on record; nay, he ftandeth there himfelf, to keep the memory of his blood frefh, and by each appearance of him there, who is never out of the fight of the majefly of God, there is flill a reprefentation of the worth and efficacy of his facrifice, and for whom, and for what he was offered, ^dly. There is by the man Chrifl his being in heaven, this ground of confolation fuperadded, that he hath a fympathy with fmners, otherwife than before, not as to the degree, nor as to the intenfenefs of his grace and mercy, but as to the manner how he is afFedled ; fo that he hath the true nature, and fmlefs alieclion of a man, and fo hath bowels to be wrought upon, which appeared while he was on earth. Although we cannot conceive the manner how he is touched otherways than God abflradly confidered can be, and otherwife than an angel in heaven can be touched; as we may fee, Heb. iv. 15. ' We have *• not an high-priefl which cannot be touched with the *•' feeling of our infirmities; but was in all things * tempted as we are, yet without fm;' and it behoved

ed him to be like unto his brethren, that he might be a merciful and faithful High-prieft, and have compaf-fion on the ignorant, and them that are out of the way. He is fumers friend, that is, intercelTor, and fuch an interceffor that interceeds froni the impreflioix that the holy and inconceivable fympathy which he hath with his members, hath upon him ; as his ex-prefTion to Paul fpeaks forth, A61s ix. Saul^ Sauly w/jy perfecuteji thou me? counting himfclf a fufTerer with his people, which cannot but have its own influence on his interceilion, and add to the confolation of his people; that what he interceeds for the procurement of to them, is fome way on this ground, as be-p ing a favour to their glorihed head. -\thly^ Befide this fympathy he hath aUo a longing to have all the wants and defecls of his people fupplied and made up ; and to have all the promifes made to him, in behalf of the eled fulfilled : Not any fuch longing, as may in the leafb incroach on, or be inconfiftent with the glory, and glorified flare of our bleifed Lord Jefus; but confidering, that there is a near relation betwixt him and his follow^ers, he being the Head, and they the members, and that he hath a fympathy and aiiec-tion according to that relation, it is anfwerable and fuit-able that he ftiould defire, and fome vi^ay long for the perfeding of his body the church, which Eph. i. is called the fulnefs of him who fillet h all in all; and he hath no queltion, though a pure and regular, yet a molt lovely and (trong defire, and longing to have his body perfected, to have the eled gathered and brought in : As he had on earth a longing to have the work finiflied, which was given him to do. And this cannot but be an important part of his inteiccffion, and very comfortable to his people, his long-ng to havti fuch and fuch a perfon converted, fuch and fuch a perfon more mortified, and more perfeckd, and is made more conformable to him. Thofe vvords,-Heb. X. 13. give ground for this, .From baicefortlx Vol. II, No. lo. Q^q q ^^-

expelling till all his enemies be made his foof/lool; and what is rpoken of this expeding oF what is there mentioned, may be applied to other things; he is 4ure expecting till all rhefe proniiies concerning his feeing of a feed, and the jufUfying and glorifying of many be fuhilled ; becaufe that was proniifed him in the former verie; and expecting till he divide the fpoil with the ftrong, as is promifed in the former part of this verfe. Now our Lord Jefus having laid down his life, what is he doing in heaven ? Even longing till thefe promifes be fulfilled ; not that he hath any longing that implies a defect in him fmiply, for he is abfolutely glorified, and glorious, yet fuch longing as is confident with his glorified flate ; as the fouls in heaven are perfedly glorified, yet they have a longing for the union of their bodies, for the perfecting of Chrift's myftical body, and for the union of all the members in a foul and body with the head, fo Chriit confidered as Mediator, God-man in heaven hath a longing and holy defire which agrees with his oflice, and is a qualification thereof, and doth no ways interrupt his happinefs, that what concerns his elect may be perfected ; therefore it is faid in the verfe before. He fljallfee of the travel of his foul^ and flmll he fatisfied ; importing that it is a new fatisFaction to him, to have a finner brought to believe in him, and that he was waiting and longing for it. ^thly^ Ho haih an actual waiting, and continuing delire, that what he hath purchafed to fuch and fuch perfons may be applied. And this is not fimply to will, for he had that on earth, but a declaring of it in heaven, that fuch and fuch things may be good, and made eifectual for the behoof of his members, that what he intended, in laying down his life, may be brought to pais. It is the Mediator God-man willing it; whofe will, as man, being perfectly conformable to the will of God, can-liot be gainfaid in vvhatfoever he willeth for the perfons given him \ and this is aiifwerable to that, John

xvii. 24.

xvii. 24. Father^ I will that thefe whom thou hafi given me^ may be with me^ where I am, he. 1 will that fuch and fuch things engaged to me for them may be made good, that fuch and fuch perfons be pardoned and brought fafely through, that they may be preferv-ed from temptation, may have their prayers heard, that they may be made to perfevere, and may be glo-lihed; fo that we cannot imagine a cafe wherein God's people have need, and a promife in the covenant, but there is an adual willingnefs in Chrill to have the need fupplied, and the promife applied, according to the terms of the covenant. 6thly, We may confider it here, not only Chrifl's wilUng that fuch a thing be done, but his effe^^ual doing of it. And as this is a part of his intercefiion, fo it holds him forth to be a noble interceffor. Compare John xiv. 13, 16, 26. and xv. 26. and xvi. 7. In chap, xiv. verfe 13. he fays. Whatever ye afk in 7ny name I will do i which we fuppofe refpecls Chrifl as Medi-ator, to be trufted as great Lord-deputy in our nature, to anfwer the prayers of his people, when put up according to the will of God. Chapter xvi. verfe 26^ fpeaks of the Father's fending the Comforter, and chap. xv. 26. of the Mediator's fending the Comforter ; fo doth chap. xvi. 7. in one place it is, What ye af^^ I will do ; and in another place it is, that the Father will do, it is all one ; but it is to (hew, that what the Father doth, he will do it by the Son the Mediator, and he will adually perform it. And thefe three expreHions, I luill pray the Father, and I will fend, and the Father will fetid, hold forth this, that as the Father doth by the Son, fo this is a part of Chrift's interceffion, effedually to procure and fend to us what we have need of. ^thly. In all this there is in the man Chrifl an adoration of the Father, which, though it be not fuch as is unfuitable to his exalted and glorified (late, yet is every way becoming Jiim that is man, and in that refpetl, is at his Fa-

Q q a 2 ther's

ther's right hand. I fhall only foy further here,, that tho' we cannot tell how he interceeds, yet by his being in heaven, we may confidently expe^l it will be performed from the man Chrift, from him who is God-man in one perfon ; and fo his interceflion with the Father is his adual procuring, and doing fuch a thing, and that not as God fimply, but as Mediator; therefore thefe two words are put in the forecited ex-prellions, Whatfoever ye afi in my name, I will do ity thai the Father may be glorified in the Son^ and whojn the Father will.fend in my name ; that is, by virtue of my procurement, by virtue of my facrifice and inter-cefiion ; and the fending of the Comforter fhews, that it is performed by him that is God-man, out of the refped he hath to his members, and on the account of his office, which he purfues for their edification ; and fo there is enough to anfwer the queflion, and at ford abundant coufolatipn to his people, which is the next Ufe,

life 2. To (hew the fweet confolation that flows from this part of Chrift's office : O ! what favourinefs and imfearchable riches are in this part of his name ? That our Lord Jefus, as intercelfor, appears in the prefence of God for us. We fhall fpeak here to thefe five things, I. Wherein this is comfortable ? or to the extent of it. 2. To the advantages that follow on it. 3. To the grounds of this confolation, which are confirmations of it. 4. To this, at what times, and particular occafions the people of God may, and ought in a fpecial manner to make ufe of, and comfort them-felves in it. And, 5. On what terms this confolation is allowed, that they grow not vain, and proud of it.

For ihtfirft^ Our Lord's interceffion gives difour' fold grovmdi for confolation, that makes it wonderful, jy?. In its univerfality, as to the perfons to whom it is extended ; not indeed to all men in the world, but to all that will make ufe of it; and though it were fimply of univcrfal extent to all nieu in the world,

yet

yet it would comfort none but fuch as made ufe of ito And that vanity of the Arminians, that extends Chrift's death, and interceflion to all, can truly fay no more tor folld comfort; for they are forced to fay, that Chrift died, and intended his death for many that will never receive good of him ; but we fay all that he intended fhould have good of his death, do receive the intended good of it. Yet we fay, that whoever will make ufe of him, fliall have good both of his death and his interceflion ; fo Heb. vii. 25. He is able to fave to tJje uttermoji, all that come unto God through him; though the caufe feemed to be defperate, and the fentence pronounced, Curfed is he that continues net in all things written in the law^ yet he is able to fave them ; therefore, i John ii. 2. its faid. If any man fin^ O I ftrange words, we have an Advocate, What! an advocate for any man ? Yea, for any man that will make ufe of him: For as we fliewed before, though it is true that his interceflion is bounded to his elei^l, yet it is as true, that he refufes no caufe that is right-ly given him to plead ; If a7iy man fin we have an Ad-i)ocatc : He will not fay to fuch poor fouls, I will not be for you, I have done all that I can do, but it is a-gainft me ; neither will he fliand hard for a reward ; he will not fay, 1 will have this or that ere I undertake your caufe for you ; but if any man fin ; if any man fee his need, and will employ him, whether he be a great man or mean man. whether he be poor or rich, bound or free, whether he be an old fmner that has lived in -fecurity, hypocrify, or prophanity, or he a fecure profeflbr, whether he be young or old ; if any of you all that are here will come to him, he will not refufe to be employed by you : By him therefore^ as the apoflle exhorts, Heb. xiii. 15. let us offer fraife to God continually^ and as praife, fo the facrifice of other duties, and they fliall be accepted ; as the ofler of the gofpel runs univerfally, and excludes none but thofe, that by their unbelief exclude themfelves, fo his interceflion

cefTion runs univerfally. If any man fin, and will employ him, he Is an Advocate at hand. And feeing it is Chrift, and Chrifl as interceflbr for tranfgreflbrs, that we are fpeaking of, as the ground of fmners con-folation, let me delire you, as I go along, to remember, that this word fpeaks to you, men and women; and if there he any of you that have a bad caufe to plead, any debt that ye would fain be freed of, any fin to be pardoned, or your peace to be made with God, here is an Advocate, and the very heft, od'ering even himfelf to be employed : Such an Advocate, as jt is faid, John xi. / thank ihee^ Father^ for I know thou hcarcji me always : This was true while he was on earth, and will be true to the end of the world. s^/y, The extent of this confolation appears in refpe(^ of all cafes. As his interceflion fecludes no perfoii that will make ufeof him, fo it fecludes no cafe, tho* it look like a loft caufe, and though the confcience had pronounced the fentence ; God is greater than the confcience, and can loofe from it, tho' the ad were pad in the law, he can cancel it» And here comes in the triumph, Rom. viii. 33, 34. Who jhall lay any thing to the charge of God's eled ? It is God thatjii/lifies, "Will the devil, the law, the confcience, or any thing Jay ought to the charge of the man whom God jufli-fies ? No ; why fo .? // is Chrifl that died: But that is not all; alas! may the foul fay, how fliall 1 have the benefit of C'hiill's death ? 1 cannot apply it, and make ufe of it; he anfwcys that, he is alio rifen again^ who is even at the right hand of God, and there makcth in-%crc.eJfio7} for us ; to wit, that his purchafe may be applied, and there needs no more, you will have no more, ye can feek no more, and that clofes the triumph, 'inhere is no fin before, nor after converfion, no fin of ignorance, no fin again ft light, no enemy, no temptation, whatever it be, but this word anfwers all, Who can lay any thing to the charge of God's elccl ? Where Chrifl lakes the finner's cafe in hand, who will ftand up againfi

him J

him, he is too (Irong a party. If Satan (lands at the High'priefl's hand, it is the Lord that rebukes him, Zech. iii. he as it were pius him from the bar. yih^ 'Jlie extent of thl^ confoiation appears, in refpecl: of the degree, and height of the perfection of the falva-tion that comes by Chrifi's intercedion^ to all that make ufe of him in all cafes ; Heb. vii. 1 j. He is able to fuve to the uttcrmojl. The word is very fignihcanf^ he is able to lave perfedly, to perfeclion, and to perfection at the height of perfcQlon ; and what more would you have ? He can fave from corruption, and put you without the reach of it; he can fave from wrath that it (hall not come near you; he can fave from all theeffetls of fm and wrath , he will not leave a tear on the cheek of any of his own e*er all be done ; and this is the ground of it, Tor he lives for e^ *ver^ to make intercejfion for us. If any fhould fay, he may fave from one fin, but not from another, or he may bring me on fome part of the way to heaven, and then leave me there, it is folly, fays the apoflle, to think fo ; For he is able to fave to the uttenm>Jl^ bc-caufe he lives for evtr to make intercejjlon. Although he died but once, yet that cannot mar the application of the benefits purchafed by it; for he is inrercelfor, and he that procured thy entring in the way, will carry thee on in it; be that procured a fandified conviction to come in, will go thro* with it; he that procured thy junification, and pardon of fni, will alfo apply it to thy confcience, and bring forth an intimation oi it, when he thinks ht, and fandify thee throughly. And this is indeed great confoiation to a fmner, that he who hath begun the work will perfect it, and he will not leave it till it be at fuch a height of perfection, as it cannot be defired to be any higher, ^thly^ The extent of this confoiation is fuch, that it reacheth to all times. There is not a believer in any place or cafe, that is wreftling with any difficulty that can come wrong to Chrift^ he is ever in readinefs to be imployed. There is not an hour nor moment that

he hath his door (hut; he died once, but now lives for ever, to die no more, and he lives for ever to make inteicelTion ; he is entred into in}mortality, to make eff^cluai what he hath undertaken in favour of his people; he is always at the bar ; and when his own people are but litLie employing him, he is minding their affairs night and day, watching over them every moment. See Luke xxii. where the Lord faith, Petery Satan, hath fought to ivinnow you, but I have prayed for thee, that thy faith fail not. Satan gave in a bill againd Peter, when he knew not of it, but the Lord repelled it. /Lhe greatefl cheat, or x.\\q moft fubtile adverfary, that deals out a falle action, cannot circumvent him ; he is dill waiting at the bar that nothing come in againd his people to their prejudice ; and if it do come in, it is that he may cruOi it in the firit motion. O ! how doth the confolation of believers dream out here ! He will not cry, nor lift up, nor caufe his voice to be heard on high I a bruifcd reed will he not break, and the fmoaking flax will he not quench, until he bring forth judgment unto truth ; He will not contend, nor fay man or woman, how is this, that thou had put thyfelf in the mire, and wouldft liave me to take thee out of it, that thou bringed a broken plea to me, and fecked of me to right it ? He will not alk, whether ye have money; all his employment is free ; nor will he put you back till to-morrow, nor bid you wait till another time ; morning and evening, and at midnight he is ready ; and when the eleft fmner hath little thought, he is watching over his need, preventing many temptations, keeping from many ill turns, calling many accufations from the bar, that the devil and the law put in. Therefore dudy his oiilces more, and this among the red. We much wrong him, in not fludying of them, and not acquainting ourfelves with them, that we may feed upon them. lUmfclf unfold to us his name, and to him be praife.

SER.

S E R M O N LXVIir.

i s A I A H LIII. Verfe 12. Verfe i2,-^—And made intercejjion for the trdnfgrcjfors^

O! That finners were ferioufly confiderlng how much they are obliged to Chrifl:! he hath, in the foriner words, poured out his foul unto death iot fmners, and was wounded for tranfgrelTors ; and yet that was not all; tho^ fm was our Lord's death, he hath not fallen out with finners, put having got the vidory over all enemies, and fit down at the right-hand of God, he makes intercejfion^ and to make it the more full, it is faid, he makes intercejfion for tranf-greffors : All his offices have an eye to fm and fmners, and this part of his office among others*

We began to. fpeak of an ufe of comfort fhat flows from this; and truly, if any dodrine be comfortable, this is ; that finners have an advocate with the Father. What v.'ould finners do, when their peace is broke^ and there is a door fhut betwixt God and them, and' he is withdrawn from them, and the confcience is" wakened, and they cannot think on God, but it is troublefome to them, if they had not a friend to go to, with whom the Father cannot but be well-pleaf-ed?

' The confolation being a main part of the ufe cf this do6lrine, and the ground of believers boldnef^ with God, in difcourfing of it, we propofed five things to be fpoken to. i. To fhew the latgenefs and extent of the confolation that flows from this ground, and of this we fpake. 2. The particular advantages that the fcripture attributes to Chrifl's inter-ceflion, and the confolation that is in them. 3. The particular times, when efpecially believers are called to make ufe of this confolation. 4. Sotne grounds

Vol. IL No. 10, R r r for

for afluring them to make ule of it. And, 5. Some caveats, or advertifements to them that would war-rantably comfort themfelves from it.

To proceed now, to fpeak to thefe \di^ four things. I. The particular advantages that the fcriptures attribute to Chrifl's intercellion ; and if we view them, we fiiall lind that there is nothing that may be ufeful to a believer, either as to a particular or publick mercy, but it is knit to ChriiVs interceflion.

ly?. For private mercies. 1. Look to the beginning and growth of our fpiritual life, and the pouring out of the fpirit; it is made the fruit of Chrift's interceflion, John xiv. 16. / will pray the Father, and he jhallfend the Comforter ; and John xvi. If I go not a-way, the Comforter will riot come. This is the confola-tion of a believer labouring under deadnefs of fpirit, barrennefs and unfruitfulnels, that the pouring out of the fpiiit is a remedy of that, and the pouring out of the fpirit is a fruit of Chrift's intercellion. It is this that procures the firft conviction of the fpirit to the ele6l lying in a ftate of nature ; it is this that continues thefe convidions, and procures the fpirit's quickening them, John xvi. 8. If it (liould then be alked, how a perfon lying in the dark Ifateof nature has any good ? It Is anfwered, that It is Chrifl's intercellion that an-fwers the end. 2. It is from Chriif's interceflion, that we are kept from many temptations, or when they aflault, that they prevail not utterly over us. The devil lies always in wait, and we are often fecure ; but our Lord jefus, watcheth the rebound of the temptation, and wards it oti', as to the defigned prejudice, Luke xxii. 32. Si?non, Simon, Satan hath dtfi* red that he may have you, that he may winnow you, but I have frayed for thee, that thy frith fail not. There are many temptations that he keeps off, that they beat not on us, and when they aflault us, he breaks the power of them, that the believers finks not uadei them, hence it is that we are kept ftanding.

Other-

Otherwife what would become of us ? When David fell in adultery, and Peter denied his mailer, what would have become of them, had it not been for this ? There would be no living for us, in the multitude of temptations, if he were not interceeding for us. What could we forfee of Satan's fnares ? What If rength have we, weak and ignorant as we are, to refiif temptations ? What could we do with corruption, when it rifes like a flood upon us, and Satan forceth his af-faults, as if he were fpeaking with man's voice or mouth, bidding us do this or that? But there is an interceflbr that pleads our caufe. 3. We have by this intercefllon the preventino: of many judgments temporal and fpiritual; when the axe is laid to the root of the tree, and it is found barren, and judice cries, and the command comes out, Cut it down^ why cumbreth it the ground^ How comes it, that the axe ftrikes not ? Why is it not hevved down ? Becaufe there is an efficacy in Chrift's interceffion for fparing of it a little longer ; as it is, Luke xiii. 6. The drcffer of the vineyard fays ^ fpare it for this ycar^ and it is granted. O ! we fhould have a mod finful and miferable life, if there were not an interceflbr at God*'s right hand. 4. Difpofition for duty, and help in the performance of duty flows from his interceffion ; it is this that makes lis pray, and that gives us boldnefs in prayer, and in other duties, that there is fitch a>i High-pne/d over the houfe of God^ as it is, Heb. x. 19, 20, 2-1. It is this that gives us ground of approaching to God, and to expect a hearing; and as it ir>, Luke xiii. 7, 8. it i^ digging and pains that makes the barren fig-tree fruitful. 5. It flows from this, tha-t our prayers are heard, though there be much infirmity in them, and that they are not cad back in our faces as dung, but are made favoury to God ; it is through the efficacy of his interceffion. We have a type of thi?:, Rev. viii. 4, 5. where John fees an angel come and fl:and at the altar5 * having a golden cenfer, and there was given

R r r 3 ' unt(j

^ unto him much incenfe, that he fhould offer it up,

* with the prayers of all faints, and the fmoke of the

* incenfe which came up with the prayers of the faints ' afcended up before God.' It was favoury and accep-.table to God, and made the prayers of all the faints acceptable. For the flrefs of God's accepting their prayers is laid on the fmoke of his incenfe; it is he that takes the mangled and maimed prayers of his people, and prefents them to God; and when they would be call back as the fupplication of an enemy, he, as great mafler of requefts, through the acceptation that he hath with God, makes them acceptable; we fhould have no ground to pray with confidence, nor to be heard with acceptance, if there were not a golden cenfer in his hand. 6. We have from his in-terceffion an anfwer to all accufations. There is much ^eht on our fcore ; the law purfues hard, and curfeth \is for our habitual enmity, and all the particular afts pf it, and his interceflion is the laft defence on which the triumph of faith rifes by fteps. Rom. viii. 33, Wbo Jhall lay any thing to the charge of God's' ele6i ? Is it becaufe they want a charge ? No, for there is the devil, the law, and the confcience to charge them ; but at is God that jultifies. Whoftoall condemn ? It is Chrijl that died, yea, rather that is rifen again, who is at the ^ight hand of God, and maketh intercejfton for us : We have a High-priefl there that hath paid our debt, and pleads that the application of his purchafe may be made good, and, who I pray, will lay any thing to our charge in that court where God is Judge, and Chrift is Advocate? 7. More particularly, our Lord, tjy his intercelTion, taketh away the guilt «f our holy thinj^s; for when we approach to God in worfhip, there is a carnalnefs and ppllutednefs in the beft things we do, much irreverence, much unbelief, much want pf humility, zeal, fmcerity, and tendernefs; fo that all our rlghlcoufnejfes are but as filthy rags : But the high-prieft, Exod, xxx\iiu 28. hath on his forehead,

holinefs

holinefs to the Lord: And his office is, T<? bear iJye iniquity of the holy things of the children of Ifrael^ that they may be accepted before the Lord; and in this he was a type of Chrift the great High-pried going in unto heaven, to make interceflion for his people, who bears not only their iniquities, but the iniquity of their holy things. Aaron anfwers for them, as the type, our Lord Jefus as the anti-type, he being eminently holinefs to the Lord^ and having holinefs on his forehead^ and being fo well-pleafmg to the P'athcr. However our prayers and praifes, 2^nd other parts of fervice be but little worth, yet he makes them acceptable, and procures that they be not reje(5led, when he is for this end employed and made ufe of. 8. We ihall find, that (Irength to bear through under a crofs, and a good deliverance from under the crofs, comes from him, as interceffor. O! fo attentive as he is, when his own people are under the crofs, his bowels are then moved, though not as they were on earth, yet certainly they want not their own holy motions, ibitable to the glorious eftate whereunto he is exalted. Therefore, A£ls ix. he cries from heaven, Saul, Saul^ why perfecuteji thou me? And Stephen, when ftoned to death, fees him flanding at the right hand of God^ executing this part of his prieftly office; one part thereof is to keep off a crofs, and another part thereof is to help to have it honourably borne, and to have yidory over it. 9. Our perfeverance in the faith, and perfect glorification are fruits of Chrifl's intercef-fion, fo that his own people cannot but perfevere, and be glorified, becaufe he interceeds for them. This is it that isfpokento feyeral times, John xvii. efpecially verfes 15. and 24. In the 15. verfe, I pray for thetn^ that they be kept from the evil: He prays for them, that they may be kept from the evil of fm efpecially; he prays for them, that they may be kept that they fall not from the truth : And verfe 24. Father, I will that thofe whom thou haji given me, be where I am^ to behold

m ghry. That longing and effeclual defire and will of his, prefented by him in heaven, is continuing dill efTeclual for all the faints in the church militant. There is ground of quietnefs and comfort from his interceflion, and by virtue of it they have hope, that not only prclent fnares and temptations fliall not prevail, but tliofe that are to come ; therefore the apoflle, Rom. viii. 38. to his fpeaking of Chrifl's interceflion, fubjoins his higheft triumph, / am perfuaded, that iuithcr deaths nor I'lfe^ principalities^ nor powers^ things prefent^ nor things to come; and becaufe it is impoflible to number all things, he fays, 72or any other creature JJ?a!l be able to fcparaie us from the love of God, which is in Chri/i Jefus our Lord. Now, if ail thefe be put together, befides many more that may be gathered from fciipture, what wants a believer for his own private and particular confolation, which this one word, that Chrijl is an interceffhr, doth not anfwer?

But 2. There is not only confolation for a believe crs particular condition from this ground, but alfo ia reference to the public cafe of God's church. There are four things efpecially, that feem very heavy to the church, and public work of God ; in reference to all which we will (md confolation from this ground. The-f. Is the fear of a fcarcity, or weaknefs of the public miniftry ; that being the great gift which he hath given, for the edifying of his body, and it being ^ prejudice to the church, when flie hath not pailors, according to God's own heart: But compare Pf. Ixviii. 18. with Eph. iv. 8, 12, 13, 14. and we will find that his interceiTion anfwers all that fear ; in the Pfalm, it is faid, Thau hajl afcended on high^ thou haft led cap^ ii-vitv cap live, ihouhaft rccci'ucd gifts for 7i]cn, fuppofes his feeking of, or making fuit for them, or as the word is, thou haft received gifts in the man, that is, being in oyr nature, he procured them : And Ephef. iv. It is faiJ, he gave i(tfis to men ; and compare thefe Pivo. places^ with a third, to wit. Ads i, 4. Where he

bids

bids his apoftles tarry at ^erufalem till they fee the pro* mijedfpirit; and immediately, after his ai'cenfion, as it is, Ads ii. He poured it out, which abode on them, in the likenefs of cloven tongues of fire : it is likewilv; faid, John xi. 39. that the fpirit was not^ivcn^ fur ycfitj ivas not yet glorified', All which fliews an influence rhat Chriil's atcenfion hath on the pourin)-' out of the fpir* it. and on the gifts given to men, whether minifterSj or others : There is nothing amongli: men generally lefs elleemed of, than a miniflry, iomQ would have none au all, others would have them of fuch a (lamp as wo'jld pleafe and humour them, hwi our Lord liath received gifts to give unto men ; and he that poured out fuch gifts on the apoltles, and others, hath what gifts he pleafeth, and fees needful for his churches edification yet to give : and that he gives fuch gifts to men, that his people are not praying much for, whence is it, but for his interceflion ? Therefore, Revel, i-We will find that he delights in this property, as a pieceof his fpiritual (late, and grandeur, that he holds the Jiars in his right hand^ fuch is his refped to them, and it is his right to difpo.'^e of them. 2. It is a great difficulty to the church of God, to think of the mighty oppofitlon that is m.ade by enemies : Mahomet^ Heathens, Antichrill:, falfe brethren, threatening to fwallow up the little flock, the church of Chrift, who is like a bufh burning with fire and not confumed : But for this there is confolation in Chrifli's interceflion, according to that word, Heb. x. 13. He fat down on the right hand of God^ from henceforth expeding^ till his enemies be made his fooiftool\ He hath this for his fuit at the Father's bar, and is backing it; upon this it followed, and as a fruit of it, that all the firfl: per-fecutions were broken; on this it hath coine to pafs, that Antichrift's kingdom is tottering; and it is on this ground, that his bringing down, and utter ruin, will be accomplifhed. Hence it is mod emphatically faid, I Cor. xv. 24. that hi mujl reign till be hath

pit

put oil enemies under his feet ; According to the pro-mife made by Jehovah to him, Pfal. ex. i. The Lord faid to my Lord^ fit thou on my right handy till I mak^ thine enemies thy foot-fiocL lie cannot but be an inter-terceflbr, and if fo, his enemies mufl come down* For who, I pray, will be able to (land^ when he gives in his complaint againfl them ? who will plead Antichrifl's caufe, and other perfecutors, when h^ appears agaiiift them ? And he is fo (fertain of his enemies being made his foot-(tool, that he is waiting till he fee it done ; he mull: reign till then, and difappoint all the malice and might of devils and men*

3. It is a difficulty to the church and people of God, to think on fuch great confufions as are in the world 5 there are biit few judicatories that are for Chri/i:; but few governors higher or lower that do confult his honour, or fegard him ; it is others that have the throne and court, and the managing of affairs, than friends and favourers of his interefl, for mofl: part. But here' the confolation lies, that there is a court in heaven, that gives out orders, where the church hath an advocate conftantly attending, where the devil and the world hath none: Jefus Chrifl is the church's Advocate, and interceilbr there. Daniel chap. x. 13. hath a'word to this purpofe ; ' The prince of the kingdom ' of Petfia withftood me one and twenty days, but '- Michael the chief prince came to help me:' And verfe 21. ' There is none in all the court of Perfia

* that holdeth with me in thefe things, but Michael

* your prince.' The great interceffor was at court, looking that nothing went urong, feeing that no decree were pall to the prejudice of the people of God, and his work, in the time when they were building the temple. * He,' Zech. vi. 13. is faid, ' to build

* the temple of the Lord, to bear the glory, and to ' be a pried:, fitting and ruling on his throne,' having the government committed to him. What hazard then is there here, when heaven guides all, when the

church

church hath an Advocate at the court, to fee, as I faid, that nothing go wrong ; when Michael the prince is there, and fees all the ads and decrees of the court, and readerh them, yea, draweth them, and looks well that there be nothing in them hurtful to his church? And, O! may we not, and (hould we not thank God for this ? 4. A fourth thing that troubles the church of God, is the abounding of offence ia herfelf, and the fpreading of error, which like a flood threatncth to drown the church , and great ftormy winds come, that are like to blow down the houfe of God ; offences and ftumblings abound, and errors^ which, I juft now faid, as a flood are like to drown all. When the devil is piit from the throne, and gets not violence aded, he turns about, and falleth Oil another way, and vomits out this flood of errors to devour the woman and her child ; but our Lord hath a vote here alfo. After the perfecution of the heathens is over. Revelation vii. i, 2. John fees art angel afcending from the eafl, the great lord keeper, or chancellor of the Father's council, the fupreme deputy over all under officers, that hath the keeping of the great feal of the living God, arid there is nothing valid till it be fealed by him. And mark the time when he appears; it is when the winds are holden, and ready to blow, as verfe i. but he cries with a loud voice, * Kurt not the earth, nor the fea, nor * the trees, till we have fealed the fervants of God < in their fore-heads:' Stay, faith hcj a little, ere thefe winds blov/, that wili carry the mod part off their ffanding, ere that delufion go forward, there are fome fervants of God that muff be marked, and put without the reach of the hazard, and then the wind fhall have leave to blow. What reafon then xnf anxiety is there, or could be here, if the folid and lively faith of this interceffor, and Advocate, his bcr jng in heaven^ and thus interceeding, were in our -hearts ? .

Vol. IL No, 10, Sff 2dly, A$

2dly^ As to the particular times and occafions, when the people of God fliould more efpecially make ufe of this ground of confolation, and comfort them-felves in it. (I fpeak not of Chrift*s intercellion fim-ply, but of the confolation that iiows from it,) 1. In their languid and lifelefs conditions, when the body of death comes in on them, like a wave of the fea, and is ready as it were to drown them; they ought to comfort themfelves in this, that they have an intercef-for that can l-ebuke that. When temptation is violent, and a perfon fears he be undone, he hath fome-what here to hold himfelf by, Jefus Chrift is intercef-for. He prays that my graces fail not, that my faith and patience be not undone, that the devil have not his will of me; the man would be defperate, if he were not in heaven, and interceeding ; but he gathers confidence from this ground, and fays, ' I Ihall not

* die, but live, and fee the falvation of God ; for he

* is able to fave to the uttermoft, all that come unto

* God through him, feeing he ever liveth to make

* interceflion for them:' And therefore, although I cannot be out of the reach of this temptation, yet he can rebuke it, and break the force of it. And hence are thofe comfortable words, Heb. ii. ult. For that he himfelf fuffcrcd^ and was tempted^ he is able tn fuccour them that are tempted. Sometimes it will not reach a believer's condition, that Chrift fuffered; but this doth, when he comes and finds that he was tempted. It is true, there was no corruption in him, and temp-rations had no fmful influence on him, therefore the more comfort to us; he is the ftrongcr to overcome them in us. Yet he was fetupon and affaulted by the temptation ; he was tempted, and this is a confolation. When Jofhua the high priefl is in his duty, Zech. iii, and the devil is at his right hand to refiit him, and mar him in it, and he can do, -or fay little himfelf, the Lord charges him with authority from difturbing iu§ fervajit i^ his work. A great confolation it is,

whea

when the temptation is flrong, and we weak, when the devil is violent, and we are defpairing to refifl: him, that there is a High-prieft at hand, whofe office is to do it. A 2d time is, when accufations are very frefh, when the charge of ones debt is given in, long and large, and the law is fevere in exading, and juf-tice in preffing hard, and the confcience cannot deny, nor relili:, and the man hath nothing to pay his debt, but he is like to be hauled to the prifon, and there is none to undertake for him ; then come in thofe words, I John ii. I, 2. I write thefe things to you^ that ye Jin not; I give none a difpenfation to fin, but if any fnan fin, we have an Advocate with the Father, Jf^^^ Chriji the righteous. And this is the ground of Paul's triumph fo often mentioned, Rom. viii. 34. Who JJmll lay any thing to the charge of God^s eled ? It is God that jujlijies, &c; Though the charge fhould be given in, what is the matter, there is a way to be freed from it, there is an Advocate at the right hand of God in heaven, who became furety for, and paid the eleds debt, and is now interceeding for thern ; and who can loofe the caufe when he pleads it ? And here he quiets, and comforts himfelf, giving a defiance to challenges, and all that can be libelled againfl him. A 3<^ time and occafion is, under a crofs condition, when Chriftians have the world on their tops, and there is confufion in public things, and there is darknefs and indifllncl-nefs in our private condition ; it ought to comfort us, that we have an Advocate in heaven, who pleads our our caufe, and will not defpife the fuit of the poor and needy. A j\th time is, when we ourfelves cannot interceed for ourfelves, when we pray, but our prayers are much mangled, and little worth, and we think fhame to look upon them; we would then look on what account our prayers are put up, if on the account of Chri(l*s intercefiion, a figh, a groan, a broken word, nay, a breathing will be accepted. The intercelTor hath his own incenfe to perfume it with,

S f f 2. and

yj^ ISAIAH LIII. V^rfe i2. Serm. 68.

and it is'accepted on the weight that it hath from him; and though our prayer be but as the fhadow of prayer, if there be honefly in it, it is a comfort, it will be accepted on that account; ivhaffocver ye/ball afk the Father in my rmme I will do. And Revel, viii. he accepts the prayers of all faints, the weakeft as well as the bed \ for the bed goes not up but by his cen-fer, and incenfe, and the weakeft goes up that fame "way. And there is in fome refpe6l no diftinclion of believers, and of their fervent, or not fervent prayers there, if fmcere, the fervour of Chrift's interceflion, and the flavour of his incenfe makes all go up, and be accepted, becaufe the reafon of God's hearing of our prayers is not in us, elfe he could hear none of them ; but it is iti his intercelTion, which is of equal worth, and extent to all fmcere prayers of found believers; he is able iofave to the tittermqft^ all that come unto God through him ; though there be no ability nor worth in themfelves, becaufe he lives for ever to make intercejfton for them. But the two laft things will clear this ye| more.

n^dly* Though this may feem (trange, y^t it is true, if vve confider the grounds warranting us to rpake life of his interceflion, and to draw this confolation from it; and they 2Stfqur, i. That his interceflion fuppofes a defect in us, a libel and charge given in againft us, elfe what need we to have an advocate and interceflbr ? If o\ir plea were juft and good as from ourfelves, we needed not one to undertake for us, the judge would abfolve us; but the defedls that are in us, make neceflTary this part of his office, which jfuppofes us to have infirmities, elfe we needed not an high-prieft, if we were like Adam in his innocen-cy, for he wanted not an interceflbr; and therefore ID the text it is for the tranfgrejfors that he makes interceflion ; and i John ii. 2. If any man fin^ we have an ad'oocate^ he. all the ftrefs of Chrift's interceflion, and the grounds wherein he pleads, are in himfelf;

and

and therefore none need to (land back, becaufe there is nothing in themfelves ; We have an advocate with the Father^ Jcfus Chrlji the righteous^ and he is the propi^ tiation : Chiift hath in him a fulnefs to pay the debt hiinfelf, and he pleads on that, and nothing in the creature. He fays not, let them be pardoned, becaufe they have not fm, nor becaufe they have fucl^ and fuch qualifications, but becaufe I have been a propitiation for them, I have payed their debt; therefore he is called the righteous., becaufe he hath reafon for that which he feeks; he hath payed for what he feeks, and therefore it cannot but be granted. 3, There is a freedom in the application of all, the application is free grace every way, and that is clear from the parable of the barren fig-tree. What could the tree fay, when juftice pleaded it fhould be cut down ? There is nothing in it to procure a delay, but the gardiner flands up and fays fpare it, and he will take pains on it, and apply what is needful. Caufes are not here calt back becaufe the party is poor, npr becaufe he hath much debt on his fcore. No, If any man fin, he hath an advocate, the thing is obtained without money, and without price. Would ye then have a pried that fuits you well ? Ye fnall have him, and have him freely ; if ye employ him to undertake for you, he will do it freely, and it is his honour fo to do. 4. It is free and efFeclual, it cannot mifcarry; for who pleads ? Is it not the Son ? before whom pleads he ? It is before his own Father, who heareth him always ; for whom doth he plead ? It is for them who are the Father's own elect, and his alfo; Thine they were^ and thou gaveji them nw ; and all mine arc thine, and thine are mine. It is for them whom the Father loves as well as he; what does he feek and plead for ? for that which is covenanted ; and he pleads for it, according to the terms of the covenant. Therefore it is fure, that though heaven and earth may be mixed, and overturned, yet none can loofe a link here. It

i9

is impoflible, but what he interceeds for, he muft obtain '^ and for whom he interceeds, he prevails, and that is for all that employ them.

4//'/j, For advert'tfcnient or caveat^ It may be afked here, if all may comfort themfelves in Chrifl's inter-eeffion? Some will think, that were well indeed, but on the contrary, it would make the confolation of all unfurc ; therefore there T^xtfour qualifications of a perfon that may, and only may warrantably take the confolation whereof we have fpoken. i. It is a per-fon that hath betaken himfelf to Chrift's fatisfadion; ior there are too parts of the prieftly office, his/7//>. fadion and his interccfwn, and there is no dividing of them, nor making ufe of them, but in the right or-der.^ Firft helatisfies, and then interceeds; we mufl receive him in this order, i. In his fatisfadion to divine juftice, and it is on this ground that we mufl found our righteoufnefs, and plead for abfolution; .and whoever have made this ufe of his fiitisfadion may, in the id place, comfort themfelves in his in-tcrcelTion, becaufe it is grounded on his fatisfadion, I John ii. 2. for whom he interceeds, for thefe he is a propitiation, and he is a propitiation for all who by faith bath betaken themfelves to him. This is ihQ very hinge of our confolation, even to acknowledge our debt, and betake ourfelves to him, according to the covenant trufling for falvation on that gfound. 2. It is thofe who are endeavouring after and praclifmg the duties of holinefs, wreftling with a body of death, and exercifmg themfelves to god-Hnefs, that may warrantably comfort themfelves in Chriil's intercelTion ; as Paul, who, Rom. vii. being put to it in the confiidf with his corruption, comforts hirafelf thus, / thank God through Jefits Chrift our Lord. Though they be forely harralfed with a corrupt nature, yet they -may expecl: deliverance, through virtue of his interceffion : therefore Rev. viii. Chrilt's inccufe (as 1 have often faid) and the faints prayers go

up

up together. Lazinefs and fecurity hath not this con-folation ; but if a perfon be praying, and be ferious, though weak in it, he hath an advocate, who, when it comes to beaiked, what fliall be thought of fuch an one's facrifice ? he pleads that it may be accepted. ^,. It is the perfon that not only is aiming to do duty, but is denied to it, laying no ftrefs upon it, dcfpairin^cr to get victory over corruption in his own (trength, or to have his prayers heard through any worth that U m them ; and not daring to truft himfelf, but leaving all he does at Chrift's feet, to make it acceptable ; which leads to the ^.th thing requifite, (viz, J when perfons, whether their duties be of worth or not, Jefus Chfift is made by them the end of all j they lay the ftrefs on him as to the performance af them, and to have them accepted when they are performed, and without him all they do, would ye hopelefs in their tfteem* This was typified in the peoples giving the facrifices to the prielt to be offered ; and though it were but two turtle doves, or two young pidgeons, they were brought to the prieft, as well as other facrifices. But fuch as confider not the iniquities and fmfujnefs that is in themfelves, and adventure to go to God without him, cannot lay claim to this confolation, which runs always on this ground j lieb. vii. 25. He is able to fave to the ultennnjl all that come unto God throinrji hirn^ feeing he ever lives to make interee^jjionfor them. Is there not then ground of confolation, and fuch as there is reafon to beftow a fermon upon, to teach us how to be clear in it, and how to ufe it ? You that feclude yourfelves from this confolation, O ! Ye reject a ^i^oo\ life for yourfelves, and hazard your own caufr, ihtt will moft certainly go againft you, becaufe ye put it not in the right hand ; w^iich the Lord give you wifdom to amend, and give us all the right ufe or^ this through Jefus Chrift.

SER-

SERMON LXIX.

Isaiah LIII. Ver/c 12. Verie 1 2.— Atid be made Interccjfion for the tranfgtcjforsi

T T wor.ld be 11 very great ednfolailon, and a main fnrtherencc I in ali the parts of rel'^^ion, to have this folidly believed, that Chrifi: Jeflis, ivho is the exprefs image of his Father^s perfon^ and the hrigbi/icfs of his glory ^ is now in heaven in our nature, and hath it for his v/ork'to be inierceeding for tranfgreffors. We are every day reaping the good of this interceilion, in reference to many evils that are kept oiT us, arid in reference to many mercies bedowed on us, that we pray not at all, or but little for. And we never come to hear a lermon, but we dre obliged to it; it being a peculiar friiit of his ititercefllon, that gifts are given to men, and that the gofpel is fent through the earth ; and if ever any receive good from a fermon, it is by virtue of this intcrccflion, feeing he hath fiiid, that he nvill pray the iv/-thcvy and that he nuill fend the Comforter; and whenever we» r.offle td hear a fermon, there (hould be a revifing of the thoughts of Chrift's intcrccflion, and a flirring up of ourfelves to have the faith cf it lively in its exercife;

That V'hich we fpake to the lafl: day, Was concerning the comfort that flows from this; and indeed if aiiy do(fl:rine be comfortable, this mull be comfortable, that we have fuch a friend in the court of heaven, inveiled with this office of an Advocate and intercefTor for us.

life 3. Of exhortation, feeing there is fuch an office wherewith Jijfus Chrifl is invefled, and fuch an officer that bears this ofTicc, to be an Advocate for fmners, then finners fliould be exhorted to learn to improve, and to make ule of this Advocate, and of his office. Since he hath this office of an inter-cefTor, O! do not defpife fuch a mercy, negleft not fuch an fidvantage, but learn to make ufe of him, and in your worfliip nnd applications to God, approach by, and through him. The jTround of this ufe cf exhrtatior. is clear in the words, and from the nature of the thing •, for if Chrift Jefiis bear thefe offices^ and if he bear them for us, then fure we fJiould improve them. If he be a King, we fliould make ufe of him, for fubduing fin in us j if a Prophet, we fhould improve that office, for attain-

iii2

ing of light, and faving kjiowledge from him ; and if he be a Prieft to fatisfy divine juftice, and to make intercelTion, we fhould improve both parts of that office. The necefTity of our improving of Chrifl's intcrceflion appears from this, if we con-fider in what terms we ftand with God. Have we any boldnefs or accefs of ourfelvcs ? Is not the door fhut againfl us ? And is there not a ftated controverfy (landing betwixt God and us ? And can we have any acccefs but by his means ? The necelTity of it is further clear, from the order that God hath laid dowa in the way of his adminiftration of grace; why, I pray, hath he appointed a Mediator and interceflbr ? Is it not for a good reafon ? even for confolation and encouragement of fmners to draw near, who, if they be in earneft, cannot but be affefted with fear to approach unto God ; and is it'pofTible to come un^ to God, and not through this door ? and is it not ingratitude to negleft it, feeing he hath contrived this new and living way of jccefs unto him ?

But to difcourfe more particularly of this matter, which is as difficult a thing to fpeak of aright, and to pradlife fuitably, as any part of religion, if efpecially he himfelf teach us not; for fometimes we will make ufe of his facrifice and fatisfac^ion, when we know not how to make ufe of his interceffion ; for either we will do all ourfelves, and fo forget the interceflbr, or we will do nothing, and give it over as defperate, as if our great concern were hopelefs, and as if it were needlefs, or uielefs to lay any ftrefs on Chrift's interceffion. And thus whether we apprehend ourfelves to be in better, or in worfe cafe, he is ' much negledted. That therefore we may the better know how to make ufe of Chrifl's interccflion; we fliall, i/?, In the general, fhew what it is to improve it. idly. Speak to fome particular cafes, wherein it is in a fpecial manner to be improved. 3^/y, Satisfy and remove fome objeftions, or anfwer fome quef^ tions that may be moved about it. ^thly. We fhall give fome charaflers of one that is ferious and tender, in improving of his interceffion.

For the frj}, it is indeed a thing fo difficult to improve ChrifV's interceffion aright, that we cannot eafily tell how to conceive of it, it being a confiderable part of the myflcry of faith, to go to God by a Mediator and interceffior j however, we (hall, ly?, Shew fome miftakes that are to be efchewed.

2. We fhall fhew wherein it more properly confifls, which is, in the exercife of faith in him, with relpedl to his interceffion.

3. We fliall illuflrate it by fome firailitudes, for the further ufe Vol. 11. No. 10. Ttt «f

of it. I. Then, when wc fpeak of improving Chrift's inter-cefiion, and of going to God by him, we fliould Hiun theie miftakes. iv>/?. Beware of thinking that there is a going to the Mediator in a dilHn^f, or in a different manner from what is in going to God, for he is God ; or^ that we may go to God at one time, and to the Mediator at another time, befeeching him that he would ufe his interell: with Gpd for us, as a courtier makes friends with the king, the offended party for a rebel, we (hould beware of this: For it divides in our apprehenfion the Godhead, that cannot be divided j for if we confider the Mediator as the objeft of our worfliip, he is to be confidered as God; though we may, and are alio jointly to confider him as Mediator, and on that account to, make ufe of him : And if we confider him as God, we muft confider him as the fame God with the Father, and the Holy Ghoft; but to have this imagination of him, that we are to fpeak to him, as to another party, or not as God, is to make him another thing, which is unbecoming that apprehenfion, a^d elHmation that we ought to have of the unity of the blefifed Godhead. ^Q^lly, Beware of thinking that there is a greater facility or eafinels to have accefs to the Mediator, than to have accels to^ God, or that it is more eafy to have accefs to the fecond perfon of the trinit}^, than to the hrfl, or third perfon. , We are afraid that there be mifhikes here alfo, as if the Mediator were m,ore eafy to be dealt with than the majefly of God; or as if there were more eafy accefs unto him •, whereas he being the fame God, and fo confidered, there are the fame grounds, whereon finners may have accefs to the Father, as to the Son ; for if we look on a finner repenting, • and believing, he is as welcome to the Father as to the Son; but if we confider the llnner as not repenting and believing, he is neither acceptable to the Father, nor to the Son. It is true, the Son being confidered as man, there is a fympathy, that the iecond peribn united to our nature hath, which is not in God abflracfVly confidered, yet this is not Co to be underftood, as if the mercy of the Mediator, having the two natures fb united in his peribn were of larger extent than the mercy of God, or as if he could be merciful when God is not: For there caimot be a greater mercy than that which is infinite, and this is the elfcntial attribute of the Father, Son and Holy GhoA •, only this fympathy in the Mediator's is to be confidered, to llrcngtlien and confirm our faith, in our application to God, that wc have him to approach to in our nature-, b.n it is not to give us any'new ground of having eafier accefs

to Chriil: than to God: But, as we faid,- only to confirm our faith, in having accefs to God. Hence it is that Jefns Chrift is always propofed as the means, whereby and through whom a fmner comes to God, lb that we have accefs with boldnefs, not to the Mediator as a diftin^l party, but to God through and by him : Therefore there is the fame common way of application to God, and to Chrift, the fame covenant and promifes, the fame exercile of repentance, of faith and of prayer, which gives us accefs to God, and that gives us accefs to the INIediator. 3^/)', Beware of placing and improving the Mediator's intercel-fion in words, or petitions direflcd to the Mediator.; which I apprehend, is the ufe that the moft part make of his intcrcef^ fion: To put up fuch petitions as I am afraid to mention, as namel)', O ! Mediator at the Father's right hand plead for me; as if the Mediator were a diftin6l party from the Judge, to" whom we muft fpeak for interceeding with the Judge, which ftiil leads us to look on the Mediator as another different party, or as having other terms whereupon he dealeth with finners, as if there were another way of making ufe of him, and of application to him, and on other grounds than of, and to God, the contrary whereof we have ftiewed ; whereas the right improving of his intercelfion confifts rather (as will afterward appear) in faith's application to God in him, and laying ilrefs on his interceilion for accefs and acceptance of .our perfons and fer-vices; when we make it the ground of our addrefs to God, the ground on Vv^hich we draw near; and this we may and ftiould do, when we name Chrift-, or pray to him as God, with refpeft to his office of being interceffors; even as when we look to him by faith, to have fin pardoned, there is a looking to him as God, with refpefl to his oftering and fatisfactioii to the juftice of God, on which account we expert to be pardoned.

But 2dlyy To explain this a little more, we fliall fiiew wherein this exercife of faith, in making uie of the Mediator's intercelfion, doth mainly confift, andfor the more clear fettingforth thereof, we Qiall fpeak to theie two, i/?. To fome things pre-fiippofed. 2^//v, To fome things wherein more properly it confifts : To both which we would premilethis, that when we fpake of making ufe of Chrift's intercefiion, there are two extremes to be avoided. One is, when peribns go to God ignorant of Chrilt, and do all that they doy as if they were con-ftant'ly friends with God, and in good terms with him, an.l had need of none to make their peace, or to keep up, and

'1' t t 2 niaiiualn

maintain their peace with God, which is in effe^ the way laid down in the covenant of works, when Adam was a friend. Another extreme is, when perfons go to God by Chriil, yet do not lay that flrefs on his interceflion as becomes them; when not only they want confidence, which the other hath, though on a wrong ground, but do not lay the burden on the right fhoulder, but go to God faintly and difcouragedly, as fearing to truft to Chrifl's interceflion. There is a necelTity to guard againil: both thefe; for there mufl be fuch an ufe made of Chriu's interceflion, as we dare not go to God without him^ and yet a concurring a6t of faith, inclining us to go to God by him, and to lay the flrefs of what we feek and expe6V, on him, and on his intercefl^ion. Now the things that are prefuppofed to the right improving of Chrift's interceflion, guard againft the firfl: extreme, and thefe things wherein it properly confifts, guard again ft the other extreme.

Firjii Then the things prefuppofed are 1/7. A convi6lion of our natural fmfulnefs, not only of the diftance that is betwixt God and us, but of the quarrel and enmity, and that by our deferving we may juftly have the door of accefs to God fhut upon us. That is it that puts the finner to afli for an interceflx)r, and to make ufe of him, as thofe who have provoked a great perfon, fear to go to him alone but feek for the mediation of Ibme fpecial friend or favourite.

2d/yy There is prefuppofed a confentiog to, and acceptatioQ of Chrift's fatisfacftloo, as the ground of our peace with God ; for there is no making ufe of his interceflion till this ground be laid, becaufe all the efficacy that is in Chrift's interceflion, re-fults from and is founded upon his fatisfa(fliQn, i John ii. 2. Jfanyjtny we have an advocate '■with the Father^ Jefus Chrijl the righteous^ who is the propitiation for our ftns: He procures nothing by his interceflion, but through the virtue of that blood, which he offered in a facrifice to fatisfy juftice. And therefore in improving of his interceflion, this method muft be followed *, there muft firft be a betaking of ourfelves to his iatisfacflion, as the ground of our peace, whereupon we plead for peace, and for every thing clfe that we ftand in need of; except this be, all the imaginations that we can have of Chrift's intcrcclfion (as if we would firft prevail with Chrift, conceiving that he will foon be engaged, and then have hopes of prevailing with Cod) if his fatisfaction be not underftood, it will be to no purpofe; for as we fliewed before, in the firft ufe of this point, he interceeds only for his own people, who are

fioccrc

fiQcere believers ia him, and have clofed with him ia his latis-fa(ftion, as we (hewed from Rev. viii. it is only the prayers, fighs and groans of all faints that are offered up by him, I mean, none Cvin comfortably conclude, that he interceeds for them, but believers and faints: And therefore till his fatisfaftion be refled on, as the ground of our peace, we can look for no benefit by his interccflion. 3^/^-, There is beyond this required, the conviftion and imprelfion of our own unfuitablenefs, ta keep up friendfliip and fellowfhip with God, through our remaining corruption, and the prevailing of temptation, without a Mediator; and withal an approbation of God's way, who hath appointed a Mediator for that end, and a defire to keep up communion with him by a Mediator. So that fuppofe we were clear, that our fins are pardoned, yet we (hould know, that this conviflion and impreflion is neceflary to induce us to make a daily ufe of this part of the Mediator's office; for we may have convicfllon of the Jir/^ part, that is, that we cannot make our peace without Chrifi's fatisfaflion, and yet we may be defeftive, as to our walking under due con virion of th^ fecondy that is, of a necellity of keeping up of our communion with God, by virtue of his interceffion ; which is, as if a rebel, being reconciled and made a friend, by the procurement of fome great perfon, yet having to do with the king, fhould not dare to go unto him, without the man that was inflrumental in making his peace ; or we may allude to Abfalom's coming home by Joab's procurement, who was three years at Jerufa-lem ere he faw his father's face, and had a new dealing with Joab for that end; fo it is very fuitable to the way of grace, and fliews that our being, and landing in grace is free, not to dare to go to God, even when our peace is made, without the Mediator. 4^^/y, After all this, there is a neceffity of the faith of the Mediator, or intercefTor, his being at the right hand of God, ready to folicit our caufe, through whom we may have accefs, when there is reafon enough in ourfelves, why we fhould be kept at the door; and though wc dare not go ourfelves alone, yet to adventure to go through him to God. And though this be but the docflrinal faith of the thing id general, yet it is necefilirily prefnppofed, as well as the refV, that when a conviction rifcs, and the confcience fays, how dare thou go to God ? Faith may aofv/er, becaufc there is a friend there in our nature ; when the fiuner is convinced of fin, the confcience accufeth, and the law condemns, and there is fome fad expeflation of the drawing forth of the fcn-

tcnce j

tence ; there is an a^ of faith that convinces of ^ Saviour, svhafe riuisfafrion, if it be mhdenfe of and improved, all will be weH. This we (iiy, is necellarily prefuppoled to the right improving of Chrift's intercefTion.

~* idlyi Thefe 4. being prefuppofed, it follows, that we fiiew what properly it is, to make nfe of Chrift's interce/Tion, or, wherein it confirts^ And i. When faith hath laid'hoid oil Chrift's laiibfacflion for peace with God ; in the improving of his interceifion, there is an a6l of fa-ith whereby we actually flir up ourfelves to approach unto God, upon the flrefs we lay on his interceflion, that when the foul fees itfelf fecludcd con-fidered in itfelf, yet it will go forward trufting to that, fo that if an accufition come in it's way^ and fay, what ground halt thou to look that thou wilt be welcome to God ? the foul lays, rone in myfelf, but there is a friend before me, with whofe fiitisfa<5\ion I have clpfcd for my peace, and I lay this flrefs on his office, and on God's call to make ufe of him, that on the ground of his interceeding with God, I dare hazard to go for-v^ard. Even as if a rebel, after his peace were made, had fome bufinefs to do with the prince, and hearing that there is a friend at court, yea, the fame friend that made his peace, he tliinks that a good time, and fit fcafon, to go and preient his fuit, expecting to fucceed through his means : And this keeps always the flrefs and honour of our obtaining any thing wc feek, as a prerogative to Chrifi:, and flop's the perfbn's own mouth, from looking to any thing in itfelf to boaft of, even as the rebel hath no caufe to boaft of his having a'hearing from the prince, but gives the thanks to him who, as he made his peace, fo alfo procured him a hearing, according to thofc words, lieb. x. 21. Having an Higk-prujl over the houje ofGo(lj id us draiu near nvhh full affurance of faith y cxpcElhig a hearing : and that, Jieb. iv. 15, 16. kyceing ive have an High-priejly nuho 'n>as tempted in all things^ like as we an\, yet ivithout ftn^ let us therefore come boldly unto the throne of grace, that lue may obtain inercy, and find grace to help in time of need. This is thQ frji Itep of improving Chrifl's intcrcclnon, when the juflified lin-ncrs is at a ftand, on fome new acciifation for guilt, and dare not go forward, nor adventure to approach unto God, but on this account, that there is a Mediator, and advocate at his right hand whom he may trull to preient his Ibit to God. idlyy There is an a(5l of faith, as in undertaking, [0 in expeift-jng and w.iiting upon God, for obtainiiig a hearing of our fuit, on thi'. account, that Telus Chrlii is an intcrcelfor in heaven

for

for fiiQh as employ him. And this guards againfi:, both the. failings before mentioned, to wit,, againfI anxiety un the one hand, and prefumption on the other: againft anxiety and fainting, when as there is not only a propoiing of our defire, but a .waiting for, and expectation of a hearing from God ; againft preiumption, and turning carnal,- when the expecflation of a hearing is not founded in our own righteoufnels, but oa the interceffion of Chrift. This is it which we have, Dan. ix. 17. compared with Jonahii. 4. in the ii. of Jonah 4 verfe. he fays, Then I [aidy lam cajl out of thy fight y yet will I loch again towards'thy holy temple; the which )ook was in effe<5l^ a looking towards the interceffion of Chrifi: the Meffiah ; the temple with its facrifices been typical of him, and the mercy-feat that was there, being typical of his interceffion. It is as if unbelief Had/fuggefled, O Jonah, now Jonah, what will become of thee r'thou art-a loft man, andneedfi: not pray any more ; yet, fays he, J will lock again towards thy holy temple; and though he kne\y not well, now being in the belly of the whale, where the temple ftood, yet his faith having a fuitable exerciie on the Meffiah Tignified by the temple, and his looking, being an aCt of fiilth,'. carried in his fuit to God, which was accepted. And indeed this is a main thing, by which a poor believer that is caft down comes to ftand fure again. The other place is, Dan. ix. 16, 17. Where, when be is ferious, and repeating his petition, he. hath thefc words, Caufe thy face to.fji/ie upon thyfanc^ iuary, which is defolate for the Lord^s fahe; and to let it be known what he meant by {ay'ing, for the Lord's fke; which looks to him who was to be interceffior in our nature, he expounds it it in the following words, * O ! My God, incline

< thine ear, and henr; open thine eyes, and behold our defo-

< lations; for we do not prefent our fupplications before thee,

< for our righteoufneffes, but for thy great mercies. That is an improving of Chrift's interceffion aright, not to pray directly to him as a diftin6l party, but to pray for mercy upon the account of his interceffion •, for what is for mercies fake in the latter, is for the Lord's fake in the former, viz. becaufj, by him, and by virtue of his interceffion, mercy is imparted to us. And this is a main uie to be made of Chriit's interceffion, to wit, to have upon that ground an expectation of a hearing, or to found our expectation of a hearing on that account, and let it bear the ftrefs of it, as well as it can. 3. The right improvement of Chrift's interceffion hath this aCt of f lith ; that altho' there feem tg be many difficuldes and long delayings, yet faith,

upon

£20 ISA I A H LIII. Ver/e 12. Serm. 69.

upon the account of his IntercefTion, will continue its ex-pedtation of a hearing, and its looking for, of what the per-Ibn hath fought, and ftands in need of, whatever crofs difpenfations thwart its expeflation, and whatever iigns of anger appear in the way of its obtaining, it waits for all that. Though Jonah be in the belly of the whale, and the weeds wrapped about his head, yet will he look towards his holy temple. So though a foul have no life, nor fenfe, no inward feeling, 'no arguments in the mouth, yet a£ling on Chrifl's inter-ceflion by faith, it will not leave, nor give over its fuit, confi-dering, that though it hath no ground of expe6lation of good from itlclf, yet from Chrifl's interceiTion it hath, which is the improvement of that, Heb. vii. 25. He is able tofave to the ut-tennoJJy all that come to God through him, &c. If there were never ib ftrong objeflions from unbelief, and carnal reafon, and if it fhould be fuggefted, you have fuch and fuch difficulties, that cannot be overcome lying in the way of your falva-tion, and there is nothing in you concurring to make out your falvation, yet faith fays, He is able to five to the uttermojl^ or, as the word is, he can fave to the full, or beyond all. And "what is the ground ? Becaufe he ever lives to make intercejfion. And this is the main thing to be taken notice of, in improving of his interceiTion, when the fmner hath prefented his fuit, or requefl to God, through the Mediator, to have his mind quieted, on the account of Chrifl's interceflion, that it fliall be an-Iwered, even as a man, who having a caufe to plead, and having an able advocate, who fays to him, I will warrant your caufc, quiets himfelf, becaufe of his undertaking. So propor-tionably there is a flrefs laid on Chrift's interceffion by faith trufting to him, which makes the' foul to be without anxiety. And this continued a<5l of faith doth not at all nourifh fm, but ftrengtheneth rather to oppofe fin, and quiets the mind, and makes more humble, and caufes a tranquillity in the foul, in bands as well as in liberty, becaufe it lays the flrcfs of its fuc-cels with God, not on its own argumenting, but on the Mediator's interce/Iion. For as we lliewed from Revel, viii. the prayers of all faints go up from his cenfer, the weakeft, as well as the ftrongeft, becaufe it is his incenfe that makes them fa-voury. 4. There is an improvement of Chrifl's interceffion, when any thing is obtained, whether it be a mercy in preventing fuch and fuch a ftroke, or the bellowing of fuch and fuch a favour, and that is, when faith derives not that mercy from, Ror attributes it to its own praying, though it did pray, and

pray

pray fomewhat feriouily, bat derives it from, and attributes it to the virtue and efHcacy of ChriiVs interceilion, and count-? itfelf obli.i^ed to that, as the rife of all the perfon's good, and ag-in by him returning thanks to God for it. But this is a little proof of improving ChriTI:'s interce/Iion. Sometimes when we want v/hat v/e would have, and are retrained, we will improve all means to obtain, yet when we have obtained, there is but little acknowledgment of him therein ; which acknowledgment is our duty, John xiv. -13, 14. IVhotfoever ye njk in vtx piasm^ I 'Hv'ill do., thiit the Father may he glorifit-d in the Son. And in this fenfe we ought to walk in the ufe of every mercy, as bearing the acknov/Ic^lgment of Chriil's interceffion; and to be arfc;(ft-ed with love to God, aad iliould withal have a newnmpreffion of our obligation to God, upon the account of his interce[Hon ; whereas the mofl part of people take their mercies, and think not themfelves obliged to liim for them ; neither do they own him with thankful acknowledgment of them, when thev have got them 5 even as a man who hath got a favour through the mediation of another, and lllould forget him, would be very •ungrateful. The making ufe of Chrill's interceillon in this re-rpe6t, is the improving of it, for the awaking of our thankful-nefs, and the confirming of our obligation to him. If we look through our life, is there any day, or hour, but we ftand hi need of fomething ? and are enjoying fomething ? And the im--proving Chrift's interceflion thus, would make the thoughts of Chrill: always freih and lovely to us, but we feek, and enjov, as if a Mediator were not in heaven; but as we acknowledge him in praying to him, when we have nt(ddy ib when anything is received, we fhould acknowledge, that we have received it, and db enjoy it on the accoimt of his interceffion, who obtained it for us.

3<'/A', We obferved, that this might be illuftrated by fimili-tudes, and there are thefe three, whereby it may be illustrated. The I/?is, (ifv/emay call it a fimilitiide) the comparing of the life of his interceffion, with the uie oF his latisfav.^ion, (whercia there is a refemblance.) AVe make ufe of his iatisfa<5tion, when we are convinced of our natural fmfulnefs and enmity, and tha't we cannot make our own peace ourlelves, yet hearing of his fatisfacflion, and having an offer of it, and believing that-it i« able to anfwer for U3, wehay.ard on that {rround, to clofe witli God in the covenant. And tho' the fenfe of peace come nqt for a long time, yet -^i-^e with confidence wait for it, becaule the ground on which we depend for it cannot fail. rrojx^rt-ioBx'vblc

V-OL. II. No. 10. U u u to

to this, we make life of Chrift's interceffion, M'hen under an accufation, we are convinced of a'quarrel, and dare not approach to God; yet hearing, that there is an interceffor in heaven, who will undertake for them that employ him, we venture conHdently on that ground, to propofe our fuits unto God, and uotwithflanding of diliiculties, expeft and wait for an aufwer. It may be ohje(5led here;, that it lecmvS there is no dilFerence betwi>ct the improving of his iatisfaction, and the improving of his intcrceirion. AnfivtTy There is no difference, in refpciSl of the things fought, nor in reipc6t of the acts of faith, whereby we make ufe of the one, and of the other, nor in rdpe(ft of the grounds whereupon ; tor Chrifl hath payed the debt of them for whom he interceeds, he hath purchafed the lame things for which he maketh intercelfion, they are the iame at5fs of faith that make.ufe of both. It is the fame covenant and offer, that warrants us, to come to his fatisfa^tioa for peace, that warrants us to make iile of his intercelhon for the application of peace •, there is only this diHerence, that by his fatisfacftioji he procures us peace, and a right to it, and our peace is made by his laying down' before God the price, which we by faith take hold of; but when he interceeds, he hath nothing to pay, but interceeds for what he hath purchafed. Therefore the foripture fixes the application of his purchaie upon his interceflion. He hath bought peace, and e\ ery good thing that we fland in need of by his death; and by his inter-ceiTion, he procures and makes the application. Therefore it is on this ground, that the Spirit is poured out; as among men, it is one thing to make peace, and another thing to bring tlie offended perfon into familiarity with the offended parry. i)0 it is the fame faith acting on Chrill's iatisfaction, for being brought into covenant with God, as the meritorious caule that ii6fs on Chrifl's interceflion, for application of that which he hath purchased; but under a different confiJeration, looking on his fatisfaclion as procuring, and on his interceiliDn, for application of the lame things. A 2d fnuilitude to clear it, is, the people under the law making ufe of the high-prielt. There were two parts of the high-priell's office, or two things, wherein the people made ule of him. i. For offering facri-iice. '2. For interceflion. Ulie high-prielt went into the moll holy once a year, and Iprinkled the blo(jd, and prayed for the people; in which time they were ifanding without, praying, in the hoj^e of having their prayers made the more atxeptabie. Ihib was by God's appoiutmcnt typically to prefigure our

Lord*s

Lord's interceiTion in heaven. It is true the high-priefl*s praying for them was nothing to the foul's advantage, of him or them, if Chrift was net made ufe of, both by him, and by them ; .yet he was typical, and ^ to (hew this much, they were to improve Chrill's intcrccflion, as well as his facriiice and la-tisfa^lion; therefore, Luke i. 10. when Zacharias went in to pray, the whole multitude o: the people was without, praying. A 3^ funilitude (which we hinted at in our going along) is drawn from that way which is ufed among men, for bringing two parties that are at variance, to be reconciled, and agreed j which, though we are not to conceive in that carnal manner, yet it holds as to the fubllance of the thing. As if the offending party durft not go alone to the party offended, but fhould carry along with him a friend, that hath pbce and power to prevail with the other; when he undertakes to go along with him, contrary to his delerving, he will expc<5l confidently to have a good hearing; and if any would fay to him, how dare you go to fuch an one, whom you have fo provoked ? he would anfwer, becaufe I have a friend before me, that will make intcrceffion for me; and when by that friends intercef-fion, he has a favourable hearing, and his fuit granted, lie comes away rejoicing, profefling his great obligation to that friend j h is it here as to tlie thing, though as was faid, we fhould guard againft carnal conceptions of God and the Mediator, as diltin(St parties to be made application to. We jfhall infill no further at prefent: O ! that there were urrioufnefs to improve his blood and fatisfadlion, for wafhing us from the guilt of fm, and for making our peace with God, and his interceiTion, for upholding our peace and communion with God, and for the attaining of every good, that he hath purchafed and promifed, which is the fum of all. God help us to the^ pra^lice of it, and to be confcieatious in it.

XJuus SER-

S E E M O N LXX.

Isaiah LIII. Fcrfe 12. Verfc 12.— And he made interceJJrcJi for the traJifgreJJors,

ALTHOUGH this be a moH neceffary thing, and tliat \vhereof we have daily and hourly ufe, cVen to be improving Chrlfl's intcrceflion; and although it be one of" the itioft excellent, and moil con:ifortable things that a Chriftiarr hath to look to in his walk; there being do condiilon, but there is a ready help for it here-, yet this is our fuiful inifer}', that either through our blindnefs, or our indifferency, we arc much out of capacit}', to improve, aright To rare a privlledge. For as much as we have heard of it, are there not many of us that cannot tell how Chrift's interceflion is to be improved ? Sure we may know that if ever we do it, there is no thanks to us for the doing of it, And indeed it is ot luch a nature, that we even cannot well tell, whether it be better to fpeak of it, or to be fileot, being fo little able to make any thing,plain, of fuch a myfterious, yet very important point.

Ye may remember the docirine that we propofed to fpcak to was this ', that our Lord Jefus' hath this for a part of his office,^ to make interceflion for tranfgrefTors, being a real priefl, he not only orfers a facrifice, but goes in, and hath gone withia the vail, with the virtue of his facrifice, to appear before God hi heaven for us. As all the offices of Chrift are advantageous, and fliould be well Audied by us, this hath many advantages with it, and we ffiould improve it, left we fruArate ourfelves of the many priviledges that are in this one do(ftnne, that Jefus. ChriA makes interceflion for tranfgrefTors, or fmners.

We Aiewed the laA day wherein the improving of ChriA's interceflion doth conflA; we fliall now inAance fome cafes, wherein believers, in a fpecial manner are to make ufe of it. 2. We (hall give fome dire<frions for clearing fome qucAions, or for anfvveriag Ibme doubts about it. And 3. We (hall nfllgn fome ciiara(flers of fuch as are rightly improving ChriA's interceflion.

For the firjly ChriA's interceflion ought to be made ufe of in as many cafes as are pofllbly incident to a believer, and therefore wc are not to rcArift it to one cafe more than to another, although indeed there be fome wherein more efpecially we are called to improve it. Np\y to char it, that there are fome

cafes

cale.i wherein, in a Ipecial manner, the believer is to make uic of this office of Chrifl's interceeding for tranigreilbrs, it may be inflanced in thcfe. i. A believer hath either liberty, or he is in bands; and there is a fpecial watchfulnefs called for ia both thefe caies, that the interceilion of Chrifl: be not (lighted. I. When he hath liberty, and his fpiritual condition thrives, he prays, and his heart melts in prayer, he hath what he would have i the exercifes of religion become pleiilimt, and he hath no will to part -with them. In this cafe the believer is to beware, left he miftake Chrift's intercefiion; for then he is ready to think that he cannot but be v/ell, and his prayers cannot but be heard, becaufe he has liberty to put them up; and it is then often that he is apt to lay the ftrefs on ChriiVs interceJTion. To improve. ChriiVs intercefiion aright in fuch cafes, thefe two tlungs are to be obferved. i. That his interce/Tion be acknowledged as the fountain, and procuring caufe of that liberty and livelinefs, and ib we are to be filent before God, and not to boaft of it. For, as we Ihewed, the pouring out of the Spirit is a fpecial fruit of Chrift's intercefiion; it being by virtue thereof that gifts are given, and grace to worfhip God in a fpiritual manner. 2. That we beware of thinking that our prayers are in a fitnefs, or that they put us in a htnefs of acceis to God, becaufe of that libert)', except by virtue of Chrill's intercefiion, any more than if we had not a word to fay. There is in our unbelief and prefumption a fecret inclination, to lay the flrefs of our acceptance on our own liberty; whereas. Revel, viii. the prayers of all faints mufl come up before God, having the fmoke of his incenfe to make them acceptable. In which refpe(5f, in a cafe of liberty, Chrifl's intercefiion is improved, when we depend not on our own liberty, and it is not made the ground of our confident application to God, but Chrifl^s interceffion only. Again, 2. When the believer is in bonds in fome eminent manner, fo that he cannot pray, he fcarce hath a word to fpeak to God; he goer; it is true about the duty, but he does not fucceed ; his prayer relifhes not to himfelf, he is like one fpeaking, but not praying y his heart is not warmed, neither is there, at leail to his own apprehenfion, any connexion betwixt his words ; whereupon he is ready to think, that his prayer is as good as no prayer, becaufe of that inclination that h in all of us, to reft on our own praying, without making uCe of the interceffion of Chrifl. The reafons why in this cafe we would prcls the making ufe of his interceffion, are thefe. 1. Left we faint Add grow weary in prayer, which cannot but befal us, if his

iaterci (fioa

interceflion be not m:ide ufe of. 2. Left wc lofe the eftimation of the excellent worth of Chrifl's intcrcelTion, which is ex-, ceeding derogatory to him that is mights to favCy a?id on nuhoni kelp is laid; it being Specially for fuch a time and cafe, that he 5s held forth as fuch an interceffor. Now there is a tivofoUl improvement of ChrilVs interceiTion called for in this cafe. When the believer is in bonds, and cannot fo much as figh, but it is called in quelVion, whether it be accepted, though yet the man is ferious, i. There is an improving of it for obtaining of that which we have been aiming at, tho* we cannot open our caufe, nor make kuown our requefts to God ; yet to expert what wc have been aiming at, and fceking after, by virtue of Chrift's intercelTion; for as ill compofed as our prayers have been, yet bccauie they are founded upon the intercel-tion of the Mediator, and we expeft a hearing on that account only, it being his interceffion that makes our prayers acceptable, it can make a poor prayer acceptable alfo; whereupon the foul refts quiet, and expe<5ls a hearing on this ground, becaufe, gs we faid, the prayers of all faints go up from his cenfer, and with his incenfe; and none are thrown back that are put up through him, and by virtue of his intercelTion. Hence fomc-times looks, fbmetimes thoughts, fometimes broken words, and groans that come up before God, are acceptable, and have a return. The reafon is, becaufe, through the interceffion of the Mediator, the prayers of all flunts are acceptable. This is even as if a man fhould trnft his able advocate with the managing of his caufe, although he cannot expreis himfelf flitisfyingly to himfelf in it. Hence we have thele words often, John xiv. and xvi. Whatever ye ajk in my name believrngly^ yejhall receive ; ajid ivhatever ye a/h in my name^ I ivill do it; that is, when ye ground the expccladon of your being heard in prayer on me, and my mediation. When people becaufe of their ihort-comings in pra^Tr, give over the expe(f>ation of a hearing, and a return of their prayers, in {o far they give over ?. dependance on his intercelllon; only ye fhould remember the terms on which a perfon is warranted to make ufe of his intcrceflion ; for when he follows not his way in the improving of it, we cannot expecft to fpccd, or have benefit by it. 2. A believer in his bonds fhould expecft liberty, through the virtue of his intcrccfTion. And this is another way, how we fhould improve it in this cafe, when we are bound up, that we cannot flir in prayer; then we fhould have an eye to the efficacy of Chrift's interceffion, (this is of continual \igour and efficacy, even when wc are very dead, indifpofed, and iifelefs) for the

attaining

attaining liberty and livclinefs. This indeed has a refpefl to the efficacy of his mediation, when we cannot fpeak one word to work up ourielves to a dilpofltion for that work. And thcie two go well together, to be improving his interceiTion, for obtaining what we need for the time prelent, and for the time to come, and when we are in bonds, to be improving it for liberty and freedom.

2d/yy There is an Improving of Chrift's interceflion called for, both when we aim to obtain any thing, and when we have obtained that which we defired. i. In our aiming to have or obtain, we fhould improve it, tl)at our add relies to God may be in his name, and our faith of obtaining may be founded on Chrift's intercelllon, and not on our own, and that our faith may be llaycd, and fixed in expe<Slation of the thing. The improving of Chrift's interceffion in this rcfpefb leads us, ly?. To the right way of profecudng our fuits to God. And 2(I/y, It quiets and fixes us in expecting of aa anfwer; and when this is wanting, Chriftians are either dif-couraged, and know not how to purfue their caufe, or elie they are carnallj lecure, and prefumptuous, which is very ordinary -y for either, as I have faid, we are under an anxious fear, fo that we know not how to go about duty with any hope of luccefs ; or elfe we grow fecure and carelefs in duty.

2r//v, There is a right ule made of Chrift's interceffion, whea we have obtained any benefit, which keeps the Ibul in a framt? always acknowledging itfelf to be his debtor; this makejs Chriftians, when they have gt>t anything, to be huinble, and helps them to a fan^ified ule of the thing received 5 whereas, when this is forgot, though perlbns may be leemingly humble, when they are praj'ing for a thing in his name, yet when they ha\ e got it, they grow carnal, and fome way wanton, and he is forgotten, as if the benefit had nev^er come from him ; but on the other hand, when there is an acknowledgement of Chrift's interceffion, when any thing is obtained, it keeps, -jts I ihid, the perfon humble, and holily afraid, when he hath got It at. well as when he was ieeking it, and it makes people wary in ufmg, and fearing to abule any benefit they h:ive received, leaf! it be found a wrong and indignity done to Chrift and his interceffion.

3J/V, We may Inftance the improving of Chrift:*s iaterccffioQ, both in a moft fad, and in a moft cheerful condition. In reference to both which we fhould make ufe of Ch rift's interceflion 4 and it being generally one of thcfe conditions that we. arc in> either a more iad, or more cheerful one, we iliould think our-

lelrc'S

$2^ tSATAH LIII. Veffe il. Sei'm. 70.

iclves defective and faulty as to our duty, when wc luit and conform not our way to our condition.

I. Ifitbea more fad condition, whether we be fpiritually fad, the foul being heavy, and refufing to be comforted, or Vdiether we be under a tcn-.poral outward difconfolate condition, there ChrlU's interceflion is to he applied to in both i for a believer cannot be in any fo difconfrJate a. condition, but he may draw refrefiiing from this fountain, in reference thereto ; and when we make not v.\^ of iiis interceflion in each, as it occurs, cither anxiety and dircoura:^ement grows, or we turn to fome Unwarrantable and crooked means or way for deliverance from fuch a condition.

No\V to make ufe of, and to improve Chrift's Intcrcefiion aright, in fuch a difconfolate condition and cafe. i. The foul (hould gather, and cojnpofe itfelf, to fearch and fee what is nfcful in Chrirt's intercelllon for it's cafe; feeing there cannot be a cafe imagined, but Chrift's interceffion'is a cordral f6r it, upon which, as a Iblid ground, Cht foul may be fatisfied, that it cannot mifcarry in that, for which it is now in ^h much bit-ternefs i feeing Chrift Jefas hath the managing of it's caufe. Hence it may reafon thus, although I was unwatchful, and this condition came on me unawares, and I was furprized with it, yet rt is not any furprife to him ; he was not ileeping, though I was; he knew what was coming, though I knew not; therefore this will not hurt, nor prejudice my m^ain caufe, becaufe it comes through his hand. 2. There is an improvement of his intercefiion in this caie, when the deliverance though defperatc ^.s to us, is yet hopeful by virtue thereof; and when this is made rhe only, or main grou'nd of our hope, to wit, that there is a friend at the court of heaven, who can order our caufe, and make iiich a thing work for our good, it puts fpirits in us to pray, and a(.^ively to go about the ufe of the means ; whereas, when we uie not the means, or uie them without due reibeff to Chrift's intercelllon, the work of ialvation becomes heartlefs, hopelels and defperate.

2d!\\ If our condition be, or feem to be more folacious and cheerful, there (hould be an improving of Chrift's intercelTion, left our cheerfulneis gi-f)w carnal, which it cannot otherway$ be, but when he is acknowledged to be the author of our folace^ and cheerfulneis, when he is depended upon for the continuance of it, and wheal the prailc of it is returned to him. It fets bounds to the heart, that it grow not carnal, in which re-fpecV, thole things wherein others grow carnal, fuch as heahh, Itrcngth, me;H, drink, appurcl, commodious dwelling,

the

the recovery of themfelves and children, or of other near relations or dear friends from ficknefs, ^c. are thus fpiritualized, and made fpiritually refrelhing to the people of God 5 becauie there is no right enjoyment of them, but as coming thro' Chrift's intercelTion,. and returning of thanks to him for them \ hence, Heb. xiii. 15. it is faid, by him therefore let us offer the facrtfices of praife to God\ there being the fame reafon for to praife in our fpiritual cheerfulnefs, that there is to pray in our heavinefs and difficulties \ he that is the ground on which we ought to found our prayer, is alfo the ground on which we ought to build our praifes ; and it is he that puts life in, and value upon, the one as well as the other.

Ofthly^ We may inflance it in this cafe, when the believer is under accufations of confcience, it is then a fpecial ieaibn to make ufe of Chriil*s interceflion, and to put the hbel in his hand to anfwcr it; which is done by faith's refling on him as a priefl, for the obtaining of an abfolution from that charge, altho' we cannot anfwer it ourfelves, yet expe(5ling an anfwer through him according to that famous place, Rom. viii. 34, Who pall lay any thing to the charge of God's elecl ? Who will accule them ? Among other reafons of the interrogation, wj>\ich hath the force of negation, this is one ; // is ChnJ} ivho died, yea, rather who is rifen again, ivho is at the right-hand of God, making interceffion for us : This furnifheth an anlwer to the charge put into their hands -, or, when the believer is under calmnefs and tranquillity, his interceffion Ihould be improved ; for there cannot be a fanftified calmnefs without depending on him, by virtue of whofe fatisfaftion and procurement we have it, and by virtue of whofe interceffion it is continued.

The reafons why we have hinted at thefe things, are ly?. To hold forth to you the ufe of Chrift's interceffion •, for the believer cannot be in any cafe, but he hath to do with it. idly. To (hew our great obligation to God, who hath given us fuch an interceffi^r for all thefe cafes. In this one word there is ftored up a treafure of confolation, for all circumftances that a Chriftian can be in. ^dly. That we may be helped in our duty of improving and making ule of him according to the feveral circumftances we are, or may be in; for tho' his interceffion be mainly to be made ufe of, when we come to pray, yet not only then, but at other times, and in other cafes, as when we fear any hazard, when we need any good thing, when we expeft it, or would be cheerful on the receipt of it, and when we are in any difficulty, and know not what to do, we (hall find fomething called for from us, in reference to his

Vol. 11. No. 10. X x x nffi.e?.

offices, and to this in particular. 4f/Vv, Becanfe making this ufe of Chriil's intcrceilion commends Chrift, and makes him lovely to us; and indeed^ that which makes believers think fa little of him, is in part, at leait, the little improving of his interceflion, which Hiould be made ufe of in the lead things; for when we need any thing, we fhould look up to God thro' him, and found the hope of receiving it on this ground •, be-caule there is an intercelter: If this were the pra<5lice of believers daily,, they would fee a neceflity of thinking much of him. O ! Vv'hen thall wc be ferious and conftant in the ufe of this part of his office ? ^thly, Becaafe it may ferve alfo for ground of conviction to many that are called ChrilHans, and who go through many cafes and difficulties, and yet know not what it is to acknowledge him in his interceffion. O ! it is a fad thing for people to bear the name of Chriftians, and yet if they want: any good thing, and can have it another way, they negleifl and dilbwn him; and if it be well with them, and they obtain what they would have,, they facrifice to their own net, and he is (lighted.

The next thing in order, is, to remove fome ohjeSHons^ and to anfwer fome ^t^^/ow/ concerning this improvement of ChriA's interceffion, in the manner that we have fpoken of, and th^re will frequently be many of them in our carnal minds. Now for the removing of thefe objections or doubts, I ffiall lay down fome grounds foj direction, that may anfwer any doubt of that 'kind, which may arife partly from the do<ftrine, irbeing a puz-ling cxercife to fome, that they think they know not how to improve ChrilVs interceffion, or elfe that they never did it aright, or poffibly, both thcfe may be their exercife.

The y? ground I would lay down is this, That ye fhould remember that there is an unlearchablenefs in this myflery of the Godhead, in the myftery of God's becoming man, and in the myftery of the Mediator his taking on him theje offices, to exercife them in our nature, and in, fpeaking or thinking of them, there is a neceffity to filence that which our curiofity would propofe for latisfaCtion about them; as namely, how there arc, or can be three perfons in the Godhead, and yet but one God ? flow one of thefe perfons can be man ? And how it is, that by him we have acceis to God the Father, Son, and Holy Ghoft ? There is filence required in thefe things, which leads to the next direction. 2. We fhould Rudy fatisfaClion in the matter of the truth itlelf, rather than be poring into the manner of profound Miyfleries, elpecially iiich as concern the blcllcd Godhead, which is bightr tkan the hcavefis, broader than

the earthy deeper than the fea. That is, we fhould ftudy rather to know that there is liich a thing, than hoiu it is: And in t-liis particolar, we know that the Son of God became man, took on him our nature, and in our nature died, rofe again, and afcended to heaven, fat down on the right-hand of God, and makes interceffion for us. Thefe are clear: But if we afk, how thefe things can be ? That God can be man, and the two natures can be in one perfon, and how God can interceed ? They are things much above our reach, tied not fo properly the objed of our faith ; for our confolation lies not fo much in knowing how fuch a thing is, as in knowing that it is : And I make no queftion, but there are many who pray ki faith, be-caufe there is an intercefTor, who, if the queftion were afked, how he performs that work ? they could not well tell, if at all: Thofe tliat know mofl of it, are but very ignorant of it, and can fay but little. The Lord in his goodnels hath fo ordered the matter, that be hath given ground for the faith of his people, to walk on in their duty, but will not fatisfy their curiofity j and truly if we will ferioufly refleft, we Ihall find that fheic things which nu)ft eafily diffurb us, are queflions about the fnanner, and not about the matter of things, we do not doubt but the Son of God is God, that the Holy GhoA is God, and that he proceeds from the Father and the Son; that the fecond perfon of the trinity became man, l^c. But the perplexing queflion is, how thefe things are or can be? The Lord hath made it necelTary to be bdieved, that there is one God, and three pcrfons in the Godhead; but to be in reafon fatisfied, as to the how, or manner of their fubfilfence and operations, that is not required as necelfary; ib is it here in this matter of Qirift's intercefllon: And therefore this fecond direction is, that ye fliould fludy clearnefs in the grounds that ye arc to go upon, in the ufing of his intercciTion •, but ye fhould not be curious in fecking fatisfaOion about the manner of it.

3. In our addreffes to God, and in our improving of Chrifi's interceffion, we fhould beware of imaginiiig, or frnming in our imagination reprefentations to ourfelves ol: him, who is the obje<ft of our worPnip, or of the manner of the Mediator's interceffion, as if we had feen him or heard him, with our bodily eyes or ears; a thing that fomctimes is troublefome, as well as it is fmful, and which we are not tailed to ; yea, il" it were poffible to attain to any rcprelentation of this kind, yet it is but a reprefentation of onr own forming, and ^o a breach of the fecond command. And therefore in going to God throiifih

the

S3^ ISAIAH Llir. Verfc 12. Serm. 70.

the Mediator, never reprefent to yourfelves one party Handing befide, or by another; for that is but a diverting of the foul from the exercife of faith on a purely fpiritual and fimple ob-jeft, (and derogatory to the majefty of God, And whenever fuch reprefentations are made, or riie in the imagination, or in the mind) we Ihould pray to God for crufhing of them. It is from this that many of our doubts and quelVions ariie, and there is no loofing of them, but by the abandoning of them. If there were a poflibility to conceive fomething hke God, yet the Lord abhorreth that; and Deut. iv. 15. and xii. 30. all JimiJitudes and reprefentations of God are forbidden.

4. In our addreffes to God through the Mediator, we (hould fix our faith on what is'revealed in the word, feeking rather to underfland God and.Chrift, as they are revealed in it, than without the word, to feek fatisfa6\ion to our curiofity; we fliould from the word ftudy to underftand the attributes of God, his omnifcience, omnipotency, omniprefence, wifdom, grace and mercy, purity and holinefs, fovereignty, and abfolute dominion in guiding all; and as being at fuch an infinite dif-tance from, and infinitely above all creatures, that thereby a right impreffion of God may be wrought in the heart; we fhould likewife ftudy clearnefs in the promifes made concerning Chriil: and his offices; and in application to God, we fhould fix our faith on thefe known grounds; believing we fiiall be heard, and fatisfy ourfelves with it. Mofes, Exod. xxxiii. is under a vehement longing to fee God, / be/eech thee^ faith he,

JJjenv me thy glory ; The Lord tells him, that he cannot fee it, and live, but he ivill make his goodnefs pafs before him; he will let him fee as much as is fit; and chap, xxxiv. when he gives him his anfwer, it is not any glorious vifible brightnefs he lets him fee, but he proclaims his name to him. The Lord, the Lord Gcdy merciful atidgraciousy Sec and comparing the words with the fcope, they intimate to us that there can be no faving knowledge of God, but as he is revealed in the word; and by that we are to be fixed in the faith of the excellency that is in him : and in going to him by prayer, through the Mediator, we fliould guard againll any reprefentation, and fix our faith on clear promiles and attributes, as the fcripture holds him forth.

5. We fliould endeavour'rather to have a compofed frame offpirit, with holy reverence in the exercife of fear, faith, and love, and of other fpiritual graces, than to fill our onderfiand-ing with things merely fpeculative, and lefs pra6lical and profitable. And fuppoiing that we are in ibme mealbre clear, in

what

what is revealed of God, and of his attributes and promifes la the word, in as far as our faith will warrant us to put up fuch and fuch fuits to God through the Mediator, and that we come to him in holy reverence, we are rather to exercife our graces, and have an eye downward, in reflefting on ourfelves, ieeking to be clear, in what is called for in a worfhipper of God, than to be curioufly poring and prying into the object of our worftiip, himlelf; and therefore let this be well ftudied, even to be clear in that wherein we are concerned, and which we do not queftion, nor make any doubt of; as namely, that we Ihould be in a compofed frame of fpirit,' in holy reverence, and under the due impreflion of the majefty of God, and then there will be the lefs hazard^of doing wrong; whereas, if we divert from this, and feek to fatisfy ourfelves in the manner of knowing of God, we fliall but puzzle ourfelves, and ipoil the frame of our own fpirits, and bring ourfelves under an incapacity of going about duty in a right manner.

Thus much we have fpoke to on the third part of the ufe of exhortation^ wherein we allow a fober and folid underflanding of the things of God; as far as may be profitable for founding of our faith, and for guiding of our praftice, but not to fatisfy curiofity; for if we once go to chale, and follow queftion upon queftion, in what concerns the doctrinal and fpeculative part of this doctrine, we (hall run ourfelves aground •, and therefore God having made thefe things wherein our duty neceifari-ly lies, clear, that there is no hazard of going wrong in follow-hig of it, we {hould ftudy thofe things that are clear ; (which might be another direction) and not fuffer our minds to run out either on groundiefs or unprofitable fpeculations. God himfelf help to the fuitable practice of thefe things; and to him be praife.

SERMON LXXI.

Is AI AH LIII. Vtrfe 12. Verle 12. And he made intircejjwnfor the tranfgrejfors,

IT is a great mercy that God hath beftowed fuch a Mediator on finners, that he hath given fjch ah High-prieff, that can be touched with the feeling of finners infirmitres, fo as to make interceffion for them ; and O! it is a great mercy to be helped to make a right ufe of hira. When theie two go to-

getlicr.

gether, to wit, a Saviour offered and furnifhed with all thefe offices of King, Prieft, and Prophet; and a foul faa<n:ified, and guided by the Spirit of God, in making ufe of him according to theie offices, it is a wonderful and unconceivably gracious difpenfation; and it is no doubt a very valuable mercy to be helped to make ufe of this part of ChrilVs office, to wit, of his interceilion. This is that whereof we have begun fbmc few days fmce to fpeak to you •, and for the better clearing of it, wc endeavoured to anfwer fome doubts or queftions that may have arifen, and poffels the minds of fome, while we have been difcourfing of, and opening this matter. That which we would now fpeak a little to, is a lubje(ff of that nature, that confidermg our fliallownefs in underflanding of thefe things, we cannot eafily tell, whether it be better to {peak or to forbear fpeaking of any doubt or queftion, left one occafion another j and therefore raoft certainly there (hould be much fobriety here, and an abandoning all fmful curiofity, left unfeafonable and intemperate defires to know either what is not to be known, or what we cannot know, mar and obftruft our improvement of what we do or may know. Several things doubted of may be moved and objefted here; but we ftiall only fpeak a word for the clearing of thefe four: i. Something concerning the object of worfliip, and particularly of prayer in general. 2. We ffiall confider how the Mediator is the ob-je<fi of our pra}^r, or how he may be prayed unto. 3. A v.'ord more particularly, in reference to the form of fome particular petitions, and to what fcems moft warrantable from the word in theic. 4. We (hall anfwer fome praftical doubts that have, or may have, fome influence on the confciences of fome Chriftinns. But as I fiid, we had need, in fpeaking and hearing of thele things, to be awed with fome deep impreflion of the mojefty of God in our hearts, left we meddle carnally with matters of a moft ihblimely fpiritiial and holy nature. For ciearing xhcjlrjl then, we lay down thefe afTcrtions : The firji whereof is, That as there is one worftiip, fo there is no formal object of worfnip but God: This is clear •, becaufe the wor-nVipping of any with divine worfiiip, as namely with believing in them, or praying to them, luppoles them to have fuch attributes of omnilcience, omnipotency, fupremac}'', isfc- as arc only agreeable to the majefty of God: For we cannot pray to one, but we nnift believe that he hears us, and fo that he is omnirdcnt; that he is able to help us, and ib omnipotent -, that he is above all, aivl fo fuprome; as it is, Rom. x. 14. ILw fljall tbc)' call on h'luiy hi ivhom thy have not belUved P Thefe

can

can be no divine obje<ft of worfhip to fettle the (bul upon, but where the efTential attributes of the Godhead are; and it is oQ' this ground that we reje<ft vocation of faints and angels •, ado-rability being the efTential property of the majelly of God, as well as eternity and immutability are. There can be no adoring or worftiipping of any, bnt where there is adorability in the pbjefl that is w^orfliipped by that worihip; and there is none capable of worfhip but God, fupremacy being due and eflentiai to him only. Secondly^ That tho' there be three perfons in the glorious and blefied Godhead, diflindl, yet there are not three diftindl obje^ls of worfhip, but one objefl of worfliip only; the Father is not one objeft of worfhip, the Son another, and the Holy Ghoft a third: But the Father, Son, and Holy Ghofl are the fame one obje*fl of worfhip ; and when we pray to one, we pray to all: The reafon is clear; becaufe tha* there be three perfons in the Godhead, yet there is but one effence in the Godhead-, and the divine efTential properties (which are the grounds,on which we adore God) are ellential,. and agree to all the perfons of the Godhead ; the Father hath not one omnipotency, and the Son another, neither are there two omnipotents, but one omnipotent God; and fo in other attributes, they are the fame efTential properties of the Godhead, and incommunicable: And therefore tho' the Father be another perfon, and, (as fome ulb to fpeak) alius^ yet he is not another thing, or aliudf but the fame God with the Son and Holy Ghoft: And altho* the perfons have a real diftindlion amongfl thcmfelves, yet none of them are really diflinft from the Godhead ; and fo there is but one obje6l of worfhip; and therefore, tho' fometimes all the perfons be named, yet it is not to fhew any diflinftion in the obje(SV of our worOiip, but to fhew who is the obje^f of our worfhip, to wit, one God, 3'et three perfons, or in three. Thirdlyy That tho* in prayer to God, we may name either the Father, the Son, or the Holy Ghofl; yet whofoever we name, it is always the lame God, Father, Son, and Holy Ghoff that is worfliipped. And this foUoweth well on the former, and may be the nie of it: For, if the Father be God, and if we worfhip him as God, we cannot worfliip him but we muft worfhip the Son, and Holy Ghofl with him ; becaufe they are the fame God, having the fame efTential attributes. And therefore, fourthly, Whcnfoever we pray to, and name one of the perfons, we fliould not conceive that he is more worihipped that is named, or that we pray lefs to him that is not named ; as it may be in the fame prayer, when a perfon begins at firft, ho names the Father,

and when he hath proceeded a little, he names the Son. Men ihould then beware of thinking that there is a difference in the obje<5l they are praying to; or, as if they began to pray to one of the perfons, and now they are praying to another, as a dii-tinft party; for it is ftill the fame God, who is the obie(5l of worfhip. We obferve it, to teach you calmnefs, fbbernefs, and compofedncis of frame in approaching to God ; wherein people fliould beware of curious to/fing in their mind and imagination what may be the obje6l of their worfhip, and of fufPer-ing it to run in any curious itching way on the diftinffion of the perfons •, but Ihould ftay their mind upon one God in three perfons, and feek after no more. The fei end is. How the Mediator is the objedt of our prayers, or may be prayed unto ? And for clearing of this, we would propofe thefe confidera-tions: ly?. That it is a certain truth, that the perfon that is the Mediator is the objedf of our worfhip, and may be prayed onto, becaufe he is God, the fecond perfon in the Godhead; and therefore, Acfts vii. at the clofe, a direft prayer is put up to him by Stephen, Lord Jejus^ faith he, receive my fpirit, idlyy We fay this, That the adoration and worfliip that is given to the Mediator, is not of any diftinft kind from that adoration and worfhip that is given to the Father and the Holy Gholl, but the fame fupreme divine worfhip; for he is the ftme God with the Father and Holy Ghoft ; and altho' he be Mediator, it derogates nothing from his Godhead; and the fcripture fpeaking of no divine worfliip but one, we are therefore not to conceive him to be worfhipped with lefs confidence, fear, or reverence than the other perlbns of the trinity: For there is no fuch worfliip in fcripture, and to give him lefs, would derogate from the majefly of Jefus Chrifl:, who is God equal with the Father and the Spirit: For, altho' as Mediator he be inferior to the Father, yet the perfon whom wc worfhip, is God equal with the Father, and the Holy Ghofl. ^^ly^ The worfliipping of Jefus Chrifl INIediator, and the giving of him divine worfhip, is not the worfliipping of any other objedV, but of the fame, to wit, God, who is made flefli, and is mani-fefled in our nature by the union of the fecond pcribn of the Godhead, with the human nature which he hath aflumed and taken to him; upon which it follows, that Jefus Chrifl: muft be the fame object of worfhip, and that our worfliipping of him, is the worfliipping of God ; and that our praying to him, is praying to God the Father, Son, and Spirit. And there is reafon to take heed to this; becaufe, when we in prayer are fpeaking to the Mediator, thoughts may come in, as if wc

were

were not fo immediately and dire(fi:ly fpeaking to God, as when we name the Father. 4//^/v, Confider, that Chrilt Jefus being worihipped with this divine worfliip, as the one obje<ft: of worlhip (for as we fhewed, there cannot be two obje(fh of divine worlliip) it will follow, that Chrift Jefus, as God, is worfhipped; for tho' it be the perfon that's INIediatdr and man that is worfliipped, yet it is not the perfon as man but as God, that is worihipped •, and the reafon is clear, becaule it is not Chriil Jefus as man, but as God that hath thefe properties of God, to be omniicient, omnipotent, infinite, fupreme, adorable, i^c. and therefore as upon the one hand, we lay that Chrifl God died, and fuffered, becaufe he bemg God and man in one perfon, the perfon that was and is God died, and fuffered, tho' the Godhead, did not fnffer, neither can fufftfr; fo upon the other hand, we fay, that Chrill-man is prayed unto, becaufe he who is God-man is prayed unto as God •, but tho' there be an union of the two natures in the Mediator's perfon, and tho' the properties of the one nature be fometimes attributed to the other, becaufe of the ftriflnefs oFthe union, yet we muil: flill keep the properties of each nature diftlncf, and in our wor^liipping and making application to him, confider him accordingly. As to be finite, agrees to his human nature, and is to be attributed to that; and to be infinite, agrees to his divine nature, and is to be attributed to him in refpedl of that. To clear it a little, (if it be polTible for us to clear it) we mult conceive in our wor(hipping of God, in the perfon of a Mediator, a threefold objeft of our worfliip; (for fo divines ufe to diftinguiih, and we would hold clofe by them) i. The material obje(St, or the objeft which we worlhip, that is the perfon we pray to. 2. The formal obje<51: of our worfhip, or that which is the ground or account on which we wordiip that ^-^er-fon. 3. The obje^lof our confderaiwi^ in our wor(l\ipping of that perfon on that account 5 as for inftance, \fty 'i'hc man Chrifl Jefus is the perfon whom we worfiiip or pray unto •, but 2^/)', The formal objeft of our worlhip is Chrift's Godhead, and we pray to him on that account \ becaufe he is the eternal, infinite, omnipotent, fupreme, l^c. in refpecft of his divine nature, idh-i In our worfiiipping of this Mediator, on this a^:-count or ground, the mind may be induced to it, on confider-ation that the perfon whom wc worlhip as Gotl, is alio the Mediator and man ; and this propofes no new objc61: of worlhip, but gives a motive to induce us to worlhip him, and warms the heart wnth love to him •, as when wc go to pray to him, the ii-iind may confider him as one that died. Now fo confidered, Vol. 11. No. ic. Y vy ^^^'-

he is not the obje(fi: of our worfhip •, becaufe it holds him forth as humbled, and fuffcring; yet our fo coafidering him ftrength-ens faith, to expeft what we need from him, and it induces us to pray to him, and engages us to love him ; even as the people of Ifrael, in praying to God, fometimes ufcd that title, our Redeemer, that brought us out of Egypt: Yet the ground, and account on which they worlhipped him, was his being the eternal, infinite, and omnipotent God; and the confideration of his works were but motives to induce them to worfhip him, "and to ftrengthen their faith, in expe£>ing what they flood m need of from him : So is it here; for if it were poiTible to conceive, that the Mediator that died were not God, we fhould not prav to him ; for God is the alone objedV of divine worfhip ; yet to copfider that he is God, and yet died, is an inducement to us to pray to him, and it ftrengthcns our faith to confider, thit he is God, and alfo man, one that died, and hath aUb entered himlelf in this near relation to us.

For the 3J, (which will help to clear the former) that Is, the form of fuch petitions as may be ufed, in petitioning the Mediator; we may infifl the lefs upon it, if (as hath been faid) we confider thefe things: 1. That there is but one objeft of worfhip. 2. That this one object of worfhip is God. 3, That in worfhipping the Mediator, we do not divide that ob-jcCt of our worfhip. However, we fball fpeak a few words for clearing this matter, JirJ?, What form feems mofl allowable here ; fecomllyy For clearing of fomewhat, which we hinted at the other day, concerning one particular form of petition. Firjl then, This is clear, that we may pray diredfly to the Mediator, by naming him, as Stephen does, A€ts vii. at the clofe. Secondly^ That the Mediator, when prayed to, may be confi-dered as fuch by us; for there is a difference betwixt that which is confidered by us, in the aft of our worfhip, and that which is the objeft of that aft •, and (as we faid) the motive that induces us to that aft is the knowledge of him as Mediator. Thirdly, That he may be confidered as Mediator and Redeemer, and have thefe names and titles •, becaufe they ferve to ftrengthen our faith, and to warm our affeftions to him; even as when the people of Ifrael prayed to God, they re-membred that he was their Redeemer and Deliverer, and had wrought fo and fo for them: And thefe were motives to induce them to pray, and ferved to Ifrenghten their faith in praying to him ; yet the grounds and reaibns on which they worfhipped him, were his own infinite glorious majeify. Fourthlyy It is clear, that when the Mediator is prayed unto,

fomething

fomething may be fought from him, that agrees to the office of the Mediator. For inftance, He may be prayed unto, to take to him his government, and to exercife it, to give gifts unto men, to gather his own eleft, to make his will effc<Slual for the ingathering of them, l^fc. yet even thcR a difFertncc ihould be put betwixt the obje£l of our fuit, and the matter we fue for, which belongs to him as Mediator. Yet as God, he is the objef^ of our fuit and prayer : This feems to be hinted at, Pial. xlv. when the Pfalmift is fpeaking of the Son the Mediator, he fays, Gird thy fivord upon thy thigh^ ride pro/per» siify ; let the kings arrows k' JJjarp in the hearts of his enemies ; which leem clearly to relate to Chrid's executing his office as Mediator-, yet look to the title he gives him, and the ground or account on which he puts up his prayer, it is the confidera-tion of him as God; therefore, he iiiys, O thou mojl mighty! a divine attribute pointing him out to be God ; and thy throne^ O Cod, laith he, is from everlaJUng, &c.

Now as for the 2d thing, If all this be granted, it may then be afked, why v;e feem not to be fatisfied with that manner of expreflion^ or form of petition, which we hinted at the other day, Lord J^f»Sy make inter cejfi on for me, plead for ine^ nuiih, or hefor^f the Father. Seeing we allow fuch a petition as this, L.ord JefuSy make me partaker of thy intercejfion, and the like, as warrantable, when we pur it up with reverence and fiiith, the fame object of worfhip being invncated with them both. An-fiuer I. We lay, that the ufe and improving of Chrifles inter-ceflion, is not to be reftri<5fed to this manner of expreffion, or form of petition ; and it was for this end wc obferved it: For it cannot be faid, that then only we make ufe of Chrifl's inter-cefli'>n, when we ufe this form •, and fo it is not efiential, nor neceffiry to the making ufe of Chrift's intcrceffion. This is the fault that IS in it, as if there were no ufe of his interceflion, but but when this form of petition is ufed; wherc^? we fhewed, that it is mainly the exercife of faith, refling on hisinterce/Tion, whereby it is improved ; and ib one may be ufmg this form of words, and yet not be improving his intercefTion ; and another may not ufe this form of words, and yet be improving it, when faith is exercifed on it; and therefore, to improve his intercef-fion, is rather by the exercife of fVith to ref\ on it, than in any fuch form of words to pray to him; and that we (hould not think that Chrift's interocfhon is made ufe of, when the Father is prayed unto, or when fuch a form of words is not ufed, but place it in the exercife of faith alone. 2. We fay, if fuch a petitioa be well uaderAood, it is not fimply fmful or evil, if \'o

y y y 2 be

be our meaning in it amount to this much, Lord Jefiis, let me be partaker of the benefits of thy interccllion, even as we may prity, Lord Jelus, let me be partaker of the benefits of thy fa-tisfaiftion ; yet we fay, it Ihould be well underllood and qualified : And a perfon in putting up fuch a petition ihould confidicr well, that he is not praying to any other objeft of worfliip but God, and that his meaning fliouJd be the fame as if he were praying to the Father, and iiud, Father, let mc be accepted tlirough the intcrcellion of the Son. And thus the one is aa improving of Chrift's interceiTion, as well as the other; for although the altering the nomination of the perfon may ftrengthen faith, yet it is never to be fo underftood, as if there .were a dilrerent obje<fl: in worfhip, or as if there were lefs ufe made of Chrift's interceiTion, or the benefits thereof, in the one form than in the other. Yet, 3. We fay there is often an aptnefs t(5 mifcarry in this form of petition ; therefore ye iliould confider and examine, ly?. If it doth not often flow from a wrong informed judgment within, and if it hath not a tendency in it, to obicure the nature of the unity of the obje^ff of our worlhip, and {o it readily difpofes us to favour this opinion, that praying to the Mediator is not the fame that praying to God is, as if there were two dliVmcTt objects of worfliip. Or, 2r//v, Whether you be not apt to confider the perlbn that is Mediator to be of lefs glory and majefty than the Father, and to confider the Father to be of lefs loving kindnefs and tender-nefs to linners than the Son, and other things of that kind, which move people to put up fuch a fuit in fuch a form, and makes it lb difficult to keep the thoughts of one objecf of worfhip under fuch a form, than otherways it would be. -Yet, 4. We fay it may be ufed by, and accepted of God, from many that have not that diftinftncis and clearnefs in the (lilVinguiiliing of their thoughts, in this myftery that is rcquillte, bccaule ther^ may be real faith under fuch a form of words, (tho* there be infirmity in the making ufe of Chrift's intercef^ lion) and God refpe(5ls that wherever it is. And under fuch a form there may be two things. 1. A ibul-fcnfiblcncls, that the perfon hath no accefs to God, but through a Mediator. 2. A rcfting on the Mediator for acceptance; and where thefe two are, tho' the form be uled, it may be accepted; and if filth be, though this form be not, it Jpvoils not the per-fun's acceptation ; for no qucHlon, many of the people of God, both before Chriil came, -.ind fome time after, had not that dil-tlntTl: knowledge (^f Chrift's intcrcoifion, as now it is held forth-, as Chrilc ia)s to liis difciplcs, John xvi. 24. Hitherto

ye have ajked nothing in fny name; and Cornelius mentioned, ASis X. and others, their prayers were accepted of God, though they refted by faith on the Mediator in a more confufed and dark way, and had not that didinclnefs in them, of making life of him, which was afterward more clearly. And therefore f;. andlaftly, Though we will not be peremptory in condemning fuch a form altogether, yet we think it more fafe to abftain from any fuch form of words, in the ufe of Chrift*s in-terceffion, as may have in them any appearance of, or tendency to the dividing of the object of our worfliip, or the Mediator from his God-head, efpecially in praying with, or for others, where it may flumble more than edify ; and when it is ufed, it iliould be very warily and well guarded, remembring always that the improving of Chrifl's intercelTion confdls more iu faith's rcfting on it, and in making addrefs to God through him, and according to the lifual manner of the fcripture, than in any other thing whatfbever.

The 4ib thing we propofed to fpeak to, was feme prnBlcal doubts or queftiGns, that may puzzle lome Chrifdans, who, having obferved what hath been fpoken on this iubjeft, may be ready to think, and fay, that the improving of Chrift's intercei-fion is to them a greater myftery than ever it was; many times they have prayed and minded it not, and when they do mind it, they are not diftin<rt in their improving of it, and ^o they are never like to come to the knowledge of it. For anf-wer^ j. Ye fhould look to what is eifential-to the improvement of Chrift's interceflion, and make that fure j and if ye afk, what it is? it takes in thefe four) and where they are, his interceflion is made ufe of, though there may be darknefs in many other things. I. That a perfon pray to God, and that he be called on and worfliipped. 2. That our addrelles be not founded on any thing in ourfeives, but that there be a renouncing of our own righteoufnefs, as it was with Daniel, Chap. ix. 18. We do not prefent our fuppUcation unto thee^ for cur own righteoufi

ne T,

/■•♦

&c. 3. That there be a believing of our acceptation through Jefus Chrift, though there be a diftance bewdxt God and us, yet there is a way through Chrift to remove that diftance, and obtain nearnefs to him. And 4. Upon that account to enter our fuit, and to put up our prayers to God, difclaiming our own righteoufnefs, pleading on the account of God's mercy, through Chrift, as Daniel doth ; Net for cur own righteoufnefs^ hut for thy mercies fakr^ and for thy names fake. Now fuppoie that fome fouls ftiould not be able "to anfwer fever.il qucftions about die obje^f df wor.^:rip, ajid the improvi-ig of Chrift's

inrcrceiVion ;

interceflion; yet if they call upon God, if they renounce their own righteoufnefs, not knowing any ground in them-ielvcs to lean to, or to pnt up their fuit on, and make ule of Chrift for the ground of their acceptance with God; and if it were alked them, what gives you ground to expert a hearing of your prayers ? they would anfwer, even the lame that gives us ground to expe6l pardon of lin; and we could never cx-pe(ft: to obtain either without a Mediator; they are amongft them who are improving Chrift's interceflion ; and fuch would filence other queflions, if they be clear in this. We anfwer, that there may be a real uie made of Chrift's interceflion ; and it may be accounted lb, where there is much darknefs in the un-derflanding of it; as appears by thefe inflances, of Cornelius, Ad>s X. and of the difciples, John xvi. who prayed not on the account of their own righteoufnefs, or of the covenant of works ; (for they made confefTion of their fin) yet the Mediator, and his intercefTion were not {o difl:in6tly as fuch, confidered by them in their fo doing, for they did not diftincflly under-iland him; as Chrift fays, Hitherto ye have ajhed nothing in mj name; yet there was an aftual refting on him by faith, and their prayers were no doubt accepted of God, he not being lb diftin^^ly known to be the intercefTor as now he is; and therefore there is required a morediftinft ufe of him now, and not a refting on him indefinitely, but particularly and diftin61-ly, he being clearly revealed now to be the Mediator. 3. We anfwer, that believers may fometimes make ufe of Chrift's interceflion, in approaching to God by him, and yet themfclves not know diftiuiTHy that they are doing fo; as we fee in the difciples, John xiv. 4. Chrift fays, Whether I go ye knoiUf atid the luay ye know ; and verfe 6. fpeaking of coming to the Father by him j he fays, / am the nvay^ the truths xind the life^ and yet, verfe 5. Thomas fays, Lord^ lue know not whither thou goejiy and how can wehwzv the way ? But the Lord replies to him, and lays that they have both known him and the way : As alfo believers may fometimes through want of clearnefs and dil^ tinflnefs, be at a lofs how to make ule of Chrift's interceflion, or bccaufe they want that meafure of diftinftnefs they defire, think that they are doing nothing, as to the ufe of his interceflion, and yet the work of God's Spirit, think that they are doing nothing, as to the ufe of his interceflion, and yet the ■work of God's Spirit, though they know it not, may be leading them. ' For it is in this, as it is in the ufe of his fatisfii<5iion, a believer may be making ufe of Chrift's fati'.ifa(5fion, and be juftified by it, when he knows not that it is io, or pofllbly cannot

not well tell what it is to make ufe of it, which may quiet many rifings or reafoning that may be in their minds about this matter. 4. We anfwer, that explicite thoughts of ChriiVs interceffion are not always necefTary, nor requifire; as wc arc to defign God's glory, as to the main end, in all our undertakings, fo we are to pray in the name of Chrift; but as it is not requifite that there be always in every part of the a<!tion, an adfuai minding of God's glory, but that being laid as our principle, which we walk by, and the drain of our walk and converfation, tending to that end, it is and will be accepted bef ire God, although there be not in every thing we do explicite thoughts of his glory; fo is it in our praying in Chrift's Dame, and in improving of his interceiTion; there may be a virtual, though not an a(n-ual and explicite refting on it. The ibul having laid down that for a grourid and principle, that it is not for any ching in me, that I do expe(5f a hearing, but it is through Chrift, and all the confidence that I have to be heard, it is through him. 5. We anfwer, that a poor foul, that knows not well what to do in this cale, fhould eye God's pro-mile, to be guided in the ufe of Chrift's interceffion without anxiety; as it is, John xvi. 26. In that day ye JJjall ojk in my name. As if he had faid, it hath been your fault, that ye have not hitherto prayed in my name, at leaft with that diftin<fl:nefs that ye ought; but I give you my word for it, ye pall pray In my name. And when through confufion, we are ready to faint, we fhould eye this promife, to be guided in the ufe of his interceflion. 6. We fhould learn rather to obferve in our worfhipping of God, that which is pracflical, and ferves to bring us under an awe and reverence of the majefty of God, than give ourfelves to that which doth indifpofe and difquietus. And I (hall clofe all with this, that we fhould even admire, how fouls are carried and brought to heaven, or that we fhould be fuffered to pray, and that God breaks not out upon us, and "we fhould ftudy to be deeply humbled for our ignorance of God, and of Chrifl, and account ourfelves to be highly indebted to him for teaching us to make a right ufe of him, feeing wc are fo ready to mifcarry, even when we defire, and endeavour to make ufe of him.

SER-

SERMON LXXII.

Isaiah LIII. Ver/e 12. Verfe 12. — And be made inierccj/tonfor the iranfgreffors,

THE greatell privilegts that we have by the gofpel, do often hold forth the gveateft aggravations of thole fuis, that arc committed againd fo great and excellent privileges. .Now the Lord's giving ns a Mediator, and making this one part of his mediation, to wit, to make interceflion for tranf. grelTors, or linners, is certainly one of the great privileges of the gofpel*, and therefore, we had need to fear, left by our abuling, and not improving aright this privilege, it prove an aggravation of our guilt. And this is the lalt thing that we ^fhall fpeak to, from thefe words •, that feeing our Lord Jefus is invefkd with this ofhce, to be an intercelTor, then it mufi: be ?. ground of expolf ulation with and reproof of thofe,^ wMo fliall be found (lighters of his interceiTion •, for, if it be a mercy that we have it, and if many advantages be received by it, then it muft be a grievous iin, a matter of juft complaint, and great ilvame, that linners fhould have fiich an Advocate and intercef-for provided for them, to take and plead their caufe fo freely, and to manage it io wifely as he doth, and yet to flight him, and not put that truft in him, as to commit their caufe to him.

In profecuting of this Ufe^ we Oiall i. (liew, that there is fnch a Iin, as not improving of Chrift's interceflion, and how it is fallen into. 2. The caufes of it, or whence it comes, that people fb much miftake this part of Chrift's office. 3. The great inconveniences that follow on it, and the great prejudices that are I'uffained by it. 4. We fnall hint at fbme fymptoms and evidences, where this fm is. And, 5. Speak a word to the remedies thereof.

For the //>/?, that there is inch a fin, it may be clear from a few confiderations, that may be obvious to every one of us. 1. It may be clear from the effect. ' What is the caufe that lb many fpeed fo little in prayer, that they pray, and yet have VA)t a hearing, lb that in tlie day of judgment, it will be found that many prayed, and that their prayers were thrown back, as dung upon their fiices, T/x-y fought to entery and lucre not ahlc^ as it is, Luke xiii. And this will be found to be the rcafon

of

of it, th:it they went to God, but took no notice of Iijm, whiJ is the 'ivay-i the truth ^ and the life; for where Ch rift's in tercel^ ilon is improved, there is an eftlift following; for God hatl> ]nid it down for a folid ground, that iuh:foevtr hvlieveth hi him f.Hill fioi perifiy ar.ri nuhatfnever ye njk in 7ny vanwy it JJjall be granted; and therefore, where there are many petitions put iip to Godi and no anfwer at all, there is fure a default ill peoples making ufe of Chrid j for God is faithful, and will perform his promife. 2. And more particularly, all the members of the yifible church may be reduced to thefe three ranks, and w^ fhall find a defeff, as to the making ufe cf Chrlft's intercefHon in them all, though not of the fame degree^ or rather of thd flime kind. ly?, Either they are prophane, and have not fo much as a form of religion, arid fuch do Hight Chrift, and his intercefilon altogcthferi Or 2dlyy They are hypocrites, that make a fafhion of prayer, but come not to God by him, but go the ncarefl: way forward, and put up their fnits upon the account oi their own fighteoufnefs ; as they ground their jufti-fication on it, and not on Chrift's latlsfacffion. Or ylly^ They are fuch as have fomething of God in them, and {o are believers ; and even In fuch there is often a great defccTf, as to this ^ as Chr'dl faith to the difciples, John xvii. 24. Hitherto ye have ajked nothing in my name; he doth not charge tnern meerly for not praying ; he grants tliat, hut ye have not afied in wy name^ that is, ye have not rriade ufe qf my intefce/lion, as ye fliould h:ive done; although there be not fuch a defecf in therii^ as there is in the forifter two forts, yet they are guilty of fnort-J comings, and not improving of Chrift's interceflion, as they ftionld. And therefore. 3. It will be more clear, if we con^ fider the particular cafes incident to believers, wherein we fnall find, that but very fcldom. Chrift's interceflion is improved ia any of them. As ly?, if the believer hath liberty in prayer, he is ready to be fatisfied, and to conclude that he cannot but be heard, becaufe he hath liberty ; there is not therefore ^6 juft regard had to Chrifl's interceiHon •, and it is often more difficult to prevent this fiii, when liberty is enjoyed, than when it is wanting; becaufe, though liberty be good and defirabjel in itfclf, yet through our corruption and pride, it is often abn-fed ; even as when Chriffinns attain to fome good meafure of ho-linefs, it is in fome rcfpect more difllcult to reft upon Chrifl's interceflion, when we have liberty in prayer, than when we are in bonds, and under reflraint. 2. Upon the other hand, if we look to a believer when he is flraitned, and it goes not well with him in prayer; there is then ordijuuily a great dcfe^'l: Vql. II. No. J©, Z 7. z in

in making ufe of Chrift's intercedion, as IF it could not in that cafe avail us; and upon this follows anxiety and fretting, and the believer is ready to conclude, he fhall be nothing the better for prayer, and that it is better not to pray than to pray fo; v/hereas an eye to Chrifl's intercellioo would give the mind fome qaietnefs. 3. If there be an ill and very necefiitous caie, or if there be acculations, and fome commotion, dii'compofure and difquiet in the fpirit, there is too often little refpecl to Chrill •, if quietnefs and calmnefs be, there is alfij hazard of fitting down on that, and we are too apt to forget that we held it of him ; and indeed it will be found difficult, when we have, or want thefe, in either the one cafe or the other to be making right ufe of his intercefTion.

Sero7idh, The caufes of this fm, and whence it comes to pafs, that people flight the ufe of ChriiYs interceflion. ,1. There is a great difliculty in it. 2. There is in us a natural averlenels to, and enmity againO: it. 3. There is a rcadinefs to pitch on fomething elfe, and to miAake and overlook this. Now let all thefe t/^ree be put together, and we faall fee the reafon and "way, how people fall into this fault.

1. I fay there is a difficulty in the thing, it being one of the moft purely fpiritiial fublime and felf-denying things in all the gofpel, and one of the greateft exercife« of faith ; and we know that all fuch things have to our nature a great difficulty, i. It is a difficulty to bring a man to be but formal in religion. 2. There is a difficulty, when he is made formal to make him ie-rious, even in a legal manner, and to be any thing affi:"<51-cd with the exercife of repentance, and of other duties, lb that he be not groily dilTembling. 3. When he is made thus lerious, it is 'ji difficulty to bring him from relling on that ferioufneis -, and to prevent him from depending on thele duties, which he hath performed. And therefore when the Lord hath once brought his difciples to pray, and to be fuicerely engaged therein, he trains them on to pray in his name, and {o to have their prayers rightly qualilied.

2. If we conlider our nature, wc ffiall find that there is an averfentfs and backwardneis therein to it, as there is averlenels in us, to all things that tend to the making us deny ourfelves, and lay the weight of every thing on Chrilf; this thwarts our pride, and goes not well down with us. Of fuch a nature is this; for our need of ChrilVs interceffion implies, that we of ourfelves are at a diilance from God, that we have broken covenant, and are not to be trulfed without a Mediator, and there U in Q^i mature a fccret fort of difduia gf this, wc cannot

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naturally endure it. Hence, Rom. x. it is faid of the Jews,

that being ignorant of God's righteoufnefs, that they did not iubmit nor itoop to the fame, but fought to ellabUQi their own righteoufnefs.

3. There is a readinefs to acknowledge almofl any other fin, rather than this; and therefore people may be longer under it than under many other fins, and yet not accufe themfelves for it, though they may for lying, fwearing, fabbath-breaking, and the like, but they lleep more fecurely in this fm than in mofi: others; it is a fm eafily fallen into, and a lin not eafily recovered from, or parted with, becaufe it is a gofpel-fm, that the light of nature reacheth not, and that the conicience doth not fo eafily ajnvince of. It is againft nature's light to negle(ft prayer, or to take God*s name in vain, but this runs in the channel of the gofpel, to pray in the name of Chriff, and to make ail our addrefs to God through him. The finful negleft thereof cannot be difcovered, but by gofpel-light, and we find by experience, that many will be convinced of, and have accu-(htions of grofs fins, who yet will have not to accufe themfelves for the negle<fi: of this duty; even as it is eafier to convince people of a breach of the law, than of not believing in Chrift; many will grant that ignorance of God is a fin, and that irreverence, and wandering in prayer are fms, who yet will Aand and flick at this, and cannot be convinced, but that they flill believe in Chrift, and make ufe of his intercefTion.

For the third, to wit, the inconveniences and prejudices of this evil, they are very many. We fliall only hint at them, for they are dire(5lly oppofite to the good that is received by the improving of Chrift's interceifion. i/. It makes many prayers to be fruitlefs and to no purpofe, though people fiiouId weary themfelves in prayer, yet it is all lofl labour, and the Lord will fay, as it 'is, liaiah i. IVhen ye make many prayersy yet I ivill mt henry if Chrifl's interceffion be neglected; whereas but one word put up in Chrifl's name hath a gracious hearing. zdhy It makes many prayers, and other duties to be lifelefs \ no duties goes well with people, neither can it when Chrifl is flighted, feeing it is by f;iith in him, that we have life derived to us, whereby we are made lively in every thing. 3^//)', It hath • much anxiety following on it, to be praying, and to have no ex-pe6tation of a hearing; for if we look no further than to ibme-thing in ourfelves, it is but a poor foundation of quietnefs and peace. 4. It hath this prejudice, that il inures, habituates and accuftoms us to a low cffeem of Chrift, and makes us want aianv fweet experiences that we migh have of his uleful-

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pels and worth, and it entertains a difrclpecft of Chrift, whereas the ufing of his intercefTion keeps up an edecni of him, and makes the thouglits of him refrcfning, and it is very well with the ibul \yhile he is efleemed of, but it is impoilible it can be well when he is not in requeft.

Now, ye may eafuy gather what all this airns at, even that ye may not fatisfy yourielves with the form of duty, but that ye may look that it be rightly difcharged, i'o as Chrift in his offices, and pardcularly in his prieftly office, and more particur larly in this part of it, be made ufe of. It nnay be, there arc fome here that have been called Chriftians thefe 20, 30, or 4q years. But I vi^ould inquire of you, what ufe have ye made all the while of Chrifl's interceilion ? The negleft of this is a fm againft' mercy, a fin againll your own Ibuls, and the caufc of imany other lins : Therefore take it among others reproofs, that not only ye have neglected prayer, lived in ignorance, and tar Jien his name in vain, but ye have alio long profefled faith ia Chrift, and yet have not made ufe of Chrift's interceilion *, this y^ill be amongft your faddeft acoufations when ye come to fick-Iiefs, and to your death-beds, and ye will have it heavily charged on you, that there hath been great flighting, and ignorance of Chriil, even when ye thought that ye were praying to him.

In the ^th place, To clear it yet further, we fliall iji, Hint at fome fymptoms or evidences of negletfting of Chrift's intercefTion. 2(11^ At fome chara<^ers of a perlbn that is making life of Chrift's intercefTion aright, -^dly. At fome direcftions that may help to the fuitable performance of this duty, and, 4thhy At fome motives, and encourageme^ts to it. ^ ■ FirJ}j For the fymptoms or evidences of dilbwning, and flighting of Chrift's interceflion. i/?. This is one, when therq js little walking under the impreiTion of the need of his facriHce, when people walk without due conviiTtion of the diftance that IS betwixt God and them *, for Chrift's interceflion flows from his fatisfacflion, and the improving of his fatisfa(flion flows from the convidion of our natural diftance from God, when people are not fcnfible of their enmity, and of their vilenefs, and lee pot their need of wafliing, when they have a whole heart, and little exercile of repentance, and of felf-loathing, it is a great evidence, that there is little or no. ufe made of Chrift's iiftercei^, fion. The 2d fymptom is deep fecurity, and much felf-confi-dence. Where tliefe arc, Chrift's intercefTion is little, or not ^t all made ufe of, when a foul makes no qucftion of, nor hath any doubt about its own peace, or about its praying, or having % hearing. This is indeed Telf-confidence, and docs ilow from

the former, to wit, ignorance of our didaiice from God j which is clejir both from experience, and from Icripture, They that make lead ufe of ChriiVs interce/Iion, and have moI\ qarnal confidence, feldom condemn themfelves ; Thus the Pha^ nfce (lands, Luke xviii. and prays, faying, Lordy I thank the, $zc. The greateft part of moil peoples prayers is this thankf-giving on carnal grounds, whereas the poor publican daro not (pome near; but when the Pharifee comes boldly forward, hs Jlands afar off^ and fays, Lord^ he merciful to me afnwer ,• who, as if he had laid, hath a relpeft to the covenant of grace, and fo to the improving of ChriA's interceillon. It is certainly an ill fign when people go with confidence to their prayers, and rife up from them without all fear of being denied, and laid nay. A id fymptom of not making ufe of ChrifVs intcrceirion, is, when people have too much anxiety, which is a fault that a believer may fall into, when he hath no ground from him felt' to propofe to God why he lliould hear him, and when he cannot anfwer his own accufations, and is therefore difcouraged \ which fays, that he trufls not much to Chrifl, and to his inter-r ceflion. A /\th fymptom is, when duties of worfhip become burdenfome, when it wearieth people to-pray, to fau6t:ify the Lord's day, l^c, when theie are cumberfome to them; the reafc-)n whereof is, becaufe they take the burden wholly, or inoftly on themfelves, and lay it not on Chrifl; whereas, wcr? he rightly made ufe of, it would be found to be a truth, that his yoke is enfyy and his burden lights as himfelf faith, INIf.tth. xi. 30. A $th fymptom is, when people are not thankful for any mercy they receive, and are not wondering, hov/ it comes that they have inch mercies as they have, when they think Uttle of their daily bread, of ordinances, of accefs to God in prayer, 'i5fc. Souls that are improving Chrlft's intercelhon think much of any mercy, becaufe the leail mercy is quite without the reach of the merit of ought they can do, and mufl come to them "by the mediation of another.

As to the idy to wit, the charae^ters or evidences of a perfoa making ufe of ChrifVs interceifion. The firjl may be this, a conflant ufing of Chrifl's fatisfaaion, when the foul is never quiet, but when it hath a refpea to it, when it doth always either implicitly or more exprelly ufe his interceifion, and leaves the flrefs of duties and mercies upon him ; hence a foul will be under thorough conviiftion of its enmity, and very eager in its cfefire after peace, and will have expeftation of obxaining it through him. A T^t^j// J evidence is, when people in their approaches to God, have faith and fear going together \ anxiety

aad

nnd feiir without faith are not good, and felf-confidence without fear h as ill; but when faith and fear go together, they are ^oo<.l. Fejar that arifes from thd impreflion of our own unwor-thiucfs, and diicovered diftance, and faith from the difcovery of Ch.riiVs fallnefs, keeping the mind in peace, looking over ;ts own unworthinefs to his worthinef>, like, that fpoken of Noah, Pleb. xi. By faithyKoah moved luith fear^ prepared an ark : Prefumption will not admit of fear; and therefore, whea the liypocrite's hope fails hiiyj, he turns anxious-, becauie the ir.;round that he depends on is fliaken : Neither is that which is juppofcd to be faith, good, without fear, for it turns to fecuri-ty; but fear is good, having coniidence mixed with it; for it iaysj that thereis a trufilng to i<>mewhat elfe. rather than any thing that is in the ibul. Thirdlyy They that make a right ule pt. Chriil's interceffion, betake them Pelves to it, when in a manner they have given over, and been formerly hopeleis, like thofe fpoken of, Phi. cvii. Then they cry in their diflrefsy &c. many have confidence, bccaufe they were never difturbed nor fiiakeii, and have attained to quietnefs this way, even as it is in the p-iatter of making peace with God, many will profefs that they always had it, even from their youth up, they never doubted X)f it, which fpeaks its unfoundnefs j but it is a folid evidence of faith, when the foul hath once been alarmed and fiiaken; ;i\^d this gives it confidence, that Chrift hath fatisfied, and makes interceffion, and they betake themlelves to that. Fourth-As Where Chrifi's intercefiion is improved and made ufe of, it will be ground of rejoicing, and comfort to think on it, when ibuls themfelves can do httle, being bound up, and under bonds;- yet they cheer themfelves, and blefs God, that they icnqw that they have an Advocate. I apprehend there are ma? py to whom it was never refrelliing, nor matter of gladnels, that he is an Advocate; or that he fiands in fuch a relation to plead for finners, furely fuch have not made ufe of him. A fifth evidence is this. When any thing is attained, the improv* jng of Chrifi's intercciT-on makes pcrfons thankful and humble, if the foul .have liberty, it is not pufFcd i^p with it, bccaufe'it confiders, that it is a mercy come through Chrifi's interceffion, nhath received ir, and therefore fhouid not boafi:; it i?. not of jrs o^i\ procurement, but it is obliged to free grace for it. Sixthly The f(Mil that is improving Chrifi's intercefiion,. when it obtains not, it gives not over, but continues adhering to him and waiting for attaining of that which he i$ Jceking; the cauie of fuch a perR)n is never quite defperate; tx^cauli;, tho' he obtain uot to d^iy> he knows it is pofiiblc to at-

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tain it at another lime. Sevent.biyy It h a difficulty to .the belit-, ver, to have Chrift's intcrceflion rightly depended on, and niade uie of when he prays; this is as great a diificulty to him, as to be furniflied/With words, and greater. As it is one part of his concern in.prayer, to have words, atfeftion, and reverence, lu likewife it is another part of his concern to have his prayer accepted thro' Chrift's interce/Iion. It is here as in jiilLiticarion ; its one part of his exercii'e to do duty, and another par; of hiit\-crciie not to depend on it, but betake hin-ilelf toChrift's righte-oulhefs only, for his acceptation ; but other perions that make not ufe of Chrilt's i.ntercefrion, if they have words, and' any appearance of affe<ftion, they think all is well enough ; but it i* a believer's exercifc, Xu fee that his mind milcarry not oh his dependance on Chrjit. Eighth^ Souls that are improving Chrift's intercefiion, their confidence is not np or down, according to their liberty, words or reafons which they attain to in prayer, but they are pleafed or diipleafed, according as they have committed what they fc^k to Chrift. Kence a word or look will fometimes quiet the foul, when at another time many hours prayer will not do it,. For this i^ lure, fo long as we reft on ourfeives, the Ibul has never true peace; and that which makes us depend on Chrift, is the exercife of faith, and not it-berty, nor the multitude of words; at another time a believer will rife from prayer, and not ierioully look, whether Chrift hath been depended on, or not, but is quiet, becauie he hath prayed •, whereas, when Chrift's iutercefiion is improved, he is latisfied on that ground, that it is God that is prayed to, through Chrift; it is that which give* him ground of ccnli- ' dent to expe(Sf an anfwer, and on that his ibul rcfts, when hs. hath done praying. And therefore we would commend thii to you, in the place of many queftions that might be moved from what ye have heard, even to c/.rry a diftin<ffc anfwer in your bofom to ihef^ tiuo things, whether when ye are going to pray, or when ye have done with prayer, j. To whom arc ye to pray, or have ye been praying to ? Was it the great God, that one God, the maker of all things, who ought alone to be worfhipped, that being properly and formally the object of your worfliip, and particularly of this your prayer. 2. Upon M'hat ground do ye venture to put up a fnit to this grCvit God^ and what is it that gives you confidence to cxpe»^ an anfwer > It is not for any righteoulhefs or worth in yourielves, or ia your prayers, but for Jefus Chrlfi:, for his iatisfaiffion and in-tercelTion's fake. When we can give a diftintSt anfwer Irv.-m our coufcieQce, ia refcreuce to dicfe two, tho' tiisre be no iV^ch.

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diitirKftncfs in other things, to wit, that it is Cod ye pray to,-and that ye expect a hearing on Chill's account, it is right.

For the t/:ird thing, What is it that will help us to make tife of Chrid's interceifiun r /v>/?, coufider that it is our duty; Souls often mind not, that God hath not /imply bid them pray, but commanded them to pray in the name of Chrift; he hath not bid you fimply approach to him, but to ripproach to him in and by Chrift. This fliouid be remembred, cHe we forget the half of our duty, to wit, the manner how we ihould come to God, which is a main, if not the main part of it.. Secondly, We fliould remember, and think upon our condition by ..nature, that upon the one fide, God is a confuming fire^ an<!-we ort the other, like dry ftubble, and that there is no ap-Jiroi!ching to him, without a Mediator. There were the lefs hi^z'ard of going wrong, if people were walking under the iuitabl^, imprelTion of their finfulnefs and mifery by nature; the vant whereof makes too much forwardnefs, in approaching to God without Chrift. Therefore w^e commend to you all, nnd efpecially when ye go to prayer, to endeavour to be under deep impreflions of your own fmfnlnefs and baienefs ; as we iee It was with Abrahiim, Gen. xvili. Behold^ miu I have taken on me to fpenh to the Lord, ivho am dujl and ajfjes. Third!]', llemember the promife of God's hearing you thro' Chrift, and his promife of leading you in all necellary truth, and always perform duty in this manner. .T^Iind, I fay, i/?. The promife of hearing, that it^is.not a promile to hear fimply in what ^ve pray for, but in what we pray for with other requifite qualifications of prayer, and wiih this in particular, that it be in Chrift's name ; hence is, n/king in his rtarne, fo often mentioned, John xiv. 13, 14. and xvi. 23, 24, .26. To remember that there is a promise of hearing, draws a foul to pray to God, nnd to confider that the promife is made to praying thus quarK fied, to wit, that it be in Chrift's name, itbinJs the foul to this method ; becaufe ctherwile it forfeits the promife, if it obferve not the due qualification. I fear there are too many, who look on the promife as abfulutc. It is true, tho' there are abiolutc promifes in the covenant, yet there are odier promiles that have qualifications and conditions, whereof ilijs concerning hearing of prayer is one, and we arc to expect the performance of the promile, when we Ic-ek after the qualification and condition. idly. Remember Chrift's promife whereby as he hath engaged, to lead us in all necelliiry truth -, fo he has required us, to put np your prayers in his name, John xvi. 24, /// that day ye pall ^flt ifi m^ name, ^c. To conftder aright of this promile, gives

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fbme ground of confidence to attain the performance of it, and keeps the foul in dependance on him, and makes it to be eafy in the duty of improving Chrift's interceflion 5 and this is a main part of religion. Learn therefore to put thefe things together, i. Think it a mercy that ye have a warrant and leave to pray. 2. That ye have a promife to be heard. 3. That ye have a Mediator to interceed for you. 4. That a pro- ■ mife is given you to learn how to make ufe of him, and that though the ufe of his interceflion be difficult, and many do miltakeit, yet by the eyeing of the promife, ye may attain to the right ufe thereof; ye fhould by all means eye the promife, that ye be not miflaken ; it may be there is a look now and then to liberty, and it is good in itfelf, but there may be a defeft here -, that ye look not to Chrift to be helped, to pray with liberty, and to be guided to pray in his name, io as to lay the flrefs of your being heard on his interceffion.

4tbly, When there hath been an eyeing of the promife, not only for the thing we feek, but alfo to be guided in the feeking of it, ye fhould be often taking a review of yourfelves in, and after prayer, whether ye be indeed praying, and have praved in Chrift's name, that when the foul looks back, and fees that it hath much neglefted Chrifl, it may obferve itfelf in this evil, and difclaim it, and fettle itfelf on a right foundation. In a word, there fhould be looking well on the one fide, that Jefus Chrifl be the foundation we build on, and on the other fide, that when we eye Chrifl:, and build on him, we be not afraid to venture ourfelves on him. For into one of thefe extremes we readily run, either to truft to fome other thing elfe rather than Chrift, or, if we fee no thing elfe to truft to, and be necefTita-ted to eye him, we diflruft him, and are loath to truft to him. $thlyy And lafhly, if we confider well, we fliall fee good ground, i/?, to prefs, 2ci. to encourage us to this way, not to be doing duty only, as men under the law, but as Chrii'tians, men under the gofpel, with refpeff to Chrift's fatisfa(ftion and interceffion. And FirJIy For preffing it, confider that there h a neceffity of it in reference to as many prayers a^ are accepted of God. If it be neceffary to have a hearing. It is necefiaray ' to pray in Chrifl's name. It may be many think it to be but an indifferent thing, that we have been preffing, 2II the while that we have been fpeaking of Chrift's interceffion ; but indeed it is of more moment, that our preffing you to any external duty of prayer; for the external duty of prayer, though it mufl: needs be performed, is yet but the carcafe; this is the fbtil and life of prayer, and therefore let me exhort and befetch Vol. II. No. 10. A a a a y..u.

you, never to fatlsfy yourfclves with a legal performaQce of the moll fpiritual duties in thcmfelves, except ye attain to a Chril^ tian way of tiiem ; that is, that they be done in Chrift's Hrength, that ye reft on him, for the acceptance of them ; it is as necei-fary to worfliip God in and by the Mediator, as it is to worfhip the only true God, and not to worfhip a falfe or flrange God. I make no qucfticn but moil part of the hearers of the gofpel do deflroy themfelves here, by refling on their legal performances, and not making ufe of Chrifl. Secondly^ For your encouragement, confider that it is moil; advantageous and profitable. Thefc words in the promife are broad and full, What-foever ye ajk in my tuitney I lutll do it; and the promile is frequently repeated in thofe forecited chapters of John ; O ! What calmnefs, tranquillity, peace, and viiflory over anxiety, what patience in waiting, whether when in bonds or liberty, do flow from the exercifing of faith on this ground, to wit, that we have an advocate in heaven with the Father! Further confider the great ground of confidence that hath been given us, that we Ihall fpeed in this way, which wuuld ilir us up, and encourage us to it, which will manifeflly appear, if we join thele tiuo together, i. That this bleffed advocate is our brother, that he was made like unto us in all things except fin, that he is a fellow-feeling High-priefl, that is touched with our infirmities, that he refufeth to grant no fuits of his people, that are, for his glory, and their good; that he faves all to the utter-mofl that come unto God by him; none could ever fay, that he refuied to take their caufe in hand, when they indeed committed it to him, it cannot but be lucceisful; for as he is man, fo he is God, and he is heard always: This blefied Mediator (as I jufl now l;\id) refufeth the iuit of none, and no fuit is refused him. And now, what can we fay more to you, for your encouragement to make uie of him ^. It is no flranger that we have to go to; and there is good ground of confidence, that when we go, we (hall fucceed; therefore let him be reibrted unto more and more, and blefs God heartily, that he hath given fuch an High-priefl unto finners, IVho is able tofave to the iitlerm^fl^ all that come unto God through him. To this God, who can efFl'6lually teach us to make u'ic of the Mediator every way, and particularly in his interceilion, fuitably and fucceisfully; and, nvho is able to do exceeding abundantly above all lue ajh or ihinky according to the poiuer that worketh in tiSy be glory in the church by Chrifl JcftiSy throughout all ages, ivorld ivithout end. Amen.

F I N I S.

A LIST

OF THE

SUBSCRIBERS NAMES.

GLASGOW, Gallowgate. James Miller, Do William Tliomfon, Carter James Lenaic, Do» Robert Dale . _ . .

William Frecbaim, wright Peter Slaroch

Thomas Retton, (hoemaker David Blyth, weaver Mr. Weddcll, grocer Mr. Gardiner, wright Jofcph M'Robbie John Crofs, (hoemaker James M'Nair, bricklayer Duncan M'Ewinjr

John Dawfon, grocer Allan Ure, cooper David Muir David Thiric, carter James Jamiefon, wright John Llnfifay

John Grant, fpinner William Campltell, Do. Alex. Boyd, chanrjc-kecpcr Daniel Cameron, Do. John M'Doucall, inklcweavcr John M'Inncs, Do, John Glen, Do. Daniel Swanrton, thread twin:

Walter M'Fariane, Do. John Girvan, pewtercr

Thomas Scott, Do. John Smith, Do.

William Wilfon, Do. Matthew M?.xwcll, Do.

Adam Xurnbtill, brufhmaker Jamc> Millar, white iron fmitk James Lyon, Do. iz copies John Livm<;tlon Mr. Reid, change-keeper Robert M'Nee,manufadurer Malcom M'Douu;al, taylor John M'Arthur, Do. Duncan M'Farlcn, m>e'rehant David Wilf.m, Do. James Walker, hofier John Sim, Do.

Robert Chrillie, wrij;ht William M'KcHrick, Do.

Thomas Frew, Do, Daniel Aitken, white iron fm.

David Ritchie, Do, HnRh M'Doupald, Do.

John Murray, Do. John Harknefs, Do.

Peter Stuart, holier shilton Coventry, pewtercr

William Crawford, (hoemaikcrWill. Chalraers, inklcwcaver Robert Allan, briiv. er

ao copies Mr. Mitchell, grocer Robert Reid, printer Daniel Sinclair David Gilmour, baker \Vill:am Waddel, fadler Alex. M'AIU, weaver James Wood

Arch. M'Farlane, Do. Robert Fullerton, Do

Tho. Sandeis, Ihoemak. i 2 co.john Cl\a!mer», rope fpinna Andrew Barr,iiatter, i j copiesjohn Retlon, Do. JohnTweedalc, cnrrier Peter Buchanan, Do.

JamesDowne, Do. James Giidce, Do.

John Wood, malon Mofes Winnow, Do.

William M'Donald, fpinner JohnM'AuHan, Do. Trongaie, Walter Andrew, Do.

John Johnllon, Coachmakcr Tames Simiifon, chantrekeeperjames Shearer, (hoemaker

Alex. Donaldfon, Do. Robert Campbell, Do. John M'Farlane, Do. Andrew Brown, Do. Robert Hardie, holier Allan Filhcr, "Do. Samuel Lith;;ow, weaver '^tt. Monteith, merchant John Scevenfon James Whyte, baker John Aitken, Do. William Kennedy, Do. David Brownlie, hatter James Baiid, holier h[T. Knox, merchant Mr. Lamont, Do. John Foyer, tanner James Dunlmuir, tanner James Mclvin, Dyer William M'Laren, hatter John Graham, Do. Adam Gibfon, Do. AVilliam Gardner, Do. \\'illiam Hill, currier John Johnllon, (hoemaker John Manton, (later John Nicolfoii. fpinner William Nicolfon, Do. John Bruce, grocer James Parkhill, fpinner William An'leifon, Do. John Ktnt, Do. James M'Qucen, Da.

Mr. Stewart, merchant,i cop.Alex. M'Laren, Do. Mr. Gillies JaTnc-:, Bryce, Do.

Robert Telfcrt, taylor William Little, Do. 2 copied

Arch. Allan, Do. John Morifon, (hoemaker

Alex. Key, (hoemaker, 2cop. Daniel Johniton, taylor Mr. John'M'Gibbon,ichoolm, John Findlay.foundtr

Alex. RulTcl, (hoemaker Peter Thomfon, Do. James Younger, z copies Robert AnJerfon, Do. Andrew Muir, Do. Tliomas Brown Robert Muir Andrew Boyd Arch. Bain, (hoemaker Cliarles Cham.bsrs, weaver Abraham Wotherlpoon Andrew Bennie, grocer Andrew Wilfon, carter John Blyth \

Andrew Dcwar David Barclay John Kirk, wright 'Hiomas Kvlc, weaver William Tlioinfon, hofier John Menion, fmith Junes Wvfe, potter Jolm Kirkland, weavr V'llliair C^'mpl-fil, Do. Andrew Diwar, Do. D'lncan M'DonahJ, weaver John C»l(ler, tavlor John M'Lean, z copies

John Hard e. Do. James Farrier, Do. Jamts Miller, Da. John Turnbull, fmith Francis Smith, Do. 2 copie$ Alex. Miln, Do. Alex. Dick, Do. Mr. Robert Shedan, forcfma* William Cameron, fmith John Muir, l)o. Robert Selkirk, Do. 'J'homas Kcrfe, Do. Henry Blackx, Do. William I ,.l:oner. Do. William FanUls, I^o. John M'Doiuld, orofma« William Wilfon, fp'nncr William trlkine. Do. Flizabeth Yuil, Ho, John Knox. ch.mgcVrcpcr Peter M-Gii'i, rop'e fpinner David Irvir.c, wri^-ht, z'j cop. Mr. Rfid

Robert Dalzicl, fmith Jjmp.sC-«rfuvll,Do. Jame.s Murray, (hoemaker Willatn M'Lemont, Do.

Subscribers Names.

T^IUiam Scott, fhoemaker Piniel Black, Do. Robert M'Lemont, Do, John Rc'Ucn, vvripht Charles Minis, Do. Peter Whvte, Do

William Waddcl, Do. JohnMaxman, Do. John M'Lcllm Ji'lm Davidfon Peter Currith Peter Gardner, fmith

Alex. M'Adam, Do. J >hn Ewinf, Do. William Siitiiks, groce* James J^ck, wtaver Will am M'Queen, Do.

John Walkei, Do. James Buchaiian,changekcep.Mr prummond, chaiiRekccpciJohn Campbell, Do.

Townhead. Jolin Ronald, chaagekecper David Doep, Do. John Slofs Do. James M'Kean, Do. J >hn Wothcrfpoon, Do. Alex. M'Ncil jHines Mitcliell J^ines Syme Williain Harvic

Saltinarket. William Murdoch William Scort Jo!in M'Grigor Jamijs Buci'.anan David Baird Thoma-i Black Adam Dove J.imr:s Fairlie Duncan M'lnnis AntjusM'Lcan J(;hn Campbell John M'Leod leter M'Donald •lh<.'ma>. Alifon, 7 copies Jamrs Rankin William Brown James Lows Mr. Laird James Srevendale Duncan M'Grigor Arch. Crawford Ljizab-th Auld James Morifon Margaret WilloQ Agnes Jackfon James Bi-ov\n Robert Ruffel John Skecn Wainard Begarnay John M-Kay Andrew Sellars Andrew R.cddy Donald M'lnnis John Craig James Crookflianks Andrew Ruffel AlcK. M'Allum Williain Anderfon Matthew Clitfm Walter Brock Robert Sanallie Thomas Maffy John Buchanan, fawyer James Henderfon, Do. John Carfe James Morton

New Town. John Swintton George Donald William Forfyth James Scott, Andrew MM'arlanc Robert Young Angus M'Donald Thomas Ro(s, gardner Laurence Meffar, Ihocmaker Adam Willie, grocer Peter 'light, warper James Johnilon, fmith Joh'i S;i clair, inkle weaver ^.ccharias M'Allum

William Anderfon, weaver Robert M'Donald, Do.

Jol'n M'Farlane, fpinner Mafcom Robcrtfon, Do,

John Blair, Do. George Hutchifon, Do.

John Ftrgufon, forefman Juhn M'Laren, Do.

Robert Strang, vrhite iron fm. Walter Wilfon, Do-John Malice, merchant Townhead.

William Anderfon, weaver Peter Ftrguion, weaver

Peter M'Fatlane, fpirit dealer John Moffat, Do.

Richard Provan, warper Jijim Adgie, weaver

{amcs Marihall, Jhoemaker )aniei M'Giigor, grocer John Galbraith, Do. Peter Urc, Ihoemakcr

Thomas Young, Do. Robert Campbell, gardncr Oliver Stewart, weaver Will,am Chambers, Do. John Mair, Do. John Alexander, Do.

George Blechie, changekecperAdam Nicol, Do

Arch. Buchanan, wright John MMnzie, Do.

John Reid, fen. nailer ohn Rcid, jun. Do. William Paul, Do. Andrew M'Luckie, Do,. John Mnir, Do. James Muir, Do. Alex. Morifon, Do, Robart Farms, Do. J<;hn Fivie, Do. Daniel M'lntolh John Duff, changekceper John Wcemans, potter William Dryfdale James Beetan, potter Allan M'Lean, Do. John Buckles, Do. Wdliaiv Mackie, Do, John Mitchell, Do. Henry Wilhat, Do. John Graham John Anfon

John Addiei, forefm, cottonvv. Alex. Hunter, fpinner John M'Watters, Do. Daniel M'Farlane, Do. James Wclih, Do. Peter Morifon, Do. John Monteith, Do. David M'Arthur, forefman Alex. M'Donald, cottonfpin. Robert Rifk, Do. Daniel M'Allum, Do. William Dobbie, Do. Robert Ytiill Janet Lyon James Gray, weaver James M'Kinlay, gardner William Wallace RobcitGoodcn, weaver

Drvgate. John Dobbie,'weaver Marion Wright William M-Donald, grocer John Bryce, weaver Robert Gibfon, grocer Andrew Hood, weaver Alex. Wright, Do. James Craig, Po. James Lawder, Do. Alex. Harvie, Do. Alex. Gow, Do. J.hn Cl^rk, fpinner James Gilmour, weaver John Robertloii, Do. n.iviii M'Milhn, Do.

iViU. Robertlon,caUcndcrman'lhoma!> Cowan, Do.

Walter Wilton Robert Niven Robert Johntton James Black, hoficr Peter M Lanachan, fmith Edward Main, weaver John Aitken, Do. Alex. M'Millan, Do. James Mitchell,; Do. Joh't Irvine, wright David Liddle, weaver Tohn Bowie, Do. James Ritchie, Do. William Mitchell, Do. James Caldwell, Do. George Lindfay, Do. Andrew Ritchie, Do. Tliomas Henderfon, Do^ Alex. Bart, Do.J James S'^obo, Do, Arch. Graham, Do, William Young, Do. Cornelius Brown, Do. Cannon-tttcet, William Findlay, iioficr William Gray, weaver George Buchanan, ihoeniaker Duncan Adgie, weaver Robeit Graham Thomas Leiteh, fpinner Duncan M'Farlane, Do. Andrew Sutherland, Do. James Clicfnut, Do. Margaret Dougal, Do. David Gudl, Do. Thomas Morton James M'Nabb, weaver John Young, Do. John Gemmil, Do. Mr. Arch. Brown

HighArcet, Robert Findlay, Ihocmaker John Young, taylor John Lcckie, changekcepcr William Neilfon, Do. John Breechan, pipemakcr John Lees, upbolrterer Mr. M'Alpine, taylor 'I'hoinas Lees, (hocmakcr John Gray, taylor George J(ihnH(m, reedmaker Thomas W.lfon, barber William Watfon, weaver John M'Allum, typemakcr Ciiaile!< M'Arthur, Do. Daniel M'Neil, do. Duncan Auciinie, Do. Kcpnuth M'Inzie, Pu,.

Subscribers Names.

Alex. Govan, weaver

Tbotnas Smith, wright Robert Stevcnfon, Do. John Hood, Do. GeorRC Anderrtoun, Do. Robcit Gibfon, Do. James M'Dcwall, Do. John Brown, Do. jofrph Adam, Do. James Currie, Do. John Irvine, Do. James Rae,Do. Walter Winning, Do.' William Duncan, Do. Alex. Robertfon, Do. Akx. Campbell, Do. James Brcom. Do. Rober Clark, Do. JohnHcnderron, Do. Wiiliam GreiR, Do. James Shillan, Do. Alex. Watfon, lath fpliter Thomas Gibfon,Do. Thumas Steven, Do.

CALTOUN. Ebenezer Imraw, Ihocm John Younp, Do. Andrew MFarlanc, Do. W'Uiam Henderfon, Do. JohiiKerien, Do. Alex. Bcjjs, Do. John Tliomfon, fmith JolmChriilic, wright J»>lin Caldei head, mafon Thomas M'Lae, (hoemakcr Matthew M'Lae, nailer John Stewart, ihoemakcr Jamcs DempUer, Do. David Hutchifon William Mafon, weaver Elizabeth Wilfon, grocer James Mak,wright William M'CuUoch, taylor John M'Evvinp, wright 'Ihomas Farmer, Do. ArtUur Fram, Do. Peter i>;nclair, brewer William Ruffel, workman

Thomas Gilefpy, inn-kecper John Johniion, hatter

John Gledrie, Ipinner James Smith RobLTt Parker James Yool Jo>'n Martin Margaret M'Gcorpjc New Venncl

John FergufoA IJ C.James Ramfay, wrlgh^ James Gardner, Do. William Shaw, Do. John Hamilton, Do. John Twccdalc, Do. John M'Larcn, Do. Anpus M'Fadden, (hoemak«r William Crocket, weaver Thomas I'aterfon, Do. Walter Stcvenfon, Do. James Arthur, Do. James Kelly, Do.

Green Street, Mrs. Nicoil

Arch. M'Gripor, fplnnet Robert Kirkland Jolin Duncan James Gillefpie, grocer John Whyie, weaver Robert Fergufon Malcom Adam, changekecpcj James Denliam, weaver Gavin Rae James Maims, Do,

Tho. Henderfon, baker 36 cop'lhomas Downie

Ja.ncs Dunlop, taylor John Hamilton, weaver James Ciyater, Do. fohn Wilfon, ihoemaker i\lex. Fleming, Do. Mrs. Wright

John Morifon, thread twiner james Downie Arch. Duncan, weaver j^hn Sommervell

James Rowand, Do. ?- t^ ^ .1... ..

William Harvie, Ihoemaker Robert Colquhouu, weaver Robert Colquhoun,jun. DO. James Corbet, Do.

David Finlay, 12 copies John Thomfon, grocer

Robert Morifon John Gilfillan, grocer Robert Watfon

Rob, Gentles, Ihoemak 1 1 cop Robert Watfon, weaver John Gray, wright James Dobbie, weaver Arch. M'Kean, Do. William Dalziel, wricht David Calderhead, Do.

Dugald M'Alpine, Do. JohnM'Farlane, Do. John Crawfurd, weaver James More, hoher Mary Ure

John Barclay, weaver FeierHiitton, Do. Brvte Blair, grocer Tli(.mas Ratcliff Robert Jack INinian Jack Donald M'Leod James Bull, holier Hugh Morton, grocer

f eorge Chalmers, ihoemakcr John Houtton, weaver T^hn Morifon, weaver John Buchanan, Do.

\J\n Pollock, Do. James Graham

V,ex. M'Alla, ihoemaker Crofsloan.

Peter GroiTert, Do. JohnCrofs, weaver

Vphomas Campbell, ropefjjin. John Willon, wright Tames Campbell Robert Taylor, grocer

nan'el M'Kcchnie '1 homas Paterfoa

Airv Buchanan, cotton fpin. George Taylor ,,!„« NMler. Do. Alex. Fcrgufon. bnckaiakct

Walter Renwick

Tames Miller, Do, Jol^n Campbell, Do.

James Young, Do.

Rdbert Barr, bricklayer

Ti>hn Dinwiddle, fpinncr

James Wilfon, brickmaker Charles Stewart, wool comterAlex. Banner, Do. William Irvine, barber '^''^*'"'**i.^^^'A * w

change keeper James N.coll, Do. Jo'^" !^en** 'c^

Walter White Aaron Buchanan, Z copic* Mrs. M'Farlane Andrew Hannah, 2 copic« Peter M'Nce, weaver William Liddel Donald Stewart Thomat CiiriftiC

James Mafon, Thomas Forker

James Frafcr, Do.

Peter Wingatc William Aitkin

James M.nzie, change keeper John Yo""g'^'^,»,",'„,„,fe„ DaV.d"[^amilton. vveave Robert Lmdfay,v^eaver .J*,l'?,V,'^./^YJf",Vn„ i-^av^^^^ Tobago llreet.

Mrs. Barr, Ihopkeeper William Fleeming, weaver

Jolin M'Gibbon, inckle vreaverWi;liam Corhn, Do.

David Graham Margaret Graham

Shuttle-ltreet. William Smith, inkleweavcr James Mafon, Do. Alex. Ridriell, Do. George Graham, Do. Peter M'Arthur, Da. Jofcph Hirrif'on, Do. John Hill, Do. James Curr, Do. J^mcs Rodger, Do. Hekn Anderfon Mrs. L^ird Jean An!!erf(-n Jean NT'Ad^m |cau^iiilur

John Rae, weaver William Aiesander Andiew Thomfon

ohn White, Do.

John \Vi£,^heddlemak. a coWilliamJamielon Tohn Reid J'*'" "'!''.'*",'..

Job

John Anderfon, weaver Margaret Mviir Gtorgc Wallace,wTight V.'Hiam Graham, tajlor Thooias Wilfon Robert M'Kinlay Tliomas Billantinc George Thomfon Dsvid MotTat W'lham Aitkcn lienrv fry Daniel Murray William aolc

Peter MKinlay Robert Ormond, blockfho^^ Robert Cnmming, weaver Alex. Williamfon, Do. Alex. M'Donald, Do. David Reid

Ecll'i ftreet. Thomas Brown, wcavct John M'AHum, Do. a copic* Thomas Aiulerfun, Do. Thomas Rcilon, Do. Hugh. I'atcrfoP, Do. GCor^c CrawJoti

Subscribers Names.

t5.in:d Fcrgufon, br!C>:makcr kohcrr riiomlon, Du, Tahn Hunter On. John l\>ll(Kk» Do. Robert M'Donald, Do. John Campbell, Do. inhn Campbell, Do. ' Broomward. Andrew Miller Jolm Slieddcii

Wellflrc-et. DonaldTon Cadin, ve.tvef

William Hay, wriqht Robert Morifon, Ihocmakcr

Jrhn Harvie, taylor George Graham, Do.

Peter Stewart, weaver lohnM'Karlinc

James LivinKfton, Ihoemaker Robert Wilfon, wriglit

Robert Watlon, weaver lohn Smith, weaver

James Lopan, <hoemaKer William Dalzitl

Jimes Aitkcn, weaver lohn Park

David Guthrie, Ihoemaker lohn Bowie

Helen Brocket

iohn Anderfoi, chanRckccpcrAgnei M'Donald Malcom Sinclair, tavlor James Lritch, (hoemakef

William Kobb, grocer Jonn Moriion, Do.

Geo. Bilhop, fhocmak. z cop. James M-CuHoch, Do. Hugh Donalie, weaver John Stcvcnfon, weaver

lames ^ofs, (hoemak. z4cop. John Stewart, Imith

Georirt Olhurnc, Do. Willum Ofhurn, Do. Hugh Rofs, Dl). fen. John Buirel, Do. Adam Sommcrvell J-Vancis Douglas Geon>eMor;ff)n, wright lohn Dryldale, Ihoemaker David Andrew, Do. William Gillelpic lohn Craig, lhocmak»;r Gecrgc Sutherland, Do.

Ptter Donaldfon, wright

John M'Grigor, inklcw. 9 cop.lames Bog

bamuel Frafer, elder

lames Aerie

William Boyd

Wal. Wilfon, w-right, Cathcart

lames Houfton, Do.

Calton Butts. Andrew Hutchifon, Clerk Donald M'Pertton, founder

Do.

John Anderfon, fpinner Joim Murray, taylor Jo!in Rufftl, ll.iter Jofciih Burnet, grocer Walter Young, weaver Andrew Moffat, Do. Juhu Dobbic, watclimaker

rGORHlLLS. JohnM'Kean, founder James Miller

David Blair, taylor, 4 copies James Crols, edge tool maker

lohn Olwalc!, wnght James Kerr, grocer i z copies

Andrew Robettfon, weaver James Ackric, weaver

David M'Nair, Do. Robert RufTcl, brewer

lolui VVhvtlaw, Do. Andrew M'Farlaue

Thomas Pctepicw, mafon Richard MotlaC Robert Sutherland, britkmak.Jolm Condie

Alex. Fulton Jolm Muggoch William Legate John Cowan, Ihoemaker David Lamb, fmith Jolm Hamilton, weaver James Kitchen, weaver

lohn Cate, weaver lames Rohertfon, Do. William Thonifnn, Do. Arch. Morifon, Do, lames Downie, Do. lohn lam-efnn. Do. Inhn Walters Lli/abi-tli Bell lohn Clyde

New ftrect. lohn Thomion, miller lamesGiaham, taylor Abram Robertfon, weaver Alex. Fleming, Do. Jrmes Loudon, Do. Hugh Fergutoii, Do. I mies Irvine, Do. Andrew Ure lol'.n Stark

lohn Gilltfpie, weaver Wlliam M-Na'r,Ihoemaker John Stewart, Do. Ii.hn Anderfon, weaver David V.'atfon, Ihoemaker Duncan M'twing, Do. Robert Wilfon, Do. lames't'enant, 2 copies William Crofs, fmith Roberc M'Kenriic, taylor David Cowan, Ihoemaker John M'Gibbon lohn Knox, wright D*('it-I Baxter, Do. Andti'w Minis, grocer JohftReid, weaver William Muir, taylor G:lb';rt MMn'oIh, fmiih Jame.^ Wright, brev.er J'>hn 1!'", Oiotmak'ir Jo'cph M'Arthur, Do. ^V'lliam Crawford, weaver Al'.*x. Rank'ii, D<i. John Hutchefoii, Do. Tames Hamilton, (hocma 3 co.Iimc-; M'Kee James Wilfon, Do. I<''hn Gordon, hofier

.Symon Rofs lohn Valcom, founder

John Nowlands, tavlor lohn Thomfoii, D^.

*.ob«.rt Brock, grocer Tliouus Gardner, Do.

lames Bain, Do.

Alex. Lcflie, fmith

lames Houghs

lames Orr

Robert Anderfon

lames Watfon, (hocTr.aker

Andrew Sotncrvell, weaver

Hugh M'Dougal,Do.

Robert Moodie, Do.

lames I^nnic

Burnt Bami. lohn Munllie, hofier Arch, lack. Do. AgnesMMVer lohn Robertfon, carter lames Somervell, Do. A'.ex. Uoneyman, bricklayer William Hedridgc lL.hntadie, weaver

New Road. Andrew Fergufon, wright Archibald Lawrie, Do. lohn Reid lames Simfon

John King, fadd'.e rivet maker^ndrew Renny

Donald Brown, fpinner " "

Arch.M'KcUar, nailer

JohnM'Nab, Do.

Alex. Dick, cutler

John Learmont, ihoemaker

William Muir, hofier

Maleom Finiay, weaver

David Walker, Do.

Jolm Moughe, fpinner

Donald Frafer, Do.

W-lliam Bowed, weaver

EIi/;abcch Luke

George Luke

Samuel Black, fhocmaker

John Hamilton, Do.

John Brown, nailer J

Arch.M'Nabb, Do.

George Adam, weaver

JamCb Lawrie, nailer

James Riddle, Do.

John Lawfon, gardner

Alex. 'Fait

John Coopci, weaver

Petei Ritcl;ie

Hugh Smitli

{amex Dollar ohn WooJ, weaver tlizabtth Grant \Vtlliam IMrcrfon Tiioiras A'iderf:)n Wdliim l.indfay David Heron

lanet Marlhall

William Stevenfon, weave*

Daniel Wilkinfon, Do.

loliti Pople, Do.

Roi)ert Blackaddcr, Do.

AVilliarn Brodie, Do.

lol'.n Reid, Do.

Alex. Young, fpinner

lohn Holms

William Gr^sy, weaver

SHEF FLES'FOV. Andrew Stevenfon James Jack

"Fhomris Frencli, fmltb Robert I'aiie, carter lolvn Barr, coal hewer lohn Barr, Do. lames Scott, Do. lames Smellie, fpinner James Dunfmuir, coal hevircT lames Criciiton, Do. Aiidrew Ramfay, Ihoemaker lolm Kennedy, fpinner lames Stich, fawyer David Steve.ifon

PlNKltFD. Robert Smith, weaver 'Fl'iomas Cullins lohn FinUv, wright Thomas Nilbet, coal hewer Arch. Grav, Do. Fhcmas RuiTel, carter

William M'Farlanc, manufaifl.John Brown, weaver

John Cl^rk Alc-.i. M'Farlic

Arch. Scourgie, Do. James Mair

WF.STMUIR. Tames Rellon David Ruflcl, warper Robert Motla', Do. Williim Donaldfon, weaver

Subscribers Names.

AnrirewHarvie weaver lohn r.rAllum, Do. RROOMWARD.

i^." n W.Srfooon Do. V, iU'. Kol'ls-Anctr. Anderfon W.Ilian, KuUcl, weaver

t'S^Patcrfun Mary I3rycc-Mary Gibfun Henry Ta,t,.Eo.

wm/am Slath, coalhcwcr lame. Shaip-Iohn M'Nahb VViUiam Mu.r, manufafturcf

Tohn sTewart «-^>iarit:s Lawric- AdamForrefllohn lames Do.

StI nmas Mcikle tnafon Adam Shaw—Richarrt M'^re Thomas Andcrf(>n, weaver

ISw'AnJc;?o?^ca.lcr lolm Smith-W.lliam Shaw I'^'^nM'Gr.u.r Do

Wilh.m Brown, coal hewer Rub. Paierlon—lohn btLCl CAMLACHU.

Wiiii.m brown, v.« PetcrBrymiicT—Will. Smith Andrew Baird, weaver William Carrtcrphon Andrew Barr.ct

Robert Smith Janet Dennilton

iVnr-V nennilton William Cafrtcrphcn Anarew tiarnct

indreSAnfion. coal hewer lames Rae-Gcorge ArhucUe Thon.as Sha.UMck, rnanufaO. el^J'-.'l.ltK ,^„ ' i:,m. srf:wart—Arch. MMnnonAdam Orchard, wncht

i ,-iae VjCUrj;C Al l)UV,fci>. i nuina-i oiiaii.n>.-.. ■•■■

lam. Stewart—Arch. MMnnonAdam Orchard, wripht Robert Hamilton, malbn iolm Hill, carter—Wil. Martia

Charles Stewart Samuel M'Quccn, putter

'IhomasDickfon, mar.ufaftur.Iames TutnDull, Do

lames Younp, wrii;ht William Stewart, weaver lames Machlaw, Do Robert Morris, Do. lames Hardie. D'

John Smith, Do.

James Thoniton. Do.

John Wardrop, farmer

William Cunningham, Do.

Jaiiies Robertfon, Do.

Matthew Robertfon

lames Watfon, fmith

Peter Carmichal, coal hewer

Andrew Rohert'.on, Do. .»...w.,--...-,.-, -^

lohn M'Clarkfon—Rob. Cowielohn i^u^^"'^!*^' Sf f"^*^

lames Lilter-UmesM'Kinlay TRADES 1 -UN.

Robert Stevcnton ^ Barnct Rulld, Imith

Henry Hadoch —lohn Tomfonlanet Scctt

rrnrce Chalmers weaver Inhn Paton, mafon , luiiiio-caici, ..^.n..

SSrawS -And. Gray Andt-.w Campbell, Ihoemaker Akx. M'Watter.s ^^r.ght

Stiven ^^^^j^^:^,^^Q y ^j^^ Kirkland-Daniel Boyd loha Kerr-Malcom M'Leaa

lohn Crawford chanKckeeper Daniel Niven, Ihoemaker ARncs Paton-lames M'J«air

i^.hn setinn coal hewer ANDtRSl'OUN. lune* Geddes, mafoa

loSn GrWm th lohn Thomfi n AVMl. Main Archibald Paierfon ■

ThorSs Cha mers. Do. lohn Yu.ll-William Bam Dav. Hutch.fo.n-Hugh Forreft

Sm WilS «hoe.'nakcr, z co.Michaei Wilhat- -las Ga-lnrr. .1.... m- A..,.„e. weaver

lames Cafwell, in Shields Margaret Drummond

lohn Hone,coal hewer Allan Graham, Imith

lames Rols, print cutter Robert Murray, Rf^cer

Ifaac Robenfon, coal hewer Davul Anderfon, weaver

lames Robertfon, Do. lohn Wright, Do

lohn Waifon, weaver, Weftfi.Alex. Martin, Do.

Robert Turnbull, brickmakcr Robert Whyter, wright lohn Harilie. cooper WiUiam Rullcl lamss Grant, tylcmakcr Dan.Hamilton—Rob. lolmfto* William Croofan, weaver Lawrie Crawford lohn Shearer, fmith lohnSnearer, carter

lohn Ker, Do Thomas Lindfav, Do. Acnes Brown, Shawland

CUMBSLANG. JohnDvet Ale.K. Anderfon

SHAWS. William Scot, tlioemaker lohn BurnnJc, Do. Arch. Burnhde, Do. Thomas Burnfide Walter Dov.nie, weaver Iame> Downic, Do. Robert Brown, Do. William Lachlan, Do. Wiiham Wilfon, printer William Black, Do. Daniel Livin?;rton, weaver Duncan M'Laren, Do.

lohn Winninp, Do. Andrew Alves, Ihoemaker lohn Bowie, weaver Georf^e Thomfon, Do. Peter Carmichael, grocer lames Ferric, weaver

lohn Morifon, hatter Andrew Marlhal, weaver lohn M'Dougal, hatter Daniel Cameron, Do. lames Meikle, fmith lohnSLove, weaver Will. Halt e—Gpo. l(jhnfton David Prv'de, wrieht Robert Re id, hofier lames Watfon, Do. lames Lees, Do. Marion Graham

lames herne, weaver . mrtuun vji«■■»•■

lohn Bachop, Do—la. Kitchenj^^iin Somervell, wearer

la. Gibfon—Alex. W.ilker,Do.ianics Mullen, weaver

lohn Walker—Alex. Miller,00[ohn Pearllun, Do.

lohn Milier—lohn Thornton, lames Kirkwood, Do.

lohn Lawfon, Do. lohn Rciiny—lohn Auld, wri,

lohn M'Kennie, Do. Richard Rankin, weaver

David Lamberton, Do. Peter Black

Alex. Black, Do, William Thomfon. weaver

William M'Kcnzie, Do. GINFIELD.

lames Marll.all,prucer, li co.lamesM'Allilter, weaver

Walter Fergufon, manufaClur.William Kerr, Do.

David Dick, weaver lames Anderfon. Do.

Duncan M-Larcn, i-'u. ..1...V.0 ^^..-^ -j --

Wiiliam M'Laren—Will. Gray lames M'Gowan, Do

John Walk, weaver lohn Struthers, Archibald Gibhie, weaver Wiiliam M'Lean David Wilkie, wright William M'Carra, weaver Robert Wilfon, weaver Thomas Smith, Wf^aver Robert D^lRiitih, Do. lames Anderfon, Do. lames I.iddcl. Do

Robert M'N'eil, Do. Peter Marlhal, wright lohn Swan, weaver David Finlay, Dol Duncan M'Nauglit, Do. William Finlav, Do. Ifaac M.iy—Walt. Buchanan, William Scott, Do.

FIN'NIS'ION. lohn M'lntire, gardncr G-*vin Pitrie, weaver

lames Pollock, thread twinnerlohn M'Allum, Do. Dan. Korett—And. £d;c, bakerDavid R-ch^rdion, Do. Elizabeth Burnfide lohn M-Incolh, candlcmakcr

lame? Ballantinc, taylor Robctt tlUot, Do.

Tlioma- Sloan, Do. Alex. Reul, gUfs grinder

Aunes White—lanct Faulds lolin Miller, Do. Robert Stewart--lames Wilfon . ,

lames Dryfburch, taylor lofeph \N aodU, w 'aver

T!u)r.-ia» Bruwnlic-, fawyer Uiac* laUcjy, m;ller

lohn Lightbody, coal hewer lohn Morifon, Ihoemaker William Watfon, rftaltman Aniirew Graham, weaver lol n Rcid -Robert Pringle lohn M'Dowall, weaver Rob^rc Fiam, wright lohn Brown, weaver lohn M'Cuiloch, tool maker lohn Rohcrtfon, turner-lohn Mair, Do.- lohn 'Fhrool

RUTHERGLKN. Rev. Mr. I orlong, minillcr Peter Hntitcr, workmau Anape'. M'Keir lames I'lctming, weaver Richard I elliam, mafoii Thomas Wilfon,tavl;)r« lam';s 1 Ictning, weaver W;;iiatii CiUlwcll, fpinncr lohn Weir, weaver lohn (Jardner, tanner Io!..i lirowii, workiivaa

Subscribers Names.

k)hn Yool, Do. James Gilchrilt, Do. lolm M'Allow, Do. lohn Smith, grocer lames Wilfon, hofier David Rcid, weaver Mr. Dunmir lames Moudrell, fmith William Fram, nailer Andrew Linpow, taylor David LinKow,coaI heaver William Hamilton, Do.' lolm Holier—lohn Andcrfon Robert Craig—lames Carr, Andrew Maclian, workman lames Forrelt, coal hewer William Lang, weaver lohn Mi(bet, farmer William Carr, wright Thomas Sawers, coal hewer Archibald Kirkwood, Do. William Muir, Flax drcflTer Andrew M'Alilter, wright lames Aiken, coal hewer

TRADESTOUN. Andrew Miller, weaver lames M'Cormock William Croofand lohn M'Culloch David Gibfon—David Miller lohn Smith—WiUiaarWilklc Dueald Campbell William Dalziel

LONG GOVAN. lohn Lylc, we^er lames Waddcl,Tirmer IntnesRallie, weav. r lames Yi ol—John Creig, Do lutm Downs—lames M'Cree lohn M'Ncilis lames Rcid, weaver lohn Struthers —lohn Hood William Walker, grocer Robert Kent, .wright lohn P.obcrtfon, weaver Will. Stirling -Arch. Gibfon Waltpr Dougald, weaver Dupald Campbell, Do. William M'Lae, Do, lohn Donald, farmer

ANDERSTOUN. David Lellie, weaver lolinM'Carter—Geo. Dunbar

William Thomfort lamo' CunniR^liain lohn Niflict, weaver lohn Bowie, Do. lohn l-'itchifon, hofier Matthew Pcden, ilioemaker lames Pedt-n, weaver

GORBALS. Peter M'Donald, w^fhinghoufk William Crabb, weaver Thomas Crov, brrvver William M,»nh,gunfmith Donald Lawrie, ihoemakcr lames Wcbtler, workman Walter Willins, cotler Mr. Brown, dyer Alev. Miller, baker Duncan M'Tagget, weaver lohn Gilmour, grocer

FALKIRK.

Rob. M'Larin—rGeo. Waddell John Bifhop, Ihoemakcr Peter Chrirtie, wright John Ronald, Do.

lam. Fergufon —Alex. Ferguf. Edwaril Higgtn, Do. William Wilfon -Will. Erflcine Andrew M'Clac, Do.

LITTLE GOVAN, Hugh Baloch, labourer

lohn Reid, printer, z copies William Calender, carter Andrew M'Indoe, Do. Ifobel M'Arthur

lohn Ritchie—Hngh Paterfon James Hart, fater Peter M'Arthur, weaver James Marlbal, miner

Robert Gibb, hofier Robert Willifon, weaver

Ninian Barr, weaver Alft Wilfon, wright

Francis Stewart, hofier Alexander Williamfon

Robert Cunningham Thomas Chambers, weaver

ERRATA.

In page 290. The 4th line of Sermon XVII. read, who hath

made Chrift welcome ? In page415. The 17th line of Sermon XXIV. read, and that

their fouls (land in need of that which is fpoken to